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Portable Gita

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srotram cakshuh sparsanam ca\nrasanam ghranam eva ca\nadhishthaya manas cayam\nvishayan upasevate\n\nSYNONYMS\n\nsrotram -- ears; cakshuh -- eyes; sparsanam -- touch; ca -- also; rasanam -- tongue; ghranam -- smelling power; eva -- also; ca -- and; adhishthaya -- being situated in; manah -- mind; ca -- also; ayam -- he; vishayan -- sense objects; upasevate -- enjoys.\n\nTRANSLATION\n\nThe living entity, thus taking another gross body, obtains a certain type of ear, eye, tongue, nose and sense of touch, which are grouped about the mind. He thus enjoys a particular set of sense objects.\n\nPURPORT\n\nIn other words, if the living entity adulterates his consciousness with the qualities of cats and dogs, in his next life he gets a cat or dog body and enjoys. Consciousness is originally pure, like water. But if we mix water with a certain color, it changes. Similarly, consciousness is pure, for the spirit soul is pure. But consciousness is changed according to the association of the material qualities. Real consciousness is Krishna consciousness. When, therefore, one is situated in Krishna consciousness, he is in his pure life. But if his consciousness is adulterated by some type of material mentality, in the next life he gets a corresponding body. He does not necessarily get a human body again; he can get the body of a cat, dog, hog, demigod or one of many other forms, for there are 8,400,000 species.

yasya nahankrito bhavo\nbuddhir yasya na lipyate\nhatvapi sa iman lokan\nna hanti na nibadhyate\n\nSYNONYMS\n\nyasya -- one whose; na -- never; ahankritah -- of false ego; bhavah -- nature; buddhih -- intelligence; yasya -- one whose; na -- never; lipyate -- is attached; hatva -- killing; api -- even; sah -- he; iman -- this; lokan -- world; na -- never; hanti -- kills; na -- never; nibadhyate -- becomes entangled.\n\nTRANSLATION\n\nOne who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, does not kill. Nor is he bound by his actions.\n\nPURPORT\n\nIn this verse the Lord informs Arjuna that the desire not to fight arises from false ego. Arjuna thought himself to be the doer of action, but he did not consider the supreme sanction within and without. If one does not know that a supersanction is there, why should he act? But one who knows the instruments of work, himself as the worker, and the Supreme Lord as the supreme sanctioner is perfect in doing everything. Such a person is never in illusion. Personal activity and responsibility arise from false ego and godlessness, or a lack of Krishna consciousness. Anyone who is acting in Krishna consciousness under the direction of the Supersoul or the Supreme Personality of Godhead, even though killing, does not kill. Nor is he ever affected by the reaction of such killing. When a soldier kills under the command of a superior officer, he is not subject to be judged. But if a soldier kills on his own personal account, then he is certainly judged by a court of law.

sanjaya uvaca\ndrishtva tu pandavanikam\nvyudham duryodhanas tada\nacaryam upasangamya\nraja vacanam abravit\n\nSYNONYMS\n\nsanjayah uvaca -- Sanjaya said; drishtva -- after seeing; tu -- but; pandava-anikam -- the soldiers of the Pandavas; vyudham -- arranged in a military phalanx; duryodhanah -- King Duryodhana; tada -- at that time; acaryam -- the teacher; upasangamya -- approaching; raja -- the king; vacanam -- words; abravit -- spoke.\n\nTRANSLATION\n\nSanjaya said: O King, after looking over the army arranged in military formation by the sons of Pandu, King Duryodhana went to his teacher and spoke the following words.\n\nPURPORT\n\nDhritarashtra 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 Pandavas, who were all pious since birth. Still he was doubtful about the influence of the place of pilgrimage, and Sanjaya could understand his motive in asking about the situation on the battlefield. Sanjaya 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. Sanjaya therefore informed the king that his son, Duryodhana, after seeing the military force of the Pandavas, at once went to the commander in chief, Dronacarya, 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 Pandavas.

tasya sanjanayan harsham\nkuru-vriddhah pitamahah\nsimha-nadam vinadyoccaih\nsankham dadhmau pratapavan\n\nSYNONYMS\n\ntasya -- his; sanjanayan -- increasing; harsham -- cheerfulness; kuru-vriddhah -- the grandsire of the Kuru dynasty (Bhishma); pitamahah -- the grandfather; simha-nadam -- roaring sound, like that of a lion; vinadya -- vibrating; uccaih -- very loudly; sankham -- conchshell; dadhmau -- blew; pratapa-van -- the valiant.\n\nTRANSLATION\n\nThen Bhishma, 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.\n\nPURPORT\n\nThe 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 Krishna was on the other side. But still, it was his duty to conduct the fight, and no pains would be spared in that connection.

dhritarashtra uvaca\ndharma-kshetre kuru-kshetre\nsamaveta yuyutsavah\nmamakah pandavas caiva\nkim akurvata sanjaya\n\nSYNONYMS\n\ndhritarashtrah uvaca -- King Dhritarashtra said; dharma-kshetre -- in the place of pilgrimage; kuru-kshetre -- in the place named Kurukshetra; samavetah -- assembled; yuyutsavah -- desiring to fight; mamakah -- my party (sons); pandavah -- the sons of Pandu; ca -- and; eva -- certainly; kim -- what; akurvata -- did they do; sanjaya -- O Sanjaya.\n\nTRANSLATION\n\nDhritarashtra said: O Sanjaya, after my sons and the sons of Pandu assembled in the place of pilgrimage at Kurukshetra, desiring to fight, what did they do?\n\nPURPORT\n\nBhagavad-gita is the widely read theistic science summarized in the Gita-mahatmya (Glorification of the Gita). There it says that one should read Bhagavad-gita very scrutinizingly with the help of a person who is a devotee of Sri Krishna and try to understand it without personally motivated interpretations. The example of clear understanding is there in the Bhagavad-gita itself, in the way the teaching is understood by Arjuna, who heard the Gita directly from the Lord. If someone is fortunate enough to understand Bhagavad-gita 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-gita 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 Gita. It is the perfect theistic science because it is directly spoken by the Supreme Personality of Godhead, Lord Sri Krishna.\nThe topics discussed by Dhritarashtra and Sanjaya, as described in the Mahabharata, form the basic principle for this great philosophy. It is understood that this philosophy evolved on the Battlefield of Kurukshetra, 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.\nThe word dharma-kshetra (a place where religious rituals are performed) is significant because, on the Battlefield of Kurukshetra, the Supreme Personality of Godhead was present on the side of Arjuna. Dhritarashtra, the father of the Kurus, was highly doubtful about the possibility of his sons' ultimate victory. In his doubt, he inquired from his secretary Sanjaya, "What did they do?" He was confident that both his sons and the sons of his younger brother Pandu were assembled in that Field of Kurukshetra 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 Kurukshetra, which is mentioned elsewhere in the Vedas as a place of worship -- even for the denizens of heaven -- Dhritarashtra 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 Pandu favorably, because by nature they were all virtuous. Sanjaya was a student of Vyasa, and therefore, by the mercy of Vyasa, Sanjaya was able to envision the Battlefield of Kurukshetra even while he was in the room of Dhritarashtra. And so, Dhritarashtra asked him about the situation on the battlefield.\nBoth the Pandavas and the sons of Dhritarashtra belong to the same family, but Dhritarashtra's mind is disclosed herein. He deliberately claimed only his sons as Kurus, and he separated the sons of Pandu from the family heritage. One can thus understand the specific position of Dhritarashtra in his relationship with his nephews, the sons of Pandu. 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 Kurukshetra, where the father of religion, Sri Krishna, was present, the unwanted plants like Dhritarashtra's son Duryodhana and others would be wiped out and the thoroughly religious persons, headed by Yudhishthira, would be established by the Lord. This is the significance of the words dharma-kshetre and kuru-kshetre, apart from their historical and Vedic importance.

pasyaitam pandu-putranam\nacarya mahatim camum\nvyudham drupada-putrena\ntava sishyena dhimata\n\nSYNONYMS\n\npasya -- behold; etam -- this; pandu-putranam -- of the sons of Pandu; acarya -- O teacher; mahatim -- great; camum -- military force; vyudham -- arranged; drupada-putrena -- by the son of Drupada; tava -- your; sishyena -- disciple; dhi-mata -- very intelligent.\n\nTRANSLATION\n\nO my teacher, behold the great army of the sons of Pandu, so expertly arranged by your intelligent disciple the son of Drupada.\n\nPURPORT\n\nDuryodhana, a great diplomat, wanted to point out the defects of Dronacarya, the great brahmana commander in chief. Dronacarya had some political quarrel with King Drupada, the father of Draupadi, 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 Dronacarya. Dronacarya knew this perfectly well, and yet as a liberal brahmana he did not hesitate to impart all his military secrets when the son of Drupada, Dhrishtadyumna, was entrusted to him for military education. Now, on the Battlefield of Kurukshetra, Dhrishtadyumna took the side of the Pandavas, and it was he who arranged for their military phalanx, after having learned the art from Dronacarya. Duryodhana pointed out this mistake of Dronacarya'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 Pandavas, who were also Dronacarya'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.

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anantavijayam raja\nkunti-putro yudhishthirah\nnakulah sahadevas ca\nsughosha-manipushpakau\n\nkasyas ca parameshv-asah\nsikhandi ca maha-rathah\ndhrishtadyumno viratas ca\nsatyakis caparajitah\n\ndrupado draupadeyas ca\nsarvasah prithivi-pate\nsaubhadras ca maha-bahuh\nsankhan dadhmuh prithak prithak\n\nSYNONYMS\n\nananta-vijayam -- the conch named Ananta-vijaya; raja -- the king; kunti-putrah -- the son of Kunti; yudhishthirah -- Yudhishthira; nakulah -- Nakula; sahadevah -- Sahadeva; ca -- and; sughosha-manipushpakau -- the conches named Sughosha and Manipushpaka; kasyah -- the King of Kasi (Varanasi); ca -- and; parama-ishu-asah -- the great archer; sikhandi -- Sikhandi; ca -- also; maha-rathah -- one who can fight alone against thousands; dhrishtadyumnah -- Dhrishtadyumna (the son of King Drupada); viratah -- Virata (the prince who gave shelter to the Pandavas while they were in disguise); ca -- also; satyakih -- Satyaki (the same as Yuyudhana, the charioteer of Lord Krishna); ca -- and; aparajitah -- who had never been vanquished; drupadah -- Drupada, the King of Pancala; draupadeyah -- the sons of Draupadi; ca -- also; sarvasah -- all; prithivi-pate -- O King; saubhadrah -- Abhimanyu, the son of Subhadra; ca -- also; maha-bahuh -- mighty-armed; sankhan -- conchshells; dadhmuh -- blew; prithak prithak -- each separately.\n\nTRANSLATION\n\nKing Yudhishthira, the son of Kunti, blew his conchshell, the Ananta-vijaya, and Nakula and Sahadeva blew the Sughosha and Manipushpaka. That great archer the King of Kasi, the great fighter Sikhandi, Dhrishtadyumna, Virata, the unconquerable Satyaki, Drupada, the sons of Draupadi, and the others, O King, such as the mighty-armed son of Subhadra, all blew their respective conchshells.\n\nPURPORT\n\nSanjaya informed King Dhritarashtra very tactfully that his unwise policy of deceiving the sons of Pandu 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, Bhishma, 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 Dhritarashtra, because he encouraged the policy followed by his sons.

tatah svetair hayair yukte\nmahati syandane sthitau\nmadhavah pandavas caiva\ndivyau sankhau pradadhmatuh\n\nSYNONYMS\n\ntatah -- thereafter; svetaih -- with white; hayaih -- horses; yukte -- being yoked; mahati -- in a great; syandane -- chariot; sthitau -- situated; madhavah -- Krishna (the husband of the goddess of fortune); pandavah -- Arjuna (the son of Pandu); ca -- also; eva -- certainly; divyau -- transcendental; sankhau -- conchshells; pradadhmatuh -- sounded.\n\nTRANSLATION\n\nOn the other side, both Lord Krishna and Arjuna, stationed on a great chariot drawn by white horses, sounded their transcendental conchshells.\n\nPURPORT\n\nIn contrast with the conchshell blown by Bhishmadeva, the conchshells in the hands of Krishna 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 Krishna was on the side of the Pandavas. Jayas tu pandu-putranam yesham pakshe janardanah. Victory is always with persons like the sons of Pandu because Lord Krishna 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 Vishnu, or Lord Krishna. 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.

pancajanyam hrishikeso\ndevadattam dhananjayah\npaundram dadhmau maha-sankham\nbhima-karma vrikodarah\n\nSYNONYMS\n\npancajanyam -- the conchshell named Pancajanya; hrishika-isah -- Hrishikesa (Krishna, the Lord who directs the senses of the devotees); devadattam -- the conchshell named Devadatta; dhanam-jayah -- Dhananjaya (Arjuna, the winner of wealth); paundram -- the conch named Paundra; dadhmau -- blew; maha-sankham -- the terrific conchshell; bhima-karma -- one who performs herculean tasks; vrika-udarah -- the voracious eater (Bhima).\n\nTRANSLATION\n\nLord Krishna blew His conchshell, called Pancajanya; Arjuna blew his, the Devadatta; and Bhima, the voracious eater and performer of herculean tasks, blew his terrific conchshell, called Paundra.\n\nPURPORT\n\nLord Krishna is referred to as Hrishikesa 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 senseless, 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 Kurukshetra the Lord directly controls the transcendental senses of Arjuna, and thus His particular name of Hrishikesa. The Lord has different names according to His different activities. For example, His name is Madhusudana 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 Vasudeva because He appeared as the son of Vasudeva; His name is Devaki-nandana because He accepted Devaki as His mother; His name is Yasoda-nandana because He awarded His childhood pastimes to Yasoda at Vrindavana; His name is Partha-sarathi because He worked as charioteer of His friend Arjuna. Similarly, His name is Hrishikesa because He gave direction to Arjuna on the Battlefield of Kurukshetra.\n\nArjuna is referred to as Dhananjaya 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, Bhima is known as Vrikodara because he could eat as voraciously as he could perform herculean tasks, such as killing the demon Hidimba. So the particular types of conchshell blown by the different personalities on the side of the Pandavas, 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 Krishna, 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.

bhishma-drona-pramukhatah\nsarvesham ca mahi-kshitam\nuvaca partha pasyaitan\nsamavetan kurun iti\n\nSYNONYMS\n\nbhishma -- Grandfather Bhishma; drona -- the teacher Drona; pramukhatah -- in front of; sarvesham -- all; ca -- also; mahi-kshitam -- chiefs of the world; uvaca -- said; partha -- O son of Pritha; pasya -- just behold; etan -- all of them; samavetan -- assembled; kurun -- the members of the Kuru dynasty; iti -- thus.\n\nTRANSLATION\n\nIn the presence of Bhishma, Drona and all the other chieftains of the world, the Lord said, Just behold, Partha, all the Kurus assembled here.\n\nPURPORT\n\nAs the Supersoul of all living entities, Lord Krishna could understand what was going on in the mind of Arjuna. The use of the word Hrishikesa in this connection indicates that He knew everything. And the word Partha, or the son of Kunti, or Pritha, is also similarly significant in reference to Arjuna. As a friend, He wanted to inform Arjuna that because Arjuna was the son of Pritha, the sister of His own father Vasudeva, He had agreed to be the charioteer of Arjuna. Now what did Krishna mean when He told Arjuna to "behold the Kurus"? Did Arjuna want to stop there and not fight? Krishna never expected such things from the son of His aunt Pritha. The mind of Arjuna was thus predicted by the Lord in friendly joking.

yotsyamanan avekshe 'ham\nya ete 'tra samagatah\ndhartarashtrasya durbuddher\nyuddhe priya-cikirshavah\n\nSYNONYMS\n\nyotsyamanan -- those who will be fighting; avekshe -- let me see; aham -- I; ye -- who; ete -- those; atra -- here; samagatah -- assembled; dhartarashtrasya -- for the son of Dhritarashtra; durbuddheh -- evil-minded; yuddhe -- in the fight; priya -- well; cikirshavah -- wishing.\n\nTRANSLATION\n\nLet me see those who have come here to fight, wishing to please the evil-minded son of Dhritarashtra.\n\nPURPORT\n\nIt was an open secret that Duryodhana wanted to usurp the kingdom of the Pandavas by evil plans, in collaboration with his father, Dhritarashtra. 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 Krishna was sitting by his side.

sanjaya uvaca\nevam ukto hrishikeso\ngudakesena bharata\nsenayor ubhayor madhye\nsthapayitva rathottamam\n\nSYNONYMS\n\nsanjayah uvaca -- Sanjaya said; evam -- thus; uktah -- addressed; hrishikesah -- Lord Krishna; gudakesena -- by Arjuna; bharata -- O descendant of Bharata; senayoh -- of the armies; ubhayoh -- both; madhye -- in the midst; sthapayitva -- placing; ratha-uttamam -- the finest chariot.\n\nTRANSLATION\n\nSanjaya said: O descendant of Bharata, having thus been addressed by Arjuna, Lord Krishna drew up the fine chariot in the midst of the armies of both parties.\n\nPURPORT\n\nIn this verse Arjuna is referred to as Gudakesa. Gudaka means sleep, and one who conquers sleep is called gudakesa. Sleep also means ignorance. So Arjuna conquered both sleep and ignorance because of his friendship with Krishna. As a great devotee of Krishna, he could not forget Krishna 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 Krishna's name, form, qualities and pastimes. Thus a devotee of Krishna can conquer both sleep and ignorance simply by thinking of Krishna constantly. This is called Krishna consciousness, or samadhi. As Hrishikesa, or the director of the senses and mind of every living entity, Krishna could understand Arjuna's purpose in placing the chariot in the midst of the armies. Thus He did so, and spoke as follows.

arjuna uvaca\nsenayor ubhayor madhye\nratham sthapaya me 'cyuta\nyavad etan nirikshe 'ham\nyoddhu-kaman avasthitan\nkair maya saha yoddhavyam\nasmin rana-samudyame\n\nSYNONYMS\n\narjunah uvaca -- Arjuna said; senayoh -- of the armies; ubhayoh -- both; madhye -- between; ratham -- the chariot; sthapaya -- please keep; me -- my; acyuta -- O infallible one; yavat -- as long as; etan -- all these; nirikshe -- may look upon; aham -- I; yoddhu-kaman -- desiring to fight; avasthitan -- arrayed on the battlefield; kaih -- with whom; maya -- by me; saha -- together; yoddhavyam -- have to fight; asmin -- in this; rana -- strife; samudyame -- in the attempt.\n\nTRANSLATION\n\nArjuna 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.\n\nPURPORT\n\nAlthough Lord Krishna 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, Hrishikesa, 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.\n\nAs 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.

sa ghosho dhartarashtranam\nhridayani vyadarayat\nnabhas ca prithivim caiva\ntumulo 'bhyanunadayan\n\nSYNONYMS\n\nsah -- that; ghoshah -- vibration; dhartarashtranam -- of the sons of Dhritarashtra; hridayani -- hearts; vyadarayat -- shattered; nabhah -- the sky; ca -- also; prithivim -- the surface of the earth; ca -- also; eva -- certainly; tumulah -- uproarious; abhyanunadayan -- resounding.\n\nTRANSLATION\n\nThe blowing of these different conchshells became uproarious. Vibrating both in the sky and on the earth, it shattered the hearts of the sons of Dhritarashtra.\n\nPURPORT\n\nWhen Bhishma and the others on the side of Duryodhana blew their respective conchshells, there was no heart-breaking on the part of the Pandavas. Such occurrences are not mentioned, but in this particular verse it is mentioned that the hearts of the sons of Dhritarashtra were shattered by the sounds vibrated by the Pandavas' party. This is due to the Pandavas and their confidence in Lord Krishna. One who takes shelter of the Supreme Lord has nothing to fear, even in the midst of the greatest calamity.

atrapasyat sthitan parthah\npitrin atha pitamahan\nacaryan matulan bhratrin\nputran pautran sakhims tatha\nsvasuran suhridas caiva\nsenayor ubhayor api\n\nSYNONYMS\n\ntatra -- there; apasyat -- he could see; sthitan -- standing; parthah -- Arjuna; pitrin -- fathers; atha -- also; pitamahan -- grandfathers; acaryan -- teachers; matulan -- maternal uncles; bhratrin -- brothers; putran -- sons; pautran -- grandsons; sakhin -- friends; tatha -- too; svasuran -- fathers-in-law; suhridah -- well-wishers; ca -- also; eva -- certainly; senayoh -- of the armies; ubhayoh -- of both parties; api -- including.\n\nTRANSLATION\n\nThere 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.\n\nPURPORT\n\nOn the battlefield Arjuna could see all kinds of relatives. He could see persons like Bhurisrava, who were his father's contemporaries, grandfathers Bhishma and Somadatta, teachers like Dronacarya and Kripacarya, maternal uncles like Salya and Sakuni, brothers like Duryodhana, sons like Lakshmana, friends like Asvatthama, well-wishers like Kritavarma, etc. He could see also the armies which contained many of his friends.

tan samikshya sa kaunteyah\nsarvan bandhun avasthitan\nkripaya parayavishto\nvishidann idam abravit\n\nSYNONYMS\n\ntan -- all of them; samikshya -- after seeing; sah -- he; kaunteyah -- the son of Kunti; sarvan -- all kinds of; bandhun -- relatives; avasthitan -- situated; kripaya -- by compassion; paraya -- of a high grade; avishtah -- overwhelmed; vishidan -- while lamenting; idam -- thus; abravit -- spoke.\n\nTRANSLATION\n\nWhen the son of Kunti, Arjuna, saw all these different grades of friends and relatives, he became overwhelmed with compassion and spoke thus.

arjuna uvaca\ndrishtvemam sva-janam krishna\nyuyutsum samupasthitam\nsidanti mama gatrani\nmukham ca parisushyati\n\nSYNONYMS\n\narjunah uvaca -- Arjuna said; drishtva -- after seeing; imam -- all these; sva-janam -- kinsmen; krishna -- O Krishna; yuyutsum -- all in a fighting spirit; samupasthitam -- present; sidanti -- are quivering; mama -- my; gatrani -- limbs of the body; mukham -- mouth; ca -- also; parisushyati -- is drying up.\n\nTRANSLATION\n\nArjuna said: My dear Krishna, 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.\n\nPURPORT\n\nAny 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:\n\nyasyasti bhaktir bhagavaty akincana\nsarvair gunais tatra samasate surah\nharav abhaktasya kuto mahad-guna\nmano-rathenasati dhavato bahih\n\n"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." (Bhag. 5.18.12)

vyamisreneva vakyena\nbuddhim mohayasiva me\ntad ekam vada niscitya\nyena sreyo 'ham apnuyam\n\nSYNONYMS\n\nvyamisrena -- by equivocal; iva -- certainly; vakyena -- words; buddhim -- intelligence; mohayasi -- You are bewildering; iva -- certainly; me -- my; tat -- therefore; ekam -- only one; vada -- please tell; niscitya -- ascertaining; yena -- by which; sreyah -- real benefit; aham -- I; apnuyam -- may have.\n\nTRANSLATION\n\nMy intelligence is bewildered by Your equivocal instructions. Therefore, please tell me decisively which will be most beneficial for me.\n\nPURPORT\n\nIn the previous chapter, as a prelude to the Bhagavad-gita, many different paths were explained, such as sankhya-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 Krishna had no intention of confusing Arjuna by any jugglery of words, Arjuna could not follow the process of Krishna consciousness -- either by inertia or by active service. In other words, by his questions he is clearing the path of Krishna consciousness for all students who seriously want to understand the mystery of the Bhagavad-gita.

na ca saknomy avasthatum\nbhramativa ca me manah\nnimittani ca pasyami\nviparitani kesava\n\nSYNONYMS\n\nna -- nor; ca -- also; saknomi -- am I able; avasthatum -- to stay; bhramati -- forgetting; iva -- as; ca -- and; me -- my; manah -- mind; nimittani -- causes; ca -- also; pasyami -- I see; viparitani -- just the opposite; kesava -- O killer of the demon Kesi (Krishna).\n\nTRANSLATION\n\nI am now unable to stand here any longer. I am forgetting myself, and my mind is reeling. I see only causes of misfortune, O Krishna, killer of the Kesi demon.\n\nPURPORT\n\nDue 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. Bhayam dvitiyabhinivesatah syat (Bhag. 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 nimittani viparitani 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 Krishna's will. One's real self-interest lies in Vishnu, or Krishna. 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.

na ca sreyo 'nupasyami\nhatva sva-janam ahave\nna kankshe vijayam krishna\nna ca rajyam sukhani ca\n\nSYNONYMS\n\nna -- nor; ca -- also; sreyah -- good; anupasyami -- do I foresee; hatva -- by killing; sva-janam -- own kinsmen; ahave -- in the fight; na -- nor; kankshe -- do I desire; vijayam -- victory; krishna -- O Krishna; na -- nor; ca -- also; rajyam -- kingdom; sukhani -- happiness thereof; ca -- also.\n\nTRANSLATION\n\nI do not see how any good can come from killing my own kinsmen in this battle, nor can I, my dear Krishna, desire any subsequent victory, kingdom, or happiness.\n\nPURPORT\n\nWithout knowing that one's self-interest is in Vishnu (or Krishna), 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 kshatriya. It is said that two kinds of men, namely the kshatriya who dies directly in front of the battlefield under Krishna'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 kshatriya, he requires a kingdom for his subsistence, because the kshatriyas 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.

kim no rajyena govinda\nkim bhogair jivitena va\nyesham arthe kankshitam no\nrajyam bhogah sukhani ca\n\nta ime 'vasthita yuddhe\npranams tyaktva dhanani ca\nacaryah pitarah putras\ntathaiva ca pitamahah\n\nmatulah svasurah pautrah\nsyalah sambandhinas tatha\netan na hantum icchami\nghnato 'pi madhusudana\n\napi trailokya-rajyasya\nhetoh kim nu mahi-krite\nnihatya dhartarashtran nah\nka pritih syaj janardana\n\nSYNONYMS\n\nkim -- what use; nah -- to us; rajyena -- is the kingdom; govinda -- O Krishna; kim -- what; bhogaih -- enjoyment; jivitena -- living; va -- either; yesham -- of whom; arthe -- for the sake; kankshitam -- is desired; nah -- by us; rajyam -- kingdom; bhogah -- material enjoyment; sukhani -- all happiness; ca -- also; te -- all of them; ime -- these; avasthitah -- situated; yuddhe -- on this battlefield; pranan -- lives; tyaktva -- giving up; dhanani -- riches; ca -- also; acaryah -- teachers; pitarah -- fathers; putrah -- sons; tatha -- as well as; eva -- certainly; ca -- also; pitamahah -- grandfathers; matulah -- maternal uncles; svasurah -- fathers-in-law; pautrah -- grandsons; syalah -- brothers-in-law; sambandhinah -- relatives; tatha -- as well as; etan -- all these; na -- never; hantum -- to kill; icchami -- do I wish; ghnatah -- being killed; api -- even; madhusudana -- O killer of the demon Madhu (Krishna); api -- even if; trai-lokya -- of the three worlds; rajyasya -- for the kingdom; hetoh -- in exchange; kim nu -- what to speak of; mahi-krite -- for the sake of the earth; nihatya -- by killing; dhartarashtran -- the sons of Dhritarashtra; nah -- our; ka -- what; pritih -- pleasure; syat -- will there be; janardana -- O maintainer of all living entities.\n\nTRANSLATION\n\nO 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 Madhusudana, 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 Dhritarashtra?\n\nPURPORT\n\nArjuna has addressed Lord Krishna as Govinda because Krishna is the object of all pleasures for cows and the senses. By using this significant word, Arjuna indicates that Krishna 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 Krishna kill them personally. At this point he did not know that Krishna had already killed them before their coming into the battlefield and that he was only to become an instrument for Krishna. 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.

apam evasrayed asman\nhatvaitan atatayinah\ntasman narha vayam hantum\ndhartarashtran sa-bandhavan\nsva-janam hi katham hatva\nsukhinah syama madhava\n\nSYNONYMS\n\npapam -- vices; eva -- certainly; asrayet -- must come upon; asman -- us; hatva -- by killing; etan -- all these; atatayinah -- aggressors; tasmat -- therefore; na -- never; arhah -- deserving; vayam -- we; hantum -- to kill; dhartarashtran -- the sons of Dhritarashtra; sa-bandhavan -- along with friends; sva-janam -- kinsmen; hi -- certainly; katham -- how; hatva -- by killing; sukhinah -- happy; syama -- will we become; madhava -- O Krishna, husband of the goddess of fortune.\n\nTRANSLATION\n\nSin will overcome us if we slay such aggressors. Therefore it is not proper for us to kill the sons of Dhritarashtra and our friends. What should we gain, O Krishna, husband of the goddess of fortune, and how could we be happy by killing our own kinsmen?\n\nPURPORT\n\nAccording 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 kshatriya. Although a responsible man in the administration of a state is required to be saintly, he should not be cowardly. For example, Lord Rama was so saintly that people even now are anxious to live in the kingdom of Lord Rama (rama-rajya), but Lord Rama never showed any cowardice. Ravana was an aggressor against Rama because Ravana kidnapped Rama's wife, Sita, but Lord Rama 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 Krishna as "Madhava," or the husband of the goddess of fortune, is also significant in this connection. He wanted to point out to Krishna that, as husband of the goddess of fortune, He should not induce Arjuna to take up a matter which would ultimately bring about misfortune. Krishna, however, never brings misfortune to anyone, to say nothing of His devotees.

yady apy ete na pasyanti\nlobhopahata-cetasah\nkula-kshaya-kritam dosham\nmitra-drohe ca patakam\n\nkatham na jneyam asmabhih\npapad asman nivartitum\nkula-kshaya-kritam dosham\nprapasyadbhir janardana\n\nSYNONYMS\n\nyadi -- if; api -- even; ete -- they; na -- do not; pasyanti -- see; lobha -- by greed; upahata -- overpowered; cetasah -- their hearts; kula-kshaya -- in killing the family; kritam -- done; dosham -- fault; mitra-drohe -- in quarreling with friends; ca -- also; patakam -- sinful reactions; katham -- why; na -- should not; jneyam -- be known; asmabhih -- by us; papat -- from sins; asmat -- these; nivartitum -- to cease; kula-kshaya -- in the destruction of a dynasty; kritam -- done; dosham -- crime; prapasyadbhih -- by those who can see; janardana -- O Krishna.\n\nTRANSLATION\n\nO Janardana, 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?\n\nPURPORT\n\nA kshatriya 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.

kula-kshaye pranasyanti\nkula-dharmah sanatanah\ndharme nashte kulam kritsnam\nadharmo 'bhibhavaty uta\n\nSYNONYMS\n\nkula-kshaye -- in destroying the family; pranasyanti -- become vanquished; kula-dharmah -- the family traditions; sanatanah -- eternal; dharme -- religion; nashte -- being destroyed; kulam -- family; kritsnam -- whole; adharmah -- irreligion; abhibhavati -- transforms; uta -- it is said.\n\nTRANSLATION\n\nWith the destruction of dynasty, the eternal family tradition is vanquished, and thus the rest of the family becomes involved in irreligion.\n\nPURPORT\n\nIn the system of the varnasrama 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.

adharmabhibhavat krishna\npradushyanti kula-striyah\nstrishu dushtasu varshneya\njayate varna-sankarah\n\nSYNONYMS\n\nadharma -- irreligion; abhibhavat -- having become predominant; krishna -- O Krishna; pradushyanti -- become polluted; kula-striyah -- family ladies; strishu -- by the womanhood; dushtasu -- being so polluted; varshneya -- O descendant of Vrishni; jayate -- comes into being; varna-sankarah -- unwanted progeny.\n\nTRANSLATION\n\nWhen irreligion is prominent in the family, O Krishna, the women of the family become polluted, and from the degradation of womanhood, O descendant of Vrishni, comes unwanted progeny.\n\nPURPORT\n\nGood population in human society is the basic principle for peace, prosperity and spiritual progress in life. The varnasrama 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 Canakya Pandita, 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 varnasrama system. On the failure of such varnasrama-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.

sankaro narakayaiva\nkula-ghnanam kulasya ca\npatanti pitaro hy esham\nlupta-pindodaka-kriyah\n\nSYNONYMS\n\nsankarah -- such unwanted children; narakaya -- make for hellish life; eva -- certainly; kula-ghnanam -- for those who are killers of the family; kulasya -- for the family; ca -- also; patanti -- fall down; pitarah -- forefathers; hi -- certainly; esham -- of them; lupta -- stopped; pinda -- of offerings of food; udaka -- and water; kriyah -- performances.\n\nTRANSLATION\n\nAn 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.\n\nPURPORT\n\nAccording 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 Vishnu, because eating the remnants of food offered to Vishnu 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 prasadam 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 Bhagavatam (11.5.41):\n\ndevarshi-bhutapta-nrinam pitrinam\nna kinkaro nayam rini ca rajan\nsarvatmana yah saranam saranyam\ngato mukundam parihritya kartam\n\n"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.

doshair etaih kula-ghnanam\nvarna-sankara-karakaih\nutsadyante jati-dharmah\nkula-dharmas ca sasvatah\n\nSYNONYMS\n\ndoshaih -- by such faults; etaih -- all these; kula-ghnanam -- of the destroyers of the family; varna-sankara -- of unwanted children; karakaih -- which are causes; utsadyante -- are devastated; jati-dharmah -- community projects; kula-dharmah -- family traditions; ca -- also; sasvatah -- eternal.\n\nTRANSLATION\n\nBy 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.\n\nPURPORT\n\nCommunity projects for the four orders of human society, combined with family welfare activities, as they are set forth by the institution of sanatana-dharma, or varnasrama-dharma, are designed to enable the human being to attain his ultimate salvation. Therefore, the breaking of the sanatana-dharma tradition by irresponsible leaders of society brings about chaos in that society, and consequently people forget the aim of life -- Vishnu. Such leaders are called blind, and persons who follow such leaders are sure to be led into chaos.

utsanna-kula-dharmanam\nmanushyanam janardana\nnarake niyatam vaso\nbhavatity anususruma\n\nSYNONYMS\n\nutsanna -- spoiled; kula-dharmanam -- of those who have the family traditions; manushyanam -- of such men; janardana -- O Krishna; narake -- in hell; niyatam -- always; vasah -- residence; bhavati -- it so becomes; iti -- thus; anususruma -- I have heard by disciplic succession.\n\nTRANSLATION\n\nO Krishna, maintainer of the people, I have heard by disciplic succession that those who destroy family traditions dwell always in hell.\n\nPURPORT\n\nArjuna 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 varnasrama 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 prayascitta. Without doing so, one surely will be transferred to hellish planets to undergo miserable lives as the result of sinful activities.

aho bata mahat papam\nkartum vyavasita vayam\nyad rajya-sukha-lobhena\nhantum sva-janam udyatah\n\nSYNONYMS\n\naho -- alas; bata -- how strange it is; mahat -- great; papam -- sins; kartum -- to perform; vyavasitah -- have decided; vayam -- we; yat -- because; rajya-sukha-lobhena -- driven by greed for royal happiness; hantum -- to kill; sva-janam -- kinsmen; udyatah -- trying.\n\nTRANSLATION\n\nAlas, 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.\n\nPURPORT\n\nDriven 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.

yadi mam apratikaram\nasastram sastra-panayah\ndhartarashtra rane hanyus\ntan me kshemataram bhavet\n\nSYNONYMS\n\nyadi -- even if; mam -- me; apratikaram -- without being resistant; asastram -- without being fully equipped; sastra-panayah -- those with weapons in hand; dhartarashtrah -- the sons of Dhritarashtra; rane -- on the battlefield; hanyuh -- may kill; tat -- that; me -- for me; kshema-taram -- better; bhavet -- would be.\n\nTRANSLATION\n\nBetter for me if the sons of Dhritarashtra, weapons in hand, were to kill me unarmed and unresisting on the battlefield.\n\nPURPORT\n\nIt is the custom -- according to kshatriya 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.

sanjaya uvaca\nevam uktvarjunah sankhye\nrathopastha upavisat\nvisrijya sa-saram capam\nsoka-samvigna-manasah\n\nSYNONYMS\n\nsanjayah uvaca -- Sanjaya said; evam -- thus; uktva -- saying; arjunah -- Arjuna; sankhye -- in the battlefield; ratha -- of the chariot; upasthe -- on the seat; upavisat -- sat down again; visrijya -- putting aside; sa-saram -- along with arrows; capam -- the bow; soka -- by lamentation; samvigna -- distressed; manasah -- within the mind.\n\nTRANSLATION\n\nSanjaya 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.\n\nPURPORT\n\nWhile 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.

vepathus ca sarire me\nroma-harshas ca jayate\ngandivam sramsate hastat\ntvak caiva paridahyate\n\nSYNONYMS\n\nvepathuh -- trembling of the body; ca -- also; sarire -- on the body; me -- my; roma-harshah -- standing of hair on end; ca -- also; jayate -- is taking place; gandivam -- the bow of Arjuna; sramsate -- is slipping; hastat -- from the hand; tvak -- skin; ca -- also; eva -- certainly; paridahyate -- is burning.\n\nTRANSLATION\n\nMy whole body is trembling, my hair is standing on end, my bow Gandiva is slipping from my hand, and my skin is burning.\n\nPURPORT\n\nThere 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 Gandiva 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.

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sanjaya uvaca\ntam tatha kripayavishtam\nasru-purnakulekshanam\nvishidantam idam vakyam\nuvaca madhusudanah\n\nSYNONYMS\n\nsanjayah uvaca -- Sanjaya said; tam -- unto Arjuna; tatha -- thus; kripaya -- by compassion; avishtam -- overwhelmed; asru-purna-akula -- full of tears; ikshanam -- eyes; vishidantam -- lamenting; idam -- these; vakyam -- words; uvaca -- said; madhu-sudanah -- the killer of Madhu.\n\nTRANSLATION\n\nSanjaya said: Seeing Arjuna full of compassion, his mind depressed, his eyes full of tears, Madhusudana, Krishna, spoke the following words.\n\nPURPORT\n\nMaterial compassion, lamentation and tears are all signs of ignorance of the real self. Compassion for the eternal soul is self-realization. The word "Madhusudana" is significant in this verse. Lord Krishna killed the demon Madhu, and now Arjuna wanted Krishna 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 sudra, or one who laments unnecessarily. Arjuna was a kshatriya, and this conduct was not expected from him. Lord Krishna, however, can dissipate the lamentation of the ignorant man, and for this purpose the Bhagavad-gita 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 Sri Krishna. This realization is possible when one works without attachment to fruitive results and is situated in the fixed conception of the real self.

sri-bhagavan uvaca\nkutas tva kasmalam idam\nvishame samupasthitam\nanarya-jushtam asvargyam\nakirti-karam arjuna\n\nSYNONYMS\n\nsri-bhagavan uvaca -- the Supreme Personality of Godhead said; kutah -- wherefrom; tva -- unto you; kasmalam -- dirtiness; idam -- this lamentation; vishame -- in this hour of crisis; samupasthitam -- arrived; anarya -- persons who do not know the value of life; jushtam -- practiced by; asvargyam -- which does not lead to higher planets; akirti -- infamy; karam -- the cause of; arjuna -- O Arjuna.\n\nTRANSLATION\n\nThe 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.\n\nPURPORT\n\nKrishna and the Supreme Personality of Godhead are identical. Therefore Lord Krishna is referred to as Bhagavan throughout the Gita. Bhagavan is the ultimate in the Absolute Truth. Absolute Truth is realized in three phases of understanding, namely Brahman, or the impersonal all-pervasive spirit; Paramatma, or the localized aspect of the Supreme within the heart of all living entities; and Bhagavan, or the Supreme Personality of Godhead, Lord Krishna. In the Srimad-Bhagavatam (1.2.11) this conception of the Absolute Truth is explained thus:\n\nvadanti tat tattva-vidas\ntattvam yaj jnanam advayam\nbrahmeti paramatmeti\nbhagavan iti sabdyate\n\n"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, Paramatma, and Bhagavan."\n\nThese 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 Paramatma 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 Bhagavan 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.\n\nThe Sanskrit word bhagavan is explained by the great authority Parasara Muni, the father of Vyasadeva. The Supreme Personality who possesses all riches, all strength, all fame, all beauty, all knowledge and all renunciation is called Bhagavan. 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 Krishna can claim this because He is the Supreme Personality of Godhead. No living entity, including Brahma, Lord Siva, or Narayana, can possess opulences as fully as Krishna. Therefore it is concluded in the Brahma-samhita by Lord Brahma himself that Lord Krishna is the Supreme Personality of Godhead. No one is equal to or above Him. He is the primeval Lord, or Bhagavan, known as Govinda, and He is the supreme cause of all causes:\n\nisvarah paramah krishnah\nsac-cid-ananda-vigrahah\nanadir adir govindah\nsarva-karana-karanam\n\n"There are many personalities possessing the qualities of Bhagavan, but Krishna 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-samhita 5.1)\n\nIn the Bhagavatam also there is a list of many incarnations of the Supreme Personality of Godhead, but Krishna is described as the original Personality of Godhead, from whom many, many incarnations and Personalities of Godhead expand:\n\nete camsa-kalah pumsah\nkrishnas tu bhagavan svayam\nindrari-vyakulam lokam\nmridayanti yuge yuge\n\n"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 Krishna is the Supreme Personality of Godhead Himself." (Bhag. 1.3.28)\n\nTherefore, Krishna is the original Supreme Personality of Godhead, the Absolute Truth, the source of both the Supersoul and the impersonal Brahman.\n\nIn the presence of the Supreme Personality of Godhead, Arjuna's lamentation for his kinsmen is certainly unbecoming, and therefore. Krishna expressed His surprise with the word kutah, "wherefrom." Such impurities were never expected from a person belonging to the civilized class of men known as Aryans. The word Aryan 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, Vishnu, or Bhagavan, 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-Aryans. Although Arjuna was a kshatriya, he was deviating from his prescribed duties by declining to fight. This act of cowardice is described as befitting the non-Aryans. 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 Krishna did not approve of the so-called compassion of Arjuna for his kinsmen.

klaibyam ma sma gamah partha\nnaitat tvayy upapadyate\nkshudram hridaya-daurbalyam\ntyaktvottishtha parantapa\n\nSYNONYMS\n\nklaibyam -- impotence; ma sma -- do not; gamah -- take to; partha -- O son of Pritha; na -- never; etat -- this; tvayi -- unto you; upadyate -- is befitting; kshudram -- petty; hridaya -- of the heart; daurbalyam -- weakness; tyaktva -- giving up; uttishtha -- get up; param-tapa -- O chastiser of the enemies.\n\nTRANSLATION\n\nO son of Pritha, 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.\n\nPURPORT\n\nArjuna was addressed as the son of Pritha, who happened to be the sister of Krishna's father Vasudeva. Therefore Arjuna had a blood relationship with Krishna. If the son of a kshatriya declines to fight, he is a kshatriya in name only, and if the son of a brahmana acts impiously, he is a brahmana in name only. Such kshatriyas and brahmanas are unworthy sons of their fathers; therefore, Krishna did not want Arjuna to become an unworthy son of a kshatriya. Arjuna was the most intimate friend of Krishna, and Krishna 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 Krishna 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 Bhishma and his relatives, but Krishna 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 Krishna.

arjuna uvaca\nkatham bhishmam aham sankhye\ndronam ca madhusudana\nishubhih pratiyotsyami\npujarhav ari-sudana\n\nSYNONYMS\n\narjunah uvaca -- Arjuna said; katham -- how; bhishmam -- Bhishma; aham -- I; sankhye -- in the fight; dronam -- Drona; ca -- also; madhu-sudana -- O killer of Madhu; ishubhih -- with arrows; pratiyotsyami -- shall counterattack; puja-arhau -- those who are worshipable; ari-sudana -- O killer of the enemies.\n\nTRANSLATION\n\nArjuna said: O killer of enemies, O killer of Madhu, how can I counterattack with arrows in battle men like Bhishma and Drona, who are worthy of my worship?\n\nPURPORT\n\nRespectable superiors like Bhishma the grandfather and Dronacarya 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 Krishna ever attack His own grandfather, Ugrasena, or His teacher, Sandipani Muni? These were some of the arguments offered by Arjuna to Krishna.

gurun ahatva hi mahanubhavan\nsreyo bhoktum bhaikshyam apiha loke\nhatvartha-kamams tu gurun ihaiva\nbhunjiya bhogan rudhira-pradigdhan\n\nSYNONYMS\n\ngurun -- the superiors; ahatva -- not killing; hi -- certainly; maha-anubhavan -- great souls; sreyah -- it is better; bhoktum -- to enjoy life; bhaikshyam -- by begging; api -- even; iha -- in this life; loke -- in this world; hatva -- killing; artha -- gain; kaman -- desiring; tu -- but; gurun -- superiors; iha -- in this world; eva -- certainly; bhunjiya -- one has to enjoy; bhogan -- enjoyable things; rudhira -- blood; pradigdhan -- tainted with.\n\nTRANSLATION\n\nIt 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.\n\nPURPORT\n\nAccording to scriptural codes, a teacher who engages in an abominable action and has lost his sense of discrimination is fit to be abandoned. Bhishma and Drona 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.

na caitad vidmah kataran no gariyo\nyad va jayema yadi va no jayeyuh\nyan eva hatva na jijivishamas\nte 'vasthitah pramukhe dhartarashtrah\n\nSYNONYMS\n\nna -- nor; ca -- also; etat -- this; vidmah -- do we know; katarat -- which; nah -- for us; gariyah -- better; yat va -- whether; jayema -- we may conquer; yadi -- if; va -- or; nah -- us; jayeyuh -- they conquer; yan -- those who; eva -- certainly; hatva -- by killing; na -- never; jijivishamah -- we would want to live; te -- all of them; avasthitah -- are situated; pramukhe -- in the front; dhartarashtrah -- the sons of Dhritarashtra.\n\nTRANSLATION\n\nNor do we know which is better -- conquering them or being conquered by them. If we killed the sons of Dhritarashtra, we should not care to live. Yet they are now standing before us on the battlefield.\n\nPURPORT\n\nArjuna did not know whether he should fight and risk unnecessary violence, although fighting is the duty of the kshatriyas, 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 Dhritarashtra 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 Sri Krishna (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.

karpanya-doshopahata-svabhavah\npricchami tvam dharma-sammudha-cetah\nyac chreyah syan niscitam bruhi tan me\nsishyas te 'ham sadhi mam tvam prapannam\n\nSYNONYMS\n\nkarpanya -- of miserliness; dosha -- by the weakness; upahata -- being afflicted; sva-bhavah -- characteristics; pricchami -- I am asking; tvam -- unto You; dharma -- religion; sammudha -- bewildered; cetah -- in heart; yat -- what; sreyah -- all-good; syat -- may be; niscitam -- confidently; bruhi -- tell; tat -- that; me -- unto me; sishyah -- disciple; te -- Your; aham -- I am; sadhi -- just instruct; mam -- me; tvam -- unto You; prapannam -- surrendered.\n\nTRANSLATION\n\nNow 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.\n\nPURPORT\n\nBy 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.\n\nWho is the man in material perplexities? It is he who does not understand the problems of life. In the Brihad-aranyaka Upanishad (3.8.10) the perplexed man is described as follows: yo va etad aksharam gargy aviditvasman lokat praiti sa kripanah. "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 brahmana, or he who is intelligent enough to utilize this body to solve all the problems of life. Ya etad aksharam gargi viditvasmat lokat praiti sa brahmanah.\n\nThe kripanas, 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 kripana thinks that he is able to protect his family members from death; or the kripana 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 Krishna, the supreme spiritual master, to make a definite solution. He offers himself to Krishna 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. Krishna is therefore the original spiritual master of the science of Bhagavad-gita, and Arjuna is the first disciple for understanding the Gita. How Arjuna understands the Bhagavad-gita is stated in the Gita itself. And yet foolish mundane scholars explain that one need not submit to Krishna as a person, but to "the unborn within Krishna." There is no difference between Krishna's within and without. And one who has no sense of this understanding is the greatest fool in trying to understand Bhagavad-gita.

na hi prapasyami mamapanudyad\nyac chokam ucchoshanam indriyanam\navapya bhumav asapatnam riddham\nrajyam suranam api cadhipatyam\n\nSYNONYMS\n\nna -- do not; hi -- certainly; prapasyami -- I see; mama -- my; apanudyat -- can drive away; yat -- that which; sokam -- lamentation; ucchoshanam -- drying up; indriyanam -- of the senses; avapya -- achieving; bhumau -- on the earth; asapatnam -- without rival; riddham -- prosperous; rajyam -- kingdom; suranam -- of the demigods; api -- even; ca -- also; adhipatyam -- supremacy.\n\nTRANSLATION\n\nI 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.\n\nPURPORT\n\nAlthough 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 Sri Krishna. 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 Krishna. 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 Krishna. Therefore, the conclusion is that a spiritual master who is one hundred percent Krishna 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 Krishna consciousness, regardless of his social position, is the real spiritual master.\n\nkiba vipra, kiba nyasi, sudra kene naya\nyei krishna-tattva-vetta, sei 'guru' haya\n\n"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 Krishna, he is the perfect and bona fide spiritual master." (Caitanya-caritamrita, Madhya 8.128) So without being a master in the science of Krishna consciousness, no one is a bona fide spiritual master. It is also said in Vedic literature:\n\nshat-karma-nipuno vipro\nmantra-tantra-visaradah\navaishnavo gurur na syad\nvaishnavah sva-paco guruh\n\n"A scholarly brahmana, expert in all subjects of Vedic knowledge, is unfit to become a spiritual master without being a Vaishnava, or expert in the science of Krishna consciousness. But a person born in a family of a lower caste can become a spiritual master if he is a Vaishnava, or Krishna conscious." (Padma Purana)\n\nThe 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 Krishna, or the Bhagavad-gita and Srimad-Bhagavatam -- which constitute the science of Krishna -- through the bona fide representative of Krishna, the man in Krishna consciousness.\n\nIf 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 Krishna 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-gita confirms this: kshine punye martya-lokam visanti. "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.\n\nTherefore, if we want to curb lamentation for good, then we have to take shelter of Krishna, as Arjuna is seeking to do. So Arjuna asked Krishna to solve his problem definitely, and that is the way of Krishna consciousness.

sanjaya uvaca\nevam uktva hrishikesam\ngudakesah parantapah\nna yotsya iti govindam\nuktva tushnim babhuva ha\n\nSYNONYMS\n\nsanjayah uvaca -- Sanjaya said; evam -- thus; uktva -- speaking; hrishikesam -- unto Krishna, the master of the senses; gudakesah -- Arjuna, the master of curbing ignorance; parantapah -- the chastiser of the enemies; na yotsye -- I shall not fight; iti -- thus; govindam -- unto Krishna, the giver of pleasure to the senses; uktva -- saying; tushnim -- silent; babhuva -- became; ha -- certainly.\n\nTRANSLATION\n\nSanjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Krishna, "Govinda, I shall not fight," and fell silent.\n\nPURPORT\n\nDhritarashtra 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 Sanjaya disappointed him again in relating that Arjuna was competent to kill his enemies (parantapah). Although Arjuna was, for the time being, overwhelmed with false grief due to family affection, he surrendered unto Krishna, 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 Krishna consciousness, and would then surely fight. Thus Dhritarashtra's joy would be frustrated, since Arjuna would be enlightened by Krishna and would fight to the end.

tam uvaca hrishikesah\nprahasann iva bharata\nsenayor ubhayor madhye\nvishidantam idam vacah\n\nSYNONYMS\n\ntam -- unto him; uvaca -- said; hrishikesah -- the master of the senses, Krishna; prahasan -- smiling; iva -- like that; bharata -- O Dhritarashtra, descendant of Bharata; senayoh -- of the armies; ubhayoh -- of both parties; madhye -- between; vishidantam -- unto the lamenting one; idam -- the following; vacah -- words.\n\nTRANSLATION\n\nO descendant of Bharata, at that time Krishna, smiling, in the midst of both the armies, spoke the following words to the grief-stricken Arjuna.\n\nPURPORT\n\nThe talk was going on between intimate friends, namely the Hrishikesa and the Gudakesa. As friends, both of them were on the same level, but one of them voluntarily became a student of the other. Krishna 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-gita are not for any particular person, society, or community, but they are for all, and friends or enemies are equally entitled to hear them.

sri-bhagavan uvaca\nasocyan anvasocas tvam\nprajna-vadams ca bhashase\ngatasun agatasums ca\nnanusocanti panditah\n\nSYNONYMS\n\nsri-bhagavan uvaca -- the Supreme Personality of Godhead said; asocyan -- not worthy of lamentation; anvasocah -- you are lamenting; tvam -- you; prajna-vadan -- learned talks; ca -- also; bhashase -- speaking; gata -- lost; asun -- life; agata -- not past; asun -- life; ca -- also; na -- never; anusocanti -- lament; panditah -- the learned.\n\nTRANSLATION\n\nThe 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.\n\nPURPORT\n\nThe 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.

na tv evaham jatu nasam\nna tvam neme janadhipah\nna caiva na bhavishyamah\nsarve vayam atah param\n\nSYNONYMS\n\nna -- never; tu -- but; eva -- certainly; aham -- I; jatu -- at any time; na -- did not; asam -- exist; na -- not; tvam -- you; na -- not; ime -- all these; jana-adhipah -- kings; na -- never; ca -- also; eva -- certainly; na -- not; bhavishyamah -- shall exist; sarve vayam -- all of us; atah param -- hereafter.\n\nTRANSLATION\n\nNever 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.\n\nPURPORT\n\nIn the Vedas, in the Katha Upanishad as well as in the Svetasvatara Upanishad, 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.\n\nnityo nityanam cetanas cetananam\neko bahunam yo vidadhati kaman\ntam atma-stham ye 'nupasyanti dhiras\ntesham santih sasvati netaresham\n\nThe 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.\n\nThe Mayavadi theory that after liberation the individual soul, separated by the covering of maya, or illusion, will merge into the impersonal Brahman and lose its individual existence is not supported herein by Lord Krishna, the supreme authority. Nor is the theory that we only think of individuality in the conditioned state supported herein. Krishna clearly says herein that in the future also the individuality of the Lord and others, as it is confirmed in the Upanishads, will continue eternally. This statement of Krishna's is authoritative because Krishna cannot be subject to illusion. If individuality were not a fact, then Krishna would not have stressed it so much -- even for the future. The Mayavadi may argue that the individuality spoken of by Krishna is not spiritual, but material. Even accepting the argument that the individuality is material, then how can one distinguish Krishna's individuality? Krishna 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. Krishna has maintained spiritual individuality all along; if He is accepted as an ordinary conditioned soul in individual consciousness, then His Bhagavad-gita 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 Gita is above such literature. No mundane book compares with the Bhagavad-gita. When one accepts Krishna as an ordinary man, the Gita loses all importance. The Mayavadi 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 Krishna to place a conventional proposition on the body again? Therefore, individuality is maintained on spiritual grounds and is thus confirmed by great acaryas like Sri Ramanuja and others. It is clearly mentioned in many places in the Gita that this spiritual individuality is understood by those who are devotees of the Lord. Those who are envious of Krishna as the Supreme Personality of Godhead have no bona fide access to the great literature. The nondevotee's approach to the teachings of the Gita 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-gita 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 Gita be touched by persons who envy the very existence of the Lord. Therefore, the Mayavadi explanation of the Gita is a most misleading presentation of the whole truth. Lord Caitanya has forbidden us to read commentations made by the Mayavadis and warns that one who takes to such an understanding of the Mayavadi philosophy loses all power to understand the real mystery of the Gita. 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.

dehino 'smin yatha dehe\nkaumaram yauvanam jara\ntatha dehantara-praptir\ndhiras tatra na muhyati\n\nSYNONYMS\n\ndehinah -- of the embodied; asmin -- in this; yatha -- as; dehe -- in the body; kaumaram -- boyhood; yauvanam -- youth; jara -- old age; tatha -- similarly; deha-antara -- of transference of the body; praptih -- achievement; dhirah -- the sober; tatra -- thereupon; na -- never; muhyati -- is deluded.\n\nTRANSLATION\n\nAs 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.\n\nPURPORT\n\nSince 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 Bhishma nor for Drona, 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 Bhishma and Drona, 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.\n\nAny man who has perfect knowledge of the constitution of the individual soul, the Supersoul, and nature -- both material and spiritual -- is called a dhira, or a most sober man. Such a man is never deluded by the change of bodies.\n\nThe Mayavadi 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 Gita, the fragmental portions of the Supreme exist eternally (sanatana) and are called kshara; 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 Paramatma. 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 Sri Krishna. 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 Krishna, and Krishna is not superior to Arjuna, then their relationship of instructor and instructed becomes meaningless. If both of them are deluded by the illusory energy (maya), 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 maya, no one can be an authoritative instructor. Under the circumstances, it is admitted that Lord Krishna is the Supreme Lord, superior in position to the living entity, Arjuna, who is a forgetful soul deluded by maya.

matra-sparsas tu kaunteya\nsitoshna-sukha-duhkha-dah\nagamapayino 'nityas\ntams titikshasva bharata\n\nSYNONYMS\n\nmatra-sparsah -- sensory perception; tu -- only; kaunteya -- O son of Kunti; sita -- winter; ushna -- summer; sukha -- happiness; duhkha -- and pain; dah -- giving; agama -- appearing; apayinah -- disappearing; anityah -- nonpermanent; tan -- all of them; titikshasva -- just try to tolerate; bharata -- O descendant of the Bharata dynasty.\n\nTRANSLATION\n\nO son of Kunti, 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.\n\nPURPORT\n\nIn 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 Magha (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 kshatriyas, 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 maya (illusion).\n\nThe 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 Bharata 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.

yam hi na vyathayanty ete\npurusham purusharshabha\nsama-duhkha-sukham dhiram\nso 'mritatvaya kalpate\n\nSYNONYMS\n\nyam -- one to whom; hi -- certainly; na -- never; vyathayanti -- are distressing; ete -- all these; purusham -- to a person; purusha-rishabha -- O best among men; sama -- unaltered; duhkha -- in distress; sukham -- and happiness; dhiram -- patient; sah -- he; amritatvaya -- for liberation; kalpate -- is considered eligible.\n\nTRANSLATION\n\nO best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation.\n\nPURPORT\n\nAnyone 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 varnasrama institution, the fourth stage of life, namely the renounced order (sannyasa), is a painstaking situation. But one who is serious about making his life perfect surely adopts the sannyasa 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 kshatriya, he is advised to persevere, even if it is difficult to fight with his family members or similarly beloved persons. Lord Caitanya took sannyasa 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 sannyasa and was steady in the discharge of higher duties. That is the way of achieving liberation from material bondage.\n\n

nasato vidyate bhavo\nnabhavo vidyate satah\nubhayor api drishto 'ntas\ntv anayos tattva-darsibhih\n\nSYNONYMS\n\nna -- never; asatah -- of the nonexistent; vidyate -- there is; bhavah -- endurance; na -- never; abhavah -- changing quality; vidyate -- there is; satah -- of the eternal; ubhayoh -- of the two; api -- verily; drishtah -- observed; antah -- conclusion; tu -- indeed; anayoh -- of them; tattva -- of the truth; darsibhih -- by the seers.\n\nTRANSLATION\n\nThose 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.\n\nPURPORT\n\nThere 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 Vishnu Purana (2.12.38) it is stated that Vishnu and His abodes all have self-illuminated spiritual existence (jyotimshi vishnur bhuvanani vishnuh). The words existent and nonexistent refer only to spirit and matter. That is the version of all seers of truth.\n\nThis 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 Vedanta-sutras, as well as in the Srimad-Bhagavatam, 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-gita for the enlightenment of all living entities for all time.

avinasi tu tad viddhi\nyena sarvam idam tatam\nvinasam avyayasyasya\nna kascit kartum arhati\n\nSYNONYMS\n\navinasi -- imperishable; tu -- but; tat -- that; viddhi -- know it; yena -- by whom; sarvam -- all of the body; idam -- this; tatam -- pervaded; vinasam -- destruction; avyayasya -- of the imperishable; asya -- of it; na kascit -- no one; kartum -- to do; arhati -- is able.\n\nTRANSLATION\n\nThat which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul.\n\nPURPORT\n\nThis 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 Svetasvatara Upanishad (5.9) confirms this:\n\nbalagra-sata-bhagasya\nsatadha kalpitasya ca\nbhago jivah vijneyah\nsa canantyaya kalpate\n\n"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:\n\nkesagra-sata-bhagasya\nsatamsah sadrisatmakah\njivah sukshma-svarupo 'yam\nsankhyatito hi cit-kanah\n[Cc. Madya 19.140]\n\n"There are innumerable particles of spiritual atoms, which are measured as one ten-thousandth of the upper portion of the hair."\n\nTherefore, 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 Mundaka Upanishad (3.1.9) the measurement of the atomic spirit soul is further explained:\n\nesho 'nur atma cetasa veditavyo\nyasmin pranah pancadha samvivesa\npranais cittam sarvam otam prajanam\nyasmin visuddhe vibhavaty esha atma\n\n"The soul is atomic in size and can be perceived by perfect intelligence. This atomic soul is floating in the five kinds of air (prana, apana, vyana, samana and udana), 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."\n\nThe hatha-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.\n\nSo 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 vishnu-tattva.\n\nThe influence of the atomic soul can be spread all over a particular body. According to the Mundaka Upanishad, 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.\n\nSuch 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 prabha, 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-gita by the Personality of Godhead Himself.

antavanta ime deha\nnityasyoktah saririnah\nanasino 'prameyasya\ntasmad yudhyasva bharata\n\nSYNONYMS\n\nanta-vantah -- perishable; ime -- all these; dehah -- material bodies; nityasya -- eternal in existence; uktah -- are said; saririnah -- of the embodied soul; anasinah -- never to be destroyed; aprameyasya -- immeasurable; tasmat -- therefore; yudhyasva -- fight; bharata -- O descendant of Bharata.\n\nTRANSLATION\n\nThe material body of the indestructible, immeasurable and eternal living entity is sure to come to an end; therefore, fight, O descendant of Bharata.\n\nPURPORT\n\nThe 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 Vedanta-sutras 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.

ya enam vetti hantaram\nyas cainam manyate hatam\nubhau tau na vijanito\nnayam hanti na hanyate\n\nSYNONYMS\n\nyah -- anyone who; enam -- this; vetti -- knows; hantaram -- the killer; yah -- anyone who; ca -- also; enam -- this; manyate -- thinks; hatam -- killed; ubhau -- both; tau -- they; na -- never; vijanitah -- are in knowledge; na -- never; ayam -- this; hanti -- kills; na -- nor; hanyate -- is killed.\n\nTRANSLATION\n\nNeither 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.\n\nPURPORT\n\nWhen 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 ma himsyat sarva bhutani: 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.

na jayate mriyate va kadacin\nnayam bhutva bhavita va na bhuyah\najo nityah sasvato 'yam purano\nna hanyate hanyamane sarire\n\nSYNONYMS\n\nna -- never; jayate -- takes birth; mriyate -- dies; va -- either; kadacit -- at any time (past, present or future); na -- never; ayam -- this; bhutva -- having come into being; bhavita -- will come to be; va -- or; na -- not; bhuyah -- or is again coming to be; ajah -- unborn; nityah -- eternal; sasvatah -- permanent; ayam -- this; puranah -- the oldest; na -- never; hanyate -- is killed; hanyamane -- being killed; sarire -- the body.\n\nTRANSLATION\n\nFor 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.\n\nPURPORT\n\nQualitatively, 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 kuta-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.\n\nIn the Katha Upanishad (1.2.18) we also find a similar passage, which reads:\n\nna jayate mriyate va vipascin\nnayam kutascin na babhuva kascit\najo nityah sasvato 'yam purano\nna hanyate hanyamane sarire\n\nThe meaning and purport of this verse is the same as in the Bhagavad-gita, but here in this verse there is one special word, vipascit, which means learned or with knowledge.\n\nThe 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 Krishna. But Krishna is not like the forgetful soul. If so, Krishna's teachings of Bhagavad-gita would be useless.\n\nThere are two kinds of souls -- namely the minute particle soul (anu-atma) and the Supersoul (vibhu-atma). This is also confirmed in the Katha Upanishad (1.2.20) in this way:\n\nanor aniyan mahato mahiyan\natmasya jantor nihito guhayam\ntam akratuh pasyati vita-soko\ndhatuh prasadan mahimanam atmanah\n\n"Both the Supersoul [Paramatma] and the atomic soul [jivatma] 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." Krishna 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 Krishna, or by His bona fide representative (the spiritual master).

vedavinasinam nityam\nya enam ajam avyayam\nkatham sa purushah partha\nkam ghatayati hanti kam\n\nSYNONYMS\n\nveda -- knows; avinasinam -- indestructible; nityam -- always existing; yah -- one who; enam -- this (soul); ajam -- unborn; avyayam -- immutable; katham -- how; sah -- that; purushah -- person; partha -- O Partha (Arjuna); kam -- whom; ghatayati -- causes to hurt; hanti -- kills; kam -- whom.\n\nTRANSLATION\n\nO Partha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?\n\nPURPORT\n\nEverything 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-samhita, 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 Krishna 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 Krishna, 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 Krishna is with full knowledge, so there is no possibility of sinful reaction.

yas tv indriyani manasa\nniyamyarabhate 'rjuna\nkarmendriyaih karma-yogam\nasaktah sa visishyate\n\nSYNONYMS\n\nyah -- one who; tu -- but; indriyani -- the senses; manasa -- by the mind; niyamya -- regulating; arabhate -- begins; arjuna -- O Arjuna; karma-indriyaih -- by the active sense organs; karma-yogam -- devotion; asaktah -- without attachment; sah -- he; visishyate -- is by far the better.\n\nTRANSLATION\n\nOn the other hand, if a sincere person tries to control the active senses by the mind and begins karma-yoga [in Krishna consciousness] without attachment, he is by far superior.\n\nPURPORT\n\nInstead 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 svartha-gati, or goal of self-interest, is to reach Vishnu. The whole institution of varna and asrama is designed to help us reach this goal of life. A householder can also reach this destination by regulated service in Krishna consciousness. For self-realization, one can live a controlled life, as prescribed in the sastras, 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.

arjuna uvaca\njyayasi cet karmanas te\nmata buddhir janardana\ntat kim karmani ghore mam\nniyojayasi kesava\n\nSYNONYMS\n\narjunah uvaca -- Arjuna said; jyayasi -- better; cet -- if; karmanah -- than fruitive action; te -- by You; mata -- is considered; buddhih -- intelligence; janardana -- O Krishna; tat -- therefore; kim -- why; karmani -- in action; ghore -- ghastly; mam -- me; niyojayasi -- You are engaging; kesava -- O Krishna.\n\nTRANSLATION\n\nArjuna said: O Janardana, O Kesava, why do You want to engage me in this ghastly warfare, if You think that intelligence is better than fruitive work?\n\nPURPORT\n\nThe Supreme Personality of Godhead Sri Krishna 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 Krishna consciousness. Sometimes Krishna consciousness is misunderstood to be inertia, and one with such a misunderstanding often withdraws to a secluded place to become fully Krishna conscious by chanting the holy name of Lord Krishna. But without being trained in the philosophy of Krishna consciousness, it is not advisable to chant the holy name of Krishna in a secluded place, where one may acquire only cheap adoration from the innocent public. Arjuna also thought of Krishna 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 Krishna consciousness as an excuse. But as a sincere student, he placed the matter before his master and questioned Krishna as to his best course of action. In answer, Lord Krishna elaborately explained karma-yoga, or work in Krishna consciousness, in this Third Chapter.

na karmanam anarambhan\nnaishkarmyam purusho 'snute\nna ca sannyasanad eva\nsiddhim samadhigacchati\n\nSYNONYMS\n\nna -- not; karmanam -- of prescribed duties; anarambhat -- by nonperformance; naishkarmyam -- freedom from reaction; purushah -- a man; asnute -- achieves; na -- nor; ca -- also; sannyasanat -- by renunciation; eva -- simply; siddhim -- success; samadhigacchati -- attains.\n\nTRANSLATION\n\nNot by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection.\n\nPURPORT\n\nThe 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 (sannyasa). According to the empirical philosophers, simply by adopting sannyasa, or retiring from fruitive activities, one at once becomes as good as Narayana. But Lord Krishna does not approve this principle. Without purification of heart, sannyasa 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 trayate mahato bhayat. Even a slight performance of such a principle enables one to overcome great difficulties.

sri-bhagavan uvaca\nloke 'smin dvi-vidha nishtha\npura prokta mayanagha\njnana-yogena sankhyanam\nkarma-yogena yoginam\n\nSYNONYMS\n\nsri-bhagavan uvaca -- the Supreme Personality of Godhead said; loke -- in the world; asmin -- this; dvi-vidha -- two kinds of; nishtha -- faith; pura -- formerly; prokta -- were said; maya -- by Me; anagha -- O sinless one; jnana-yogena -- by the linking process of knowledge; sankhyanam -- of the empiric philosophers; karma-yogena -- by the linking process of devotion; yoginam -- of the devotees.\n\nTRANSLATION\n\nThe 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.\n\nPURPORT\n\nIn the Second Chapter, verse 39, the Lord explained two kinds of procedures -- namely sankhya-yoga and karma-yoga, or buddhi-yoga. In this verse, the Lord explains the same more clearly. Sankhya-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 Krishna 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 Krishna 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 Krishna), 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 Krishna, because the philosophers who are also sincerely searching after the Absolute Truth come in the end to Krishna consciousness. This is also stated in the Bhagavad-gita. 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 Krishna consciousness; and the other process is directly connecting with everything in Krishna consciousness. Of these two, the path of Krishna consciousness is better because it does not depend on purifying the senses by a philosophical process. Krishna consciousness is itself the purifying process, and by the direct method of devotional service it is simultaneously easy and sublime.

karmendriyani samyamya\nya aste manasa smaran\nindriyarthan vimudhatma\nmithyacarah sa ucyate\n\nSYNONYMS\n\nkarma-indriyani -- the five working sense organs; samyamya -- controlling; yah -- anyone who; aste -- remains; manasa -- by the mind; smaran -- thinking of; indriya-arthan -- sense objects; vimudha -- foolish; atma -- soul; mithya-acarah -- pretender; sah -- he; ucyate -- is called.\n\nTRANSLATION\n\nOne who restrains the senses of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender.\n\nPURPORT\n\nThere are many pretenders who refuse to work in Krishna 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 yogi 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.

na hi kascit kshanam api\njatu tishthaty akarma-krit\nkaryate hy avasah karma\nsarvah prakriti-jair gunaih\n\nSYNONYMS\n\nna -- nor; hi -- certainly; kascit -- anyone; kshanam -- a moment; api -- also; jatu -- at any time; tishthati -- remains; akarma-krit -- without doing something; karyate -- is forced to do; hi -- certainly; avasah -- helplessly; karma -- work; sarvah -- all; prakriti-jaih -- born of the modes of material nature; gunaih -- by the qualities.\n\nTRANSLATION\n\nEveryone 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.\n\nPURPORT\n\nIt 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 Krishna 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 sastras. But if the soul is engaged in his natural function of Krishna consciousness, whatever he is able to do is good for him. The Srimad-Bhagavatam (1.5.17) affirms this:\n\ntyaktva sva-dharmam caranambujam harer\nbhajann apakvo 'tha patet tato yadi\nyatra kva vabhadram abhud amushya kim\nko vartha apto 'bhajatam sva-dharmatah\n\n"If someone takes to Krishna consciousness, even though he may not follow the prescribed duties in the sastras 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 sastras, what does it avail him if he is not Krishna conscious?" So the purificatory process is necessary for reaching this point of Krishna consciousness. Therefore, sannyasa, or any purificatory process, is to help reach the ultimate goal of becoming Krishna conscious, without which everything is considered a failure.

yada hi nendriyartheshu\nna karmasv anushajjate\nsarva-sankalpa-sannyasi\nyogarudhas tadocyate\n\nSYNONYMS\n\nyada -- when; hi -- certainly; na -- not; indriya-artheshu -- in sense gratification; na -- never; karmasu -- in fruitive activities; anushajjate -- one necessarily engages; sarva-sankalpa -- of all material desires; sannyasi -- renouncer; yoga-arudhah -- elevated in yoga; tada -- at that time; ucyate -- is said to be.\n\nTRANSLATION\n\nA 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.\n\nPURPORT\n\nWhen 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 Krishna consciousness, one must be always seeking self-centered or extended selfish activities. But a Krishna conscious person can do everything for the satisfaction of Krishna 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.

naiva tasya kritenartho\nnakriteneha kascana\nna casya sarva-bhuteshu\nkascid artha-vyapasrayah\n\nSYNONYMS\n\nna -- never; eva -- certainly; tasya -- his; kritena -- by discharge of duty; arthah -- purpose; na -- nor; akritena -- without discharge of duty; iha -- in this world; kascana -- whatever; na -- never; ca -- and; asya -- of him; sarva-bhuteshu -- among all living beings; kascit -- any; artha -- purpose; vyapasrayah -- taking shelter of.\n\nTRANSLATION\n\nA 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.\n\nPURPORT\n\nA self-realized man is no longer obliged to perform any prescribed duty, save and except activities in Krishna consciousness. Krishna consciousness is not inactivity either, as will be explained in the following verses. A Krishna conscious man does not take shelter of any person -- man or demigod. Whatever he does in Krishna consciousness is sufficient in the discharge of his obligation.

niyatam kuru karma tvam\nkarma jyayo hy akarmanah\nsarira-yatrapi ca te\nna prasiddhyed akarmanah\n\nSYNONYMS\n\nniyatam -- prescribed; kuru -- do; karma -- duties; tvam -- you; karma -- work; jyayah -- better; hi -- certainly; akarmanah -- than no work; sarira -- bodily; yatra -- maintenance; api -- even; ca -- also; te -- your; na -- never; prasiddhyet -- is effected; akarmanah -- without work.\n\nTRANSLATION\n\nPerform your prescribed duty, for doing so is better than not working. One cannot even maintain one's physical body without work.\n\nPURPORT\n\nThere 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 Krishna did not want Arjuna to become a pretender. Rather, the Lord desired that Arjuna perform his prescribed duties as set forth for kshatriyas. \n\nArjuna 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 kshatriya. 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. \n\nAnyone 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.

yajnarthat karmano 'nyatra\nloko 'yam karma-bandhanah\ntad-artham karma kaunteya\nmukta-sangah samacara\n\nSYNONYMS\n\nyajna-arthat -- done only for the sake of Yajna, or Vishnu; karmanah -- than work; anyatra -- otherwise; lokah -- world; ayam -- this; karma-bandhanah -- bondage by work; tat -- of Him; artham -- for the sake; karma -- work; kaunteya -- O son of Kunti; mukta-sangah -- liberated from association; samacara -- do perfectly.\n\nTRANSLATION\n\nWork done as a sacrifice for Vishnu has to be performed, otherwise work causes bondage in this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage.\n\nPURPORT\n\nSince 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. Yajna means Lord Vishnu, or sacrificial performances. All sacrificial performances also are meant for the satisfaction of Lord Vishnu. The Vedas enjoin: yajno vai vishnuh. In other words, the same purpose is served whether one performs prescribed yajnas or directly serves Lord Vishnu. Krishna consciousness is therefore performance of yajna as it is prescribed in this verse. The varnasrama institution also aims at satisfying Lord Vishnu. Varnasramacaravata purushena parah puman/ vishnur aradhyate (Vishnu Purana 3.8.8).\n\nTherefore one has to work for the satisfaction of Vishnu. 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 Krishna consciousness to satisfy Krishna (or Vishnu); 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 Krishna, or under the direct instruction of Lord Krishna 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 Krishna. 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.

devan bhavayatanena\nte deva bhavayantu vah\nparasparam bhavayantah\nsreyah param avapsyatha\n\nSYNONYMS\n\ndevan -- demigods; bhavayata -- having pleased; anena -- by this sacrifice; te -- those; devah -- demigods; bhavayantu -- will please; vah -- you; parasparam -- mutually; bhavayantah -- pleasing one another; sreyah -- benediction; param -- the supreme; avapsyatha -- you will achieve.\n\nTRANSLATION\n\nThe demigods, being pleased by sacrifices, will also please you, and thus, by cooperation between men and demigods, prosperity will reign for all.\n\nPURPORT\n\nThe 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 yajnas by the human being. Some of the yajnas are meant to satisfy particular demigods; but even in so doing, Lord Vishnu is worshiped in all yajnas as the chief beneficiary. It is stated also in the Bhagavad-gita that Krishna Himself is the beneficiary of all kinds of yajnas: bhoktaram yajna-tapasam. Therefore, ultimate satisfaction of the yajna-pati is the chief purpose of all yajnas. When these yajnas 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.\n\nPerformance of yajnas has many side benefits, ultimately leading to liberation from material bondage. By performance of yajnas, all activities become purified, as it is stated in the Vedas: ahara-suddhau sattva-suddhih sattva-suddhau dhruva smritih smriti-lambhe sarvagranthinam vipramokshah. By performance of yajna 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 Krishna consciousness, the great necessity of present-day society.

saha-yajnah prajah srishtva\npurovaca prajapatih\nanena prasavishyadhvam\nesha vo 'stv ishta-kama-dhuk\n\nSYNONYMS\nsaha -- along with; yajnah -- sacrifices; prajah -- generations; srishtva -- creating; pura -- anciently; uvaca -- said; praja-patih -- the Lord of creatures; anena -- by this; prasavishyadhvam -- be more and more prosperous; eshah -- this; vah -- your; astu -- let it be; ishta -- of all desirable things; kama-dhuk -- bestower.\n\nTRANSLATION\n\nIn the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Vishnu, and blessed them by saying, "Be thou happy by this yajna [sacrifice] because its performance will bestow upon you everything desirable for living happily and achieving liberation."\n\nPURPORT\n\nThe material creation by the Lord of creatures (Vishnu) 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 Vishnu, or Krishna, the Supreme Personality of Godhead. The Vedic principles are to help us understand this eternal relation, as it is stated in the Bhagavad-gita: vedais ca sarvair aham eva vedyah. The Lord says that the purpose of the Vedas is to understand Him. In the Vedic hymns it is said: patim visvasyatmesvaram. Therefore, the Lord of the living entities is the Supreme Personality of Godhead, Vishnu. In the Srimad-Bhagavatam also (2.4.20) Srila Sukadeva Gosvami describes the Lord as pati in so many ways:\n\nsriyah patir yajna-patih praja-patir\ndhiyam patir loka-patir dhara-patih\npatir gatis candhaka-vrishni-satvatam\nprasidatam me bhagavan satam patih\n\nThe praja-pati is Lord Vishnu, 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 yajnas (sacrifices) for the satisfaction of Vishnu, 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 yajna, the conditioned souls gradually become Krishna conscious and become godly in all respects. In the Age of Kali, the sankirtana-yajna (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. Sankirtana-yajna and Krishna consciousness go well together. Lord Krishna in His devotional form (as Lord Caitanya) is mentioned in the Srimad-Bhagavatam (11.5.32) as follows, with special reference to the sankirtana-yajna:\n\nkrishna-varnam tvishakrishnam\nsangopangastra-parshadam\nyajnaih sankirtana-prayair\nyajanti hi su-medhasah\n\n"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 sankirtana-yajna." Other yajnas prescribed in the Vedic literatures are not easy to perform in this Age of Kali, but the sankirtana-yajna is easy and sublime for all purposes, as recommended in Bhagavad-gita also (9.14).

yajna-sishtasinah santo\nmucyante sarva-kilbishaih\nbhunjate te tv agham papa\nye pacanty atma-karanat\n\nSYNONYMS\n\nyajna-sishta -- of food taken after performance of yajna; asinah -- eaters; santah -- the devotees; mucyante -- get relief; sarva -- all kinds of; kilbishaih -- from sins; bhunjate -- enjoy; te -- they; tu -- but; agham -- grievous sins; papah -- sinners; ye -- who; pacanti -- prepare food; atma-karanat -- for sense enjoyment.\n\nTRANSLATION\n\nThe 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.\n\nPURPORT\n\nThe devotees of the Supreme Lord, or the persons who are in Krishna consciousness, are called santas, and they are always in love with the Lord as it is described in the Brahma-samhita (5.38): premanjana-cchurita-bhakti-vilocanena santah sadaiva hridayeshu 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 Krishna (the all-attractive person), cannot accept anything without first offering it to the Supreme Person. Therefore, such devotees always perform yajnas in different modes of devotional service, such as sravanam, kirtanam, smaranam, arcanam, etc., and these performances of yajnas 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 sankirtana-yajna, in full Krishna consciousness. Otherwise, there can be no peace or happiness in the world.

ishtan bhogan hi vo deva\ndasyante yajna-bhavitah\ntair dattan apradayaibhyo\nyo bhunkte stena eva sah\n\nSYNONYMS\n\nishtan -- desired; bhogan -- necessities of life; hi -- certainly; vah -- unto you; devah -- the demigods; dasyante -- will award; yajna-bhavitah -- being satisfied by the performance of sacrifices; taih -- by them; dattan -- things given; apradaya -- without offering; ebhyah -- to these demigods; yah -- he who; bhunkte -- enjoys; stenah -- thief; eva -- certainly; sah -- he.\n\nTRANSLATION\n\nIn charge of the various necessities of life, the demigods, being satisfied by the performance of yajna [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.\n\nPURPORT\n\nThe demigods are authorized supplying agents on behalf of the Supreme Personality of Godhead, Vishnu. Therefore, they must be satisfied by the performance of prescribed yajnas. In the Vedas, there are different kinds of yajnas 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 yajnas 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 Kali, 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 Vishnu is recommended. But ultimately all yajnas are meant for gradual promotion to the transcendental position. For ordinary men, at least five yajnas, known as panca-maha-yajna, are necessary.\n\nOne 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 yajnas. 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 yajnas. Lord Caitanya, however, inaugurated the easiest performance of yajna, namely the sankirtana-yajna, which can be performed by anyone in the world who accepts the principles of Krishna consciousness.

yas tv atma-ratir eva syad\natma-triptas ca manavah\natmany eva ca santushtas\ntasya karyam na vidyate\n\nSYNONYMS\n\nyah -- one who; tu -- but; atma-ratih -- taking pleasure in the self; eva -- certainly; syat -- remains; atma-triptah -- self-illuminated; ca -- and; manavah -- a man; atmani -- in himself; eva -- only; ca -- and; santushtah -- perfectly satiated; tasya -- his; karyam -- duty; na -- does not; vidyate -- exist.\n\nTRANSLATION\n\nBut 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.\n\nPURPORT\n\nA person who is fully Krishna conscious, and is fully satisfied by his acts in Krishna consciousness, no longer has any duty to perform. Due to his being Krishna conscious, all impiety within is instantly cleansed, an effect of many, many thousands of yajna 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 Krishna conscious person is no longer interested in material activities and no longer takes pleasure in material arrangements like wine, women and similar infatuations.

evam pravartitam cakram\nnanuvartayatiha yah\naghayur indriyaramo\nmogham partha sa jivati\n\nSYNONYMS\n\nevam -- thus; pravartitam -- established by the Vedas; cakram -- cycle; na -- does not; anuvartayati -- adopt; iha -- in this life; yah -- one who; agha-ayuh -- whose life is full of sins; indriya-aramah -- satisfied in sense gratification; mogham -- uselessly; partha -- O son of Pritha (Arjuna); sah -- he; jivati -- lives.\n\nTRANSLATION\n\nMy 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.\n\nPURPORT\n\nThe 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 yajnas 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, jnana-yoga, or bhakti-yoga. There is no necessity of rigidly following the performances of the prescribed yajnas for the transcendentalists who are above vice and virtue; but those who are engaged in sense gratification require purification by the above mentioned cycle of yajna performances. There are different kinds of activities. Those who are not Krishna conscious are certainly engaged in sensory consciousness; therefore they need to execute pious work. The yajna 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 yajnas are directly aimed at the particular demigods mentioned in the Vedas. Indirectly, it is the practice of Krishna consciousness, because when one masters the performance of yajnas one is sure to become Krishna conscious. But if by performing yajnas one does not become Krishna 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 Krishna consciousness.

karma brahmodbhavam viddhi\nbrahmakshara-samudbhavam\ntasmat sarva-gatam brahma\nnityam yajne pratishthitam\n\nSYNONYMS\n\nkarma -- work; brahma -- from the Vedas; udbhavam -- produced; viddhi -- you should know; brahma -- the Vedas; akshara -- from the Supreme Brahman (Personality of Godhead); samudbhavam -- directly manifested; tasmat -- therefore; sarva-gatam -- all-pervading; brahma -- transcendence; nityam -- eternally; yajne -- in sacrifice; pratishthitam -- situated.\n\nTRANSLATION\n\nRegulated 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.\n\nPURPORT\n\nYajnartha-karma, or the necessity of work for the satisfaction of Krishna only, is more expressly stated in this verse. If we have to work for the satisfaction of the yajna-purusha, Vishnu, 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 bhutasya nisvasitam etad yad rig-vedo yajur-vedah samavedo 'tharvangirasah. "The four Vedas -- namely the Rig Veda, Yajur Veda, Sama Veda, and Atharva Veda -- are all emanations from the breathing of the great Personality of Godhead." (Brihad-aranyaka Upanishad 4.5.11) The Lord, being omnipotent, can speak by breathing air, for as it is confirmed in the Brahma-samhita, 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 yajna by becoming Krishna conscious. Even those who have not followed the Vedic injunctions may adopt the principles of Krishna consciousness, and that will take the place of performance of Vedic yajnas, or karmas.

annad bhavanti bhutani\nparjanyad anna-sambhavah\nyajnad bhavati parjanyo\nyajnah karma-samudbhavah\n\nSYNONYMS\n\nannat -- from grains; bhavanti -- grow; bhutani -- the material bodies; parjanyat -- from rains; anna -- of food grains; sambhavah -- production; yajnat -- from the performance of sacrifice; bhavati -- becomes possible; parjanyah -- rain; yajnah -- performance of yajna; karma -- prescribed duties; samudbhavah -- born of.\n\nTRANSLATION\n\nAll living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajna [sacrifice], and yajna is born of prescribed duties.\n\nPURPORT\n\nSrila Baladeva Vidyabhushana, a great commentator on the Bhagavad-gita, writes as follows: ye indrady-angatayavasthitam yajnam sarvesvaram vishnum abhyarcya tac-chesham asnanti tena tad deha-yatram sampadayanti, te santah sarvesvarasya yajna-purushasya bhaktah sarva-kilbishair anadi-kala-vivriddhair atmanubhava-prati bandhakair nikhilaih papair vimucyante. The Supreme Lord, who is known as the yajna-purusha, 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 Varuna 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 Krishna 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 Krishna consciousness, offer food to Krishna 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 Vishnu 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 Krishna consciousness, who eats only food offered to Krishna, 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 prasadam of the Lord (food offered to Vishnu) is saved from the attack, whereas one who does not do so becomes subjected to contamination.\n\nFood 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. Yajna, specifically the sankirtana-yajna prescribed for this age, must therefore be performed to save us at least from scarcity of food supply.

tasmad asaktah satatam\nkaryam karma samacara\nasakto hy acaran karma\nparam apnoti purushah\n\nSYNONYMS\n\ntasmat -- therefore; asaktah -- without attachment; satatam -- constantly; karyam -- as duty; karma -- work; samacara -- perform; asaktah -- unattached; hi -- certainly; acaran -- performing; karma -- work; param -- the Supreme; apnoti -- achieves; purushah -- a man.\n\nTRANSLATION\n\nTherefore, 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.\n\nPURPORT\n\nThe Supreme is the Personality of Godhead for the devotees, and liberation for the impersonalist. A person, therefore, acting for Krishna, or in Krishna 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 Kurukshetra for the interest of Krishna because Krishna 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, Sri Krishna.\n\nVedic rituals, like prescribed sacrifices, are performed for purification of impious activities that were performed in the field of sense gratification. But action in Krishna consciousness is transcendental to the reactions of good or evil work. A Krishna conscious person has no attachment for the result but acts on behalf of Krishna alone. He engages in all kinds of activities, but is completely nonattached.

karmanaiva hi samsiddhim\nasthita janakadayah\nloka-sangraham evapi\nsampasyan kartum arhasi\n\nSYNONYMS\n\nkarmana -- by work; eva -- even; hi -- certainly; samsiddhim -- in perfection; asthitah -- situated; janaka-adayah -- Janaka and other kings; loka-sangraham -- the people in general; eva api -- also; sampasyan -- considering; kartum -- to act; arhasi -- you deserve.\n\nTRANSLATION\n\nKings 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.\n\nPURPORT\n\nKings 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 Sita and father-in-law of Lord Sri Rama. Being a great devotee of the Lord, he was transcendentally situated, but because he was the king of Mithila (a subdivision of Bihar province in India), he had to teach his subjects how to perform prescribed duties. Lord Krishna and Arjuna, the Lord's eternal friend, had no need to fight in the Battle of Kurukshetra, but they fought to teach people in general that violence is also necessary in a situation where good arguments fail. Before the Battle of Kurukshetra, 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 Krishna 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 Krishna consciousness can act in such a way that others will follow, and this is explained in the following verse.

yad yad acarati sreshthas\ntat tad evetaro janah\nsa yat pramanam kurute\nlokas tad anuvartate\n\nSYNONYMS\n\nyat yat -- whatever; acarati -- he does; sreshthah -- a respectable leader; tat -- that; tat -- and that alone; eva -- certainly; itarah -- common; janah -- person; sah -- he; yat -- whichever; pramanam -- example; kurute -- does perform; lokah -- all the world; tat -- that; anuvartate -- follows in the footsteps.\n\nTRANSLATION\n\nWhatever action a great man performs, common men follow. And whatever standards he sets by exemplary acts, all the world pursues.\n\nPURPORT\n\nPeople 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 acarya, or the ideal teacher. Therefore, a teacher must follow the principles of sastra (scripture) to teach the common man. The teacher cannot manufacture rules against the principles of revealed scriptures. The revealed scriptures, like Manu-samhita 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 sastras. One who desires to improve himself must follow the standard rules as they are practiced by the great teachers. The Srimad-Bhagavatam 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.

yadi hy aham na varteyam\njatu karmany atandritah\nmama vartmanuvartante\nmanushyah partha sarvasah\n\nSYNONYMS\n\nyadi -- if; hi -- certainly; aham -- I; na -- do not; varteyam -- thus engage; jatu -- ever; karmani -- in the performance of prescribed duties; atandritah -- with great care; mama -- My; vartma -- path; anuvartante -- would follow; manushyah -- all men; partha -- O son of Pritha; sarvasah -- in all respects.\n\nTRANSLATION\n\nFor if I ever failed to engage in carefully performing prescribed duties, O Partha, certainly all men would follow My path.\n\nPURPORT\n\nIn 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 Krishna, 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 Srimad-Bhagavatam it is understood that Lord Krishna was performing all the religious duties at home and out of home, as required of a householder.

na me parthasti kartavyam\ntrishu lokeshu kincana\nnanavaptam avaptavyam\nvarta eva ca karmani\n\nSYNONYMS\n\nna -- not; me -- Mine; partha -- O son of Pritha; asti -- there is; kartavyam -- prescribed duty; trishu -- in the three; lokeshu -- planetary systems; kincana -- any; na -- nothing; anavaptam -- wanted; avaptavyam -- to be gained; varte -- I am engaged; eva -- certainly; ca -- also; karmani -- in prescribed duty.\n\nTRANSLATION\n\nO son of Pritha, 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.\n\nPURPORT\n\nThe Supreme Personality of Godhead is described in the Vedic literatures as follows:\n\ntam isvaranam paramam mahesvaram\ntam devatanam paramam ca daivatam\npatim patinam paramam parastad\nvidama devam bhuvanesam idyam\n\nna tasya karyam karanam ca vidyate\nna tat-samas cabhyadhikas ca drisyate\nparasya saktir vividhaiva sruyate\nsvabhaviki jnana-bala-kriya ca\n\n"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.\n\n"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." (Svetasvatara Upanishad 6.7-8)\n\nSince 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 Krishna is engaged on the Battlefield of Kurukshetra as the leader of the kshatriyas because the kshatriyas 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.

ye tv etad abhyasuyanto\nnanutishthanti me matam\nsarva-jnana-vimudhams tan\nviddhi nashtan acetasah\n\nSYNONYMS\n\nye -- those; tu -- however; etat -- this; abhyasuyantah -- out of envy; na -- do not; anutishthanti -- regularly perform; me -- My; matam -- injunction; sarva-jnana -- in all sorts of knowledge; vimudhan -- perfectly befooled; tan -- they are; viddhi -- know it well; nashtan -- all ruined; acetasah -- without Krishna consciousness.\n\nTRANSLATION\n\nBut 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.\n\nPURPORT\n\nThe flaw of not being Krishna 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, Paramatma and the Personality of Godhead, due to a vacant heart. Therefore there is no hope of perfection of life for him.

prakriteh kriyamanani\ngunaih karmani sarvasah\nahankara-vimudhatma\nkartaham iti manyate\n\nSYNONYMS\n\nprakriteh -- of material nature; kriyamanani -- being done; gunaih -- by the modes; karmani -- activities; sarvasah -- all kinds of; ahankara-vimudha -- bewildered by false ego; atma -- the spirit soul; karta -- doer; aham -- I; iti -- thus; manyate -- he thinks.\n\nTRANSLATION\n\nThe 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.\n\nPURPORT\n\nTwo persons, one in Krishna 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 Krishna. 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 Krishna, in Krishna consciousness. The ignorant man forgets that the Supreme Personality of Godhead is known as Hrishikesa, 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 Krishna.

na buddhi-bhedam janayed\najnanam karma-sanginam\njoshayet sarva-karmani\nvidvan yuktah samacaran\n\nSYNONYMS\n\nna -- not; buddhi-bhedam -- disruption of intelligence; janayet -- he should cause; ajnanam -- of the foolish; karma-sanginam -- who are attached to fruitive work; joshayet -- he should dovetail; sarva -- all; karmani -- work; vidvan -- a learned person; yuktah -- engaged; samacaran -- practicing.\n\nTRANSLATION\n\nSo 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 Krishna consciousness].\n\nPURPORT\n\nVedais ca sarvair aham eva vedyah. 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 Krishna, 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 Krishna consciousness. Therefore a realized soul in Krishna 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 Krishna. The learned Krishna 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 Krishna 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 Krishna consciousness one can have all the results one would otherwise derive from following one's prescribed duties.

utsideyur ime loka\nna kuryam karma ced aham\nsankarasya ca karta syam\nupahanyam imah prajah\n\nSYNONYMS\n\nutsideyuh -- would be put into ruin; ime -- all these; lokah -- worlds; na -- not; kuryam -- I perform; karma -- prescribed duties; cet -- if; aham -- I; sankarasya -- of unwanted population; ca -- and; karta -- creator; syam -- would be; upahanyam -- would destroy; imah -- all these; prajah -- living entities.\n\nTRANSLATION\n\nIf 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.\n\nPURPORT\n\nVarna-sankara 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 Krishna 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 Srimad-Bhagavatam (10.33.30-31) affirms:\n\nnaitat samacarej jatu\nmanasapi hy anisvarah\nvinasyaty acaran maudhyad\nyatha 'rudro 'bdhi-jam visham\n\nisvaranam vacah satyam\ntathaivacaritam kvacit\ntesham yat sva-vaco-yuktam\nbuddhimams tat samacaret\n\n"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 Siva."\n\nWe should always consider the position of the isvaras, or those who can actually control the movements of the sun and moon, as superior. Without such power, one cannot imitate the isvaras, who are superpowerful. Lord Siva 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 Siva who want to indulge in smoking ganja (marijuana) and similar intoxicating drugs, forgetting that by so imitating the acts of Lord Siva they are calling death very near. Similarly, there are some pseudo devotees of Lord Krishna who prefer to imitate the Lord in His rasa-lila, 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.

saktah karmany avidvamso\nyatha kurvanti bharata\nkuryad vidvams tathasaktas\ncikirshur loka-sangraham\n\nSYNONYMS\n\nsaktah -- being attached; karmani -- in prescribed duties; avidvamsah -- the ignorant; yatha -- as much as; kurvanti -- they do; bharata -- O descendant of Bharata; kuryat -- must do; vidvan -- the learned; tatha -- thus; asaktah -- without attachment; cikirshuh -- desiring to lead; loka-sangraham -- the people in general.\n\nTRANSLATION\n\nAs 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.\n\nPURPORT\n\nA person in Krishna consciousness and a person not in Krishna consciousness are differentiated by different desires. A Krishna conscious person does not do anything which is not conducive to development of Krishna 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 Krishna. Therefore, the Krishna conscious person is required to show the people how to act and how to engage the results of action for the purpose of Krishna consciousness.

tattva-vit tu maha-baho\nguna-karma-vibhagayoh\nguna guneshu vartanta\niti matva na sajjate\n\nSYNONYMS\n\ntattva-vit -- the knower of the Absolute Truth; tu -- but; maha-baho -- O mighty-armed one; guna-karma -- of works under material influence; vibhagayoh -- differences; gunah -- senses; guneshu -- in sense gratification; vartante -- are being engaged; iti -- thus; matva -- thinking; na -- never; sajjate -- becomes attached.\n\nTRANSLATION\n\nOne 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.\n\nPURPORT\n\nThe 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, Krishna, 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, Krishna. He therefore engages himself in the activities of Krishna 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 Srimad-Bhagavatam, one who knows the Absolute Truth in three different features -- namely Brahman, Paramatma, and the Supreme Personality of Godhead -- is called tattva-vit, for he knows also his own factual position in relationship with the Supreme.

prakriter guna-sammudhah\nsajjante guna-karmasu\ntan akritsna-vido mandan\nkritsna-vin na vicalayet\n\nSYNONYMS\n\nprakriteh -- of material nature; guna -- by the modes; sammudhah -- befooled by material identification; sajjante -- they become engaged; guna-karmasu -- in material activities; tan -- those; akritsna-vidah -- persons with a poor fund of knowledge; mandan -- lazy to understand self-realization; kritsna-vit -- one who is in factual knowledge; na -- not; vicalayet -- should try to agitate.\n\nTRANSLATION\n\nBewildered 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.\n\nPURPORT\n\nPersons 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.\n\nMen who are ignorant cannot appreciate activities in Krishna consciousness, and therefore Lord Krishna 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 Krishna consciousness, which are absolutely necessary for the human being.

ye me matam idam nityam\nanutishthanti manavah\nsraddhavanto 'nasuyanto\nmucyante te 'pi karmabhih\n\nSYNONYMS\n\nye -- those who; me -- My; matam -- injunctions; idam -- these; nityam -- as an eternal function; anutishthanti -- execute regularly; manavah -- human beings; sraddha-vantah -- with faith and devotion; anasuyantah -- without envy; mucyante -- become free; te -- all of them; api -- even; karmabhih -- from the bondage of the law of fruitive actions.\n\nTRANSLATION\n\nThose 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.\n\nPURPORT\n\nThe injunction of the Supreme Personality of Godhead, Krishna, is the essence of all Vedic wisdom and therefore is eternally true without exception. As the Vedas are eternal, so this truth of Krishna 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-gita but have no faith in Krishna. 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 Krishna 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 Krishna consciousness.

mayi sarvani karmani\nsannyasyadhyatma-cetasa\nnirasir nirmamo bhutva\nyudhyasva vigata-jvarah\n\nSYNONYMS\n\nmayi -- unto Me; sarvani -- all sorts of; karmani -- activities; sannyasya -- giving up completely; adhyatma -- with full knowledge of the self; cetasa -- by consciousness; nirasih -- without desire for profit; nirmamah -- without ownership; bhutva -- so being; yudhyasva -- fight; vigata-jvarah -- without being lethargic.\n\nTRANSLATION\n\nTherefore, 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.\n\nPURPORT\n\nThis verse clearly indicates the purpose of the Bhagavad-gita. The Lord instructs that one has to become fully Krishna 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 Krishna, 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 Sri Krishna 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 Krishna conscious, is called adhyatma-cetas. Nirasih 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 Krishna 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 Krishna consciousness, as described above. That will lead one to the path of liberation.

sadrisam ceshtate svasyah\nprakriter jnanavan api\nprakritim yanti bhutani\nnigrahah kim karishyati\n\nSYNONYMS\n\nsadrisam -- accordingly; ceshtate -- tries; svasyah -- by his own; prakriteh -- modes of nature; jnana-van -- learned; api -- although; prakritim -- nature; yanti -- undergo; bhutani -- all living entities; nigrahah -- repression; kim -- what; karishyati -- can do.\n\nTRANSLATION\n\nEven 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?\n\nPURPORT\n\nUnless one is situated on the transcendental platform of Krishna 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 maya 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. Krishna 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 Krishna consciousness, one should not give up his occupational duties. No one should suddenly give up his prescribed duties and become a so-called yogi or transcendentalist artificially. It is better to be situated in one's position and to try to attain Krishna consciousness under superior training. Thus one may be freed from the clutches of Krishna's maya.

sreyan sva-dharmo vigunah\npara-dharmat sv-anushthitat\nsva-dharme nidhanam sreyah\npara-dharmo bhayavahah\n\nSYNONYMS\n\nsreyan -- far better; sva-dharmah -- one's prescribed duties; vigunah -- even faulty; para-dharmat -- than duties mentioned for others; su-anushthitat -- perfectly done; sva-dharme -- in one's prescribed duties; nidhanam -- destruction; sreyah -- better; para-dharmah -- duties prescribed for others; bhaya-avahah -- dangerous.\n\nTRANSLATION\n\nIt 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.\n\nPURPORT\n\nOne should therefore discharge his prescribed duties in full Krishna 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 Krishna. 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 brahmana, who is in the mode of goodness, is nonviolent, whereas a kshatriya, who is in the mode of passion, is allowed to be violent. As such, for a kshatriya it is better to be vanquished following the rules of violence than to imitate a brahmana 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 Krishna consciousness, he can perform anything and everything under the direction of a bona fide spiritual master. In that complete stage of Krishna consciousness, the kshatriya may act as a brahmana, or a brahmana may act as a kshatriya. In the transcendental stage, the distinctions of the material world do not apply. For example, Visvamitra was originally a kshatriya, but later on he acted as a brahmana, whereas Parasurama was a brahmana but later on he acted as a kshatriya. 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 Krishna consciousness.

indriyasyendriyasyarthe\nraga-dveshau vyavasthitau\ntayor na vasam agacchet\ntau hy asya paripanthinau\n\nSYNONYMS\n\nindriyasya -- of the senses; indriyasya arthe -- in the sense objects; raga -- attachment; dveshau -- also detachment; vyavasthitau -- put under regulations; tayoh -- of them; na -- never; vasam -- control; agacchet -- one should come; tau -- those; hi -- certainly; asya -- his; paripanthinau -- stumbling blocks.\n\nTRANSLATION\n\nThere 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.\n\nPURPORT\n\nThose who are in Krishna 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 Krishna consciousness, or acting always in the loving service of Krishna, detaches one from all kinds of sensory activities. Therefore, no one should try to be detached from Krishna 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 Krishna consciousness.

arjuna uvaca\natha kena prayukto 'yam\npapam carati purushah\nanicchann api varshneya\n\nbalad iva niyojitah\n\nSYNONYMS\n\narjunah uvaca -- Arjuna said; atha -- then; kena -- by what; prayuktah -- impelled; ayam -- one; papam -- sins; carati -- does; purushah -- a man; anicchan -- without desiring; api -- although; varshneya -- O descendant of Vrishni; balat -- by force; iva -- as if; niyojitah -- engaged.\n\nTRANSLATION\n\nArjuna said: O descendant of Vrishni, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?\n\nPURPORT\n\nA 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 Krishna 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.

sri-bhagavan uvaca\nkama esha krodha esha\nrajo-guna-samudbhavah\nmahasano maha-papma\nviddhy enam iha vairinam\n\nSYNONYMS\n\nsri-bhagavan uvaca -- the Personality of Godhead said; kamah -- lust; eshah -- this; krodhah -- wrath; eshah -- this; rajah-guna -- the mode of passion; samudbhavah -- born of; maha-asanah -- all-devouring; maha-papma -- greatly sinful; viddhi -- know; enam -- this; iha -- in the material world; vairinam -- greatest enemy.\n\nTRANSLATION\n\nThe 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.\n\nPURPORT\n\nWhen a living entity comes in contact with the material creation, his eternal love for Krishna 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.\n\nThe 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.\n\nThis inquiry is the beginning of the Vedanta-sutras, wherein it is said, athato brahma jijnasa: one should inquire into the Supreme. And the Supreme is defined in Srimad-Bhagavatam as janmady asya yato 'nvayad itaratas 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 Krishna consciousness -- or, in other words, desiring everything for Krishna -- then both lust and wrath can be spiritualized. Hanuman, the great servitor of Lord Rama, exhibited his wrath by burning the golden city of Ravana, but by doing so he became the greatest devotee of the Lord. Here also, in Bhagavad-gita, 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 Krishna consciousness, become our friends instead of our enemies.

dhumenavriyate vahnir\nyathadarso malena ca\nyatholbenavrito garbhas\ntatha tenedam avritam\n\nSYNONYMS\n\ndhumena -- by smoke; avriyate -- is covered; vahnih -- fire; yatha -- just as; adarsah -- mirror; malena -- by dust; ca -- also; yatha -- just as; ulbena -- by the womb; avritah -- is covered; garbhah -- embryo; tatha -- so; tena -- by that lust; idam -- this; avritam -- is covered.\n\nTRANSLATION\n\nAs 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.\n\nPURPORT\n\nThere 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 Krishna 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 Krishna 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 Krishna 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 Krishna consciousness under able guidance.

avritam jnanam etena\njnanino nitya-vairina\nkama-rupena kaunteya\ndushpurenanalena ca\n\nSYNONYMS\n\navritam -- covered; jnanam -- pure consciousness; etena -- by this; jnaninah -- of the knower; nitya-vairina -- by the eternal enemy; kama-rupena -- in the form of lust; kaunteya -- O son of Kunti; dushpurena -- never to be satisfied; analena -- by the fire; ca -- also.\n\nTRANSLATION\n\nThus 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.\n\nPURPORT\n\nIt is said in the Manu-smriti 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-agara, 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.

indriyani mano buddhir\nasyadhishthanam ucyate\netair vimohayaty esha\njnanam avritya dehinam\n\nSYNONYMS\n\nindriyani -- the senses; manah -- the mind; buddhih -- the intelligence; asya -- of this lust; adhishthanam -- sitting place; ucyate -- is called; etaih -- by all these; vimohayati -- bewilders; eshah -- this lust; jnanam -- knowledge; avritya -- covering; dehinam -- of the embodied.\n\nTRANSLATION\n\nThe 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.\n\nPURPORT\n\nThe enemy has captured different strategic positions in the body of the conditioned soul, and therefore Lord Krishna 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 Srimad-Bhagavatam (10.84.13):\n\nyasyatma-buddhih kunape tri-dhatuke\nsva-dhih kalatradishu bhauma ijya-dhih\nyat-tirtha-buddhih salile na karhicij\njaneshv abhijneshu sa eva go-kharah\n\n"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.

tasmat tvam indriyany adau\nniyamya bharatarshabha\npapmanam prajahi hy enam\njnana-vijnana-nasanam\n\nSYNONYMS\ntasmat -- therefore; tvam -- you; indriyani -- senses; adau -- in the beginning; niyamya -- by regulating; bharata-rishabha -- O chief amongst the descendants of harata; papmanam -- the great symbol of sin; prajahi -- curb; hi -- certainly; enam -- this; jnana -- of knowledge; vijnana -- and scientific knowledge of the pure soul; nasanam -- the destroyer.\n\nTRANSLATION\n\nTherefore, 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.\n\nPURPORT\n\nThe 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. Jnana refers to knowledge of self as distinguished from non-self, or in other words, knowledge that the spirit soul is not the body. Vijnana refers to specific knowledge of the spirit soul's constitutional position and his relationship to the Supreme Soul. It is explained thus in the Srimad-Bhagavatam (2.9.31):\n\njnanam parama-guhyam me\nyad vijnana-samanvitam\nsa-rahasyam tad-angam ca\ngrihana gaditam maya\n\n"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-gita 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 Krishna consciousness. So, from the very beginning of life one has to learn this Krishna consciousness, and thereby one may become fully Krishna conscious and act accordingly.\n\nLust is only the perverted reflection of the love of God which is natural for every living entity. But if one is educated in Krishna 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, Krishna 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 Krishna consciousness, devotional service of the Lord, and turn the lust into love of Godhead -- the highest perfectional stage of human life.

indriyani parany ahur\nindriyebhyah param manah\nmanasas tu para buddhir\nyo buddheh paratas tu sah\n\nSYNONYMS\n\nindriyani -- senses; parani -- superior; ahuh -- are said; indriyebhyah -- more than the senses; param -- superior; manah -- the mind; manasah -- more than the mind; tu -- also; para -- superior; buddhih -- intelligence; yah -- who; buddheh -- more than the intelligence; paratah -- superior; tu -- but; sah -- he.\n\nTRANSLATION\n\nThe 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.\n\nPURPORT\n\nThe 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 Krishna consciousness. In Krishna 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 Katha Upanishad 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. param drishtva 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 Katha Upanishad the soul has been described as mahan, 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.\n\nWith intelligence one has to seek out the constitutional position of the soul and then engage the mind always in Krishna 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 Krishna 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 Krishna in Krishna consciousness, there is every chance of falling down due to the agitated mind.

evam buddheh param buddhva\nsamstabhyatmanam atmana\njahi satrum maha-baho\nkama-rupam durasadam\n\nSYNONYMS\n\nevam -- thus; buddheh -- to intelligence; param -- superior; buddhva -- knowing; samstabhya -- by steadying; atmanam -- the mind; atmana -- by deliberate intelligence; jahi -- conquer; satrum -- the enemy; maha-baho -- O mighty-armed one; kama-rupam -- in the form of lust; durasadam -- formidable.\n\nTRANSLATION\n\nThus 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 [Krishna consciousness] and thus -- by spiritual strength -- conquer this insatiable enemy known as lust.\n\nPURPORT\n\nThis Third Chapter of the Bhagavad-gita is conclusively directive to Krishna 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 Krishna 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 Krishna 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 Krishna consciousness by higher intelligence.

sri-bhagavan uvaca\nimam vivasvate yogam\nproktavan aham avyayam\nvivasvan manave praha\n\nmanur ikshvakave 'bravit\n\nSYNONYMS\n\nsri-bhagavan uvaca -- the Supreme Personality of Godhead said; imam -- this; vivasvate -- unto the sun-god; yogam -- the science of one's relationship to the Supreme; proktavan -- instructed; aham -- I; avyayam -- imperishable; vivasvan -- Vivasvan (the sun-god's name); manave -- unto the father of mankind (of the name Vaivasvata); praha -- told; manuh -- the father of mankind; ikshvakave -- unto King Ikshvaku; abravit -- said.\n\nTRANSLATION\n\nThe Personality of Godhead, Lord Sri Krishna, said: I instructed this imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikshvaku.\n\nPURPORT\n\nHerein we find the history of the Bhagavad-gita 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-gita 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 Krishna 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.\n\nIn this millennium, the sun-god is known as Vivasvan, the king of the sun, which is the origin of all planets within the solar system. In the Brahma-samhita (5.52) it is stated:\n\nyac-cakshur esha savita sakala-grahanam\nraja samasta-sura-murtir asesha-tejah\nyasyajnaya bhramati sambhrita-kala-cakro\ngovindam adi-purusham tam aham bhajami\n\n"Let me worship," Lord Brahma said, "the Supreme Personality of Godhead, Govinda [Krishna], 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."\n\nThe sun is the king of the planets, and the sun-god (at present of the name Vivasvan) rules the sun planet, which is controlling all other planets by supplying heat and light. He is rotating under the order of Krishna, and Lord Krishna originally made Vivasvan His first disciple to understand the science of Bhagavad-gita. The Gita is not, therefore, a speculative treatise for the insignificant mundane scholar but is a standard book of knowledge coming down from time immemorial.\n\nIn the Mahabharata (Santi-parva 348.51-52) we can trace out the history of the Gita as follows:\n\ntreta-yugadau ca tato\nvivasvan manave dadau\nmanus ca loka-bhrity-artham\nsutayekshvakave dadau\nikshvakuna ca kathito\nvyapya lokan avasthitah\n\n"In the beginning of the millennium known as Treta-yuga this science of the relationship with the Supreme was delivered by Vivasvan to Manu. Manu, being the father of mankind, gave it to his son Maharaja Ikshvaku, the king of this earth planet and forefather of the Raghu dynasty, in which Lord Ramacandra appeared." Therefore, Bhagavad-gita existed in human society from the time of Maharaja Ikshvaku.\n\nAt the present moment we have just passed through five thousand years of the Kali-yuga, which lasts 432,000 years. Before this there was Dvapara-yuga (800,000 years), and before that there was Treta-yuga (1,200,000 years). Thus, some 2,005,000 years ago, Manu spoke the Bhagavad-gita to his disciple and son Maharaja Ikshvaku, 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 Gita was spoken by the Lord to His disciple the sun-god Vivasvan, a rough estimate is that the Gita 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 Gita, according to the Gita itself and according to the version of the speaker, Lord Sri Krishna. It was spoken to the sun-god Vivasvan because he is also a kshatriya and is the father of all kshatriyas who are descendants of the sun-god, or the surya-vamsa kshatriyas. Because Bhagavad-gita is as good as the Vedas, being spoken by the Supreme Personality of Godhead, this knowledge is apaurusheya, superhuman. Since the Vedic instructions are accepted as they are, without human interpretation, the Gita must therefore be accepted without mundane interpretation. The mundane wranglers may speculate on the Gita in their own ways, but that is not Bhagavad-gita as it is. Therefore, Bhagavad-gita 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 Ikshvaku.

evam parampara-praptam\nimam rajarshayo viduh\nsa kaleneha mahata\nyogo nashtah parantapa\n\nSYNONYMS\n\nevam -- thus; parampara -- by disciplic succession; praptam -- received; imam -- this science; raja-rishayah -- the saintly kings; viduh -- understood; sah -- that knowledge; kalena -- in the course of time; iha -- in this world; mahata -- great; yogah -- the science of one's relationship with the Supreme; nashtah -- scattered; parantapa -- O Arjuna, subduer of the enemies.\n\nTRANSLATION\n\nThis 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.\n\nPURPORT\n\nIt is clearly stated that the Gita was especially meant for the saintly kings because they were to execute its purpose in ruling over the citizens. Certainly Bhagavad-gita 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 Gita appeared to be lost. In the same way, at the present moment also there are so many editions of the Gita (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, Krishna, although they make a good business on the words of Sri Krishna. 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 Gita in English, as it is received by the parampara (disciplic succession) system, an attempt is made herewith to fulfill this great want. Bhagavad-gita -- 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.

sa evayam maya te 'dya\nyogah proktah puratanah\nbhakto 'si me sakha ceti\nrahasyam hy etad uttamam\n\nSYNONYMS\n\nsah -- the same; eva -- certainly; ayam -- this; maya -- by Me; te -- unto you; adya -- today; yogah -- the science of yoga; proktah -- spoken; puratanah -- very old; bhaktah -- devotee; asi -- you are; me -- My; sakha -- friend; ca -- also; iti -- therefore; rahasyam -- mystery; hi -- certainly; etat -- this; uttamam -- transcendental.\n\nTRANSLATION\n\nThat 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.\n\nPURPORT\n\nThere 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 Sri Krishna as the Supreme Personality of Godhead, and any commentary on the Gita following in the footsteps of Arjuna is real devotional service to the cause of this great science. The demonic, however, do not accept Lord Krishna as He is. Instead they concoct something about Krishna and mislead general readers from the path of Krishna'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 Srimad Bhagavad-gita.

arjuna uvaca\naparam bhavato janma\nparam janma vivasvatah\nkatham etad vijaniyam\ntvam adau proktavan iti\n\nSYNONYMS\n\narjunah uvaca -- Arjuna said; aparam -- junior; bhavatah -- Your; janma -- birth; param -- superior; janma -- birth; vivasvatah -- of the sun-god; katham -- how; etat -- this; vijaniyam -- shall I understand; tvam -- You; adau -- in the beginning; proktavan -- instructed; iti -- thus.\n\nTRANSLATION\n\nArjuna said: The sun-god Vivasvan is senior by birth to You. How am I to understand that in the beginning You instructed this science to him?\n\nPURPORT\n\nArjuna is an accepted devotee of the Lord, so how could he not believe Krishna'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 Krishna 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 Krishna. As it will be evident from the Tenth Chapter, Arjuna knew perfectly well that Krishna is the Supreme Personality of Godhead, the fountainhead of everything and the last word in transcendence. Of course, Krishna also appeared as the son of Devaki on this earth. How Krishna 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 Krishna so that He Himself could speak authoritatively. That Krishna 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 Krishna is the authority accepted by all, Arjuna put this question before Him in order that Krishna 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 Krishna. Therefore, when Krishna Himself speaks about Himself, it is auspicious for all the worlds. To the demons, such explanations by Krishna Himself may appear to be strange because the demons always study Krishna from their own standpoint, but those who are devotees heartily welcome the statements of Krishna when they are spoken by Krishna Himself. The devotees will always worship such authoritative statements of Krishna because they are always eager to know more and more about Him. The atheists, who consider Krishna an ordinary man, may in this way come to know that Krishna is superhuman, that He is sac-cid-ananda-vigraha [Bs. 5.1] -- 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 Krishna, like Arjuna, is undoubtedly above any misunderstanding of the transcendental position of Krishna. Arjuna's putting this question before the Lord is simply an attempt by the devotee to defy the atheistic attitude of persons who consider Krishna to be an ordinary human being, subject to the modes of material nature.

sri-bhagavan uvaca\nbahuni me vyatitani\njanmani tava carjuna\ntany aham veda sarvani\nna tvam vettha parantapa\n\nSYNONYMS\n\nsri-bhagavan uvaca -- the Personality of Godhead said; bahuni -- many; me -- of Mine; vyatitani -- have passed; janmani -- births; tava -- of yours; ca -- and also; arjuna -- O Arjuna; tani -- those; aham -- I; veda -- do know; sarvani -- all; na -- not; tvam -- you; vettha -- know; parantapa -- O subduer of the enemy.\n\nTRANSLATION\n\nThe 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!\n\nPURPORT\n\nIn the Brahma-samhita (5.33) we have information of many, many incarnations of the Lord. It is stated there:\n\nadvaitam acyutam anadim ananta-rupam\nadyam purana-purusham nava-yauvanam ca\nvedeshu durlabham adurlabham atma-bhaktau\ngovindam adi-purusham tam aham bhajami\n\n"I worship the Supreme Personality of Godhead, Govinda [Krishna], 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."\n\nIt is also stated in Brahma-samhita (5.39):\n\nramadi-murtishu kala-niyamena tishthan\nnanavataram akarod bhuvaneshu kintu\nkrishnah svayam samabhavat paramah puman yo\ngovindam adi-purusham tam aham bhajami\n\n"I worship the Supreme Personality of Godhead, Govinda [Krishna], who is always situated in various incarnations such as Rama, Nrisimha and many subincarnations as well, but who is the original Personality of Godhead known as Krishna, and who incarnates personally also."\n\nIn 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 (vedeshu durlabham adurlabham atma-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 Krishna spoke the Bhagavad-gita to the sun-god Vivasvan, 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-samhita 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 Gita cannot be understood by demonic brains. Krishna remembered acts which were performed by Him millions of years before, but Arjuna could not, despite the fact that both Krishna 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-ananda 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.

ajo 'pi sann avyayatma\nbhutanam isvaro 'pi san\nprakritim svam adhishthaya\nsambhavamy atma-mayaya\n\nSYNONYMS\n\najah -- unborn; api -- although; san -- being so; avyaya -- without deterioration; atma -- body; bhutanam -- of all those who are born; isvarah -- the Supreme Lord; api -- although; san -- being so; prakritim -- in the transcendental form; svam -- of Myself; adhishthaya -- being so situated; sambhavami -- I do incarnate; atma-mayaya -- by My internal energy.\n\nTRANSLATION\n\nAlthough 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.\n\nPURPORT\n\nThe 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 Krishna. One should not be misled by such meaningless claims. Then again, the Lord explains His prakriti, or His form. Prakriti means "nature," as well as svarupa, 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, Krishna 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 Krishna 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 Kurukshetra, 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 Krishna 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 Krishna'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 Bhagavatam, He appears before His mother as Narayana, 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 maya, or atma-maya, refers to the Lord's causeless mercy, according to the Visva-kosa 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.

yada yada hi dharmasya\nglanir bhavati bharata\nabhyutthanam adharmasya\ntadatmanam srijamy aham\n\nSYNONYMS\n\nyada yada -- whenever and wherever; hi -- certainly; dharmasya -- of religion; glanih -- discrepancies; bhavati -- become manifested; bharata -- O descendant of Bharata; abhyutthanam -- predominance; adharmasya -- of irreligion; tada -- at that time; atmanam -- self; srijami -- manifest; aham -- I.\n\nTRANSLATION\n\nWhenever 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.\n\nPURPORT\n\nThe word srijami is significant herein. Srijami 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, srijami means that the Lord manifests Himself as He is. Although the Lord appears on schedule, namely at the end of the Dvapara-yuga of the twenty-eighth millennium of the seventh Manu in one day of Brahma, 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 Bhagavatam 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 Brahma, from within his heart. Therefore, the principles of dharma, or religion, are the direct orders of the Supreme Personality of Godhead (dharmam tu sakshad bhagavat-pranitam [SB 6.3.19]). These principles are clearly indicated throughout the Bhagavad-gita. 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 Gita, 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 Bhagavatam we understand that Lord Buddha is the incarnation of Krishna 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 avatara, 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 avatara 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.\n\nThe principles of the Bhagavad-gita 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 Krishna consciousness everywhere. Such consciousness is manifest and nonmanifest only under different circumstances.

paritranaya sadhunam\nvinasaya ca dushkritam\ndharma-samsthapanarthaya\nsambhavami yuge yuge\n\nSYNONYMS\n\nparitranaya -- for the deliverance; sadhunam -- of the devotees; vinasaya -- for the annihilation; ca -- and; dushkritam -- of the miscreants; dharma -- principles of religion; samsthapana-arthaya -- to reestablish; sambhavami -- I do appear; yuge -- millennium; yuge -- after millennium.\n\nTRANSLATION\n\nTo deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.\n\nPURPORT\n\nAccording to Bhagavad-gita, a sadhu (holy man) is a man in Krishna consciousness. A person may appear to be irreligious, but if he has the qualifications of Krishna consciousness wholly and fully, he is to be understood to be a sadhu. And dushkritam applies to those who do not care for Krishna consciousness. Such miscreants, or dushkritam, 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 Krishna consciousness is accepted as a sadhu, 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 Ravana and Kamsa. 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 Prahlada Maharaja was the son of Hiranyakasipu, he was nonetheless persecuted by his father; although Devaki, the mother of Krishna, was the sister of Kamsa, she and her husband Vasudeva were persecuted only because Krishna was to be born of them. So Lord Krishna appeared primarily to deliver Devaki, rather than kill Kamsa, 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.\n\nIn the Caitanya-caritamrita of Krishnadasa Kaviraja, the following verses (Madhya 20.263-264) summarize these principles of incarnation:\n\nsrishti-hetu yei murti prapance avatare\nsei isvara-murti 'avatara' nama dhare\nmayatita paravyome sabara avasthana\nvisve avatari' dhare 'avatara' nama\n\n"The avatara, 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 avatara. Such incarnations are situated in the spiritual world, the kingdom of God. When they descend to the material creation, they assume the name avatara."\n\nThere are various kinds of avataras, such as purushavataras, gunavataras, lilavataras, sakty-avesa avataras, manvantara-avataras and yugavataras -- all appearing on schedule all over the universe. But Lord Krishna is the primeval Lord, the fountainhead of all avataras. Lord Sri Krishna descends for the specific purpose of mitigating the anxieties of the pure devotees, who are very anxious to see Him in His original Vrindavana pastimes. Therefore, the prime purpose of the Krishna avatara is to satisfy His unalloyed devotees.\n\nThe Lord says that He incarnates Himself in every millennium. This indicates that He incarnates also in the Age of Kali. As stated in the Srimad-Bhagavatam, the incarnation in the Age of Kali is Lord Caitanya Mahaprabhu, who spread the worship of Krishna by the sankirtana movement (congregational chanting of the holy names) and spread Krishna consciousness throughout India. He predicted that this culture of sankirtana would be broadcast all over the world, from town to town and village to village. Lord Caitanya as the incarnation of Krishna, the Personality of Godhead, is described secretly but not directly in the confidential parts of the revealed scriptures, such as the Upanishads, Mahabharata and Bhagavatam. The devotees of Lord Krishna are very much attracted by the sankirtana movement of Lord Caitanya. This avatara of the Lord does not kill the miscreants, but delivers them by His causeless mercy.

janma karma ca me divyam\nevam yo vetti tattvatah\ntyaktva deham punar janma\nnaiti mam eti so 'rjuna\n\nSYNONYMS\n\njanma -- birth; karma -- work; ca -- also; me -- of Mine; divyam -- transcendental; evam -- like this; yah -- anyone who; vetti -- knows; tattvatah -- in reality; tyaktva -- leaving aside; deham -- this body; punah -- again; janma -- birth; na -- never; eti -- does attain; mam -- unto Me; eti -- does attain; sah -- he; arjuna -- O Arjuna.\n\nTRANSLATION\n\nOne 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.\n\nPURPORT\n\nThe 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 yogis 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-samhita (5.33) it is stated that the Lord has many, many forms and incarnations: advaitam acyutam anadim ananta-rupam. 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 (Purusha-bodhini Upanishad):\n\neko devo nitya-lilanurakto\nbhakta-vyapi hridy antar-atma\n\n"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 Gita 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 Krishna 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:\n\ntam eva viditvati mrityum eti\nnanyah pantha vidyate 'yanaya\n\n"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." (Svetasvatara Upanishad 3.8) That there is no alternative means that anyone who does not understand Lord Krishna 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-gita 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 Krishna consciousness with faith and knowledge, and in this way attain perfection.

vita-raga-bhaya-krodha\nman-maya mam upasritah\nbahavo jnana-tapasa\nputa mad-bhavam agatah\n\nSYNONYMS\n\nvita -- freed from; raga -- attachment; bhaya -- fear; krodhah -- and anger; mat-maya -- fully in Me; mam -- in Me; upasritah -- being fully situated; bahavah -- many; jnana -- of knowledge; tapasa -- by the penance; putah -- being purified; mat-bhavam -- transcendental love for Me; agatah -- attained.\n\nTRANSLATION\n\nBeing 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.\n\nPURPORT\n\nAs 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 bhava, or transcendental love of Godhead.\n\nAccording to Bhakti-rasamrita-sindhu (1.4.15-16), the science of devotional service:\n\nadau sraddha tatah sadhu-\nsango 'tha bhajana-kriya\ntato 'nartha-nivrittih syat\ntato nishtha rucis tatah\n\nathasaktis tato bhavas\ntatah premabhyudancati\nsadhakanam ayam premnah\npradurbhave bhavet kramah\n\n"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, Sri Krishna. This taste leads one further forward to attachment for Krishna consciousness, which is matured in bhava, 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.

ye yatha mam prapadyante\ntams tathaiva bhajamy aham\nmama vartmanuvartante\nmanushyah partha sarvasah\n\nSYNONYMS\n\nye -- all who; yatha -- as; mam -- unto Me; prapadyante -- surrender; tan -- them; tatha -- so; eva -- certainly; bhajami -- reward; aham -- I; mama -- My; vartma -- path; anuvartante -- follow; manushyah -- all men; partha -- O son of Pritha; sarvasah -- in all respects.\n\nTRANSLATION\n\nAs all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pritha.\n\nPURPORT\n\nEveryone is searching for Krishna in the different aspects of His manifestations. Krishna, 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 Krishna is fully realized only by His pure devotees. Consequently, Krishna 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, Krishna reciprocates with His pure devotees in the transcendental attitude, just as the devotee wants Him. One devotee may want Krishna as supreme master, another as his personal friend, another as his son, and still another as his lover. Krishna 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, Krishna 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 yajnesvara; and those who are yogis 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 Krishna consciousness, all attempts remain imperfect, as is stated in the Srimad-Bhagavatam (2.3.10):\n\nakamah sarva-kamo va\nmoksha-kama udara-dhih\ntivrena bhakti-yogena\nyajeta purusham param\n\n"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 Krishna consciousness."

kankshantah karmanam siddhim\nyajanta iha devatah\nkshipram hi manushe loke\nsiddhir bhavati karma-ja\n\nSYNONYMS\n\nkankshantah -- desiring; karmanam -- of fruitive activities; siddhim -- perfection; yajante -- they worship by sacrifices; iha -- in the material world; devatah -- the demigods; kshipram -- very quickly; hi -- certainly; manushe -- in human society; loke -- within this world; siddhih -- success; bhavati -- comes; karma-ja -- from fruitive work.\n\nTRANSLATION\n\nMen 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.\n\nPURPORT\n\nThere 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 nityanam: God is one. Isvarah paramah krishnah. The Supreme God is one -- Krishna -- and the demigods are delegated with powers to manage this material world. These demigods are all living entities (nityanam) with different grades of material power. They cannot be equal to the Supreme God -- Narayana, Vishnu, or Krishna. Anyone who thinks that God and the demigods are on the same level is called an atheist, or pashandi. Even the great demigods like Brahma and Siva cannot be compared to the Supreme Lord. In fact, the Lord is worshiped by demigods such as Brahma and Siva (siva-virinci-nutam). Yet curiously enough there are many human leaders who are worshiped by foolish men under the misunderstanding of anthropomorphism or zoomorphism. Iha devatah denotes a powerful man or demigod of this material world. But Narayana, Vishnu, or Krishna, the Supreme Personality of Godhead, does not belong to this world. He is above, or transcendental to, material creation. Even Sripada Sankaracarya, the leader of the impersonalists, maintains that Narayana, or Krishna, is beyond this material creation. However, foolish people (hrita-jnana) 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 Krishna 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 Krishna 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 Krishna consciousness. They are mostly interested in material enjoyment, and therefore they worship some powerful living entity.

catur-varnyam maya srishtam\nguna-karma-vibhagasah\ntasya kartaram api mam\nviddhy akartaram avyayam\n\nSYNONYMS\n\ncatuh-varnyam -- the four divisions of human society; maya -- by Me; srishtam -- created; guna -- of quality; karma -- and work; vibhagasah -- in terms of division; tasya -- of that; kartaram -- the father; api -- although; mam -- Me; viddhi -- you may know; akartaram -- as the nondoer; avyayam -- unchangeable.\n\nTRANSLATION\n\nAccording 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.\n\nPURPORT\n\nThe 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 brahmanas due to their being situated in the mode of goodness. Next is the administrative class, technically called the kshatriyas due to their being situated in the mode of passion. The mercantile men, called the vaisyas, are situated in the mixed modes of passion and ignorance, and the sudras, or laborer class, are situated in the ignorant mode of material nature. In spite of His creating the four divisions of human society, Lord Krishna 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 Krishna 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 Krishna consciousness, however, is above even the brahmanas. Although brahmanas by quality are supposed to know about Brahman, the Supreme Absolute Truth, most of them approach only the impersonal Brahman manifestation of Lord Krishna. But a man who transcends the limited knowledge of a brahmana and reaches the knowledge of the Supreme Personality of Godhead, Lord Sri Krishna, becomes a person in Krishna consciousness -- or, in other words, a Vaishnava. Krishna consciousness includes knowledge of all different plenary expansions of Krishna, namely Rama, Nrisimha, Varaha, etc. And as Krishna is transcendental to this system of the four divisions of human society, a person in Krishna consciousness is also transcendental to all divisions of human society, whether we consider the divisions of community, nation or species.

na mam karmani limpanti\nna me karma-phale spriha\niti mam yo 'bhijanati\nkarmabhir na sa badhyate\n\nSYNONYMS\n\nna -- never; mam -- Me; karmani -- all kinds of work; limpanti -- do affect; na -- nor; me -- My; karma-phale -- in fruitive action; spriha -- aspiration; iti -- thus; mam -- Me; yah -- one who; abhijanati -- does know; karmabhih -- by the reaction of such work; na -- never; sah -- he; badhyate -- becomes entangled.\n\nTRANSLATION\n\nThere 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.\n\nPURPORT\n\nAs 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 smriti confirms this fact as follows:\n\nnimitta-matram evasau\nsrijyanam sarga-karmani\npradhana-karani-bhuta\nyato vai srijya-saktayah\n\n"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 Vedanta-sutra (2.1.34) it is confirmed, vaishamya-nairghrinye na sapekshatvat: 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 Krishna 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 Krishna consciousness.

evam jnatva kritam karma\npurvair api mumukshubhih\nkuru karmaiva tasmat tvam\npurvaih purvataram kritam\n\nSYNONYMS\n\nevam -- thus; jnatva -- knowing well; kritam -- was performed; karma -- work; purvaih -- by past authorities; api -- indeed; mumukshubhih -- who attained liberation; kuru -- just perform; karma -- prescribed duty; eva -- certainly; tasmat -- therefore; tvam -- you; purvaih -- by the predecessors; purva-taram -- in ancient times; kritam -- as performed.\n\nTRANSLATION\n\nAll the liberated souls in ancient times acted with this understanding of My transcendental nature. Therefore you should perform your duty, following in their footsteps.\n\nPURPORT\n\nThere are two classes of men. Some of them are full of polluted material things within their hearts, and some of them are materially free. Krishna consciousness is equally beneficial for both of these persons. Those who are full of dirty things can take to the line of Krishna 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 Krishna consciousness so that others may follow their exemplary activities and thereby be benefited. Foolish persons or neophytes in Krishna consciousness often want to retire from activities without having knowledge of Krishna 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 Krishna consciousness and to sit aloof making a show of Krishna consciousness is less important than actually engaging in the field of activities for the sake of Krishna. Arjuna is here advised to act in Krishna consciousness, following in the footsteps of the Lord's previous disciples, such as the sun-god Vivasvan, as mentioned hereinbefore. The Supreme Lord knows all His past activities, as well as those of persons who acted in Krishna 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 Krishna are mentioned here as past liberated persons, engaged in the discharge of duties allotted by Krishna.

kim karma kim akarmeti\nkavayo 'py atra mohitah\ntat te karma pravakshyami\nyaj jnatva mokshyase 'subhat\n\nSYNONYMS\n\nkim -- what is; karma -- action; kim -- what is; akarma -- inaction; iti -- thus; kavayah -- the intelligent; api -- also; atra -- in this matter; mohitah -- are bewildered; tat -- that; te -- unto you; karma -- work; pravakshyami -- I shall explain; yat -- which; jnatva -- knowing; mokshyase -- you will be liberated; asubhat -- from ill fortune.\n\nTRANSLATION\n\nEven 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.\n\nPURPORT\n\nAction in Krishna 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.\n\nTo act in Krishna 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 Krishna consciousness was first narrated to the sun-god, the sun-god explained it to his son Manu, Manu explained it to his son Ikshvaku, 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 Krishna consciousness. For this reason, the Lord decided to instruct Arjuna in Krishna consciousness directly. Because of the direct instruction of the Lord to Arjuna, anyone who follows in the footsteps of Arjuna is certainly not bewildered.\n\nIt 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. Dharmam tu sakshad bhagavat-pranitam (Bhag. 6.3.19). No one can manufacture a religious principle by imperfect speculation. One must follow in the footsteps of great authorities like Brahma, Siva, Narada, Manu, the Kumaras, Kapila, Prahlada, Bhishma, Sukadeva Gosvami, Yamaraja, Janaka, and Bali Maharaja. 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 Krishna consciousness can deliver a person from the entanglement of material existence.

karmano hy api boddhavyam\nboddhavyam ca vikarmanah\nakarmanas ca boddhavyam\ngahana karmano gatih\n\nSYNONYMS\n\nkarmanah -- of work; hi -- certainly; api -- also; boddhavyam -- should be understood; boddhavyam -- should be understood; ca -- also; vikarmanah -- of forbidden work; akarmanah -- of inaction; ca -- also; boddhavyam -- should be understood; gahana -- very difficult; karmanah -- of work; gatih -- entrance.\n\nTRANSLATION\n\nThe intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is, and what inaction is.\n\nPURPORT\n\nIf 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 Krishna 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 Krishna consciousness. The entire Bhagavad-gita 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 Krishna 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.

karmany akarma yah pasyed\nakarmani ca karma yah\nsa buddhiman manushyeshu\nsa yuktah kritsna-karma-krit\n\nSYNONYMS\n\nkarmani -- in action; akarma -- inaction; yah -- one who; pasyet -- observes; akarmani -- in inaction; ca -- also; karma -- fruitive action; yah -- one who; sah -- he; buddhi-man -- is intelligent; manushyeshu -- in human society; sah -- he; yuktah -- is in the transcendental position; kritsna-karma-krit -- although engaged in all activities.\n\nTRANSLATION\n\nOne 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.\n\nPURPORT\n\nA person acting in Krishna consciousness is naturally free from the bonds of karma. His activities are all performed for Krishna; 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 Krishna. 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 Krishna consciousness. Because everything is done for Krishna, 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 Krishna makes one immune to all sorts of reactionary elements of work.

yasya sarve samarambhah\nkama-sankalpa-varjitah\njnanagni-dagdha-karmanam\ntam ahuh panditam budhah\n\nSYNONYMS\n\nyasya -- one whose; sarve -- all sorts of; samarambhah -- attempts; kama -- based on desire for sense gratification; sankalpa -- determination; varjitah -- are devoid of; jnana -- of perfect knowledge; agni -- by the fire; dagdha -- burned; karmanam -- whose work; tam -- him; ahuh -- declare; panditam -- learned; budhah -- those who know.\n\nTRANSLATION\n\nOne 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.\n\nPURPORT\n\nOnly a person in full knowledge can understand the activities of a person in Krishna consciousness. Because the person in Krishna 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.

tyaktva karma-phalasangam\nnitya-tripto nirasrayah\nkarmany abhipravritto 'pi\nnaiva kincit karoti sah\n\nSYNONYMS\n\ntyaktva -- having given up; karma-phala-asangam -- attachment for fruitive results; nitya -- always; triptah -- being satisfied; nirasrayah -- without any shelter; karmani -- in activity; abhipravrittah -- being fully engaged; api -- in spite of; na -- does not; eva -- certainly; kincit -- anything; karoti -- do; sah -- he.\n\nTRANSLATION\n\nAbandoning all attachment to the results of his activities, ever satisfied and independent, he performs no fruitive action, although engaged in all kinds of undertakings.\n\nPURPORT\n\nThis freedom from the bondage of actions is possible only in Krishna consciousness, when one is doing everything for Krishna. A Krishna 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 Krishna. 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 Krishna. 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 Krishna consciousness, is binding upon the worker, and that is the real aspect of vikarma, as explained hereinbefore.

nirasir yata-cittatma\ntyakta-sarva-parigrahah\nsariram kevalam karma\nkurvan napnoti kilbisham\n\nSYNONYMS\n\nnirasih -- without desire for the result; yata -- controlled; citta-atma -- mind and intelligence; tyakta -- giving up; sarva -- all; parigrahah -- sense of proprietorship over possessions; sariram -- in keeping body and soul together; kevalam -- only; karma -- work; kurvan -- doing; na -- never; apnoti -- does acquire; kilbisham -- sinful reactions.\n\nTRANSLATION\n\nSuch 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.\n\nPURPORT\n\nA Krishna 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 Krishna 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 Krishna 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 Krishna 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.

yadriccha-labha-santushto\ndvandvatito vimatsarah\nsamah siddhav asiddhau ca\nkritvapi na nibadhyate\n\nSYNONYMS\n\nyadriccha -- out of its own accord; labha -- with gain; santushtah -- satisfied; dvandva -- duality; atitah -- surpassed; vimatsarah -- free from envy; samah -- steady; siddhau -- in success; asiddhau -- failure; ca -- also; kritva -- doing; api -- although; na -- never; nibadhyate -- becomes affected.\n\nTRANSLATION\n\nHe 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.\n\nPURPORT\n\nA Krishna 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 Krishna 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 Krishna conscious person is above duality because he does not hesitate to act in any way for the satisfaction of Krishna. Therefore he is steady both in success and in failure. These signs are visible when one is fully in transcendental knowledge.

gata-sangasya muktasya\njnanavasthita-cetasah\nyajnayacaratah karma\nsamagram praviliyate\n\nSYNONYMS\n\ngata-sangasya -- of one unattached to the modes of material nature; muktasya -- of the liberated; jnana-avasthita -- situated in transcendence; cetasah -- whose wisdom; yajnaya -- for the sake of Yajna (Krishna); acaratah -- acting; karma -- work; samagram -- in total; praviliyate -- merges entirely.\n\nTRANSLATION\n\nThe 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.\n\nPURPORT\n\nBecoming fully Krishna 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 Krishna, and thus his mind cannot be drawn from Krishna consciousness. Consequently, whatever he does, he does for Krishna, who is the primeval Vishnu. Therefore, all his works are technically sacrifices because sacrifice aims at satisfying the Supreme Person, Vishnu, Krishna. The resultant reactions to all such work certainly merge into transcendence, and one does not suffer material effects.

brahmarpanam brahma havir\nbrahmagnau brahmana hutam\nbrahmaiva tena gantavyam\nbrahma-karma-samadhina\n\nSYNONYMS\n\nbrahma -- spiritual in nature; arpanam -- contribution; brahma -- the Supreme; havih -- butter; brahma -- spiritual; agnau -- in the fire of consummation; brahmana -- by the spirit soul; hutam -- offered; brahma -- spiritual kingdom; eva -- certainly; tena -- by him; gantavyam -- to be reached; brahma -- spiritual; karma -- in activities; samadhina -- by complete absorption.\n\nTRANSLATION\n\nA person who is fully absorbed in Krishna 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.\n\nPURPORT\n\nHow activities in Krishna consciousness can lead one ultimately to the spiritual goal is described here. There are various activities in Krishna consciousness, and all of them will be described in the following verses. But, for the present, just the principle of Krishna 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 Krishna 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 Krishna consciousness as set forth here in the Gita. This process is generally known as yajna, or activities (sacrifices) simply meant for the satisfaction of Vishnu, or Krishna. The more the activities of the material world are performed in Krishna consciousness, or for Vishnu 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 (maya) or sense gratification, it is called material. This material veil can be removed at once by Krishna consciousness; thus the offering for the sake of Krishna 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 maya is called matter. Matter dovetailed for the cause of the Absolute Truth regains its spiritual quality. Krishna consciousness is the process of converting the illusory consciousness into Brahman, or the Supreme. When the mind is fully absorbed in Krishna consciousness, it is said to be in samadhi, or trance. Anything done in such transcendental consciousness is called yajna, 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 Krishna consciousness.

daivam evapare yajnam\nyoginah paryupasate\nbrahmagnav apare yajnam\nyajnenaivopajuhvati\n\nSYNONYMS\n\ndaivam -- in worshiping the demigods; eva -- like this; apare -- some others; yajnam -- sacrifices; yoginah -- mystics; paryupasate -- worship perfectly; brahma -- of the Absolute Truth; agnau -- in the fire; apare -- others; yajnam -- sacrifice; yajnena -- by sacrifice; eva -- thus; upajuhvati -- offer.\n\nTRANSLATION\n\nSome yogis perfectly worship the demigods by offering different sacrifices to them, and some of them offer sacrifices in the fire of the Supreme Brahman.\n\nPURPORT\n\nAs described above, a person engaged in discharging duties in Krishna consciousness is also called a perfect yogi 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, Vishnu, who is also known as Yajna. 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 Krishna 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-isvara-vadi, 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 Krishna conscious person, like Arjuna, however, sacrifices everything for the satisfaction of Krishna, and thus all his material possessions as well as his own self -- everything -- is sacrificed for Krishna. Thus, he is the first-class yogi; but he does not lose his individual existence.

srotradinindriyany anye\nsamyamagnishu juhvati\nsabdadin vishayan anya\nindriyagnishu juhvati\n\nSYNONYMS\n\nsrotra-adini -- such as the hearing process; indriyani -- senses; anye -- others; samyama -- of restraint; agnishu -- in the fires; juhvati -- offer; sabda-adin -- sound vibration, etc.; vishayan -- objects of sense gratification; anye -- others; indriya -- of the sense organs; agnishu -- in the fires; juhvati -- they sacrifice.\n\nTRANSLATION\n\nSome [the unadulterated brahmacaris] 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.\n\nPURPORT\n\nThe members of the four divisions of human life, namely the brahmacari, the grihastha, the vanaprastha and the sannyasi, are all meant to become perfect yogis 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 brahmacaris, or students under the care of a bona fide spiritual master, control the mind by abstaining from sense gratification. A brahmacari hears only words concerning Krishna consciousness; hearing is the basic principle for understanding, and therefore the pure brahmacari engages fully in harer namanukirtanam -- 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 Krishna, Hare Krishna. 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 yajna because the restricted householder sacrifices his general tendency toward sense gratification for higher, transcendental life.

sarvanindriya-karmani\nprana-karmani capare\natma-samyama-yogagnau\njuhvati jnana-dipite\n\nSYNONYMS\n\nsarvani -- of all; indriya -- the senses; karmani -- functions; prana-karmani -- functions of the life breath; ca -- also; apare -- others; atma-samyama -- of controlling the mind; yoga -- the linking process; agnau -- in the fire of; juhvati -- offer; jnana-dipite -- because of the urge for self-realization.\n\nTRANSLATION\n\nOthers, 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.\n\nPURPORT\n\nThe yoga system conceived by Patanjali is referred to herein. In the Yoga-sutra of Patanjali, the soul is called pratyag-atma and parag-atma. As long as the soul is attached to sense enjoyment it is called parag-atma, but as soon as the same soul becomes detached from such sense enjoyment it is called pratyag-atma. 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 Patanjali 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-atma is the ultimate goal. This pratyag-atma 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 prana-vayu. The apana-vayu goes downwards, vyana-vayu acts to shrink and expand, samana-vayu adjusts equilibrium, udana-vayu goes upwards -- and when one is enlightened, one engages all these in searching for self-realization.

dravya-yajnas tapo-yajna\nyoga-yajnas tathapare\nsvadhyaya-jnana-yajnas ca\nyatayah samsita-vratah\n\nSYNONYMS\n\ndravya-yajnah -- sacrificing one's possessions; tapah-yajnah -- sacrifice in austerities; yoga-yajnah -- sacrifice in eightfold mysticism; tatha -- thus; apare -- others; svadhyaya -- sacrifice in the study of the Vedas; jnana-yajnah -- sacrifice in advancement of transcendental knowledge; ca -- also; yatayah -- enlightened persons; samsita-vratah -- taken to strict vows.\n\nTRANSLATION\n\nHaving 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.\n\nPURPORT\n\nThese 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-sala, anna-kshetra, atithi-sala, anathalaya and vidya-pitha. 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-yajna. 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 candrayana and caturmasya. These processes entail severe vows for conducting life under certain rigid rules. For example, under the caturmasya 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-yajna. There are still others who engage themselves in different kinds of mystic yogas like the Patanjali system (for merging into the existence of the Absolute), or hatha-yoga or ashtanga-yoga (for particular perfections). And some travel to all the sanctified places of pilgrimage. All these practices are called yoga-yajna, 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 Upanishads and Vedanta-sutras, or the Sankhya philosophy. All of these are called svadhyaya-yajna. or engagement in the sacrifice of studies. All these yogis are faithfully engaged in different types of sacrifice and are seeking a higher status of life. Krishna consciousness, however, is different from these because it is the direct service of the Supreme Lord. Krishna 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, Krishna consciousness is transcendental.

apane juhvati pranam\nprane 'panam tathapare\npranapana-gati ruddhva\npranayama-parayanah\napare niyataharah\npranan praneshu juhvati\n\nSYNONYMS\n\napane -- in the air which acts downward; juhvati -- offer; pranam -- the air which acts outward; prane -- in the air going outward; apanam -- the air going downward; tatha -- as also; apare -- others; prana -- of the air going outward; apana -- and the air going downward; gati -- the movement; ruddhva -- checking; prana-ayama -- trance induced by stopping all breathing; parayanah -- so inclined; apare -- others; niyata -- having controlled; aharah -- eating; pranan -- the outgoing air; praneshu -- in the outgoing air; juhvati -- sacrifice.\n\nTRANSLATION\n\nStill 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.\n\nPURPORT\n\nThis system of yoga for controlling the breathing process is called pranayama, and in the beginning it is practiced in the hatha-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 apana air goes downward, and the prana air goes up. The pranayama-yogi practices breathing the opposite way until the currents are neutralized into puraka. 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 yogi is interested in attaining perfection in one life, without waiting for the next. For by practicing kumbhaka-yoga. the yogis increase the duration of life by many, many years. A Krishna 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 Krishna, have no chance of becoming otherwise engaged. So at the end of life, he is naturally transferred to the transcendental plane of Lord Krishna; consequently he makes no attempt to increase his longevity. He is at once raised to the platform of liberation, as stated in Bhagavad-gita (14.26):\n\nmam ca yo 'vyabhicarena\nbhakti-yogena sevate\nsa gunan samatityaitan\nbrahma-bhuyaya kalpate\n\n"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 Krishna 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 krishna-prasadam, 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.

sarve 'py ete yajna-vido\nyajna-kshapita-kalmashah\nyajna-sishtamrita-bhujo\nyanti brahma sanatanam\n\nSYNONYMS\n\nsarve -- all; api -- although apparently different; ete -- these; yajna-vidah -- conversant with the purpose of performing sacrifices; yajna-kshapita -- being cleansed as the result of such performances; kalmashah -- of sinful reactions; yajna-sishta -- of the result of such performances of yajna; amrita-bhujah -- those who have tasted such nectar; yanti -- do approach; brahma -- the supreme; sanatanam -- eternal atmosphere.\n\nTRANSLATION\n\nAll 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.\n\nPURPORT\n\nFrom 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, Krishna.

nayam loko 'sty ayajnasya\nkuto 'nyah kuru-sattama\n\nSYNONYMS\n\nna -- never; ayam -- this; lokah -- planet; asti -- there is; ayajnasya -- for one who performs no sacrifice; kutah -- where is; anyah -- the other; kuru-sat-tama -- O best amongst the Kurus.\n\nTRANSLATION\n\nO best of the Kuru dynasty, without sacrifice one can never live happily on this planet or in this life: what then of the next?\n\nPURPORT\n\nWhatever 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 yajna 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 yajna (sacrifice), as described above. Now, if a person is not inclined to perform yajna 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 yajna. But the highest kind of happiness that a man can achieve is to be promoted to the spiritual planets by practice of Krishna consciousness. A life of Krishna consciousness is therefore the solution to all the problems of material existence.

evam bahu-vidha yajna\nvitata brahmano mukhe\nkarma-jan viddhi tan sarvan\nevam jnatva vimokshyase\n\nSYNONYMS\n\nevam -- thus; bahu-vidhah -- various kinds of; yajnah -- sacrifices; vitatah -- are spread; brahmanah -- of the Vedas; mukhe -- through the mouth; karma-jan -- born of work; viddhi -- you should know; tan -- them; sarvan -- all; evam -- thus; jnatva -- knowing; vimokshyase -- you will be liberated.\n\nTRANSLATION\n\nAll 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.\n\nPURPORT\n\nDifferent 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.

sreyan dravya-mayad yajnaj\njnana-yajnah parantapa\nsarvam karmakhilam partha\njnane parisamapyate\n\nSYNONYMS\n\nsreyan -- greater; dravya-mayat -- of material possessions; yajnat -- than the sacrifice; jnana-yajnah -- sacrifice in knowledge; parantapa -- O chastiser of the enemy; sarvam -- all; karma -- activities; akhilam -- in totality; partha -- O son of Pritha; jnane -- in knowledge; parisamapyate -- end.\n\nTRANSLATION\n\nO chastiser of the enemy, the sacrifice performed in knowledge is better than the mere sacrifice of material possessions. After all, O son of Pritha, all sacrifices of work culminate in transcendental knowledge.\n\nPURPORT\n\nThe 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 (Krishna 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 Krishna 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-kanda (fruitive activities) and sometimes jnana-kanda (knowledge in the pursuit of truth). It is better when the end is knowledge.

sri-bhagavan uvaca\nsannyasah karma-yogas ca\nnihsreyasa-karav ubhau\ntayos tu karma-sannyasat\nkarma-yogo visishyate\n\nSYNONYMS\n\nsri-bhagavan uvaca -- the Personality of Godhead said; sannyasah -- renunciation of work; karma-yogah -- work in devotion; ca -- also; nihsreyasa-karau -- leading to the path of liberation; ubhau -- both; tayoh -- of the two; tu -- but; karma-sannyasat -- in comparison to the renunciation of fruitive work; karma-yogah -- work in devotion; visishyate -- is better.\n\nTRANSLATION\n\nThe 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.\n\nPURPORT\n\nFruitive 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. Srimad-Bhagavatam (5.5.4-6) confirms this as follows:\n\nnunam pramattah kurute vikarma\nyad indriya-pritaya aprinoti\nna sadhu manye yata atmano 'yam\nasann api klesa-da asa dehah\n\nparabhavas tavad abodha-jato\nyavan na jijnasata atma-tattvam\nyavat kriyas tavad idam mano vai\nkarmatmakam yena sarira-bandhah\n\nevam manah karma-vasam prayunkte\navidyayatmany upadhiyamane\npritir na yavan mayi vasudeve\nna mucyate deha-yogena tavat\n\n"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 Vasudeva. Only then can one have the opportunity to get out of the bondage of material existence."\n\nTherefore, jnana (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 Krishna consciousness is not, however, action on the fruitive platform. Activities performed in full knowledge strengthen one's advancement in real knowledge. Without Krishna 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 Krishna consciousness automatically helps one escape the result of fruitive action so that one need not descend to the material platform. Therefore action in Krishna consciousness is always superior to renunciation, which always entails a risk of falling. Renunciation without Krishna consciousness is incomplete, as is confirmed by Srila Rupa Gosvami in his Bhakti-rasamrita-sindhu (1.2.258):\n\nprapancikataya buddhya\nhari-sambandhi-vastunah\nmumukshubhih parityago\nvairagyam phalgu kathyate\n\n"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 Krishna's property is always situated in renunciation. Since everything belongs to Krishna, everything should be employed in the service of Krishna. This perfect form of action in Krishna consciousness is far better than any amount of artificial renunciation by a sannyasi of the Mayavadi school.

tad viddhi pranipatena\npariprasnena sevaya\nupadekshyanti te jnanam\njnaninas tattva-darsinah\n\nSYNONYMS\n\ntat -- that knowledge of different sacrifices; viddhi -- try to understand; pranipatena -- by approaching a spiritual master; pariprasnena -- by submissive inquiries; sevaya -- by the rendering of service; upadekshyanti -- they will initiate; te -- you; jnanam -- into knowledge; jnaninah -- the self-realized; tattva -- of the truth; darsinah -- seers.\n\nTRANSLATION\n\nJust 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.\n\nPURPORT\n\nThe 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 Bhagavatam (6.3.19) says, dharmam tu sakshad bhagavat-pranitam: 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.

yaj jnatva na punar moham\nevam yasyasi pandava\nyena bhutany aseshani\ndrakshyasy atmany atho mayi\n\nSYNONYMS\n\nyat -- which; jnatva -- knowing; na -- never; punah -- again; moham -- to illusion; evam -- like this; yasyasi -- you shall go; pandava -- O son of Pandu; yena -- by which; bhutani -- living entities; aseshani -- all; drakshyasi -- you will see; atmani -- in the Supreme Soul; atha u -- or in other words; mayi -- in Me.\n\nTRANSLATION\n\nHaving 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.\n\nPURPORT\n\nThe 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 Sri Krishna. The sense of an existence separate from Krishna is called maya (ma -- not, ya -- this). Some think that we have nothing to do with Krishna, that Krishna is only a great historical personality and that the Absolute is the impersonal Brahman. Factually, as it is stated in the Bhagavad-gita, this impersonal Brahman is the personal effulgence of Krishna. Krishna, as the Supreme Personality of Godhead, is the cause of everything. In the Brahma-samhita it is clearly stated that Krishna 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 Krishna. The Mayavadi philosophers wrongly think that Krishna 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 Mayavadi 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.\n\nFor want of sufficient knowledge in the absolute science, we are now covered with illusion, and therefore we think that we are separate from Krishna. Although we are separated parts of Krishna, we are nevertheless not different from Him. The bodily difference of the living entities is maya, or not actual fact. We are all meant to satisfy Krishna. By maya alone Arjuna thought that the temporary bodily relationship with his kinsmen was more important than his eternal spiritual relationship with Krishna. The whole teaching of the Gita is targeted toward this end: that a living being, as Krishna's eternal servitor, cannot be separated from Krishna, and his sense of being an identity apart from Krishna is called maya. 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 Krishna 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 Krishna. Perfect knowledge is that the Supreme Soul, Krishna, 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 Krishna. When, however, such deluded living entities become situated in Krishna consciousness, it is to be understood that they are on the path of liberation, as confirmed in the Bhagavatam (2.10.6): muktir hitvanyatha-rupam svarupena vyavasthitih. Liberation means to be situated in one's constitutional position as an eternal servitor of Krishna (Krishna consciousness).

api ced asi papebhyah\nsarvebhyah papa-krit-tamah\nsarvam jnana-plavenaiva\nvrijinam santarishyasi\n\nSYNONYMS\n\napi -- even; cet -- if; asi -- you are; papebhyah -- of sinners; sarvebhyah -- of all; papa-krit-tamah -- the greatest sinner; sarvam -- all such sinful reactions; jnana-plavena -- by the boat of transcendental knowledge; eva -- certainly; vrijinam -- the ocean of miseries; santarishyasi -- you will cross completely.\n\nTRANSLATION\n\nEven 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.\n\nPURPORT\n\nProper understanding of one's constitutional position in relationship to Krishna 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 Krishna consciousness is very simple, but at the same time the most sublime.\n\n

yathaidhamsi samiddho 'gnir\nbhasma-sat kurute 'rjuna\njnanagnih sarva-karmani\nbhasma-sat kurute tatha\n\nSYNONYMS\n\nyatha -- just as; edhamsi -- firewood; samiddhah -- blazing; agnih -- fire; bhasma-sat -- ashes; kurute -- turns; arjuna -- O Arjuna; jnana-agnih -- the fire of knowledge; sarva-karmani -- all reactions to material activities; bhasma-sat -- to ashes; kurute -- it turns; tatha -- similarly.\n\nTRANSLATION\n\nAs a blazing fire turns firewood to ashes, O Arjuna, so does the fire of knowledge burn to ashes all reactions to material activities.\n\nPURPORT\n\nPerfect 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 (Brihad-aranyaka Upanishad 4.4.22) it is stated, ubhe uhaivaisha ete taraty amritah sadhv-asadhuni: "One overcomes both the pious and impious reactions of work."

na hi jnanena sadrisam\npavitram iha vidyate\ntat svayam yoga-samsiddhah\nkalenatmani vindati\n\nSYNONYMS\n\nna -- nothing; hi -- certainly; jnanena -- with knowledge; sadrisam -- in comparison; pavitram -- sanctified; iha -- in this world; vidyate -- exists; tat -- that; svayam -- himself; yoga -- in devotion; samsiddhah -- he who is mature; kalena -- in course of time; atmani -- in himself; vindati -- enjoys.\n\nTRANSLATION\n\nIn 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.\n\nPURPORT\n\nWhen 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 Krishna consciousness. That is the last word in the Bhagavad-gita.

sraddhaval labhate jnanam\ntat-parah samyatendriyah\njnanam labdhva param santim\nacirenadhigacchati\n\nSYNONYMS\n\nsraddha-van -- a faithful man; labhate -- achieves; jnanam -- knowledge; tat-parah -- very much attached to it; samyata -- controlled; indriyah -- senses; jnanam -- knowledge; labdhva -- having achieved; param -- transcendental; santim -- peace; acirena -- very soon; adhigacchati -- attains.\n\nTRANSLATION\n\nA 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.\n\nPURPORT\n\nSuch knowledge in Krishna consciousness can be achieved by a faithful person who believes firmly in Krishna. One is called a faithful man who thinks that simply by acting in Krishna consciousness he can attain the highest perfection. This faith is attained by the discharge of devotional service, and by chanting Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, 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 Krishna and who controls the senses can easily attain perfection in the knowledge of Krishna consciousness without delay.

ajnas casraddadhanas ca\nsamsayatma vinasyati\nnayam loko 'sti na paro\nna sukham samsayatmanah\n\nSYNONYMS\n\najnah -- a fool who has no knowledge in standard scriptures; ca -- and; asraddadhanah -- without faith in revealed scriptures; ca -- also; samsaya -- of doubts; atma -- a person; vinasyati -- falls back; na -- never; ayam -- in this; lokah -- world; asti -- there is; na -- nor; parah -- in the next life; na -- not; sukham -- happiness; samsaya -- doubtful; atmanah -- of the person.\n\nTRANSLATION\n\nBut 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.\n\nPURPORT\n\nOut of many standard and authoritative revealed scriptures, the Bhagavad-gita 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-gita, they do not believe in or worship the Personality of Godhead, Sri Krishna. Such persons cannot have any standing in Krishna 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 acaryas who are in the disciplic succession and thereby attain success.

yoga-sannyasta-karmanam\njnana-sanchinna-samsayam\natmavantam na karmani\nnibadhnanti dhananjaya\n\nSYNONYMS\n\nyoga -- by devotional service in karma-yoga; sannyasta -- one who has renounced; karmanam -- the fruits of actions; jnana -- by knowledge; sanchinna -- cut; samsayam -- doubts; atma-vantam -- situated in the self; na -- never; karmani -- works; nibadhnanti -- do bind; dhananjaya -- O conqueror of riches.\n\nTRANSLATION\n\nOne 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.\n\nPURPORT\n\nOne who follows the instruction of the Bhagavad-gita, 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 Krishna consciousness, is already established in self-knowledge. As such, he is undoubtedly above bondage to action.

tasmad ajnana-sambhutam\nhrit-stham jnanasinatmanah\nchittvainam samsayam yogam\natishthottishtha bharata\n\nSYNONYMS\n\ntasmat -- therefore; ajnana-sambhutam -- born of ignorance; hrit-stham -- situated in the heart; jnana -- of knowledge; asina -- by the weapon; atmanah -- of the self; chittva -- cutting off; enam -- this; samsayam -- doubt; yogam -- in yoga; atishtha -- be situated; uttishtha -- stand up to fight; bharata -- O descendant of Bharata.\n\nTRANSLATION\n\nTherefore the doubts which have arisen in your heart out of ignorance should be slashed by the weapon of knowledge. Armed with yoga, O Bharata, stand and fight.\n\nPURPORT\n\nThe yoga system instructed in this chapter is called sanatana-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-gita 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 Gita 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 Krishna consciousness. Krishna 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 varnasrama-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-gita, but one who doubts the authority of Krishna falls back. One is therefore advised to study Bhagavad-gita, 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-gita have come down to the earthly kingdom. One should, therefore, follow the path of Bhagavad-gita as it is expressed in the Gita 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-gita.

arjuna uvaca\nsannyasam karmanam krishna\npunar yogam ca samsasi\nyac chreya etayor ekam\ntan me bruhi su-niscitam\n\nSYNONYMS\n\narjunah uvaca -- Arjuna said; sannyasam -- renunciation; karmanam -- of all activities; krishna -- O Krishna; punah -- again; yogam -- devotional service; ca -- also; samsasi -- You are praising; yat -- which; sreyah -- is more beneficial; etayoh -- of these two; ekam -- one; tat -- that; me -- unto me; bruhi -- please tell; su-niscitam -- definitely.\n\nTRANSLATION\n\nArjuna said: O Krishna, 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?\n\nPURPORT\n\nIn this Fifth Chapter of the Bhagavad-gita, 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, Krishna 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 sannyasa, 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.

jneyah sa nitya-sannyasi\nyo na dveshti na kankshati\nnirdvandvo hi maha-baho\nsukham bandhat pramucyate\n\nSYNONYMS\n\njneyah -- should be known; sah -- he; nitya -- always; sannyasi -- renouncer; yah -- who; na -- never; dveshti -- abhors; na -- nor; kankshati -- desires; nirdvandvah -- free from all dualities; hi -- certainly; maha-baho -- O mighty-armed one; sukham -- happily; bandhat -- from bondage; pramucyate -- is completely liberated.\n\nTRANSLATION\n\nOne 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.\n\nPURPORT\n\nOne who is fully in Krishna 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 Krishna. He knows fully well that Krishna is the whole and that he is part and parcel of Krishna. Such knowledge is perfect because it is qualitatively and quantitatively correct. The concept of oneness with Krishna 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 Krishna. Being thus freed from the platform of dualities, he is liberated -- even in this material world.

sankhya-yogau prithag balah\npravadanti na panditah\nekam apy asthitah samyag\nubhayor vindate phalam\n\nSYNONYMS\n\nsankhya -- analytical study of the material world; yogau -- work in devotional service; prithak -- different; balah -- the less intelligent; pravadanti -- say; na -- never; panditah -- the learned; ekam -- in one; api -- even; asthitah -- being situated; samyak -- complete; ubhayoh -- of both; vindate -- enjoys; phalam -- the result.\n\nTRANSLATION\n\nOnly the ignorant speak of devotional service [karma-yoga] as being different from the analytical study of the material world [Sankhya]. Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both.\n\nPURPORT\n\nThe aim of the analytical study of the material world is to find the soul of existence. The soul of the material world is Vishnu, 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 Sankhya philosophy finds the root of the material world, Vishnu, 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 Vishnu. Those who do not know the ultimate end say that the purposes of Sankhya and karma-yoga are not the same, but one who is learned knows the unifying aim in these different processes.

yat sankhyaih prapyate sthanam\ntad yogair api gamyate\nekam sankhyam ca yogam ca\nyah pasyati sa pasyati\n\nSYNONYMS\n\nyat -- what; sankhyaih -- by means of Sankhya philosophy; prapyate -- is achieved; sthanam -- place; tat -- that; yogaih -- by devotional service; api -- also; gamyate -- one can attain; ekam -- one; sankhyam -- analytical study; ca -- and; yogam -- action in devotion; ca -- and; yah -- one who; pasyati -- sees; sah -- he; pasyati -- actually sees.\n\nTRANSLATION\n\nOne 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.\n\nPURPORT\n\nThe 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 Sankhya 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 Krishna consciousness, he is actually in his constitutional position. In the first process, Sankhya, one has to become detached from matter, and in the devotional yoga process one has to attach himself to the work of Krishna 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 Krishna are one and the same. One who can see this sees things as they are.

sannyasas tu maha-baho\nduhkham aptum ayogatah\nyoga-yukto munir brahma\nna cirenadhigacchati\n\nSYNONYMS\n\nsannyasah -- the renounced order of life; tu -- but; maha-baho -- O mighty-armed one; duhkham -- distress; aptum -- afflicts one with; ayogatah -- without devotional service; yoga-yuktah -- one engaged in devotional service; munih -- a thinker; brahma -- the Supreme; na cirena -- without delay; adhigacchati -- attains.\n\nTRANSLATION\n\nMerely 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.\n\nPURPORT\n\nThere are two classes of sannyasis, or persons in the renounced order of life. The Mayavadi sannyasis are engaged in the study of Sankhya philosophy, whereas the Vaishnava sannyasis are engaged in the study of Bhagavatam philosophy, which affords the proper commentary on the Vedanta-sutras. The Mayavadi sannyasis also study the Vedanta-sutras, but use their own commentary, called Sariraka-bhashya, written by Sankaracarya. The students of the Bhagavata school are engaged in the devotional service of the Lord, according to pancaratriki regulations, and therefore the Vaishnava sannyasis have multiple engagements in the transcendental service of the Lord. The Vaishnava sannyasis have nothing to do with material activities, and yet they perform various activities in their devotional service to the Lord. But the Mayavadi sannyasis, engaged in the studies of Sankhya and Vedanta 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 Bhagavatam without proper understanding. Consequently their study of the Srimad-Bhagavatam becomes troublesome. Dry speculations and impersonal interpretations by artificial means are all useless for the Mayavadi sannyasis. The Vaishnava sannyasis, 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 Mayavadi sannyasis 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 Krishna conscious activities are better situated than the sannyasis engaged in simple speculation about what is Brahman and what is not Brahman, although they too come to Krishna consciousness, after many births.

yoga-yukto visuddhatma\nvijitatma jitendriyah\nsarva-bhutatma-bhutatma\nkurvann api na lipyate\n\nSYNONYMS\n\nyoga-yuktah -- engaged in devotional service; visuddha-atma -- a purified soul; vijita-atma -- self-controlled; jita-indriyah -- having conquered the senses; sarva-bhuta -- to all living entities; atma-bhuta-atma -- compassionate; kurvan api -- although engaged in work; na -- never; lipyate -- is entangled.\n\nTRANSLATION\n\nOne 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.\n\nPURPORT\n\nOne who is on the path of liberation by Krishna consciousness is very dear to every living being, and every living being is dear to him. This is due to his Krishna consciousness. Such a person cannot think of any living being as separate from Krishna, 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 Krishna 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 Krishna, there is no chance of his being deviated from Krishna. 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 Krishna; he does not like to eat anything which is not offered to Krishna; and he does not wish to go anywhere if Krishna 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 Krishna 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 Kurukshetra. Only their dresses were changed by the order of Krishna, who was personally present. Therefore Arjuna, while fighting on the Battlefield of Kurukshetra, was not really fighting at all; he was simply carrying out the orders of Krishna in full Krishna consciousness. Such a person is never entangled in the reactions of work.

naiva kincit karomiti\nyukto manyeta tattva-vit\npasyan srinvan sprisan jighrann\nasnan gacchan svapan svasan\n\npralapan visrijan grihnann\nunmishan nimishann api\nindriyanindriyartheshu\nvartanta iti dharayan\n\nSYNONYMS\n\nna -- never; eva -- certainly; kincit -- anything; karomi -- I do; iti -- thus; yuktah -- engaged in the divine consciousness; manyeta -- thinks; tattva-vit -- one who knows the truth; pasyan -- seeing; srinvan -- hearing; sprisan -- touching; jighran -- smelling; asnan -- eating; gacchan -- going; svapan -- dreaming; svasan -- breathing; pralapan -- talking; visrijan -- giving up; grihnan -- accepting; unmishan -- opening; nimishan -- closing; api -- in spite of; indriyani -- the senses; indriya-artheshu -- in sense gratification; vartante -- let them be so engaged; iti -- thus; dharayan -- considering.\n\nTRANSLATION\n\nA 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.\n\nPURPORT\n\nA person in Krishna 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 Krishna. 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 Krishna consciousness the senses are engaged in the satisfaction of Krishna's senses. Therefore, the Krishna 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 Krishna 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.

brahmany adhaya karmani\nsangam tyaktva karoti yah\nlipyate na sa papena\npadma-patram ivambhasa\n\nSYNONYMS\n\nbrahmani -- unto the Supreme Personality of Godhead; adhaya -- resigning; karmani -- all works; sangam -- attachment; tyaktva -- giving up; karoti -- performs; yah -- who; lipyate -- is affected; na -- never; sah -- he; papena -- by sin; padma-patram -- a lotus leaf; iva -- like; ambhasa -- by the water.\n\nTRANSLATION\n\nOne 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.\n\nPURPORT\n\nHere brahmani means in Krishna consciousness. The material world is a sum total manifestation of the three modes of material nature, technically called the pradhana. The Vedic hymns sarvam hy etad brahma (Mandukya Upanishad 2), tasmad etad brahma nama-rupam annam ca jayate (Mundaka Upanishad 1.2.10), and, in the Bhagavad-gita (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 Isopanishad it is said that everything is related to the Supreme Brahman, or Krishna, and thus everything belongs to Him only. One who knows perfectly well that everything belongs to Krishna, 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 Krishna 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 Gita (3.30), mayi sarvani karmani sannyasya: "Resign all works unto Me [Krishna]." The conclusion is that a person without Krishna consciousness acts according to the concept of the material body and senses, but a person in Krishna consciousness acts according to the knowledge that the body is the property of Krishna and should therefore be engaged in the service of Krishna.

kayena manasa buddhya\nkevalair indriyair api\nyoginah karma kurvanti\nsangam tyaktvatma-suddhaye\n\nSYNONYMS\n\nkayena -- with the body; manasa -- with the mind; buddhya -- with the intelligence; kevalaih -- purified; indriyaih -- with the senses; api -- even; yoginah -- Krishna conscious persons; karma -- actions; kurvanti -- they perform; sangam -- attachment; tyaktva -- giving up; atma -- of the self; suddhaye -- for the purpose of purification.\n\nTRANSLATION\n\nThe yogis, abandoning attachment, act with body, mind, intelligence and even with the senses, only for the purpose of purification.\n\nPURPORT\n\nWhen one acts in Krishna consciousness for the satisfaction of the senses of Krishna, 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 Krishna conscious person. Therefore purified activities, which are generally called sad-acara, can be easily performed by acting in Krishna consciousness. Sri Rupa Gosvami in his Bhakti-rasamrita-sindhu (1.2.187) describes this as follows:\n\niha yasya harer dasye\nkarmana manasa gira\nnikhilasv apy avasthasu\njivan-muktah sa ucyate\n\n"A person acting in Krishna consciousness (or, in other words, in the service of Krishna) 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 Krishna, and the body too belongs to Krishna. When he applies everything produced of the body, mind, intelligence, words, life, wealth, etc. -- whatever he may have within his possession -- to Krishna's service, he is at once dovetailed with Krishna. He is one with Krishna and is devoid of the false ego that leads one to believe that he is the body, etc. This is the perfect stage of Krishna consciousness.

yuktah karma-phalam tyaktva\nsantim apnoti naishthikim\nayuktah kama-karena\nphale sakto nibadhyate\n\nSYNONYMS\n\nyuktah -- one who is engaged in devotional service; karma-phalam -- the results of all activities; tyaktva -- giving up; santim -- perfect peace; apnoti -- achieves; naishthikim -- unflinching; ayuktah -- one who is not in Krishna consciousness; kama-karena -- for enjoying the result of work; phale -- in the result; saktah -- attached; nibadhyate -- becomes entangled.\n\nTRANSLATION\n\nThe 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.\n\nPURPORT\n\nThe difference between a person in Krishna consciousness and a person in bodily consciousness is that the former is attached to Krishna whereas the latter is attached to the results of his activities. The person who is attached to Krishna and works for Him only is certainly a liberated person, and he has no anxiety over the results of his work. In the Bhagavatam, 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. Krishna is the Supreme Absolute Truth, the Personality of Godhead. In Krishna consciousness, there is no duality. All that exists is a product of Krishna's energy, and Krishna is all good. Therefore, activities in Krishna consciousness are on the absolute plane; they are transcendental and have no material effect. One is therefore filled with peace in Krishna consciousness. But one who is entangled in profit calculation for sense gratification cannot have that peace. This is the secret of Krishna consciousness -- realization that there is no existence besides Krishna is the platform of peace and fearlessness.

sarva-karmani manasa\nsannyasyaste sukham vasi\nnava-dvare pure dehi\nnaiva kurvan na karayan\n\nSYNONYMS\n\nsarva -- all; karmani -- activities; manasa -- by the mind; sannyasya -- giving up; aste -- remains; sukham -- in happiness; vasi -- one who is controlled; nava-dvare -- in the place where there are nine gates; pure -- in the city; dehi -- the embodied soul; na -- never; eva -- certainly; kurvan -- doing anything; na -- not; karayan -- causing to be done.\n\nTRANSLATION\n\nWhen 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.\n\nPURPORT\n\nThe 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 Krishna consciousness, he can revive his real position and thus come out of his embodiment. Therefore, when one takes to Krishna 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:\n\nnava-dvare pure dehi\nhamso lelayate bahih\nvasi sarvasya lokasya\nsthavarasya carasya ca\n\n"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." (Svetasvatara Upanishad 3.18)\n\nTherefore, a Krishna conscious person is free from both the outer and inner activities of the material body.

na kartritvam na karmani\nlokasya srijati prabhuh\nna karma-phala-samyogam\nsvabhavas tu pravartate\n\nSYNONYMS\n\nna -- never; kartritvam -- proprietorship; na -- nor; karmani -- activities; lokasya -- of the people; srijati -- creates; prabhuh -- the master of the city of the body; na -- nor; karma-phala -- with the results of activities; samyogam -- connection; svabhavah -- the modes of material nature; tu -- but; pravartate -- act.\n\nTRANSLATION\n\nThe 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.\n\nPURPORT\n\nThe 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 Krishna consciousness. That alone will save him from all turmoil.

nadatte kasyacit papam\nna caiva sukritam vibhuh\najnanenavritam jnanam\ntena muhyanti jantavah\n\nSYNONYMS\n\nna -- never; adatte -- accepts; kasyacit -- anyone's; papam -- sin; na -- nor; ca -- also; eva -- certainly; su-kritam -- pious activities; vibhuh -- the Supreme Lord; ajnanena -- by ignorance; avritam -- covered; jnanam -- knowledge; tena -- by that; muhyanti -- are bewildered; jantavah -- the living entities.\n\nTRANSLATION\n\nNor 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.\n\nPURPORT\n\nThe 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 anu, 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 Paramatma, 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 Krishna, 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, esha u hy eva sadhu karma karayati tam yam ebhyo lokebhya unninishate. esha u evasadhu karma karayati yam adho ninishate: "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." (Kaushitaki Upanishad 3.8)\n\najno jantur aniso 'yam\natmanah sukha-duhkhayoh\nisvara-prerito gacchet\nsvargam vasv abhram eva ca\n\n"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."\n\nTherefore the embodied soul, by his immemorial desire to avoid Krishna 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 Vedanta-sutras (2.1.34) also confirm this. Vaishamya-nairghrinye na sapekshatvat tatha hi darsayati: "The Lord neither hates nor likes anyone, though He appears to."

jnanena tu tad ajnanam\nyesham nasitam atmanah\ntesham aditya-vaj jnanam\nprakasayati tat param\n\nSYNONYMS\n\njnanena -- by knowledge; tu -- but; tat -- that; ajnanam -- nescience; yesham -- whose; nasitam -- is destroyed; atmanah -- of the living entity; tesham -- their; aditya-vat -- like the rising sun; jnanam -- knowledge; prakasayati -- discloses; tat param -- Krishna consciousness.\n\nTRANSLATION\n\nWhen, 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.\n\nPURPORT\n\nThose who have forgotten Krishna must certainly be bewildered, but those who are in Krishna consciousness are not bewildered at all. It is stated in the Bhagavad-gita, sarvam jnana-plavena, jnanagnih sarva-karmani and na hi jnanena sadrisam. Knowledge is always highly esteemed. And what is that knowledge? Perfect knowledge is achieved when one surrenders unto Krishna, as is said in the Seventh Chapter, 19th verse: bahunam janmanam ante jnanavan mam prapadyate. After passing through many, many births, when one perfect in knowledge surrenders unto Krishna, or when one attains Krishna 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 Krishna consciousness. Therefore, one has to seek out such a bona fide spiritual master and, under him, learn what Krishna consciousness is, for Krishna 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 Krishna 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 Sri Krishna 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.

tad-buddhayas tad-atmanas\ntan-nishthas tat-parayanah\ngacchanty apunar-avrittim\njnana-nirdhuta-kalmashah\n\nSYNONYMS\n\ntat-buddhayah -- those whose intelligence is always in the Supreme; tat-atmanah -- those whose minds are always in the Supreme; tat-nishthah -- those whose faith is only meant for the Supreme; tat-parayanah -- who have completely taken shelter of Him; gacchanti -- go; apunah-avrittim -- to liberation; jnana -- by knowledge; nirdhuta -- cleansed; kalmashah -- misgivings.\n\nTRANSLATION\n\nWhen 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.\n\nPURPORT\n\nThe Supreme Transcendental Truth is Lord Krishna. The whole Bhagavad-gita centers around the declaration that Krishna 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, Paramatma and Bhagavan. Bhagavan, or the Supreme Personality of Godhead, is the last word in the Absolute. There is nothing more than that. The Lord says, mattah parataram nanyat kincid asti dhananjaya. Impersonal Brahman is also supported by Krishna: brahmano hi pratishthaham. Therefore in all ways Krishna is the Supreme Reality. One whose mind, intelligence, faith and refuge are always in Krishna, or, in other words, one who is fully in Krishna consciousness, is undoubtedly washed clean of all misgivings and is in perfect knowledge in everything concerning transcendence. A Krishna conscious person can thoroughly understand that there is duality (simultaneous identity and individuality) in Krishna, and, equipped with such transcendental knowledge, one can make steady progress on the path of liberation.

vidya-vinaya-sampanne\nbrahmane gavi hastini\nsuni caiva sva-pake ca\npanditah sama-darsinah\n\nSYNONYMS\n\nvidya -- with education; vinaya -- and gentleness; sampanne -- fully equipped; brahmane -- in the brahmana; gavi -- in the cow; hastini -- in the elephant; suni -- in the dog; ca -- and; eva -- certainly; sva-pake -- in the dog-eater (the outcaste); ca -- respectively; panditah -- those who are wise; sama-darsinah -- who see with equal vision.\n\nTRANSLATION\n\nThe humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste].\n\nPURPORT\n\nA Krishna conscious person does not make any distinction between species or castes. The brahmana 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 Paramatma, 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 Paramatma regardless of the circumstances of the living entities. The Lord as Paramatma is present both in the outcaste and in the brahmana, although the body of a brahmana 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 Paramatma is present in each and every body. A Krishna 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.

ihaiva tair jitah sargo\nyesham samye sthitam manah\nnirdosham hi samam brahma\ntasmad brahmani te sthitah\n\nSYNONYMS\n\niha -- in this life; eva -- certainly; taih -- by them; jitah -- conquered; sargah -- birth and death; yesham -- whose; samye -- in equanimity; sthitam -- situated; manah -- mind; nirdosham -- flawless; hi -- certainly; samam -- in equanimity; brahma -- like the Supreme; tasmat -- therefore; brahmani -- in the Supreme; te -- they; sthitah -- are situated.\n\nTRANSLATION\n\nThose 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.\n\nPURPORT\n\nEquanimity 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.

na prahrishyet priyam prapya\nnodvijet prapya capriyam\nsthira-buddhir asammudho\nbrahma-vid brahmani sthitah\n\nSYNONYMS\n\nna -- never; prahrishyet -- rejoices; priyam -- the pleasant; prapya -- achieving; na -- does not; udvijet -- become agitated; prapya -- obtaining; ca -- also; apriyam -- the unpleasant; sthira-buddhih -- self-intelligent; asammudhah -- unbewildered; brahma-vit -- one who knows the Supreme perfectly; brahmani -- in the transcendence; sthitah -- situated.\n\nTRANSLATION\n\nA 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.\n\nPURPORT\n\nThe 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, Paramatma and Bhagavan. 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 Krishna consciousness.

bahya-sparseshv asaktatma\nvindaty atmani yat sukham\nsa brahma-yoga-yuktatma\nsukham akshayam asnute\n\nSYNONYMS\n\nbahya-sparseshu -- in external sense pleasure; asakta-atma -- one who is not attached; vindati -- enjoys; atmani -- in the self; yat -- that which; sukham -- happiness; sah -- he; brahma-yoga -- by concentration in Brahman; yukta-atma -- self-connected; sukham -- happiness; akshayam -- unlimited; asnute -- enjoys.\n\nTRANSLATION\n\nSuch 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.\n\nPURPORT\n\nSri Yamunacarya, a great devotee in Krishna consciousness, said:\n\nyad-avadhi mama cetah krishna-padaravinde\nnava-nava-rasa-dhamany udyatam rantum asit\ntad-avadhi bata nari-sangame smaryamane\nbhavati mukha-vikarah sushthu nishthivanam ca\n\n"Since I have been engaged in the transcendental loving service of Krishna, 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 Krishna 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 Krishna 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 Krishna conscious person is not attracted to any kind of sense pleasure, due to his being a liberated soul.\n\n

ye hi samsparsa-ja bhoga\nduhkha-yonaya eva te\nady-antavantah kaunteya\nna teshu ramate budhah\n\nSYNONYMS\n\nye -- those; hi -- certainly; samsparsa-jah -- by contact with the material senses; bhogah -- enjoyments; duhkha -- distress; yonayah -- sources of; eva -- certainly; te -- they are; adi -- beginning; anta -- end; vantah -- subject to; kaunteya -- O son of Kunti; na -- never; teshu -- in those; ramate -- takes delight; budhah -- the intelligent person.\n\nTRANSLATION\n\nAn intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kunti, such pleasures have a beginning and an end, and so the wise man does not delight in them.\n\nPURPORT\n\nMaterial 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 Purana it is said:\n\nramante yogino 'nante\nsatyanande cid-atmani\niti rama-padenasau\nparam brahmabhidhiyate\n\n"The mystics derive unlimited transcendental pleasures from the Absolute Truth, and therefore the Supreme Absolute Truth, the Personality of Godhead, is also known as Rama."\n\nIn the Srimad-Bhagavatam also (5.5.1) it is said:\n\nnayam deho deha-bhajam nri-loke\nkashtan kaman arhate vid-bhujam ye\ntapo divyam putraka yena sattvam\nsuddhyed yasmad brahma-saukhyam tv anantam\n\n"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."\n\nTherefore, those who are true yogis 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.

saknotihaiva yah sodhum\nprak sarira-vimokshanat\nkama-krodhodbhavam vegam\nsa yuktah sa sukhi narah\n\nSYNONYMS\n\nsaknoti -- is able; iha eva -- in the present body; yah -- one who; sodhum -- to tolerate; prak -- before; sarira -- the body; vimokshanat -- giving up; kama -- desire; krodha -- and anger; udbhavam -- generated from; vegam -- urges; sah -- he; yuktah -- in trance; sah -- he; sukhi -- happy; narah -- human being.\n\nTRANSLATION\n\nBefore 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.\n\nPURPORT\n\nIf 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 gosvami, or svami. Such gosvamis 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.

yo 'ntah-sukho 'ntar-aramas\ntathantar-jyotir eva yah\nsa yogi brahma-nirvanam\nbrahma-bhuto 'dhigacchati\n\nSYNONYMS\n\nyah -- one who; antah-sukhah -- happy from within; antah-aramah -- actively enjoying within; tatha -- as well as; antah-jyotih -- aiming within; eva -- certainly; yah -- anyone; sah -- he; yogi -- a mystic; brahma-nirvanam -- liberation in the Supreme; brahma-bhutah -- being self-realized; adhigacchati -- attains.\n\nTRANSLATION\n\nOne 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.\n\nPURPORT\n\nUnless 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-bhuta, attaining which one is assured of going back to Godhead, back to home.

labhante brahma-nirvanam\nrishayah kshina-kalmashah\nchinna-dvaidha yatatmanah\nsarva-bhuta-hite ratah\n\nSYNONYMS\n\nlabhante -- achieve; brahma-nirvanam -- liberation in the Supreme; rishayah -- those who are active within; kshina-kalmashah -- who are devoid of all sins; chinna -- having torn off; dvaidhah -- duality; yata-atmanah -- engaged in self-realization; sarva-bhuta -- for all living entities; hite -- in welfare work; ratah -- engaged.\n\nTRANSLATION\n\nThose 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.\n\nPURPORT\n\nOnly a person who is fully in Krishna consciousness can be said to be engaged in welfare work for all living entities. When a person is actually in the knowledge that Krishna 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 Krishna 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 Krishna conscious person has no doubt about the supremacy of Krishna. He has no doubt because he is completely freed from all sins. This is the state of divine love.\n\nA 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 Krishna, he is actually a liberated soul, although he may be in the material tabernacle.

kama-krodha-vimuktanam\nyatinam yata-cetasam\nabhito brahma-nirvanam\nvartate viditatmanam\n\nSYNONYMS\n\nkama -- from desires; krodha -- and anger; vimuktanam -- of those who are liberated; yatinam -- of the saintly persons; yata-cetasam -- who have full control over the mind; abhitah -- assured in the near future; brahma-nirvanam -- liberation in the Supreme; vartate -- is there; vidita-atmanam -- of those who are self-realized.\n\nTRANSLATION\n\nThose 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.\n\nPURPORT\n\nOf the saintly persons who are constantly engaged in striving toward salvation, one who is in Krishna consciousness is the best of all. The Bhagavatam (4.22.39) confirms this fact as follows:\n\nyat-pada-pankaja-palasa-vilasa-bhaktya\nkarmasayam grathitam udgrathayanti santah\ntadvan na rikta-matayo yatayo 'pi ruddha-\nsroto-ganas tam aranam bhaja vasudevam\n\n"Just try to worship, in devotional service, Vasudeva, 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."\n\nIn 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 Krishna 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:\n\ndarsana-dhyana-samsparsair\nmatsya-kurma-vihangamah\nsvany apatyani pushnanti\ntathaham api padma-ja\n\n"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!"\n\nThe 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 Krishna consciousness, although far away from the Lord's abode, can elevate himself to that abode simply by thinking of Him constantly -- by engagement in Krishna consciousness. He does not feel the pangs of material miseries; this state of life is called brahma-nirvana, or the absence of material miseries due to being constantly immersed in the Supreme.

sparsan kritva bahir bahyams\ncakshus caivantare bhruvoh\npranapanau samau kritva\nnasabhyantara-carinau\n\nyatendriya-mano-buddhir\nmunir moksha-parayanah\nvigateccha-bhaya-krodho\nyah sada mukta eva sah\n\nSYNONYMS\n\nsparsan -- sense objects, such as sound; kritva -- keeping; bahih -- external; bahyan -- unnecessary; cakshuh -- eyes; ca -- also; eva -- certainly; antare -- between; bhruvoh -- the eyebrows; prana-apanau -- up-and down-moving air; samau -- in suspension; kritva -- keeping; nasa-abhyantara -- within the nostrils; carinau -- blowing; yata -- controlled; indriya -- senses; manah -- mind; buddhih -- intelligence; munih -- the transcendentalist; moksha -- for liberation; parayanah -- being so destined; vigata -- having discarded; iccha -- wishes; bhaya -- fear; krodhah -- anger; yah -- one who; sada -- always; muktah -- liberated; eva -- certainly; sah -- he is.\n\nTRANSLATION\n\nShutting 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.\n\nPURPORT\n\nBeing engaged in Krishna 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.\n\nAfter 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 ashtanga-yoga, which is divisible into an eightfold procedure called yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi. 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 pratyahara 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.\n\nThis 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, Krishna consciousness is the easiest process of executing yoga principles. This will be thoroughly explained in the next chapter. A Krishna 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 ashtanga-yoga.\n\n

bhoktaram yajna-tapasam\nsarva-loka-mahesvaram\nsuhridam sarva-bhutanam\njnatva mam santim ricchati\n\nSYNONYMS\n\nbhoktaram -- the beneficiary; yajna -- of sacrifices; tapasam -- and penances and austerities; sarva-loka -- of all planets and the demigods thereof; maha-isvaram -- the Supreme Lord; su-hridam -- the benefactor; sarva -- of all; bhutanam -- the living entities; jnatva -- thus knowing; mam -- Me (Lord Krishna); santim -- relief from material pangs; ricchati -- one achieves.\n\nTRANSLATION\n\nA 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.\n\nPURPORT\n\nThe 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-gita. The greatest peace formula is simply this: Lord Krishna 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 Siva and Lord Brahma. In the Vedas (Svetasvatara Upanishad 6.7) the Supreme Lord is described as tam isvaranam paramam mahesvaram. 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 Krishna consciousness: Lord Krishna is the supreme predominator, and all living entities, including the great demigods, are His subordinates. One can attain perfect peace only in complete Krishna consciousness.\n\nThis Fifth Chapter is a practical explanation of Krishna 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 Krishna consciousness is to work with the complete knowledge of the Lord as the predominator. Such work is not different from transcendental knowledge. Direct Krishna consciousness is bhakti-yoga, and jnana-yoga is a path leading to bhakti-yoga. Krishna 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 Krishna, 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 maya (illusion) due to the desire to lord it over maya, 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. Krishna 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 Krishna consciousness, which helps one control the senses in every respect and conquer the influence of desire and anger. And one who stands fast in Krishna consciousness, controlling the abovementioned passions, remains factually in the transcendental stage, or brahma-nirvana. The eightfold yoga mysticism is automatically practiced in Krishna consciousness because the ultimate purpose is served. There is a gradual process of elevation in the practice of yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi. But these only preface perfection by devotional service, which alone can award peace to the human being. It is the highest perfection of life.

sri-bhagavan uvaca\nsannyasah karma-yogas ca\nnihsreyasa-karav ubhau\ntayos tu karma-sannyasat\nkarma-yogo visishyate\n\nSYNONYMS\n\nsri-bhagavan uvaca -- the Personality of Godhead said; sannyasah -- renunciation of work; karma-yogah -- work in devotion; ca -- also; nihsreyasa-karau -- leading to the path of liberation; ubhau -- both; tayoh -- of the two; tu -- but; karma-sannyasat -- in comparison to the renunciation of fruitive work; karma-yogah -- work in devotion; visishyate -- is better.\n\nTRANSLATION\n\nThe 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.\n\nPURPORT\n\nFruitive 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. Srimad-Bhagavatam (5.5.4-6) confirms this as follows:\n\nnunam pramattah kurute vikarma\nyad indriya-pritaya aprinoti\nna sadhu manye yata atmano 'yam\nasann api klesa-da asa dehah\nparabhavas tavad abodha-jato\nyavan na jijnasata atma-tattvam\nyavat kriyas tavad idam mano vai\nkarmatmakam yena sarira-bandhah\nevam manah karma-vasam prayunkte\navidyayatmany upadhiyamane\npritir na yavan mayi vasudeve\nna mucyate deha-yogena tavat\n\n"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 Vasudeva. Only then can one have the opportunity to get out of the bondage of material existence."\n\nTherefore, jnana (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 Krishna consciousness is not, however, action on the fruitive platform. Activities performed in full knowledge strengthen one's advancement in real knowledge. Without Krishna 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 Krishna consciousness automatically helps one escape the result of fruitive action so that one need not descend to the material platform. Therefore action in Krishna consciousness is always superior to renunciation, which always entails a risk of falling. Renunciation without Krishna consciousness is incomplete, as is confirmed by Srila Rupa Gosvami in his Bhakti-rasamrita-sindhu (1.2.258):\n\nprapancikataya buddhya\nhari-sambandhi-vastunah\nmumukshubhih-parityago\nvairagyam phalgu kathyate\n\n"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 Krishna's property is always situated in renunciation. Since everything belongs to Krishna, everything should be employed in the service of Krishna. This perfect form of action in Krishna consciousness is far better than any amount of artificial renunciation by a sannyasi of the Mayavadi school.

kaccin nobhaya-vibhrashtas\nchinnabhram iva nasyati\napratishtho maha-baho\nvimudho brahmanah pathi\n\nSYNONYMS\n\nkaccit -- whether; na -- not; ubhaya -- both; vibhrashtah -- deviated from; chinna -- torn; abhram -- cloud; iva -- like; nasyati -- perishes; apratishthah -- without any position; maha-baho -- O mighty-armed Krishna; vimudhah -- bewildered; brahmanah -- of transcendence; pathi -- on the path.\n\nTRANSLATION\n\nO mighty-armed Krishna, 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?\n\nPURPORT\n\nThere 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 brahmanah 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, Paramatma and Bhagavan. Lord Sri Krishna 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 Paramatma realization takes many, many births (bahunam janmanam ante [Bg. 7.19]). Therefore the supermost path of transcendental realization is bhakti-yoga, or Krishna consciousness, the direct method.

yam sannyasam iti prahur\nyogam tam viddhi pandava\nna hy asannyasta-sankalpo\nyogi bhavati kascana\n\nSYNONYMS\n\nyam -- what; sannyasam -- renunciation; iti -- thus; prahuh -- they say; yogam -- linking with the Supreme; tam -- that; viddhi -- you must know; pandava -- O son of Pandu; na -- never; hi -- certainly; asannyasta -- without giving up; sankalpah -- desire for self-satisfaction; yogi -- a mystic transcendentalist; bhavati -- becomes; kascana -- anyone.\n\nTRANSLATION\n\nWhat is called renunciation you should know to be the same as yoga, or linking oneself with the Supreme, O son of Pandu, for one can never become a yogi unless he renounces the desire for sense gratification.\n\nPURPORT\n\nReal sannyasa-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 Krishna 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 yogis who restrain the senses from material attachment. But a person in Krishna consciousness has no opportunity to engage his senses in anything which is not for the purpose of Krishna. Therefore, a Krishna conscious person is simultaneously a sannyasi and a yogi. The purpose of knowledge and of restraining the senses, as prescribed in the jnana and yoga processes, is automatically served in Krishna consciousness. If one is unable to give up the activities of his selfish nature, then jnana 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 Krishna 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 Krishna consciousness.

arurukshor muner yogam\nkarma karanam ucyate\nyogarudhasya tasyaiva\nsamah karanam ucyate\n\nSYNONYMS\n\narurukshoh -- who has just begun yoga; muneh -- of the sage; yogam -- the eightfold yoga system; karma -- work; karanam -- the means; ucyate -- is said to be; yoga -- eightfold yoga; arudhasya -- of one who has attained; tasya -- his; eva -- certainly; samah -- cessation of all material activities; karanam -- the means; ucyate -- is said to be.\n\nTRANSLATION\n\nFor 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.\n\nPURPORT\n\nThe 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 jnana-yoga, dhyana-yoga and bhakti-yoga. The beginning of the ladder is called the yogarurukshu stage, and the highest rung is called yogarudha.\n\nConcerning 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.\n\nA Krishna conscious person, however, is situated from the beginning on the platform of meditation because he always thinks of Krishna. And, being constantly engaged in the service of Krishna, he is considered to have ceased all material activities.

uddhared atmanatmanam\nnatmanam avasadayet\natmaiva hy atmano bandhur\natmaiva ripur atmanah\n\nSYNONYMS\n\nuddharet -- one must deliver; atmana -- by the mind; atmanam -- the conditioned soul; na -- never; atmanam -- the conditioned soul; avasadayet -- put into degradation; atma -- mind; eva -- certainly; hi -- indeed; atmanah -- of the conditioned soul; bandhuh -- friend; atma -- mind; eva -- certainly; ripuh -- enemy; atmanah -- of the conditioned soul.\n\nTRANSLATION\n\nOne 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.\n\nPURPORT\n\nThe word atma 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, atma 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 Krishna consciousness. The word hi is used for emphasizing this point, i.e., that one must do this. It is also said:\n\nmana eva manushyanam\nkaranam bandha-mokshayoh\nbandhaya vishayasango\nmuktyai nirvishayam manah\n\n"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." (Amrita-bindu Upanishad 2) Therefore, the mind which is always engaged in Krishna consciousness is the cause of supreme liberation.

mattah parataram nanyat\nkincid asti dhananjaya\nmayi sarvam idam protam\nsutre mani-gana iva\n\nSYNONYMS\n\nmattah -- beyond Me; para-taram -- superior; na -- not; anyat kincit -- anything else; asti -- there is; dhananjaya -- O conqueror of wealth; mayi -- in Me; sarvam -- all that be; idam -- which we see; protam -- is strung; sutre -- on a thread; mani-ganah -- pearls; iva -- like.\n\nTRANSLATION\n\nO conqueror of wealth, there is no truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.\n\nPURPORT\n\nThere is a common controversy over whether the Supreme Absolute Truth is personal or impersonal. As far as Bhagavad-gita is concerned, the Absolute Truth is the Personality of Godhead, Sri Krishna, 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-samhita: isvarah paramah krishnah sac-cid-ananda-vigrahah; that is, the Supreme Absolute Truth Personality of Godhead is Lord Krishna, 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 Svetasvatara Upanishad (3.10): tato yad uttarataram tad arupam anamayam/ ya etad vidur amritas te bhavanti athetare duhkham evapiyanti. "In the material world Brahma, the primeval living entity within the universe, is understood to be the supreme amongst the demigods, human beings and lower animals. But beyond Brahma 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."\n\nThe impersonalist puts more stress on the word arupam. But this arupam is not impersonal. It indicates the transcendental form of eternity, bliss and knowledge as described in the Brahma-samhita quoted above. Other verses in the Svetasvatara Upanishad (3.8-9) substantiate this as follows:\n\nvedaham etam purusham mahantam\naditya-varnam tamasah parastat\ntam eva viditvati mrityum eti\nnanyah pantha vidyate 'yanaya\n\nyasmat param naparam asti kincid\nyasman naniyo no jyayo 'sti kincit\nvriksha iva stabdho divi tishthaty ekas\ntenedam purnam purushena sarvam\n\n"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.\n\n"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."\n\nFrom 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.

bandhur atmatmanas tasya\nyenatmaivatmana jitah\nanatmanas tu satrutve\nvartetatmaiva satru-vat\n\nSYNONYMS\n\nbandhuh -- friend; atma -- the mind; atmanah -- of the living entity; tasya -- of him; yena -- by whom; atma -- the mind; eva -- certainly; atmana -- by the living entity; jitah -- conquered; anatmanah -- of one who has failed to control the mind; tu -- but; satrutve -- because of enmity; varteta -- remains; atma eva -- the very mind; satru-vat -- as an enemy.\n\nTRANSLATION\n\nFor 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.\n\nPURPORT\n\nThe 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 Paramatma. Real yoga practice entails meeting the Paramatma within the heart and then following His dictation. For one who takes to Krishna consciousness directly, perfect surrender to the dictation of the Lord follows automatically.

jitatmanah prasantasya\nparamatma samahitah\nsitoshna-sukha-duhkheshu\ntatha manapamanayoh\n\nSYNONYMS\n\njita-atmanah -- of one who has conquered his mind; prasantasya -- who has attained tranquillity by such control over the mind; parama-atma -- the Supersoul; samahitah -- approached completely; sita -- in cold; ushna -- heat; sukha -- happiness; duhkheshu -- and distress; tatha -- also; mana -- in honor; apamanayoh -- and dishonor.\n\nTRANSLATION\n\nFor 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.\n\nPURPORT\n\nActually, every living entity is intended to abide by the dictation of the Supreme Personality of Godhead, who is seated in everyone's heart as Paramatma. 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 Paramatma, or Supersoul. Because this transcendental position is at once achieved by one who is in Krishna 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 samadhi, or absorption in the Supreme.

sri-bhagavan uvaca\nanasritah karma-phalam\nkaryam karma karoti yah\nsa sannyasi ca yogi ca\nna niragnir na cakriyah\n\nSYNONYMS\n\nsri-bhagavan uvaca -- the Lord said; anasritah -- without taking shelter; karma-phalam -- of the result of work; karyam -- obligatory; karma -- work; karoti -- performs; yah -- one who; sah -- he; sannyasi -- in the renounced order; ca -- also; yogi -- mystic; ca -- also; na -- not; nih -- without; agnih -- fire; na -- nor; ca -- also; akriyah -- without duty.\n\nTRANSLATION\n\nThe 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.\n\nPURPORT\n\nIn 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 Krishna 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 Krishna consciousness, and not with a view to enjoying the fruits of work. To act in Krishna 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 sannyasi, the perfect yogi.\n\nThe sannyasis sometimes artificially think that they have become liberated from all material duties, and therefore they cease to perform agnihotra yajnas (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 yogi 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 Krishna consciousness works for the satisfaction of the whole, without self-interest. A Krishna conscious person has no desire for self-satisfaction. His criterion of success is the satisfaction of Krishna, and thus he is the perfect sannyasi, or perfect yogi. Lord Caitanya, the highest perfectional symbol of renunciation, prays in this way:\n\nna dhanam na janam na sundarim\nkavitam va jagad-isa kamaye\nmama janmani janmanisvare\nbhavatad bhaktir ahaituki tvayi\n\n"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."

arjuna uvaca\nayatih sraddhayopeto\nyogac calita-manasah\naprapya yoga-samsiddhim\n\nkam gatim krishna gacchati\n\nSYNONYMS\n\narjunah uvaca -- Arjuna said; ayatih -- the unsuccessful transcendentalist; sraddhaya -- with faith; upetah -- engaged; yogat -- from the mystic link; calita -- deviated; manasah -- who has such a mind; aprapya -- failing to attain; yoga-samsiddhim -- the highest perfection in mysticism; kam -- which; gatim -- destination; krishna -- O Krishna; gacchati -- achieves.\n\nTRANSLATION\n\nArjuna said: O Krishna, 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?\n\nPURPORT\n\nThe path of self-realization or mysticism is described in the Bhagavad-gita. 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 Krishna 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 Krishna 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 yogac calita-manasah: deviation from the transcendental path. Arjuna is inquisitive to know the results of deviation from the path of self-realization.

etan me samsayam krishna\nchettum arhasy aseshatah\ntvad-anyah samsayasyasya\nchetta na hy upapadyate\n\nSYNONYMS\n\netat -- this is; me -- my; samsayam -- doubt; krishna -- O Krishna; chettum -- to dispel; arhasi -- You are requested; aseshatah -- completely; tvat -- than You; anyah -- other; samsayasya -- of the doubt; asya -- this; chetta -- remover; na -- never; hi -- certainly; upapadyate -- is to be found.\n\nTRANSLATION\n\nThis is my doubt, O Krishna, and I ask You to dispel it completely. But for You, no one is to be found who can destroy this doubt.\n\nPURPORT\n\nKrishna is the perfect knower of past, present and future. In the beginning of the Bhagavad-gita, 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 Krishna, and certainly the so-called great sages and philosophers who are at the mercy of material nature cannot equal Him. Therefore the verdict of Krishna is the final and complete answer to all doubts, because He knows past, present and future perfectly -- but no one knows Him. Krishna and Krishna conscious devotees alone can know what is what.

sri-bhagavan uvaca\npartha naiveha namutra\nvinasas tasya vidyate\nna hi kalyana-krit kascid\n\ndurgatim tata gacchati\n\nSYNONYMS\n\nsri-bhagavan uvaca -- the Supreme Personality of Godhead said; partha -- O son of Pritha; na eva -- never is it so; iha -- in this material world; na -- never; amutra -- in the next life; vinasah -- destruction; tasya -- his; vidyate -- exists; na -- never; hi -- certainly; kalyana-krit -- one who is engaged in auspicious activities; kascit -- anyone; durgatim -- to degradation; tata -- My friend; gacchati -- goes.\n\nTRANSLATION\n\nThe Supreme Personality of Godhead said: Son of Pritha, 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.\n\nPURPORT\n\nIn the Srimad-Bhagavatam (1.5.17) Sri Narada Muni instructs Vyasadeva as follows:\n\ntyaktva sva-dharmam caranambujam harer\n\nbhajann apakvo 'tha patet tato yadi\n\nyatra kva vabhadram abhud amushya kim\n\nko vartha apto 'bhajatam sva-dharmatah\n\n"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, Krishna consciousness. One may argue that by Krishna 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 Bhagavatam 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 Krishna 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 Krishna consciousness.\n\nThe 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 Krishna consciousness, certainly progress in life.\n\nThose 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 Krishna 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 Krishna consciousness is the only auspicious activity, and anyone who voluntarily accepts all bodily discomforts for the sake of making progress on the path of Krishna consciousness can be called a perfect transcendentalist under severe austerity. And because the eightfold yoga system is directed toward the ultimate realization of Krishna consciousness, such practice is also auspicious, and no one who is trying his best in this matter need fear degradation.

yogi yunjita satatam\natmanam rahasi sthitah\nekaki yata-cittatma\nnirasir aparigrahah\n\nSYNONYMS\n\nyogi -- a transcendentalist; yunjita -- must concentrate in Krishna consciousness; satatam -- constantly; atmanam -- himself (by body, mind and self); rahasi -- in a secluded place; sthitah -- being situated; ekaki -- alone; yata-citta-atma -- always careful in mind; nirasih -- without being attracted by anything else; aparigrahah -- free from the feeling of possessiveness.\n\nTRANSLATION\n\nA 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.\n\nPURPORT\n\nKrishna is realized in different degrees as Brahman, Paramatma and the Supreme Personality of Godhead. Krishna 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 Krishna conscious, because impersonal Brahman is the spiritual ray of Krishna and Supersoul is the all-pervading partial expansion of Krishna. Thus the impersonalist and the meditator are also indirectly Krishna conscious. A directly Krishna conscious person is the topmost transcendentalist because such a devotee knows what is meant by Brahman and Paramatma. His knowledge of the Absolute Truth is perfect, whereas the impersonalist and the meditative yogi are imperfectly Krishna conscious.\n\nNevertheless, 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 Krishna. One should always think of Krishna and not forget Him even for a moment. Concentration of the mind on the Supreme is called samadhi, 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.\n\nAll these perfections and precautions are perfectly executed when one is directly in Krishna consciousness, because direct Krishna consciousness means self-abnegation, wherein there is very little chance for material possessiveness. Srila Rupa Gosvami characterizes Krishna consciousness in this way:\n\nanasaktasya vishayan\nyatharham upayunjatah\nnirbandhah krishna-sambandhe\nyuktam vairagyam ucyate\n\nprapancikataya buddhya\nhari-sambandhi-vastunah\nmumukshubhih parityago\nvairagyam phalgu kathyate\n\n"When one is not attached to anything, but at the same time accepts everything in relation to Krishna, one is rightly situated above possessiveness. On the other hand, one who rejects everything without knowledge of its relationship to Krishna is not as complete in his renunciation." (Bhakti-rasamrita-sindhu 2.255-256)\n\nA Krishna conscious person well knows that everything belongs to Krishna, 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 Krishna consciousness and how to reject things unfavorable to Krishna 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 Krishna consciousness. Therefore a person in Krishna consciousness is the perfect yogi.

sucau dese pratishthapya\nsthiram asanam atmanah\nnaty-ucchritam nati-nicam\ncailajina-kusottaram\n\ntatraikagram manah kritva\nyata-cittendriya-kriyah\nupavisyasane yunjyad\nyogam atma-visuddhaye\n\nSYNONYMS\n\nsucau -- in a sanctified; dese -- land; pratishthapya -- placing; sthiram -- firm; asanam -- seat; atmanah -- his own; na -- not; ati -- too; ucchritam -- high; na -- nor; ati -- too; nicam -- low; caila-ajina -- of soft cloth and deerskin; kusa -- and kusa grass; uttaram -- covering; tatra -- thereupon; eka-agram -- with one attention; manah -- mind; kritva -- making; yata-citta -- controlling the mind; indriya -- senses; kriyah -- and activities; upavisya -- sitting; asane -- on the seat; yunjyat -- should execute; yogam -- yoga practice; atma -- the heart; visuddhaye -- for clarifying.\n\nTRANSLATION\n\nTo practice yoga, one should go to a secluded place and should lay kusa 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 yogi 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.\n\nPURPORT\n\n"Sacred place" refers to places of pilgrimage. In India the yogis, the transcendentalists or the devotees, all leave home and reside in sacred places such as Prayaga, Mathura, Vrindavana, Hrishikesa and Hardwar and in solitude practice yoga where the sacred rivers like the Yamuna 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 Brihan-naradiya Purana 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.\n\nharer nama harer nama\nharer namaiva kevalam\nkalau nasty eva nasty eva\nnasty eva gatir anyatha\n[Adi 17.21]\n\n"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."

samam kaya-siro-grivam\ndharayann acalam sthirah\nsamprekshya nasikagram svam\ndisas canavalokayan\n\nprasantatma vigata-bhir\nbrahmacari-vrate sthitah\nmanah samyamya mac-citto\nyukta asita mat-parah\n\nSYNONYMS\n\nsamam -- straight; kaya -- body; sirah -- head; grivam -- and neck; dharayan -- holding; acalam -- unmoving; sthirah -- still; samprekshya -- looking; nasika -- of the nose; agram -- at the tip; svam -- own; disah -- on all sides; ca -- also; anavalokayan -- not looking; prasanta -- unagitated; atma -- mind; vigata-bhih -- devoid of fear; brahmacari-vrate -- in the vow of celibacy; sthitah -- situated; manah -- mind; samyamya -- completely subduing; mat -- upon Me (Krishna); cittah -- concentrating the mind; yuktah -- the actual yogi; asita -- should sit; mat -- Me; parah -- the ultimate goal.\n\nTRANSLATION\n\nOne 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.\n\nPURPORT\n\nThe goal of life is to know Krishna, who is situated within the heart of every living being as Paramatma, the four-handed Vishnu form. The yoga process is practiced in order to discover and see this localized form of Vishnu, and not for any other purpose. The localized vishnu-murti is the plenary representation of Krishna dwelling within one's heart. One who has no program to realize this vishnu-murti is uselessly engaged in mock yoga practice and is certainly wasting his time. Krishna is the ultimate goal of life, and the vishnu-murti situated in one's heart is the object of yoga practice. To realize this vishnu-murti within the heart, one has to observe complete abstinence from sex life; therefore one has to leave home and live alone in a secluded place, remaining seated as mentioned above. One cannot enjoy sex life daily at home or elsewhere and attend a so-called yoga class and thus become a yogi. 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 Yajnavalkya it is said:\n\nkarmana manasa vaca\nsarvavasthasu sarvada\nsarvatra maithuna-tyago\nbrahmacaryam pracakshate\n\n"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 brahmacaris. Without such practice, no one can make advancement in any yoga, whether it be dhyana, jnana 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 brahmacari. Such a restrained householder brahmacari may be accepted in the bhakti school, but the jnana and dhyana schools do not even admit householder brahmacaris. They require complete abstinence without compromise. In the bhakti school, a householder brahmacari 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-gita (2.59) it is said:\n\nvishaya vinivartante\nniraharasya dehinah\nrasa-varjam raso 'py asya\nparam drishtva nivartate\n\nWhereas 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.\n\nVigata-bhih. One cannot be fearless unless one is fully in Krishna consciousness. A conditioned soul is fearful due to his perverted memory, his forgetfulness of his eternal relationship with Krishna. The Bhagavatam (11.2.37) says, bhayam dvitiyabhinivesatah syad isad apetasya viparyayo 'smritih. Krishna consciousness is the only basis for fearlessness. Therefore, perfect practice is possible for a person who is Krishna conscious. And since the ultimate goal of yoga practice is to see the Lord within, a Krishna conscious person is already the best of all yogis. The principles of the yoga system mentioned herein are different from those of the popular so-called yoga societies.

yunjann evam sadatmanam\nyogi niyata-manasah\nsantim nirvana-paramam\nmat-samstham adhigacchati\n\nSYNONYMS\n\nyunjan -- practicing; evam -- as mentioned above; sada -- constantly; atmanam -- body, mind and soul; yogi -- the mystic transcendentalist; niyata-manasah -- with a regulated mind; santim -- peace; nirvana-paramam -- cessation of material existence; mat-samstham -- the spiritual sky (the kingdom of God); adhigacchati -- does attain.\n\nTRANSLATION\n\nThus 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 Krishna] by cessation of material existence.\n\nPURPORT\n\nThe 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 yogi according to Bhagavad-gita. 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-gita 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 param dhama, or superior abodes.\n\nA consummate yogi, who is perfect in understanding Lord Krishna, as is clearly stated herein by the Lord Himself (mat-cittah, mat-parah, mat-sthanam), can attain real peace and can ultimately reach His supreme abode, Krishnaloka, known as Goloka Vrindavana. In the Brahma-samhita (5.37) it is clearly stated, goloka eva nivasaty akhilatma-bhutah: the Lord, although residing always in His abode called Goloka, is the all-pervading Brahman and the localized Paramatma as well by dint of His superior spiritual energies. No one can reach the spiritual sky (Vaikuntha) or enter into the Lord's eternal abode (Goloka Vrindavana) without the proper understanding of Krishna and His plenary expansion Vishnu. Therefore a person working in Krishna consciousness is the perfect yogi, because his mind is always absorbed in Krishna's activities (sa vai manah krishna-padaravindayoh). In the Vedas also (Svetasvatara Upanishad 3.8) we learn, tam eva viditvati mrityum eti: "One can overcome the path of birth and death only by understanding the Supreme Personality of Godhead, Krishna." 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.

naty-asnatas 'tu yogo 'sti\nna caikantam anasnatah\nna cati-svapna-silasya\njagrato naiva carjuna\n\nSYNONYMS\n\nna -- never; ati -- too much; asnatah -- of one who eats; tu -- but; yogah -- linking with the Supreme; asti -- there is; na -- nor; ca -- also; ekantam -- overly; anasnatah -- abstaining from eating; na -- nor; ca -- also; ati -- too much; svapna-silasya -- of one who sleeps; jagratah -- or one who keeps night watch too much; na -- not; eva -- ever; ca -- and; arjuna -- O Arjuna.\n\nTRANSLATION\n\nThere is no possibility of one's becoming a yogi, O Arjuna, if one eats too much or eats too little, sleeps too much or does not sleep enough.\n\nPURPORT\n\nRegulation of diet and sleep is recommended herein for the yogis. 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-gita. 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 Krishna will suffer sinful reactions because of eating only polluted things. Bhunjate te tv agham papa ye pacanty atma-karanat. Anyone who eats for sense pleasure, or cooks for himself, not offering his food to Krishna, 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 Krishna. A person in Krishna consciousness does not eat anything which is not first offered to Krishna. Therefore, only the Krishna 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 Krishna 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.

yuktahara-viharasya\nyukta-ceshtasya karmasu\nyukta-svapnavabodhasya\nyogo bhavati duhkha-ha\n\nSYNONYMS\n\nyukta -- regulated; ahara -- eating; viharasya -- recreation; yukta -- regulated; ceshtasya -- of one who works for maintenance; karmasu -- in discharging duties; yukta -- regulated; svapna-avabodhasya -- sleep and wakefulness; yogah -- practice of yoga; bhavati -- becomes; duhkha-ha -- diminishing pains.\n\nTRANSLATION\n\nHe who is regulated in his habits of eating, sleeping, recreation and work can mitigate all material pains by practicing the yoga system.\n\nPURPORT\n\nExtravagance 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 prasadam, sanctified food. Lord Krishna is offered, according to the Bhagavad-gita (9.26), vegetables, flowers, fruits, grains, milk, etc. In this way, a person in Krishna 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 Krishna conscious person is always alert in the discharge of his duties in Krishna consciousness, and therefore any unnecessary time spent sleeping is considered a great loss. Avyartha-kalatvam: [Cc.Madhya 23.18-19] a Krishna 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 Srila Rupa Gosvami, who was always engaged in the service of Krishna and who could not sleep more than two hours a day, and sometimes not even that. Thakura Haridasa would not even accept prasadam 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 Krishna conscious person does not do anything which is not connected with Krishna'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 Krishna 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.

yada viniyatam cittam\natmany evavatishthate\nnisprihah sarva-kamebhyo\nyukta ity ucyate tada\n\nSYNONYMS\n\nyada -- when; viniyatam -- particularly disciplined; cittam -- the mind and its activities; atmani -- in the transcendence; eva -- certainly; avatishthate -- becomes situated; nisprihah -- devoid of desire; sarva -- for all kinds of; kamebhyah -- material sense gratification; yuktah -- well situated in yoga; iti -- thus; ucyate -- is said to be; tada -- at that time.\n\nTRANSLATION\n\nWhen the yogi, 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.\n\nPURPORT\n\nThe activities of the yogi 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 yogi 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 Krishna consciousness, as stated in the Srimad-Bhagavatam (9.4.18-20):\n\nsa vai manah krishna-padaravindayor\n\nvacamsi vaikuntha-gunanuvarnane\n\nkarau harer mandira-marjanadishu\n\nsrutim cakaracyuta-sat-kathodaye\n\nmukunda-lingalaya-darsane drisau\n\ntad-bhritya-gatra-sparse 'nga-sangamam\n\nghranam ca tat-pada-saroja-saurabhe\n\nsrimat-tulasya rasanam tad-arpite\n\npadau hareh kshetra-padanusarpane\n\nsiro hrishikesa-padabhivandane\n\nkamam ca dasye na tu kama-kamyaya\n\nyathottama-sloka-janasraya ratih\n\n"King Ambarisha first of all engaged his mind on the lotus feet of Lord Krishna; 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 tulasi 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."\n\nThis transcendental stage may be inexpressible subjectively by the followers of the impersonalist path, but it becomes very easy and practical for a person in Krishna consciousness, as is apparent in the above description of the engagements of Maharaja Ambarisha. 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-gita.

yatha dipo nivata-stho\nnengate sopama smrita\nyogino yata-cittasya\nyunjato yogam atmanah\n\nSYNONYMS\n\nyatha -- as; dipah -- a lamp; nivata-sthah -- in a place without wind; na -- does not; ingate -- waver; sa -- this; upama -- comparison; smrita -- is considered; yoginah -- of the yogi; yata-cittasya -- whose mind is controlled; yunjatah -- constantly engaged; yogam -- in meditation; atmanah -- on transcendence.\n\nTRANSLATION\n\nAs 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.\n\nPURPORT\n\nA truly Krishna conscious person, always absorbed in transcendence, in constant undisturbed meditation on his worshipable Lord, is as steady as a lamp in a windless place.

yatroparamate cittam\nniruddham yoga-sevaya\nyatra caivatmanatmanam\npasyann atmani tushyati\n\nsukham atyantikam yat tad\nbuddhi-grahyam atindriyam\nvetti yatra na caivayam\nsthitas calati tattvatah\n\nyam labdhva caparam labham\nmanyate nadhikam tatah\nyasmin sthito na duhkhena\ngurunapi vicalyate\ntam vidyad duhkha-samyoga-\nviyogam yoga-samjnitam\n\nSYNONYMS\n\nyatra -- in that state of affairs where; uparamate -- cease (because one feels transcendental happiness); cittam -- mental activities; niruddham -- being restrained from matter; yoga-sevaya -- by performance of yoga; yatra -- in which; ca -- also; eva -- certainly; atmana -- by the pure mind; atmanam -- the self; pasyan -- realizing the position of; atmani -- in the self; tushyati -- one becomes satisfied; sukham -- happiness; atyantikam -- supreme; yat -- which; tat -- that; buddhi -- by intelligence; grahyam -- accessible; atindriyam -- transcendental; vetti -- one knows; yatra -- wherein; na -- never; ca -- also; eva -- certainly; ayam -- he; sthitah -- situated; calati -- moves; tattvatah -- from the truth; yam -- that which; labdhva -- by attainment; ca -- also; aparam -- any other; labham -- gain; manyate -- considers; na -- never; adhikam -- more; tatah -- than that; yasmin -- in which; sthitah -- being situated; na -- never; duhkhena -- by miseries; guruna api -- even though very difficult; vicalyate -- becomes shaken; tam -- that; vidyat -- you must know; duhkha-samyoga -- of the miseries of material contact; viyogam -- extermination; yoga-samjnitam -- called trance in yoga.\n\nTRANSLATION\n\nIn the stage of perfection called trance, or samadhi, 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.\n\nPURPORT\n\nBy 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 samadhi, which means that the yogi 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 Patanjali 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 Patanjali system of yoga. There is an acceptance of transcendental pleasure in the Patanjali 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 Patanjali Muni, the famous exponent of the yoga system. The great sage declares in his Yoga-sutras (3.34): purushartha-sunyanam gunanam pratiprasavah kaivalyam svarupa-pratishtha va citi-saktir iti.\n\nThis citi-sakti, or internal potency, is transcendental. Purushartha 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 Patanjali, 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-darpana-marjanam [Cc. Antya 20.12], or clearance of the impure mirror of the mind. This "clearance" is actually liberation, or bhava-maha-davagni-nirvapanam. The theory of nirvana -- also preliminary -- corresponds with this principle. In the Bhagavatam (2.10.6) this is called svarupena vyavasthitih. The Bhagavad-gita also confirms this situation in this verse.\n\nAfter nirvana, or material cessation, there is the manifestation of spiritual activities, or devotional service to the Lord, known as Krishna consciousness. In the words of the Bhagavatam, svarupena vyavasthitih: this is the "real life of the living entity." Maya, 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. Patanjali also accepts this by his words kaivalyam svarupa-pratishtha va citi-saktir iti. This citi-sakti, or transcendental pleasure, is real life. This is confirmed in the Vedanta-sutra (1.1.12) as ananda-mayo 'bhyasat. 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-gita.\n\nIn the yoga system, as described in this chapter, there are two kinds of samadhi, called samprajnata-samadhi and asamprajnata-samadhi. When one becomes situated in the transcendental position by various philosophical researches, he is said to have achieved samprajnata-samadhi. In the asamprajnata-samadhi 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 yogi is once situated in that transcendental position, he is never shaken from it. Unless the yogi is able to reach this position, he is unsuccessful. Today's so-called yoga practice, which involves various sense pleasures, is contradictory. A yogi indulging in sex and intoxication is a mockery. Even those yogis who are attracted by the siddhis (perfections) in the process of yoga are not perfectly situated. If yogis 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.\n\nThe best practice of yoga in this age is Krishna consciousness, which is not baffling. A Krishna 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 hatha-yoga, dhyana-yoga and jnana-yoga, but there is no such problem in executing karma-yoga or bhakti-yoga.\n\nAs 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 Krishna 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 Krishna 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 Krishna consciousness, or bhakti-yoga. Accidents never deviate him from his duty. As stated in the Bhagavad-gita (2.14), agamapayino 'nityas tams titikshasva bharata. 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.

sa niscayena yoktavyo\nyogo 'nirvinna-cetasa\nsankalpa-prabhavan kamams\ntyaktva sarvan aseshatah\n\nmanasaivendriya-gramam\n\nviniyamya samantatah\n\nSYNONYMS\n\nsah -- that; niscayena -- with firm determination; yoktavyah -- must be practiced; yogah -- yoga system; anirvinna-cetasa -- without deviation; sankalpa -- mental speculations; prabhavan -- born of; kaman -- material desires; tyaktva -- giving up; sarvan -- all; aseshatah -- completely; manasa -- by the mind; eva -- certainly; indriya-gramam -- the full set of senses; viniyamya -- regulating; samantatah -- from all sides.\n\nTRANSLATION\n\nOne 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.\n\nPURPORT\n\nThe 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, Rupa Gosvami says:\n\nutsahan niscayad dhairyat\n\ntat-tat-karma-pravartanat\n\nsanga-tyagat sato vritteh\n\nshadbhir bhaktih prasidhyati\n\n"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." (Upadesamrita 3)\n\nAs 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 Garuda, the gigantic bird carrier of Lord Vishnu, heard it. He became compassionate toward his small sister bird, and so he came to see the sparrow. Garuda was very pleased by the determination of the small sparrow, and he promised to help. Thus Garuda 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 Garuda.\n\nSimilarly, the practice of yoga, especially bhakti-yoga in Krishna 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.

sanaih sanair uparamed\nbuddhya dhriti-grihitaya\natma-samstham manah kritva\nna kincid api cintayet\n\nSYNONYMS\n\nsanaih -- gradually; sanaih -- step by step; uparamet -- one should hold back; buddhya -- by intelligence; dhriti-grihitaya -- carried by conviction; atma-samstham -- placed in transcendence; manah -- mind; kritva -- making; na -- not; kincit -- anything else; api -- even; cintayet -- should think of.\n\nTRANSLATION\n\nGradually, 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.\n\nPURPORT\n\nBy proper conviction and intelligence one should gradually cease sense activities. This is called pratyahara. The mind, being controlled by conviction, meditation, and cessation from the senses, should be situated in trance, or samadhi. 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 Krishna consciousness.

yato yato niscalati\nmanas cancalam asthiram\ntatas tato niyamyaitad\natmany eva vasam nayet\n\nSYNONYMS\n\nyatah yatah -- wherever; niscalati -- becomes verily agitated; manah -- the mind; cancalam -- flickering; asthiram -- unsteady; tatah tatah -- from there; niyamya -- regulating; etat -- this; atmani -- in the self; eva -- certainly; vasam -- control; nayet -- must bring under.\n\nTRANSLATION\n\nFrom 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.\n\nPURPORT\n\nThe nature of the mind is flickering and unsteady. But a self-realized yogi has to control the mind; the mind should not control him. One who controls the mind (and therefore the senses as well) is called gosvami, or svami, and one who is controlled by the mind is called go-dasa, or the servant of the senses. A gosvami knows the standard of sense happiness. In transcendental sense happiness, the senses are engaged in the service of Hrishikesa, or the supreme owner of the senses -- Krishna. Serving Krishna with purified senses is called Krishna consciousness. That is the way of bringing the senses under full control. What is more, that is the highest perfection of yoga practice.

prasanta-manasam hy enam\nyoginam sukham uttamam\nupaiti santa-rajasam\nbrahma-bhutam akalmasham\n\nSYNONYMS\n\nprasanta -- peaceful, fixed on the lotus feet of Krishna; manasam -- whose mind; hi -- certainly; enam -- this; yoginam -- yogi; sukham -- happiness; uttamam -- the highest; upaiti -- attains; santa-rajasam -- his passion pacified; brahma-bhutam -- liberation by identification with the Absolute; akalmasham -- freed from all past sinful reactions.\n\nTRANSLATION\n\nThe yogi 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.\n\nPURPORT\n\nBrahma-bhuta is the state of being free from material contamination and situated in the transcendental service of the Lord. Mad-bhaktim labhate param (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 manah krishna-padaravindayoh. To be always engaged in the transcendental loving service of the Lord, or to remain in Krishna consciousness, is to be factually liberated from the mode of passion and all material contamination.

yunjann evam sadatmanam\nyogi vigata-kalmashah\nsukhena brahma-samsparsam\natyantam sukham asnute\n\nSYNONYMS\n\nyunjan -- engaging in yoga practice; evam -- thus; sada -- always; atmanam -- the self; yogi -- one who is in touch with the Supreme Self; vigata -- freed from; kalmashah -- all material contamination; sukhena -- in transcendental happiness; brahma-samsparsam -- being in constant touch with the Supreme; atyantam -- the highest; sukham -- happiness; asnute -- attains.\n\nTRANSLATION\n\nThus the self-controlled yogi, 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.\n\nPURPORT\n\nSelf-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-samsparsa.

sarva-bhuta-stham atmanam\nsarva-bhutani catmani\nikshate yoga-yuktatma\nsarvatra sama-darsanah\n\nSYNONYMS\n\nsarva-bhuta-stham -- situated in all beings; atmanam -- the Supersoul; sarva -- all; bhutani -- entities; ca -- also; atmani -- in the self; ikshate -- does see; yoga-yukta-atma -- one who is dovetailed in Krishna consciousness; sarvatra -- everywhere; sama-darsanah -- seeing equally.\n\nTRANSLATION\n\nA true yogi observes Me in all beings and also sees every being in Me. Indeed, the self-realized person sees Me, the same Supreme Lord, everywhere.\n\nPURPORT\n\nA Krishna conscious yogi is the perfect seer because he sees Krishna, the Supreme, situated in everyone's heart as Supersoul (Paramatma). Isvarah sarva-bhutanam hrid-dese 'rjuna tishthati. The Lord in His Paramatma feature is situated within both the heart of the dog and that of a brahmana. The perfect yogi knows that the Lord is eternally transcendental and is not materially affected by His presence in either a dog or a brahmana. 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 Krishna conscious person can see Krishna in the heart of both the believer and the nonbeliever. In the smriti this is confirmed as follows: atatatvac ca matritvac ca atma hi paramo harih. 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.\n\nOutwardly, 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.\n\nThe yogi 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 Krishna consciousness.

yo mam pasyati sarvatra\nsarvam ca mayi pasyati\ntasyaham na pranasyami\nsa ca me na pranasyati\n\nSYNONYMS\n\nyah -- whoever; mam -- Me; pasyati -- sees; sarvatra -- everywhere; sarvam -- everything; ca -- and; mayi -- in Me; pasyati -- sees; tasya -- for him; aham -- I; na -- not; pranasyami -- am lost; sah -- he; ca -- also; me -- to Me; na -- nor; pranasyati -- is lost.\n\nTRANSLATION\n\nFor one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.\n\nPURPORT\n\nA person in Krishna consciousness certainly sees Lord Krishna everywhere, and he sees everything in Krishna. Such a person may appear to see all separate manifestations of the material nature, but in each and every instance he is conscious of Krishna, knowing that everything is a manifestation of Krishna's energy. Nothing can exist without Krishna, and Krishna is the Lord of everything -- this is the basic principle of Krishna consciousness. Krishna consciousness is the development of love of Krishna -- a position transcendental even to material liberation. At this stage of Krishna consciousness, beyond self-realization, the devotee becomes one with Krishna in the sense that Krishna becomes everything for the devotee and the devotee becomes full in loving Krishna. 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 Krishna is spiritual annihilation. A devotee takes no such risk. It is stated in the Brahma-samhita (5.38):\n\npremanjana-cchurita-bhakti-vilocanena\n\nsantah sadaiva hridayeshu vilokayanti\n\nyam syamasundaram acintya-guna-svarupam\n\ngovindam adi-purusham tam aham bhajami\n\n"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 Syamasundara, situated within the heart of the devotee."\n\nAt this stage, Lord Krishna never disappears from the sight of the devotee, nor does the devotee ever lose sight of the Lord. In the case of a yogi who sees the Lord as Paramatma within the heart, the same applies. Such a yogi turns into a pure devotee and cannot bear to live for a moment without seeing the Lord within himself.

sarva-bhuta-sthitam yo mam\nbhajaty ekatvam asthitah\nsarvatha vartamano 'pi\nsa yogi mayi vartate\n\nSYNONYMS\n\nsarva-bhuta-sthitam -- situated in everyone's heart; yah -- he who; mam -- Me; bhajati -- serves in devotional service; ekatvam -- in oneness; asthitah -- situated; sarvatha -- in all respects; varta-manah -- being situated; api -- in spite of; sah -- he; yogi -- the transcendentalist; mayi -- in Me; vartate -- remains.\n\nTRANSLATION\n\nSuch a yogi, who engages in the worshipful service of the Supersoul, knowing that I and the Supersoul are one, remains always in Me in all circumstances.\n\nPURPORT\n\nA yogi who is practicing meditation on the Supersoul sees within himself the plenary portion of Krishna as Vishnu -- with four hands, holding conchshell, wheel, club and lotus flower. The yogi should know that Vishnu is not different from Krishna. Krishna 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 Krishna conscious person always engaged in the transcendental loving service of Krishna and a perfect yogi engaged in meditation on the Supersoul. The yogi in Krishna consciousness -- even though he may be engaged in various activities while in material existence -- remains always situated in Krishna. This is confirmed in the Bhakti-rasamrita-sindhu (1.2.187) of Srila Rupa Gosvami: nikhilasv apy avasthasu jivan-muktah sa ucyate. A devotee of the Lord, always acting in Krishna consciousness, is automatically liberated. In the Narada-pancaratra this is confirmed in this way:\n\ndik-kalady-anavacchinne\n\nkrishne ceto vidhaya ca\n\ntan-mayo bhavati kshipram\n\njivo brahmani yojayet\n\n"By concentrating one's attention on the transcendental form of Krishna, who is all-pervading and beyond time and space, one becomes absorbed in thinking of Krishna and then attains the happy state of transcendental association with Him."\n\nKrishna consciousness is the highest stage of trance in yoga practice. This very understanding that Krishna is present as Paramatma in everyone's heart makes the yogi faultless. The Vedas (Gopala-tapani Upanishad 1.21) confirm this inconceivable potency of the Lord as follows: eko 'pi san bahudha yo 'vabhati. "Although the Lord is one, He is present in innumerable hearts as many." Similarly, in the smriti-sastra it is said:\n\neka eva paro vishnuh\n\nsarva-vyapi na samsayah\n\naisvaryad rupam ekam ca\n\nsurya-vat bahudheyate\n\n"Vishnu 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."

atmaupamyena sarvatra\nsamam pasyati yo 'rjuna\nsukham va yadi va duhkham\nsa yogi paramo matah\n\nSYNONYMS\n\natma -- with his self; aupamyena -- by comparison; sarvatra -- everywhere; samam -- equally; pasyati -- sees; yah -- he who; arjuna -- O Arjuna; sukham -- happiness; va -- or; yadi -- if; va -- or; duhkham -- distress; sah -- such; yogi -- a transcendentalist; paramah -- perfect; matah -- is considered.\n\nTRANSLATION\n\nHe is a perfect yogi who, by comparison to his own self, sees the true equality of all beings, in both their happiness and their distress, O Arjuna!\n\nPURPORT\n\nOne who is Krishna conscious is a perfect yogi; 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 Krishna 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 yogi 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 Krishna. And because one in Krishna consciousness is happy, he tries to distribute the knowledge of Krishna everywhere. Since the perfect yogi tries to broadcast the importance of becoming Krishna conscious, he is the best philanthropist in the world, and he is the dearest servitor of the Lord. Na ca tasman manushyeshu kascin me priya-krittamah (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 yogi 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 yogi interested only in his personal elevation. The yogi 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 Krishna consciousness.

arjuna uvaca\nyo 'yam yogas tvaya proktah\nsamyena madhusudana\netasyaham na pasyami\n\ncancalatvat sthitim sthiram\n\nSYNONYMS\n\narjunah uvaca -- Arjuna said; yah ayam -- this system; yogah -- mysticism; tvaya -- by You; proktah -- described; samyena -- generally; madhu-sudana -- O killer of the demon Madhu; etasya -- of this; aham -- I; na -- do not; pasyami -- see; cancalatvat -- due to being restless; sthitim -- situation; sthiram -- stable.\n\nTRANSLATION\n\nArjuna said: O Madhusudana, the system of yoga which You have summarized appears impractical and unendurable to me, for the mind is restless and unsteady.\n\nPURPORT\n\nThe system of mysticism described by Lord Krishna to Arjuna beginning with the words sucau dese and ending with yogi paramah 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 Krishna, 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.

cancalam hi manah krishna\npramathi balavad dridham\ntasyaham nigraham manye\nvayor iva su-dushkaram\n\nSYNONYMS\n\ncancalam -- flickering; hi -- certainly; manah -- mind; krishna -- O Krishna; pramathi -- agitating; bala-vat -- strong; dridham -- obstinate; tasya -- its; aham -- I; nigraham -- subduing; manye -- think; vayoh -- of the wind; iva -- like; su-dushkaram -- difficult.\n\nTRANSLATION\n\nFor the mind is restless, turbulent, obstinate and very strong, O Krishna, and to subdue it, I think, is more difficult than controlling the wind.\n\nPURPORT\n\nThe 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 (Katha Upanishad 1.3.3-4) it is said:\n\natmanam rathinam viddhi\nsariram ratham eva ca\nbuddhim tu sarathim viddhi\nmanah pragraham eva ca\n\nindriyani hayan ahur\nvishayams teshu gocaran\natmendriya-mano-yuktam\nbhoktety ahur manishinah\n\n"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 Krishna," the great mantra for deliverance, in all humility. The method prescribed is sa vai manah krishna-padaravindayoh: one must engage one's mind fully in Krishna. Only then will there remain no other engagements to agitate the mind.

sri-bhagavan uvaca\nasamsayam maha-baho\nmano durnigraham calam\nabhyasena tu kaunteya\n\nvairagyena ca grihyate\n\nSYNONYMS\n\nsri-bhagavan uvaca -- the Personality of Godhead said; asamsayam -- undoubtedly; maha-baho -- O mighty-armed one; manah -- the mind; durnigraham -- difficult to curb; calam -- flickering; abhyasena -- by practice; tu -- but; kaunteya -- O son of Kunti; vairagyena -- by detachment; ca -- also; grihyate -- can be so controlled.\n\nTRANSLATION\n\nLord Sri Krishna said: O mighty-armed son of Kunti, it is undoubtedly very difficult to curb the restless mind, but it is possible by suitable practice and by detachment.\n\nPURPORT\n\nThe 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 Krishna consciousness, however, one engages in nine types of devotional service to the Lord. The first and foremost of such devotional engagements is hearing about Krishna. This is a very powerful transcendental method for purging the mind of all misgivings. The more one hears about Krishna, the more one becomes enlightened and detached from everything that draws the mind away from Krishna. By detaching the mind from activities not devoted to the Lord, one can very easily learn vairagya. Vairagya 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 Krishna. This is practical because by hearing about Krishna one becomes automatically attached to the Supreme Spirit. This attachment is called paresanubhava, 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 Krishna is therefore expert treatment for the mad mind, and eating the foodstuff offered to Krishna is the appropriate diet for the suffering patient. This treatment is the process of Krishna consciousness.

asamyatatmana yogo\ndushprapa iti me matih\nvasyatmana tu yatata\nsakyo 'vaptum upayatah\n\nSYNONYMS\n\nasamyata -- unbridled; atmana -- by the mind; yogah -- self-realization; dushprapah -- difficult to obtain; iti -- thus; me -- My; matih -- opinion; vasya -- controlled; atmana -- by the mind; tu -- but; yatata -- while endeavoring; sakyah -- practical; avaptum -- to achieve; upayatah -- by appropriate means.\n\nTRANSLATION\n\nFor 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.\n\nPURPORT\n\nThe 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 Krishna consciousness, he cannot steadily control the mind. A Krishna conscious person easily achieves the result of yoga practice without separate endeavor, but a yoga practitioner cannot achieve success without becoming Krishna conscious.

prayatnad yatamanas tu\nyogi samsuddha-kilbishah\naneka-janma-samsiddhas\ntato yati param gatim\n\nSYNONYMS\n\nprayatnat -- by rigid practice; yatamanah -- endeavoring; tu -- and; yogi -- such a transcendentalist; samsuddha -- washed off; kilbishah -- all of whose sins; aneka -- after many, many; janma -- births; samsiddhah -- having achieved perfection; tatah -- thereafter; yati -- attains; param -- the highest; gatim -- destination.\n\nTRANSLATION\n\nAnd when the yogi 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.\n\nPURPORT\n\nA 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 -- Krishna consciousness. Krishna consciousness is the perfect stage of being freed of all contaminations. This is confirmed in the Bhagavad-gita (7.28):\n\nyesham tv anta-gatam papam\n\njananam punya-karmanam\n\nte dvandva-moha-nirmukta\n\nbhajante mam dridha-vratah\n\n"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."

prapya punya-kritam lokan\nushitva sasvatih samah\nsucinam srimatam gehe\nyoga-bhrashto 'bhijayate\n\nSYNONYMS\n\nprapya -- after achieving; punya-kritam -- of those who performed pious activities; lokan -- planets; ushitva -- after dwelling; sasvatih -- many; samah -- years; sucinam -- of the pious; sri-matam -- of the prosperous; gehe -- in the house; yoga-bhrashtah -- one who has fallen from the path of self-realization; abhijayate -- takes his birth.\n\nTRANSLATION\n\nThe unsuccessful yogi, 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.\n\nPURPORT\n\nThe unsuccessful yogis are divided into two classes: one is fallen after very little progress, and one is fallen after long practice of yoga. The yogi 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 brahmana vaishnava or of aristocratic merchants.\n\nThe real purpose of yoga practice is to achieve the highest perfection of Krishna 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 Krishna consciousness.

atha va yoginam eva\nkule bhavati dhimatam\netad dhi durlabhataram\nloke janma yad idrisam\n\nSYNONYMS\n\natha va -- or; yoginam -- of learned transcendentalists; eva -- certainly; kule -- in the family; bhavati -- takes birth; dhi-matam -- 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; idrisam -- like this.\n\nTRANSLATION\n\nOr [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.\n\nPURPORT\n\nBirth in a family of yogis 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 acarya or gosvami families. Such families are very learned and devoted by tradition and training, and thus they become spiritual masters. In India there are many such acarya families, but they have now degenerated due to insufficient education and training. By the grace of the Lord, there are still families that foster transcendentalists generation after generation. It is certainly very fortunate to take birth in such families. Fortunately, both our spiritual master, Om Vishnupada Sri Srimad Bhaktisiddhanta Sarasvati Gosvami Maharaja, 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.

tatra tam buddhi-samyogam\nlabhate paurva-dehikam\nyatate ca tato bhuyah\nsamsiddhau kuru-nandana\n\nSYNONYMS\n\ntatra -- thereupon; tam -- that; buddhi-samyogam -- revival of consciousness; labhate -- gains; paurva-dehikam -- from the previous body; yatate -- he endeavors; ca -- also; tatah -- thereafter; bhuyah -- again; samsiddhau -- for perfection; kuru-nandana -- O son of Kuru.\n\nTRANSLATION\n\nOn 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.\n\nPURPORT\n\nKing Bharata, who took his third birth in the family of a good brahmana, 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 Bharata-varsha. Formerly it was known as Ilavrita-varsha. 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 brahmana and was known as Jada Bharata because he always remained secluded and did not talk to anyone. And later on he was discovered as the greatest transcendentalist by King Rahugana. 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 Krishna consciousness.

purvabhyasena tenaiva\nhriyate hy avaso 'pi sah\njijnasur api yogasya\nsabda-brahmativartate\n\nSYNONYMS\n\npurva -- previous; abhyasena -- by practice; tena -- by that; eva -- certainly; hriyate -- is attracted; hi -- surely; avasah -- automatically; api -- also; sah -- he; jijnasuh -- inquisitive; api -- even; yogasya -- about yoga; sabda-brahma -- ritualistic principles of scriptures; ativartate -- transcends.\n\nTRANSLATION\n\nBy 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.\n\nPURPORT\n\nAdvanced yogis 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 Krishna consciousness, the highest yoga perfection. In the Srimad-Bhagavatam (3.33.7), such disregard of Vedic rituals by the advanced transcendentalists is explained as follows:\n\naho bata sva-paco 'to gariyan\nyaj-jihvagre vartate nama tubhyam\ntepus tapas te juhuvuh sasnur arya\nbrahmanucur nama grinanti ye te\n\n"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."\n\nThe famous example of this was presented by Lord Caitanya, who accepted Thakura Haridasa as one of His most important disciples. Although Thakura Haridasa happened to take his birth in a Muslim family, he was elevated to the post of namacarya by Lord Caitanya due to his rigidly attended principle of chanting three hundred thousand holy names of the Lord daily: Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, 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 sabda-brahma. Unless, therefore, one is purified, one cannot take to the principles of Krishna consciousness or become engaged in chanting the holy name of the Lord, Hare Krishna.

tapasvibhyo 'dhiko yogi\njnanibhyo 'pi mato 'dhikah\nkarmibhyas cadhiko yogi\ntasmad yogi bhavarjuna\n\nSYNONYMS\n\ntapasvibhyah -- than the ascetics; adhikah -- greater; yogi -- the yogi; jnanibhyah -- than the wise; api -- also; matah -- considered; adhikah -- greater; karmibhyah -- than the fruitive workers; ca -- also; adhikah -- greater; yogi -- the yogi; tasmat -- therefore; yogi -- a transcendentalist; bhava -- just become; arjuna -- O Arjuna.\n\nTRANSLATION\n\nA yogi is greater than the ascetic, greater than the empiricist and greater than the fruitive worker. Therefore, O Arjuna, in all circumstances, be a yogi.\n\nPURPORT\n\nWhen 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 jnana-yoga, and when it is predominantly in a devotional relationship with the Supreme Lord it is called bhakti-yoga. Bhakti-yoga, or Krishna 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 Krishna 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.

yoginam api sarvesham\nmad-gatenantar-atmana\nsraddhavan bhajate yo mam\nsa me yuktatamo matah\n\nSYNONYMS\n\nyoginam -- of yogis; api -- also; sarvesham -- all types of; mat-gatena -- abiding in Me, always thinking of Me; antah-atmana -- within himself; sraddha-van -- in full faith; bhajate -- renders transcendental loving service; yah -- one who; mam -- to Me (the Supreme Lord); sah -- he; me -- by Me; yukta-tamah -- the greatest yogi; matah -- is considered.\n\nTRANSLATION\n\nAnd of all yogis, 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.\n\nPURPORT\n\nThe 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 Bhagavatam (11.5.3) confirms this as follows:\n\nya esham purusham sakshad\natma-prabhavam isvaram\nna bhajanty avajananti\nsthanad bhrashtah patanty adhah\n\n"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."\n\nIn 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 avajananti, used in this verse of Srimad-Bhagavatam, is also found in the Bhagavad-gita. Avajananti mam mudhah: "Only the fools and rascals deride the Supreme Personality of Godhead, Lord Krishna." Such fools take it upon themselves to write commentaries on the Bhagavad-gita without an attitude of service to the Lord. Consequently they cannot properly distinguish between the word bhajanti and the word "worship."\n\nThe 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 jnana-yoga. When jnana-yoga increases in meditation on the Supersoul by different physical processes, and the mind is on Him, it is called ashtanga-yoga. And when one surpasses the ashtanga-yoga and comes to the point of the Supreme Personality of Godhead Krishna, 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 yogi 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-yogi, jnana-yogi or dhyana-yogi, raja-yogi, hatha-yogi, 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 Krishna conscious is the highest stage of yoga, just as, when we speak of Himalayan, we refer to the world's highest mountains, of which the highest peak, Mount Everest, is considered to be the culmination.\n\nIt is by great fortune that one comes to Krishna consciousness on the path of bhakti-yoga to become well situated according to the Vedic direction. The ideal yogi concentrates his attention on Krishna, who is called Syamasundara, 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. Illuminating all sides is His gorgeous luster, which is called the brahmajyoti. He incarnates in different forms such as Rama, Nrisimha, Varaha and Krishna, the Supreme Personality of Godhead, and He descends like a human being, as the son of mother Yasoda, and He is known as Krishna, Govinda and Vasudeva. 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 yogi.\n\nThis stage of highest perfection in yoga can be attained only by bhakti-yoga, as is confirmed in all Vedic literature:\n\nyasya deve para bhaktir\nyatha deve tatha gurau\ntasyaite kathita hy arthah\nprakasante mahatmanah\n\n"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." [SU 6.23]\n\nBhaktir asya bhajanam tad ihamutropadhi-nairasyenamushmin manah-kalpanam, etad eva naishkarmyam. "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 naishkarmya." (Gopala-tapani Upanishad 1.15)\n\nThese are some of the means for performance of bhakti, or Krishna consciousness, the highest perfectional stage of the yoga system.

dehi nityam avadhyo 'yam\ndehe sarvasya bharata\ntasmat sarvani bhutani\nna tvam socitum arhasi\n\nSYNONYMS\n\ndehi -- the owner of the material body; nityam -- eternally; avadhyah -- cannot be killed; ayam -- this soul; dehe -- in the body; sarvasya -- of everyone; bharata -- O descendant of Bharata; tasmat -- therefore; sarvani -- all; bhutani -- living entities (that are born); na -- never; tvam -- you; socitum -- to lament; arhasi -- deserve.\n\nTRANSLATION\n\nO descendant of Bharata, he who dwells in the body can never be slain. Therefore you need not grieve for any living being.\n\nPURPORT\n\nThe Lord now concludes the chapter of instruction on the immutable spirit soul. In describing the immortal soul in various ways, Lord Krishna establishes that the soul is immortal and the body is temporary. Therefore Arjuna as a kshatriya should not abandon his duty out of fear that his grandfather and teacher -- Bhishma and Drona -- will die in the battle. On the authority of Sri Krishna, 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.

gatir bharta prabhuh sakshi\nnivasah saranam suhrit\nprabhavah pralayah sthanam\nnidhanam bijam avyayam\n\nSYNONYMS\n\ngatih -- goal; bharta -- sustainer; prabhuh -- Lord; sakshi -- witness; nivasah -- abode; saranam -- refuge; su-hrit -- most intimate friend; prabhavah -- creation; pralayah -- dissolution; sthanam -- ground; nidhanam -- resting place; bijam -- seed; avyayam -- imperishable.\n\nTRANSLATION\n\nI 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.\n\nPURPORT\n\nGati means the destination where we want to go. But the ultimate goal is Krishna, although people do not know it. One who does not know Krishna 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, Suryaloka, Indraloka, Maharloka, etc. But all such lokas, or planets, being creations of Krishna, are simultaneously Krishna and not Krishna. Such planets, being manifestations of Krishna's energy, are also Krishna, but actually they serve only as a step forward for realization of Krishna. To approach the different energies of Krishna is to approach Krishna indirectly. One should directly approach Krishna, 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 Krishna's energy; therefore without Krishna's shelter nothing can exist. Krishna is the supreme ruler because everything belongs to Him and everything exists on His energy. Krishna, being situated in everyone's heart, is the supreme witness. The residences, countries or planets on which we live are also Krishna. Krishna is the ultimate goal of shelter, and therefore one should take shelter of Krishna 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. Krishna is the supreme living entity. And since Krishna is the source of our generation, or the supreme father, no one can be a better friend than Krishna, nor can anyone be a better well-wisher. Krishna is the original source of creation and the ultimate rest after annihilation. Krishna is therefore the eternal cause of all causes.

jnanam te 'ham sa-vijnanam\nidam vakshyamy aseshatah\nyaj jnatva neha bhuyo 'nyaj\njnatavyam avasishyate\n\nSYNONYMS\n\njnanam -- phenomenal knowledge; te -- unto you; aham -- I; sa -- with; vijnanam -- numinous knowledge; idam -- this; vakshyami -- shall explain; aseshatah -- in full; yat -- which; jnatva -- knowing; na -- not; iha -- in this world; bhuyah -- further; anyat -- anything more; jnatavyam -- knowable; avasishyate -- remains.\n\nTRANSLATION\n\nI shall now declare unto you in full this knowledge, both phenomenal and numinous. This being known, nothing further shall remain for you to know.\n\nPURPORT\n\nComplete 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 Krishna'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 (Mundaka Upanishad 1.3) say, kasmin bhagavo vijnate sarvam idam vijnatam bhavati.

aham kratur aham yajnah\nsvadhaham aham aushadham\nmantro 'ham aham evajyam\naham agnir aham hutam\n\nSYNONYMS\n\naham -- I; kratuh -- Vedic ritual; aham -- I; yajnah -- smriti sacrifice; svadha -- oblation; aham -- I; aham -- I; aushadham -- healing herb; mantrah -- transcendental chant; aham -- I; aham -- I; eva -- certainly; ajyam -- melted butter; aham -- I; agnih -- fire; aham -- I; hutam -- offering.\n\nTRANSLATION\n\nBut 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.\n\nPURPORT\n\nThe Vedic sacrifice known as jyotishtoma is also Krishna, and He is also the maha-yajna mentioned in the smriti. The oblations offered to the Pitriloka or the sacrifice performed to please the Pitriloka, considered as a kind of drug in the form of clarified butter, is also Krishna. The mantras chanted in this connection are also Krishna. And many other commodities made with milk products for offering in the sacrifices are also Krishna. The fire is also Krishna because fire is one of the five material elements and is therefore claimed as the separated energy of Krishna. In other words, the Vedic sacrifices recommended in the karma-kanda division of the Vedas are in total also Krishna. Or, in other words, those who are engaged in rendering devotional service unto Krishna are to be understood to have performed all the sacrifices recommended in the Vedas.

pitaham asya jagato\nmata dhata pitamahah\nvedyam pavitram omkara\nrik sama yajur eva ca\n\nSYNONYMS\n\npita -- father; aham -- I; asya -- of this; jagatah -- universe; mata -- mother; dhata -- supporter; pitamahah -- grandfather; vedyam -- what is to be known; pavitram -- that which purifies; om-kara -- the syllable om; rik -- the Rig Veda; sama -- the Sama Veda; yajuh -- the Yajur Veda; eva -- certainly; ca -- and.\n\nTRANSLATION\n\nI am the father of this universe, the mother, the support and the grandsire. I am the object of knowledge, the purifier and the syllable om. I am also the Rig, the Sama and the Yajur Vedas.\n\nPURPORT\n\nThe entire cosmic manifestations, moving and nonmoving, are manifested by different activities of Krishna's energy. In the material existence we create different relationships with different living entities who are nothing but Krishna's marginal energy; under the creation of prakriti some of them appear as our father, mother, grandfather, creator, etc., but actually they are parts and parcels of Krishna. As such, these living entities who appear to be our father, mother, etc., are nothing but Krishna. In this verse the word dhata means "creator." Not only are our father and mother parts and parcels of Krishna, but the creator, grandmother and grandfather, etc., are also Krishna. Actually any living entity, being part and parcel of Krishna, is Krishna. All the Vedas, therefore, aim only toward Krishna. Whatever we want to know through the Vedas is but a progressive step toward understanding Krishna. That subject matter which helps us purify our constitutional position is especially Krishna. Similarly, the living entity who is inquisitive to understand all Vedic principles is also part and parcel of Krishna and as such is also Krishna. In all the Vedic mantras the word om, called pranava, is a transcendental sound vibration and is also Krishna. And because in all the hymns of the four Vedas -- Sama, Yajur, Rig and Atharva -- the pranava, or omkara, is very prominent, it is understood to be Krishna.

moghasa mogha-karmano\nmogha-jnana vicetasah\nrakshasim asurim caiva\nprakritim mohinim sritah\n\nSYNONYMS\n\nmogha-asah -- baffled in their hopes; mogha-karmanah -- baffled in fruitive activities; mogha-jnanah -- baffled in knowledge; vicetasah -- bewildered; rakshasim -- demonic; asurim -- atheistic; ca -- and; eva -- certainly; prakritim -- nature; mohinim -- bewildering; sritah -- taking shelter of.\n\nTRANSLATION\n\nThose 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.\n\nPURPORT\n\nThere are many devotees who assume themselves to be in Krishna consciousness and devotional service but at heart do not accept the Supreme Personality of Godhead, Krishna, 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, Krishna. In other words, persons who mock Krishna are to be understood to be demonic or atheistic. As described in the Seventh Chapter of Bhagavad-gita, such demonic miscreants never surrender to Krishna. Therefore their mental speculations to arrive at the Absolute Truth bring them to the false conclusion that the ordinary living entity and Krishna 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 Krishna 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 Vedanta-sutra and the Upanishads. is always baffled.\n\nIt is a great offense, therefore, to consider Krishna, 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 Krishna. The Brihad-vishnu-smriti clearly states:\n\nyo vetti bhautikam deham\nkrishnasya paramatmanah\nsa sarvasmad bahish-karyah\nsrauta-smarta-vidhanatah\nmukham tasyavalokyapi\nsa-celam snanam acaret\n\n"One who considers the body of Krishna to be material should be driven out from all rituals and activities of the sruti and the smriti. 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 Krishna 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."

sri-bhagavan uvaca\nmayy asakta-manah partha\nyogam yunjan mad-asrayah\nasamsayam samagram mam\n\nyatha jnasyasi tac chrinu\n\nSYNONYMS\n\nsri-bhagavan uvaca -- the Supreme Lord said; mayi -- to Me; asakta-manah -- mind attached; partha -- O son of Pritha; yogam -- self-realization; yunjan -- practicing; mat-asrayah -- in consciousness of Me (Krishna consciousness); asamsayam -- without doubt; samagram -- completely; mam -- Me; yatha -- how; jnasyasi -- you can know; tat -- that; srinu -- try to hear.\n\nTRANSLATION\n\nThe Supreme Personality of Godhead said: Now hear, O son of Pritha, how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt.\n\nPURPORT\n\nIn this Seventh Chapter of Bhagavad-gita, the nature of Krishna consciousness is fully described. Krishna is full in all opulences, and how He manifests such opulences is described herein. Also, four kinds of fortunate people who become attached to Krishna and four kinds of unfortunate people who never take to Krishna are described in this chapter.\n\nIn the first six chapters of Bhagavad-gita, 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 Krishna, or in other words Krishna consciousness, is the highest form of all yoga. By concentrating one's mind upon Krishna, one is able to know the Absolute Truth completely, but not otherwise. Impersonal brahmajyoti or localized Paramatma realization is not perfect knowledge of the Absolute Truth, because it is partial. Full and scientific knowledge is Krishna, and everything is revealed to the person in Krishna consciousness. In complete Krishna consciousness one knows that Krishna is ultimate knowledge beyond any doubts. Different types of yoga are only steppingstones on the path of Krishna consciousness. One who takes directly to Krishna consciousness automatically knows about brahmajyoti and Paramatma in full. By practice of Krishna consciousness yoga, one can know everything in full -- namely the Absolute Truth, the living entities, the material nature, and their manifestations with paraphernalia.\n\nOne should therefore begin yoga practice as directed in the last verse of the Sixth Chapter. Concentration of the mind upon Krishna the Supreme is made possible by prescribed devotional service in nine different forms, of which sravanam is the first and most important. The Lord therefore says to Arjuna, tac chrinu, or "Hear from Me." No one can be a greater authority than Krishna, and therefore by hearing from Him one receives the greatest opportunity to become a perfectly Krishna conscious person. One has therefore to learn from Krishna directly or from a pure devotee of Krishna -- and not from a nondevotee upstart, puffed up with academic education.\n\nIn the Srimad-Bhagavatam this process of understanding Krishna, the Supreme Personality of Godhead, the Absolute Truth, is described in the Second Chapter of the First Canto as follows:\n\nsrinvatam sva-kathah krishnah\n\npunya-sravana-kirtanah\n\nhridy antah-stho hy abhadrani\n\nvidhunoti suhrit satam\n\nnashta-prayeshv abhadreshu\n\nnityam bhagavata-sevaya\n\nbhagavaty uttama-sloke\n\nbhaktir bhavati naishthiki\n\ntada rajas-tamo-bhavah\n\nkama-lobhadayas ca ye\n\nceta etair anaviddham\n\nsthitam sattve prasidati\n\nevam prasanna-manaso\n\nbhagavad-bhakti-yogatah\n\nbhagavat-tattva-vijnanam\n\nmukta-sangasya jayate\n\nbhidyate hridaya-granthis\n\nchidyante sarva-samsayah\n\nkshiyante casya karmani\n\ndrishta evatmanisvare\n\n"To hear about Krishna from Vedic literatures, or to hear from Him directly through the Bhagavad-gita, is itself righteous activity. And for one who hears about Krishna, Lord Krishna, 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 Krishna from the Bhagavatam 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 asamsayam-samagram, understanding of the Supreme Absolute Truth Personality of Godhead." (Bhag. 1.2.17-21)\n\nTherefore only by hearing from Krishna or from His devotee in Krishna consciousness can one understand the science of Krishna.

etad-yonini bhutani\nsarvanity upadharaya\naham kritsnasya jagatah\nprabhavah pralayas tatha\n\nSYNONYMS\n\netat -- these two natures; yonini -- whose source of birth; bhutani -- everything created; sarvani -- all; iti -- thus; upadharaya -- know; aham -- I; kritsnasya -- all-inclusive; jagatah -- of the world; prabhavah -- the source of manifestation; pralayah -- annihilation; tatha -- as well as.\n\nTRANSLATION\n\nAll 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.\n\nPURPORT\n\nEverything 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, Vishnu. 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 Krishna, 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 Katha Upanishad (2.2.13). Nityo nityanam cetanas cetananam.

apareyam itas tv anyam\nprakritim viddhi me param\njiva-bhutam maha-baho\nyayedam dharyate jagat\n\nSYNONYMS\n\napara -- inferior; iyam -- this; itah -- besides this; tu -- but; anyam -- another; prakritim -- energy; viddhi -- just try to understand; me -- My; param -- superior; jiva-bhutam -- comprising the living entities; maha-baho -- O mighty-armed one; yaya -- by whom; idam -- this; dharyate -- is utilized or exploited; jagat -- the material world.\n\nTRANSLATION\n\nBesides 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.\n\nPURPORT\n\nHere 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 Srimad-Bhagavatam (10.87.30) as follows:\n\naparimita dhruvas tanu-bhrito yadi sarva-gatas\ntarhi na sasyateti niyamo dhruva netaratha\najani ca yan-mayam tad avimucya niyantri bhavet\nsamam anujanatam yad amatam mata-dushtataya\n\n"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."\n\nThe Supreme Lord, Krishna, 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 Gita confirms the living entity to be only one of the multi-energies of Krishna; and when this energy is freed from material contamination, it becomes fully Krishna conscious, or liberated.

avajananti mam mudha\nmanushim tanum asritam\nparam bhavam ajananto\nmama bhuta-mahesvaram\n\nSYNONYMS\n\navajananti -- deride; mam -- Me; mudhah -- foolish men; manushim -- in a human form; tanum -- a body; asritam -- assuming; param -- transcendental; bhavam -- nature; ajanantah -- not knowing; mama -- My; bhuta -- of everything that be; maha-isvaram -- the supreme proprietor.\n\nTRANSLATION\n\nFools deride Me when I descend in the human form. They do not know My transcendental nature as the Supreme Lord of all that be.\n\nPURPORT\n\nFrom 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 Krishna to be merely a powerful man and nothing more. Actually, He is the original Supreme Personality, as is confirmed in the Brahma-samhita (isvarah paramah krishnah); He is the Supreme Lord.\n\nThere are many isvaras, 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-samhita it is said that Krishna is the supreme controller; there are many controllers undoubtedly, both in the material and spiritual world, but Krishna is the supreme controller (isvarah paramah krishnah). and His body is sac-cid-ananda, nonmaterial.\n\nMaterial 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 manushim because He is acting just like a man, a friend of Arjuna's, a politician involved in the Battle of Kurukshetra. In so many ways He is acting just like an ordinary man, but actually His body is sac-cid-ananda-vigraha [Bs. 5.1] -- eternal bliss and knowledge absolute. This is confirmed in the Vedic language also. Sac-cid-ananda-rupaya krishnaya: "I offer my obeisances unto the Supreme Personality of Godhead, Krishna, who is the eternal blissful form of knowledge." (Gopala-tapani Upanishad 1.1) There are other descriptions in the Vedic language also. Tam ekam govindam: "You are Govinda, the pleasure of the senses and the cows." Sac-cid-ananda-vigraham: "And Your form is transcendental, full of knowledge, bliss and eternality." (Gopala-tapani Upanishad 1.35)\n\nDespite the transcendental qualities of Lord Krishna's body, its full bliss and knowledge, there are many so-called scholars and commentators of Bhagavad-gita who deride Krishna as an ordinary man. The scholar may be born an extraordinary man due to his previous good work, but this conception of Sri Krishna is due to a poor fund of knowledge. Therefore he is called mudha. for only foolish persons consider Krishna to be an ordinary human being. The foolish consider Krishna 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 Krishna'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 Krishna has so many transcendental qualifications, they deride Him.\n\nNor 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 maya duratyaya), 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 Krishna 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 Krishna is complete foolishness. Foolish persons, however, cannot conceive that the Personality of Godhead, Krishna, 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 aisvaram, 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 Krishna, 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 Krishna is the Supreme Personality of Godhead. Therefore they completely surrender unto Him and engage in Krishna consciousness, devotional service of the Lord.\n\nThere are many controversies between the impersonalists and the personalists about the Lord's appearance as a human being. But if we consult Bhagavad-gita and Srimad-Bhagavatam, the authoritative texts for understanding the science of Krishna, then we can understand that Krishna is the Supreme Personality of Godhead. He is not an ordinary man, although He appeared on this earth as an ordinary human. In the Srimad-Bhagavatam, First Canto, First Chapter, when the sages headed by Saunaka inquired about the activities of Krishna, they said:\n\nkritavan kila karmani\nsaha ramena kesavah\nati-martyani bhagavan\ngudhah kapata-manushah\n\n"Lord Sri Krishna, the Supreme Personality of Godhead, along with Balarama, played like a human being, and so masked He performed many superhuman acts." (Bhag. 1.1.20) The Lord's appearance as a man bewilders the foolish. No human being could perform the wonderful acts that Krishna performed while He was present on this earth. When Krishna appeared before His father and mother, Vasudeva and Devaki, He appeared with four hands, but after the prayers of the parents He transformed Himself into an ordinary child. As stated in the Bhagavatam (10.3.46), babhuva prakritah sisuh: 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-gita also it is stated that Arjuna prayed to see Krishna's form of four hands (tenaiva rupena catur-bhujena). After revealing this form, Krishna, when petitioned by Arjuna, again assumed His original humanlike form (manusham rupam). These different features of the Supreme Lord are certainly not those of an ordinary human being.\n\nSome of those who deride Krishna and who are infected with the Mayavadi philosophy quote the following verse from the Srimad-Bhagavatam (3.29.21) to prove that Krishna is just an ordinary man. Aham sarveshu bhuteshu bhutatmavasthitah sada: "The Supreme is present in every living entity." We should better take note of this particular verse from the Vaishnava acaryas like Jiva Gosvami and Visvanatha Cakravarti Thakura instead of following the interpretation of unauthorized persons who deride Krishna. Jiva Gosvami, commenting on this verse, says that Krishna, in His plenary expansion as Paramatma, is situated in the moving and the nonmoving entities as the Supersoul, so any neophyte devotee who simply gives his attention to the arca-murti, 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 Visvanatha Cakravarti Thakura warns that this sort of mentality should be corrected. A devotee should see that because Krishna is present in everyone's heart as Paramatma, 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 Paramatma dwells. Everyone should therefore be given proper respect and should not be neglected.\n\nThere 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 Krishna consciousness knows that although Krishna is the Supreme Personality, He is all-pervading, as confirmed in the Brahma-samhita. Although His personal abode is Goloka Vrindavana 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.

na ca mat-sthani bhutani\npasya me yogam aisvaram\nbhuta-bhrin na ca bhuta-stho\nmamatma bhuta-bhavanah\n\nSYNONYMS\n\nna -- never; ca -- also; mat-sthani -- situated in Me; bhutani -- all creation; pasya -- just see; me -- My; yogam aisvaram -- inconceivable mystic power; bhuta-bhrit -- the maintainer of all living entities; na -- never; ca -- also; bhuta-sthah -- in the cosmic manifestation; mama -- My; atma -- Self; bhuta-bhavanah -- the source of all manifestations.\n\nTRANSLATION\n\nAnd 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.\n\nPURPORT\n\nThe Lord says that everything is resting on Him (mat-sthani sarva-bhutani). 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 Krishna'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.\n\nIn the Nirukti Vedic dictionary it is said, yujyate 'nena durghateshu karyeshu: "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 Krishna 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 aisvaram, the mystic power of the Supreme Personality of Godhead.

maya tatam idam sarvam\njagad avyakta-murtina\nmat-sthani sarva-bhutani\nna caham teshv avasthitah\n\nSYNONYMS\n\nmaya -- by Me; tatam -- pervaded; idam -- this; sarvam -- all; jagat -- cosmic manifestation; avyakta-murtina -- by the unmanifested form; mat-sthani -- in Me; sarva-bhutani -- all living entities; na -- not; ca -- also; aham -- I; teshu -- in them; avasthitah -- situated.\n\nTRANSLATION\n\nBy Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them.\n\nPURPORT\n\nThe Supreme Personality of Godhead is not perceivable through the gross material senses. It is said,\n\natah sri-krishna-namadi\nna bhaved grahyam indriyaih\nsevonmukhe hi jihvadau\nsvayam eva sphuraty adah\n\n(Bhakti-rasamrita-sindhu 1.2.234)\n\nLord Sri Krishna'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-samhita (5.38) it is stated, premanjana-cchurita-bhakti-vilocanena santah sadaiva hridayeshu 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-murtina. 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.\n\nYet 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-gita, vishtabhyaham idam kritsnam: He is everywhere present by His personal representation, the diffusion of His different energies.

bijam mam sarva-bhutanam\nviddhi partha sanatanam\nbuddhir buddhimatam asmi\ntejas tejasvinam aham\n\nSYNONYMS\n\nbijam -- the seed; mam -- Me; sarva-bhutanam -- of all living entities; viddhi -- try to understand; partha -- O son of Pritha; sanatanam -- original, eternal; buddhih -- intelligence; buddhi-matam -- of the intelligent; asmi -- I am; tejah -- prowess; tejasvinam -- of the powerful; aham -- I am.\n\nTRANSLATION\n\nO son of Pritha, know that I am the original seed of all existences, the intelligence of the intelligent, and the prowess of all powerful men.\n\nPURPORT\n\nBijam means seed; Krishna 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 Krishna. As stated in Vedic literature, Brahman, or the Supreme Absolute Truth, is that from which everything is emanating. Krishna 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-gita. Therefore, originally, Krishna is the source of everything. He is the root. As the root of a tree maintains the whole tree, Krishna, being the original root of all things, maintains everything in this material manifestation. This is also confirmed in the Vedic literature (Katha Upanishad 2.2.13):\n\nnityo nityanam cetanas cetananam\n\neko bahunam yo vidadhati kaman\n\nHe 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 Krishna also says that He is the root of all intelligence. Unless a person is intelligent he cannot understand the Supreme Personality of Godhead, Krishna.

balam balavatam caham\nkama-raga-vivarjitam\ndharmaviruddho bhuteshu\nkamo 'smi bharatarshabha\n\nSYNONYMS\n\nbalam -- strength; bala-vatam -- of the strong; ca -- and; aham -- I am; kama -- passion; raga -- and attachment; vivarjitam -- devoid of; dharma-aviruddhah -- not against religious principles; bhuteshu -- in all beings; kamah -- sex life; asmi -- I am; bharata-rishabha -- O lord of the Bharatas.\n\nTRANSLATION\n\nI 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 Bharatas [Arjuna].\n\nPURPORT\n\nThe 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 Krishna conscious.

ye caiva sattvika bhava\nrajasas tamasas ca ye\nmatta eveti tan viddhi\nna tv aham teshu te mayi\n\nSYNONYMS\n\nye -- all which; ca -- and; eva -- certainly; sattvikah -- in goodness; bhavah -- states of being; rajasah -- in the mode of passion; tamasah -- in the mode of ignorance; ca -- also; ye -- all which; mattah -- from Me; eva -- certainly; iti -- thus; tan -- those; viddhi -- try to know; na -- not; tu -- but; aham -- I; teshu -- in them; te -- they; mayi -- in Me.\n\nTRANSLATION\n\nKnow 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.\n\nPURPORT\n\nAll 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, Krishna, 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, Krishna, but Krishna is not subject to material nature. Therefore He is nirguna, which means that these gunas, or modes, although issuing from Him, do not affect Him. That is one of the special characteristics of Bhagavan, or the Supreme Personality of Godhead.

tribhir guna-mayair bhavair\nebhih sarvam idam jagat\nmohitam nabhijanati\nmam ebhyah param avyayam\n\nSYNONYMS\n\ntribhih -- three; guna-mayaih -- consisting of the gunas; bhavaih -- by the states of being; ebhih -- all these; sarvam -- whole; idam -- this; jagat -- universe; mohitam -- deluded; na abhijanati -- does not know; mam -- Me; ebhyah -- above these; param -- the Supreme; avyayam -- inexhaustible.\n\nTRANSLATION\n\nDeluded by the three modes [goodness, passion and ignorance], the whole world does not know Me, who am above the modes and inexhaustible.\n\nPURPORT\n\nThe 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, Krishna.\n\nEvery 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 brahmanas. Those who are purely in the mode of passion are called kshatriyas. Those who are in the modes of both passion and ignorance are called vaisyas. Those who are completely in ignorance are called sudras. And those who are less than that are animals or animal life. However, these designations are not permanent. I may either be a brahmana, kshatriya. vaisya 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 brahmana. 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 Krishna 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.\n\nThere 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? Krishna consciousness is transcendental to all these three modes of material nature, and those who are truly established in Krishna consciousness are actually liberated.

daivi hy esha guna-mayi\nmama maya duratyaya\nmam eva ye prapadyante\nmayam etam taranti te\n\nSYNONYMS\n\ndaivi -- transcendental; hi -- certainly; esha -- this; guna-mayi -- consisting of the three modes of material nature; mama -- My; maya -- energy; duratyaya -- very difficult to overcome; mam -- unto Me; eva -- certainly; ye -- those who; prapadyante -- surrender; mayam etam -- this illusory energy; taranti -- overcome; te -- they.\n\nTRANSLATION\n\nThis 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.\n\nPURPORT\n\nThe 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: mayam tu prakritim vidyan mayinam tu mahesvaram. "Although maya [illusion] is false or temporary, the background of maya is the supreme magician, the Personality of Godhead, who is Mahesvara, the supreme controller." (Svetasvatara Upanishad 4.10)\n\nAnother meaning of guna 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 Krishna, 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 Krishna consciousness, can help one gain such release. Krishna, 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.\n\nThe words mam eva are also significant. Mam means unto Krishna (Vishnu) only, and not Brahma or Siva. Although Brahma and Siva are greatly elevated and are almost on the level of Vishnu, it is not possible for such incarnations of rajo-guna (passion) and tamo-guna (ignorance) to release the conditioned soul from the clutches of maya. In other words, both Brahma and Siva are also under the influence of maya. Only Vishnu is the master of maya; therefore He alone can give release to the conditioned soul. The Vedas (Svetasvatara Upanishad 3.8) confirm this in the phrase tam eva viditva. or "Freedom is possible only by understanding Krishna." Even Lord Siva affirms that liberation can be achieved only by the mercy of Vishnu. Lord Siva says, mukti-pradata sarvesham vishnur eva na samsayah: "There is no doubt that Vishnu is the deliverer of liberation for everyone."

nehabhikrama-naso 'sti\npratyavayo na vidyate\nsv-alpam apy asya dharmasya\ntrayate mahato bhayat\n\nSYNONYMS\n\nna -- there is not; iha -- in this yoga; abhikrama -- in endeavoring; nasah -- loss; asti -- there is; pratyavayah -- diminution; na -- never; vidyate -- there is; su-alpam -- a little; api -- although; asya -- of this; dharmasya -- occupation; trayate -- releases; mahatah -- from very great; bhayat -- danger.\n\nTRANSLATION\n\nIn 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.\n\nPURPORT\n\nActivity in Krishna consciousness, or acting for the benefit of Krishna 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 Krishna 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 Krishna consciousness is incomplete. One percent done in Krishna 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. Ajamila performed his duty in some percentage of Krishna 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 Srimad-Bhagavatam (1.5.17):\n\ntyaktva sva-dharmam caranambujam harer\nbhajann apakvo 'tha patet tato yadi\nyatra kva vabhadram abhud amushya kim\nko vartha apto 'bhajatam sva-dharmatah\n\n"If someone gives up his occupational duties and works in Krishna 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?"\n\nMaterial activities and their results end with the body. But work in Krishna consciousness carries a person again to Krishna 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 brahmana or in a rich aristocratic family that will give one a further chance for elevation. That is the unique quality of work done in Krishna consciousness.

vyavasayatmika buddhir\nekeha kuru-nandana\nbahu-sakha hy anantas ca\nbuddhayo 'vyavasayinam\n\nSYNONYMS\n\nvyavasaya-atmika -- resolute in Krishna consciousness; buddhih -- intelligence; eka -- only one; iha -- in this world; kuru-nandana -- O beloved child of the Kurus; bahu-sakhah -- having various branches; hi -- indeed; anantah -- unlimited; ca -- also; buddhayah -- intelligence; avyavasayinam -- of those who are not in Krishna consciousness.\n\nTRANSLATION\n\nThose 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.\n\nPURPORT\n\nA strong faith that by Krishna consciousness one will be elevated to the highest perfection of life is called vyavasayatmika intelligence. The Caitanya-caritamrita (Madhya 22.62) states:\n\n'sraddha'-sabde -- visvasa kahe sudridha niscaya\nkrishne bhakti kaile sarva-karma krita haya\n\nFaith means unflinching trust in something sublime. When one is engaged in the duties of Krishna 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 Krishna consciousness, he need no longer endeavor for good results in his activities. When one is situated in Krishna consciousness, all activities are on the absolute plane, for they are no longer subject to dualities like good and bad. The highest perfection of Krishna consciousness is renunciation of the material conception of life. This state is automatically achieved by progressive Krishna consciousness.\n\nThe resolute purpose of a person in Krishna consciousness is based on knowledge. Vasudevah sarvam iti sa mahatma su-durlabhah: a person in Krishna consciousness is the rare good soul who knows perfectly that Vasudeva, or Krishna, 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 Krishna consciousness one can render the highest service to everyone -- namely self, family, society, country, humanity, etc. If Krishna is satisfied by one's actions, then everyone will be satisfied.\n\nService in Krishna consciousness is, however, best practiced under the able guidance of a spiritual master who is a bona fide representative of Krishna, who knows the nature of the student and who can guide him to act in Krishna consciousness. As such, to be well versed in Krishna consciousness one has to act firmly and obey the representative of Krishna, and one should accept the instruction of the bona fide spiritual master as one's mission in life. Srila Visvanatha Cakravarti Thakura instructs us, in his famous prayers for the spiritual master, as follows:\n\nyasya prasadad bhagavat-prasado\nyasyaprasadan na gatih kuto 'pi\ndhyayan stuvams tasya yasas tri-sandhyam\nvande guroh sri-caranaravindam **\n\n"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 Krishna consciousness. I should, therefore, meditate and pray for his mercy three times a day, and offer my respectful obeisances unto him, my spiritual master."\n\nThe 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.

yam imam pushpitam vacam\npravadanty avipascitah\nveda-vada-ratah partha\nnanyad astiti vadinah\n\nkamatmanah svarga-para\njanma-karma-phala-pradam\nkriya-visesha-bahulam\nbhogaisvarya-gatim prati\n\nSYNONYMS\n\nyam imam -- all these; pushpitam -- flowery; vacam -- words; pravadanti -- say; avipascitah -- men with a poor fund of knowledge; veda-vada-ratah -- supposed followers of the Vedas; partha -- O son of Pritha; na -- never; anyat -- anything else; asti -- there is; iti -- thus; vadinah -- the advocates; kama-atmanah -- desirous of sense gratification; svarga-parah -- aiming to achieve heavenly planets; janma-karma-phala-pradam -- resulting in good birth and other fruitive reactions; kriya-visesha -- pompous ceremonies; bahulam -- various; bhoga -- in sense enjoyment; aisvarya -- and opulence; gatim -- progress; prati -- towards.\n\nTRANSLATION\n\nMen 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.\n\nPURPORT\n\nPeople in general are not very intelligent, and due to their ignorance they are most attached to the fruitive activities recommended in the karma-kanda 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 jyotishtoma 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 Krishna 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.\n\nIn the karma-kanda section of the Vedas it is said, apama somam amrita abhuma and akshayyam ha vai caturmasya-yajinah sukritam 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-kanana 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.

bhogaisvarya-prasaktanam\ntayapahrita-cetasam\nvyavasayatmika buddhih\nsamadhau na vidhiyate\n\nSYNONYMS\n\nbhoga -- to material enjoyment; aisvarya -- and opulence; prasaktanam -- for those who are attached; taya -- by such things; apahrita-cetasam -- bewildered in mind; vyavasaya-atmika -- fixed in determination; buddhih -- devotional service to the Lord; samadhau -- in the controlled mind; na -- never; vidhiyate -- does take place.\n\nTRANSLATION\n\nIn 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.\n\nPURPORT\n\nSamadhi means "fixed mind." The Vedic dictionary, the Nirukti, says, samyag adhiyate 'sminn atma-tattva-yathatmyam: "When the mind is fixed for understanding the self, it is said to be in samadhi. " Samadhi 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.

catur-vidha bhajante mam\njanah sukritino 'rjuna\narto jijnasur artharthi\njnani ca bharatarshabha\n\nSYNONYMS\n\ncatuh-vidhah -- four kinds of; bhajante -- render services; mam -- unto Me; janah -- persons; su-kritinah -- those who are pious; arjuna -- O Arjuna; artah -- the distressed; jijnasuh -- the inquisitive; artha-arthi -- one who desires material gain; jnani -- one who knows things as they are; ca -- also; bharata-rishabha -- O great one amongst the descendants of Bharata.\n\nTRANSLATION\n\nO best among the Bharatas, 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.\n\nPURPORT\n\nUnlike the miscreants, these are adherents of the regulative principles of the scriptures, and they are called sukritinah, 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-rasamrita-sindhu (1.1.11) defines pure devotion thus:\n\nanyabhilashita-sunyam\n\njnana-karmady-anavritam\n\nanukulyena krishnanu-\n\nsilanam bhaktir uttama\n\n[Madhya 19.167]\n\n"One should render transcendental loving service to the Supreme Lord Krishna favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service."\n\nWhen 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.\n\nThose 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 Paramatma 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.

tesham jnani nitya-yukta\neka-bhaktir visishyate\npriyo hi jnanino 'tyartham\naham sa ca mama priyah\n\nSYNONYMS\n\ntesham -- out of them; jnani -- one in full knowledge; nitya-yuktah -- always engaged; eka -- only; bhaktih -- in devotional service; visishyate -- is special; priyah -- very dear; hi -- certainly; jnaninah -- to the person in knowledge; atyartham -- highly; aham -- I am; sah -- he; ca -- also; mama -- to Me; priyah -- dear.\n\nTRANSLATION\n\nOf 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.\n\nPURPORT\n\nFree 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 Paramatma. 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.

udarah sarva evaite\njnani tv atmaiva me matam\nasthitah sa hi yuktatma\nmam evanuttamam gatim\n\nSYNONYMS\n\nudarah -- magnanimous; sarve -- all; eva -- certainly; ete -- these; jnani -- one who is in knowledge; tu -- but; atma eva -- just like Myself; me -- My; matam -- opinion; asthitah -- situated; sah -- he; hi -- certainly; yukta-atma -- engaged in devotional service; mam -- in Me; eva -- certainly; anuttamam -- the highest; gatim -- destination.\n\nTRANSLATION\n\nAll 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.\n\nPURPORT\n\nIt 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 mahatma, 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.\n\nIn the Srimad-Bhagavatam (9.4.68), the Lord says:\n\nsadhavo hridayam mahyam\nsadhunam hridayam tv aham\nmad-anyat te na jananti\nnaham tebhyo manag api\n\n"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."

bahunam janmanam ante\njnanavan mam prapadyate\nvasudevah sarvam iti\nsa mahatma su-durlabhah\n\nSYNONYMS\n\nbahunam -- many; janmanam -- repeated births and deaths; ante -- after; jnana-van -- one who is in full knowledge; mam -- unto Me; prapadyate -- surrenders; vasudevah -- the Personality of Godhead, Krishna; sarvam -- everything; iti -- thus; sah -- that; maha-atma -- great soul; su-durlabhah -- very rare to see.\n\nTRANSLATION\n\nAfter 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.\n\nPURPORT\n\nThe 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 Sri Krishna'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 Krishna. Thus he thinks of everything in relation to Vasudeva, or Sri Krishna. Such a universal vision of Vasudeva precipitates one's full surrender to the Supreme Lord Sri Krishna as the highest goal. Such surrendered great souls are very rare.\n\nThis verse is very nicely explained in the Third Chapter (verses 14 and 15) of the Svetasvatara Upanishad:\n\nsahasra-sirsha purushah\nsahasrakshah sahasra-pat\nsa bhumim visvato vritva-\ntyatishthad dasangulam\n\npurusha evedam sarvam\nyad bhutam yac ca bhavyam\nutamritatvasyesano\nyad annenatirohati\n\nIn the Chandogya Upanishad (5.1.15) it is said, na vai vaco na cakshumshi na srotrani na manamsity acakshate prana iti evacakshate prano hy evaitani sarvani 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 Vasudeva, or the Personality of Godhead, Lord Sri Krishna, 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 Vasudeva is all-pervading and everything is Vasudeva, the devotee surrenders in full knowledge (cf. Bhagavad-gita 7.17 and 11.40).

kamais tais tair hrita-jnanah\nprapadyante 'nya-devatah\ntam tam niyamam asthaya\nprakritya niyatah svaya\n\nSYNONYMS\n\nkamaih -- by desires; taih taih -- various; hrita -- deprived of; jnanah -- knowledge; prapadyante -- surrender; anya -- to other; devatah -- demigods; tam tam -- corresponding; niyamam -- regulations; asthaya -- following; prakritya -- by nature; niyatah -- controlled; svaya -- by their own.\n\nTRANSLATION\n\nThose 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.\n\nPURPORT\n\nThose 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 Srimad-Bhagavatam 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 Vasudeva and worship Him. As stated in the Bhagavatam (2.3.10):\n\nakamah sarva-kamo va\nmoksha-kama udara-dhih\ntivrena bhakti-yogena\nyajeta purusham param\n\nLess 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 Krishna is the master of all. In the Caitanya-caritamrita (Adi 5.142) it is said, ekale isvara krishna, ara saba bhritya: only the Supreme Personality of Godhead, Krishna, 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.

yo yo yam yam tanum bhaktah\nsraddhayarcitum icchati\ntasya tasyacalam sraddham\ntam eva vidadhamy aham\n\nSYNONYMS\n\nyah yah -- whoever; yam yam -- whichever; tanum -- form of a demigod; bhaktah -- devotee; sraddhaya -- with faith; arcitum -- to worship; icchati -- desires; tasya tasya -- to him; acalam -- steady; sraddham -- faith; tam -- that; eva -- surely; vidadhami -- give; aham -- I.\n\nTRANSLATION\n\nI 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.\n\nPURPORT\n\nGod 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-gita: one should give up all other engagements and fully surrender unto Him. That will make man happy.\n\nBoth 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, Sarasvati; and a person wanting a beautiful wife may worship the goddess Uma, the wife of Lord Siva. In this way there are recommendations in the sastras (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, Krishna 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."

antavat tu phalam tesham\ntad bhavaty alpa-medhasam\ndevan deva-yajo yanti\nmad-bhakta yanti mam api\n\nSYNONYMS\n\nanta-vat -- perishable; tu -- but; phalam -- fruit; tesham -- their; tat -- that; bhavati -- becomes; alpa-medhasam -- of those of small intelligence; devan -- to the demigods; deva-yajah -- the worshipers of the demigods; yanti -- go; mat -- My; bhaktah -- devotees; yanti -- go; mam -- to Me; api -- also.\n\nTRANSLATION\n\nMen 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.\n\nPURPORT\n\nSome commentators on the Bhagavad-gita 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.\n\nHere 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.\n\nNot only are demigods parts of the Supreme Lord, but ordinary living entities are also. In the Srimad-Bhagavatam it is stated that the brahmanas are the head of the Supreme Lord, the kshatriyas are His arms, the vaisyas are His waist, the sudras 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.\n\nThe 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 Krishna 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.

avyaktam vyaktim apannam\nmanyante mam abuddhayah\nparam bhavam ajananto\nmamavyayam anuttamam\n\nSYNONYMS\n\navyaktam -- nonmanifested; vyaktim -- personality; apannam -- achieved; manyante -- think; mam -- Me; abuddhayah -- less intelligent persons; param -- supreme; bhavam -- existence; ajanantah -- without knowing; mama -- My; avyayam -- imperishable; anuttamam -- the finest.\n\nTRANSLATION\n\nUnintelligent men, who do not know Me perfectly, think that I, the Supreme Personality of Godhead, Krishna, 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.\n\nPURPORT\n\nThose who are worshipers of demigods have been described as less intelligent persons, and here the impersonalists are similarly described. Lord Krishna in His personal form is here speaking before Arjuna, and still, due to ignorance, impersonalists argue that the Supreme Lord ultimately has no form. Yamunacarya, a great devotee of the Lord in the disciplic succession of Ramanujacarya, has written two very appropriate verses in this connection. He says,\n\ntvam sila-rupa-caritaih parama-prakrishtaih\nsattvena sattvikataya prabalais ca sastraih\nprakhyata-daiva-paramartha-vidam matais ca\nnaivasura-prakritayah prabhavanti boddhum\n\n"My dear Lord, devotees like Vyasadeva and Narada 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 Vedanta and the Upanishads and other Vedic literatures, it is not possible for them to understand the Personality of Godhead." (Stotra-ratna 12)\n\nIn the Brahma-samhita it is stated that the Personality of Godhead cannot be understood simply by study of the Vedanta 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 Vedanta and speculation on Vedic literature without any tinge of true Krishna 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 abuddhayah, which means those who do not know the ultimate feature of the Absolute Truth. In the Srimad-Bhagavatam 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 Sankaracarya, who has specifically stated that Krishna is the Supreme Personality of Godhead. Impersonalists, therefore, not knowing the Supreme Truth, think Krishna to be only the son of Devaki and Vasudeva, or a prince, or a powerful living entity. This is also condemned in the Bhagavad-gita (9.11). Avajananti mam mudha manushim tanum asritam: "Only the fools regard Me as an ordinary person."\n\nThe fact is that no one can understand Krishna without rendering devotional service and without developing Krishna consciousness. The Bhagavatam (10.14.29) confirms this:\n\nathapi te deva padambuja-dvaya-\nprasada-lesanugrihita eva hi\njanati tattvam bhagavan-mahimno\nna canya eko 'pi ciram vicinvan\n\n"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, Krishna, 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 Krishna consciousness, beginning by chanting the maha-mantra -- Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare -- then only can one understand the Supreme Personality of Godhead. Nondevotee impersonalists think that Krishna has a body made of this material nature and that all His activities, His form and everything are maya. These impersonalists are known as Mayavadis. They do not know the ultimate truth.\n\nThe twentieth verse clearly states, kamais tais tair hrita-jnanah prapadyante 'nya-devatah. "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, devan deva-yajo yanti mad-bhakta yanti mam api: the worshipers of the demigods go to the different planets of the demigods, and those who are devotees of Lord Krishna go to the Krishnaloka 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 Gita does it appear that the demigods and their abodes are impersonal? Clearly, neither the demigods nor Krishna, the Supreme Personality of Godhead, are impersonal. They are all persons; Lord Krishna is the Supreme Personality of Godhead, and He has His own planet, and the demigods have theirs.\n\nTherefore 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-gita we can clearly understand that the forms of the demigods and the form of the Supreme Lord are simultaneously existing and that Lord Krishna is sac-cid-ananda, eternal blissful knowledge. The Vedas also confirm that the Supreme Absolute Truth is ananda-mayo 'bhyasat, or by nature full of blissful pleasure, and that He is the reservoir of unlimited auspicious qualities. And in the Gita the Lord says that although He is aja (unborn), He still appears. These are the facts that we should understand from the Bhagavad-gita. 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 Gita are concerned. It is clear herein that the Supreme Absolute Truth, Lord Krishna, has both form and personality.

naham prakasah sarvasya\nyoga-maya-samavritah\nmudho 'yam nabhijanati\nloko mam ajam avyayam\n\nSYNONYMS\n\nna -- nor; aham -- I; prakasah -- manifest; sarvasya -- to everyone; yoga-maya -- by internal potency; samavritah -- covered; mudhah -- foolish; ayam -- these; na -- not; abhijanati -- can understand; lokah -- persons; mam -- Me; ajam -- unborn; avyayam -- inexhaustible.\n\nTRANSLATION\n\nI 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.\n\nPURPORT\n\nIt may be argued that since Krishna 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 Krishna 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 Sisupala spoke against Krishna's being elected president of the assembly, Bhishma supported Him and proclaimed Him to be the Supreme God. Similarly, the Pandavas 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-gita Krishna 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.\n\nIn the prayers of Kunti in the Srimad-Bhagavatam (1.8.19) it is said that the Lord is covered by the curtain of yoga-maya and thus ordinary people cannot understand Him. This yoga-maya curtain is also confirmed in the Isopanishad (mantra 15), in which the devotee prays:\n\nhiranmayena patrena\nsatyasyapihitam mukham\ntat tvam pushann apavrinu\nsatya-dharmaya drishtaye\n\n"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-maya. The brahmajyoti is the covering of the internal potency. May You kindly remove this glowing effulgence that impedes my seeing Your sac-cid-ananda-vigraha [Bs. 5.1], 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.\n\nAlso in the Srimad-Bhagavatam (10.14.7) there is this prayer by Brahma: "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 Krishna, is not only unborn but also avyaya, inexhaustible. His eternal form is bliss and knowledge, and His energies are all inexhaustible.

vedaham samatitani\nvartamanani carjuna\nbhavishyani ca bhutani\nmam tu veda na kascana\n\nSYNONYMS\n\nveda -- know; aham -- I; samatitani -- completely past; vartamanani -- present; ca -- and; arjuna -- O Arjuna; bhavishyani -- future; ca -- also; bhutani -- all living entities; mam -- Me; tu -- but; veda -- knows; na -- not; kascana -- anyone.\n\nTRANSLATION\n\nO 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.\n\nPURPORT\n\nHere the question of personality and impersonality is clearly stated. If Krishna, the form of the Supreme Personality of Godhead, were maya, 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.\n\nUnlike the ordinary human being, Lord Krishna 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 Krishna remembers instructing Vivasvan, the sun-god, millions of years ago. Krishna 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 Sri Krishna as the Supreme Person. Certainly the transcendental body of Sri Krishna is not perishable. He is just like the sun, and maya 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, maya 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 Krishna is. Even if one is perfected by realization of impersonal Brahman or localized Paramatma, he cannot possibly understand the Supreme Personality of Godhead, Sri Krishna, without being in Krishna consciousness.

yesham tv anta-gatam papam\njananam punya-karmanam\nte dvandva-moha-nirmukta\nbhajante mam dridha-vratah\n\nSYNONYMS\n\nyesham -- whose; tu -- but; anta-gatam -- completely eradicated; papam -- sin; jananam -- of the persons; punya -- pious; karmanam -- whose previous activities; te -- they; dvandva -- of duality; moha -- delusion; nirmuktah -- free from; bhajante -- engage in devotional service; mam -- to Me; dridha-vratah -- with determination.\n\nTRANSLATION\n\nPersons 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.\n\nPURPORT\n\nThose 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 Krishna consciousness in the association of pure devotees, for in the association of great devotees one can be delivered from delusion.\n\nIt is stated in the Srimad-Bhagavatam (5.5.2) that if one actually wants to be liberated he must render service to the devotees (mahat-sevam dvaram ahur vimukteh); but one who associates with materialistic people is on the path leading to the darkest region of existence (tamo-dvaram yoshitam sangi-sangam). 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.

jara-marana-mokshaya\nmam asritya yatanti ye\nte brahma tad viduh kritsnam\nadhyatmam karma cakhilam\n\nSYNONYMS\n\njara -- from old age; marana -- and death; mokshaya -- for the purpose of liberation; mam -- Me; asritya -- taking shelter of; yatanti -- endeavor; ye -- all those who; te -- such persons; brahma -- Brahman; tat -- actually that; viduh -- they know; kritsnam -- everything; adhyatmam -- transcendental; karma -- activities; ca -- also; akhilam -- entirely.\n\nTRANSLATION\n\nIntelligent 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.\n\nPURPORT\n\nBirth, 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. Aham brahmasmi: 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.\n\nFour 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 Krishna 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 Krishna known as Goloka Vrindavana. Only persons who perform activities in Krishna consciousness (mam asritya) are actually entitled to be called Brahman, because they are actually endeavoring to reach the Krishna planet. Such persons have no misgivings about Krishna, and thus they are factually Brahman.\n\nThose 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, adhibhuta, etc., as explained by the Lord in the next chapter.

sadhibhutadhidaivam mam\nsadhiyajnam ca ye viduh\nprayana-kale 'pi ca mam\nte vidur yukta-cetasah\n\nSYNONYMS\n\nsa-adhibhuta -- and the governing principle of the material manifestation; adhidaivam -- governing all the demigods; mam -- Me; sa-adhiyajnam -- and governing all sacrifices; ca -- also; ye -- those who; viduh -- know; prayana -- of death; kale -- at the time; api -- even; ca -- and; mam -- Me; te -- they; viduh -- know; yukta-cetasah -- their minds engaged in Me.\n\nTRANSLATION\n\nThose 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.\n\nPURPORT\n\nPersons acting in Krishna consciousness are never deviated from the path of entirely understanding the Supreme Personality of Godhead. In the transcendental association of Krishna 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 Krishna conscious person can never forget Krishna. Naturally he is thus promoted to the planet of the Supreme Lord, Goloka Vrindavana.\n\nThis Seventh Chapter particularly explains how one can become a fully Krishna conscious person. The beginning of Krishna consciousness is association of persons who are Krishna conscious. Such association is spiritual and puts one directly in touch with the Supreme Lord, and, by His grace, one can understand Krishna 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 Krishna and becomes entangled in material activities. By gradual development of Krishna consciousness in good association, the living entity can understand that due to forgetfulness of Krishna 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 Krishna consciousness and that it should be fully utilized to attain the causeless mercy of the Supreme Lord.\n\nMany 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 Paramatma, liberation from birth, death and diseases, and worship of the Supreme Lord. However, he who is actually elevated in Krishna consciousness does not care for the different processes. He simply directly engages himself in activities of Krishna consciousness and thereby factually attains his constitutional position as an eternal servitor of Lord Krishna. 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 dridha-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-gita is the substance of that conviction.

arjuna uvaca\nkim tad brahma kim adhyatmam\nkim karma purushottama\nadhibhutam ca kim proktam\n\nadhidaivam kim ucyate\n\nSYNONYMS\n\narjunah uvaca -- Arjuna said; kim -- what; tat -- that; brahma -- Brahman; kim -- what; adhyatmam -- the self; kim -- what; karma -- fruitive activities; purusha-uttama -- O Supreme Person; adhibhutam -- the material manifestation; ca -- and; kim -- what; proktam -- is called; adhidaivam -- the demigods; kim -- what; ucyate -- is called.\n\nTRANSLATION\n\nArjuna 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.\n\nPURPORT\n\nIn this chapter Lord Krishna 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 Srimad-Bhagavatam explains that the Supreme Absolute Truth is known as Brahman, Paramatma and Bhagavan. In addition, the living entity, the individual soul, is also called Brahman. Arjuna also inquires about atma, which refers to body, soul and mind. According to the Vedic dictionary, atma refers to the mind, soul, body and senses also.\n\nArjuna has addressed the Supreme Lord as Purushottama, 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.

adhiyajnah katham ko 'tra\ndehe 'smin madhusudana\nprayana-kale ca katham\njneyo 'si niyatatmabhih\n\nSYNONYMS\n\nadhiyajnah -- the Lord of sacrifice; katham -- how; kah -- who; atra -- here; dehe -- in the body; asmin -- this; madhusudana -- O Madhusudana; prayana-kale -- at the time of death; ca -- and; katham -- how; jneyah asi -- You can be known; niyata-atmabhih -- by the self-controlled.\n\nTRANSLATION\n\nWho is the Lord of sacrifice, and how does He live in the body, O Madhusudana? And how can those engaged in devotional service know You at the time of death?\n\nPURPORT\n\n"Lord of sacrifice" may refer to either Indra or Vishnu. Vishnu is the chief of the primal demigods, including Brahma and Siva, and Indra is the chief of the administrative demigods. Both Indra and Vishnu are worshiped by yajna performances. But here Arjuna asks who is actually the Lord of yajna (sacrifice) and how the Lord is residing within the body of the living entity.\n\nArjuna addresses the Lord as Madhusudana because Krishna 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 Krishna conscious devotee. Therefore these doubts are like demons. Since Krishna is so expert in killing demons, Arjuna here addresses Him as Madhusudana so that Krishna might kill the demonic doubts that arise in Arjuna's mind.\n\nNow the word prayana-kale 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 Krishna 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. Maharaja Kulasekhara, 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. Maharaja Kulasekhara 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 Krishna's lotus feet at such a time.

sri-bhagavan uvaca\nidam tu te guhyatamam\npravakshyamy anasuyave\njnanam vijnana-sahitam\n\nyaj jnatva mokshyase 'subhat\n\nSYNONYMS\n\nsri-bhagavan uvaca -- the Supreme Personality of Godhead said; idam -- this; tu -- but; te -- unto you; guhya-tamam -- the most confidential; pravakshyami -- I am speaking; anasuyave -- to the nonenvious; jnanam -- knowledge; vijnana -- realized knowledge; sahitam -- with; yat -- which; jnatva -- knowing; mokshyase -- you will be released; asubhat -- from this miserable material existence.\n\nTRANSLATION\n\nThe 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.\n\nPURPORT\n\nAs a devotee hears more and more about the Supreme Lord, he becomes enlightened. This hearing process is recommended in the Srimad-Bhagavatam: "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."\n\nThe 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 Krishna consciousness and gives him the intelligence to understand the science of Krishna in the association of devotees. Discussion of Krishna 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 Krishna, 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.\n\nThe very beginning of Bhagavad-gita, 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 Krishna 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 Krishna is naturally transcendental; he therefore has no material pangs, although he is in the material world. In the Bhakti-rasamrita-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-gita, Tenth Chapter, that anyone who is engaged in that way is a liberated person.\n\nNow this first verse has specific significance. The words idam jnanam ("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, Krishna consciousness. When one's heart is thus cleared of material contamination, one can understand this science of Krishna. 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.\n\nIn 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.\n\nThe Sanskrit word anasuyave in this verse is also very significant. Generally the commentators, even if they are highly scholarly, are all envious of Krishna, the Supreme Personality of Godhead. Even the most erudite scholars write on Bhagavad-gita very inaccurately. Because they are envious of Krishna, their commentaries are useless. The commentaries given by devotees of the Lord are bona fide. No one can explain Bhagavad-gita or give perfect knowledge of Krishna if he is envious. One who criticizes the character of Krishna without knowing Him is a fool. So such commentaries should be very carefully avoided. For one who understands that Krishna is the Supreme Personality of Godhead, the pure and transcendental Personality, these chapters will be very beneficial.

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yam yam vapi smaran bhavam\ntyajaty ante kalevaram\ntam tam evaiti kaunteya\nsada tad-bhava-bhavitah\n\nSYNONYMS\n\nyam yam -- whatever; va api -- at all; smaran -- remembering; bhavam -- nature; tyajati -- gives up; ante -- at the end; kalevaram -- this body; tam tam -- similar; eva -- certainly; eti -- gets; kaunteya -- O son of Kunti; sada -- always; tat -- that; bhava -- state of being; bhavitah -- remembering.\n\nTRANSLATION\n\nWhatever state of being one remembers when he quits his body, O son of Kunti, that state he will attain without fail.\n\nPURPORT\n\nThe 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 Krishna attains the transcendental nature of the Supreme Lord, but it is not true that a person who thinks of something other than Krishna attains the same transcendental state. This is a point we should note very carefully. How can one die in the proper state of mind? Maharaja 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 Krishna, it is possible for one to remember Krishna at the end of one's life. That will help one be transferred to the transcendental nature of Krishna. If one is transcendentally absorbed in Krishna's service, then his next body will be transcendental (spiritual), not material. Therefore the chanting of Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare is the best process for successfully changing one's state of being at the end of one's life.

tasmat sarveshu kaleshu\nmam anusmara yudhya ca\nmayy arpita-mano-buddhir\nmam evaishyasy asamsayah\n\nSYNONYMS\n\ntasmat -- therefore; sarveshu -- at all; kaleshu -- times; mam -- Me; anusmara -- go on remembering; yudhya -- fight; ca -- also; mayi -- unto Me; arpita -- surrendering; manah -- mind; buddhih -- intellect; mam -- unto Me; eva -- surely; eshyasi -- you will attain; asamsayah -- beyond a doubt.\n\nTRANSLATION\n\nTherefore, Arjuna, you should always think of Me in the form of Krishna 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.\n\nPURPORT\n\nThis 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 Krishna by chanting Hare Krishna. This will free one from material contamination and engage the mind and intelligence in Krishna. By chanting Krishna's names, one will be transferred to the supreme planet, Krishnaloka, without a doubt.

yada te moha-kalilam\nbuddhir vyatitarishyati\ntada gantasi nirvedam\nsrotavyasya srutasya ca\n\nSYNONYMS\n\nyada -- when; te -- your; moha -- of illusion; kalilam -- dense forest; buddhih -- transcendental service with intelligence; vyatitarishyati -- surpasses; tada -- at that time; ganta asi -- you shall go; nirvedam -- callousness; srotavyasya -- toward all that is to be heard; srutasya -- all that is already heard; ca -- also.\n\nTRANSLATION\n\nWhen 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.\n\nPURPORT\n\nThere 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 Krishna and his relationship with Krishna, he naturally becomes completely indifferent to the rituals of fruitive activities, even though an experienced brahmana. Sri Madhavendra Puri, a great devotee and acarya in the line of the devotees, says:\n\nsandhya-vandana bhadram astu bhavato bhoh snana tubhyam namo\nbho devah pitaras ca tarpana-vidhau naham kshamah kshamyatam\nyatra kvapi nishadya yadava-kulottamasya kamsa-dvishah\nsmaram smaram agham harami tad alam manye kim anyena me\n\n"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 [Krishna], the enemy of Kamsa, and thereby I can free myself from all sinful bondage. I think this is sufficient for me."\n\nThe 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 Krishna 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 Krishna, 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 Krishna and simply engages in the rituals, etc., then he is uselessly wasting time in such engagements. Persons in Krishna consciousness transcend the limit of sabda-brahma, or the range of the Vedas and Upanishads.

anta-kale ca mam eva\nsmaran muktva kalevaram\nyah prayati sa mad-bhavam\nyati nasty atra samsayah\n\nSYNONYMS\n\nanta-kale -- at the end of life; ca -- also; mam -- Me; eva -- certainly; smaran -- remembering; muktva -- quitting; kalevaram -- the body; yah -- he who; prayati -- goes; sah -- he; mat-bhavam -- My nature; yati -- achieves; na -- not; asti -- there is; atra -- here; samsayah -- doubt.\n\nTRANSLATION\n\nAnd whoever, at the end of his life, quits his body, remembering Me alone, at once attains My nature. Of this there is no doubt.\n\nPURPORT\n\nIn this verse the importance of Krishna consciousness is stressed. Anyone who quits his body in Krishna 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 Krishna conscious is also the purest of the pure. The word smaran ("remembering") is important. Remembrance of Krishna is not possible for the impure soul who has not practiced Krishna consciousness in devotional service. Therefore one should practice Krishna consciousness from the very beginning of life. If one wants to achieve success at the end of his life, the process of remembering Krishna is essential. Therefore one should constantly, incessantly chant the maha-mantra -- Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. Lord Caitanya has advised that one be as tolerant as a tree (taror iva sahishnuna). There may be so many impediments for a person who is chanting Hare Krishna. Nonetheless, tolerating all these impediments, one should continue to chant Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare, so that at the end of one's life one can have the full benefit of Krishna consciousness.

sri-bhagavan uvaca\naksharam brahma paramam\nsvabhavo 'dhyatmam ucyate\nbhuta-bhavodbhava-karo\n\nvisargah karma-samjnitah\n\nSYNONYMS\n\nsri-bhagavan uvaca -- the Supreme Personality of Godhead said; aksharam -- indestructible; brahma -- Brahman; paramam -- transcendental; svabhavah -- eternal nature; adhyatmam -- the self; ucyate -- is called; bhuta-bhava-udbhava-karah -- producing the material bodies of the living entities; visargah -- creation; karma -- fruitive activities; samjnitah -- is called.\n\nTRANSLATION\n\nThe Supreme Personality of Godhead said: The indestructible, transcendental living entity is called Brahman, and his eternal nature is called adhyatma, the self. Action pertaining to the development of the material bodies of the living entities is called karma, or fruitive activities.\n\nPURPORT\n\nBrahman 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, Krishna 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.\n\nIn Vedic literature the living entity is called jivatma and Brahman, but he is never called Parabrahman. The living entity (jivatma) 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 (yajna), but when his merit is exhausted he returns to earth again in the form of a man. This process is called karma.\n\nThe Chandogya Upanishad 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.\n\nIn 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 Krishna conscious person, however, avoids such sacrifices. He takes directly to Krishna consciousness and thereby prepares himself to return to Godhead.\n\nImpersonalist commentators on the Bhagavad-gita unreasonably assume that Brahman takes the form of jiva in the material world, and to substantiate this they refer to Chapter Fifteen, verse 7, of the Gita. 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 jiva is not acceptable. It is important to remember that in Vedic literature Brahman (the living entity) is distinguished from Parabrahman (the Supreme Lord).

na mam dushkritino mudhah\nprapadyante naradhamah\nmayayapahrita-jnana\nasuram bhavam asritah\n\nSYNONYMS\n\nna -- not; mam -- unto Me; dushkritinah -- miscreants; mudhah -- foolish; prapadyante -- surrender; nara-adhamah -- lowest among mankind; mayaya -- by the illusory energy; apahrita -- stolen; jnanah -- whose knowledge; asuram -- demonic; bhavam -- nature; asritah -- accepting.\n\nTRANSLATION\n\nThose 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.\n\nIt is said in Bhagavad-gita that simply by surrendering oneself unto the lotus feet of the Supreme Personality Krishna 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 Sri Krishna, 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?\n\nThe Gita answers this question very frankly. Those really learned leaders of society like Brahma, Siva, Kapila, the Kumaras, Manu, Vyasa, Devala, Asita, Janaka, Prahlada, Bali, and later on Madhvacarya, Ramanujacarya, Sri 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."\n\nThe atheistic planmakers are described herein by the word dushkritinah, or "miscreants." Kriti 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 dushkriti. which indicates that his intelligence and efforts are misdirected.\n\nIn the Gita 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 Hiranyakasipu and Ravana, whose plans were smashed to dust although they were both materially learned as scientists, philosophers, administrators and educators. These dushkritinas, or miscreants, are of four different patterns, as outlined below.\n\n(1) The mudhas 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 yajna (sacrifice).\n\nMost 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 mudhas, material gains, which are destructible, are life's all in all -- despite the fact that the mudhas 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.\n\n(2) Another class of dushkriti, or miscreant, is called the naradhama, 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 naradhamas. 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 Gita 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 Sri Krishna, who is all-powerful. Whoever loses this chance is classified as a naradhama. 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 maya, the illusory energy.\n\nIt 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-smriti. which is the guide to religious principles, are meant for reviving God consciousness in the system of varnasrama. However, no process is strictly followed now in any part of the world, and therefore 99.9 percent of the population is naradhama.\n\nWhen the whole population becomes naradhama. 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 Gita, a learned man is he who sees on equal terms the learned brahmana. the dog. the cow, the elephant and the dog-eater. That is the vision of a true devotee. Sri Nityananda Prabhu, who is the incarnation of Godhead as divine master, delivered the typical naradhamas. the brothers Jagai and Madhai, and showed how the mercy of a real devotee is bestowed upon the lowest of mankind. So the naradhama who is condemned by the Personality of Godhead can again revive his spiritual consciousness only by the mercy of a devotee.\n\nSri Caitanya Mahaprabhu, in propagating the bhagavata-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-gita. 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? Naradhamas, or the lowest of mankind, will fully neglect the prime duty of the human being.\n\n(3) The next class of dushkriti is called mayayapahrita-jnanah, 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.\n\nThere are a great number of mayayapahrita-jnanah at the present moment, even amongst the scholars of the Bhagavad-gita. In the Gita, in plain and simple language, it is stated that Sri Krishna is the Supreme Personality of Godhead. There is none equal to or greater than Him. He is mentioned as the father of Brahma, the original father of all human beings. In fact, Sri Krishna is said to be not only the father of Brahma but also the father of all species of life. He is the root of the impersonal Brahman and Paramatma; 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 mayayapahrita-jnanah 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.\n\nAll the unauthorized interpretations of the Gita by the class of mayayapahrita-jnanah, outside the purview of the parampara system, are so many stumbling blocks on the path of spiritual understanding. The deluded interpreters do not surrender unto the lotus feet of Sri Krishna, nor do they teach others to follow this principle.\n\n(4) The last class of dushkriti is called asuram bhavam asritah, 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 Gita. 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 Sri Krishna.\n\nSri Yamunacarya 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."\n\nTherefore, (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.

sa taya sraddhaya yuktas\ntasyaradhanam ihate\nlabhate ca tatah kaman\nmayaiva vihitan hi tan\n\nSYNONYMS\n\nsah -- he; taya -- with that; sraddhaya -- inspiration; yuktah -- endowed; tasya -- of that demigod; aradhanam -- for the worship; ihate -- he aspires; labhate -- obtains; ca -- and; tatah -- from that; kaman -- his desires; maya -- by Me; eva -- alone; vihitan -- arranged; hi -- certainly; tan -- those.\n\nTRANSLATION\n\nEndowed 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.\n\nPURPORT\n\nThe 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-caritamrita 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.\n\nFor 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.

iccha-dvesha-samutthena\ndvandva-mohena bharata\nsarva-bhutani sammoham\nsarge yanti parantapa\n\nSYNONYMS\n\niccha -- desire; dvesha -- and hate; samutthena -- arisen from; dvandva -- of duality; mohena -- by the illusion; bharata -- O scion of Bharata; sarva -- all; bhutani -- living entities; sammoham -- into delusion; sarge -- while taking birth; yanti -- go; parantapa -- O conqueror of enemies.\n\nTRANSLATION\n\nO scion of Bharata, O conqueror of the foe, all living entities are born into delusion, bewildered by dualities arisen from desire and hate.\n\nPURPORT\n\nThe 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 Krishna as the Supreme Personality of Godhead. Pure devotees, who are not deluded or contaminated by desire and hate, can understand that Lord Sri Krishna 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.

satatam kirtayanto mam\nyatantas ca dridha-vratah\nnamasyantas ca mam bhaktya\nnitya-yukta upasate\n\nSYNONYMS\n\nsatatam -- always; kirtayantah -- chanting; mam -- about Me; yatantah -- fully endeavoring; ca -- also; dridha-vratah -- with determination; namasyantah -- offering obeisances; ca -- and; mam -- Me; bhaktya -- in devotion; nitya-yuktah -- perpetually engaged; upasate -- worship.\n\nTRANSLATION\n\nAlways chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion.\n\nPURPORT\n\nThe mahatma cannot be manufactured by rubber-stamping an ordinary man. His symptoms are described here: a mahatma is always engaged in chanting the glories of the Supreme Lord Krishna, 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 mahatma is attached to the Supreme Personality of Godhead.\n\nOne who is attached to the impersonal feature of the Supreme Lord, the brahmajyoti, is not described as mahatma in the Bhagavad-gita. He is described in a different way in the next verse. The mahatma is always engaged in different activities of devotional service, as described in the Srimad-Bhagavatam, hearing and chanting about Vishnu, not a demigod or human being. That is devotion: sravanam kirtanam vishnoh and smaranam, remembering Him. Such a mahatma 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, Sri Krishna. That is called full Krishna consciousness.\n\nIn devotional service there are certain activities which are called determined, such as fasting on certain days, like the eleventh day of the moon, Ekadasi, and on the appearance day of the Lord. All these rules and regulations are offered by the great acaryas for those who are actually interested in getting admission into the association of the Supreme Personality of Godhead in the transcendental world. The mahatmas, great souls, strictly observe all these rules and regulations, and therefore they are sure to achieve the desired result.\n\nAs 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 sannyasi or a brahmacari; in any position and anywhere in the world, he can perform this devotional service to the Supreme Personality of Godhead and thus become actually mahatma, a great soul.

mahatmanas tu mam partha\ndaivim prakritim asritah\nbhajanty ananya-manaso\njnatva bhutadim avyayam\n\nSYNONYMS\n\nmaha-atmanah -- the great souls; tu -- but; mam -- unto Me; partha -- O son of Pritha; daivim -- divine; prakritim -- nature; asritah -- having taken shelter of; bhajanti -- render service; ananya-manasah -- without deviation of the mind; jnatva -- knowing; bhuta -- of creation; adim -- the origin; avyayam -- inexhaustible.\n\nTRANSLATION\n\nO son of Pritha, 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.\n\nPURPORT\n\nIn this verse the description of the mahatma is clearly given. The first sign of the mahatma 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, Sri Krishna, 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 daivi prakriti, 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, mahatma.\n\nThe mahatma does not divert his attention to anything outside Krishna, because he knows perfectly well that Krishna is the original Supreme Person, the cause of all causes. There is no doubt about it. Such a mahatma, or great soul, develops through association with other mahatmas, pure devotees. Pure devotees are not even attracted by Krishna's other features, such as the four-armed Maha-Vishnu. They are simply attracted by the two-armed form of Krishna. They are not attracted to other features of Krishna, nor are they concerned with any form of a demigod or of a human being. They meditate only upon Krishna in Krishna consciousness. They are always engaged in the unswerving service of the Lord in Krishna consciousness.

prayana-kale manasacalena\nbhaktya yukto yoga-balena caiva\nbhruvor madhye pranam avesya samyak\nsa tam param purusham upaiti divyam\n\nSYNONYMS\n\nprayana-kale -- at the time of death; manasa -- by the mind; acalena -- without its being deviated; bhaktya -- in full devotion; yuktah -- engaged; yoga-balena -- by the power of mystic yoga; ca -- also; eva -- certainly; bhruvoh -- the two eyebrows; madhye -- between; pranam -- the life air; avesya -- establishing; samyak -- completely; sah -- he; tam -- that; param -- transcendental; purusham -- Personality of Godhead; upaiti -- achieves; divyam -- in the spiritual kingdom.\n\nTRANSLATION\n\nOne 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.\n\nPURPORT\n\nIn 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 ajna-cakra). The practice of shat-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 Krishna consciousness, at death he can remember the Supreme Personality of Godhead by His grace. This is explained in verse fourteen.\n\nThe particular use of the word yoga-balena is significant in this verse because without practice of yoga -- whether shat-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.

yad aksharam veda-vido vadanti\nvisanti yad yatayo vita-ragah\nyad icchanto brahmacaryam caranti\ntat te padam sangrahena pravakshye\n\nSYNONYMS\n\nyat -- that which; aksharam -- syllable om; veda-vidah -- persons conversant with the Vedas; vadanti -- say; visanti -- enter; yat -- in which; yatayah -- great sages; vita-ragah -- in the renounced order of life; yat -- that which; icchantah -- desiring; brahmacaryam -- celibacy; caranti -- practice; tat -- that; te -- unto you; padam -- situation; sangrahena -- in summary; pravakshye -- I shall explain.\n\nTRANSLATION\n\nPersons who are learned in the Vedas, who utter omkara 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.\n\nPURPORT\n\nLord Sri Krishna has recommended to Arjuna the practice of shat-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 shat-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 akshara, or omkara -- the syllable om -- is identical with Brahman. Krishna here explains the impersonal Brahman, in which the renounced order of sages enter.\n\nIn the Vedic system of knowledge, students, from the very beginning, are taught to vibrate om and learn of the ultimate impersonal Brahman by living with the spiritual master in complete celibacy. In this way they realize two of Brahman's features. This practice is very essential for the student's advancement in spiritual life, but at the moment such brahmacari (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 brahmacari 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 Krishna: Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.

sarva-dvarani samyamya\nmano hridi nirudhya ca\nmurdhny adhayatmanah pranam\nasthito yoga-dharanam\n\nSYNONYMS\n\nsarva-dvarani -- all the doors of the body; samyamya -- controlling; manah -- the mind; hridi -- in the heart; nirudhya -- confining; ca -- also; murdhni -- on the head; adhaya -- fixing; atmanah -- of the soul; pranam -- the life air; asthitah -- situated in; yoga-dharanam -- the yogic situation.\n\nTRANSLATION\n\nThe 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.\n\nPURPORT\n\nTo practice yoga as suggested here, one first has to close the doors of all sense enjoyment. This practice is called pratyahara, 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 Krishna consciousness. If one is always able to fix his mind on Krishna in devotional service, it is very easy for him to remain in an undisturbed transcendental trance, or in samadhi.

om ity ekaksharam brahma\nvyaharan mam anusmaran\nyah prayati tyajan deham\nsa yati paramam gatim\n\nSYNONYMS\n\nom -- the combination of letters om (omkara); iti -- thus; eka-aksharam -- the one syllable; brahma -- absolute; vyaharan -- vibrating; mam -- Me (Krishna); anusmaran -- remembering; yah -- anyone who; prayati -- leaves; tyajan -- quitting; deham -- this body; sah -- he; yati -- achieves; paramam -- the supreme; gatim -- destination.\n\nTRANSLATION\n\nAfter being situated in this yoga practice and vibrating the sacred syllable om, the supreme combination of letters, if one thinks of the Supreme Personality of Godhead and quits his body, he will certainly reach the spiritual planets.\n\nPURPORT\n\nIt is clearly stated here that om, Brahman and Lord Krishna are not different. The impersonal sound of Krishna is om, but the sound Hare Krishna contains om. The chanting of the Hare Krishna mantra is clearly recommended for this age. So if one quits his body at the end of life chanting Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare, he certainly reaches one of the spiritual planets, according to the mode of his practice. The devotees of Krishna enter the Krishna planet, Goloka Vrindavana. For the personalists there are also innumerable other planets, known as Vaikuntha planets, in the spiritual sky, whereas the impersonalists remain in the brahmajyoti.

ananya-cetah satatam\nyo mam smarati nityasah\ntasyaham sulabhah partha\nnitya-yuktasya yoginah\n\nSYNONYMS\n\nananya-cetah -- without deviation of the mind; satatam -- always; yah -- anyone who; mam -- Me (Krishna); smarati -- remembers; nityasah -- regularly; tasya -- to him; aham -- I am; su-labhah -- very easy to achieve; partha -- O son of Pritha; nitya -- regularly; yuktasya -- engaged; yoginah -- for the devotee.\n\nTRANSLATION\n\nFor one who always remembers Me without deviation, I am easy to obtain, O son of Pritha, because of his constant engagement in devotional service.\n\nPURPORT\n\nThis 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, jnana-yoga and hatha-yoga. The principles of these yoga systems have some bhakti added, but this verse particularly mentions pure bhakti-yoga, without any mixture of jnana, karma or hatha. As indicated by the word ananya-cetah, in pure bhakti-yoga the devotee desires nothing but Krishna. 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-caritamrita the pure devotee is called nishkama, 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 jnana-yogi, karma-yogi or hatha-yogi 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.\n\nA pure devotee always engages in devotional service to Krishna in one of His various personal features. Krishna has various plenary expansions and incarnations, such as Rama and Nrisimha, 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 Krishna. 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 (Katha Upanishad 1.2.23), yam evaisha vrinute tena labhyas/ tasyaisha atma vivrinute tanum svam: 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-gita (10.10), dadami buddhi-yogam tam: the Lord gives such a devotee sufficient intelligence so that ultimately the devotee can attain Him in His spiritual kingdom.\n\nThe special qualification of the pure devotee is that he is always thinking of Krishna 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 Vrindavana or some holy town where the Lord lived, but a pure devotee can live anywhere and create the atmosphere of Vrindavana by his devotional service. It was Sri Advaita who told Lord Caitanya, "Wherever You are, O Lord -- there is Vrindavana."\n\nAs indicated by the words satatam and nityasah, which mean "always," "regularly," or "every day," a pure devotee constantly remembers Krishna 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 Gita recommends above all others. Generally, the bhakti-yogis are engaged in five different ways: (1) santa-bhakta, engaged in devotional service in neutrality; (2) dasya-bhakta, engaged in devotional service as servant; (3) sakhya-bhakta, engaged as friend; (4) vatsalya-bhakta, engaged as parent; and (5) madhurya-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 Krishna conscious process of chanting the maha-mantra -- Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.

mam upetya punar janma\nduhkhalayam asasvatam\nnapnuvanti mahatmanah\nsamsiddhim paramam gatah\n\nSYNONYMS\n\nmam -- Me; upetya -- achieving; punah -- again; janma -- birth; duhkha-alayam -- place of miseries; asasvatam -- temporary; na -- never; apnuvanti -- attain; maha-atmanah -- the great souls; samsiddhim -- perfection; paramam -- ultimate; gatah -- having achieved.\n\nTRANSLATION\n\nAfter attaining Me, the great souls, who are yogis in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.\n\nPURPORT\n\nSince 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, Krishnaloka, Goloka Vrindavana, does not wish to return. The supreme planet is described in Vedic literature as avyakta and akshara and parama 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 mahatmas (great souls). The mahatmas receive transcendental messages from the realized devotees and thus gradually develop devotional service in Krishna 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 Krishna and Krishna's association, and nothing else. That is the highest perfection of life. This verse specifically mentions the personalist devotees of the Supreme Lord, Krishna. These devotees in Krishna consciousness achieve the highest perfection of life. In other words, they are the supreme souls.

a-brahma-bhuvanal lokah\npunar avartino 'rjuna\nmam upetya tu kaunteya\npunar janma na vidyate\n\nSYNONYMS\n\na-brahma-bhuvanat -- up to the Brahmaloka planet; lokah -- the planetary systems; punah -- again; avartinah -- returning; arjuna -- O Arjuna; mam -- unto Me; upetya -- arriving; tu -- but; kaunteya -- O son of Kunti; punah janma -- rebirth; na -- never; vidyate -- takes place.\n\nTRANSLATION\n\nFrom 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 Kunti, never takes birth again.\n\nPURPORT\n\nAll kinds of yogis -- karma, jnana, hatha, etc. -- eventually have to attain devotional perfection in bhakti-yoga, or Krishna consciousness, before they can go to Krishna'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 pancagni-vidya, recommended in the Chandogya Upanishad, enables one to achieve Brahmaloka, but if, on Brahmaloka, one does not cultivate Krishna consciousness, then he must return to earth. Those who progress in Krishna 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. Sridhara Svami, in his commentary on Bhagavad-gita, quotes this verse:\n\nbrahmana saha te sarve\nsamprapte pratisancare\nparasyante kritatmanah\npravisanti param padam\n\n"When there is devastation of this material universe, Brahma and his devotees, who are constantly engaged in Krishna consciousness, are all transferred to the spiritual universe and to specific spiritual planets according to their desires."

sahasra-yuga-paryantam\nahar yad brahmano viduh\nratrim yuga-sahasrantam\nte 'ho-ratra-vido janah\n\nSYNONYMS\n\nsahasra -- one thousand; yuga -- millenniums; paryantam -- including; ahah -- day; yat -- that which; brahmanah -- of Brahma; viduh -- they know; ratrim -- night; yuga -- millenniums; sahasra-antam -- similarly, ending after one thousand; te -- they; ahah-ratra -- day and night; vidah -- who understand; janah -- people.\n\nTRANSLATION\n\nBy human calculation, a thousand ages taken together form the duration of Brahma's one day. And such also is the duration of his night.\n\nPURPORT\n\nThe duration of the material universe is limited. It is manifested in cycles of kalpas. A kalpa is a day of Brahma, and one day of Brahma consists of a thousand cycles of four yugas, or ages: Satya, Treta, Dvapara 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 Treta-yuga vice is introduced, and this yuga lasts 1,296,000 years. In the Dvapara-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 avatara, 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 Brahma, and the same number comprise one night. Brahma 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 Brahma 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 Brahmas rising and disappearing like bubbles in the Atlantic. Brahma and his creation are all part of the material universe, and therefore they are in constant flux.\n\nIn the material universe not even Brahma is free from the process of birth, old age, disease and death. Brahma, however, is directly engaged in the service of the Supreme Lord in the management of this universe -- therefore he at once attains liberation. Elevated sannyasis are promoted to Brahma'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 Brahma and all the inhabitants of Brahmaloka are subject to death, according to the law of material nature.

avyaktad vyaktayah sarvah\nprabhavanty ahar-agame\nratry-agame praliyante\ntatraivavyakta-samjnake\n\nSYNONYMS\n\navyaktat -- from the unmanifest; vyaktayah -- living entities; sarvah -- all; prabhavanti -- become manifest; ahah-agame -- at the beginning of the day; ratri-agame -- at the fall of night; praliyante -- are annihilated; tatra -- into that; eva -- certainly; avyakta -- the unmanifest; samjnake -- which is called.\n\nTRANSLATION\n\nAt the beginning of Brahma's day, all living entities become manifest from the unmanifest state, and thereafter, when the night falls, they are merged into the unmanifest again.

bhuta-gramah sa evayam\nbhutva bhutva praliyate\nratry-agame 'vasah partha\nprabhavaty ahar-agame\n\nSYNONYMS\n\nbhuta-gramah -- the aggregate of all living entities; sah -- these; eva -- certainly; ayam -- this; bhutva bhutva -- repeatedly taking birth; praliyate -- is annihilated; ratri -- of night; agame -- on the arrival; avasah -- automatically; partha -- O son of Pritha; prabhavati -- is manifest; ahah -- of daytime; agame -- on the arrival.\n\nTRANSLATION\n\nAgain and again, when Brahma's day arrives, all living entities come into being, and with the arrival of Brahma's night they are helplessly annihilated.\n\nPURPORT\n\nThe 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 Brahma they can exhibit their activities on higher and lower planets within this material world, but at the coming of Brahma'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 Vishnu. Then again they are manifest at the arrival of Brahma's day. Bhutva bhutva praliyate: during the day they become manifest, and at night they are annihilated again. Ultimately, when Brahma's life is finished, they are all annihilated and remain unmanifest for millions and millions of years. And when Brahma 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 Krishna consciousness use the human life fully in the devotional service of the Lord, chanting Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. Thus they transfer themselves, even in this life, to the spiritual planet of Krishna and become eternally blissful there, not being subject to such rebirths.

paras tasmat tu bhavo 'nyo\n'vyakto 'vyaktat sanatanah\nyah sa sarveshu bhuteshu\nnasyatsu na vinasyati\n\nSYNONYMS\n\nparah -- transcendental; tasmat -- to that; tu -- but; bhavah -- nature; anyah -- another; avyaktah -- unmanifest; avyaktat -- to the unmanifest; sanatanah -- eternal; yah sah -- that which; sarveshu -- all; bhuteshu -- manifestation; nasyatsu -- being annihilated; na -- never; vinasyati -- is annihilated.\n\nTRANSLATION\n\nYet 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.\n\nPURPORT\n\nKrishna'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 Brahma. Krishna's superior energy is completely opposite in quality to material nature. Superior and inferior nature are explained in the Seventh Chapter.

avyakto 'kshara ity uktas\ntam ahuh paramam gatim\nyam prapya na nivartante\ntad dhama paramam mama\n\nSYNONYMS\n\navyaktah -- unmanifested; aksharah -- infallible; iti -- thus; uktah -- is said; tam -- that; ahuh -- is known; paramam -- the ultimate; gatim -- destination; yam -- which; prapya -- gaining; na -- never; nivartante -- come back; tat -- that; dhama -- abode; paramam -- supreme; mama -- My.\n\nTRANSLATION\n\nThat 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.\n\nPURPORT\n\nThe supreme abode of the Personality of Godhead, Krishna, is described in the Brahma-samhita as cintamani-dhama, a place where all desires are fulfilled. The supreme abode of Lord Krishna, known as Goloka Vrindavana, 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 (Lakshmis), and He is called Govinda, the primal Lord and the cause of all causes. The Lord is accustomed to blow His flute (venum kvanantam). His transcendental form is the most attractive in all the worlds -- His eyes are like 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-gita Lord Krishna gives only a small hint of His personal abode, Goloka Vrindavana, which is the supermost planet in the spiritual kingdom. A vivid description is given in the Brahma-samhita. Vedic literatures (Katha Upanishad 1.3.11) state that there is nothing superior to the abode of the Supreme Godhead, and that that abode is the ultimate destination (purushan na param kincit sa kashtha parama gatih). When one attains to it, he never returns to the material world. Krishna's supreme abode and Krishna Himself are nondifferent, being of the same quality. On this earth, Vrindavana, ninety miles southeast of Delhi, is a replica of that supreme Goloka Vrindavana located in the spiritual sky. When Krishna descended on this earth, He sported on that particular tract of land known as Vrindavana, comprising about eighty-four square miles in the district of Mathura, India.

purushah sa parah partha\nbhaktya labhyas tv ananyaya\nyasyantah-sthani bhutani\nyena sarvam idam tatam\n\nSYNONYMS\n\npurushah -- the Supreme Personality; sah -- He; parah -- the Supreme, than whom no one is greater; partha -- O son of Pritha; bhaktya -- by devotional service; labhyah -- can be achieved; tu -- but; ananyaya -- unalloyed, undeviating; yasya -- whom; antah-sthani -- within; bhutani -- all of this material manifestation; yena -- by whom; sarvam -- all; idam -- whatever we can see; tatam -- is pervaded.\n\nTRANSLATION\n\nThe 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.\n\nPURPORT\n\nIt is here clearly stated that the supreme destination, from which there is no return, is the abode of Krishna, the Supreme Person. The Brahma-samhita describes this supreme abode as ananda-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. Yasyantah-sthani means that everything is sustained within Him, within either His spiritual or material energy. The Lord is all-pervading by these two energies.\n\nTo enter Krishna's supreme abode or the innumerable Vaikuntha planets is possible only by bhakti, devotional service, as clearly indicated here by the word bhaktya. No other process can help one attain that supreme abode. The Vedas (Gopala-tapani Upanishad 3.2) also describe the supreme abode and the Supreme Personality of Godhead. Eko vasi sarva-gah krishnah. In that abode there is only one Supreme Personality of Godhead, whose name is Krishna. 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 Vaikuntha planets are four-armed, and they are known by a variety of names -- Purushottama, Trivikrama, Kesava, Madhava, Aniruddha, Hrishikesa, Sankarshana, Pradyumna, Sridhara, Vasudeva, Damodara, Janardana, Narayana, Vamana, Padmanabha, etc.\n\nThe Brahma-samhita (5.37) also confirms that although the Lord is always in the supreme abode, Goloka Vrindavana, He is all-pervading, so that everything is going on nicely (goloka eva nivasaty akhilatma-bhutah). As stated in the Vedas (Svetasvatara Upanishad 6.8), parasya saktir vividhaiva sruyate/ svabhaviki jnana-bala-kriya 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.

yatra kale tv anavrittim\navrittim caiva yoginah\nprayata yanti tam kalam\nvakshyami bharatarshabha\n\nSYNONYMS\n\nyatra -- at which; kale -- time; tu -- and; anavrittim -- no return; avrittim -- return; ca -- also; eva -- certainly; yoginah -- different kinds of mystics; prayatah -- having departed; yanti -- attain; tam -- that; kalam -- time; vakshyami -- I shall describe; bharata-rishabha -- O best of the Bharatas.\n\nTRANSLATION\n\nO best of the Bharatas, I shall now explain to you the different times at which, passing away from this world, the yogi does or does not come back.\n\nPURPORT\n\nThe 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 Krishna'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, jnana-yoga and hatha-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.\n\nIf the yogi 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 Acarya Baladeva Vidyabhushana, the Sanskrit word kala used herein refers to the presiding deity of time.

agnir jyotir ahah suklah\nshan-masa uttarayanam\ntatra prayata gacchanti\nbrahma brahma-vido janah\n\nSYNONYMS\n\nagnih -- fire; jyotih -- light; ahah -- day; suklah -- the white fortnight; shat-masah -- the six months; uttara-ayanam -- when the sun passes on the northern side; tatra -- there; prayatah -- those who pass away; gacchanti -- go; brahma -- to the Absolute; brahma-vidah -- who know the Absolute; janah -- persons.\n\nTRANSLATION\n\nThose 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.\n\nPURPORT\n\nWhen 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 Krishna consciousness, there is no fear of returning, whether he leaves the body at an auspicious or inauspicious moment, by accident or arrangement.

dhumo ratris tatha krishnah\nshan-masa dakshinayanam\ntatra candramasam jyotir\nyogi prapya nivartate\n\nSYNONYMS\n\ndhumah -- smoke; ratrih -- night; tatha -- also; krishnah -- the fortnight of the dark moon; shat-masah -- the six months; dakshina-ayanam -- when the sun passes on the southern side; tatra -- there; candra-masam -- the moon planet; jyotih -- the light; yogi -- the mystic; prapya -- achieving; nivartate -- comes back.\n\nTRANSLATION\n\nThe 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.\n\nPURPORT\n\nIn the Third Canto of Srimad-Bhagavatam 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.

sukla-krishne gati hy ete\njagatah sasvate mate\nekaya yaty anavrittim\nanyayavartate punah\n\nSYNONYMS\n\nsukla -- light; krishne -- and darkness; gati -- ways of passing; hi -- certainly; ete -- these two; jagatah -- of the material world; sasvate -- of the Vedas; mate -- in the opinion; ekaya -- by one; yati -- goes; anavrittim -- to no return; anyaya -- by the other; avartate -- comes back; punah -- again.\n\nTRANSLATION\n\nAccording 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.\n\nPURPORT\n\nThe same description of departure and return is quoted by Acarya Baladeva Vidyabhushana from the Chandogya Upanishad (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 Krishna.

naite sriti partha janan\nyogi muhyati kascana\ntasmat sarveshu kaleshu\nyoga-yukto bhavarjuna\n\nSYNONYMS\n\nna -- never; ete -- these two; sriti -- different paths; partha -- O son of Pritha; janan -- even if he knows; yogi -- the devotee of the Lord; muhyati -- is bewildered; kascana -- any; tasmat -- therefore; sarveshu kaleshu -- always; yoga-yuktah -- engaged in Krishna consciousness; bhava -- just become; arjuna -- O Arjuna.\n\nTRANSLATION\n\nAlthough the devotees know these two paths, O Arjuna, they are never bewildered. Therefore be always fixed in devotion.\n\nPURPORT\n\nKrishna 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 Krishna consciousness and chant Hare Krishna. He should know that concern over either of these two paths is troublesome. The best way to be absorbed in Krishna 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 Krishna consciousness in all his activities. Sri Rupa Gosvami advises, anasaktasya vishayan yatharham upayunjatah: one should be unattached in material affairs and do everything in Krishna consciousness. By this system, which is called yukta-vairagya, 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.

vedeshu yajneshu tapahsu caiva\ndaneshu yat punya-phalam pradishtam\natyeti tat sarvam idam viditva\nyogi param sthanam upaiti cadyam\n\nSYNONYMS\n\nvedeshu -- in the study of the Vedas; yajneshu -- in the performances of yajna, sacrifice; tapahsu -- in undergoing different types of austerities; ca -- also; eva -- certainly; daneshu -- in giving charities; yat -- that which; punya-phalam -- result of pious work; pradishtam -- indicated; atyeti -- surpasses; tat sarvam -- all those; idam -- this; viditva -- knowing; yogi -- the devotee; param -- supreme; sthanam -- abode; upaiti -- achieves; ca -- also; adyam -- original.\n\nTRANSLATION\n\nA 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.\n\nPURPORT\n\nThis verse is the summation of the Seventh and Eighth chapters, which particularly deal with Krishna 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 brahmacari 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.\n\nAfter 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 brahmacari 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-gita. Then after retiring from household life, upon accepting the order of vanaprastha, he undergoes severe penances -- living in forests, dressing with tree bark, not shaving, etc. By carrying out the orders of brahmacarya, householder life, vanaprastha and finally sannyasa, 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 Vaikuntha planets or Krishnaloka. This is the path outlined by Vedic literatures.\n\nThe beauty of Krishna consciousness, however, is that by one stroke, by engaging in devotional service, one can surpass all the rituals of the different orders of life.\n\nThe words idam viditva indicate that one should understand the instructions given by Sri Krishna in this chapter and the Seventh Chapter of Bhagavad-gita. 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-gita. 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-gita -- 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 Krishna consciousness.\n\nOne who has a little faith in Bhagavad-gita should learn Bhagavad-gita from a devotee, because in the beginning of the Fourth Chapter it is stated clearly that Bhagavad-gita can be understood only by devotees; no one else can perfectly understand the purpose of Bhagavad-gita. One should therefore learn Bhagavad-gita from a devotee of Krishna, 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-gita. By advancement in the association of the devotee one is placed in devotional service, and this service dispels all one's misgivings about Krishna, or God, and Krishna'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-gita and attains the state of feeling always Krishna conscious. In the advanced stage, one falls completely in love with Krishna. This highest perfectional stage of life enables the devotee to be transferred to Krishna's abode in the spiritual sky, Goloka Vrindavana, where the devotee becomes eternally happy.

adhibhutam ksharo bhavah\npurushas cadhidaivatam\nadhiyajno 'ham evatra\ndehe deha-bhritam vara\n\nSYNONYMS\n\nadhibhutam -- the physical manifestation; ksharah -- constantly changing; bhavah -- nature; purushah -- the universal form, including all the demigods, like the sun and moon; ca -- and; adhidaivatam -- called adhidaiva; adhiyajnah -- the Supersoul; aham -- I (Krishna); eva -- certainly; atra -- in this; dehe -- body; deha-bhritam -- of the embodied; vara -- O best.\n\nTRANSLATION\n\nO best of the embodied beings, the physical nature, which is constantly changing, is called adhibhuta [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 adhiyajna [the Lord of sacrifice].\n\nPURPORT\n\nThe 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 adhibhuta. 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 Krishna. The Supersoul is called the Paramatma or adhiyajna 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 Paramatma 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 Krishna 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 virat-purusha, whose legs are considered the lower planets, whose eyes are considered the sun and moon, and whose head is considered the upper planetary system.

abhyasa-yoga-yuktena\ncetasa nanya-gamina\nparamam purusham divyam\nyati parthanucintayan\n\nSYNONYMS\n\nabhyasa-yoga -- by practice; yuktena -- being engaged in meditation; cetasa -- by the mind and intelligence; na anya-gamina -- without their being deviated; paramam -- the Supreme; purusham -- Personality of Godhead; divyam -- transcendental; yati -- one achieves; partha -- O son of Pritha; anucintayan -- constantly thinking of.\n\nTRANSLATION\n\nHe who meditates on Me as the Supreme Personality of Godhead, his mind constantly engaged in remembering Me, undeviated from the path, he, O Partha, is sure to reach Me.\n\nPURPORT\n\nIn this verse Lord Krishna stresses the importance of remembering Him. One's memory of Krishna is revived by chanting the maha-mantra, Hare Krishna. 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. Purusham 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 Narayana, Vasudeva, etc.\n\nThe devotee can constantly think of the object of worship, the Supreme Lord, in any of His features -- Narayana, Krishna, Rama, etc. -- by chanting Hare Krishna. 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 Krishna 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 Krishna. 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 Krishna, it is certain that at the end of our lives we shall have the same bodily constitution as Krishna.

trai-gunya-vishaya veda\nnistrai-gunyo bhavarjuna\nnirdvandvo nitya-sattva-stho\nniryoga-kshema atmavan\n\nSYNONYMS\n\ntrai-gunya -- pertaining to the three modes of material nature; vishayah -- on the subject matter; vedah -- Vedic literatures; nistrai-gunyah -- transcendental to the three modes of material nature; bhava -- be; arjuna -- O Arjuna; nirdvandvah -- without duality; nitya-sattva-sthah -- in a pure state of spiritual existence; niryoga-kshemah -- free from ideas of gain and protection; atma-van -- established in the self.\n\nTRANSLATION\n\nThe 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.\n\nPURPORT\n\nAll 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 Krishna, is advised to raise himself to the transcendental position of Vedanta philosophy where, in the beginning, there is brahma-jijnasa, 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-kanda chapter, are finished, then the chance for spiritual realization is offered in the form of the Upanishads, which are part of different Vedas, as the Bhagavad-gita is a part of the fifth Veda, namely the Mahabharata. The Upanishads mark the beginning of transcendental life.\n\nAs 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 Krishna consciousness when one is fully dependent on the good will of Krishna.

yavan artha udapane\nsarvatah samplutodake\ntavan sarveshu vedeshu\nbrahmanasya vijanatah\n\nSYNONYMS\n\nyavan -- all that; arthah -- is meant; uda-pane -- in a well of water; sarvatah -- in all respects; sampluta-udake -- in a great reservoir of water; tavan -- similarly; sarveshu -- in all; vedeshu -- Vedic literatures; brahmanasya -- of the man who knows the Supreme Brahman; vijanatah -- who is in complete knowledge.\n\nTRANSLATION\n\nAll 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.\n\nPURPORT\n\nThe rituals and sacrifices mentioned in the karma-kanda 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-gita (15.15): the purpose of studying the Vedas is to know Lord Krishna, the primeval cause of everything. So, self-realization means understanding Krishna and one's eternal relationship with Him. The relationship of the living entities with Krishna is also mentioned in the Fifteenth Chapter of Bhagavad-gita (15.7). The living entities are parts and parcels of Krishna; therefore, revival of Krishna consciousness by the individual living entity is the highest perfectional stage of Vedic knowledge. This is confirmed in the Srimad-Bhagavatam (3.33.7) as follows:\n\naho bata sva-paco 'to gariyan\nyaj-jihvagre vartate nama tubhyam\ntepus tapas te juhuvuh sasnur arya\nbrahmanucur nama grinanti ye te\n\n"O my Lord, a person who is chanting Your holy name, although born of a low family like that of a candala [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 Aryan family.\n\nSo 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 Vedanta and the Upanishads 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, Prakasananda Sarasvati, why He, the Lord, was chanting the holy name of the Lord like a sentimentalist instead of studying Vedanta 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 Krishna. 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 Vedanta philosophy; the best purpose of Vedanta philosophy is served by inoffensively chanting the holy name of the Lord. Vedanta is the last word in Vedic wisdom, and the author and knower of the Vedanta philosophy is Lord Krishna; 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.

karmany evadhikaras te\nma phaleshu kadacana\nma karma-phala-hetur bhur\nma te sango 'stv akarmani\n\nSYNONYMS\n\nkarmani -- in prescribed duties; eva -- certainly; adhikarah -- right; te -- of you; ma -- never; phaleshu -- in the fruits; kadacana -- at any time; ma -- never; karma-phala -- in the result of the work; hetuh -- cause; bhuh -- become; ma -- never; te -- of you; sangah -- attachment; astu -- there should be; akarmani -- in not doing prescribed duties.\n\nTRANSLATION\n\nYou 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.\n\nPURPORT\n\nThere 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.\n\nAs 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 proprietary 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.\n\nArjuna 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.

yoga-sthah kuru karmani\nsangam tyaktva dhananjaya\nsiddhy-asiddhyoh samo bhutva\nsamatvam yoga ucyate\n\nSYNONYMS\n\nyoga-sthah -- equipoised; kuru -- perform; karmani -- your duties; sangam -- attachment; tyaktva -- giving up; dhananjaya -- O Arjuna; siddhi-asiddhyoh -- in success and failure; samah -- equipoised; bhutva -- becoming; samatvam -- equanimity; yogah -- yoga; ucyate -- is called.\n\nTRANSLATION\n\nPerform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga.\n\nPURPORT\n\nKrishna 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 Krishna's concern; Arjuna is simply advised to act according to the dictation of Krishna. The following of Krishna's dictation is real yoga, and this is practiced in the process called Krishna consciousness. By Krishna consciousness only can one give up the sense of proprietorship. One has to become the servant of Krishna, or the servant of the servant of Krishna. That is the right way to discharge duty in Krishna consciousness, which alone can help one to act in yoga.\n\nArjuna is a kshatriya, and as such he is participating in the varnasrama-dharma institution. It is said in the Vishnu Purana that in the varnasrama-dharma, the whole aim is to satisfy Vishnu. No one should satisfy himself, as is the rule in the material world, but one should satisfy Krishna. So unless one satisfies Krishna, one cannot correctly observe the principles of varnasrama-dharma. Indirectly, Arjuna was advised to act as Krishna told him.

durena hy avaram karma\nbuddhi-yogad dhananjaya\nbuddhau saranam anviccha\nkripanah phala-hetavah\n\nSYNONYMS\n\ndurena -- discard it at a long distance; hi -- certainly; avaram -- abominable; karma -- activity; buddhi-yogat -- on the strength of Krishna consciousness; dhananjaya -- O conqueror of wealth; buddhau -- in such consciousness; saranam -- full surrender; anviccha -- try for; kripanah -- misers; phala-hetavah -- those desiring fruitive results.\n\nTRANSLATION\n\nO Dhananjaya, 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.\n\nPURPORT\n\nOne who has actually come to understand one's constitutional position as an eternal servitor of the Lord gives up all engagements save working in Krishna 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 Krishna 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 Krishna consciousness, for the satisfaction of Krishna. 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 Krishna 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.

buddhi-yukto jahatiha\nubhe sukrita-dushkrite\ntasmad yogaya yujyasva\nyogah karmasu kausalam\n\nSYNONYMS\n\nbuddhi-yuktah -- one who is engaged in devotional service; jahati -- can get rid of; iha -- in this life; ubhe -- both; sukrita-dushkrite -- good and bad results; tasmat -- therefore; yogaya -- for the sake of devotional service; yujyasva -- be so engaged; yogah -- Krishna consciousness; karmasu -- in all activities; kausalam -- art.\n\nTRANSLATION\n\nA 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.\n\nPURPORT\n\nSince 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-gita, which teaches one to surrender unto Lord Sri Krishna in all respects and become liberated from the chained victimization of action and reaction, birth after birth. Arjuna is therefore advised to act in Krishna consciousness, the purifying process of resultant action.

asraddadhanah purusha\ndharmasyasya parantapa\naprapya mam nivartante\nmrityu-samsara-vartmani\n\nSYNONYMS\n\nasraddadhanah -- those who are faithless; purushah -- such persons; dharmasya -- toward the process of religion; asya -- this; parantapa -- O killer of the enemies; aprapya -- without obtaining; mam -- Me; nivartante -- come back; mrityu -- of death; samsara -- in material existence; vartmani -- on the path.\n\nTRANSLATION\n\nThose 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.\n\nPURPORT\n\nThe 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 Krishna consciousness. In the Caitanya-caritamrita it is said that faith is the complete conviction that simply by serving the Supreme Lord, Sri Krishna, one can achieve all perfection. That is called real faith. As stated in the Srimad-Bhagavatam (4.31.14),\n\nyatha taror mula-nishecanena\ntripyanti tat-skandha-bhujopasakhah\npranopaharac ca yathendriyanam\ntathaiva sarvarhanam acyutejya\n\n"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-gita one should promptly come to the conclusion of Bhagavad-gita: one should give up all other engagements and adopt the service of the Supreme Lord, Krishna, the Personality of Godhead. If one is convinced of this philosophy of life, that is faith.\n\nNow, the development of that faith is the process of Krishna consciousness. There are three divisions of Krishna 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 Krishna consciousness. We have practical experience in discharging our missionary activity that some people come and apply themselves to Krishna 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 Krishna 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 Krishna 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 krishna-bhakti, or service to Krishna, 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 Krishna consciousness may fall down, but when one is in the second class he does not fall down, and for the first-class person in Krishna 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 Krishna consciousness is concerned, although he has faith in the conviction that devotional service to Krishna is very good, he has not yet gained adequate knowledge of Krishna through the scriptures like Srimad-Bhagavatam and Bhagavad-gita. Sometimes these third-class persons in Krishna consciousness have some tendency toward karma-yoga and jnana-yoga, and sometimes they are disturbed, but as soon as the infection of karma-yoga or jnana-yoga is vanquished, they become second-class or first-class persons in Krishna consciousness. Faith in Krishna is also divided into three stages and described in Srimad-Bhagavatam. First-class attachment, second-class attachment and third-class attachment are also explained in Srimad-Bhagavatam in the Eleventh Canto. Those who have no faith even after hearing about Krishna 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.

jnana-yajnena capy anye\nyajanto mam upasate\nekatvena prithaktvena\nbahudha visvato-mukham\n\nSYNONYMS\n\njnana-yajnena -- by cultivation of knowledge; ca -- also; api -- certainly; anye -- others; yajantah -- sacrificing; mam -- Me; upasate -- worship; ekatvena -- in oneness; prithaktvena -- in duality; bahudha -- in diversity; visvatah-mukham -- and in the universal form.\n\nTRANSLATION\n\nOthers, 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.\n\nPURPORT\n\nThis verse is the summary of the previous verses. The Lord tells Arjuna that those who are purely in Krishna consciousness and do not know anything other than Krishna are called mahatma; yet there are other persons who are not exactly in the position of mahatma but who worship Krishna 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 visvarupa 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.

karma-jam buddhi-yukta hi\nphalam tyaktva manishinah\njanma-bandha-vinirmuktah\npadam gacchanty anamayam\n\nSYNONYMS\n\nkarma-jam -- due to fruitive activities; buddhi-yuktah -- being engaged in devotional service; hi -- certainly; phalam -- results; tyaktva -- giving up; manishinah -- great sages or devotees; janma-bandha -- from the bondage of birth and death; vinirmuktah -- liberated; padam -- position; gacchanti -- they reach; anamayam -- without miseries.\n\nTRANSLATION\n\nBy 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].\n\nPURPORT\n\nThe liberated living entities belong to that place where there are no material miseries. The Bhagavatam (10.14.58) says:\n\nsamashrita ye pada-pallava-plavam\nmahat-padam punya-yaso murareh\nbhavambudhir vatsa-padam param padam\npadam padam yad vipadam na tesham\n\n"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. param padam, or the place where there are no material miseries, or Vaikuntha, is his goal, not the place where there is danger in every step of life."\n\nOwing 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 Vaikuntha 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 Vaikunthaloka. Service for the cause of the Lord is called karma-yoga or buddhi-yoga, or in plain words, devotional service to the Lord.

kavim puranam anusasitaram\nanor aniyamsam anusmared yah\nsarvasya dhataram acintya-rupam\naditya-varnam tamasah parastat\n\nSYNONYMS\n\nkavim -- the one who knows everything; puranam -- the oldest; anusasitaram -- the controller; anoh -- than the atom; aniyamsam -- smaller; anusmaret -- always thinks of; yah -- one who; sarvasya -- of everything; dhataram -- the maintainer; acintya -- inconceivable; rupam -- whose form; aditya-varnam -- luminous like the sun; tamasah -- to darkness; parastat -- transcendental.\n\nTRANSLATION\n\nOne 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.\n\nPURPORT\n\nThe 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 Krishna, however, is very easy and is factually stated herein. First of all, the Lord is purusha, a person -- we think of the person Rama and the person Krishna. And whether one thinks of Rama or of Krishna, what He is like is described in this verse of Bhagavad-gita. 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-gita and Srimad-Bhagavatam and follow the principles they set down. This will lead one to understanding.

yathakasa-sthito nityam\nvayuh sarvatra-go mahan\ntatha sarvani bhutani\nmat-sthanity upadharaya\n\nSYNONYMS\n\nyatha -- just as; akasa-sthitah -- situated in the sky; nityam -- always; vayuh -- the wind; sarvatra-gah -- blowing everywhere; mahan -- great; tatha -- similarly; sarvani bhutani -- all created beings; mat-sthani -- situated in Me; iti -- thus; upadharaya -- try to understand.\n\nTRANSLATION\n\nUnderstand that as the mighty wind, blowing everywhere, rests always in the sky, all created beings rest in Me.\n\nPURPORT\n\nFor 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.\n\nIn the Upanishads it is stated, yad-bhisha vatah pavate: "It is out of the fear of the Supreme Lord that the wind is blowing." (Taittiriya Upanishad 2.8.1) In the Brihad-aranyaka Upanishad (3.8.9) it is stated, etasya va aksharasya prasasane gargi surya-candramasau vidhritau tishthata etasya va aksharasya prasasane gargi dyav-aprithivyau vidhritau tishthatah. "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-samhita (5.52) also it is stated,\n\nyac-cakshur esha savita sakala-grahanam\nraja samasta-sura-murtir asesha-tejah\nyasyajnaya bhramati sambhrita-kala-cakro\ngovindam adi-purusham tam aham bhajami\n\nThis 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.

sarva-bhutani kaunteya\nprakritim yanti mamikam\nkalpa-kshaye punas tani\nkalpadau visrijamy aham\n\nSYNONYMS\n\nsarva-bhutani -- all created entities; kaunteya -- O son of Kunti; prakritim -- nature; yanti -- enter; mamikam -- My; kalpa-kshaye -- at the end of the millennium; punah -- again; tani -- all those; kalpa-adau -- in the beginning of the millennium; visrijami -- create; aham -- I.\n\nTRANSLATION\n\nO son of Kunti, 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.\n\nPURPORT\n\nThe 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 Brahma. Brahma 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 Brahma 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 syam: "Although I am one, I shall become many." This is the Vedic aphorism (Chandogya Upanishad 6.2.3). He expands Himself in this material energy, and the whole cosmic manifestation again takes place.

prakritim svam avashtabhya\nvisrijami punah punah\nbhuta-gramam imam kritsnam\navasam prakriter vasat\n\nSYNONYMS\n\nprakritim -- the material nature; svam -- of My personal Self; avashtabhya -- entering into; visrijami -- I create; punah punah -- again and again; bhuta-gramam -- all the cosmic manifestations; imam -- these; kritsnam -- in total; avasam -- automatically; prakriteh -- of the force of nature; vasat -- under obligation.\n\nTRANSLATION\n\nThe 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.\n\nPURPORT\n\nThis 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 Purusha incarnation, Maha-Vishnu, enters. He lies within the Causal Ocean and breathes out innumerable universes, and into each universe the Lord again enters as Garbhodakasayi Vishnu. Each universe is in that way created. He still further manifests Himself as Kshirodakasayi Vishnu, and that Vishnu enters into everything -- even into the minute atom. This fact is explained here. He enters into everything.\n\nNow, 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 avasam 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.

na ca mam tani karmani\nnibadhnanti dhananjaya\nudasina-vad asinam\nasaktam teshu karmasu\n\nSYNONYMS\n\nna -- never; ca -- also; mam -- Me; tani -- all those; karmani -- activities; nibadhnanti -- bind; dhananjaya -- O conqueror of riches; udasina-vat -- as neutral; asinam -- situated; asaktam -- without attraction; teshu -- for those; karmasu -- activities.\n\nTRANSLATION\n\nO Dhananjaya, all this work cannot bind Me. I am ever detached from all these material activities, seated as though neutral.\n\nPURPORT\n\nOne 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-samhita (5.6) it is stated, atmaramasya tasyasti prakritya na samagamah: "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 udasina-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 Vedanta-sutra (2.1.34) it is stated, vaishamya-nairghrinye 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.

mayadhyakshena prakritih\nsuyate sa-caracaram\nhetunanena kaunteya\njagad viparivartate\n\nSYNONYMS\n\nmaya -- by Me; adhyakshena -- by superintendence; prakritih -- material nature; suyate -- manifests; sa -- both; cara-acaram -- the moving and the nonmoving; hetuna -- for the reason; anena -- this; kaunteya -- O son of Kunti; jagat -- the cosmic manifestation; viparivartate -- is working.\n\nTRANSLATION\n\nThis material nature, which is one of My energies, is working under My direction, O son of Kunti, producing all moving and nonmoving beings. Under its rule this manifestation is created and annihilated again and again.\n\nPURPORT\n\nIt 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. Krishna also states in Bhagavad-gita 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 smriti: 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.

atha cet tvam imam dharmyam\nsangramam na karishyasi\ntatah sva-dharmam kirtim ca\nhitva papam avapsyasi\n\nSYNONYMS\n\natha -- therefore; cet -- if; tvam -- you; imam -- this; dharmyam -- as a religious duty; sangramam -- fighting; na -- do not; karishyasi -- perform; tatah -- then; sva-dharmam -- your religious duty; kirtim -- reputation; ca -- also; hitva -- losing; papam -- sinful reaction; avapsyasi -- will gain.\n\nTRANSLATION\n\nIf, 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.\n\nPURPORT\n\nArjuna was a famous fighter, and he attained fame by fighting many great demigods, including even Lord Siva. After fighting and defeating Lord Siva in the dress of a hunter, Arjuna pleased the lord and received as a reward a weapon called pasupata-astra. Everyone knew that he was a great warrior. Even Dronacarya 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 kshatriya, 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.

raja-vidya raja-guhyam\npavitram idam uttamam\npratyakshavagamam dharmyam\nsu-sukham kartum avyayam\n\nSYNONYMS\n\nraja-vidya -- the king of education; raja-guhyam -- the king of confidential knowledge; pavitram -- the purest; idam -- this; uttamam -- transcendental; pratyaksha -- by direct experience; avagamam -- understood; dharmyam -- the principle of religion; su-sukham -- very happy; kartum -- to execute; avyayam -- everlasting.\n\nTRANSLATION\n\nThis 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.\n\nPURPORT\n\nThis chapter of Bhagavad-gita 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, Kanada, Kapila, Yajnavalkya, Sandilya and Vaisvanara. And finally there is Vyasadeva, the author of the Vedanta-sutra. 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.\n\nGenerally, 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.\n\nThe Bhagavad-gita, 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 deha nityasyoktah saririnah). 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.\n\nThis knowledge is the purest form of all activities, as explained in Vedic literature. In the Padma Purana, 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 \nAs explained in the twenty-eighth verse of the Seventh Chapter, a person who has completely ended the reactions of all sinful activities and who isfully engaged in pious activities, being freed from the duality of this material world, becomes engaged in devotional service to the Supreme Prsonality of Godhead, Krishna. In other words, those who are actually engaged in the devotional service of the Supreme Lord are already freed frm all reactions. This statement is confirmed in the Padma Purana:\n\naprarabdha-phalam papam\nkutam bijam phalonmukham\nkramenaiva praliyeta\nvishnu-bhakti-ratatmanam\n\nFor 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.\n\nIt 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 Krishna (Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, 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 Krishna 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.\n\nIn the Vedanta-sutra (3.2.26) this is also described in the following words: prakasas ca karmany abhyasat. "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 Narada, 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, Narada also became engaged, and sometimes, in the absence of his mother, he would serve the great devotees himself. Narada personally says,\n\nucchishta-lepan anumodito dvijaih\nsakrit sma bhunje tad-apasta-kilbishah\nevam pravrittasya visuddha-cetasas\ntad-dharma evatma-rucih prajayate\n\nIn this verse from Srimad-Bhagavatam (1.5.25) Narada describes his previous life to his disciple Vyasadeva. 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 Narada ate those remnants and consequently became freed from all sinful reactions. As he went on eating, he gradually became as pure-hearted as the sages. The great devotees relished the taste of unceasing devotional service to the Lord by hearing and chanting, and Narada gradually developed the same taste. Narada says further,\n\ntatranvaham krishna-kathah pragayatam\nanugrahenasrinavam manoharah\ntah sraddhaya me 'nupadam visrinvatah\npriyasravasy anga mamabhavad rucih\n\nBy associating with the sages, Narada 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 Vedanta-sutra, prakasas ca karmany abhyasat: if one is engaged simply in the acts of devotional service, everything is revealed to him automatically, and he can understand. This is called pratyaksha, directly perceived.\n\nThe word dharmyam means "the path of religion." Narada 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 Narada 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 Srimad-Bhagavatam (sa vai pumsam paro dharmo yato bhaktir adhokshaje). 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 (vedeshu yajneshu tapahsu caiva), generally Vedic knowledge is required for self-realization. But here, although Narada 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: acaryavan purusho veda. One who is in association with great acaryas, even if he is not educated or has never studied the Vedas, can become familiar with all the knowledge necessary for realization.\n\nThe process of devotional service is a very happy one (susukham). Why? Devotional service consists of sravanam kirtanam vishnoh [SB 7.5.23], so one can simply hear the chanting of the glories of the Lord or can attend philosophical lectures on transcendental knowledge given by authorized acaryas. 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, patram pushpam phalam 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 tulasi leaves offered to the lotus feet of the Lord, great sages like Sanat-kumara 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.\n\nIt is said here that this devotional service is eternally existing. It is not as the Mayavadi 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.\n\nAs will be seen in Bhagavad-gita, actual devotional service begins after liberation. After one is liberated, when one is situated in the Brahman position (brahma-bhuta), one's devotional service begins (samah sarveshu bhuteshu mad-bhaktim labhate param). No one can understand the Supreme Personality of Godhead by executing karma-yoga, jnana-yoga, ashtanga-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 Srimad-Bhagavatam it is also confirmed that when one becomes purified by executing the process of devotional service, especially by hearing Srimad-Bhagavatam or Bhagavad-gita from realized souls, then he can understand the science of Krishna, or the science of God. Evam prasanna-manaso bhagavad-bhakti yogatah. When one's heart is cleared of all nonsense, then one can understand what God is. Thus the process of devotional service, of Krishna 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.

sri-bhagavan uvaca\nprajahati yada kaman\nsarvan partha mano-gatan\natmany evatmana tushtah\n\nsthita-prajnas tadocyate\n\nSYNONYMS\n\nsri-bhagavan uvaca -- the Supreme Personality of Godhead said; prajahati -- gives up; yada -- when; kaman -- desires for sense gratification; sarvan -- of all varieties; partha -- O son of Pritha; manah-gatan -- of mental concoction; atmani -- in the pure state of the soul; eva -- certainly; atmana -- by the purified mind; tushtah -- satisfied; sthita-prajnah -- transcendentally situated; tada -- at that time; ucyate -- is said.\n\nTRANSLATION\n\nThe Supreme Personality of Godhead said: O Partha, 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.\n\nPURPORT\n\nThe Bhagavatam affirms that any person who is fully in Krishna 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 Krishna consciousness, then, automatically, sense desires subside without extraneous efforts. Therefore, one has to engage himself in Krishna 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.

trai-vidya mam soma-pah puta-papa\nyajnair ishtva svar-gatim prarthayante\nte punyam asadya surendra-lokam\nasnanti divyan divi deva-bhogan\n\nSYNONYMS\n\ntrai-vidyah -- the knowers of the three Vedas; mam -- Me; soma-pah -- drinkers of soma juice; puta -- purified; papah -- of sins; yajnaih -- with sacrifices; ishtva -- worshiping; svah-gatim -- passage to heaven; prarthayante -- pray for; te -- they; punyam -- pious; asadya -- attaining; sura-indra -- of Indra; lokam -- the world; asnanti -- enjoy; divyan -- celestial; divi -- in heaven; deva-bhogan -- the pleasures of the gods.\n\nTRANSLATION\n\nThose 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.\n\nPURPORT\n\nThe word trai-vidyah refers to the three Vedas -- Sama, Yajur and Rig. A brahmana who has studied these three Vedas is called a tri-vedi. 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 Krishna herein declares Himself to be the ultimate goal for the tri-vedis. Actual tri-vedis take shelter under the lotus feet of Krishna and engage in pure devotional service to satisfy the Lord. Devotional service begins with the chanting of the Hare Krishna mantra and side by side trying to understand Krishna 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.

te tam bhuktva svarga-lokam visalam\nkshine punye martya-lokam visanti\nevam trayi-dharmam anuprapanna\ngatagatam kama-kama labhante\n\nSYNONYMS\n\nte -- they; tam -- that; bhuktva -- enjoying; svarga-lokam -- heaven; visalam -- vast; kshine -- being exhausted; punye -- the results of their pious activities; martya-lokam -- to the mortal earth; visanti -- fall down; evam -- thus; trayi -- of the three Vedas; dharmam -- doctrines; anuprapannah -- following; gata-agatam -- death and birth; kama-kamah -- desiring sense enjoyments; labhante -- attain.\n\nTRANSLATION\n\nWhen 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.\n\nPURPORT\n\nOne 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 Vedanta-sutra (janmady asya yatah), or, in other words, he who fails to understand Krishna, 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.

ananyas cintayanto mam\nye janah paryupasate\ntesham nityabhiyuktanam\nyoga-kshemam vahamy aham\n\nSYNONYMS\n\nananyah -- having no other object; cintayantah -- concentrating; mam -- on Me; ye -- those who; janah -- persons; paryupasate -- properly worship; tesham -- of them; nitya -- always; abhiyuktanam -- fixed in devotion; yoga -- requirements; kshemam -- protection; vahami -- carry; aham -- I.\n\nTRANSLATION\n\nBut 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.\n\nPURPORT\n\nOne who is unable to live for a moment without Krishna consciousness cannot but think of Krishna 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. Kshema refers to the merciful protection of the Lord. The Lord helps the devotee to achieve Krishna consciousness by yoga, and when he becomes fully Krishna conscious the Lord protects him from falling down to a miserable conditioned life.

ye 'py anya-devata-bhakta\nyajante sraddhayanvitah\nte 'pi mam eva kaunteya\nyajanty avidhi-purvakam\n\nSYNONYMS\n\nye -- those who; api -- also; anya -- of other; devata -- gods; bhaktah -- devotees; yajante -- worship; sraddhaya anvitah -- with faith; te -- they; api -- also; mam -- Me; eva -- only; kaunteya -- O son of Kunti; yajanti -- they worship; avidhi-purvakam -- in a wrong way.\n\nTRANSLATION\n\nThose who are devotees of other gods and who worship them with faith actually worship only Me, O son of Kunti, but they do so in a wrong way.\n\nPURPORT\n\n"Persons who are engaged in the worship of demigods are not very intelligent, although such worship is offered to Me indirectly," Krishna 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-purvakam. In other words, Krishna does not approve the unnecessary worship of the demigods.

aham hi sarva-yajnanam\nbhokta ca prabhur eva ca\nna tu mam abhijananti\ntattvenatas cyavanti te\n\nSYNONYMS\n\naham -- I; hi -- surely; sarva -- of all; yajnanam -- sacrifices; bhokta -- the enjoyer; ca -- and; prabhuh -- the Lord; eva -- also; ca -- and; na -- not; tu -- but; mam -- Me; abhijananti -- they know; tattvena -- in reality; atah -- therefore; cyavanti -- fall down; te -- they.\n\nTRANSLATION\n\nI am the only enjoyer and master of all sacrifices. Therefore, those who do not recognize My true transcendental nature fall down.\n\nPURPORT\n\nHere it is clearly stated that there are many types of yajna performances recommended in the Vedic literatures, but actually all of them are meant for satisfying the Supreme Lord. Yajna means Vishnu. In the Third Chapter of Bhagavad-gita it is clearly stated that one should only work for satisfying Yajna, or Vishnu. The perfectional form of human civilization, known as varnasrama-dharma, is specifically meant for satisfying Vishnu. Therefore, Krishna 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.

yanti deva-vrata devan\npitrin yanti pitri-vratah\nbhutani yanti bhutejya\nyanti mad-yajino 'pi mam\n\nSYNONYMS\n\nyanti -- go; deva-vratah -- worshipers of demigods; devan -- to the demigods; pitrin -- to the ancestors; yanti -- go; pitri-vratah -- worshipers of ancestors; bhutani -- to the ghosts and spirits; yanti -- go; bhuta-ijyah -- worshipers of ghosts and spirits; yanti -- go; mat -- My; yajinah -- devotees; api -- but; mam -- unto Me.\n\nTRANSLATION\n\nThose 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.\n\nPURPORT\n\nIf 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 darsa-paurnamasi. 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 Pita planets by performing a specific yajna. Similarly, one can go to many ghostly planets and become a Yaksha, Raksha or Pisaca. Pisaca 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 Vaikuntha and Krishnaloka 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 Pitas achieve the Pita planets, or by practicing the black arts achieve the ghostly planets, why can the pure devotee not achieve the planet of Krishna or Vishnu? Unfortunately many people have no information of these sublime planets where Krishna and Vishnu live, and because they do not know of them they fall down. Even the impersonalists fall down from the brahmajyoti. The Krishna consciousness movement is therefore distributing sublime information to the entire human society to the effect that by simply chanting the Hare Krishna mantra one can become perfect in this life and go back home, back to Godhead.

yat karoshi yad asnasi\nyaj juhoshi dadasi yat\nyat tapasyasi kaunteya\ntat kurushva mad-arpanam\n\nSYNONYMS\n\nyat -- whatever; karoshi -- you do; yat -- whatever; asnasi -- you eat; yat -- whatever; juhoshi -- you offer; dadasi -- you give away; yat -- whatever; yat -- whatever; tapasyasi -- austerities you perform; kaunteya -- O son of Kunti; tat -- that; kurushva -- do; mat -- unto Me; arpanam -- as an offering.\n\nTRANSLATION\n\nWhatever you do, whatever you eat, whatever you offer or give away, and whatever austerities you perform -- do that, O son of Kunti, as an offering to Me.\n\nPURPORT\n\nThus, it is the duty of everyone to mold his life in such a way that he will not forget Krishna in any circumstance. Everyone has to work for maintenance of his body and soul together, and Krishna 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 Krishna. Any civilized man has to perform some religious ritualistic ceremonies; therefore Krishna recommends, "Do it for Me," and this is called arcana. Everyone has a tendency to give something in charity; Krishna says, "Give it to Me," and this means that all surplus money accumulated should be utilized in furthering the Krishna 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 Krishna twenty-four hours a day by chanting the Hare Krishna mantra round his beads, he is surely the greatest meditator and the greatest yogi. as substantiated by the Sixth Chapter of Bhagavad-gita.

subhasubha-phalair evam\nmokshyase karma-bandhanaih\nsannyasa-yoga-yuktatma\nvimukto mam upaishyasi\n\nSYNONYMS\n\nsubha -- from auspicious; asubha -- and inauspicious; phalaih -- results; evam -- thus; mokshyase -- you will become free; karma -- of work; bandhanaih -- from the bondage; sannyasa -- of renunciation; yoga -- the yoga; yukta-atma -- having the mind firmly set on; vimuktah -- liberated; mam -- to Me; upaishyasi -- you will attain.\n\nTRANSLATION\n\nIn 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.\n\nPURPORT\n\nOne who acts in Krishna consciousness under superior direction is called yukta. The technical term is yukta-vairagya. This is further explained by Rupa Gosvami as follows:\n\nanasaktasya vishayan\nyatharham upayunjatah\nnirbandhah krishna-sambandhe\nyuktam vairagyam ucyate\n(Bhakti-rasamrita-sindhu 2.255)\n\nRupa Gosvami 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 Krishna, then that is called yukta-vairagya. 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: mam upaishyasi, "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.\n\nAnyone who has no interest but to dedicate his life to the service of the Lord is actually a sannyasi. 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.\n\nIt is said, therefore, by Vaishnava authorities that even the most intelligent person cannot understand the plans and activities of a pure devotee. The exact words are tanra vakya, kriya, mudra vijneha na bujhaya (Caitanya-caritamrita, 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 Krishna is above all criticism.

samo 'ham sarva-bhuteshu\nna me dveshyo 'sti na priyah\nye bhajanti tu mam bhaktya\nmayi te teshu capy aham\n\nSYNONYMS\n\nsamah -- equally disposed; aham -- I; sarva-bhuteshu -- to all living entities; na -- no one; me -- to Me; dveshyah -- hateful; asti -- is; na -- nor; priyah -- dear; ye -- those who; bhajanti -- render transcendental service; tu -- but; mam -- unto Me; bhaktya -- in devotion; mayi -- are in Me; te -- such persons; teshu -- in them; ca -- also; api -- certainly; aham -- I.\n\nTRANSLATION\n\nI 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.\n\nPURPORT\n\nOne may question here that if Krishna 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 Krishna consciousness, and therefore they are always transcendentally situated in Krishna. The very phrase "Krishna 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 yatha mam prapadyante tams tathaiva bhajamy 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.\n\nThe 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.

api cet su-duracaro\nbhajate mam ananya-bhak\nsadhur eva sa mantavyah\nsamyag vyavasito hi sah\n\nSYNONYMS\n\napi -- even; cet -- if; su-duracarah -- one committing the most abominable actions; bhajate -- is engaged in devotional service; mam -- unto Me; ananya-bhak -- without deviation; sadhuh -- a saint; eva -- certainly; sah -- he; mantavyah -- is to be considered; samyak -- completely; vyavasitah -- situated in determination; hi -- certainly; sah -- he.\n\nTRANSLATION\n\nEven 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.\n\nPURPORT\n\nThe word su-duracarah 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 Krishna 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 Krishna consciousness. Sometimes, however, it may be seen that a person in Krishna 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 Srimad-Bhagavatam 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 yogi fully engaged in the service of the Lord sometimes becomes ensnared; but Krishna 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 Krishna consciousness.\n\nTherefore a person who is situated in Krishna consciousness and is engaged with determination in the process of chanting Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, 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 sadhur 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 mantavyah 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.\n\nIn the Nrisimha Purana the following statement is given:\nbhagavati ca harav ananya-ceta\nbhrisa-malino 'pi virajate manushyah\nna hi sasa-kalusha-cchabih kadacit\n\ntimira-parabhavatam upaiti candrah\n\nThe 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.\n\nOn 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.

kshipram bhavati dharmatma\nsasvac-chantim nigacchati\nkaunteya pratijanihi\nna me bhaktah pranasyati\n\nSYNONYMS\n\nkshipram -- very soon; bhavati -- becomes; dharma-atma -- righteous; sasvat-santim -- lasting peace; nigacchati -- attains; kaunteya -- O son of Kunti; pratijanihi -- declare; na -- never; me -- My; bhaktah -- devotee; pranasyati -- perishes.\n\nTRANSLATION\n\nHe quickly becomes righteous and attains lasting peace. O son of Kunti, declare it boldly that My devotee never perishes.\n\nPURPORT\n\nThis 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 Srimad-Bhagavatam. 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 Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, 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.

mam hi partha vyapasritya\nye 'pi syuh papa-yonayah\nstriyo vaisyas tatha sudras\nte 'pi yanti param gatim\n\nSYNONYMS\n\nmam -- of Me; hi -- certainly; partha -- O son of Pritha; vyapasritya -- particularly taking shelter; ye -- those who; api -- also; syuh -- are; papa-yonayah -- born of a lower family; striyah -- women; vaisyah -- mercantile people; tatha -- also; sudrah -- lower-class men; te api -- even they; yanti -- go; param -- to the supreme; gatim -- destination.\n\nTRANSLATION\n\nO son of Pritha, those who take shelter in Me, though they be of lower birth -- women, vaisyas [merchants] and sudras [workers] -- can attain the supreme destination.\n\nPURPORT\n\nIt 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 Srimad-Bhagavatam (2.4.18) it is stated that even the lowest, who are called candalas (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 (brahmanas), the mode of passion (kshatriyas, or administrators), the mixed modes of passion and ignorance (vaisyas, or merchants), and the mode of ignorance (sudras, or workers). Those lower than them are called candalas, 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 Krishna. As indicated here by the word vyapasritya, one has to take shelter completely of Krishna. Then one can become much greater than great jnanis and yogis.

kim punar brahmanah punya\nbhakta rajarshayas tatha\nanityam asukham lokam\nimam prapya bhajasva mam\n\nSYNONYMS\n\nkim -- how much; punah -- again; brahmanah -- brahmanas; punyah -- righteous; bhaktah -- devotees; raja-rishayah -- saintly kings; tatha -- also; anityam -- temporary; asukham -- full of miseries; lokam -- planet; imam -- this; prapya -- gaining; bhajasva -- be engaged in loving service; mam -- unto Me.\n\nTRANSLATION\n\nHow much more this is so of the righteous brahmanas, the devotees and the saintly kings. Therefore, having come to this temporary, miserable world, engage in loving service unto Me.\n\nPURPORT\n\nIn 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 asukham 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 Mayavadi philosophers, say that this world is false, but we can understand from Bhagavad-gita 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.\n\nArjuna 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 Krishna consciousness and make his life perfect.

man-mana bhava mad-bhakto\nmad-yaji mam namaskuru\nmam evaishyasi yuktvaivam\natmanam mat-parayanah\n\nSYNONYMS\n\nmat-manah -- always thinking of Me; bhava -- become; mat -- My; bhaktah -- devotee; mat -- My; yaji -- worshiper; mam -- unto Me; namaskuru -- offer obeisances; mam -- unto Me; eva -- completely; eshyasi -- you will come; yuktva -- being absorbed; evam -- thus; atmanam -- your soul; mat-parayanah -- devoted to Me.\n\nTRANSLATION\n\nEngage 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.\n\nPURPORT\n\nIn this verse it is clearly indicated that Krishna 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, Krishna. 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 Krishna's mind and Krishna. Krishna 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 Kurma Purana. as it is quoted by Bhaktisiddhanta Sarasvati Gosvami in his Anubhashya comments on Caitanya-caritamrita (Fifth Chapter, Adi-lila, verses 41-48), deha-dehi-vibhedo 'yam nesvare vidyate kvacit. This means that there is no difference in Krishna, the Supreme Lord, between Himself and His body. But because the commentators do not know this science of Krishna, they hide Krishna and divide His personality from His mind or from His body. Although this is sheer ignorance of the science of Krishna, some men make profit out of misleading people.\n\nThere are some who are demonic; they also think of Krishna, but enviously, just like King Kamsa, Krishna's uncle. He was also thinking of Krishna always, but he thought of Krishna as his enemy. He was always in anxiety, wondering when Krishna would come to kill him. That kind of thinking will not help us. One should be thinking of Krishna in devotional love. That is bhakti. One should cultivate the knowledge of Krishna continuously. What is that favorable cultivation? It is to learn from a bona fide teacher. Krishna 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 Krishna will help one become a devotee. Understanding Krishna otherwise, from the wrong source, will prove fruitless.\n\nOne should therefore engage his mind in the eternal form, the primal form of Krishna; with conviction in his heart that Krishna is the Supreme, he should engage himself in worship. There are hundreds of thousands of temples in India for the worship of Krishna, and devotional service is practiced there. When such practice is made, one has to offer obeisances to Krishna. One should lower his head before the Deity and engage his mind, his body, his activities -- everything. That will make one fully absorbed in Krishna without deviation. This will help one transfer to the Krishnaloka. 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 Krishna. Pure devotional service is the highest achievement of human society.\n\nThe Seventh and Eighth chapters of Bhagavad-gita 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 Paramatma, but a pure devotee directly takes to the service of the Supreme Lord.\n\nThere is a beautiful poem about Krishna 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 Krishna. The devotee, in the beginning, may sometimes fall from the standard, but still he should be considered superior to all other philosophers and yogis. One who always engages in Krishna 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 Krishna consciousness and happily live in this material world. He will eventually receive the supreme award of Krishna.

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sri-bhagavan uvaca\nbhuya eva maha-baho\nsrinu me paramam vacah\nyat te 'ham priyamanaya\n\nvakshyami hita-kamyaya\n\nSYNONYMS\n\nsri-bhagavan uvaca -- the Supreme Personality of Godhead said; bhuyah -- again; eva -- certainly; maha-baho -- O mighty-armed; srinu -- just hear; me -- My; paramam -- supreme; vacah -- instruction; yat -- that which; te -- to you; aham -- I; priyamanaya -- thinking you dear to Me; vakshyami -- say; hita-kamyaya -- for your benefit.\n\nTRANSLATION\n\nThe 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.\n\nPURPORT\n\nThe word bhagavan is explained thus by Parasara Muni: one who is full in six opulences, who has full strength, full fame, wealth, knowledge, beauty and renunciation, is Bhagavan, or the Supreme Personality of Godhead. While Krishna was present on this earth, He displayed all six opulences. Therefore great sages like Parasara Muni have all accepted Krishna as the Supreme Personality of Godhead. Now Krishna 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.\n\nThe 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 Krishna 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.

na me viduh sura-ganah\nprabhavam na maharshayah\naham adir hi devanam\nmaharshinam ca sarvasah\n\nSYNONYMS\n\nna -- never; me -- My; viduh -- know; sura-ganah -- the demigods; prabhavam -- origin, opulences; na -- never; maha-rishayah -- great sages; aham -- I am; adih -- the origin; hi -- certainly; devanam -- of the demigods; maha-rishinam -- of the great sages; ca -- also; sarvasah -- in all respects.\n\nTRANSLATION\n\nNeither 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.\n\nPURPORT\n\nAs stated in the Brahma-samhita, Lord Krishna is the Supreme Lord. No one is greater than Him; He is the cause of all causes. Here it is also stated by the Lord personally that He is the cause of all the demigods and sages. Even the demigods and great sages cannot understand Krishna; 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 Krishna. Even the demigods and the great sages have tried to understand Krishna by their mental speculation, and they have failed to do so. In the Srimad-Bhagavatam 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 Krishna by such foolish speculation.\n\nHere 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 Krishna, who is eternal, full of bliss and knowledge, simply by studying His words in Bhagavad-gita and Srimad-Bhagavatam. 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.\n\nBecause most men cannot understand Krishna 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 Krishna. 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 Krishna they can understand Krishna. No one else can understand Him. So even great sages agree: What is atma, what is the Supreme? It is He whom we have to worship.

yo mam ajam anadim ca\nvetti loka-mahesvaram\nasammudhah sa martyeshu\nsarva-papaih pramucyate\n\nSYNONYMS\n\nyah -- anyone who; mam -- Me; ajam -- unborn; anadim -- without beginning; ca -- also; vetti -- knows; loka -- of the planets; maha-isvaram -- the supreme master; asammudhah -- undeluded; sah -- he; martyeshu -- among those subject to death; sarva-papaih -- from all sinful reactions; pramucyate -- is delivered.\n\nTRANSLATION\n\nHe 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.\n\nPURPORT\n\nAs stated in the Seventh Chapter (7.3), manushyanam sahasreshu kascid 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 Krishna 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 Krishna's supreme position, can one be free completely from all sinful reactions.\n\nHere 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.\n\nIn this verse the words vetti loka-mahesvaram indicate that one should know that Lord Krishna 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 Krishna is concerned, it is said that He is not created; therefore Krishna is different even from the great demigods like Brahma and Siva. And because He is the creator of Brahma, Siva and all the other demigods, He is the Supreme Person of all planets.\n\nSri Krishna 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-gita.\n\nOne should not try to understand Krishna 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.\n\nIf Krishna is known as the son of Devaki, then how can He be unborn? That is also explained in Srimad-Bhagavatam: When He appeared before Devaki 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.\n\nAnything done under the direction of Krishna 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 Krishna 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 Srimad-Bhagavatam and Bhagavad-gita, 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 sannyasa. As stated in the first verse of the Sixth Chapter of Bhagavad-gita, 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 (anasritah karma-phalam), is a true renouncer. Anyone acting under the direction of the Supreme Lord is actually a sannyasi and a yogi, and not the man who has simply taken the dress of the sannyasi, or a pseudo yogi.

raga-dvesha-vimuktais tu\nvishayan indriyais caran\natma-vasyair vidheyatma\nprasadam adhigacchati\n\nSYNONYMS\n\nraga -- attachment; dvesha -- and detachment; vimuktaih -- by one who has become free from; tu -- but; vishayan -- sense objects; indriyaih -- by the senses; caran -- acting upon; atma-vasyaih -- under one's control; vidheya-atma -- one who follows regulated freedom; prasadam -- the mercy of the Lord; adhigacchati -- attains.\n\nTRANSLATION\n\nBut 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.\n\nPURPORT\n\nIt 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 Krishna consciousness may apparently be on the sensual plane, because of his being Krishna conscious he has no attachment to sensual activities. The Krishna conscious person is concerned only with the satisfaction of Krishna, and nothing else. Therefore he is transcendental to all attachment and detachment. If Krishna wants, the devotee can do anything which is ordinarily undesirable; and if Krishna 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 Krishna. This consciousness is the causeless mercy of the Lord, which the devotee can achieve in spite of his being attached to the sensual platform.

prasade sarva-duhkhanam\nhanir asyopajayate\nprasanna-cetaso hy asu\nbuddhih paryavatishthate\n\nSYNONYMS\n\nprasade -- on achievement of the causeless mercy of the Lord; sarva -- of all; duhkhanam -- material miseries; hanih -- destruction; asya -- his; upajayate -- takes place; prasanna-cetasah -- of the happy-minded; hi -- certainly; asu -- very soon; buddhih -- intelligence; pari -- sufficiently; avatishthate -- becomes established.\n\nTRANSLATION\n\nFor one thus satisfied [in Krishna consciousness], the threefold miseries of material existence exist no longer; in such satisfied consciousness, one's intelligence is soon well established.

nasti buddhir ayuktasya\nna cayuktasya bhavana\nna cabhavayatah santir\nasantasya kutah sukham\n\nSYNONYMS\n\nna asti -- there cannot be; buddhih -- transcendental intelligence; ayuktasya -- of one who is not connected (with Krishna consciousness); na -- not; ca -- and; ayuktasya -- of one devoid of Krishna consciousness; bhavana -- fixed mind (in happiness); na -- not; ca -- and; abhavayatah -- of one who is not fixed; santih -- peace; asantasya -- of the unpeaceful; kutah -- where is; sukham -- happiness.\n\nTRANSLATION\n\nOne who is not connected with the Supreme [in Krishna 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?\n\nPURPORT\n\nUnless one is in Krishna consciousness, there is no possibility of peace. So it is confirmed in the Fifth Chapter (5.29) that when one understands that Krishna 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 Krishna 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 Krishna 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 Krishna is certainly always in distress and is without peace, however much he may make a show of peace and spiritual advancement in life. Krishna consciousness is a self-manifested peaceful condition which can be achieved only in relationship with Krishna.

indriyanam hi caratam\nyan mano 'nuvidhiyate\ntad asya harati prajnam\nvayur navam ivambhasi\n\nSYNONYMS\n\nindriyanam -- of the senses; hi -- certainly; caratam -- while roaming; yat -- with which; manah -- the mind; anuvidhiyate -- becomes constantly engaged; tat -- that; asya -- his; harati -- takes away; prajnam -- intelligence; vayuh -- wind; navam -- a boat; iva -- like; ambhasi -- on the water.\n\nTRANSLATION\n\nAs a strong wind sweeps away a boat on the water, even one of the roaming senses on which the mind focuses can carry away a man's intelligence.\n\nPURPORT\n\nUnless 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 Maharaja Ambarisha, all of the senses must be engaged in Krishna consciousness, for that is the correct technique for controlling the mind.

tasmad yasya maha-baho\nnigrihitani sarvasah\nindriyanindriyarthebhyas\ntasya prajna pratishthita\n\nSYNONYMS\n\ntasmat -- therefore; yasya -- whose; maha-baho -- O mighty-armed one; nigrihitani -- so curbed down; sarvasah -- all around; indriyani -- the senses; indriya-arthebhyah -- from sense objects; tasya -- his; prajna -- intelligence; pratishthita -- fixed.\n\nTRANSLATION\n\nTherefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.\n\nPURPORT\n\nOne can curb the forces of sense gratification only by means of Krishna 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 Krishna 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 sadhaka, or a suitable candidate for liberation.

ya nisa sarva-bhutanam\ntasyam jagarti samyami\nyasyam jagrati bhutani\nsa nisa pasyato muneh\n\nSYNONYMS\n\nya -- what; nisa -- is night; sarva -- all; bhutanam -- of living entities; tasyam -- in that; jagarti -- is wakeful; samyami -- the self-controlled; yasyam -- in which; jagrati -- are awake; bhutani -- all beings; sa -- that is; nisa -- night; pasyatah -- for the introspective; muneh -- sage.\n\nTRANSLATION\n\nWhat 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.\n\nPURPORT\n\nThere 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.

apuryamanam acala-pratishtham\nsamudram apah pravisanti yadvat\ntadvat kama yam pravisanti sarve\nsa santim apnoti na kama-kami\n\nSYNONYMS\n\napuryamanam -- always being filled; acala-pratishtham -- steadily situated; samudram -- the ocean; apah -- waters; pravisanti -- enter; yadvat -- as; tadvat -- so; kamah -- desires; yam -- unto whom; pravisanti -- enter; sarve -- all; sah -- that person; santim -- peace; apnoti -- achieves; na -- not; kama-kami -- one who desires to fulfill desires.\n\nTRANSLATION\n\nA 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.\n\nPURPORT\n\nAlthough 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 Krishna 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 Krishna 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 Krishna 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 yogis who are after mystic powers are all unhappy because of unfulfilled desires. But the person in Krishna 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 Krishna have no material desires, and therefore they are in perfect peace.

maharshayah sapta purve\ncatvaro manavas tatha\nmad-bhava manasa jata\nyesham loka imah prajah\n\nSYNONYMS\n\nmaha-rishayah -- the great sages; sapta -- seven; purve -- before; catvarah -- four; manavah -- Manus; tatha -- also; mat-bhavah -- born of Me; manasah -- from the mind; jatah -- born; yesham -- of them; loke -- in the world; imah -- all this; prajah -- population.\n\nTRANSLATION\n\nThe 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.\n\nPURPORT\n\nThe Lord is giving a genealogical synopsis of the universal population. Brahma is the original creature born out of the energy of the Supreme Lord, who is known as Hiranyagarbha. And from Brahma all the seven great sages, and before them four other great sages, named Sanaka, Sananda, Sanatana and Sanat-kumara, 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. Brahma underwent penance for one thousand years of the demigods before he realized by the grace of Krishna how to create. Then from Brahma came Sanaka, Sananda, Sanatana and Sanat-kumara, then Rudra, and then the seven sages, and in this way all the brahmanas and kshatriyas are born out of the energy of the Supreme Personality of Godhead. Brahma is known as Pitamaha, the grandfather, and Krishna is known as Prapitamaha, the father of the grandfather. That is stated in the Eleventh Chapter of the Bhagavad-gita (11.39).

etam vibhutim yogam ca\nmama yo vetti tattvatah\nso 'vikalpena yogena\nyujyate natra samsayah\n\nSYNONYMS\n\netam -- all this; vibhutim -- opulence; yogam -- mystic power; ca -- also; mama -- of Mine; yah -- anyone who; vetti -- knows; tattvatah -- factually; sah -- he; avikalpena -- without division; yogena -- in devotional service; yujyate -- is engaged; na -- never; atra -- here; samsayah -- doubt.\n\nTRANSLATION\n\nOne who is factually convinced of this opulence and mystic power of Mine engages in unalloyed devotional service; of this there is no doubt.\n\nPURPORT\n\nThe 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 Srimad-Bhagavatam and Bhagavad-gita and similar literatures.\n\nIn the administration of this universe there are many demigods distributed throughout the planetary system, and the chief of them are Brahma, Lord Siva and the four great Kumaras and the other patriarchs. There are many forefathers of the population of the universe, and all of them are born of the Supreme Lord, Krishna. The Supreme Personality of Godhead, Krishna, is the original forefather of all forefathers.\n\nThese are some of the opulences of the Supreme Lord. When one is firmly convinced of them, he accepts Krishna 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 Krishna is, for by knowing the greatness of Krishna one will be able to be fixed in sincere devotional service.

aham sarvasya prabhavo\nmattah sarvam pravartate\niti matva bhajante mam\nbudha bhava-samanvitah\n\nSYNONYMS\n\naham -- I; sarvasya -- of all; prabhavah -- the source of generation; mattah -- from Me; sarvam -- everything; pravartate -- emanates; iti -- thus; matva -- knowing; bhajante -- become devoted; mam -- unto Me; budhah -- the learned; bhava-samanvitah -- with great attention.\n\nTRANSLATION\n\nI am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.\n\nPURPORT\n\nA learned scholar who has studied the Vedas perfectly and has information from authorities like Lord Caitanya and who knows how to apply these teachings can understand that Krishna is the origin of everything in both the material and spiritual worlds, and because he knows this perfectly he becomes firmly fixed in the devotional service of the Supreme Lord. He can never be deviated by any amount of nonsensical commentaries or by fools. All Vedic literature agrees that Krishna is the source of Brahma, Siva and all other demigods. In the Atharva Veda (Gopala-tapani Upanishad 1.24) it is said, yo brahmanam vidadhati purvam yo vai vedams ca gapayati sma krishnah: "It was Krishna who in the beginning instructed Brahma in Vedic knowledge and who disseminated Vedic knowledge in the past." Then again the Narayana Upanishad (1) says, atha purusho ha vai narayano 'kamayata prajah srijeyeti: "Then the Supreme Personality Narayana desired to create living entities." The Upanishad continues, narayanad brahma jayate, narayanad prajapatih prajayate, narayanad indro jayate, narayanad ashtau vasavo jayante, narayanad ekadasa rudra jayante, narayanad dvadasadityah: "From Narayana, Brahma is born, and from Narayana the patriarchs are also born. From Narayana, Indra is born, from Narayana the eight Vasus are born, from Narayana the eleven Rudras are born, from Narayana the twelve Adityas are born." This Narayana is an expansion of Krishna.\n\nIt is said in the same Vedas, brahmanyo devaki-putrah: "The son of Devaki, Krishna, is the Supreme Personality." (Narayana Upanishad 4) Then it is said, eko vai narayana asin na brahma na isano napo nagni-samau neme dyav-aprithivi na nakshatrani na suryah: "In the beginning of the creation there was only the Supreme Personality Narayana. There was no Brahma, no Siva, no water, no fire, no moon, no stars in the sky, no sun." (Maha Upanishad 1) In the Maha Upanishad it is also said that Lord Siva was born from the forehead of the Supreme Lord. Thus the Vedas say that it is the Supreme Lord, the creator of Brahma and Siva, who is to be worshiped.\n\nIn the Moksha-dharma Krishna also says,\n\nprajapatim ca rudram capy\n\naham eva srijami vai\n\ntau hi mam na vijanito\n\nmama maya-vimohitau\n\n"The patriarchs, Siva and others are created by Me, though they do not know that they are created by Me because they are deluded by My illusory energy." In the Varaha Purana it is also said,\n\nnarayanah paro devas\n\ntasmaj jatas caturmukhah\n\ntasmad rudro 'bhavad devah\n\nsa ca sarva-jnatam gatah\n\n"Narayana is the Supreme Personality of Godhead, and from Him Brahma was born, from whom Siva was born."\n\nLord Krishna is the source of all generations, and He is called the most efficient cause of everything. He says, "Because everything is born of Me, I am the original source of all. Everything is under Me; no one is above Me." There is no supreme controller other than Krishna. One who understands Krishna in such a way from a bona fide spiritual master, with references from Vedic literature, engages all his energy in Krishna consciousness and becomes a truly learned man. In comparison to him, all others, who do not know Krishna properly, are but fools. Only a fool would consider Krishna to be an ordinary man. A Krishna conscious person should not be bewildered by fools; he should avoid all unauthorized commentaries and interpretations on Bhagavad-gita and proceed in Krishna consciousness with determination and firmness.

mac-citta mad-gata-prana\nbodhayantah parasparam\nkathayantas ca mam nityam\ntushyanti ca ramanti ca\n\nSYNONYMS\n\nmat-cittah -- their minds fully engaged in Me; mat-gata-pranah -- their lives devoted to Me; bodhayantah -- preaching; parasparam -- among themselves; kathayantah -- talking; ca -- also; mam -- about Me; nityam -- perpetually; tushyanti -- become pleased; ca -- also; ramanti -- enjoy transcendental bliss; ca -- also.\n\nTRANSLATION\n\nThe thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me.\n\nPURPORT\n\nPure devotees, whose characteristics are mentioned here, engage themselves fully in the transcendental loving service of the Lord. Their minds cannot be diverted from the lotus feet of Krishna. Their talks are solely on the transcendental subjects. The symptoms of the pure devotees are described in this verse specifically. Devotees of the Supreme Lord are twenty-four hours daily engaged in glorifying the qualities and pastimes of the Supreme Lord. Their hearts and souls are constantly submerged in Krishna, and they take pleasure in discussing Him with other devotees.\n\nIn the preliminary stage of devotional service they relish the transcendental pleasure from the service itself, and in the mature stage they are actually situated in love of God. Once situated in that transcendental position, they can relish the highest perfection which is exhibited by the Lord in His abode. Lord Caitanya likens transcendental devotional service to the sowing of a seed in the heart of the living entity. There are innumerable living entities traveling throughout the different planets of the universe, and out of them there are a few who are fortunate enough to meet a pure devotee and get the chance to understand devotional service. This devotional service is just like a seed, and if it is sown in the heart of a living entity, and if he goes on hearing and chanting Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare, that seed fructifies, just as the seed of a tree fructifies with regular watering. The spiritual plant of devotional service gradually grows and grows until it penetrates the covering of the material universe and enters into the brahmajyoti effulgence in the spiritual sky. In the spiritual sky also that plant grows more and more until it reaches the highest planet, which is called Goloka Vrindavana, the supreme planet of Krishna. Ultimately, the plant takes shelter under the lotus feet of Krishna and rests there. Gradually, as a plant grows fruits and flowers, that plant of devotional service also produces fruits, and the watering process in the form of chanting and hearing goes on. This plant of devotional service is fully described in the Caitanya-caritamrita (Madhya-lila, Chapter Nineteen). It is explained there that when the complete plant takes shelter under the lotus feet of the Supreme Lord, one becomes fully absorbed in love of God; then he cannot live even for a moment without being in contact with the Supreme Lord, just as a fish cannot live without water. In such a state, the devotee actually attains the transcendental qualities in contact with the Supreme Lord.\n\nThe Srimad-Bhagavatam is also full of such narrations about the relationship between the Supreme Lord and His devotees; therefore the Srimad-Bhagavatam is very dear to the devotees, as stated in the Bhagavatam itself (12.13.18). Srimad-bhagavatam puranam amalam yad vaishnavanam priyam. In this narration there is nothing about material activities, economic development, sense gratification or liberation. Srimad-Bhagavatam is the only narration in which the transcendental nature of the Supreme Lord and His devotees is fully described. Thus the realized souls in Krishna consciousness take continual pleasure in hearing such transcendental literatures, just as a young boy and girl take pleasure in association.

jatasya hi dhruvo mrityur\ndhruvam janma mritasya ca\ntasmad apariharye 'rthe\nna tvam socitum arhasi\n\nSYNONYMS\n\njatasya -- of one who has taken his birth; hi -- certainly; dhruvah -- a fact; mrityuh -- death; dhruvam -- it is also a fact; janma -- birth; mritasya -- of the dead; ca -- also; tasmat -- therefore; apariharye -- of that which is unavoidable; arthe -- in the matter; na -- do not; tvam -- you; socitum -- to lament; arhasi -- deserve.\n\nTRANSLATION\n\nOne 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.\n\nPURPORT\n\nOne 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.\n\nThe Battle of Kurukshetra, being the will of the Supreme, was an inevitable event, and to fight for the right cause is the duty of a kshatriya. 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.

avyaktadini bhutani\nvyakta-madhyani bharata\navyakta-nidhanany eva\ntatra ka paridevana\n\nSYNONYMS\n\navyakta-adini -- in the beginning unmanifested; bhutani -- all that are created; vyakta -- manifested; madhyani -- in the middle; bharata -- O descendant of Bharata; avyakta -- nonmanifested; nidhanani -- when vanquished; eva -- it is all like that; tatra -- therefore; ka -- what; paridevana -- lamentation.\n\nTRANSLATION\n\nAll created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation?\n\nPURPORT\n\nAccepting 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.\n\nAnd if we accept the Vedic conclusion as stated in the Bhagavad-gita that these material bodies are perishable in due course of time (antavanta ime dehah) but that the soul is eternal (nityasyoktah saririnah), 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.

tesham evanukampartham\naham ajnana-jam tamah\nnasayamy atma-bhava-stho\njnana-dipena bhasvata\n\nSYNONYMS\n\ntesham -- for them; eva -- certainly; anukampa-artham -- to show special mercy; aham -- I; ajnana-jam -- due to ignorance; tamah -- darkness; nasayami -- dispel; atma-bhava -- within their hearts; sthah -- situated; jnana -- of knowledge; dipena -- with the lamp; bhasvata -- glowing.\n\nTRANSLATION\n\nTo show them special mercy, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance.\n\nPURPORT\n\nWhen Lord Caitanya was in Benares promulgating the chanting of Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare, thousands of people were following Him. Prakasananda Sarasvati, a very influential and learned scholar in Benares at that time, derided Lord Caitanya for being a sentimentalist. Sometimes philosophers criticize the devotees because they think that most of the devotees are in the darkness of ignorance and are philosophically naive sentimentalists. Actually that is not the fact. There are very, very learned scholars who have put forward the philosophy of devotion. But even if a devotee does not take advantage of their literatures or of his spiritual master, if he is sincere in his devotional service he is helped by Krishna Himself within his heart. So the sincere devotee engaged in Krishna consciousness cannot be without knowledge. The only qualification is that one carry out devotional service in full Krishna consciousness.\n\nThe modern philosophers think that without discriminating one cannot have pure knowledge. For them this answer is given by the Supreme Lord: those who are engaged in pure devotional service, even though they be without sufficient education and even without sufficient knowledge of the Vedic principles, are still helped by the Supreme God, as stated in this verse.\n\nThe Lord tells Arjuna that basically there is no possibility of understanding the Supreme Truth, the Absolute Truth, the Supreme Personality of Godhead, simply by speculating, for the Supreme Truth is so great that it is not possible to understand Him or to achieve Him simply by making a mental effort. Man can go on speculating for several millions of years, and if he is not devoted, if he is not a lover of the Supreme Truth, he will never understand Krishna, or the Supreme Truth. Only by devotional service is the Supreme Truth, Krishna, pleased, and by His inconceivable energy He can reveal Himself to the heart of the pure devotee. The pure devotee always has Krishna within his heart; and with the presence of Krishna, who is just like the sun, the darkness of ignorance is at once dissipated. This is the special mercy rendered to the pure devotee by Krishna.\n\nDue to the contamination of material association, through many, many millions of births, one's heart is always covered with the dust of materialism, but when one engages in devotional service and constantly chants Hare Krishna, the dust quickly clears, and one is elevated to the platform of pure knowledge. The ultimate goal, Vishnu, can be attained only by this chant and by devotional service, and not by mental speculation or argument. The pure devotee does not have to worry about the material necessities of life; he need not be anxious, because when he removes the darkness from his heart, everything is provided automatically by the Supreme Lord, who is pleased by the loving devotional service of the devotee. This is the essence of the teachings of Bhagavad-gita. By studying Bhagavad-gita, one can become a soul completely surrendered to the Supreme Lord and engage himself in pure devotional service. As the Lord takes charge, one becomes completely free from all kinds of materialistic endeavors.

ascarya-vat pasyati kascid enam\nascarya-vad vadati tathaiva canyah\nascarya-vac cainam anyah srinoti\nsrutvapy enam veda na caiva kascit\n\nSYNONYMS\n\nascarya-vat -- as amazing; pasyati -- sees; kascit -- someone; enam -- this soul; ascarya-vat -- as amazing; vadati -- speaks of; tatha -- thus; eva -- certainly; ca -- also; anyah -- another; ascarya-vat -- similarly amazing; ca -- also; enam -- this soul; anyah -- another; srinoti -- hears of; srutva -- having heard; api -- even; enam -- this soul; veda -- knows; na -- never; ca -- and; eva -- certainly; kascit -- someone.\n\nTRANSLATION\n\nSome 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.\n\nPURPORT\n\nSince Gitopanishad is largely based on the principles of the Upanishads, it is not surprising to also find this passage in the Katha Upanishad (1.2.7):\n\nsravanayapi bahubhir yo na labhyah\nsrinvanto 'pi bahavo yam na vidyuh\nascaryo vakta kusalo 'sya labdha\nascaryo 'sya jnata kusalanusishtah\n\nThe 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 Brahma, 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.\n\nSome 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.\n\nThe easiest process for understanding the subject matter of self, however, is to accept the statements of the Bhagavad-gita spoken by the greatest authority, Lord Krishna, 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 Krishna as the Supreme Personality of Godhead. Krishna can, however, be known as such by the causeless mercy of the pure devotee and by no other way.

avyakto 'yam acintyo 'yam\navikaryo 'yam ucyate\ntasmad evam viditvainam\nnanusocitum arhasi\n\nSYNONYMS\n\navyaktah -- invisible; ayam -- this soul; acintyah -- inconceivable; ayam -- this soul; avikaryah -- unchangeable; ayam -- this soul; ucyate -- is said; tasmat -- therefore; evam -- like this; viditva -- knowing it well; enam -- this soul; na -- do not; anusocitum -- to lament; arhasi -- you deserve.\n\nTRANSLATION\n\nIt is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body.\n\nPURPORT\n\nAs 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 sruti, 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.

atha cainam nitya-jatam\nnityam va manyase mritam\ntathapi tvam maha-baho\nnainam socitum arhasi\n\nSYNONYMS\n\natha -- if, however; ca -- also; enam -- this soul; nitya-jatam -- always born; nityam -- forever; va -- either; manyase -- you so think; mritam -- dead; tatha api -- still; tvam -- you; maha-baho -- O mighty-armed one; na -- never; enam -- about the soul; socitum -- to lament; arhasi -- deserve.\n\nTRANSLATION\n\nIf, 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.\n\nPURPORT\n\nThere 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 Krishna spoke the Bhagavad-gita, it appears that such philosophers existed, and they were known as the lokayatikas and vaibhashikas. 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.\n\nEven if Arjuna did not believe in the existence of the soul -- as in the vaibhashika 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 vaibhashika philosophy, the so-called soul or atma 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, Krishna sarcastically addressed Arjuna as maha-bahu, mighty-armed, because He, at least, did not accept the theory of the vaibhashikas, which leaves aside the Vedic wisdom. As a kshatriya, Arjuna belonged to the Vedic culture, and it behooved him to continue to follow its principles.

nainam chindanti sastrani\nnainam dahati pavakah\nna cainam kledayanty apo\nna soshayati marutah\n\nSYNONYMS\n\nna -- never; enam -- this soul; chindanti -- can cut to pieces; sastrani -- weapons; na -- never; enam -- this soul; dahati -- burns; pavakah -- fire; na -- never; ca -- also; enam -- this soul; kledayanti -- moistens; apah -- water; na -- never; soshayati -- dries; marutah -- wind.\n\nTRANSLATION\n\nThe soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind.\n\nPURPORT\n\nAll 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.\n\nThe Mayavadi 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 (sanatana), 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 Varaha Purana, the living entities are described as separated parts and parcels of the Supreme. They are eternally so, according to the Bhagavad-gita 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 Krishna, but he never became one with Krishna.

acchedyo 'yam adahyo 'yam\nakledyo 'soshya eva ca\nnityah sarva-gatah sthanur\nacalo 'yam sanatanah\n\nSYNONYMS\n\nacchedyah -- unbreakable; ayam -- this soul; adahyah -- unable to be burned; ayam -- this soul; akledyah -- insoluble; asoshyah -- not able to be dried; eva -- certainly; ca -- and; nityah -- everlasting; sarva-gatah -- all-pervading; sthanuh -- unchangeable; acalah -- immovable; ayam -- this soul; sanatanah -- eternally the same.\n\nTRANSLATION\n\nThis individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same.\n\nPURPORT\n\nAll 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.\n\nThe 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.

purodhasam ca mukhyam mam\nviddhi partha brihaspatim\nsenaninam aham skandah\nsarasam asmi sagarah\n\nSYNONYMS\n\npurodhasam -- of all priests; ca -- also; mukhyam -- the chief; mam -- Me; viddhi -- understand; partha -- O son of Pritha; brihaspatim -- Brihaspati; senaninam -- of all commanders; aham -- I am; skandah -- Kartikeya; sarasam -- of all reservoirs of water; asmi -- I am; sagarah -- the ocean.\n\nTRANSLATION\n\nOf priests, O Arjuna, know Me to be the chief, Brihaspati. Of generals I am Kartikeya, and of bodies of water I am the ocean.\n\nPURPORT\n\nIndra is the chief demigod of the heavenly planets and is known as the king of the heavens. The planet on which he reigns is called Indraloka. Brihaspati is Indra's priest, and since Indra is the chief of all kings, Brihaspati is the chief of all priests. And as Indra is the chief of all kings, similarly Skanda, or Kartikeya, the son of Parvati and Lord Siva, is the chief of all military commanders. And of all bodies of water, the ocean is the greatest. These representations of Krishna only give hints of His greatness.

/***\n|Name|SearchOptionsPlugin|\n|Source|http://www.TiddlyTools.com/#SearchOptionsPlugin|\n|Version|2.6.1|\n|Author|Eric Shulman - ELS Design Studios|\n|License|http://www.TiddlyTools.com/#LegalStatements <<br>>and [[Creative Commons Attribution-ShareAlike 2.5 License|http://creativecommons.org/licenses/by-sa/2.5/]]|\n|~CoreVersion|2.1|\n|Type|plugin|\n|Requires||\n|Overrides|Story.prototype.search, TiddlyWiki.prototype.search, config.macros.search.onKeyPress|\n|Description|extend core search function with additional user-configurable options|\n\nThe TiddlyWiki search function normally looks in both tiddler titles and tiddler body content ('text'). However, narrowing the search so that it examines only titles or only text, or expanding the search to include text contained in tiddler tags can be very helpful, especially when searching on common words or phrases. In addition, it is often useful for the search results to show tiddlers with matching titles before tiddlers that contain matching text or tags.\n\n!!!!!Usage\n<<<\nThis plugin adds checkboxes (see below and in AdvancedOptions) to let you selectively configure the TiddlyWiki search function to just examine any combination of tiddler titles, text, or tags. It also provides an option to switch the search results order between 'titles mixed in' (default) and 'titles shown first', as well as an option display the search results as a list of links (in an auto-generated "SearchResults" tiddler), rather than actually displaying all matching tiddlers. You can also enable/disable the "incremental search" (key-by-key searching), so that a search is only initiated when you press the ENTER key or click on the "search:" prompt text.\n<<<\n!!!!!Configuration\n<<<\nIn additional to the checkboxes in AdvancedOptions, a self-contained control panel is included here for your convenience:\n<<option chkSearchTitles>> Search in titles\n<<option chkSearchText>> Search in tiddler text\n<<option chkSearchTags>> Search in tags\n<<option chkSearchFields>> Search in data fields\n<<option chkSearchShadows>> Search shadow tiddlers\n<<option chkSearchTitlesFirst>> Show title matches first\n<<option chkSearchByDate>> Sort matching tiddlers by date\n<<option chkSearchList>> Show list of matches in [[SearchResults]]\n<<option chkSearchIncremental>> Incremental searching\n<<<\n!!!!!Installation\n<<<\nimport (or copy/paste) the following tiddlers into your document:\n''SearchOptionsPlugin'' (tagged with <<tag systemConfig>>)\n^^documentation and javascript for SearchOptionsPlugin handling^^\n\nWhen installed, this plugin automatically adds checkboxes in the AdvancedOptions shadow tiddler so you can enable/disable the extended search behavior. However, if you have customized your AdvancedOptions, you will need to manually add {{{<<option chkSearchTitles>>}}}, {{{<<option chkSearchText>>}}} and {{{<<option chkSearchTitlesFirst>>}}} (with suitable prompt text) to your customized tiddler.\n<<<\n!!!!!Revision History\n<<<\n''2007.02.17 [2.6.1]'' added redefinition of config.macros.search.onKeyPress() to restore check to bypass key-by-key searching (i.e., when chkSearchIncremental==false), which had been unintentionally removed with v2.6.0\n''2007.02.13 [2.6.0]'' remove redefinition of config.macros.search.handler since core now includes handling for ENTER key.\n''2007.02.08 [2.5.1]'' include 'temporary' tag when creating SearchResults (for use with TemporaryTiddlersPlugin)\n''2007.01.29 [2.5.0]'' added support for "sort results by date". Default is to sort alphabetically (standard). When sorted by dates, most recent changes are shown first\n''2006.10.10 [2.4.0]'' added support for "search in tiddler data" (tiddler.fields) Default is to search extended data.\n''2006.04.06 [2.3.0]'' added support for "search in shadow tiddlers". Default is *not* to search in the shadows (i.e. standard TW behavior). Note: if a shadow tiddler has a 'real' counterpart, only the real tiddler is searched, since the shadow is inaccessible for viewing/editing.\n''2006.02.03 [2.2.1]'' rewrite timeout clearing code and blank search text handling to match 2.0.4 core release changes. note that core no longer permits "blank=all" searches, so neither does this plugin. To search for all, use "." with text patterns enabled.\n''2006.02.02 [2.2.0]'' in search.handler(), KeyHandler() function clears 'left over' timeout when search input is < 3 chars. Prevents searching on shorter text when shortened by rapid backspaces (<500msec)\n''2006.02.01 [2.1.9]'' in Story.prototype.search(), correct inverted logic for using/not using regular expressions when searching\nalso, blank search text now presents "No search text. Continue anyway?" confirm() message box, so search on blank can still be processed if desired by user.\n''2006.02.01 [2.1.8]'' in doSearch(), added alert/return if search text is blank\n''2006.01.20 [2.1.7]'' fixed setting of config.macros.search.reportTitle so that Tweaks can override it.\n''2006.01.19 [2.1.6]'' improved SearchResults formatting, added a "search again" form to the report (based on a suggestion from MorrisGray)\ndefine results report title using config.macros.search.reportTitle instead of hard-coding the tiddler title\n''2006.01.18 [2.1.5]'' Created separate functions for reportSearchResults(text,matches) and discardSearchResults(), so that other developers can create alternative report generators.\n''2006.01.17 [2.1.4]'' Use regExp.search() instead of regExp.test() to scan for matches. Correctd the problem where only half the matching tiddlers (the odd-numbered ones) were being reported.\n''2006.01.15 [2.1.3]'' Added information (date/time, username, search options used) to SearchResults output\n''2006.01.10 [2.1.2]'' use displayTiddlers() to render matched tiddlers. This lets you display multiple matching tiddlers, even if SinglePageModePlugin is enabled.\n''2006.01.08 [2.1.1]'' corrected invalid variable reference, "txt.value" to "text" in story.search()\n''2006.01.08 [2.1.0]'' re-write to match new store.search(), store.search.handler() and story.search() functions.\n''2005.12.30 [2.0.0]'' Upgraded to TW2.0\nwhen rendering SearchResults tiddler, closeTiddler() first to ensure display is refreshed.\n''2005.12.26 [1.4.0]'' added option to search for matching text in tiddler tags\n''2005.12.21 [1.3.7]'' use \s\s to 'escape' single quotes in tiddler titles when generating "Open all matching tiddlers" link. Also, added access key: "O", to trigger "open all" link.\nBased on a suggestion by UdoBorkowski.\n''2005.12.18 [1.3.6]'' call displayMessage() AFTER showing matching tiddlers so message is not cleared too soon\n''2005.12.17 [1.3.5]'' if no matches found, just display message and delete any existing SearchResults tiddler.\n''2005.12.17 [1.3.4]'' use {/%%/{/%%/{ and }/%%/}/%%/} to 'escape' display text in SearchResults tiddler to ensure that formatting contained in search string is not rendered \nBased on a suggestion by UdoBorkowski.\n''2005.12.14 [1.3.3]'' tag SearchResults tiddler with 'excludeSearch' so it won't list itself in subsequent searches\nBased on a suggestion by UdoBorkowski.\n''2005.12.14 [1.3.2]'' added "open all matching tiddlers..." link to search results output.\nBased on a suggestion by UdoBorkowski.\n''2005.12.10 [1.3.1]'' added "discard search results" link to end of search list tiddler output for quick self-removal of 'SearchResults' tiddler.\n''2005.12.01 [1.3.0]'' added chkSearchIncremental to enable/disable 'incremental' searching (i.e., search after each keystroke) (default is ENABLED).\nadded handling for Enter key so it can be used to start a search.\nBased on a suggestion by LyallPearce\n''2005.11.25 [1.2.1]'' renamed from SearchTitleOrTextPlugin to SearchOptionsPlugin\n''2005.11.25 [1.2.0]'' added chkSearchList option\nBased on a suggestion by RodneyGomes\n''2005.10.19 [1.1.0]'' added chkSearchTitlesFirst option.\nBased on a suggestion by ChristianHauck\n''2005.10.18 [1.0.0]'' Initial Release\nBased on a suggestion by LyallPearce.\n<<<\n!!!!!Credits\n<<<\nThis feature was developed by EricShulman from [[ELS Design Studios|http:/www.elsdesign.com]].\n<<<\n!!!!!Code\n***/\n//{{{\nversion.extensions.searchOptions = {major: 2, minor: 6, revision: 1, date: new Date(2007,2,17)};\n//}}}\n\n//{{{\nif (config.options.chkSearchTitles==undefined) config.options.chkSearchTitles=true;\nif (config.options.chkSearchText==undefined) config.options.chkSearchText=true;\nif (config.options.chkSearchTags==undefined) config.options.chkSearchTags=true;\nif (config.options.chkSearchFields==undefined) config.options.chkSearchFields=true;\nif (config.options.chkSearchTitlesFirst==undefined) config.options.chkSearchTitlesFirst=false;\nif (config.options.chkSearchList==undefined) config.options.chkSearchList=false;\nif (config.options.chkSearchByDate==undefined) config.options.chkSearchByDate=false;\nif (config.options.chkSearchIncremental==undefined) config.options.chkSearchIncremental=true;\nif (config.options.chkSearchShadows==undefined) config.options.chkSearchShadows=false;\n\nif (config.optionsDesc) {\n config.optionsDesc.chkSearchTitles="Search in tiddler titles";\n config.optionsDesc.chkSearchText="Search in tiddler text";\n config.optionsDesc.chkSearchTags="Search in tiddler tags";\n config.optionsDesc.chkSearchFields="Search in tiddler data fields";\n config.optionsDesc.chkSearchShadows="Search in shadow tiddlers";\n config.optionsDesc.chkSearchTitlesFirst="Search results show title matches first";\n config.optionsDesc.chkSearchList="Search results show list of matching tiddlers";\n config.optionsDesc.chkSearchByDate="Search results sorted by modification date ";\n config.optionsDesc.chkSearchIncremental="Incremental searching";\n} else {\n config.shadowTiddlers.AdvancedOptions += "\sn<<option chkSearchTitles>> Search in tiddler titles";\n config.shadowTiddlers.AdvancedOptions += "\sn<<option chkSearchText>> Search in tiddler text";\n config.shadowTiddlers.AdvancedOptions += "\sn<<option chkSearchTags>> Search in tiddler tags";\n config.shadowTiddlers.AdvancedOptions += "\sn<<option chkSearchFields>> Search in tiddler data fields";\n config.shadowTiddlers.AdvancedOptions += "\sn<<option chkSearchShadows>> Search in shadow tiddlers";\n config.shadowTiddlers.AdvancedOptions += "\sn<<option chkSearchTitlesFirst>> Search results show title matches first";\n config.shadowTiddlers.AdvancedOptions += "\sn<<option chkSearchList>> Search results show list of matching tiddlers";\n config.shadowTiddlers.AdvancedOptions += "\sn<<option chkSearchByDate>> Search results sorted by modification date ";\n config.shadowTiddlers.AdvancedOptions += "\sn<<option chkSearchIncremental>> Incremental searching";\n}\n\nif (config.macros.search.reportTitle==undefined) config.macros.search.reportTitle="SearchResults";\n//}}}\n\n//{{{\nconfig.macros.search.onKeyPress = function(e)\n{\n if(!e) var e = window.event;\n switch(e.keyCode)\n {\n case 13: // Ctrl-Enter\n case 10: // Ctrl-Enter on IE PC\n config.macros.search.doSearch(this);\n break;\n case 27: // Escape\n this.value = "";\n clearMessage();\n break;\n }\n if (config.options.chkSearchIncremental) {\n if(this.value.length > 2)\n {\n if(this.value != this.getAttribute("lastSearchText"))\n {\n if(config.macros.search.timeout)\n clearTimeout(config.macros.search.timeout);\n var txt = this;\n config.macros.search.timeout = setTimeout(function() {config.macros.search.doSearch(txt);},500);\n }\n }\n else\n {\n if(config.macros.search.timeout)\n clearTimeout(config.macros.search.timeout);\n }\n }\n}\n//}}}\n\n//{{{\nStory.prototype.search = function(text,useCaseSensitive,useRegExp)\n{\n highlightHack = new RegExp(useRegExp ? text : text.escapeRegExp(),useCaseSensitive ? "mg" : "img");\n var matches = store.search(highlightHack,config.options.chkSearchByDate?"modified":"title","excludeSearch");\n if (config.options.chkSearchByDate) matches=matches.reverse(); // most recent changes first\n var q = useRegExp ? "/" : "'";\n clearMessage();\n if (!matches.length) {\n if (config.options.chkSearchList) discardSearchResults();\n displayMessage(config.macros.search.failureMsg.format([q+text+q]));\n } else {\n if (config.options.chkSearchList) \n reportSearchResults(text,matches);\n else {\n var titles = []; for(var t=0; t<matches.length; t++) titles.push(matches[t].title);\n this.closeAllTiddlers(); story.displayTiddlers(null,titles);\n displayMessage(config.macros.search.successMsg.format([matches.length, q+text+q]));\n }\n }\n highlightHack = null;\n}\n//}}}\n\n//{{{\nTiddlyWiki.prototype.search = function(searchRegExp,sortField,excludeTag)\n{\n var candidates = this.reverseLookup("tags",excludeTag,false,sortField);\n\n // scan for matching titles first...\n var results = [];\n if (config.options.chkSearchTitles) {\n for(var t=0; t<candidates.length; t++)\n if(candidates[t].title.search(searchRegExp)!=-1)\n results.push(candidates[t]);\n if (config.options.chkSearchShadows)\n for (var t in config.shadowTiddlers)\n if ((t.search(searchRegExp)!=-1) && !store.tiddlerExists(t))\n results.push((new Tiddler()).assign(t,config.shadowTiddlers[t]));\n }\n // then scan for matching text, tags, or field data\n for(var t=0; t<candidates.length; t++) {\n if (config.options.chkSearchText && candidates[t].text.search(searchRegExp)!=-1)\n results.pushUnique(candidates[t]);\n if (config.options.chkSearchTags && candidates[t].tags.join(" ").search(searchRegExp)!=-1)\n results.pushUnique(candidates[t]);\n if (config.options.chkSearchFields && store.forEachField!=undefined) // requires TW2.1 or above\n store.forEachField(candidates[t],\n function(tid,field,val) { if (val.search(searchRegExp)!=-1) results.pushUnique(candidates[t]); },\n true); // extended fields only\n }\n // then check for matching text in shadows\n if (config.options.chkSearchShadows)\n for (var t in config.shadowTiddlers)\n if ((config.shadowTiddlers[t].search(searchRegExp)!=-1) && !store.tiddlerExists(t))\n results.pushUnique((new Tiddler()).assign(t,config.shadowTiddlers[t]));\n\n // if not 'titles first', or sorting by modification date, re-sort results to so titles, text, tag and field matches are mixed together\n if(!sortField) sortField = "title";\n var bySortField=function (a,b) {if(a[sortField] == b[sortField]) return(0); else return (a[sortField] < b[sortField]) ? -1 : +1; }\n if (!config.options.chkSearchTitlesFirst || config.options.chkSearchByDate) results.sort(bySortField);\n\n return results;\n}\n//}}}\n\n// // ''REPORT GENERATOR''\n//{{{\nif (!window.reportSearchResults) window.reportSearchResults=function(text,matches)\n{\n var title=config.macros.search.reportTitle\n var q = config.options.chkRegExpSearch ? "/" : "'";\n var body="\sn";\n\n // summary: nn tiddlers found matching '...', options used\n body+="''"+config.macros.search.successMsg.format([matches.length,q+"{{{"+text+"}}}"+q])+"''\sn";\n body+="^^//searched in:// ";\n body+=(config.options.chkSearchTitles?"''titles'' ":"");\n body+=(config.options.chkSearchText?"''text'' ":"");\n body+=(config.options.chkSearchTags?"''tags'' ":"");\n body+=(config.options.chkSearchFields?"''fields'' ":"");\n body+=(config.options.chkSearchShadows?"''shadows'' ":"");\n if (config.options.chkCaseSensitiveSearch||config.options.chkRegExpSearch) {\n body+=" //with options:// ";\n body+=(config.options.chkCaseSensitiveSearch?"''case sensitive'' ":"");\n body+=(config.options.chkRegExpSearch?"''text patterns'' ":"");\n }\n body+="^^";\n\n // numbered list of links to matching tiddlers\n body+="\sn<<<";\n for(var t=0;t<matches.length;t++) {\n var date=config.options.chkSearchByDate?(matches[t].modified.formatString('YYYY.0MM.0DD 0hh:0mm')+" "):"";\n body+="\sn# "+date+"[["+matches[t].title+"]]";\n }\n body+="\sn<<<\sn";\n\n // open all matches button\n body+="<html><input type=\s"button\s" href=\s"javascript:;\s" ";\n body+="onclick=\s"story.displayTiddlers(null,["\n for(var t=0;t<matches.length;t++)\n body+="'"+matches[t].title.replace(/\s'/mg,"\s\s'")+"'"+((t<matches.length-1)?", ":"");\n body+="],1);\s" ";\n body+="accesskey=\s"O\s" ";\n body+="value=\s"open all matching tiddlers\s"></html> ";\n\n // discard search results button\n body+="<html><input type=\s"button\s" href=\s"javascript:;\s" ";\n body+="onclick=\s"story.closeTiddler('"+title+"'); store.deleteTiddler('"+title+"'); store.notify('"+title+"',true);\s" ";\n body+="value=\s"discard "+title+"\s"></html>";\n\n // search again\n body+="\sn\sn----\sn";\n body+="<<search \s""+text+"\s">>\sn";\n body+="<<option chkSearchTitles>>titles ";\n body+="<<option chkSearchText>>text ";\n body+="<<option chkSearchTags>>tags";\n body+="<<option chkSearchFields>>fields";\n body+="<<option chkSearchShadows>>shadows";\n body+="<<option chkCaseSensitiveSearch>>case-sensitive ";\n body+="<<option chkRegExpSearch>>text patterns";\n body+="<<option chkSearchByDate>>sort by date";\n\n // create/update the tiddler\n var tiddler=store.getTiddler(title); if (!tiddler) tiddler=new Tiddler();\n tiddler.set(title,body,config.options.txtUserName,(new Date()),"excludeLists excludeSearch temporary");\n store.addTiddler(tiddler); story.closeTiddler(title);\n\n // use alternate "search again" label in <<search>> macro\n var oldprompt=config.macros.search.label;\n config.macros.search.label="search again";\n\n // render/refresh tiddler\n story.displayTiddler(null,title,1);\n store.notify(title,true);\n\n // restore standard search label\n config.macros.search.label=oldprompt;\n\n}\n\nif (!window.discardSearchResults) window.discardSearchResults=function()\n{\n // remove the tiddler\n story.closeTiddler(config.macros.search.reportTitle);\n store.deleteTiddler(config.macros.search.reportTitle);\n}\n//}}}\n

anantas casmi naganam\nvaruno yadasam aham\npitrinam aryama casmi\nyamah samyamatam aham\n\nSYNONYMS\n\nanantah -- Ananta; ca -- also; asmi -- I am; naganam -- of the many-hooded serpents; varunah -- the demigod controlling the water; yadasam -- of all aquatics; aham -- I am; pitrinam -- of the ancestors; aryama -- Aryama; ca -- also; asmi -- I am; yamah -- the controller of death; samyamatam -- of all regulators; aham -- I am.\n\nTRANSLATION\n\nOf the many-hooded Nagas I am Ananta, and among the aquatics I am the demigod Varuna. Of departed ancestors I am Aryama, and among the dispensers of law I am Yama, the lord of death.\n\nPURPORT\n\nAmong the many-hooded Naga serpents, Ananta is the greatest, as is the demigod Varuna among the aquatics. They both represent Krishna. There is also a planet of Pitas, ancestors, presided over by Aryama, who represents Krishna. There are many living entities who give punishment to the miscreants, and among them Yama is the chief. Yama is situated in a planet near this earthly planet. After death those who are very sinful are taken there, and Yama arranges different kinds of punishments for them.

tesham satata-yuktanam\nbhajatam priti-purvakam\ndadami buddhi-yogam tam\nyena mam upayanti te\n\nSYNONYMS\n\ntesham -- unto them; satata-yuktanam -- always engaged; bhajatam -- in rendering devotional service; priti-purvakam -- in loving ecstasy; dadami -- I give; buddhi-yogam -- real intelligence; tam -- that; yena -- by which; mam -- unto Me; upayanti -- come; te -- they.\n\nTRANSLATION\n\nTo those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me.\n\nPURPORT\n\nIn this verse the word buddhi-yogam is very significant. We may remember that in the Second Chapter the Lord, instructing Arjuna, said that He had spoken to him of many things and that He would instruct him in the way of buddhi-yoga. Now buddhi-yoga is explained. Buddhi-yoga itself is action in Krishna consciousness; that is the highest intelligence. Buddhi means intelligence, and yoga means mystic activities or mystic elevation. When one tries to go back home, back to Godhead, and takes fully to Krishna consciousness in devotional service, his action is called buddhi yoga. In other words, buddhi-yoga is the process by which one gets out of the entanglement of this material world. The ultimate goal of progress is Krishna. People do not know this; therefore the association of devotees and a bona fide spiritual master are important. One should know that the goal is Krishna, and when the goal is assigned, then the path is slowly but progressively traversed, and the ultimate goal is achieved.\n\nWhen a person knows the goal of life but is addicted to the fruits of activities, he is acting in karma-yoga. When he knows that the goal is Krishna but he takes pleasure in mental speculations to understand Krishna, he is acting in jnana-yoga. And when he knows the goal and seeks Krishna completely in Krishna consciousness and devotional service, he is acting in bhakti-yoga, or buddhi-yoga, which is the complete yoga. This complete yoga is the highest perfectional stage of life.\n\nA person may have a bona fide spiritual master and may be attached to a spiritual organization, but still, if he is not intelligent enough to make progress, then Krishna from within gives him instructions so that he may ultimately come to Him without difficulty. The qualification is that a person always engage himself in Krishna consciousness and with love and devotion render all kinds of services. He should perform some sort of work for Krishna, and that work should be with love. If a devotee is not intelligent enough to make progress on the path of self-realization but is sincere and devoted to the activities of devotional service, the Lord gives him a chance to make progress and ultimately attain to Him.

ayudhanam aham vajram\ndhenunam asmi kamadhuk\nprajanas casmi kandarpah\nsarpanam asmi vasukih\n\nSYNONYMS\n\nayudhanam -- of all weapons; aham -- I am; vajram -- the thunderbolt; dhenunam -- of cows; asmi -- I am; kama-dhuk -- the surabhi cow; prajanah -- the cause for begetting children; ca -- and; asmi -- I am; kandarpah -- Cupid; sarpanam -- of serpents; asmi -- I am; vasukih -- Vasuki.\n\nTRANSLATION\n\nOf weapons I am the thunderbolt; among cows I am the surabhi. Of causes for procreation I am Kandarpa, the god of love, and of serpents I am Vasuki.\n\nPURPORT\n\nThe thunderbolt, indeed a mighty weapon, represents Krishna's power. In Krishnaloka in the spiritual sky there are cows which can be milked at any time, and they give as much milk as one likes. Of course such cows do not exist in this material world, but there is mention of them in Krishnaloka. The Lord keeps many such cows, which are called surabhi. It is stated that the Lord is engaged in herding the surabhi cows. Kandarpa is the sex desire for presenting good sons; therefore Kandarpa is the representative of Krishna. Sometimes sex is engaged in only for sense gratification; such sex does not represent Krishna. But sex for the generation of good children is called Kandarpa and represents Krishna.

sarvam etad ritam manye\nyan mam vadasi kesava\nna hi te bhagavan vyaktim\nvidur deva na danavah\n\nSYNONYMS\n\nsarvam -- all; etat -- this; ritam -- truth; manye -- I accept; yat -- which; mam -- unto me; vadasi -- You tell; kesava -- O Krishna; na -- never; hi -- certainly; te -- Your; bhagavan -- O Personality of Godhead; vyaktim -- revelation; viduh -- can know; devah -- the demigods; na -- nor; danavah -- the demons.\n\nTRANSLATION\n\nO Krishna, I totally accept as truth all that You have told me. Neither the demigods nor the demons, O Lord, can understand Your personality.\n\nPURPORT\n\nArjuna herein confirms that persons of faithless and demonic nature cannot understand Krishna. He is not known even by the demigods, so what to speak of the so-called scholars of this modern world? By the grace of the Supreme Lord, Arjuna has understood that the Supreme Truth is Krishna and that He is the perfect one. One should therefore follow the path of Arjuna. He received the authority of Bhagavad-gita. As described in the Fourth Chapter, the parampara system of disciplic succession for the understanding of Bhagavad-gita was lost, and therefore Krishna reestablished that disciplic succession with Arjuna because He considered Arjuna His intimate friend and a great devotee. Therefore, as stated in our Introduction to Gitopanishad, Bhagavad-gita should be understood in the parampara system. When the parampara system was lost, Arjuna was selected to rejuvenate it. The acceptance by Arjuna of all that Krishna says should be emulated; then we can understand the essence of Bhagavad-gita, and then only can we understand that Krishna is the Supreme Personality of Godhead.

rudranam sankaras casmi\nvitteso yaksha-rakshasam\nvasunam pavakas casmi\nmeruh sikharinam aham\n\nSYNONYMS\n\nrudranam -- of all the Rudras; sankarah -- Lord Siva; ca -- also; asmi -- I am; vitta-isah -- the lord of the treasury of the demigods; yaksha-rakshasam -- of the Yakshas and Rakshasas; vasunam -- of the Vasus; pavakah -- fire; ca -- also; asmi -- I am; meruh -- Meru; sikharinam -- of all mountains; aham -- I am.\n\nTRANSLATION\n\nOf all the Rudras I am Lord Siva, of the Yakshas and Rakshasas I am the Lord of wealth [Kuvera], of the Vasus I am fire [Agni], and of mountains I am Meru.\n\nPURPORT\n\nThere are eleven Rudras, of whom Sankara, Lord Siva, is predominant. He is the incarnation of the Supreme Lord in charge of the mode of ignorance in the universe. The leader of the Yakshas and Rakshasas is Kuvera, the master treasurer of the demigods, and he is a representation of the Supreme Lord. Meru is a mountain famed for its rich natural resources.

uccaihsravasam asvanam\nviddhi mam amritodbhavam\nairavatam gajendranam\nnaranam ca naradhipam\n\nSYNONYMS\n\nuccaihsravasam -- Uccaihsrava; asvanam -- among horses; viddhi -- know; mam -- Me; amrita-udbhavam -- produced from the churning of the ocean; airavatam -- Airavata; gaja-indranam -- of lordly elephants; naranam -- among human beings; ca -- and; nara-adhipam -- the king.\n\nTRANSLATION\n\nOf horses know Me to be Uccaihsrava, produced during the churning of the ocean for nectar. Of lordly elephants I am Airavata, and among men I am the monarch.\n\nPURPORT\n\nThe devotee demigods and the demons (asuras) once took part in churning the sea. From this churning, nectar and poison were produced, and Lord Siva drank the poison. From the nectar were produced many entities, of which there was a horse named Uccaihsrava. Another animal produced from the nectar was an elephant named Airavata. Because these two animals were produced from nectar, they have special significance, and they are representatives of Krishna.\n\nAmongst the human beings, the king is the representative of Krishna because Krishna is the maintainer of the universe, and the kings, who are appointed on account of their godly qualifications, are maintainers of their kingdoms. Kings like Maharaja Yudhishthira, Maharaja Parikshit and Lord Rama were all highly righteous kings who always thought of the citizens' welfare. In Vedic literature, the king is considered to be the representative of God. In this age, however, with the corruption of the principles of religion, monarchy decayed and is now finally abolished. It is to be understood that in the past, however, people were more happy under righteous kings.

asvatthah sarva-vrikshanam\ndevarshinam ca naradah\ngandharvanam citrarathah\nsiddhanam kapilo munih\n\nSYNONYMS\n\nasvatthah -- the banyan tree; sarva-vrikshanam -- of all trees; deva-rishinam -- of all the sages amongst the demigods; ca -- and; naradah -- Narada; gandharvanam -- of the citizens of the Gandharva planet; citrarathah -- Citraratha; siddhanam -- of all those who are perfected; kapilah munih -- Kapila Muni.\n\nTRANSLATION\n\nOf all trees I am the banyan tree, and of the sages among the demigods I am Narada. Of the Gandharvas I am Citraratha, and among perfected beings I am the sage Kapila.\n\nPURPORT\n\nThe banyan tree (asvattha) is one of the highest and most beautiful trees, and people in India often worship it as one of their daily morning rituals. Amongst the demigods they also worship Narada, who is considered the greatest devotee in the universe. Thus he is the representation of Krishna as a devotee. The Gandharva planet is filled with entities who sing beautifully, and among them the best singer is Citraratha. Amongst the perfect living entities, Kapila, the son of Devahuti, is a representative of Krishna. He is considered an incarnation of Krishna, and His philosophy is mentioned in the Srimad-Bhagavatam. Later on another Kapila became famous, but his philosophy was atheistic. Thus there is a gulf of difference between them.

buddhir jnanam asammohah\nkshama satyam damah samah\nsukham duhkham bhavo 'bhavo\nbhayam cabhayam eva ca\nahimsa samata tushtis\ntapo danam yaso 'yasah\nbhavanti bhava bhutanam\nmatta eva prithag-vidhah\n\nSYNONYMS\n\n buddhih -- intelligence; jnanam -- knowledge; asammohah -- freedom from doubt; kshama -- forgiveness; satyam -- truthfulness; damah -- control o the senses; samah -- control of the mind; sukham -- happiness; duhkham -- distress; bhavah -- birth; abhavah -- death; bhayam -- fear; ca -- aso; abhayam -- fearlessness; eva -- also; ca -- and; ahimsa -- nonviolence; samata -- equilibrium; tushtih -- satisfaction; tapah -- penance; danam --charity; yasah -- fame; ayasah -- infamy; bhavanti -- come about; bhavah -- natures; bhutanam -- of living entities; mattah -- from Me; eva -- certainly; prithak-vidhah -- variously arranged.\n\nTRANSLATION\n\nIntelligence, 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.\n\nPURPORT\n\nThe different qualities of living entities, be they good or bad, are all created by Krishna, and they are described here.\n\nIntelligence 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.\n\nAsammoha, 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. Kshama, 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.\n\nControl 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 sama. 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 Krishna consciousness. And similarly, that which is painful or which causes distress is that which is unfavorable for the cultivation of Krishna consciousness. Anything favorable for the development of Krishna consciousness should be accepted, and anything unfavorable should be rejected.\n\nBhava, 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-gita. Birth and death apply to one's embodiment in the material world. Fear is due to worrying about the future. A person in Krishna 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 Krishna and be situated always in Krishna consciousness. In that way we will be free from all fear. In the Srimad-Bhagavatam (11.2.37) it is stated, bhayam dvitiyabhinivesatah syat: 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 Krishna consciousness. Abhayam, fearlessness, is possible only for one in Krishna consciousness.\n\nAhimsa, 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. Ahimsa 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.\n\nSamata, 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 Krishna consciousness should be accepted; that which is unfavorable should be rejected. That is called samata, equanimity. A person in Krishna consciousness has nothing to reject and nothing to accept save in terms of its usefulness in the prosecution of Krishna consciousness.\n\nTushti, 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 Krishna 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-gita 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.\n\nAs 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 Krishna consciousness. That is not only a good cause, but the best cause. Because Krishna is good, His cause is also good. Thus charity should be given to a person who is engaged in Krishna consciousness. According to Vedic literature, it is enjoined that charity should be given to the brahmanas. 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 brahmanas. Why? Because they are engaged in higher cultivation of spiritual knowledge. A brahmana is supposed to devote his whole life to understanding Brahman. Brahma janatiti brahmanah: one who knows Brahman is called a brahmana. Thus charity is offered to the brahmanas 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 sannyasi. The sannyasis 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 Krishna consciousness -- it is the business of the sannyasis to go as beggars to the householders and encourage them to be Krishna 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 sannyasis; hence charity is to be given to the renouncer of life, to the brahmanas, and similar good causes, not to any whimsical cause.\n\nYasas, 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 Krishna consciousness and it is known, then he is truly famous. One who does not have such fame is infamous.\n\nAll 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 Krishna consciousness, Krishna 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.\n\nOf whatever we find, good or bad, the origin is Krishna. Nothing can manifest itself in this material world which is not in Krishna. That is knowledge; although we know that things are differently situated, we should realize that everything flows from Krishna.

maharshinam bhrigur aham\ngiram asmy ekam aksharam\nyajnanam japa-yajno 'smi\nsthavaranam himalayah\n\nSYNONYMS\n\nmaha-rishinam -- among the great sages; bhriguh -- Bhrigu; aham -- I am; giram -- of vibrations; asmi -- I am; ekam aksharam -- pranava; yajnanam -- of sacrifices; japa-yajnah -- chanting; asmi -- I am; sthavaranam -- of immovable things; himalayah -- the Himalayan mountains.\n\nTRANSLATION\n\nOf the great sages I am Bhrigu; of vibrations I am the transcendental om. Of sacrifices I am the chanting of the holy names [japa], and of immovable things I am the Himalayas.\n\nPURPORT\n\nBrahma, the first living creature within the universe, created several sons for the propagation of various kinds of species. Among these sons, Bhrigu is the most powerful sage. Of all the transcendental vibrations, the om (omkara) represents Krishna. Of all sacrifices, the chanting of Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare is the purest representation of Krishna. Sometimes animal sacrifices are recommended, but in the sacrifice of Hare Krishna, Hare Krishna, there is no question of violence. It is the simplest and the purest. Whatever is sublime in the worlds is a representation of Krishna. Therefore the Himalayas, the greatest mountains in the world, also represent Him. The mountain named Meru was mentioned in a previous verse, but Meru is sometimes movable, whereas the Himalayas are never movable. Thus the Himalayas are greater than Meru.

vedanam sama-vedo 'smi\ndevanam asmi vasavah\nindriyanam manas casmi\nbhutanam asmi cetana\n\nSYNONYMS\n\nvedanam -- of all the Vedas; sama-vedah -- the Sama Veda; asmi -- I am; devanam -- of all the demigods; asmi -- I am; vasavah -- the heavenly king; indriyanam -- of all the senses; manah -- the mind; ca -- also; asmi -- I am; bhutanam -- of all living entities; asmi -- I am; cetana -- the living force.\n\nTRANSLATION\n\nOf the Vedas I am the Sama Veda; of the demigods I am Indra, the king of heaven; of the senses I am the mind; and in living beings I am the living force [consciousness].\n\nPURPORT\n\nThe difference between matter and spirit is that matter has no consciousness like the living entity; therefore this consciousness is supreme and eternal. Consciousness cannot be produced by a combination of matter.

adityanam aham vishnur\njyotisham ravir amsuman\nmaricir marutam asmi\nnakshatranam aham sasi\n\nSYNONYMS\n\nadityanam -- of the Adityas; aham -- I am; vishnuh -- the Supreme Lord; jyotisham -- of all luminaries; ravih -- the sun; amsu-man -- radiant; maricih -- Marici; marutam -- of the Maruts; asmi -- I am; nakshatranam -- of the stars; aham -- I am; sasi -- the moon.\n\nTRANSLATION\n\nOf the Adityas I am Vishnu, of lights I am the radiant sun, of the Maruts I am Marici, and among the stars I am the moon.\n\nPURPORT\n\nThere are twelve Adityas, of which Krishna is the principal. Among all the luminaries twinkling in the sky, the sun is the chief, and in the Brahma-samhita the sun is accepted as the glowing eye of the Supreme Lord. There are fifty varieties of wind blowing in space, and of these winds the controlling deity, Marici, represents Krishna.\n\nAmong the stars, the moon is the most prominent at night, and thus the moon represents Krishna. It appears from this verse that the moon is one of the stars; therefore the stars that twinkle in the sky also reflect the light of the sun. The theory that there are many suns within the universe is not accepted by Vedic literature. The sun is one, and as by the reflection of the sun the moon illuminates, so also do the stars. Since Bhagavad-gita indicates herein that the moon is one of the stars, the twinkling stars are not suns but are similar to the moon.

aham atma gudakesa\nsarva-bhutasaya-sthitah\naham adis ca madhyam ca\nbhutanam anta eva ca\n\nSYNONYMS\n\naham -- I; atma -- the soul; gudakesa -- O Arjuna; sarva-bhuta -- of all living entities; asaya-sthitah -- situated within the heart; aham -- I am; adih -- the origin; ca -- also; madhyam -- middle; ca -- also; bhutanam -- of all living entities; antah -- end; eva -- certainly; ca -- and.\n\nTRANSLATION\n\nI am the Supersoul, O Arjuna, seated in the hearts of all living entities. I am the beginning, the middle and the end of all beings.\n\nPURPORT\n\nIn this verse Arjuna is addressed as Gudakesa, which means "one who has conquered the darkness of sleep." For those who are sleeping in the darkness of ignorance, it is not possible to understand how the Supreme Personality of Godhead manifests Himself in various ways in the material and spiritual worlds. Thus this address by Krishna to Arjuna is significant. Because Arjuna is above such darkness, the Personality of Godhead agrees to describe His various opulences.\n\nKrishna first informs Arjuna that He is the soul of the entire cosmic manifestation by dint of His primary expansion. Before the material creation, the Supreme Lord, by His plenary expansion, accepts the purusha incarnations, and from Him everything begins. Therefore He is atma, the soul of the mahat-tattva, the universal elements. The total material energy is not the cause of the creation; actually the Maha-Vishnu enters into the mahat-tattva, the total material energy. He is the soul. When Maha-Vishnu enters into the manifested universes, He again manifests Himself as the Supersoul in each and every entity. We have experience that the personal body of the living entity exists due to the presence of the spiritual spark. Without the existence of the spiritual spark, the body cannot develop. Similarly, the material manifestation cannot develop unless the Supreme Soul, Krishna, enters. As stated in the Subala Upanishad, prakrity-adi-sarva-bhutantar-yami sarva-seshi ca narayanah: "The Supreme Personality of Godhead is existing as the Supersoul in all manifested universes."\n\nThe three purusha-avataras are described in Srimad-Bhagavatam. They are also described in the Satvata-tantra. Vishnos tu trini rupani purushakhyany atho viduh: the Supreme Personality of Godhead manifests three features -- as Karanodakasayi Vishnu, Garbhodakasayi Vishnu and Kshirodakasayi Vishnu -- in this material manifestation. The Maha-Vishnu, or Karanodakasayi Vishnu, is described in the Brahma-samhita (5.47). Yah karanarnava-jale bhajati sma yoga-nidram: the Supreme Lord, Krishna, the cause of all causes, lies down in the cosmic ocean as Maha-Vishnu. Therefore the Supreme Personality of Godhead is the beginning of this universe, the maintainer of the universal manifestations, and the end of all energy.

sri-bhagavan uvaca\nhanta te kathayishyami\ndivya hy atma-vibhutayah\npradhanyatah kuru-sreshtha\n\nnasty anto vistarasya me\n\nSYNONYMS\n\nsri-bhagavan uvaca -- the Supreme Personality of Godhead said; hanta -- yes; te -- unto you; kathayishyami -- I shall speak; divyah -- divine; hi -- certainly; atma-vibhutayah -- personal opulences; pradhanyatah -- which are principal; kuru-sreshtha -- O best of the Kurus; na asti -- there is not; antah -- limit; vistarasya -- to the extent; me -- My.\n\nTRANSLATION\n\nThe Supreme Personality of Godhead said: Yes, I will tell you of My splendorous manifestations, but only of those which are prominent, O Arjuna, for My opulence is limitless.\n\nPURPORT\n\nIt is not possible to comprehend the greatness of Krishna and His opulences. The senses of the individual soul are limited and do not permit him to understand the totality of Krishna's affairs. Still the devotees try to understand Krishna, but not on the principle that they will be able to understand Krishna fully at any specific time or in any state of life. Rather, the very topics of Krishna are so relishable that they appear to the devotees as nectar. Thus the devotees enjoy them. In discussing Krishna's opulences and His diverse energies, the pure devotees take transcendental pleasure. Therefore they want to hear and discuss them. Krishna knows that living entities do not understand the extent of His opulences; He therefore agrees to state only the principal manifestations of His different energies. The word pradhanyatah ("principal") is very important because we can understand only a few of the principal details of the Supreme Lord, for His features are unlimited. It is not possible to understand them all. And vibhuti, as used in this verse, refers to the opulences by which He controls the whole manifestation. In the Amara-kosa dictionary it is stated that vibhuti indicates an exceptional opulence.\n\nThe impersonalist or pantheist cannot understand the exceptional opulences of the Supreme Lord nor the manifestations of His divine energies. Both in the material world and in the spiritual world His energies are distributed in every variety of manifestation. Now Krishna is describing what can be directly perceived by the common man; thus part of His variegated energy is described in this way.

vistarenatmano yogam\nvibhutim ca janardana\nbhuyah kathaya triptir hi\nsrinvato nasti me 'mritam\n\nSYNONYMS\n\nvistarena -- in detail; atmanah -- Your; yogam -- mystic power; vibhutim -- opulences; ca -- also; jana-ardana -- O killer of the atheists; bhuyah -- again; kathaya -- describe; triptih -- satisfaction; hi -- certainly; srinvatah -- hearing; na asti -- there is not; me -- my; amritam -- nectar.\n\nTRANSLATION\n\nO Janardana, again please describe in detail the mystic power of Your opulences. I am never satiated in hearing about You, for the more I hear the more I want to taste the nectar of Your words.\n\nPURPORT\n\nA similar statement was made to Suta Gosvami by the rishis of Naimisharanya, headed by Saunaka. That statement is:\n\nvayam tu na vitripyama\n\nuttama-sloka-vikrame\n\nyac chrinvatam rasa-jnanam\n\nsvadu svadu pade pade\n\n"One can never be satiated even though one continuously hears the transcendental pastimes of Krishna, who is glorified by excellent prayers. Those who have entered into a transcendental relationship with Krishna relish at every step the descriptions of the pastimes of the Lord." (Srimad-Bhagavatam 1.1.19) Thus Arjuna is interested in hearing about Krishna, and specifically how He remains as the all-pervading Supreme Lord.\n\nNow as far as amritam, nectar, is concerned, any narration or statement concerning Krishna is just like nectar. And this nectar can be perceived by practical experience. Modern stories, fiction and histories are different from the transcendental pastimes of the Lord in that one will tire of hearing mundane stories but one never tires of hearing about Krishna. It is for this reason only that the history of the whole universe is replete with references to the pastimes of the incarnations of Godhead. The Puranas are histories of bygone ages that relate the pastimes of the various incarnations of the Lord. In this way the reading matter remains forever fresh, despite repeated readings.

katham vidyam aham yogims\ntvam sada paricintayan\nkeshu keshu ca bhaveshu\ncintyo 'si bhagavan maya\n\nSYNONYMS\n\nkatham -- how; vidyam aham -- shall I know; yogin -- O supreme mystic; tvam -- You; sada -- always; paricintayan -- thinking of; keshu -- in which; keshu -- in which; ca -- also; bhaveshu -- natures; cintyah asi -- You are to be remembered; bhagavan -- O Supreme; maya -- by me.\n\nTRANSLATION\n\nO Krishna, O supreme mystic, how shall I constantly think of You, and how shall I know You? In what various forms are You to be remembered, O Supreme Personality of Godhead?\n\nPURPORT\n\nAs it is stated in the previous chapter, the Supreme Personality of Godhead is covered by His yoga-maya. Only surrendered souls and devotees can see Him. Now Arjuna is convinced that His friend, Krishna, is the Supreme Godhead, but he wants to know the general process by which the all-pervading Lord can be understood by the common man. Common men, including the demons and atheists, cannot know Krishna, because He is guarded by His yoga-maya energy. Again, these questions are asked by Arjuna for their benefit. The superior devotee is concerned not only for his own understanding but for the understanding of all mankind. So Arjuna, out of his mercy, because he is a Vaishnava, a devotee, is opening for the common man the understanding of the all-pervasiveness of the Supreme Lord. He addresses Krishna specifically as yogin because Sri Krishna is the master of the yoga-maya energy, by which He is covered and uncovered to the common man. The common man who has no love for Krishna cannot always think of Krishna; therefore he has to think materially. Arjuna is considering the mode of thinking of the materialistic persons of this world. The words keshu keshu ca bhaveshu refer to material nature (the word bhava means "physical things"). Because materialists cannot understand Krishna spiritually, they are advised to concentrate the mind on physical things and try to see how Krishna is manifested by physical representations.

vaktum arhasy aseshena\ndivya hy atma-vibhutayah\nyabhir vibhutibhir lokan\nimams tvam vyapya tishthasi\n\nSYNONYMS\n\nvaktum -- to say; arhasi -- You deserve; aseshena -- in detail; divyah -- divine; hi -- certainly; atma -- Your own; vibhutayah -- opulences; yabhih -- by which; vibhutibhih -- opulences; lokan -- all the planets; iman -- these; tvam -- You; vyapya -- pervading; tishthasi -- remain.\n\nTRANSLATION\n\nPlease tell me in detail of Your divine opulences by which You pervade all these worlds.\n\nPURPORT\n\nIn this verse it appears that Arjuna is already satisfied with his understanding of the Supreme Personality of Godhead, Krishna. By Krishna's grace, Arjuna has personal experience, intelligence and knowledge and whatever else a person may have through all these agencies, and he has understood Krishna to be the Supreme Personality of Godhead. For him there is no doubt, yet he is asking Krishna to explain His all-pervading nature. People in general and the impersonalists in particular concern themselves mainly with the all-pervading nature of the Supreme. So Arjuna is asking Krishna how He exists in His all-pervading aspect through His different energies. One should know that this is being asked by Arjuna on behalf of the common people.

svayam evatmanatmanam\nvettha tvam purushottama\nbhuta-bhavana bhutesa\ndeva-deva jagat-pate\n\nSYNONYMS\n\nsvayam -- personally; eva -- certainly; atmana -- by Yourself; atmanam -- Yourself; vettha -- know; tvam -- You; purusha-uttama -- O greatest of all persons; bhuta-bhavana -- O origin of everything; bhuta-isa -- O Lord of everything; deva-deva -- O Lord of all demigods; jagat-pate -- O Lord of the entire universe.\n\nTRANSLATION\n\nIndeed, You alone know Yourself by Your own internal potency, O Supreme Person, origin of all, Lord of all beings, God of gods, Lord of the universe!\n\nPURPORT\n\nThe Supreme Lord, Krishna, can be known by persons who are in a relationship with Him through the discharge of devotional service, like Arjuna and his followers. Persons of demonic or atheistic mentality cannot know Krishna. Mental speculation that leads one away from the Supreme Lord is a serious sin, and one who does not know Krishna should not try to comment on Bhagavad-gita. Bhagavad-gita is the statement of Krishna, and since it is the science of Krishna, it should be understood from Krishna as Arjuna understood it. It should not be received from atheistic persons.\n\nAs stated in Srimad-Bhagavatam (1.2.11):\n\nvadanti tat tattva-vidas\ntattvam yaj jnanam advayam\nbrahmeti paramatmeti\nbhagavan iti sabdyate\n\nThe Supreme Truth is realized in three aspects: as impersonal Brahman, localized Paramatma and at last as the Supreme Personality of Godhead. So at the last stage of understanding the Absolute Truth, one comes to the Supreme Personality of Godhead. A common man or even a liberated man who has realized impersonal Brahman or localized Paramatma may not understand God's personality. Such men, therefore, may endeavor to understand the Supreme Person from the verses of Bhagavad-gita, which are being spoken by this person, Krishna. Sometimes the impersonalists accept Krishna as Bhagavan, or they accept His authority. Yet many liberated persons cannot understand Krishna as Purushottama, the Supreme Person. Therefore Arjuna addresses Him as Purushottama. Yet one still may not understand that Krishna is the father of all living entities. Therefore Arjuna addresses Him as Bhuta-bhavana. And if one comes to know Him as the father of all the living entities, still one may not know Him as the supreme controller; therefore He is addressed here as Bhutesa, the supreme controller of everyone. And even if one knows Krishna as the supreme controller of all living entities, still one may not know that He is the origin of all the demigods; therefore He is addressed herein as Devadeva, the worshipful God of all demigods. And even if one knows Him as the worshipful God of all demigods, one may not know that He is the supreme proprietor of everything; therefore He is addressed as Jagatpati. Thus the truth about Krishna is established in this verse by the realization of Arjuna, and we should follow in the footsteps of Arjuna to understand Krishna as He is.

arjuna uvaca\nparam brahma param dhama\npavitram paramam bhavan\npurusham sasvatam divyam\nadi-devam ajam vibhum\n\nahus tvam rishayah sarve\ndevarshir naradas tatha\nasito devalo vyasah\nsvayam caiva bravishi me\n\nSYNONYMS\n\narjunah uvaca -- Arjuna said; param -- supreme; brahma -- truth; param -- supreme; dhama -- sustenance; pavitram -- pure; paramam -- supreme; bhavan -- You; purusham -- personality; sasvatam -- original; divyam -- transcendental; adi-devam -- the original Lord; ajam -- unborn; vibhum -- greatest; ahuh -- say; tvam -- of You; rishayah -- sages; sarve -- all; deva-rishih -- the sage among the demigods; naradah -- Narada; tatha -- also; asitah -- Asita; devalah -- Devala; vyasah -- Vyasa; svayam -- personally; ca -- also; eva -- certainly; bravishi -- You are explaining; me -- unto me.\n\nTRANSLATION\n\nArjuna 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 Narada, Asita, Devala and Vyasa confirm this truth about You, and now You Yourself are declaring it to me.\n\nPURPORT\n\nIn these two verses the Supreme Lord gives a chance to the modern philosopher, for here it is clear that the Supreme is different from the individual soul. Arjuna, after hearing the essential four verses of Bhagavad-gita [BG. 10.8-11] in this chapter, became completely free from all doubts and accepted Krishna as the Supreme Personality of Godhead. He at once boldly declares, "You are param brahma, the Supreme Personality of Godhead." And previously Krishna stated that He is the originator of everything and everyone. Every demigod and every human being is dependent on Him. Men and demigods, out of ignorance, think that they are absolute and independent of the Supreme Personality of Godhead. That ignorance is removed perfectly by the discharge of devotional service. This has already been explained in the previous verse by the Lord. Now, by His grace, Arjuna is accepting Him as the Supreme Truth, in concordance with the Vedic injunction. It is not that because Krishna is Arjuna's intimate friend Arjuna is flattering Him by calling Him the Supreme Personality of Godhead, the Absolute Truth. Whatever Arjuna says in these two verses is confirmed by Vedic truth. Vedic injunctions affirm that only one who takes to devotional service to the Supreme Lord can understand Him, whereas others cannot. Each and every word of this verse spoken by Arjuna is confirmed by Vedic injunction.\n\nIn the Kena Upanishad it is stated that the Supreme Brahman is the rest for everything, and Krishna has already explained that everything is resting on Him. The Mundaka Upanishad confirms that the Supreme Lord, in whom everything is resting, can be realized only by those who engage constantly in thinking of Him. This constant thinking of Krishna is smaranam, one of the methods of devotional service. It is only by devotional service to Krishna that one can understand his position and get rid of this material body.\n\nIn the Vedas the Supreme Lord is accepted as the purest of the pure. One who understands that Krishna is the purest of the pure can become purified from all sinful activities. One cannot be disinfected from sinful activities unless he surrenders unto the Supreme Lord. Arjuna's acceptance of Krishna as the supreme pure complies with the injunctions of Vedic literature. This is also confirmed by great personalities, of whom Narada is the chief.\n\nKrishna is the Supreme Personality of Godhead, and one should always meditate upon Him and enjoy one's transcendental relationship with Him. He is the supreme existence. He is free from bodily needs, birth and death. Not only does Arjuna confirm this, but all the Vedic literatures, the Puranas and histories. In all Vedic literatures Krishna is thus described, and the Supreme Lord Himself also says in the Fourth Chapter, "Although I am unborn, I appear on this earth to establish religious principles." He is the supreme origin; He has no cause, for He is the cause of all causes, and everything is emanating from Him. This perfect knowledge can be had by the grace of the Supreme Lord.\n\nHere Arjuna expresses himself through the grace of Krishna. If we want to understand Bhagavad-gita, we should accept the statements in these two verses. This is called the parampara system, acceptance of the disciplic succession. Unless one is in the disciplic succession, he cannot understand Bhagavad-gita. It is not possible by so-called academic education. Unfortunately those proud of their academic education, despite so much evidence in Vedic literatures, stick to their obstinate conviction that Krishna is an ordinary person.

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prahladas casmi daityanam\nkalah kalayatam aham\nmriganam ca mrigendro 'ham\nvainateyas ca pakshinam\n\nSYNONYMS\n\nprahladah -- Prahlada; ca -- also; asmi -- I am; daityanam -- of the demons; kalah -- time; kalayatam -- of subduers; aham -- I am; mriganam -- of animals; ca -- and; mriga-indrah -- the lion; aham -- I am; vainateyah -- Garuda; ca -- also; pakshinam -- of birds.\n\nTRANSLATION\n\nAmong the Daitya demons I am the devoted Prahlada, among subduers I am time, among beasts I am the lion, and among birds I am Garuda.\n\nPURPORT\n\nDiti and Aditi are two sisters. The sons of Aditi are called Adityas, and the sons of Diti are called Daityas. All the Adityas are devotees of the Lord, and all the Daityas are atheistic. Although Prahlada was born in the family of the Daityas, he was a great devotee from his childhood. Because of his devotional service and godly nature, he is considered to be a representative of Krishna.\n\nThere are many subduing principles, but time wears down all things in the material universe and so represents Krishna. Of the many animals, the lion is the most powerful and ferocious, and of the million varieties of birds, Garuda, the bearer of Lord Vishnu, is the greatest.

pavanah pavatam asmi\nramah sastra-bhritam aham\njhashanam makaras casmi\nsrotasam asmi jahnavi\n\nSYNONYMS\n\npavanah -- the wind; pavatam -- of all that purifies; asmi -- I am; ramah -- Rama; sastra-bhritam -- of the carriers of weapons; aham -- I am; jhashanam -- of all fish; makarah -- the shark; ca -- also; asmi -- I am; srotasam -- of flowing rivers; asmi -- I am; jahnavi -- the River Ganges.\n\nTRANSLATION\n\nOf purifiers I am the wind, of the wielders of weapons I am Rama, of fishes I am the shark, and of flowing rivers I am the Ganges.\n\nPURPORT\n\nOf all the aquatics the shark is one of the biggest and is certainly the most dangerous to man. Thus the shark represents Krishna.

sarganam adir antas ca\nmadhyam caivaham arjuna\nadhyatma-vidya vidyanam\nvadah pravadatam aham\n\nSYNONYMS\n\nsarganam -- of all creations; adih -- the beginning; antah -- end; ca -- and; madhyam -- middle; ca -- also; eva -- certainly; aham -- I am; arjuna -- O Arjuna; adhyatma-vidya -- spiritual knowledge; vidyanam -- of all education; vadah -- the natural conclusion; pravadatam -- of arguments; aham -- I am.\n\nTRANSLATION\n\nOf all creations I am the beginning and the end and also the middle, O Arjuna. Of all sciences I am the spiritual science of the self, and among logicians I am the conclusive truth.\n\nPURPORT\n\nAmong the created manifestations, the first is the creation of the total material elements. As explained before, the cosmic manifestation is created and conducted by Maha-Vishnu, Garbhodakasayi Vishnu and Kshirodakasayi Vishnu, and then again it is annihilated by Lord Siva. Brahma is a secondary creator. All these agents of creation, maintenance and annihilation are incarnations of the material qualities of the Supreme Lord. Therefore He is the beginning, the middle and the end of all creation.\n\nFor advanced education there are various kinds of books of knowledge, such as the four Vedas, their six supplements, the Vedanta-sutra, books of logic, books of religiosity and the Puranas. So all together there are fourteen divisions of books of education. Of these, the book which presents adhyatma-vidya, spiritual knowledge -- in particular, the Vedanta-sutra -- represents Krishna.\n\nAmong logicians there are different kinds of argument. Supporting one's argument with evidence that also supports the opposing side is called jalpa. Merely trying to defeat one's opponent is called vitanda. But the actual conclusion is called vada. This conclusive truth is a representation of Krishna.

aksharanam a-karo 'smi\ndvandvah samasikasya ca\naham evakshayah kalo\ndhataham visvato-mukhah\n\nSYNONYMS\n\naksharanam -- of letters; a-karah -- the first letter; asmi -- I am; dvandvah -- the dual; samasikasya -- of compounds; ca -- and; aham -- I am; eva -- certainly; akshayah -- eternal; kalah -- time; dhata -- the creator; aham -- I am; visvatah-mukhah -- Brahma.\n\nTRANSLATION\n\nOf letters I am the letter A, and among compound words I am the dual compound. I am also inexhaustible time, and of creators I am Brahma.\n\nPURPORT\n\nA-kara, the first letter of the Sanskrit alphabet, is the beginning of the Vedic literature. Without a-kara, nothing can be sounded; therefore it is the beginning of sound. In Sanskrit there are also many compound words, of which the dual word, like rama-krishna, is called dvandva. In this compound, the words rama and krishna have the same form, and therefore the compound is called dual.\n\nAmong all kinds of killers, time is the ultimate because time kills everything. Time is the representative of Krishna because in due course of time there will be a great fire and everything will be annihilated.\n\nAmong the living entities who are creators, Brahma, who has four heads, is the chief. Therefore he is a representative of the Supreme Lord, Krishna.

mrityuh sarva-haras caham\nudbhavas ca bhavishyatam\nkirtih srir vak ca narinam\nsmritir medha dhritih kshama\n\nSYNONYMS\n\nmrityuh -- death; sarva-harah -- all-devouring; ca -- also; aham -- I am; udbhavah -- generation; ca -- also; bhavishyatam -- of future manifestations; kirtih -- fame; srih -- opulence or beauty; vak -- fine speech; ca -- also; narinam -- of women; smritih -- memory; medha -- intelligence; dhritih -- firmness; kshama -- patience.\n\nTRANSLATION\n\nI am all-devouring death, and I am the generating principle of all that is yet to be. Among women I am fame, fortune, fine speech, memory, intelligence, steadfastness and patience.\n\nPURPORT\n\nAs soon as a man is born, he dies at every moment. Thus death is devouring every living entity at every moment, but the last stroke is called death itself. That death is Krishna. As for future development, all living entities undergo six basic changes. They are born, they grow, they remain for some time, they reproduce, they dwindle, and finally they vanish. Of these changes, the first is deliverance from the womb, and that is Krishna. The first generation is the beginning of all future activities.\n\nThe seven opulences listed -- fame, fortune, fine speech, memory, intelligence, steadfastness and patience -- are considered feminine. If a person possesses all of them or some of them he becomes glorious. If a man is famous as a righteous man, that makes him glorious. Sanskrit is a perfect language and is therefore very glorious. If after studying one can remember a subject matter, he is gifted with a good memory, or smriti. And the ability not only to read many books on different subject matters but to understand them and apply them when necessary is intelligence (medha), another opulence. The ability to overcome unsteadiness is called firmness or steadfastness (dhriti). And when one is fully qualified yet is humble and gentle, and when one is able to keep his balance both in sorrow and in the ecstasy of joy, he has the opulence called patience (kshama).

brihat-sama tatha samnam\ngayatri chandasam aham\nmasanam marga-sirsho 'ham\nritunam kusumakarah\n\nSYNONYMS\n\nbrihat-sama -- the Brihat-sama; tatha -- also; samnam -- of the Sama Veda songs; gayatri -- the Gayatri hymns; chandasam -- of all poetry; aham -- I am; masanam -- of months; marga-sirshah -- the month of November-December; aham -- I am; ritunam -- of all seasons; kusuma-akarah -- spring.\n\nTRANSLATION\n\nOf the hymns in the Sama Veda I am the Brihat-sama, and of poetry I am the Gayatri. Of months I am Margasirsha [November-December], and of seasons I am flower-bearing spring.\n\nPURPORT\n\nIt has already been explained by the Lord that amongst all the Vedas, He is the Sama Veda. The Sama Veda is rich with beautiful songs played by the various demigods. One of these songs is the Brihat-sama, which has an exquisite melody and is sung at midnight.\n\nIn Sanskrit, there are definite rules that regulate poetry; rhyme and meter are not written whimsically, as in much modern poetry. Amongst the regulated poetry, the Gayatri mantra, which is chanted by the duly qualified brahmanas, is the most prominent. The Gayatri mantra is mentioned in the Srimad-Bhagavatam. Because the Gayatri mantra is especially meant for God realization, it represents the Supreme Lord. This mantra is meant for spiritually advanced people, and when one attains success in chanting it, he can enter into the transcendental position of the Lord. One must first acquire the qualities of the perfectly situated person, the qualities of goodness according to the laws of material nature, in order to chant the Gayatri mantra. The Gayatri mantra is very important in Vedic civilization and is considered to be the sound incarnation of Brahman. Brahma is its initiator, and it is passed down from him in disciplic succession.\n\nThe month of November-December is considered the best of all months because in India grains are collected from the fields at this time and the people become very happy. Of course spring is a season universally liked because it is neither too hot nor too cold and the flowers and trees blossom and flourish. In spring there are also many ceremonies commemorating Krishna's pastimes; therefore this is considered to be the most joyful of all seasons, and it is the representative of the Supreme Lord, Krishna.

dyutam chalayatam asmi\ntejas tejasvinam aham\njayo 'smi vyavasayo 'smi\nsattvam sattvavatam aham\n\nSYNONYMS\n\ndyutam -- gambling; chalayatam -- of all cheats; asmi -- I am; tejah -- the splendor; tejasvinam -- of everything splendid; aham -- I am; jayah -- victory; asmi -- I am; vyavasayah -- enterprise or adventure; asmi -- I am; sattvam -- the strength; sattva-vatam -- of the strong; aham -- I am.\n\nTRANSLATION\n\nI am also the gambling of cheats, and of the splendid I am the splendor. I am victory, I am adventure, and I am the strength of the strong.\n\nPURPORT\n\nThere are many kinds of cheaters all over the universe. Of all cheating processes, gambling stands supreme and therefore represents Krishna. As the Supreme, Krishna can be more deceitful than any mere man. If Krishna chooses to deceive a person, no one can surpass Him in His deceit. His greatness is not simply one-sided -- it is all-sided.\n\nAmong the victorious, He is victory. He is the splendor of the splendid. Among the enterprising and industrious, He is the most enterprising, the most industrious. Among adventurers He is the most adventurous, and among the strong He is the strongest. When Krishna was present on earth, no one could surpass Him in strength. Even in His childhood He lifted Govardhana Hill. No one can surpass Him in cheating, no one can surpass Him in splendor, no one can surpass Him in victory, no one can surpass Him in enterprise, and no one can surpass Him in strength.

vrishninam vasudevo 'smi\npandavanam dhananjayah\nmuninam apy aham vyasah\nkavinam usana kavih\n\nSYNONYMS\n\nvrishninam -- of the descendants of Vrishni; vasudevah -- Krishna in Dvaraka; asmi -- I am; pandavanam -- of the Pandavas; dhananjayah -- Arjuna; muninam -- of the sages; api -- also; aham -- I am; vyasah -- Vyasa, the compiler of all Vedic literature; kavinam -- of all great thinkers; usana -- Usana; kavih -- the thinker.\n\nTRANSLATION\n\nOf the descendants of Vrishni I am Vasudeva, and of the Pandavas I am Arjuna. Of the sages I am Vyasa, and among great thinkers I am Usana.\n\nPURPORT\n\nKrishna is the original Supreme Personality of Godhead, and Baladeva is Krishna's immediate expansion. Both Lord Krishna and Baladeva appeared as sons of Vasudeva, so both of Them may be called Vasudeva. From another point of view, because Krishna never leaves Vrindavana, all the forms of Krishna that appear elsewhere are His expansions. Vasudeva is Krishna's immediate expansion, so Vasudeva is not different from Krishna. It is to be understood that the Vasudeva referred to in this verse of Bhagavad-gita is Baladeva, or Balarama, because He is the original source of all incarnations and thus He is the sole source of Vasudeva. The immediate expansions of the Lord are called svamsa (personal expansions), and there are also expansions called vibhinnamsa (separated expansions).\n\nAmongst the sons of Pandu, Arjuna is famous as Dhananjaya. He is the best of men and therefore represents Krishna. Among the munis, or learned men conversant in Vedic knowledge, Vyasa is the greatest because he explained Vedic knowledge in many different ways for the understanding of the common mass of people in this Age of Kali. And Vyasa is also known as an incarnation of Krishna; therefore Vyasa also represents Krishna. Kavis are those who are capable of thinking thoroughly on any subject matter. Among the kavis, Usana, Sukracarya, was the spiritual master of the demons; he was an extremely intelligent and far-seeing politician. Thus Sukracarya is another representative of the opulence of Krishna.

dando damayatam asmi\nnitir asmi jigishatam\nmaunam caivasmi guhyanam\njnanam jnanavatam aham\n\nSYNONYMS\n\ndandah -- punishment; damayatam -- of all means of suppression; asmi -- I am; nitih -- morality; asmi -- I am; jigishatam -- of those who seek victory; maunam -- silence; ca -- and; eva -- also; asmi -- I am; guhyanam -- of secrets; jnanam -- knowledge; jnana-vatam -- of the wise; aham -- I am.\n\nTRANSLATION\n\nAmong all means of suppressing lawlessness I am punishment, and of those who seek victory I am morality. Of secret things I am silence, and of the wise I am the wisdom.\n\nPURPORT\n\nThere are many suppressing agents, of which the most important are those that cut down miscreants. When miscreants are punished, the agency of chastisement represents Krishna. Among those who are trying to be victorious in some field of activity, the most victorious element is morality. Among the confidential activities of hearing, thinking and meditating, silence is most important because by silence one can make progress very quickly. The wise man is he who can discriminate between matter and spirit, between God's superior and inferior natures. Such knowledge is Krishna Himself.

yac capi sarva-bhutanam\nbijam tad aham arjuna\nna tad asti vina yat syan\nmaya bhutam caracaram\n\nSYNONYMS\n\nyat -- whatever; ca -- also; api -- may be; sarva-bhutanam -- of all creations; bijam -- seed; tat -- that; aham -- I am; arjuna -- O Arjuna; na -- not; tat -- that; asti -- there is; vina -- without; yat -- which; syat -- exists; maya -- Me; bhutam -- created being; cara-acaram -- moving and nonmoving.\n\nTRANSLATION\n\nFurthermore, O Arjuna, I am the generating seed of all existences. There is no being -- moving or nonmoving -- that can exist without Me.\n\nPURPORT\n\nEverything has a cause, and that cause or seed of manifestation is Krishna. Without Krishna's energy, nothing can exist; therefore He is called omnipotent. Without His potency, neither the movable nor the immovable can exist. Whatever existence is not founded on the energy of Krishna is called maya, "that which is not."

nanto 'sti mama divyanam\nvibhutinam parantapa\nesha tuddesatah prokto\nvibhuter vistaro maya\n\nSYNONYMS\n\nna -- nor; antah -- a limit; asti -- there is; mama -- My; divyanam -- of the divine; vibhutinam -- opulences; parantapa -- O conqueror of the enemies; eshah -- all this; tu -- but; uddesatah -- as examples; proktah -- spoken; vibhuteh -- of opulences; vistarah -- the expanse; maya -- by Me.\n\nTRANSLATION\n\nO mighty conqueror of enemies, there is no end to My divine manifestations. What I have spoken to you is but a mere indication of My infinite opulences.\n\nPURPORT\n\nAs stated in the Vedic literature, although the opulences and energies of the Supreme are understood in various ways, there is no limit to such opulences; therefore not all the opulences and energies can be explained. Simply a few examples are being described to Arjuna to pacify his inquisitiveness.

yad yad vibhutimat sattvam\nsrimad urjitam eva va\ntat tad evavagaccha tvam\nmama tejo-'msa-sambhavam\n\nSYNONYMS\n\nyat yat -- whatever; vibhuti -- opulences; mat -- having; sattvam -- existence; sri-mat -- beautiful; urjitam -- glorious; eva -- certainly; va -- or; tat tat -- all those; eva -- certainly; avagaccha -- must know; tvam -- you; mama -- My; tejah -- of the splendor; amsa -- a part; sambhavam -- born of.\n\nTRANSLATION\n\nKnow that all opulent, beautiful and glorious creations spring from but a spark of My splendor.\n\nPURPORT\n\nAny glorious or beautiful existence should be understood to be but a fragmental manifestation of Krishna's opulence, whether it be in the spiritual or material world. Anything extraordinarily opulent should be considered to represent Krishna's opulence.

atha va bahunaitena\nkim jnatena tavarjuna\nvishtabhyaham idam kritsnam\nekamsena sthito jagat\n\nSYNONYMS\n\natha va -- or; bahuna -- many; etena -- by this kind; kim -- what; jnatena -- by knowing; tava -- your; arjuna -- O Arjuna; vishtabhya -- pervading; aham -- I; idam -- this; kritsnam -- entire; eka -- by one; amsena -- part; sthitah -- am situated; jagat -- universe.\n\nTRANSLATION\n\nBut what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe.\n\nPURPORT\n\nThe Supreme Lord is represented throughout the entire material universes by His entering into all things as the Supersoul. The Lord here tells Arjuna that there is no point in understanding how things exist in their separate opulence and grandeur. He should know that all things are existing due to Krishna's entering them as Supersoul. From Brahma, the most gigantic entity, on down to the smallest ant, all are existing because the Lord has entered each and all and is sustaining them.\n\nThere is a Mission that regularly propounds that worship of any demigod will lead one to the Supreme Personality of Godhead, or the supreme goal. But worship of demigods is thoroughly discouraged herein because even the greatest demigods like Brahma and Siva represent only part of the opulence of the Supreme Lord. He is the origin of everyone born, and no one is greater than Him. He is asamaurdhva, which means that no one is superior to Him and that no one is equal to Him. In the Padma Purana it is said that one who considers the Supreme Lord Krishna in the same category with demigods -- be they even Brahma or Siva -- becomes at once an atheist. If, however, one thoroughly studies the different descriptions of the opulences and expansions of Krishna's energy, then one can understand without any doubt the position of Lord Sri Krishna and can fix his mind in the worship of Krishna without deviation. The Lord is all-pervading by the expansion of His partial representation, the Supersoul, who enters into everything that is. Pure devotees, therefore, concentrate their minds in Krishna consciousness in full devotional service; therefore they are always situated in the transcendental position. Devotional service and worship of Krishna are very clearly indicated in this chapter in verses eight through eleven. That is the way of pure devotional service. How one can attain the highest devotional perfection of association with the Supreme Personality of Godhead has been thoroughly explained in this chapter. Srila Baladeva Vidyabhushana, a great acarya in disciplic succession from Krishna, concludes his commentary on this chapter by saying,\n\nyac-chakti-lesat suryadya\nbhavanty aty-ugra-tejasah\nyad-amsena dhritam visvam\nsa krishno dasame 'rcyate\n\nFrom Lord Krishna's potent energy even the powerful sun gets its power, and by Krishna's partial expansion the whole world is maintained. Therefore Lord Sri Krishna is worshipable.

arjuna uvaca\nmad-anugrahaya paramam\nguhyam adhyatma-samjnitam\nyat tvayoktam vacas tena\n\nmoho 'yam vigato mama\n\nSYNONYMS\n\narjunah uvaca -- Arjuna said; mat-anugrahaya -- just to show me favor; paramam -- supreme; guhyam -- confidential subject; adhyatma -- spiritual; samjnitam -- in the matter of; yat -- what; tvaya -- by You; uktam -- said; vacah -- words; tena -- by that; mohah -- illusion; ayam -- this; vigatah -- is removed; mama -- my.\n\nTRANSLATION\n\nArjuna said: By my hearing the instructions You have kindly given me about these most confidential spiritual subjects, my illusion has now been dispelled.\n\nPURPORT\n\nThis chapter reveals Krishna as the cause of all causes. He is even the cause of the Maha-Vishnu, from whom the material universes emanate. Krishna is not an incarnation; He is the source of all incarnations. That has been completely explained in the last chapter.\n\nNow, as far as Arjuna is concerned, he says that his illusion is over. This means that Arjuna no longer thinks of Krishna as a mere human being, as a friend of his, but as the source of everything. Arjuna is very enlightened and is glad that he has such a great friend as Krishna, but now he is thinking that although he may accept Krishna as the source of everything, others may not. So in order to establish Krishna's divinity for all, he is requesting Krishna in this chapter to show His universal form. Actually when one sees the universal form of Krishna one becomes frightened, like Arjuna, but Krishna is so kind that after showing it He converts Himself again into His original form. Arjuna agrees to what Krishna has several times said: Krishna is speaking to him just for his benefit. So Arjuna acknowledges that all this is happening to him by Krishna's grace. He is now convinced that Krishna is the cause of all causes and is present in everyone's heart as the Supersoul.

bhavapyayau hi bhutanam\nsrutau vistaraso maya\ntvattah kamala-patraksha\nmahatmyam api cavyayam\n\nSYNONYMS\n\nbhava -- appearance; apyayau -- disappearance; hi -- certainly; bhutanam -- of all living entities; srutau -- have been heard; vistarasah -- in detail; maya -- by me; tvattah -- from You; kamala-patra-aksha -- O lotus-eyed one; mahatmyam -- glories; api -- also; ca -- and; avyayam -- inexhaustible.\n\nTRANSLATION\n\nO lotus-eyed one, I have heard from You in detail about the appearance and disappearance of every living entity and have realized Your inexhaustible glories.\n\nPURPORT\n\nArjuna addresses Lord Krishna as "lotus-eyed" (Krishna's eyes appear just like the petals of a lotus flower) out of his joy, for Krishna has assured him, in the previous chapter, aham kritsnasya jagatah prabhavah pralayas tatha: "I am the source of the appearance and disappearance of this entire material manifestation." Arjuna has heard of this from the Lord in detail. Arjuna further knows that in spite of His being the source of all appearances and disappearances, He is aloof from them. As the Lord has said in the Ninth Chapter, He is all-pervading, yet He is not personally present everywhere. That is the inconceivable opulence of Krishna which Arjuna admits that he has thoroughly understood.

evam etad yathattha tvam\natmanam paramesvara\ndrashtum icchami te rupam\naisvaram purushottama\n\nSYNONYMS\n\nevam -- thus; etat -- this; yatha -- as it is; attha -- have spoken; tvam -- You; atmanam -- Yourself; parama-isvara -- O Supreme Lord; drashtum -- to see; icchami -- I wish; te -- Your; rupam -- form; aisvaram -- divine; purusha-uttama -- O best of personalities.\n\nTRANSLATION\n\nO greatest of all personalities, O supreme form, though I see You here before me in Your actual position, as You have described Yourself, I wish to see how You have entered into this cosmic manifestation. I want to see that form of Yours.\n\nPURPORT\n\nThe Lord said that because He entered into the material universe by His personal representation, the cosmic manifestation has been made possible and is going on. Now as far as Arjuna is concerned, he is inspired by the statements of Krishna, but in order to convince others in the future who may think that Krishna is an ordinary person, Arjuna desires to see Him actually in His universal form, to see how He is acting from within the universe, although He is apart from it. Arjuna's addressing the Lord as purushottama is also significant. Since the Lord is the Supreme Personality of Godhead, He is present within Arjuna himself; therefore He knows the desire of Arjuna, and He can understand that Arjuna has no special desire to see Him in His universal form, for Arjuna is completely satisfied to see Him in His personal form of Krishna. But the Lord can understand also that Arjuna wants to see the universal form to convince others. Arjuna did not have any personal desire for confirmation. Krishna also understands that Arjuna wants to see the universal form to set a criterion, for in the future there would be so many imposters who would pose themselves as incarnations of God. The people, therefore, should be careful; one who claims to be Krishna should be prepared to show his universal form to confirm his claim to the people.

manyase yadi tac chakyam\nmaya drashtum iti prabho\nyogesvara tato me tvam\ndarsayatmanam avyayam\n\nSYNONYMS\n\nmanyase -- You think; yadi -- if; tat -- that; sakyam -- is able; maya -- by me; drashtum -- to be seen; iti -- thus; prabho -- O Lord; yoga-isvara -- O Lord of all mystic power; tatah -- then; me -- unto me; tvam -- You; darsaya -- show; atmanam -- Your Self; avyayam -- eternal.\n\nTRANSLATION\n\nIf You think that I am able to behold Your cosmic form, O my Lord, O master of all mystic power, then kindly show me that unlimited universal Self.\n\nPURPORT\n\nIt is said that one can neither see, hear, understand nor perceive the Supreme Lord, Krishna, by the material senses. But if one is engaged in loving transcendental service to the Lord from the beginning, then one can see the Lord by revelation. Every living entity is only a spiritual spark; therefore it is not possible to see or to understand the Supreme Lord. Arjuna, as a devotee, does not depend on his speculative strength; rather, he admits his limitations as a living entity and acknowledges Krishna's inestimable position. Arjuna could understand that for a living entity it is not possible to understand the unlimited infinite. If the infinite reveals Himself, then it is possible to understand the nature of the infinite by the grace of the infinite. The word yogesvara is also very significant here because the Lord has inconceivable power. If He likes, He can reveal Himself by His grace, although He is unlimited. Therefore Arjuna pleads for the inconceivable grace of Krishna. He does not give Krishna orders. Krishna is not obliged to reveal Himself unless one surrenders fully in Krishna consciousness and engages in devotional service. Thus it is not possible for persons who depend on the strength of their mental speculations to see Krishna.

sri-bhagavan uvaca\npasya me partha rupani\nsataso 'tha sahasrasah\nnana-vidhani divyani\n\nnana-varnakritini ca\n\nSYNONYMS\n\nsri-bhagavan uvaca -- the Supreme Personality of Godhead said; pasya -- just see; me -- My; partha -- O son of Pritha; rupani -- forms; satasah -- hundreds; atha -- also; sahasrasah -- thousands; nana-vidhani -- variegated; divyani -- divine; nana -- variegated; varna -- colors; akritini -- forms; ca -- also.\n\nTRANSLATION\n\nThe Supreme Personality of Godhead said: My dear Arjuna, O son of Pritha, see now My opulences, hundreds of thousands of varied divine and multicolored forms.\n\nPURPORT\n\nArjuna wanted to see Krishna in His universal form, which, although a transcendental form, is just manifested for the cosmic manifestation and is therefore subject to the temporary time of this material nature. As the material nature is manifested and not manifested, similarly this universal form of Krishna is manifested and nonmanifested. It is not eternally situated in the spiritual sky like Krishna's other forms. As far as a devotee is concerned, he is not eager to see the universal form, but because Arjuna wanted to see Krishna in this way, Krishna reveals this form. This universal form is not possible to be seen by any ordinary man. Krishna must give one the power to see it.

pasyadityan vasun rudran\nasvinau marutas tatha\nbahuny adrishta-purvani\npasyascaryani bharata\n\nSYNONYMS\n\npasya -- see; adityan -- the twelve sons of Aditi; vasun -- the eight Vasus; rudran -- the eleven forms of Rudra; asvinau -- the two Asvinis; marutah -- the forty-nine Maruts (demigods of the wind); tatha -- also; bahuni -- many; adrishta -- that you have not seen; purvani -- before; pasya -- see; ascaryani -- all the wonders; bharata -- O best of the Bharatas.\n\nTRANSLATION\n\nO best of the Bharatas, see here the different manifestations of Adityas, Vasus, Rudras, Asvini-kumaras and all the other demigods. Behold the many wonderful things which no one has ever seen or heard of before.\n\nPURPORT\n\nEven though Arjuna was a personal friend of Krishna and the most advanced of learned men, it was still not possible for him to know everything about Krishna. Here it is stated that humans have neither heard nor known of all these forms and manifestations. Now Krishna reveals these wonderful forms.

ihaika-stham jagat kritsnam\npasyadya sa-caracaram\nmama dehe gudakesa\nyac canyad drashtum icchasi\n\nSYNONYMS\n\niha -- in this; eka-stham -- in one place; jagat -- the universe; kritsnam -- completely; pasya -- see; adya -- immediately; sa -- with; cara -- the moving; acaram -- and not moving; mama -- My; dehe -- in this body; gudakesa -- O Arjuna; yat -- that which; ca -- also; anyat -- other; drashtum -- to see; icchasi -- you wish.\n\nTRANSLATION\n\nO Arjuna, whatever you wish to see, behold at once in this body of Mine! This universal form can show you whatever you now desire to see and whatever you may want to see in the future. Everything -- moving and nonmoving -- is here completely, in one place.\n\nPURPORT\n\nNo one can see the entire universe while sitting in one place. Even the most advanced scientist cannot see what is going on in other parts of the universe. But a devotee like Arjuna can see everything that exists in any part of the universe. Krishna gives him the power to see anything he wants to see, past, present and future. Thus by the mercy of Krishna, Arjuna is able to see everything.

na tu mam sakyase drashtum\nanenaiva sva-cakshusha\ndivyam dadami te cakshuh\npasya me yogam aisvaram\n\nSYNONYMS\n\nna -- never; tu -- but; mam -- Me; sakyase -- are able; drashtum -- to see; anena -- with these; eva -- certainly; sva-cakshusha -- your own eyes; divyam -- divine; dadami -- I give; te -- to you; cakshuh -- eyes; pasya -- see; me -- My; yogam aisvaram -- inconceivable mystic power.\n\nTRANSLATION\n\nBut you cannot see Me with your present eyes. Therefore I give you divine eyes. Behold My mystic opulence!\n\nPURPORT\n\nA pure devotee does not like to see Krishna in any form except His form with two hands; a devotee must see His universal form by His grace, not with the mind but with spiritual eyes. To see the universal form of Krishna, Arjuna is told not to change his mind but his vision. The universal form of Krishna is not very important; that will be clear in subsequent verses. Yet because Arjuna wanted to see it, the Lord gives him the particular vision required to see that universal form.\n\nDevotees who are correctly situated in a transcendental relationship with Krishna are attracted by loving features, not by a godless display of opulences. The playmates of Krishna, the friends of Krishna and the parents of Krishna never want Krishna to show His opulences. They are so immersed in pure love that they do not even know that Krishna is the Supreme Personality of Godhead. In their loving exchange they forget that Krishna is the Supreme Lord. In the Srimad-Bhagavatam it is stated that the boys who play with Krishna are all highly pious souls and after many, many births they are able to play with Krishna. Such boys do not know that Krishna is the Supreme Personality of Godhead. They take Him as a personal friend. Therefore Sukadeva Gosvami recites this verse:\n\nittham satam brahma-sukhanubhutya\ndasyam gatanam para-daivatena\nmayasritanam nara-darakena\nsakam vijahruh krita-punya-punjah\n\n"Here is the Supreme Person, who is considered the impersonal Brahman by great sages, the Supreme Personality of Godhead by devotees, and a product of material nature by ordinary men. Now these boys, who have performed many, many pious activities in their past lives, are playing with that Supreme Personality of Godhead." (Srimad-Bhagavatam 10.12.11)\n\nThe fact is that the devotee is not concerned with seeing the visva-rupa, the universal form, but Arjuna wanted to see it to substantiate Krishna's statements so that in the future people could understand that Krishna not only theoretically or philosophically presented Himself as the Supreme but actually presented Himself as such to Arjuna. Arjuna must confirm this because Arjuna is the beginning of the parampara system. Those who are actually interested in understanding the Supreme Personality of Godhead, Krishna, and who follow in the footsteps of Arjuna should understand that Krishna not only theoretically presented Himself as the Supreme, but actually revealed Himself as the Supreme.\n\nThe Lord gave Arjuna the necessary power to see His universal form because He knew that Arjuna did not particularly want to see it, as we have already explained.

sanjaya uvaca\nevam uktva tato rajan\nmaha-yogesvaro harih\ndarsayam asa parthaya\n\nparamam rupam aisvaram\n\nSYNONYMS\n\nsanjayah uvaca -- Sanjaya said; evam -- thus; uktva -- saying; tatah -- thereafter; rajan -- O King; maha-yoga-isvarah -- the most powerful mystic; harih -- the Supreme Personality of Godhead, Krishna; darsayam asa -- showed; parthaya -- unto Arjuna; paramam -- the divine; rupam aisvaram -- universal form.\n\nTRANSLATION\n\nSanjaya said: O King, having spoken thus, the Supreme Lord of all mystic power, the Personality of Godhead, displayed His universal form to Arjuna.

aneka-vaktra-nayanam\nanekadbhuta-darsanam\naneka-divyabharanam\ndivyanekodyatayudham\n\ndivya-malyambara-dharam\ndivya-gandhanulepanam\nsarvascarya-mayam devam\nanantam visvato-mukham\n\nSYNONYMS\n\naneka -- various; vaktra -- mouths; nayanam -- eyes; aneka -- various; adbhuta -- wonderful; darsanam -- sights; aneka -- many; divya -- divine; abharanam -- ornaments; divya -- divine; aneka -- various; udyata -- uplifted; ayudham -- weapons; divya -- divine; malya -- garlands; ambara -- dresses; dharam -- wearing; divya -- divine; gandha -- fragrances; anulepanam -- smeared with; sarva -- all; ascarya-mayam -- wonderful; devam -- shining; anantam -- unlimited; visvatah-mukham -- all-pervading.\n\nTRANSLATION\n\nArjuna saw in that universal form unlimited mouths, unlimited eyes, unlimited wonderful visions. The form was decorated with many celestial ornaments and bore many divine upraised weapons. He wore celestial garlands and garments, and many divine scents were smeared over His body. All was wondrous, brilliant, unlimited, all-expanding.\n\nPURPORT\n\nIn these two verses the repeated use of the word many indicates that there was no limit to the number of hands, mouths, legs and other manifestations Arjuna was seeing. These manifestations were distributed throughout the universe, but by the grace of the Lord, Arjuna could see them while sitting in one place. That was due to the inconceivable potency of Krishna.

divi surya-sahasrasya\nbhaved yugapad utthita\nyadi bhah sadrisi sa syad\nbhasas tasya mahatmanah\n\nSYNONYMS\n\ndivi -- in the sky; surya -- of suns; sahasrasya -- of many thousands; bhavet -- there were; yugapat -- simultaneously; utthita -- present; yadi -- if; bhah -- light; sadrisi -- like that; sa -- that; syat -- might be; bhasah -- effulgence; tasya -- of Him; maha-atmanah -- the great Lord.\n\nTRANSLATION\n\nIf hundreds of thousands of suns were to rise at once into the sky, their radiance might resemble the effulgence of the Supreme Person in that universal form.\n\nPURPORT\n\nWhat Arjuna saw was indescribable, yet Sanjaya is trying to give a mental picture of that great revelation to Dhritarashtra. Neither Sanjaya nor Dhritarashtra was present, but Sanjaya, by the grace of Vyasa, could see whatever happened. Thus he now compares the situation, as far as it can be understood, to an imaginable phenomenon (i.e., thousands of suns).

tatraika-stham jagat kritsnam\npravibhaktam anekadha\napasyad deva-devasya\nsarire pandavas tada\n\nSYNONYMS\n\ntatra -- there; eka-stham -- in one place; jagat -- the universe; kritsnam -- complete; pravibhaktam -- divided; anekadha -- into many; apasyat -- could see; deva-devasya -- of the Supreme Personality of Godhead; sarire -- in the universal form; pandavah -- Arjuna; tada -- at that time.\n\nTRANSLATION\n\nAt that time Arjuna could see in the universal form of the Lord the unlimited expansions of the universe situated in one place although divided into many, many thousands.\n\nPURPORT\n\nThe word tatra ("there") is very significant. It indicates that both Arjuna and Krishna were sitting on the chariot when Arjuna saw the universal form. Others on the battlefield could not see this form, because Krishna gave the vision only to Arjuna. Arjuna could see in the body of Krishna many thousands of planets. As we learn from Vedic scriptures, there are many universes and many planets. Some of them are made of earth, some are made of gold, some are made of jewels, some are very great, some are not so great, etc. Sitting on his chariot, Arjuna could see all these. But no one could understand what was going on between Arjuna and Krishna.

tatah sa vismayavishto\nhrishta-roma dhananjayah\npranamya sirasa devam\nkritanjalir abhashata\n\nSYNONYMS\n\ntatah -- thereafter; sah -- he; vismaya-avishtah -- being overwhelmed with wonder; hrishta-roma -- with his bodily hairs standing on end due to his great ecstasy; dhananjayah -- Arjuna; pranamya -- offering obeisances; sirasa -- with the head; devam -- to the Supreme Personality of Godhead; krita-anjalih -- with folded hands; abhashata -- began to speak.\n\nTRANSLATION\n\nThen, bewildered and astonished, his hair standing on end, Arjuna bowed his head to offer obeisances and with folded hands began to pray to the Supreme Lord.\n\nPURPORT\n\nOnce the divine vision is revealed, the relationship between Krishna and Arjuna changes immediately. Before, Krishna and Arjuna had a relationship based on friendship, but here, after the revelation, Arjuna is offering obeisances with great respect, and with folded hands he is praying to Krishna. He is praising the universal form. Thus Arjuna's relationship becomes one of wonder rather than friendship. Great devotees see Krishna as the reservoir of all relationships. In the scriptures there are twelve basic kinds of relationships mentioned, and all of them are present in Krishna. It is said that He is the ocean of all the relationships exchanged between two living entities, between the gods, or between the Supreme Lord and His devotees.\n\nHere Arjuna was inspired by the relationship of wonder, and in that wonder, although he was by nature very sober, calm and quiet, he became ecstatic, his hair stood up, and he began to offer his obeisances unto the Supreme Lord with folded hands. He was not, of course, afraid. He was affected by the wonders of the Supreme Lord. The immediate context is wonder; his natural loving friendship was overwhelmed by wonder, and thus he reacted in this way.

arjuna uvaca\npasyami devams tava deva dehe\nsarvams tatha bhuta-visesha-sanghan\nbrahmanam isam kamalasana-stham\n\nrishims ca sarvan uragams ca divyan\n\nSYNONYMS\n\narjunah uvaca -- Arjuna said; pasyami -- I see; devan -- all the demigods; tava -- Your; deva -- O Lord; dehe -- in the body; sarvan -- all; tatha -- also; bhuta -- living entities; visesha-sanghan -- specifically assembled; brahmanam -- Lord Brahma; isam -- Lord Siva; kamala-asana-stham -- sitting on the lotus flower; rishin -- great sages; ca -- also; sarvan -- all; uragan -- serpents; ca -- also; divyan -- divine.\n\nTRANSLATION\n\nArjuna said: My dear Lord Krishna, I see assembled in Your body all the demigods and various other living entities. I see Brahma sitting on the lotus flower, as well as Lord Siva and all the sages and divine serpents.\n\nPURPORT\n\nArjuna sees everything in the universe; therefore he sees Brahma, who is the first creature in the universe, and the celestial serpent upon which the Garbhodakasayi Vishnu lies in the lower regions of the universe. This snake bed is called Vasuki. There are also other snakes known as Vasuki. Arjuna can see from the Garbhodakasayi Vishnu up to the topmost part of the universe on the lotus-flower planet where Brahma, the first creature of the universe, resides. That means that from the beginning to the end, everything could be seen by Arjuna, who was sitting in one place on his chariot. This was possible by the grace of the Supreme Lord, Krishna.

aneka-bahudara-vaktra-netram\npasyami tvam sarvato 'nanta-rupam\nnantam na madhyam na punas tavadim\npasyami visvesvara visva-rupa\n\nSYNONYMS\n\naneka -- many; bahu -- arms; udara -- bellies; vaktra -- mouths; netram -- eyes; pasyami -- I see; tvam -- You; sarvatah -- on all sides; ananta-rupam -- unlimited form; na antam -- no end; na madhyam -- no middle; na punah -- nor again; tava -- Your; adim -- beginning; pasyami -- I see; visva-isvara -- O Lord of the universe; visva-rupa -- in the form of the universe.\n\nTRANSLATION\n\nO Lord of the universe, O universal form, I see in Your body many, many arms, bellies, mouths and eyes, expanded everywhere, without limit. I see in You no end, no middle and no beginning.\n\nPURPORT\n\nKrishna is the Supreme Personality of Godhead and is unlimited; thus through Him everything could be seen.

kiritinam gadinam cakrinam ca\ntejo-rasim sarvato diptimantam\npasyami tvam durnirikshyam samantad\ndiptanalarka-dyutim aprameyam\n\nSYNONYMS\n\nkiritinam -- with helmets; gadinam -- with maces; cakrinam -- with discs; ca -- and; tejah-rasim -- effulgence; sarvatah -- on all sides; dipti-mantam -- glowing; pasyami -- I see; tvam -- You; durnirikshyam -- difficult to see; samantat -- everywhere; dipta-anala -- blazing fire; arka -- of the sun; dyutim -- the sunshine; aprameyam -- immeasurable.\n\nTRANSLATION\n\nYour form is difficult to see because of its glaring effulgence, spreading on all sides, like blazing fire or the immeasurable radiance of the sun. Yet I see this glowing form everywhere, adorned with various crowns, clubs and discs.

tvam aksharam paramam veditavyam\ntvam asya visvasya param nidhanam\ntvam avyayah sasvata-dharma-gopta\nsanatanas tvam purusho mato me\n\nSYNONYMS\n\ntvam -- You; aksharam -- the infallible; paramam -- supreme; veditavyam -- to be understood; tvam -- You; asya -- of this; visvasya -- universe; param -- supreme; nidhanam -- basis; tvam -- You; avyayah -- inexhaustible; sasvata-dharma-gopta -- maintainer of the eternal religion; sanatanah -- eternal; tvam -- You; purushah -- the Supreme Personality; matah me -- this is my opinion.\n\nTRANSLATION\n\nYou are the supreme primal objective. You are the ultimate resting place of all this universe. You are inexhaustible, and You are the oldest. You are the maintainer of the eternal religion, the Personality of Godhead. This is my opinion.

maha-bhutany ahankaro\nbuddhir avyaktam eva ca\nindriyani dasaikam ca\npanca cendriya-gocarah\n\niccha dveshah sukham duhkham\n\nsanghatas cetana dhritih\n\netat kshetram samasena\n\nsa-vikaram udahritam\n\nSYNONYMS\n\nmaha-bhutani -- the great elements; ahankarah -- false ego; buddhih -- intelligence; avyaktam -- the unmanifested; eva -- certainly; ca -- also; indriyani -- the senses; dasa-ekam -- eleven; ca -- also; panca -- five; ca -- also; indriya-go-carah -- the objects of the senses; iccha -- desire; dveshah -- hatred; sukham -- happiness; duhkham -- distress; sanghatah -- the aggregate; cetana -- living symptoms; dhritih -- conviction; etat -- all this; kshetram -- the field of activities; samasena -- in summary; sa-vikaram -- with interactions; udahritam -- exemplified.\n\nTRANSLATION\n\nThe five great elements, false ego, intelligence, the unmanifested, the ten senses and the mind, the five sense objects, desire, hatred, happiness, distress, the aggregate, the life symptoms, and convictions -- all these are considered, in summary, to be the field of activities and its interactions.\n\nPURPORT\n\nFrom all the authoritative statements of the great sages, the Vedic hymns and the aphorisms of the Vedanta-sutra, the components of this world can be understood as follows. First there are earth, water, fire, air and ether. These are the five great elements (maha-bhuta). Then there are false ego, intelligence and the unmanifested stage of the three modes of nature. Then there are five senses for acquiring knowledge: the eyes, ears, nose, tongue and skin. Then five working senses: voice, legs, hands, anus and genitals. Then, above the senses, there is the mind, which is within and which can be called the sense within. Therefore, including the mind, there are eleven senses altogether. Then there are the five objects of the senses: smell, taste, form, touch and sound. Now the aggregate of these twenty-four elements is called the field of activity. If one makes an analytical study of these twenty-four subjects, then he can very well understand the field of activity. Then there are desire, hatred, happiness and distress, which are interactions, representations of the five great elements in the gross body. The living symptoms, represented by consciousness and conviction, are the manifestation of the subtle body -- mind, ego and intelligence. These subtle elements are included within the field of activities.\n\nThe five great elements are a gross representation of the false ego, which in turn represents the primal stage of false ego technically called the materialistic conception, or tamasa-buddhi, intelligence in ignorance. This, further, represents the unmanifested stage of the three modes of material nature. The unmanifested modes of material nature are called pradhana.\n\nOne who desires to know the twenty-four elements in detail along with their interactions should study the philosophy in more detail. In Bhagavad-gita, a summary only is given.\n\nThe body is the representation of all these factors, and there are changes of the body, which are six in number: the body is born, it grows, it stays, it produces by-products, then it begins to decay, and at the last stage it vanishes. Therefore the field is a nonpermanent material thing. However, the kshetra-jna, the knower of the field, its proprietor, is different.

dyav a-prithivyor idam antaram hi\nvyaptam tvayaikena disas ca sarvah\ndrishtvadbhutam rupam ugram tavedam\nloka-trayam pravyathitam mahatman\n\nSYNONYMS\n\ndyau -- from outer space; a-prithivyoh -- to the earth; idam -- this; antaram -- between; hi -- certainly; vyaptam -- pervaded; tvaya -- by You; ekena -- alone; disah -- directions; ca -- and; sarvah -- all; drishtva -- by seeing; adbhutam -- wonderful; rupam -- form; ugram -- terrible; tava -- Your; idam -- this; loka -- the planetary systems; trayam -- three; pravyathitam -- perturbed; maha-atman -- O great one.\n\nTRANSLATION\n\nAlthough You are one, You spread throughout the sky and the planets and all space between. O great one, seeing this wondrous and terrible form, all the planetary systems are perturbed.\n\nPURPORT\n\nDyav a-prithivyoh ("the space between heaven and earth") and loka-trayam ("the three worlds") are significant words in this verse because it appears that not only did Arjuna see this universal form of the Lord, but others in other planetary systems saw it also. Arjuna's seeing of the universal form was not a dream. All whom the Lord endowed with divine vision saw that universal form on the battlefield.

ami hi tvam sura-sangha visanti\nkecid bhitah pranjalayo grinanti\nsvastity uktva maharshi-siddha-sanghah\nstuvanti tvam stutibhih pushkalabhih\n\nSYNONYMS\n\nami -- all those; hi -- certainly; tvam -- You; sura-sanghah -- groups of demigods; visanti -- are entering; kecit -- some of them; bhitah -- out of fear; pranjalayah -- with folded hands; grinanti -- are offering prayers; svasti -- all peace; iti -- thus; uktva -- speaking; maha-rishi -- great sages; siddha-sanghah -- perfect beings; stuvanti -- are singing hymns; tvam -- unto You; stutibhih -- with prayers; pushkalabhih -- Vedic hymns.\n\nTRANSLATION\n\nAll the hosts of demigods are surrendering before You and entering into You. Some of them, very much afraid, are offering prayers with folded hands. Hosts of great sages and perfected beings, crying "All peace!" are praying to You by singing the Vedic hymns.\n\nPURPORT\n\nThe demigods in all the planetary systems feared the terrific manifestation of the universal form and its glaring effulgence and so prayed for protection.

rudraditya vasavo ye ca sadhya\nvisve 'svinau marutas coshmapas ca\ngandharva-yakshasura-siddha-sangha\nvikshante tvam vismitas caiva sarve\n\nSYNONYMS\n\nrudra -- manifestations of Lord Siva; adityah -- the Adityas; vasavah -- the Vasus; ye -- all those; ca -- and; sadhyah -- the Sadhyas; visve -- the Visvedevas; asvinau -- the Asvini-kumaras; marutah -- the Maruts; ca -- and; ushma-pah -- the forefathers; ca -- and; gandharva -- of the Gandharvas; yaksha -- the Yakshas; asura -- the demons; siddha -- and the perfected demigods; sanghah -- the assemblies; vikshante -- are beholding; tvam -- You; vismitah -- in wonder; ca -- also; eva -- certainly; sarve -- all.\n\nTRANSLATION\n\nAll the various manifestations of Lord Siva, the Adityas, the Vasus, the Sadhyas, the Visvedevas, the two Asvis, the Maruts, the forefathers, the Gandharvas, the Yakshas, the Asuras and the perfected demigods are beholding You in wonder.

rupam mahat te bahu-vaktra-netram\nmaha-baho bahu-bahuru-padam\nbahudaram bahu-damshtra-karalam\ndrishtva lokah pravyathitas tathaham\n\nSYNONYMS\n\nrupam -- the form; mahat -- very great; te -- of You; bahu -- many; vaktra -- faces; netram -- and eyes; maha-baho -- O mighty-armed one; bahu -- many; bahu -- arms; uru -- thighs; padam -- and legs; bahu-udaram -- many bellies; bahu-damshtra -- many teeth; karalam -- horrible; drishtva -- seeing; lokah -- all the planets; pravyathitah -- perturbed; tatha -- similarly; aham -- I.\n\nTRANSLATION\n\nO mighty-armed one, all the planets with their demigods are disturbed at seeing Your great form, with its many faces, eyes, arms, thighs, legs, and bellies and Your many terrible teeth; and as they are disturbed, so am I.

nabhah-sprisam diptam aneka-varnam\nvyattananam dipta-visala-netram\ndrishtva hi tvam pravyathitantar-atma\ndhritim na vindami samam ca vishno\n\nSYNONYMS\n\nnabhah-sprisam -- touching the sky; diptam -- glowing; aneka -- many; varnam -- colors; vyatta -- open; ananam -- mouths; dipta -- glowing; visala -- very great; netram -- eyes; drishtva -- seeing; hi -- certainly; tvam -- You; pravyathita -- perturbed; antah -- within; atma -- soul; dhritim -- steadiness; na -- not; vindami -- I have; samam -- mental tranquillity; ca -- also; vishno -- O Lord Vishnu.\n\nTRANSLATION\n\nO all-pervading Vishnu, seeing You with Your many radiant colors touching the sky, Your gaping mouths, and Your great glowing eyes, my mind is perturbed by fear. I can no longer maintain my steadiness or equilibrium of mind.

damshtra-karalani ca te mukhani\ndrishtvaiva kalanala-sannibhani\ndiso na jane na labhe ca sarma\nprasida devesa jagan-nivasa\n\nSYNONYMS\n\ndamshtra -- teeth; karalani -- terrible; ca -- also; te -- Your; mukhani -- faces; drishtva -- seeing; eva -- thus; kala-anala -- the fire of death; sannibhani -- as if; disah -- the directions; na -- not; jane -- I know; na -- not; labhe -- I obtain; ca -- and; sarma -- grace; prasida -- be pleased; deva-isa -- O Lord of all lords; jagat-nivasa -- O refuge of the worlds.\n\nTRANSLATION\n\nO Lord of lords, O refuge of the worlds, please be gracious to me. I cannot keep my balance seeing thus Your blazing deathlike faces and awful teeth. In all directions I am bewildered.

sad-bhave sadhu-bhave ca\nsad ity etat prayujyate\nprasaste karmani tatha\nsac-chabdah partha yujyate\n\nyajne tapasi dane ca\nsthitih sad iti cocyate\nkarma caiva tad-arthiyam\nsad ity evabhidhiyate\n\nSYNONYMS\n\nsat-bhave -- in the sense of the nature of the Supreme; sadhu-bhave -- in the sense of the nature of the devotee; ca -- also; sat -- the word sat; iti -- thus; etat -- this; prayujyate -- is used; prasaste -- in bona fide; karmani -- activities; tatha -- also; sat-sabdah -- the sound sat; partha -- O son of Pritha; yujyate -- is used; yajne -- in sacrifice; tapasi -- in penance; dane -- in charity; ca -- also; sthitih -- the situation; sat -- the Supreme; iti -- thus; ca -- and; ucyate -- is pronounced; karma -- work; ca -- also; eva -- certainly; tat -- for that; arthiyam -- meant; sat -- the Supreme; iti -- thus; eva -- certainly; abhidhiyate -- is indicated.\n\nTRANSLATION\n\nThe Absolute Truth is the objective of devotional sacrifice, and it is indicated by the word sat. The performer of such sacrifice is also called sat, as are all works of sacrifice, penance and charity which, true to the absolute nature, are performed to please the Supreme Person, O son of Pritha.\n\nPURPORT\n\nThe words prasaste karmani, or "prescribed duties," indicate that there are many activities prescribed in the Vedic literature which are purificatory processes, beginning from the time of conception up to the end of one's life. Such purificatory processes are adopted for the ultimate liberation of the living entity. In all such activities it is recommended that one vibrate om tat sat. The words sad-bhave and sadhu-bhave indicate the transcendental situation. Acting in Krishna consciousness is called sattva, and one who is fully conscious of the activities of Krishna consciousness is called a sadhu. In the Srimad-Bhagavatam (3.25.25) it is said that the transcendental subject matter becomes clear in the association of the devotees. The words used are satam prasangat. Without good association, one cannot achieve transcendental knowledge. When initiating a person or offering the sacred thread, one vibrates the words om tat sat. Similarly, in all kinds of performance of yajna the object is the Supreme, om tat sat. The word tad-arthiyam further means offering service to anything which represents the Supreme, including such service as cooking and helping in the Lord's temple, or any other kind of work for broadcasting the glories of the Lord. These supreme words om tat sat are thus used in many ways to perfect all activities and make everything complete.

yatha nadinam bahavo 'mbu-vegah\nsamudram evabhimukha dravanti\ntatha tavami nara-loka-vira\nvisanti vaktrany abhivijvalanti\n\nSYNONYMS\n\nyatha -- as; nadinam -- of the rivers; bahavah -- the many; ambu-vegah -- waves of the waters; samudram -- the ocean; eva -- certainly; abhimukhah -- towards; dravanti -- glide; tatha -- similarly; tava -- Your; ami -- all these; nara-loka-virah -- kings of human society; visanti -- are entering; vaktrani -- the mouths; abhivijvalanti -- and are blazing.\n\nTRANSLATION\n\nAs the many waves of the rivers flow into the ocean, so do all these great warriors enter blazing into Your mouths.

yatha pradiptam jvalanam patanga\nvisanti nasaya samriddha-vegah\ntathaiva nasaya visanti lokas\ntavapi vaktrani samriddha-vegah\n\nSYNONYMS\n\nyatha -- as; pradiptam -- blazing; jvalanam -- a fire; patangah -- moths; visanti -- enter; nasaya -- for destruction; samriddha -- with full; vegah -- speed; tatha eva -- similarly; nasaya -- for destruction; visanti -- are entering; lokah -- all people; tava -- Your; api -- also; vaktrani -- mouths; samriddha-vegah -- with full speed.\n\nTRANSLATION\n\nI see all people rushing full speed into Your mouths, as moths dash to destruction in a blazing fire.

lelihyase grasamanah samantal\nlokan samagran vadanair jvaladbhih\ntejobhir apurya jagat samagram\nbhasas tavograh pratapanti vishno\n\nSYNONYMS\n\nlelihyase -- You are licking; grasamanah -- devouring; samantat -- from all directions; lokan -- people; samagran -- all; vadanaih -- by the mouths; jvaladbhih -- blazing; tejobhih -- by effulgence; apurya -- covering; jagat -- the universe; samagram -- all; bhasah -- rays; tava -- Your; ugrah -- terrible; pratapanti -- are scorching; vishno -- O all-pervading Lord.\n\nTRANSLATION\n\nO Vishnu, I see You devouring all people from all sides with Your flaming mouths. Covering all the universe with Your effulgence, You are manifest with terrible, scorching rays.

akhyahi me ko bhavan ugra-rupo\nnamo 'stu te deva-vara prasida\nvijnatum icchami bhavantam adyam\nna hi prajanami tava pravrittim\n\nSYNONYMS\n\nakhyahi -- please explain; me -- unto me; kah -- who; bhavan -- You; ugra-rupah -- fierce form; namah astu -- obeisances; te -- unto You; deva-vara -- O great one amongst the demigods; prasida -- be gracious; vijnatum -- to know; icchami -- I wish; bhavantam -- You; adyam -- the original; na -- not; hi -- certainly; prajanami -- do I know; tava -- Your; pravrittim -- mission.\n\nTRANSLATION\n\nO Lord of lords, so fierce of form, please tell me who You are. I offer my obeisances unto You; please be gracious to me. You are the primal Lord. I want to know about You, for I do not know what Your mission is.

sri-bhagavan uvaca\nkalo 'smi loka-kshaya-krit pravriddho\nlokan samahartum iha pravrittah\nrite 'pi tvam na bhavishyanti sarve\n\nye 'vasthitah pratyanikeshu yodhah\n\nSYNONYMS\n\nsri-bhagavan uvaca -- the Personality of Godhead said; kalah -- time; asmi -- I am; loka -- of the worlds; kshaya-krit -- the destroyer; pravriddhah -- great; lokan -- all people; samahartum -- in destroying; iha -- in this world; pravrittah -- engaged; rite -- without, except for; api -- even; tvam -- you; na -- never; bhavishyanti -- will be; sarve -- all; ye -- who; avasthitah -- situated; prati-anikeshu -- on the opposite sides; yodhah -- the soldiers.\n\nTRANSLATION\n\nThe Supreme Personality of Godhead said: Time I am, the great destroyer of the worlds, and I have come here to destroy all people. With the exception of you [the Pandavas], all the soldiers here on both sides will be slain.\n\nPURPORT\n\nAlthough Arjuna knew that Krishna was his friend and the Supreme Personality of Godhead, he was puzzled by the various forms exhibited by Krishna. Therefore he asked further about the actual mission of this devastating force. It is written in the Vedas that the Supreme Truth destroys everything, even the brahmanas. As stated in the Katha Upanishad (1.2.25),\n\nyasya brahma ca kshatram ca\n\nubhe bhavata odanah\n\nmrityur yasyopasecanam\n\nka ittha veda yatra sah\n\nEventually all the brahmanas, kshatriyas and everyone else are devoured like a meal by the Supreme. This form of the Supreme Lord is the all-devouring giant, and here Krishna presents Himself in that form of all-devouring time. Except for a few Pandavas, everyone who was present on that battlefield would be devoured by Him. Arjuna was not in favor of the fight, and he thought it was better not to fight; then there would be no frustration. In reply, the Lord is saying that even if he did not fight, every one of them would be destroyed, for that was His plan. If Arjuna stopped fighting, they would die in another way. Death could not be checked, even if he did not fight. In fact, they were already dead. Time is destruction, and all manifestations are to be vanquished by the desire of the Supreme Lord. That is the law of nature.

tasmat tvam uttishtha yaso labhasva\njitva satrun bhunkshva rajyam samriddham\nmayaivaite nihatah purvam eva\nnimitta-matram bhava savya-sacin\n\nSYNONYMS\n\ntasmat -- therefore; tvam -- you; uttishtha -- get up; yasah -- fame; labhasva -- gain; jitva -- conquering; satrun -- enemies; bhunkshva -- enjoy; rajyam -- kingdom; samriddham -- flourishing; maya -- by Me; eva -- certainly; ete -- all these; nihatah -- killed; purvam eva -- by previous arrangement; nimitta-matram -- just the cause; bhava -- become; savya-sacin -- O Savyasaci.\n\nTRANSLATION\n\nTherefore get up. Prepare to fight and win glory. Conquer your enemies and enjoy a flourishing kingdom. They are already put to death by My arrangement, and you, O Savyasaci, can be but an instrument in the fight.\n\nPURPORT\n\nSavya-sacin refers to one who can shoot arrows very expertly in the field; thus Arjuna is addressed as an expert warrior capable of delivering arrows to kill his enemies. "Just become an instrument": nimitta-matram. This word is also very significant. The whole world is moving according to the plan of the Supreme Personality of Godhead. Foolish persons who do not have sufficient knowledge think that nature is moving without a plan and all manifestations are but accidental formations. There are many so-called scientists who suggest that perhaps it was like this, or maybe like that, but there is no question of "perhaps" and "maybe." There is a specific plan being carried out in this material world. What is this plan? This cosmic manifestation is a chance for the conditioned souls to go back to Godhead, back to home. As long as they have the domineering mentality which makes them try to lord it over material nature, they are conditioned. But anyone who can understand the plan of the Supreme Lord and cultivate Krishna consciousness is most intelligent. The creation and destruction of the cosmic manifestation are under the superior guidance of God. Thus the Battle of Kurukshetra was fought according to the plan of God. Arjuna was refusing to fight, but he was told that he should fight in accordance with the desire of the Supreme Lord. Then he would be happy. If one is in full Krishna consciousness and his life is devoted to the Lord's transcendental service, he is perfect.

dronam ca bhishmam ca jayadratham ca\nkarnam tathanyan api yodha-viran\nmaya hatams tvam jahi ma vyathishtha\nyudhyasva jetasi rane sapatnan\n\nSYNONYMS\n\ndronam ca -- also Drona; bhishmam ca -- also Bhishma; jayadratham ca -- also Jayadratha; karnam -- Karna; tatha -- also; anyan -- others; api -- certainly; yodha-viran -- great warriors; maya -- by Me; hatan -- already killed; tvam -- you; jahi -- destroy; ma -- do not; vyathishthah -- be disturbed; yudhyasva -- just fight; jeta asi -- you will conquer; rane -- in the fight; sapatnan -- enemies.\n\nTRANSLATION\n\nDrona, Bhishma, Jayadratha, Karna and the other great warriors have already been destroyed by Me. Therefore, kill them and do not be disturbed. Simply fight, and you will vanquish your enemies in battle.\n\nPURPORT\n\nEvery plan is made by the Supreme Personality of Godhead, but He is so kind and merciful to His devotees that He wants to give the credit to His devotees who carry out His plan according to His desire. Life should therefore move in such a way that everyone acts in Krishna consciousness and understands the Supreme Personality of Godhead through the medium of a spiritual master. The plans of the Supreme Personality of Godhead are understood by His mercy, and the plans of the devotees are as good as His plans. One should follow such plans and be victorious in the struggle for existence.

sanjaya uvaca\netac chrutva vacanam kesavasya\nkritanjalir vepamanah kiriti\nnamaskritva bhuya evaha krishnam\n\nsa-gadgadam bhita-bhitah pranamya\n\nSYNONYMS\n\nsanjayah uvaca -- Sanjaya said; etat -- thus; srutva -- hearing; vacanam -- the speech; kesavasya -- of Krishna; krita-anjalih -- with folded hands; vepamanah -- trembling; kiriti -- Arjuna; namaskritva -- offering obeisances; bhuyah -- again; eva -- also; aha -- said; krishnam -- unto Krishna; sa-gadgadam -- with a faltering voice; bhita-bhitah -- fearful; pranamya -- offering obeisances.\n\nTRANSLATION\n\nSanjaya said to Dhritarashtra: O King, after hearing these words from the Supreme Personality of Godhead, the trembling Arjuna offered obeisances with folded hands again and again. He fearfully spoke to Lord Krishna in a faltering voice, as follows.\n\nPURPORT\n\nAs we have already explained, because of the situation created by the universal form of the Supreme Personality of Godhead, Arjuna became bewildered in wonder; thus he began to offer his respectful obeisances to Krishna again and again, and with faltering voice he began to pray, not as a friend, but as a devotee in wonder.

arjuna uvaca\nsthane hrishikesa tava prakirtya\njagat prahrishyaty anurajyate ca\nrakshamsi bhitani diso dravanti\n\nsarve namasyanti ca siddha-sanghah\n\nSYNONYMS\n\narjunah uvaca -- Arjuna said; sthane -- rightly; hrishika-isa -- O master of all senses; tava -- Your; prakirtya -- by the glories; jagat -- the entire world; prahrishyati -- is rejoicing; anurajyate -- is becoming attached; ca -- and; rakshamsi -- the demons; bhitani -- out of fear; disah -- in all directions; dravanti -- are fleeing; sarve -- all; namasyanti -- are offering respects; ca -- also; siddha-sanghah -- the perfect human beings.\n\nTRANSLATION\n\nArjuna said: O master of the senses, the world becomes joyful upon hearing Your name, and thus everyone becomes attached to You. Although the perfected beings offer You their respectful homage, the demons are afraid, and they flee here and there. All this is rightly done.\n\nPURPORT\n\nArjuna, after hearing from Krishna about the outcome of the Battle of Kurukshetra, became enlightened, and as a great devotee and friend of the Supreme Personality of Godhead he said that everything done by Krishna is quite fit. Arjuna confirmed that Krishna is the maintainer and the object of worship for the devotees and the destroyer of the undesirables. His actions are equally good for all. Arjuna understood herein that when the Battle of Kurukshetra was being concluded, in outer space there were present many demigods, siddhas, and the intelligentsia of the higher planets, and they were observing the fight because Krishna was present there. When Arjuna saw the universal form of the Lord, the demigods took pleasure in it, but others, who were demons and atheists, could not stand it when the Lord was praised. Out of their natural fear of the devastating form of the Supreme Personality of Godhead, they fled. Krishna's treatment of the devotees and the atheists is praised by Arjuna. In all cases a devotee glorifies the Lord because he knows that whatever He does is good for all.

kasmac ca te na nameran mahatman\ngariyase brahmano 'py adi-kartre\nananta devesa jagan-nivasa\ntvam aksharam sad-asat tat param yat\n\nSYNONYMS\n\nkasmat -- why; ca -- also; te -- unto You; na -- not; nameran -- they should offer proper obeisances; maha-atman -- O great one; gariyase -- who are better; brahmanah -- than Brahma; api -- although; adi-kartre -- to the supreme creator; ananta -- O unlimited; deva-isa -- O God of the gods; jagat-nivasa -- O refuge of the universe; tvam -- You are; aksharam -- imperishable; sat-asat -- to cause and effect; tat param -- transcendental; yat -- because.\n\nTRANSLATION\n\nO great one, greater even than Brahma, You are the original creator. Why then should they not offer their respectful obeisances unto You? O limitless one, God of gods, refuge of the universe! You are the invincible source, the cause of all causes, transcendental to this material manifestation.\n\nPURPORT\n\nBy this offering of obeisances, Arjuna indicates that Krishna is worshipable by everyone. He is all-pervading, and He is the Soul of every soul. Arjuna is addressing Krishna as mahatma, which means that He is most magnanimous and unlimited. Ananta indicates that there is nothing which is not covered by the influence and energy of the Supreme Lord, and devesa means that He is the controller of all demigods and is above them all. He is the shelter of the whole universe. Arjuna also thought that it was fitting that all the perfect living entities and powerful demigods offer their respectful obeisances unto Him, because no one is greater than Him. Arjuna especially mentions that Krishna is greater than Brahma because Brahma is created by Him. Brahma is born out of the lotus stem grown from the navel abdomen of Garbhodakasayi Vishnu, who is Krishna's plenary expansion; therefore Brahma and Lord Siva, who is born of Brahma, and all other demigods must offer their respectful obeisances. It is stated in Srimad-Bhagavatam that the Lord is respected by Lord Siva and Brahma and similar other demigods. The word aksharam is very significant because this material creation is subject to destruction but the Lord is above this material creation. He is the cause of all causes, and being so, He is superior to all the conditioned souls within this material nature as well as the material cosmic manifestation itself. He is therefore the all-great Supreme.

tvam adi-devah purushah puranas\ntvam asya visvasya param nidhanam\nvettasi vedyam ca param ca dhama\ntvaya tatam visvam ananta-rupa\n\nSYNONYMS\n\ntvam -- You; adi-devah -- the original Supreme God; purushah -- personality; puranah -- old; tvam -- You; asya -- of this; visvasya -- universe; param -- transcendental; nidhanam -- refuge; vetta -- the knower; asi -- You are; vedyam -- the knowable; ca -- and; param -- transcendental; ca -- and; dhama -- refuge; tvaya -- by You; tatam -- pervaded; visvam -- the universe; ananta-rupa -- O unlimited form.\n\nTRANSLATION\n\nYou are the original Personality of Godhead, the oldest, the ultimate sanctuary of this manifested cosmic world. You are the knower of everything, and You are all that is knowable. You are the supreme refuge, above the material modes. O limitless form! This whole cosmic manifestation is pervaded by You!\n\nPURPORT\n\nEverything is resting on the Supreme Personality of Godhead; therefore He is the ultimate rest. Nidhanam means that everything, even the Brahman effulgence, rests on the Supreme Personality of Godhead, Krishna. He is the knower of everything that is happening in this world, and if knowledge has any end, He is the end of all knowledge; therefore He is the known and the knowable. He is the object of knowledge because He is all-pervading. Because He is the cause in the spiritual world, He is transcendental. He is also the chief personality in the transcendental world.

gam avisya ca bhutani\ndharayamy aham ojasa\npushnami caushadhih sarvah\nsomo bhutva rasatmakah\n\nSYNONYMS\n\ngam -- the planets; avisya -- entering; ca -- also; bhutani -- the living entities; dharayami -- sustain; aham -- I; ojasa -- by My energy; pushnami -- am nourishing; ca -- and; aushadhih -- vegetables; sarvah -- all; somah -- the moon; bhutva -- becoming; rasa-atmakah -- supplying the juice.\n\nTRANSLATION\n\nI enter into each planet, and by My energy they stay in orbit. I become the moon and thereby supply the juice of life to all vegetables.\n\nPURPORT\n\nIt is understood that all the planets are floating in the air only by the energy of the Lord. The Lord enters into every atom, every planet, and every living being. That is discussed in the Brahma-samhita. It is said there that one plenary portion of the Supreme Personality of Godhead, Paramatma, enters into the planets, the universe, the living entity, and even into the atom. So due to His entrance, everything is appropriately manifested. When the spirit soul is there, a living man can float on the water, but when the living spark is out of the body and the body is dead, the body sinks. Of course when it is decomposed it floats just like straw and other things, but as soon as the man is dead, he at once sinks in the water. Similarly, all these planets are floating in space, and this is due to the entrance of the supreme energy of the Supreme Personality of Godhead. His energy is sustaining each planet, just like a handful of dust. If someone holds a handful of dust, there is no possibility of the dust's falling, but if one throws it in the air it will fall down. Similarly, these planets, which are floating in the air, are actually held in the fist of the universal form of the Supreme Lord. By His strength and energy, all moving and nonmoving things stay in their place. It is said in the Vedic hymns that because of the Supreme Personality of Godhead the sun is shining and the planets are steadily moving. Were it not for Him, all the planets would scatter, like dust in air, and perish. Similarly, it is due to the Supreme Personality of Godhead that the moon nourishes all vegetables. Due to the moon's influence, the vegetables become delicious. Without the moonshine, the vegetables can neither grow nor taste succulent. Human society is working, living comfortably and enjoying food due to the supply from the Supreme Lord. Otherwise, mankind could not survive. The word rasatmakah is very significant. Everything becomes palatable by the agency of the Supreme Lord through the influence of the moon.

namah purastad atha prishthatas te\nnamo 'stu te sarvata eva sarva\nananta-viryamita-vikramas tvam\nsarvam samapnoshi tato 'si sarvah\n\nSYNONYMS\n\nnamah -- offering obeisances; purastat -- from the front; atha -- also; prishthatah -- from behind; te -- unto You; namah astu -- I offer my respects; te -- unto You; sarvatah -- from all sides; eva -- indeed; sarva -- because You are everything; ananta-virya -- unlimited potency; amita-vikramah -- and unlimited force; tvam -- You; sarvam -- everything; samapnoshi -- You cover; tatah -- therefore; asi -- You are; sarvah -- everything.\n\nTRANSLATION\n\nObeisances to You from the front, from behind and from all sides! O unbounded power, You are the master of limitless might! You are all-pervading, and thus You are everything!\n\nPURPORT\n\nOut of loving ecstasy for Krishna, his friend, Arjuna is offering his respects from all sides. He is accepting that He is the master of all potencies and all prowess and far superior to all the great warriors assembled on the battlefield. It is said in the Vishnu Purana (1.9.69):\n\nyo 'yam tavagato deva\n\nsamipam devata-ganah\n\nsa tvam eva jagat-srashta\n\nyatah sarva-gato bhavan\n\n"Whoever comes before You, be he a demigod, is created by You, O Supreme Personality of Godhead."

sakheti matva prasabham yad uktam\nhe krishna he yadava he sakheti\najanata mahimanam tavedam\nmaya pramadat pranayena vapi\n\nyac cavahasartham asat-krito 'si\nvihara-sayyasana-bhojaneshu\neko 'tha vapy acyuta tat-samaksham\ntat kshamaye tvam aham aprameyam\n\nSYNONYMS\n\nsakha -- friend; iti -- thus; matva -- thinking; prasabham -- presumptuously; yat -- whatever; uktam -- said; he krishna -- O Krishna; he yadava -- O Yadava; he sakhe -- O my dear friend; iti -- thus; ajanata -- without knowing; mahimanam -- glories; tava -- Your; idam -- this; maya -- by me; pramadat -- out of foolishness; pranayena -- out of love; va api -- either; yat -- whatever; ca -- also; avahasa-artham -- for joking; asat-kritah -- dishonored; asi -- You have been; vihara -- in relaxation; sayya -- in lying down; asana -- in sitting; bhojaneshu -- or while eating together; ekah -- alone; atha va -- or; api -- also; acyuta -- O infallible one; tat-samaksham -- among companions; tat -- all those; kshamaye -- ask forgiveness; tvam -- from You; aham -- I; aprameyam -- immeasurable.\n\nTRANSLATION\n\nThinking of You as my friend, I have rashly addressed You "O Krishna," "O Yadava," "O my friend," not knowing Your glories. Please forgive whatever I may have done in madness or in love. I have dishonored You many times, jesting as we relaxed, lay on the same bed, or sat or ate together, sometimes alone and sometimes in front of many friends. O infallible one, please excuse me for all those offenses.\n\nPURPORT\n\nAlthough Krishna is manifested before Arjuna in His universal form, Arjuna remembers his friendly relationship with Krishna and is therefore asking pardon and requesting Krishna to excuse him for the many informal gestures which arise out of friendship. He is admitting that formerly he did not know that Krishna could assume such a universal form, although Krishna explained it as his intimate friend. Arjuna did not know how many times he may have dishonored Krishna by addressing Him "O my friend," "O Krishna," "O Yadava," etc., without acknowledging His opulence. But Krishna is so kind and merciful that in spite of such opulence He played with Arjuna as a friend. Such is the transcendental loving reciprocation between the devotee and the Lord. The relationship between the living entity and Krishna is fixed eternally; it cannot be forgotten, as we can see from the behavior of Arjuna. Although Arjuna has seen the opulence in the universal form, he cannot forget his friendly relationship with Krishna.

pitasi lokasya caracarasya\ntvam asya pujyas ca gurur gariyan\nna tvat-samo 'sty abhyadhikah kuto 'nyo\nloka-traye 'py apratima-prabhava\n\nSYNONYMS\n\npita -- the father; asi -- You are; lokasya -- of all the world; cara -- moving; acarasya -- and nonmoving; tvam -- You are; asya -- of this; pujyah -- worshipable; ca -- also; guruh -- master; gariyan -- glorious; na -- never; tvat-samah -- equal to You; asti -- there is; abhyadhikah -- greater; kutah -- how is it possible; anyah -- other; loka-traye -- in the three planetary systems; api -- also; apratima-prabhava -- O immeasurable power.\n\nTRANSLATION\n\nYou are the father of this complete cosmic manifestation, of the moving and the nonmoving. You are its worshipable chief, the supreme spiritual master. No one is equal to You, nor can anyone be one with You. How then could there be anyone greater than You within the three worlds, O Lord of immeasurable power?\n\nPURPORT\n\nThe Supreme Personality of Godhead, Krishna, is worshipable as a father is worshipable for his son. He is the spiritual master because He originally gave the Vedic instructions to Brahma and presently He is also instructing Bhagavad-gita to Arjuna; therefore He is the original spiritual master, and any bona fide spiritual master at the present moment must be a descendant in the line of disciplic succession stemming from Krishna. Without being a representative of Krishna, one cannot become a teacher or spiritual master of transcendental subject matter.\n\nThe Lord is being paid obeisances in all respects. He is of immeasurable greatness. No one can be greater than the Supreme Personality of Godhead, Krishna, because no one is equal to or higher than Krishna within any manifestation, spiritual or material. Everyone is below Him. No one can excel Him. This is stated in the Svetasvatara Upanishad (6.8):\n\nna tasya karyam karanam ca vidyate\n\nna tat-samas cabhyadhikas ca drisyate\n\nThe Supreme Lord, Krishna, has senses and a body like the ordinary man, but for Him there is no difference between His senses, His body, His mind and Himself. Foolish persons who do not perfectly know Him say that Krishna is different from His soul, mind, heart and everything else. Krishna is absolute; therefore His activities and potencies are supreme. It is also stated that although He does not have senses like ours, He can perform all sensory activities; therefore His senses are neither imperfect nor limited. No one can be greater than Him, no one can be equal to Him, and everyone is lower than Him.\n\nThe knowledge, strength and activities of the Supreme Personality are all transcendental. As stated in Bhagavad-gita (4.9):\n\njanma karma ca me divyam\n\nevam yo vetti tattvatah\n\ntyaktva deham punar janma\n\nnaiti mam eti so 'rjuna\n\nWhoever knows Krishna's transcendental body, activities and perfection, after quitting his body, returns to Him and doesn't come back again to this miserable world. Therefore one should know that Krishna's activities are different from others. The best policy is to follow the principles of Krishna; that will make one perfect. It is also stated that there is no one who is master of Krishna; everyone is His servant. The Caitanya-caritamrita (Adi 5.142) confirms, ekale isvara krishna, ara saba bhritya: only Krishna is God, and everyone else is His servant. Everyone is complying with His order. There is no one who can deny His order. Everyone is acting according to His direction, being under His superintendence. As stated in the Brahma-samhita, He is the cause of all causes.

tasmat pranamya pranidhaya kayam\nprasadaye tvam aham isam idyam\npiteva putrasya sakheva sakhyuh\npriyah priyayarhasi deva sodhum\n\nSYNONYMS\n\ntasmat -- therefore; pranamya -- offering obeisances; pranidhaya -- laying down; kayam -- the body; prasadaye -- to beg mercy; tvam -- unto You; aham -- I; isam -- unto the Supreme Lord; idyam -- worshipable; pita iva -- like a father; putrasya -- with a son; sakha iva -- like a friend; sakhyuh -- with a friend; priyah -- a lover; priyayah -- with the dearmost; arhasi -- You should; deva -- my Lord; sodhum -- tolerate.\n\nTRANSLATION\n\nYou are the Supreme Lord, to be worshiped by every living being. Thus I fall down to offer You my respectful obeisances and ask Your mercy. As a father tolerates the impudence of his son, or a friend tolerates the impertinence of a friend, or a wife tolerates the familiarity of her partner, please tolerate the wrongs I may have done You.\n\nPURPORT\n\nKrishna's devotees relate to Krishna in various relationships; one might treat Krishna as a son, or one might treat Krishna as a husband, as a friend, or as a master. Krishna and Arjuna are related in friendship. As the father tolerates, or the husband or a master tolerates, so Krishna tolerates.

adrishta-purvam hrishito 'smi drishtva\nbhayena ca pravyathitam mano me\ntad eva me darsaya deva rupam\nprasida devesa jagan-nivasa\n\nSYNONYMS\n\nadrishta-purvam -- never seen before; hrishitah -- gladdened; asmi -- I am; drishtva -- by seeing; bhayena -- out of fear; ca -- also; pravyathitam -- perturbed; manah -- mind; me -- my; tat -- that; eva -- certainly; me -- unto me; darsaya -- show; deva -- O Lord; rupam -- the form; prasida -- just be gracious; deva-isa -- O Lord of lords; jagat-nivasa -- O refuge of the universe.\n\nTRANSLATION\n\nAfter seeing this universal form, which I have never seen before, I am gladdened, but at the same time my mind is disturbed with fear. Therefore please bestow Your grace upon me and reveal again Your form as the Personality of Godhead, O Lord of lords, O abode of the universe.\n\nPURPORT\n\nArjuna is always in confidence with Krishna because he is a very dear friend, and as a dear friend is gladdened by his friend's opulence, Arjuna is very joyful to see that his friend Krishna is the Supreme Personality of Godhead and can show such a wonderful universal form. But at the same time, after seeing that universal form, he is afraid that he has committed so many offenses to Krishna out of his unalloyed friendship. Thus his mind is disturbed out of fear, although he had no reason to fear. Arjuna therefore is asking Krishna to show His Narayana form, because He can assume any form. This universal form is material and temporary, as the material world is temporary. But in the Vaikuntha planets He has His transcendental form with four hands as Narayana. There are innumerable planets in the spiritual sky, and in each of them Krishna is present by His plenary manifestations of different names. Thus Arjuna desired to see one of the forms manifest in the Vaikuntha planets. Of course in each Vaikuntha planet the form of Narayana is four-handed, but the four hands hold different arrangements of symbols -- the conchshell, mace, lotus and disc. According to the different hands these four things are held in, the Narayanas are variously named. All of these forms are one with Krishna; therefore Arjuna requests to see His four-handed feature.

kiritinam gadinam cakra-hastam\nicchami tvam drashtum aham tathaiva\ntenaiva rupena catur-bhujena\nsahasra-baho bhava visva-murte\n\nSYNONYMS\n\nkiritinam -- with helmet; gadinam -- with club; cakra-hastam -- disc in hand; icchami -- I wish; tvam -- You; drashtum -- to see; aham -- I; tatha eva -- in that position; tena eva -- in that; rupena -- form; catuh-bhujena -- four-handed; sahasra-baho -- O thousand-handed one; bhava -- just become; visva-murte -- O universal form.\n\nTRANSLATION\n\nO universal form, O thousand-armed Lord, I wish to see You in Your four-armed form, with helmeted head and with club, wheel, conch and lotus flower in Your hands. I long to see You in that form.\n\nPURPORT\n\nIn the Brahma-samhita (5.39) it is stated, ramadi-murtishu kala-niyamena tishthan: the Lord is eternally situated in hundreds and thousands of forms, and the main forms are those like Rama, Nrisimha, Narayana, etc. There are innumerable forms. But Arjuna knew that Krishna is the original Personality of Godhead assuming His temporary universal form. He is now asking to see the form of Narayana, a spiritual form. This verse establishes without any doubt the statement of the Srimad-Bhagavatam that Krishna is the original Personality of Godhead and all other features originate from Him. He is not different from His plenary expansions, and He is God in any of His innumerable forms. In all of these forms He is fresh like a young man. That is the constant feature of the Supreme Personality of Godhead. One who knows Krishna becomes free at once from all contamination of the material world.

sri-bhagavan uvaca\nmaya prasannena tavarjunedam\nrupam param darsitam atma-yogat\ntejo-mayam visvam anantam adyam\n\nyan me tvad anyena na drishta-purvam\n\nSYNONYMS\n\nsri-bhagavan uvaca -- the Supreme Personality of Godhead said; maya -- by Me; prasannena -- happily; tava -- unto you; arjuna -- O Arjuna; idam -- this; rupam -- form; param -- transcendental; darsitam -- shown; atma-yogat -- by My internal potency; tejah-mayam -- full of effulgence; visvam -- the entire universe; anantam -- unlimited; adyam -- original; yat -- that which; me -- My; tvat anyena -- besides you; na drishta-purvam -- no one has previously seen.\n\nTRANSLATION\n\nThe Supreme Personality of Godhead said: My dear Arjuna, happily have I shown you, by My internal potency, this supreme universal form within the material world. No one before you has ever seen this primal form, unlimited and full of glaring effulgence.\n\nPURPORT\n\nArjuna wanted to see the universal form of the Supreme Lord, so Lord Krishna, out of His mercy upon His devotee Arjuna, showed His universal form, full of effulgence and opulence. This form was glaring like the sun, and its many faces were rapidly changing. Krishna showed this form just to satisfy the desire of His friend Arjuna. This form was manifested by Krishna through His internal potency, which is inconceivable by human speculation. No one had seen this universal form of the Lord before Arjuna, but because the form was shown to Arjuna, other devotees in the heavenly planets and in other planets in outer space could also see it. They had not seen it before, but because of Arjuna they were also able to see it. In other words, all the disciplic devotees of the Lord could see the universal form which was shown to Arjuna by the mercy of Krishna. Someone has commented that this form was shown to Duryodhana also when Krishna went to Duryodhana to negotiate for peace. Unfortunately, Duryodhana did not accept the peace offer, but at that time Krishna manifested some of His universal forms. But those forms are different from this one shown to Arjuna. It is clearly said that no one had ever seen this form before.

na veda-yajnadhyayanair na danair\nna ca kriyabhir na tapobhir ugraih\nevam-rupah sakya aham nri-loke\ndrashtum tvad anyena kuru-pravira\n\nSYNONYMS\n\nna -- never; veda-yajna -- by sacrifice; adhyayanaih -- or Vedic study; na -- never; danaih -- by charity; na -- never; ca -- also; kriyabhih -- by pious activities; na -- never; tapobhih -- by serious penances; ugraih -- severe; evam-rupah -- in this form; sakyah -- can; aham -- I; nri-loke -- in this material world; drashtum -- be seen; tvat -- than you; anyena -- by another; kuru-pravira -- O best among the Kuru warriors.\n\nTRANSLATION\n\nO best of the Kuru warriors, no one before you has ever seen this universal form of Mine, for neither by studying the Vedas, nor by performing sacrifices, nor by charity, nor by pious activities, nor by severe penances can I be seen in this form in the material world.\n\nPURPORT\n\nThe divine vision in this connection should be clearly understood. Who can have divine vision? Divine means godly. Unless one attains the status of divinity as a demigod, he cannot have divine vision. And what is a demigod? It is stated in the Vedic scriptures that those who are devotees of Lord Vishnu are demigods (vishnu-bhaktah smrita devah). Those who are atheistic, i.e., who do not believe in Vishnu, or who recognize only the impersonal part of Krishna as the Supreme, cannot have the divine vision. It is not possible to decry Krishna and at the same time have the divine vision. One cannot have the divine vision without becoming divine. In other words, those who have divine vision can also see like Arjuna.\n\nThe Bhagavad-gita gives the description of the universal form. Although this description was unknown to everyone before Arjuna, now one can have some idea of the visva-rupa after this incident. Those who are actually divine can see the universal form of the Lord. But one cannot be divine without being a pure devotee of Krishna. The devotees, however, who are actually in the divine nature and who have divine vision, are not very much interested in seeing the universal form of the Lord. As described in the previous verse, Arjuna desired to see the four-handed form of Lord Krishna as Vishnu, and he was actually afraid of the universal form.\n\nIn this verse there are some significant words, just like veda-yajnadhyayanaih, which refers to studying Vedic literature and the subject matter of sacrificial regulations. Veda refers to all kinds of Vedic literature, such as the four Vedas (Rig, Yajur, Sama and Atharva) and the eighteen Puranas, the Upanishads and the Vedanta-sutra. One can study these at home or anywhere else. Similarly, there are sutras -- Kalpa-sutras and Mimamsa-sutras -- for studying the method of sacrifice. Danaih refers to charity which is offered to a suitable party, such as those who are engaged in the transcendental loving service of the Lord -- the brahmanas and the Vaishnavas. Similarly, "pious activities" refers to the agni-hotra and the prescribed duties of the different castes. And the voluntary acceptance of some bodily pains is called tapasya. So one can perform all these -- can accept bodily penances, give charity, study the Vedas, etc. -- but unless he is a devotee like Arjuna, it is not possible to see that universal form. Those who are impersonalists are also imagining that they are seeing the universal form of the Lord, but from Bhagavad-gita we understand that the impersonalists are not devotees. Therefore they are unable to see the universal form of the Lord.\n\nThere are many persons who create incarnations. They falsely claim an ordinary human to be an incarnation, but this is all foolishness. We should follow the principles of Bhagavad-gita, otherwise there is no possibility of attaining perfect spiritual knowledge. Although Bhagavad-gita is considered the preliminary study of the science of God, still it is so perfect that it enables one to distinguish what is what. The followers of a pseudo incarnation may say that they have also seen the transcendental incarnation of God, the universal form, but that is unacceptable because it is clearly stated here that unless one becomes a devotee of Krishna one cannot see the universal form of God. So one first of all has to become a pure devotee of Krishna; then he can claim that he can show the universal form of what he has seen. A devotee of Krishna cannot accept false incarnations or followers of false incarnations.

ma te vyatha ma ca vimudha-bhavo\ndrishtva rupam ghoram idrin mamedam\nvyapeta-bhih prita-manah punas tvam\ntad eva me rupam idam prapasya\n\nSYNONYMS\n\nma -- let it not be; te -- unto you; vyatha -- trouble; ma -- let it not be; ca -- also; vimudha-bhavah -- bewilderment; drishtva -- by seeing; rupam -- form; ghoram -- horrible; idrik -- as it is; mama -- My; idam -- this; vyapeta-bhih -- free from all fear; prita-manah -- pleased in mind; punah -- again; tvam -- you; tat -- that; eva -- thus; me -- My; rupam -- form; idam -- this; prapasya -- just see.\n\nTRANSLATION\n\nYou have been perturbed and bewildered by seeing this horrible feature of Mine. Now let it be finished. My devotee, be free again from all disturbances. With a peaceful mind you can now see the form you desire.\n\nPURPORT\n\nIn the beginning of Bhagavad-gita Arjuna was worried about killing Bhishma and Drona, his worshipful grandfather and master. But Krishna said that he need not be afraid of killing his grandfather. When the sons of Dhritarashtra tried to disrobe Draupadi in the assembly of the Kurus, Bhishma and Drona were silent, and for such negligence of duty they should be killed. Krishna showed His universal form to Arjuna just to show him that these people were already killed for their unlawful action. That scene was shown to Arjuna because devotees are always peaceful and they cannot perform such horrible actions. The purpose of the revelation of the universal form was shown; now Arjuna wanted to see the four-armed form, and Krishna showed him. A devotee is not much interested in the universal form, for it does not enable one to reciprocate loving feelings. Either a devotee wants to offer his respectful worshipful feelings, or he wants to see the two-handed Krishna form so that he can reciprocate in loving service with the Supreme Personality of Godhead.

sanjaya uvaca\nity arjunam vasudevas tathoktva\nsvakam rupam darsayam asa bhuyah\nasvasayam asa ca bhitam enam\n\nbhutva punah saumya-vapur mahatma\n\nSYNONYMS\n\nsanjayah uvaca -- Sanjaya said; iti -- thus; arjunam -- unto Arjuna; vasudevah -- Krishna; tatha -- in that way; uktva -- speaking; svakam -- His own; rupam -- form; darsayam asa -- showed; bhuyah -- again; asvasayam asa -- encouraged; ca -- also; bhitam -- fearful; enam -- him; bhutva -- becoming; punah -- again; saumya-vapuh -- the beautiful form; maha-atma -- the great one.\n\nTRANSLATION\n\nSanjaya said to Dhritarashtra: The Supreme Personality of Godhead, Krishna, having spoken thus to Arjuna, displayed His real four-armed form and at last showed His two-armed form, thus encouraging the fearful Arjuna.\n\nPURPORT\n\nWhen Krishna appeared as the son of Vasudeva and Devaki, He first of all appeared as four-armed Narayana, but when He was requested by His parents, He transformed Himself into an ordinary child in appearance. Similarly, Krishna knew that Arjuna was not interested in seeing a four-handed form, but since Arjuna asked to see this four-handed form, Krishna also showed him this form again and then showed Himself in His two-handed form. The word saumya-vapuh is very significant. Saumya-vapuh is a very beautiful form; it is known as the most beautiful form. When He was present, everyone was attracted simply by Krishna's form, and because Krishna is the director of the universe, He just banished the fear of Arjuna, His devotee, and showed him again His beautiful form of Krishna. In the Brahma-samhita (5.38) it is stated, premanjana-cchurita-bhakti-vilocanena: only a person whose eyes are smeared with the ointment of love can see the beautiful form of Sri Krishna.

arjuna uvaca\ndrishtvedam manusham rupam\ntava saumyam janardana\nidanim asmi samvrittah\n\nsa-cetah prakritim gatah\n\nSYNONYMS\n\narjunah uvaca -- Arjuna said; drishtva -- seeing; idam -- this; manusham -- human; rupam -- form; tava -- Your; saumyam -- very beautiful; janardana -- O chastiser of the enemies; idanim -- now; asmi -- I am; samvrittah -- settled; sa-cetah -- in my consciousness; prakritim -- to my own nature; gatah -- returned.\n\nTRANSLATION\n\nWhen Arjuna thus saw Krishna in His original form, he said: O Janardana, seeing this humanlike form, so very beautiful, I am now composed in mind, and I am restored to my original nature.\n\nPURPORT\n\nHere the words manusham rupam clearly indicate the Supreme Personality of Godhead to be originally two-handed. Those who deride Krishna as if He were an ordinary person are shown here to be ignorant of His divine nature. If Krishna is like an ordinary human being, then how is it possible for Him to show the universal form and again to show the four-handed Narayana form? So it is very clearly stated in Bhagavad-gita that one who thinks that Krishna is an ordinary person and who misguides the reader by claiming that it is the impersonal Brahman within Krishna speaking is doing the greatest injustice. Krishna has actually shown His universal form and His four-handed Vishnu form. So how can He be an ordinary human being? A pure devotee is not confused by misguiding commentaries on Bhagavad-gita because he knows what is what. The original verses of Bhagavad-gita are as clear as the sun; they do not require lamplight from foolish commentators.

amanitvam adambhitvam\nahimsa kshantir arjavam\nacaryopasanam saucam\nsthairyam atma-vinigrahah\n\n(9)\n\nindriyartheshu vairagyam\nanahankara eva ca\njanma-mrityu-jara-vyadhi-\nduhkha-doshanudarsanam\n\n(10)\n\nasaktir anabhishvangah\nputra-dara-grihadishu\nnityam ca sama-cittatvam\nishtanishtopapattishu\n\n(11)\n\nmayi cananya-yogena\nbhaktir avyabhicarini\nvivikta-desa-sevitvam\naratir jana-samsadi\n\n(12)\n\nadhyatma-jnana-nityatvam\ntattva-jnanartha-darsanam\netaj jnanam iti proktam\najnanam yad ato 'nyatha\n\nSYNONYMS\n\namanitvam -- humility; adambhitvam -- pridelessness; ahimsa -- nonviolence; kshantih -- tolerance; arjavam -- simplicity; acarya-upasanam -- approaching a bona fide spiritual master; saucam -- cleanliness; sthairyam -- steadfastness; atma-vinigrahah -- self-control; indriya-artheshu -- in the matter of the senses; vairagyam -- renunciation; anahankarah -- being without false egoism; eva -- certainly; ca -- also; janma -- of birth; mrityu -- death; jara -- old age; vyadhi -- and disease; duhkha -- of the distress; dosha -- the fault; anudarsanam -- observing; asaktih -- being without attachment; anabhishvangah -- being without association; putra -- for son; dara -- wife; griha-adishu -- home, etc.; nityam -- constant; ca -- also; sama-cittatvam -- equilibrium; ishta -- the desirable; anishta -- and undesirable; upapattishu -- having obtained; mayi -- unto Me; ca -- also; ananya-yogena -- by unalloyed devotional service; bhaktih -- devotion; avyabhicarini -- without any break; vivikta -- to solitary; desa -- places; sevitvam -- aspiring; aratih -- being without attachment; jana-samsadi -- to people in general; adhyatma -- pertaining to the self; jnana -- in knowledge; nityatvam -- constancy; tattva-jnana -- of knowledge of the truth; artha -- for the object; darsanam -- philosophy; etat -- all this; jnanam -- knowledge; iti -- thus; proktam -- declared; ajnanam -- ignorance; yat -- that which; atah -- from this; anyatha -- other.\n\nTRANSLATION\n\nHumility; pridelessness; nonviolence; tolerance; simplicity; approaching a bona fide spiritual master; cleanliness; steadiness; self-control; renunciation of the objects of sense gratification; absence of false ego; the perception of the evil of birth, death, old age and disease; detachment; freedom from entanglement with children, wife, home and the rest; even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me; aspiring to live in a solitary place; detachment from the general mass of people; accepting the importance of self-realization; and philosophical search for the Absolute Truth -- all these I declare to be knowledge, and besides this whatever there may be is ignorance.\n\nPURPORT\n\nThis process of knowledge is sometimes misunderstood by less intelligent men as being the interaction of the field of activity. But actually this is the real process of knowledge. If one accepts this process, then the possibility of approaching the Absolute Truth exists. This is not the interaction of the twenty-four elements, as described before. This is actually the means to get out of the entanglement of those elements. The embodied soul is entrapped by the body, which is a casing made of the twenty-four elements, and the process of knowledge as described here is the means to get out of it. Of all the descriptions of the process of knowledge, the most important point is described in the first line of the eleventh verse. Mayi cananya-yogena bhaktir avyabhicarini: the process of knowledge terminates in unalloyed devotional service to the Lord. So if one does not approach, or is not able to approach, the transcendental service of the Lord, then the other nineteen items are of no particular value. But if one takes to devotional service in full Krishna consciousness, the other nineteen items automatically develop within him. As stated in Srimad-Bhagavatam (5.18.12), yasyasti bhaktir bhagavaty akincana sarvair gunais tatra samasate surah. All the good qualities of knowledge develop in one who has attained the stage of devotional service. The principle of accepting a spiritual master, as mentioned in the eighth verse, is essential. Even for one who takes to devotional service, it is most important. Transcendental life begins when one accepts a bona fide spiritual master. The Supreme Personality of Godhead, Sri Krishna, clearly states here that this process of knowledge is the actual path. Anything speculated beyond this is nonsense.\n\nAs for the knowledge outlined here, the items may be analyzed as follows. Humility means that one should not be anxious to have the satisfaction of being honored by others. The material conception of life makes us very eager to receive honor from others, but from the point of view of a man in perfect knowledge -- who knows that he is not this body -- anything, honor or dishonor, pertaining to this body is useless. One should not be hankering after this material deception. People are very anxious to be famous for their religion, and consequently sometimes it is found that \nNonviolence is generally taken to mean not killing or destroying the body, but actually nonviolence means not to put others into distress. Peole in general are trapped by ignorance in the material concept of life, and they perpetually suffer material pains. So unless one elevates people to piritual knowledge, one is practicing violence. One should try his best to distribute real knowledge to the people, so that they may become nlightened and leave this material entanglement. That is nonviolence.\n\nTolerance means that one should be practiced to bear insult and dishonor from others. If one is engaged in the advancement of spiritual knowledge, there will be so many insults and much dishonor from others. This is expected because material nature is so constituted. Even a boy like Prahlada, who, only five years old, was engaged in the cultivation of spiritual knowledge, was endangered when his father became antagonistic to his devotion. The father tried to kill him in so many ways, but Prahlada tolerated him. So there may be many impediments to making advancement in spiritual knowledge, but we should be tolerant and continue our progress with determination.\n\nSimplicity means that without diplomacy one should be so straightforward that he can disclose the real truth even to an enemy. As for acceptance of the spiritual master, that is essential, because without the instruction of a bona fide spiritual master one cannot progress in the spiritual science. One should approach the spiritual master with all humility and offer him all services so that he will be pleased to bestow his blessings upon the disciple. Because a bona fide spiritual master is a representative of Krishna, if he bestows any blessings upon his disciple, that will make the disciple immediately advanced without the disciple's following the regulative principles. Or, the regulative principles will be easier for one who has served the spiritual master without reservation.\n\nCleanliness is essential for making advancement in spiritual life. There are two kinds of cleanliness: external and internal. External cleanliness means taking a bath, but for internal cleanliness one has to think of Krishna always and chant Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. This process cleans the accumulated dust of past karma from the mind.\n\nSteadiness means that one should be very determined to make progress in spiritual life. Without such determination, one cannot make tangible progress. And self-control means that one should not accept anything which is detrimental to the path of spiritual progress. One should become accustomed to this and reject anything which is against the path of spiritual progress. This is real renunciation. The senses are so strong that they are always anxious to have sense gratification. One should not cater to these demands, which are not necessary. The senses should only be gratified to keep the body fit so that one can discharge his duty in advancing in spiritual life. The most important and uncontrollable sense is the tongue. If one can control the tongue, then there is every possibility of controlling the other senses. The function of the tongue is to taste and to vibrate. Therefore, by systematic regulation, the tongue should always be engaged in tasting the remnants of foodstuffs offered to Krishna and chanting Hare Krishna. As far as the eyes are concerned, they should not be allowed to see anything but the beautiful form of Krishna. That will control the eyes. Similarly, the ears should be engaged in hearing about Krishna and the nose in smelling the flowers offered to Krishna. This is the process of devotional service, and it is understood here that Bhagavad-gita is simply expounding the science of devotional service. Devotional service is the main and sole objective. Unintelligent commentators on the Bhagavad-gita try to divert the mind of the reader to other subjects, but there is no other subject in Bhagavad-gita than devotional service.\n\nFalse ego means accepting this body as oneself. When one understands that he is not his body and is spirit soul, he comes to his real ego. Ego is there. False ego is condemned, but not real ego. In the Vedic literature (Brihad-aranyaka Upanishad 1.4.10) it is said, aham brahmasmi: I am Brahman, I am spirit. This "I am," the sense of self, also exists in the liberated stage of self-realization. This sense of "I am" is ego, but when the sense of "I am" is applied to this false body it is false ego. When the sense of self is applied to reality, that is real ego. There are some philosophers who say we should give up our ego, but we cannot give up our ego, because ego means identity. We ought, of course, to give up the false identification with the body.\n\nOne should try to understand the distress of accepting birth, death, old age and disease. There are descriptions in various Vedic literatures of birth. In the Srimad-Bhagavatam the world of the unborn, the child's stay in the womb of the mother, its suffering, etc., are all very graphically described. It should be thoroughly understood that birth is distressful. Because we forget how much distress we have suffered within the womb of the mother, we do not make any solution to the repetition of birth and death. Similarly at the time of death there are all kinds of sufferings, and they are also mentioned in the authoritative scriptures. These should be discussed. And as far as disease and old age are concerned, everyone gets practical experience. No one wants to be diseased, and no one wants to become old, but there is no avoiding these. Unless we have a pessimistic view of this material life, considering the distresses of birth, death, old age and disease, there is no impetus for our making advancement in spiritual life.\n\nAs for detachment from children, wife and home, it is not meant that one should have no feeling for these. They are natural objects of affection. But when they are not favorable to spiritual progress, then one should not be attached to them. The best process for making the home pleasant is Krishna consciousness. If one is in full Krishna consciousness, he can make his home very happy, because this process of Krishna consciousness is very easy. One need only chant Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare, accept the remnants of foodstuffs offered to Krishna, have some discussion on books like Bhagavad-gita and Srimad-Bhagavatam, and engage oneself in Deity worship. These four things will make one happy. One should train the members of his family in this way. The family members can sit down morning and evening and chant together Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. If one can mold his family life in this way to develop Krishna consciousness, following these four principles, then there is no need to change from family life to renounced life. But if it is not congenial, not favorable for spiritual advancement, then family life should be abandoned. One must sacrifice everything to realize or serve Krishna, just as Arjuna did. Arjuna did not want to kill his family members, but when he understood that these family members were impediments to his Krishna realization, he accepted the instruction of Krishna and fought and killed them. In all cases, one should be detached from the happiness and distress of family life, because in this world one can never be fully happy or fully miserable.\n\nHappiness and distress are concomitant factors of material life. One should learn to tolerate, as advised in Bhagavad-gita. One can never restrict the coming and going of happiness and distress, so one should be detached from the materialistic way of life and be automatically equipoised in both cases. Generally, when we get something desirable we are very happy, and when we get something undesirable we are distressed. But if we are actually in the spiritual position these things will not agitate us. To reach that stage, we have to practice unbreakable devotional service. Devotional service to Krishna without deviation means engaging oneself in the nine processes of devotional service -- chanting, hearing, worshiping, offering respect, etc. -- as described in the last verse of the Ninth Chapter. That process should be followed.\n\nNaturally, when one is adapted to the spiritual way of life, he will not want to mix with materialistic men. That would go against his grain. One may test himself by seeing how far he is inclined to live in a solitary place, without unwanted association. Naturally a devotee has no taste for unnecessary sporting or cinema-going or enjoying some social function, because he understands that these are simply a waste of time. There are many research scholars and philosophers who study sex life or some other subject, but according to Bhagavad-gita such research work and philosophical speculation have no value. That is more or less nonsensical. According to Bhagavad-gita, one should make research, by philosophical discretion, into the nature of the soul. One should make research to understand the self. That is recommended here.\n\nAs far as self-realization is concerned, it is clearly stated here that bhakti-yoga is especially practical. As soon as there is a question of devotion, one must consider the relationship between the Supersoul and the individual soul. The individual soul and the Supersoul cannot be one, at least not in the bhakti conception, the devotional conception of life. This service of the individual soul to the Supreme Soul is eternal, nityam, as it is clearly stated. So bhakti, or devotional service, is eternal. One should be established in that philosophical conviction.\n\nIn the Srimad-Bhagavatam (1.2.11) this is explained. Vadanti tat tattva-vidas tattvam yaj jnanam advayam. "Those who are actually knowers of the Absolute Truth know that the Self is realized in three different phases, as Brahman, Paramatma and Bhagavan." Bhagavan is the last word in the realization of the Absolute Truth; therefore one should reach up to that platform of understanding the Supreme Personality of Godhead and thus engage in the devotional service of the Lord. That is the perfection of knowledge.\n\nBeginning from practicing humility up to the point of realization of the Supreme Truth, the Absolute Personality of Godhead, this process is just like a staircase beginning from the ground floor and going up to the top floor. Now on this staircase there are so many people who have reached the first floor, the second or the third floor, etc., but unless one reaches the top floor, which is the understanding of Krishna, he is at a lower stage of knowledge. If anyone wants to compete with God and at the same time make advancement in spiritual knowledge, he will be frustrated. It is clearly stated that without humility, understanding is not truly possible. To think oneself God is most puffed up. Although the living entity is always being kicked by the stringent laws of material nature, he still thinks, "I am God" because of ignorance. The beginning of knowledge, therefore, is amanitva, humility. One should be humble and know that he is subordinate to the Supreme Lord. Due to rebellion against the Supreme Lord, one becomes subordinate to material nature. One must know and be convinced of this truth.

tat kshetram yac ca yadrik ca\nyad-vikari yatas ca yat\nsa ca yo yat-prabhavas ca\ntat samasena me srinu\n\nSYNONYMS\n\ntat -- that; kshetram -- field of activities; yat -- what; ca -- also; yadrik -- as it is; ca -- also; yat -- having what; vikari -- changes; yatah -- from which; ca -- also; yat -- what; sah -- he; ca -- also; yah -- who; yat -- having what; prabhavah -- influence; ca -- also; tat -- that; samasena -- in summary; me -- from Me; srinu -- understand.\n\nTRANSLATION\n\nNow please hear My brief description of this field of activity and how it is constituted, what its changes are, whence it is produced, who that knower of the field of activities is, and what his influences are.\n\nPURPORT\n\nThe Lord is describing the field of activities and the knower of the field of activities in their constitutional positions. One has to know how this body is constituted, the materials of which this body is made, under whose control this body is working, how the changes are taking place, wherefrom the changes are coming, what the causes are, what the reasons are, what the ultimate goal of the individual soul is, and what the actual form of the individual soul is. One should also know the distinction between the individual living soul and the Supersoul, their different influences, their potentials, etc. One just has to understand this Bhagavad-gita directly from the description given by the Supreme Personality of Godhead, and all this will be clarified. But one should be careful not to consider the Supreme Personality of Godhead in every body to be one with the individual soul, the jiva. This is something like equating the potent and the impotent.

naham vedair na tapasa\nna danena na cejyaya\nsakya evam-vidho drashtum\ndrishtavan asi mam yatha\n\nSYNONYMS\n\nna -- never; aham -- I; vedaih -- by study of the Vedas; na -- never; tapasa -- by serious penances; na -- never; danena -- by charity; na -- never; ca -- also; ijyaya -- by worship; sakyah -- it is possible; evam-vidhah -- like this; drashtum -- to see; drishtavan -- seeing; asi -- you are; mam -- Me; yatha -- as.\n\nTRANSLATION\n\nThe form you are seeing with your transcendental eyes cannot be understood simply by studying the Vedas, nor by undergoing serious penances, nor by charity, nor by worship. It is not by these means that one can see Me as I am.\n\nPURPORT\n\nKrishna first appeared before His parents Devaki and Vasudeva in a four-handed form, and then He transformed Himself into the two-handed form. This mystery is very difficult to understand for those who are atheists or who are devoid of devotional service. For scholars who have simply studied Vedic literature by way of grammatical knowledge or mere academic qualifications, Krishna is not possible to understand. Nor is He to be understood by persons who officially go to the temple to offer worship. They make their visit, but they cannot understand Krishna as He is. Krishna can be understood only through the path of devotional service, as explained by Krishna Himself in the next verse.

bhayad ranad uparatam\nmamsyante tvam maha-rathah\nyesham ca tvam bahu-mato\nbhutva yasyasi laghavam\n\nSYNONYMS\n\nbhayat -- out of fear; ranat -- from the battlefield; uparatam -- ceased; mamsyante -- they will consider; tvam -- you; maha-rathah -- the great generals; yesham -- for whom; ca -- also; tvam -- you; bahu-matah -- in great estimation; bhutva -- having been; yasyasi -- you will go; laghavam -- decreased in value.\n\nTRANSLATION\n\nThe 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.\n\nPURPORT\n\nLord Krishna continued to give His verdict to Arjuna: "Do not think that the great generals like Duryodhana, Karna, 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."

avacya-vadams ca bahun\nvadishyanti tavahitah\nnindantas tava samarthyam\ntato duhkhataram nu kim\n\nSYNONYMS\n\navacya -- unkind; vadan -- fabricated words; ca -- also; bahun -- many; vadishyanti -- will say; tava -- your; ahitah -- enemies; nindantah -- while vilifying; tava -- your; samarthyam -- ability; tatah -- than that; duhkha-taram -- more painful; nu -- of course; kim -- what is there.\n\nTRANSLATION\n\nYour enemies will describe you in many unkind words and scorn your ability. What could be more painful for you?\n\nPURPORT\n\nLord Krishna was astonished in the beginning at Arjuna's uncalled-for plea for compassion, and He described his compassion as befitting the non-Aryans. Now in so many words, He has proved His statements against Arjuna's so-called compassion.

hato va prapsyasi svargam\njitva va bhokshyase mahim\ntasmad uttishtha kaunteya\nyuddhaya krita-niscayah\n\nSYNONYMS\n\nhatah -- being killed; va -- either; prapsyasi -- you gain; svargam -- the heavenly kingdom; jitva -- by conquering; va -- or; bhokshyase -- you enjoy; mahim -- the world; tasmat -- therefore; uttishtha -- get up; kaunteya -- O son of Kunti; yuddhaya -- to fight; krita -- determined; niscayah -- in certainty.\n\nTRANSLATION\n\nO son of Kunti, 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.\n\nPURPORT\n\nEven 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.

sukha-duhkhe same kritva\nlabhalabhau jayajayau\ntato yuddhaya yujyasva\nnaivam papam avapsyasi\n\nSYNONYMS\n\nsukha -- happiness; duhkhe -- and distress; same -- in equanimity; kritva -- doing so; labha-alabhau -- both profit and loss; jaya-ajayau -- both victory and defeat; tatah -- thereafter; yuddhaya -- for the sake of fighting; yujyasva -- engage (fight); na -- never; evam -- in this way; papam -- sinful reaction; avapsyasi -- you will gain.\n\nTRANSLATION\n\nDo 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.\n\nPURPORT\n\nLord Krishna 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 Krishna consciousness. That everything should be performed for the sake of Krishna 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 Krishna 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:\n\ndevarshi-bhutapta-nrinam pitrinam\nna kinkaro nayam rini ca rajan\nsarvatmana yah saranam saranyam\ngato mukundam parihritya kartam\n\n"Anyone who has completely surrendered unto Krishna, 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." (Bhag. 11.5.41) That is the indirect hint given by Krishna to Arjuna in this verse, and the matter will be more clearly explained in the following verses.

esha te 'bhihita sankhye\nbuddhir yoge tv imam srinu\nbuddhya yukto yaya partha\nkarma-bandham prahasyasi\n\nSYNONYMS\n\nesha -- all this; te -- unto you; abhihita -- described; sankhye -- by analytical study; buddhih -- intelligence; yoge -- in work without fruitive result; tu -- but; imam -- this; srinu -- just hear; buddhya -- by intelligence; yuktah -- dovetailed; yaya -- by which; partha -- O son of Pritha; karma-bandham -- bondage of reaction; prahasyasi -- you can be released from.\n\nTRANSLATION\n\nThus 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 Pritha, when you act in such knowledge you can free yourself from the bondage of works.\n\nPURPORT\n\nAccording to the Nirukti, or the Vedic dictionary, sankhya means that which describes things in detail, and sankhya 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 Dhritarashtra. 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. Krishna, 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 Krishna. And this descriptive knowledge of the soul and the body from different angles of vision has been described here as Sankhya, in terms of the Nirukti dictionary. This Sankhya has nothing to do with Sankhya philosophy of the atheist Kapila. Long before the imposter Kapila's Sankhya, the Sankhya philosophy was expounded in the Srimad-Bhagavatam by the true Lord Kapila, the incarnation of Lord Krishna, who explained it to His mother, Devahuti. It is clearly explained by Him that the purusha, or the Supreme Lord, is active and that He creates by looking over the prakriti. This is accepted in the Vedas and in the Gita. The description in the Vedas indicates that the Lord glanced over the prakriti, 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 maya, or sense gratificatory illusion, and it is only after many, many births of such sense gratificatory activities that a great soul surrenders unto Vasudeva, Lord Krishna, thereby fulfilling the search after the ultimate truth.\n\nArjuna has already accepted Krishna as his spiritual master by surrendering himself unto Him: sishyas te 'ham sadhi mam tvam prapannam. Consequently, Krishna 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 Paramatma 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 Krishna 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.\n\nThus the buddhi-yoga mentioned in this verse is the devotional service of the Lord, and the word Sankhya mentioned herein has nothing to do with the atheistic sankhya-yoga enunciated by the imposter Kapila. One should not, therefore, misunderstand that the sankhya-yoga mentioned herein has any connection with the atheistic Sankhya. Nor did that philosophy have any influence during that time; nor would Lord Krishna care to mention such godless philosophical speculations. Real Sankhya philosophy is described by Lord Kapila in the Srimad-Bhagavatam, but even that Sankhya has nothing to do with the current topics. Here, Sankhya means analytical description of the body and the soul. Lord Krishna made an analytical description of the soul just to bring Arjuna to the point of buddhi-yoga, or bhakti-yoga. Therefore, Lord Krishna's Sankhya and Lord Kapila's Sankhya, as described in the Bhagavatam, are one and the same. They are all bhakti-yoga. Lord Krishna Said, therefore, that only the less intelligent class of men make a distinction between sankhya-yoga and bhakti-yoga (sankhya-yogau prithag balah pravadanti na panditah).\n\nOf course, atheistic sankhya-yoga has nothing to do with bhakti-yoga, yet the unintelligent claim that the atheistic sankhya-yoga is referred to in the Bhagavad-gita.\n\nOne should therefore understand that buddhi-yoga means to work in Krishna 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 Krishna 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.

bhaktya tv ananyaya sakya\naham evam-vidho 'rjuna\njnatum drashtum ca tattvena\npraveshtum ca parantapa\n\nSYNONYMS\n\nbhaktya -- by devotional service; tu -- but; ananyaya -- without being mixed with fruitive activities or speculative knowledge; sakyah -- possible; aham -- I; evam-vidhah -- like this; arjuna -- O Arjuna; jnatum -- to know; drashtum -- to see; ca -- and; tattvena -- in fact; praveshtum -- to enter into; ca -- also; parantapa -- O mighty-armed one.\n\nTRANSLATION\n\nMy dear Arjuna, only by undivided devotional service can I be understood as I am, standing before you, and can thus be seen directly. Only in this way can you enter into the mysteries of My understanding.\n\nPURPORT\n\nKrishna can be understood only by the process of undivided devotional service. He explicitly explains this in this verse so that unauthorized commentators, who try to understand Bhagavad-gita by the speculative process, will know that they are simply wasting their time. No one can understand Krishna or how He came from parents in a four-handed form and at once changed Himself into a two-handed form. These things are very difficult to understand by study of the Vedas or by philosophical speculation. Therefore it is clearly stated here that no one can see Him or enter into understanding of these matters. Those who, however, are very experienced students of Vedic literature can learn about Him from the Vedic literature in so many ways. There are so many rules and regulations, and if one at all wants to understand Krishna, he must follow the regulative principles described in the authoritative literature. One can perform penance in accordance with those principles. For example, to undergo serious penances one may observe fasting on Janmashtami, the day on which Krishna appeared, and on the two days of Ekadasi (the eleventh day after the new moon and the eleventh day after the full moon). As far as charity is concerned, it is plain that charity should be given to t sons in distributing Krishna consciousness, that charity, given to spread Krishna consciousness, is the greatest charity in the world. And if one worships as prescribed in the temple (in the temples in India there is always some statue, usually of Vishnu or Krishna), that is a chance to progress by offering worship and respect to the Supreme Personality of Godhead. For the beginners in devotional service to the Lord, temple wrship is essential, and this is confirmed in the Vedic literature (Svetasvatara Upanishad 6.23):\n\nyasya deve para bhaktir\nyatha deve tatha gurau\ntasyaite kathita hy arthah\nprakasante mahatmanah\n\n[SU 6.23]\n\nOne who has unflinching devotion for the Supreme Lord and is directed by the spiritual master, in whom he has similar unflinching faith, can see the Supreme Personality of Godhead by revelation. One cannot understand Krishna by mental speculation. For one who does not take personal training under the guidance of a bona fide spiritual master, it is impossible to even begin to understand Krishna. The word tu is specifically used here to indicate that no other process can be used, can be recommended, or can be successful in understanding Krishna.\n\nThe personal forms of Krishna, the two-handed form and the four-handed, are completely different from the temporary universal form shown to Arjuna. The four-handed form of Narayana and the two-handed form of Krishna are eternal and transcendental, whereas the universal form exhibited to Arjuna is temporary. The very word sudurdarsam, meaning "difficult to see," suggests that no one had seen that universal form. It also suggests that amongst the devotees there was no necessity of showing it. That form was exhibited by Krishna at the request of Arjuna so that in the future, when one represents himself as an incarnation of God, people can ask to see his universal form.\n\nThe word na, used repeatedly in the previous verse, indicates that one should not be very much proud of such credentials as an academic education in Vedic literature. One must take to the devotional service of Krishna. Only then can one attempt to write commentaries on Bhagavad-gita.\n\nKrishna changes from the universal form to the four-handed form of Narayana and then to His own natural form of two hands. This indicates that the four-handed forms and other forms mentioned in Vedic literature are all emanations of the original two-handed Krishna. He is the origin of all emanations. Krishna is distinct even from these forms, what to speak of the impersonal conception. As far as the four-handed forms of Krishna are concerned, it is stated clearly that even the most identical four-handed form of Krishna (which is known as Maha-Vishnu, who is lying on the cosmic ocean and from whose breathing so many innumerable universes are passing out and entering) is also an expansion of the Supreme Lord. As stated in the Brahma-samhita (5.48),\n\nyasyaika-nisvasita-kalam athavalambya\njivanti loma-vila-ja jagad-anda-nathah\nvishnur mahan sa iha yasya kala-visesho\ngovindam adi-purusham tam aham bhajami\n\n"The Maha-Vishnu, into whom all the innumerable universes enter and from whom they come forth again simply by His breathing process, is a plenary expansion of Krishna. Therefore I worship Govinda, Krishna, the cause of all causes." Therefore one should conclusively worship the personal form of Krishna as the Supreme Personality of Godhead who has eternal bliss and knowledge. He is the source of all forms of Vishnu, He is the source of all forms of incarnation, and He is the original Supreme Personality, as confirmed in Bhagavad-gita.\n\nIn the Vedic literature (Gopala-tapani Upanishad 1.1) the following statement appears:\n\nsac-cid-ananda-rupaya\nkrishnayaklishta-karine\nnamo vedanta-vedyaya\ngurave buddhi-sakshine\n\n"I offer my respectful obeisances unto Krishna, who has a transcendental form of bliss, eternity and knowledge. I offer my respect to Him, because understanding Him means understanding the Vedas and He is therefore the supreme spiritual master." Then it is said, krishno vai paramam daivatam: "Krishna is the Supreme Personality of Godhead." (Gopala-tapani Upanishad 1.3) Eko vasi sarva-gah krishna idyah: "That one Krishna is the Supreme Personality of Godhead, and He is worshipable." Eko 'pi san bahudha yo 'vabhati: "Krishna is one, but He is manifested in unlimited forms and expanded incarnations." (Gopala-tapani Upanishad 1.21)\n\nThe Brahma-samhita (5.1) says,\n\nisvarah paramah krishnah\nsac-cid-ananda-vigrahah\nanadir adir govindah\nsarva-karana-karanam\n\n"The Supreme Personality of Godhead is Krishna, who has a body of eternity, knowledge and bliss. He has no beginning, for He is the beginning of everything. He is the cause of all causes."\n\nElsewhere it is said, yatravatirnam krishnakhyam param brahma narakriti: "The Supreme Absolute Truth is a person, His name is Krishna, and He sometimes descends on this earth." Similarly, in the Srimad-Bhagavatam we find a description of all kinds of incarnations of the Supreme Personality of Godhead, and in this list the name of Krishna also appears. But then it is said that this Krishna is not an incarnation of God but is the original Supreme Personality of Godhead Himself (ete camsa-kalah pumsah krishnas tu bhagavan svayam).\n\nSimilarly, in Bhagavad-gita the Lord says, mattah parataram nanyat: "There is nothing superior to My form as the Personality of Godhead Krishna." He also says elsewhere in Bhagavad-gita, aham adir hi devanam: "I am the origin of all the demigods." And after understanding Bhagavad-gita from Krishna, Arjuna also confirms this in the following words: param brahma param dhama pavitram-paramam bhavan, "I now fully understand that You are the Supreme Personality of Godhead, the Absolute Truth, and that You are the refuge of everything." Therefore the universal form which Krishna showed to Arjuna is not the original form of God. The original is the Krishna form. The universal form, with its thousands and thousands of heads and hands, is manifest just to draw the attention of those who have no love for God. It is not God's original form.\n\nThe universal form is not attractive for pure devotees, who are in love with the Lord in different transcendental relationships. The Supreme Godhead exchanges transcendental love in His original form of Krishna. Therefore to Arjuna, who was so intimately related with Krishna in friendship, this form of the universal manifestation was not pleasing; rather, it was fearful. Arjuna, who was a constant companion of Krishna's, must have had transcendental eyes; he was not an ordinary man. Therefore he was not captivated by the universal form. This form may seem wonderful to persons who are involved in elevating themselves by fruitive activities, but to persons who are engaged in devotional service the two-handed form of Krishna is the most dear.

mat-karma-krin mat-paramo\nmad-bhaktah sanga-varjitah\nnirvairah sarva-bhuteshu\nyah sa mam eti pandava\n\nSYNONYMS\n\nmat-karma-krit -- engaged in doing My work; mat-paramah -- considering Me the Supreme; mat-bhaktah -- engaged in My devotional service; sanga-varjitah -- freed from the contamination of fruitive activities and mental speculation; nirvairah -- without an enemy; sarva-bhuteshu -- among all living entities; yah -- one who; sah -- he; mam -- unto Me; eti -- comes; pandava -- O son of Pandu.\n\nTRANSLATION\n\nMy dear Arjuna, he who engages in My pure devotional service, free from the contaminations of fruitive activities and mental speculation, he who works for Me, who makes Me the supreme goal of his life, and who is friendly to every living being -- he certainly comes to Me.\n\n\nPURPORT\n\nAnyone who wants to approach the supreme of all the Personalities of Godhead, on the Krishnaloka planet in the spiritual sky, and be intimately connected with the Supreme Personality, Krishna, must take this formula, as stated by the Supreme Himself. Therefore, this verse is considered to be the essence of Bhagavad-gita. The Bhagavad-gita is a book directed to the conditioned souls, who are engaged in the material world with the purpose of lording it over nature and who do not know of the real, spiritual life. The Bhagavad-gita is meant to show how one can understand his spiritual existence and his eternal relationship with the supreme spiritual personality and to teach one how to go back home, back to Godhead. Now here is the verse which clearly explains the process by which one can attain success in his spiritual activity: devotional service.\n\nAs far as work is concerned, one should transfer his energy entirely to Krishna conscious activities. As stated in the Bhakti-rasamrita-sindhu (2.255),\n\nanasaktasya vishayan\nyatharham upayunjatah\nnirbandhah krishna-sambandhe\nyuktam vairagyam ucyate\n\nNo work should be done by any man except in relationship to Krishna. This is called krishna-karma. One may be engaged in various activities, but one should not be attached to the result of his work; the result should be done only for Him. For example, one may be engaged in business, but to transform that activity into Krishna consciousness, one has to do business for Krishna. If Krishna is the proprietor of the business, then Krishna should enjoy the profit of the business. If a businessman is in possession of thousands and thousands of dollars, and if he has to offer all this to Krishna, he can do it. This is work for Krishna. Instead of constructing a big building for his sense gratification, he can construct a nice temple for Krishna, and he can install the Deity of Krishna and arrange for the Deity's service, as is outlined in the authorized books of devotional service. This is all krishna-karma. One should not be attached to the result of his work, but the result should be offered to Krishna, and one should accept as prasadam the remnants of offerings to Krishna. If one constructs a very big building for Krishna and installs the Deity of Krishna, one is not prohibited from living there, but it is understood that the proprietor of the building is Krishna. That is called Krishna consciousness. If, however, one is not able to construct a temple for Krishna, one can engage himself in cleansing the temple of Krishna; that is also krishna-karma. One can cultivate a garden. Anyone who has land -- in India, at least, any poor man has a certain amount of land -- can utilize that for Krishna by growing flowers to offer Him. One can sow tulasi plants, because tulasi leaves are very important and Krishna has recommended this in Bhagavad-gita. Patram pushpam phalam toyam. Krishna desires that one offer Him either a leaf, or a flower, or fruit, or a little water -- and by such an offering He is satisfied. This leaf especially refers to the tulasi. So one can sow tulasi and pour water on the plant. Thus, even the poorest man can engage in the service of Krishna. These are some of the examples of how one can engage in working for Krishna.\n\nThe word mat-paramah refers to one who considers the association of Krishna in His supreme abode to be the highest perfection of life. Such a person does not wish to be elevated to the higher planets such as the moon or sun or heavenly planets, or even the highest planet of this universe, Brahmaloka. He has no attraction for that. He is only attracted to being transferred to the spiritual sky. And even in the spiritual sky he is not satisfied with merging into the glowing brahmajyoti effulgence, for he wants to enter the highest spiritual planet, namely Krishnaloka, Goloka Vrindavana. He has full knowledge of that planet, and therefore he is not interested in any other. As indicated by the word mad-bhaktah, he fully engages in devotional service, specifically in the nine processes of devotional engagement: hearing, chanting, remembering, worshiping, serving the lotus feet of the Lord, offering prayers, carrying out the orders of the Lord, making friends with Him, and surrendering everything to Him. One can engage in all nine devotional processes, or eight, or seven, or at least in one, and that will surely make one perfect.\n\nThe term sanga-varjitah is very significant. One should disassociate himself from persons who are against Krishna. Not only are the atheistic persons against Krishna, but so also are those who are attracted to fruitive activities and mental speculation. Therefore the pure form of devotional service is described in Bhakti-rasamrita-sindhu (1.1.11) as follows:\n\nanyabhilashita-sunyam\njnana-karmady-anavritam\nanukulyena krishnanu-\nsilanam bhaktir uttama\n\n[Madhya 19.167]\n\nIn this verse Srila Rupa Gosvami clearly states that if anyone wants to execute unalloyed devotional service, he must be freed from all kinds of material contamination. He must be freed from the association of persons who are addicted to fruitive activities and mental speculation. When, freed from such unwanted association and from the contamination of material desires, one favorably cultivates knowledge of Krishna, that is called pure devotional service. Anukulyasya sankalpah pratikulyasya varjanam (Hari-bhakti-vilasa 11.676). One should think of Krishna and act for Krishna favorably, not unfavorably. Kamsa was an enemy of Krishna's. From the very beginning of Krishna's birth, Kamsa planned in so many ways to kill Him, and because he was always unsuccessful, he was always thinking of Krishna. Thus while working, while eating and while sleeping, he was always Krishna conscious in every respect, but that Krishna consciousness was not favorable, and therefore in spite of his always thinking of Krishna twenty-four hours a day, he was considered a demon, and Krishna at last killed him. Of course anyone who is killed by Krishna attains salvation immediately, but that is not the aim of the pure devotee. The pure devotee does not even want salvation. He does not want to be transferred even to the highest planet, Goloka Vrindavana. His only objective is to serve Krishna wherever he may be.\n\nA devotee of Krishna is friendly to everyone. Therefore it is said here that he has no enemy (nirvairah). How is this? A devotee situated in Krishna consciousness knows that only devotional service to Krishna can relieve a person from all the problems of life. He has personal experience of this, and therefore he wants to introduce this system, Krishna consciousness, into human society. There are many examples in history of devotees of the Lord who risked their lives for the spreading of God consciousness. The favorite example is Lord Jesus Christ. He was crucified by the nondevotees, but he sacrificed his life for spreading God consciousness. Of course, it would be superficial to understand that he was killed. Similarly, in India also there are many examples, such as Thakura Haridasa and Prahlada Maharaja. Why such risk? Because they wanted to spread Krishna consciousness, and it is difficult. A Krishna conscious person knows that if a man is suffering it is due to his forgetfulness of his eternal relationship with Krishna. Therefore, the highest benefit one can render to human society is relieving one's neighbor from all material problems. In such a way, a pure devotee is engaged in the service of the Lord. Now, we can imagine how merciful Krishna is to those engaged in His service, risking everything for Him. Therefore it is certain that such persons must reach the supreme planet after leaving the body.\n\nIn summary, the universal form of Krishna, which is a temporary manifestation, and the form of time which devours everything, and even the form of Vishnu, four-handed, have all been exhibited by Krishna. Thus Krishna is the origin of all these manifestations. It is not that Krishna is a manifestation of the original visva-rupa, or Vishnu. Krishna is the origin of all forms. There are hundreds and thousands of Vishnus, but for a devotee no form of Krishna is important but the original form, two-handed Syamasundara. In the Brahma-samhita it is stated that those who are attached to the Syamasundara form of Krishna in love and devotion can see Him always within the heart and cannot see anything else. One should understand, therefore, that the purport of this Eleventh Chapter is that the form of Krishna is essential and supreme.

arjuna uvaca\nevam satata-yukta ye\nbhaktas tvam paryupasate\nye capy aksharam avyaktam\n\ntesham ke yoga-vittamah\n\nSYNONYMS\n\narjunah uvaca -- Arjuna said; evam -- thus; satata -- always; yuktah -- engaged; ye -- those who; bhaktah -- devotees; tvam -- You; paryupasate -- properly worship; ye -- those who; ca -- also; api -- again; aksharam -- beyond the senses; avyaktam -- the unmanifested; tesham -- of them; ke -- who; yoga-vit-tamah -- the most perfect in knowledge of yoga.\n\nTRANSLATION\n\nArjuna inquired: Which are considered to be more perfect, those who are always properly engaged in Your devotional service or those who worship the impersonal Brahman, the unmanifested?\n\nPURPORT\n\nKrishna has now explained about the personal, the impersonal and the universal and has described all kinds of devotees and yogis. Generally, the transcendentalists can be divided into two classes. One is the impersonalist, and the other is the personalist. The personalist devotee engages himself with all energy in the service of the Supreme Lord. The impersonalist also engages himself, not directly in the service of Krishna but in meditation on the impersonal Brahman, the unmanifested.\n\nWe find in this chapter that of the different processes for realization of the Absolute Truth, bhakti-yoga, devotional service, is the highest. If one at all desires to have the association of the Supreme Personality of Godhead, then he must take to devotional service.\n\nThose who worship the Supreme Lord directly by devotional service are called personalists. Those who engage themselves in meditation on the impersonal Brahman are called impersonalists. Arjuna is here questioning which position is better. There are different ways to realize the Absolute Truth, but Krishna indicates in this chapter that bhakti-yoga, or devotional service to Him, is the highest of all. It is the most direct, and it is the easiest means for association with the Godhead.\n\nIn the Second Chapter of Bhagavad-gita, the Supreme Lord explained that a living entity is not the material body; he is a spiritual spark. And the Absolute Truth is the spiritual whole. In the Seventh Chapter He spoke of the living entity as being part and parcel of the supreme whole and recommended that he transfer his attention fully to the whole. Then again in the Eighth Chapter it was said that anyone who thinks of Krishna at the time of quitting his body is at once transferred to the spiritual sky, to the abode of Krishna. And at the end of the Sixth Chapter the Lord clearly said that of all yogis, one who always thinks of Krishna within himself is considered the most perfect. So in practically every chapter the conclusion has been that one should be attached to the personal form of Krishna, for that is the highest spiritual realization.\n\nNevertheless, there are those who are not attached to the personal form of Krishna. They are so firmly detached that even in the preparation of commentaries to Bhagavad-gita they want to distract other people from Krishna and transfer all devotion to the impersonal brahmajyoti. They prefer to meditate on the impersonal form of the Absolute Truth, which is beyond the reach of the senses and is not manifest.\n\nAnd so, factually, there are two classes of transcendentalists. Now Arjuna is trying to settle the question of which process is easier and which of the classes is most perfect. In other words, he is clarifying his own position because he is attached to the personal form of Krishna. He is not attached to the impersonal Brahman. He wants to know whether his position is secure. The impersonal manifestation, either in this material world or in the spiritual world of the Supreme Lord, is a problem for meditation. Actually, one cannot perfectly conceive of the impersonal feature of the Absolute Truth. Therefore Arjuna wants to say, "What is the use of such a waste of time?" Arjuna experienced in the Eleventh Chapter that to be attached to the personal form of Krishna is best because he could thus understand all other forms at the same time and there was no disturbance to his love for Krishna. This important question asked of Krishna by Arjuna will clarify the distinction between the impersonal and personal conceptions of the Absolute Truth.

sruti-vipratipanna te\nyada sthasyati niscala\nsamadhav acala buddhis\ntada yogam avapsyasi\n\nSYNONYMS\n\nsruti -- of Vedic revelation; vipratipanna -- without being influenced by the fruitive results; te -- your; yada -- when; sthasyati -- remains; niscala -- unmoved; samadhau -- in transcendental consciousness, or Krishna consciousness; acala -- unflinching; buddhih -- intelligence; tada -- at that time; yogam -- self-realization; avapsyasi -- you will achieve.\n\nTRANSLATION\n\nWhen 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.\n\nPURPORT\n\nTo say that one is in samadhi is to say that one has fully realized Krishna consciousness; that is, one in full samadhi has realized Brahman, Paramatma and Bhagavan. The highest perfection of self-realization is to understand that one is eternally the servitor of Krishna and that one's only business is to discharge one's duties in Krishna consciousness. A Krishna 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 Krishna consciousness, one comes directly into communion with Krishna, and thus all directions from Krishna 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 Krishna or His representative, the spiritual master.

arjuna uvaca\nsthita-prajnasya ka bhasha\nsamadhi-sthasya kesava\nsthita-dhih kim prabhasheta\nkim asita vrajeta kim\n\nSYNONYMS\n\narjunah uvaca -- Arjuna said; sthita-prajnasya -- of one who is situated in fixed Krishna consciousness; ka -- what; bhasha -- language; samadhi-sthasya -- of one situated in trance; kesava -- O Krishna; sthita-dhih -- one fixed in Krishna consciousness; kim -- what; prabhasheta -- speaks; kim -- how; asita -- does remain still; vrajeta -- walks; kim -- how.\n\nTRANSLATION\n\nArjuna said: O Krishna, 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?\n\nPURPORT\n\nAs there are symptoms for each and every man, in terms of his particular situation, similarly one who is Krishna 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 Krishna has specific symptoms in various dealings. One can know his specific symptoms from the Bhagavad-gita. Most important is how the man in Krishna 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 Krishna conscious man is that he speaks only of Krishna and of matters relating to Him. Other symptoms then automatically follow, as stated below.

Type the text for 'New Tiddler'

sri-bhagavan uvaca\nparam bhuyah pravakshyami\njnananam jnanam uttamam\nyaj jnatva munayah sarve\nparam siddhim ito gatah\n\nSYNONYMS\n\nsri-bhagavan uvaca -- the Supreme Personality of Godhead said; param -- transcendental; bhuyah -- again; pravakshyami -- I shall speak; jnananam -- of all knowledge; jnanam -- knowledge; uttamam -- the supreme; yat -- which; jnatva -- knowing; munayah -- the sages; sarve -- all; param -- transcendental; siddhim -- perfection; itah -- from this world; gatah -- attained.\n\nTRANSLATION\n\nThe Supreme Personality of Godhead said: Again I shall declare to you this supreme wisdom, the best of all knowledge, knowing which all the sages have attained the supreme perfection.\n\nPURPORT\n\nFrom the Seventh Chapter to the end of the Twelfth Chapter, Sri Krishna in detail reveals the Absolute Truth, the Supreme Personality of Godhead. Now, the Lord Himself is further enlightening Arjuna. If one understands this chapter through the process of philosophical speculation, he will come to an understanding of devotional service. In the Thirteenth Chapter, it was clearly explained that by humbly developing knowledge one may possibly be freed from material entanglement. It has also been explained that it is due to association with the modes of nature that the living entity is entangled in this material world. Now, in this chapter, the Supreme Personality explains what those modes of nature are, how they act, how they bind and how they give liberation. The knowledge explained in this chapter is proclaimed by the Supreme Lord to be superior to the knowledge given so far in other chapters. By understanding this knowledge, various great sages attained perfection and transferred to the spiritual world. The Lord now explains the same knowledge in a better way. This knowledge is far, far superior to all other processes of knowledge thus far explained, and knowing this many attained perfection. Thus it is expected that one who understands this Fourteenth Chapter will attain perfection.

sri-bhagavan uvaca\nmayy avesya mano ye mam\nnitya-yukta upasate\nsraddhaya parayopetas\nte me yuktatama matah\n\nSYNONYMS\n\nsri-bhagavan uvaca -- the Supreme Personality of Godhead said; mayi -- upon Me; avesya -- fixing; manah -- the mind; ye -- those who; mam -- Me; nitya -- always; yuktah -- engaged; upasate -- worship; sraddhaya -- with faith; paraya -- transcendental; upetah -- endowed; te -- they; me -- by Me; yukta-tamah -- most perfect in yoga; matah -- are considered.\n\nTRANSLATION\n\nThe Supreme Personality of Godhead said: Those who fix their minds on My personal form and are always engaged in worshiping Me with great and transcendental faith are considered by Me to be most perfect.\n\nPURPORT\n\nIn answer to Arjuna's question, Krishna clearly says that he who concentrates upon His personal form and who worships Him with faith and devotion is to be considered most perfect in yoga. For one in such Krishna consciousness there are no material activities, because everything is done for Krishna. A pure devotee is constantly engaged. Sometimes he chants, sometimes he hears or reads books about Krishna, or sometimes he cooks prasadam or goes to the marketplace to purchase something for Krishna, or sometimes he washes the temple or the dishes -- whatever he does, he does not let a single moment pass without devoting his activities to Krishna. Such action is in full samadhi.

ye tv aksharam anirdesyam\navyaktam paryupasate\nsarvatra-gam acintyam ca\nkuta-stham acalam dhruvam\n\nsanniyamyendriya-gramam\nsarvatra sama-buddhayah\nte prapnuvanti mam eva\nsarva-bhuta-hite ratah\n\nSYNONYMS\n\nye -- those who; tu -- but; aksharam -- that which is beyond the perception of the senses; anirdesyam -- indefinite; avyaktam -- unmanifested; paryupasate -- completely engage in worshiping; sarvatra-gam -- all-pervading; acintyam -- inconceivable; ca -- also; kuta-stham -- unchanging; acalam -- immovable; dhruvam -- fixed; sanniyamya -- controlling; indriya-gramam -- all the senses; sarvatra -- everywhere; sama-buddhayah -- equally disposed; te -- they; prapnuvanti -- achieve; mam -- Me; eva -- certainly; sarva-bhuta-hite -- for the welfare of all living entities; ratah -- engaged.\n\nTRANSLATION\n\nBut those who fully worship the unmanifested, that which lies beyond the perception of the senses, the all-pervading, inconceivable, unchanging, fixed and immovable -- the impersonal conception of the Absolute Truth -- by controlling the various senses and being equally disposed to everyone, such persons, engaged in the welfare of all, at last achieve Me.\n\nPURPORT\n\nThose who do not directly worship the Supreme Godhead, Krishna, but who attempt to achieve the same goal by an indirect process, also ultimately achieve the same goal, Sri Krishna. "After many births the man of wisdom seeks refuge in Me, knowing that Vasudeva is all." When a person comes to full knowledge after many births, he surrenders unto Lord Krishna. If one approaches the Godhead by the method mentioned in this verse, he has to control the senses, render service to everyone and engage in the welfare of all beings. It is inferred that one has to approach Lord Krishna, otherwise there is no perfect realization. Often there is much penance involved before one fully surrenders unto Him.\n\nIn order to perceive the Supersoul within the individual soul, one has to cease the sensual activities of seeing, hearing, tasting, working, etc. Then one comes to understand that the Supreme Soul is present everywhere. Realizing this, one envies no living entity -- he sees no difference between man and animal because he sees soul only, not the outer covering. But for the common man, this method of impersonal realization is very difficult.

kleso 'dhikataras tesham\navyaktasakta-cetasam\navyakta hi gatir duhkham\ndehavadbhir avapyate\n\nSYNONYMS\n\nklesah -- trouble; adhika-tarah -- very much; tesham -- of them; avyakta -- to the unmanifested; asakta -- attached; cetasam -- of those whose minds; avyakta -- toward the unmanifested; hi -- certainly; gatih -- progress; duhkham -- with trouble; deha-vadbhih -- by the embodied; avapyate -- is achieved.\n\nTRANSLATION\n\nFor those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied.\n\nPURPORT\n\nThe group of transcendentalists who follow the path of the inconceivable, unmanifested, impersonal feature of the Supreme Lord are called jnana-yogis, and persons who are in full Krishna consciousness, engaged in devotional service to the Lord, are called bhakti-yogis. Now, here the difference between jnana-yoga and bhakti-yoga is definitely expressed. The process of jnana-yoga, although ultimately bringing one to the same goal, is very troublesome, whereas the path of bhakti-yoga, the process of being in direct service to the Supreme Personality of Godhead, is easier and is natural for the embodied soul. The individual soul is embodied since time immemorial. It is very difficult for him to simply theoretically understand that he is not the body. Therefore, the bhakti-yogi accepts the Deity of Krishna as worshipable because there is some bodily conception fixed in the mind, which can thus be applied. Of course, worship of the Supreme Personality of Godhead in His form within the temple is not idol worship. There is evidence in the Vedic literature that worship may be saguna and nirguna -- of the Supreme possessing or not possessing attributes. Worship of the Deity in the temple is saguna worship, for the Lord is represented by material qualities. But the form of the Lord, though represented by material qualities such as stone, wood or oil paint, is not actually material. That is the absolute nature of the Supreme Lord.\n\nA crude example may be given here. We may find some mailboxes on the street, and if we post our letters in those boxes, they will naturally go to their destination without difficulty. But any old box, or an imitation which we may find somewhere but which is not authorized by the post office, will not do the work. Similarly, God has an authorized representation in the Deity form, which is called arca-vigraha. This arca-vigraha is an incarnation of the Supreme Lord. God will accept service through that form. The Lord is omnipotent, all-powerful; therefore, by His incarnation as arca-vigraha He can accept the services of the devotee, just to make it convenient for the man in conditioned life.\n\nSo for a devotee there is no difficulty in approaching the Supreme immediately and directly, but for those who are following the impersonal way to spiritual realization the path is difficult. They have to understand the unmanifested representation of the Supreme through such Vedic literatures as the Upanishads, and they have to learn the language, understand the nonperceptual feelings, and realize all these processes. This is not very easy for a common man. A person in Krishna consciousness, engaged in devotional service, simply by the guidance of the bona fide spiritual master, simply by offering regulative obeisances unto the Deity, simply by hearing the glories of the Lord, and simply by eating the remnants of foodstuffs offered to the Lord, realizes the Supreme Personality of Godhead very easily. There is no doubt that the impersonalists are unnecessarily taking a troublesome path with the risk of not realizing the Absolute Truth at the ultimate end. But the personalist, without any risk, trouble or difficulty, approaches the Supreme Personality directly. A similar passage appears in Srimad-Bhagavatam. It is stated there that if one ultimately has to surrender unto the Supreme Personality of Godhead (this surrendering process is called bhakti), but instead takes the trouble to understand what is Brahman and what is not Brahman and spends his whole life in that way, the result is simply troublesome. Therefore it is advised here that one should not take up this troublesome path of self-realization, because there is uncertainty in the ultimate result.\n\nA living entity is eternally an individual soul, and if he wants to merge into the spiritual whole, he may accomplish the realization of the eternal and knowledgeable aspects of his original nature, but the blissful portion is not realized. By the grace of some devotee, such a transcendentalist, highly learned in the process of jnana-yoga, may come to the point of bhakti-yoga, or devotional service. At that time, long practice in impersonalism also becomes a source of trouble, because he cannot give up the idea. Therefore an embodied soul is always in difficulty with the unmanifest, both at the time of practice and at the time of realization. Every living soul is partially independent, and one should know for certain that this unmanifested realization is against the nature of his spiritual blissful self. One should not take up this process. For every individual living entity the process of Krishna consciousness, which entails full engagement in devotional service, is the best way. If one wants to ignore this devotional service, there is the danger of turning to atheism. Thus the process of centering attention on the unmanifested, the inconceivable, which is beyond the approach of the senses, as already expressed in this verse, should never be encouraged at any time, especially in this age. It is not advised by Lord Krishna.

sucau dese pratishthapya\nsthiram asanam atmanah\nnaty-ucchritam nati-nicam\ncailajina-kusottaram\n\ntatraikagram manah kritva\nyata-cittendriya-kriyah\nupavisyasane yunjyad\nyogam atma-visuddhaye\n\nSYNONYMS\n\nsucau -- in a sanctified; dese -- land; pratishthapya -- placing; sthiram -- firm; asanam -- seat; atmanah -- his own; na -- not; ati -- too; ucchritam -- high; na -- nor; ati -- too; nicam -- low; caila-ajina -- of soft cloth and deerskin; kusa -- and kusa grass; uttaram -- covering; tatra -- thereupon; eka-agram -- with one attention; manah -- mind; kritva -- making; yata-citta -- controlling the mind; indriya -- senses; kriyah -- and activities; upavisya -- sitting; asane -- on the seat; yunjyat -- should execute; yogam -- yoga practice; atma -- the heart; visuddhaye -- for clarifying.\n\nTRANSLATION\n\nTo practice yoga, one should go to a secluded place and should lay kusa 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 yogi 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.\n\nPURPORT\n\n"Sacred place" refers to places of pilgrimage. In India the yogis, the transcendentalists or the devotees, all leave home and reside in sacred places such as Prayaga, Mathura, Vrindavana, Hrishikesa and Hardwar and in solitude practice yoga where the sacred rivers like the Yamuna 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 Brihan-naradiya Purana 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.\n\nharer nama harer nama\nharer namaiva kevalam\nkalau nasty eva nasty eva\nnasty eva gatir anyatha\n\n[Adi 17.21]\n\n"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."

sva-dharmam api cavekshya\nna vikampitum arhasi\ndharmyad dhi yuddhac chreyo 'nyat\nkshatriyasya na vidyate\n\nSYNONYMS\n\nsva-dharmam -- one's own religious principles; api -- also; ca -- indeed; avekshya -- considering; na -- never; vikampitum -- to hesitate; arhasi -- you deserve; dharmyat -- for religious principles; hi -- indeed; yuddhat -- than fighting; sreyah -- better engagement; anyat -- any other; kshatriyasya -- of the kshatriya; na -- does not; vidyate -- exist.\n\nTRANSLATION\n\nConsidering your specific duty as a kshatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation.\n\nPURPORT\n\nOut of the four orders of social administration, the second order, for the matter of good administration, is called kshatriya. Kshat means hurt. One who gives protection from harm is called kshatriya (trayate -- to give protection). The kshatriyas are trained for killing in the forest. A kshatriya 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 kshatriya kings of Jaipur state. The kshatriyas are specially trained for challenging and killing because religious violence is sometimes a necessary factor. Therefore, kshatriyas are never meant for accepting directly the order of sannyasa, 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:\n\nahaveshu mitho 'nyonyam\njighamsanto mahi-kshitah\nyuddhamanah param saktya\nsvargam yanty aparan-mukhah\nyajneshu pasavo brahman\nhanyante satatam dvijaih\nsamskritah kila mantrais ca\nte 'pi svargam avapnuvan\n\n"In the battlefield, a king or kshatriya, while fighting another king envious of him, is eligible for achieving heavenly planets after death, as the brahmanas 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 kshatriyas killed on the battlefield also attain the heavenly planets as do the brahmanas who attain them by offering sacrifice.\n\nThere 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 brahmanas and kshatriyas 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 varnasrama-dharma, or man's steppingstone for spiritual understanding. Human civilization begins from the stage of varnasrama-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.

yadricchaya copapannam\nsvarga-dvaram apavritam\nsukhinah kshatriyah partha\nlabhante yuddham idrisam\n\nSYNONYMS\n\nyadricchaya -- by its own accord; ca -- also; upapannam -- arrived at; svarga -- of the heavenly planets; dvaram -- door; apavritam -- wide open; sukhinah -- very happy; kshatriyah -- the members of the royal order; partha -- O son of Pritha; labhante -- do achieve; yuddham -- war; idrisam -- like this.\n\nTRANSLATION\n\nO Partha, happy are the kshatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets.\n\nPURPORT\n\nAs supreme teacher of the world, Lord Krishna 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 kshatriya to be on the battlefield and to become nonviolent is the philosophy of fools. In the Parasara-smriti, or religious codes made by Parasara, the great sage and father of Vyasadeva, it is stated:\n\nkshatriyo hi praja rakshan\nsastra-panih pradandayan\nnirjitya para-sainyadi\nkshitim dharmena palayet\n\n"The kshatriya'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."\n\nConsidering 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.

mayy eva mana adhatsva\nmayi buddhim nivesaya\nnivasishyasi mayy eva\nata urdhvam na samsayah\n\nSYNONYMS\n\nmayi -- upon Me; eva -- certainly; manah -- mind; adhatsva -- fix; mayi -- upon Me; buddhim -- intelligence; nivesaya -- apply; nivasishyasi -- you will live; mayi -- in Me; eva -- certainly; atah urdhvam -- thereafter; na -- never; samsayah -- doubt.\n\nTRANSLATION\n\nJust fix your mind upon Me, the Supreme Personality of Godhead, and engage all your intelligence in Me. Thus you will live in Me always, without a doubt.\n\nPURPORT\n\nOne who is engaged in Lord Krishna's devotional service lives in a direct relationship with the Supreme Lord, so there is no doubt that his position is transcendental from the very beginning. A devotee does not live on the material plane -- he lives in Krishna. The holy name of the Lord and the Lord are nondifferent; therefore when a devotee chants Hare Krishna, Krishna and His internal potency are dancing on the tongue of the devotee. When he offers Krishna food, Krishna directly accepts these eatables, and the devotee becomes Krishna-ized by eating the remnants. One who does not engage in such service cannot understand how this is so, although this is a process recommended in the Bhagavad-gita and in other Vedic literatures.

yatanto yoginas cainam\npasyanty atmany avasthitam\nyatanto 'py akritatmano\nnainam pasyanty acetasah\n\nSYNONYMS\n\nyatantah -- endeavoring; yoginah -- transcendentalists; ca -- also; enam -- this; pasyanti -- can see; atmani -- in the self; avasthitam -- situated; yatantah -- endeavoring; api -- although; akrita-atmanah -- those without self-realization; na -- do not; enam -- this; pasyanti -- see; acetasah -- having undeveloped minds.\n\nTRANSLATION\n\nThe endeavoring transcendentalists, who are situated in self-realization, can see all this clearly. But those whose minds are not developed and who are not situated in self-realization cannot see what is taking place, though they may try to.\n\nPURPORT\n\nThere are many transcendentalists on the path of spiritual self-realization, but one who is not situated in self-realization cannot see how things are changing in the body of the living entity. The word yoginah is significant in this connection. In the present day there are many so-called yogis, and there are many so-called associations of yogis, but they are actually blind in the matter of self-realization. They are simply addicted to some sort of gymnastic exercise and are satisfied if the body is well built and healthy. They have no other information. They are called yatanto 'py akritatmanah. Even though they are endeavoring in a so-called yoga system, they are not self-realized. Such people cannot understand the process of the transmigration of the soul. Only those who are actually in the yoga system and have realized the self, the world, and the Supreme Lord -- in other words, the bhakti-yogis, those engaged in pure devotional service in Krishna consciousness -- can understand how things are taking place.

yad aditya-gatam tejo\njagad bhasayate 'khilam\nyac candramasi yac cagnau\ntat tejo viddhi mamakam\n\nSYNONYMS\n\nyat -- that which; aditya-gatam -- in the sunshine; tejah -- splendor; jagat -- the whole world; bhasayate -- illuminates; akhilam -- entirely; yat -- that which; candramasi -- in the moon; yat -- that which; ca -- also; agnau -- in fire; tat -- that; tejah -- splendor; viddhi -- understand; mamakam -- from Me.\n\nTRANSLATION\n\nThe splendor of the sun, which dissipates the darkness of this whole world, comes from Me. And the splendor of the moon and the splendor of fire are also from Me.\n\nPURPORT\n\nThe unintelligent cannot understand how things are taking place. But one can begin to be established in knowledge by understanding what the Lord explains here. Everyone sees the sun, moon, fire and electricity. One should simply try to understand that the splendor of the sun, the splendor of the moon, and the splendor of electricity or fire are coming from the Supreme Personality of Godhead. In such a conception of life, the beginning of Krishna consciousness, lies a great deal of advancement for the conditioned soul in this material world. The living entities are essentially the parts and parcels of the Supreme Lord, and He is giving herewith the hint how they can come back to Godhead, back to home.\n\nFrom this verse we can understand that the sun is illuminating the whole solar system. There are different universes and solar systems, and there are different suns, moons and planets also, but in each universe there is only one sun. As stated in Bhagavad-gita (10.21), the moon is one of the stars (nakshatranam aham sasi). Sunlight is due to the spiritual effulgence in the spiritual sky of the Supreme Lord. With the rise of the sun, the activities of human beings are set up. They set fire to prepare their foodstuff, they set fire to start the factories, etc. So many things are done with the help of fire. Therefore sunrise, fire and moonlight are so pleasing to the living entities. Without their help no living entity can live. So if one can understand that the light and splendor of the sun, moon and fire are emanating from the Supreme Personality of Godhead, Krishna, then one's Krishna consciousness will begin. By the moonshine, all the vegetables are nourished. The moonshine is so pleasing that people can easily understand that they are living by the mercy of the Supreme Personality of Godhead, Krishna. Without His mercy there cannot be sun, without His mercy there cannot be moon, and without His mercy there cannot be fire, and without the help of sun, moon and fire, no one can live. These are some thoughts to provoke Krishna consciousness in the conditioned soul.

brahmano hi pratishthaham\namritasyavyayasya ca\nsasvatasya ca dharmasya\nsukhasyaikantikasya ca\n\nSYNONYMS\n\nbrahmanah -- of the impersonal brahmajyoti; hi -- certainly; pratishtha -- the rest; aham -- I am; amritasya -- of the immortal; avyayasya -- of the imperishable; ca -- also; sasvatasya -- of the eternal; ca -- and; dharmasya -- of the constitutional position; sukhasya -- of happiness; aikantikasya -- ultimate; ca -- also.\n\nTRANSLATION\n\nAnd I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness.\n\nPURPORT\n\nThe constitution of Brahman is immortality, imperishability, eternity, and happiness. Brahman is the beginning of transcendental realization. Paramatma, the Supersoul, is the middle, the second stage in transcendental realization, and the Supreme Personality of Godhead is the ultimate realization of the Absolute Truth. Therefore, both Paramatma and the impersonal Brahman are within the Supreme Person. It is explained in the Seventh Chapter that material nature is the manifestation of the inferior energy of the Supreme Lord. The Lord impregnates the inferior, material nature with fragments of the superior nature, and that is the spiritual touch in the material nature. When a living entity conditioned by this material nature begins the cultivation of spiritual knowledge, he elevates himself from the position of material existence and gradually rises up to the Brahman conception of the Supreme. This attainment of the Brahman conception of life is the first stage in self-realization. At this stage the Brahman-realized person is transcendental to the material position, but he is not actually perfect in Brahman realization. If he wants, he can continue to stay in the Brahman position and then gradually rise up to Paramatma realization and then to the realization of the Supreme Personality of Godhead. There are many examples of this in Vedic literature. The four Kumaras were situated first in the impersonal Brahman conception of truth, but then they gradually rose to the platform of devotional service. One who cannot elevate himself beyond the impersonal conception of Brahman runs the risk of falling down. In Srimad-Bhagavatam it is stated that although a person may rise to the stage of impersonal Brahman, without going further, with no information of the Supreme Person, his intelligence is not perfectly clear. Therefore, in spite of being raised to the Brahman platform, there is the chance of falling down if one is not engaged in the devotional service of the Lord. In the Vedic language it is also said, raso vai sah, rasam hy evayam labdhvanandi bhavati: "When one understands the Personality of Godhead, the reservoir of pleasure, Krishna, he actually becomes transcendentally blissful." (Taittiriya Upanishad 2.7.1) The Supreme Lord is full in six opulences, and when a devotee approaches Him there is an exchange of these six opulences. The servant of the king enjoys on an almost equal level with the king. And so eternal happiness, imperishable happiness, and eternal life accompany devotional service. Therefore, realization of Brahman, or eternity, or imperishability, is included in devotional service. This is already possessed by a person who is engaged in devotional service.\n\nThe living entity, although Brahman by nature, has the desire to lord it over the material world, and due to this he falls down. In his constitutional position, a living entity is above the three modes of material nature, but association with material nature entangles him in the different modes of material nature -- goodness, passion and ignorance. Due to the association of these three modes, his desire to dominate the material world is there. By engagement in devotional service in full Krishna consciousness, he is immediately situated in the transcendental position, and his unlawful desire to control material nature is removed. Therefore the process of devotional service, beginning with hearing, chanting, remembering -- the prescribed nine methods for realizing devotional service -- should be practiced in the association of devotees. Gradually, by such association, by the influence of the spiritual master, one's material desire to dominate is removed, and one becomes firmly situated in the Lord's transcendental loving service. This method is prescribed from the twenty-second to the last verse of this chapter. Devotional service to the Lord is very simple: one should always engage in the service of the Lord, should eat the remnants of foodstuffs offered to the Deity, smell the flowers offered to the lotus feet of the Lord, see the places where the Lord had His transcendental pastimes, read of the different activities of the Lord, His reciprocation of love with His devotees, chant always the transcendental vibration Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare, and observe the fasting days commemorating the appearances and disappearances of the Lord and His devotees. By following such a process one becomes completely detached from all material activities. One who can thus situate himself in the brahmajyoti or the different varieties of the Brahman conception is equal to the Supreme Personality of Godhead in quality.

abhyase 'py asamartho 'si\nmat-karma-paramo bhava\nmad-artham api karmani\nkurvan siddhim avapsyasi\n\nSYNONYMS\n\nabhyase -- in practice; api -- even if; asamarthah -- unable; asi -- you are; mat-karma -- My work; paramah -- dedicated to; bhava -- become; mat-artham -- for My sake; api -- even; karmani -- work; kurvan -- performing; siddhim -- perfection; avapsyasi -- you will achieve.\n\nTRANSLATION\n\nIf you cannot practice the regulations of bhakti-yoga, then just try to work for Me, because by working for Me you will come to the perfect stage.\n\nPURPORT\n\nOne who is not able even to practice the regulative principles of bhakti-yoga, under the guidance of a spiritual master, can still be drawn to this perfectional stage by working for the Supreme Lord. How to do this work has already been explained in the fifty-fifth verse of the Eleventh Chapter. One should be sympathetic to the propagation of Krishna consciousness. There are many devotees who are engaged in the propagation of Krishna consciousness, and they require help. So, even if one cannot directly practice the regulative principles of bhakti-yoga, he can try to help such work. Every endeavor requires land, capital, organization and labor. Just as in business one requires a place to stay, some capital to use, some labor and some organization to expand, so the same is required in the service of Krishna. The only difference is that in materialism one works for sense gratification. The same work, however, can be performed for the satisfaction of Krishna, and that is spiritual activity. If one has sufficient money, he can help in building an office or temple for propagating Krishna consciousness. Or he can help with publications. There are various fields of activity, and one should be interested in such activities. If one cannot sacrifice the results of his activities, the same person can still sacrifice some percentage to propagate Krishna consciousness. This voluntary service to the cause of Krishna consciousness will help one to rise to a higher state of love for God, whereupon one becomes perfect.

athaitad apy asakto 'si\nkartum mad-yogam asritah\nsarva-karma-phala-tyagam\ntatah kuru yatatmavan\n\nSYNONYMS\n\natha -- even though; etat -- this; api -- also; asaktah -- unable; asi -- you are; kartum -- to perform; mat -- unto Me; yogam -- in devotional service; asritah -- taking refuge; sarva-karma -- of all activities; phala -- of the results; tyagam -- renunciation; tatah -- then; kuru -- do; yata-atma-van -- self-situated.\n\nTRANSLATION\n\nIf, however, you are unable to work in this consciousness of Me, then try to act giving up all results of your work and try to be self-situated.\n\nPURPORT\n\nIt may be that one is unable even to sympathize with the activities of Krishna consciousness because of social, familial or religious considerations or because of some other impediments. If one attaches himself directly to the activities of Krishna consciousness, there may be objections from family members, or so many other difficulties. For one who has such a problem, it is advised that he sacrifice the accumulated result of his activities to some good cause. Such procedures are described in the Vedic rules. There are many descriptions of sacrifices and special functions of punya, or special work in which the result of one's previous action may be applied. Thus one may gradually become elevated to the state of knowledge. It is also found that when one who is not even interested in the activities of Krishna consciousness gives charity to some hospital or some other social institution, he gives up the hard-earned results of his activities. That is also recommended here because by the practice of giving up the fruits of one's activities one is sure to purify his mind gradually, and in that purified stage of mind one becomes able to understand Krishna consciousness. Of course Krishna consciousness is not dependent on any other experience, because Krishna consciousness itself can purify one's mind, but if there are impediments to accepting Krishna consciousness, one may try to give up the results of his actions. In that respect, social service, community service, national service, sacrifice for one's country, etc., may be accepted so that some day one may come to the stage of pure devotional service to the Supreme Lord. In Bhagavad-gita (18.46) we find it is stated, yatah pravrittir bhutanam: if one decides to sacrifice for the supreme cause, even if he does not know that the supreme cause is Krishna, he will come gradually to understand that Krishna is the supreme cause by the sacrificial method.

sreyo hi jnanam abhyasaj\njnanad dhyanam visishyate\ndhyanat karma-phala-tyagas\ntyagac chantir anantaram\n\nSYNONYMS\n\nsreyah -- better; hi -- certainly; jnanam -- knowledge; abhyasat -- than practice; jnanat -- than knowledge; dhyanam -- meditation; visishyate -- is considered better; dhyanat -- than meditation; karma-phala-tyagah -- renunciation of the results of fruitive action; tyagat -- by such renunciation; santih -- peace; anantaram -- thereafter.\n\nTRANSLATION\n\nIf you cannot take to this practice, then engage yourself in the cultivation of knowledge. Better than knowledge, however, is meditation, and better than meditation is renunciation of the fruits of action, for by such renunciation one can attain peace of mind.\n\nPURPORT\n\nAs mentioned in the previous verses, there are two kinds of devotional service: the way of regulative principles and the way of full attachment in love to the Supreme Personality of Godhead. For those who are actually not able to follow the principles of Krishna consciousness it is better to cultivate knowledge, because by knowledge one can be able to understand his real position. Gradually knowledge will develop to the point of meditation. By meditation one can be able to understand the Supreme Personality of Godhead by a gradual process. There are processes which make one understand that one himself is the Supreme, and that sort of meditation is preferred if one is unable to engage in devotional service. If one is not able to meditate in such a way, then there are prescribed duties, as enjoined in the Vedic literature, for the brahmanas, kshatriyas, vaisyas and sudras, which we shall find in the last chapter of Bhagavad-gita. But in all cases, one should give up the result or fruits of labor; this means to employ the result of karma for some good cause.\n\nIn summary, to reach the Supreme Personality of Godhead, the highest goal, there are two processes: one process is by gradual development, and the other process is direct. Devotional service in Krishna consciousness is the direct method, and the other method involves renouncing the fruits of one's activities. Then one can come to the stage of knowledge, then to the stage of meditation, then to the stage of understanding the Supersoul, and then to the stage of the Supreme Personality of Godhead. One may take either the step-by-step process or the direct path. The direct process is not possible for everyone; therefore the indirect process is also good. It is, however, to be understood that the indirect process is not recommended for Arjuna, because he is already at the stage of loving devotional service to the Supreme Lord. It is for others, who are not at this stage; for them the gradual process of renunciation, knowledge, meditation and realization of the Supersoul and Brahman should be followed. But as far as Bhagavad-gita is concerned, it is the direct method that is stressed. Everyone is advised to take to the direct method and surrender unto the Supreme Personality of Godhead, Krishna.

adveshta sarva-bhutanam\nmaitrah karuna eva ca\nnirmamo nirahankarah\nsama-duhkha-sukhah kshami\n\nsantushtah satatam yogi\n\nyatatma dridha-niscayah\n\nmayy arpita-mano-buddhir\n\nyo mad-bhaktah sa me priyah\n\nSYNONYMS\n\nadveshta -- nonenvious; sarva-bhutanam -- toward all living entities; maitrah -- friendly; karunah -- kindly; eva -- certainly; ca -- also; nirmamah -- with no sense of proprietorship; nirahankarah -- without false ego; sama -- equal; duhkha -- in distress; sukhah -- and happiness; kshami -- forgiving; santushtah -- satisfied; satatam -- always; yogi -- one engaged in devotion; yata-atma -- self-controlled; dridha-niscayah -- with determination; mayi -- upon Me; arpita -- engaged; manah -- mind; buddhih -- and intelligence; yah -- one who; mat-bhaktah -- My devotee; sah -- he; me -- to Me; priyah -- dear.\n\nTRANSLATION\n\nOne who is not envious but is a kind friend to all living entities, who does not think himself a proprietor and is free from false ego, who is equal in both happiness and distress, who is tolerant, always satisfied, self-controlled, and engaged in devotional service with determination, his mind and intelligence fixed on Me -- such a devotee of Mine is very dear to Me.\n\nPURPORT\n\nComing again to the point of pure devotional service, the Lord is describing the transcendental qualifications of a pure devotee in these two verses. A pure devotee is never disturbed in any circumstances. Nor is he envious of anyone. Nor does a devotee become his enemy's enemy; he thinks, "This person is acting as my enemy due to my own past misdeeds. So it is better to suffer than to protest." In the Srimad-Bhagavatam (10.14.8) it is stated: tat te 'nukampam susamikshamano bhunjana evatma-kritam vipakam. Whenever a devotee is in distress or has fallen into difficulty, he thinks that it is the Lord's mercy upon him. He thinks, "Thanks to my past misdeeds I should suffer far, far greater than I am suffering now. So it is by the mercy of the Supreme Lord that I am not getting all the punishment I am due. I am just getting a little, by the mercy of the Supreme Personality of Godhead." Therefore he is always calm, quiet and patient, despite many distressful conditions. A devotee is also always kind to everyone, even to his enemy. Nirmama means that a devotee does not attach much importance to the pains and trouble pertaining to the body because he knows perfectly well that he is not the material body. He does not identify with the body; therefore he is freed from the conception of false ego and is equipoised in happiness and distress. He is tolerant, and he is satisfied with whatever comes by the grace of the Supreme Lord. He does not endeavor much to achieve something with great difficulty; therefore he is always joyful. He is a completely perfect mystic because he is fixed in the instructions received from the spiritual master, and because his senses are controlled he is determined. He is not swayed by false arguments, because no one can lead him from the fixed determination of devotional service. He is fully conscious that Krishna is the eternal Lord, so no one can disturb him. All these qualifications enable him to fix his mind and intelligence entirely on the Supreme Lord. Such a standard of devotional service is undoubtedly very rare, but a devotee becomes situated in that stage by following the regulative principles of devotional service. Furthermore, the Lord says that such a devotee is very dear to Him, for the Lord is always pleased with all his activities in full Krishna consciousness.

utkramantam sthitam vapi\nbhunjanam va gunanvitam\nvimudha nanupasyanti\npasyanti jnana-cakshushah\n\nSYNONYMS\n\nutkramantam -- quitting the body; sthitam -- situated in the body; va api -- either; bhunjanam -- enjoying; va -- or; guna-anvitam -- under the spell of the modes of material nature; vimudhah -- foolish persons; na -- never; anupasyanti -- can see; pasyanti -- can see; jnana-cakshushah -- those who have the eyes of knowledge.\n\nTRANSLATION\n\nThe foolish cannot understand how a living entity can quit his body, nor can they understand what sort of body he enjoys under the spell of the modes of nature. But one whose eyes are trained in knowledge can see all this.\n\nPURPORT\n\nThe word jnana-cakshushah is very significant. Without knowledge, one cannot understand how a living entity leaves his present body, nor what form of body he is going to take in the next life, nor even why he is living in a particular type of body. This requires a great amount of knowledge understood from Bhagavad-gita and similar literatures heard from a bona fide spiritual master. One who is trained to perceive all these things is fortunate. Every living entity is quitting his body under certain circumstances, he is living under certain circumstances, and he is enjoying under certain circumstances under the spell of material nature. As a result, he is suffering different kinds of happiness and distress, under the illusion of sense enjoyment. Persons who are everlastingly fooled by lust and desire lose all power to understand their change of body and their stay in a particular body. They cannot comprehend it. Those who have developed spiritual knowledge, however, can see that the spirit is different from the body and is changing its body and enjoying in different ways. A person in such knowledge can understand how the conditioned living entity is suffering in this material existence. Therefore those who are highly developed in Krishna consciousness try their best to give this knowledge to the people in general, for their conditional life is very much troublesome. They should come out of it and be Krishna conscious and liberate themselves to transfer to the spiritual world.

arjuna uvaca\nkair lingais trin gunan etan\natito bhavati prabho\nkim acarah katham caitams\n\ntrin gunan ativartate\n\nSYNONYMS\n\narjunah uvaca -- Arjuna said; kaih -- by which; lingaih -- symptoms; trin -- three; gunan -- qualities; etan -- all these; atitah -- having transcended; bhavati -- is; prabho -- O my Lord; kim -- what; acarah -- behavior; katham -- how; ca -- also; etan -- these; trin -- three; gunan -- qualities; ativartate -- transcends.\n\nTRANSLATION\n\nArjuna inquired: O my dear Lord, by which symptoms is one known who is transcendental to these three modes? What is his behavior? And how does he transcend the modes of nature?\n\nPURPORT\n\nIn this verse, Arjuna's questions are very appropriate. He wants to know the symptoms of a person who has already transcended the material modes. He first inquires of the symptoms of such a transcendental person. How can one understand that he has already transcended the influence of the modes of material nature? The second question asks how he lives and what his activities are. Are they regulated or nonregulated? Then Arjuna inquires of the means by which he can attain the transcendental nature. That is very important. Unless one knows the direct means by which one can be situated always transcendentally, there is no possibility of showing the symptoms. So all these questions put by Arjuna are very important, and the Lord answers them.

anapekshah sucir daksha\nudasino gata-vyathah\nsarvarambha-parityagi\nyo mad-bhaktah sa me priyah\n\nSYNONYMS\n\nanapekshah -- neutral; sucih -- pure; dakshah -- expert; udasinah -- free from care; gata-vyathah -- freed from all distress; sarva-arambha -- of all endeavors; parityagi -- renouncer; yah -- anyone who; mat-bhaktah -- My devotee; sah -- he; me -- to Me; priyah -- very dear.\n\nTRANSLATION\n\nMy devotee who is not dependent on the ordinary course of activities, who is pure, expert, without cares, free from all pains, and not striving for some result, is very dear to Me.\n\nPURPORT\n\nMoney may be offered to a devotee, but he should not struggle to acquire it. If automatically, by the grace of the Supreme, money comes to him, he is not agitated. Naturally a devotee takes a bath at least twice in a day and rises early in the morning for devotional service. Thus he is naturally clean both inwardly and outwardly. A devotee is always expert because he fully knows the essence of all activities of life and he is convinced of the authoritative scriptures. A devotee never takes the part of a particular party; therefore he is carefree. He is never pained, because he is free from all designations; he knows that his body is a designation, so if there are some bodily pains, he is free. The pure devotee does not endeavor for anything which is against the principles of devotional service. For example, constructing a big building requires great energy, and a devotee does not take to such business if it does not benefit him by advancing his devotional service. He may construct a temple for the Lord, and for that he may take all kinds of anxiety, but he does not construct a big house for his personal relations.

rishibhir bahudha gitam\nchandobhir vividhaih prithak\nbrahma-sutra-padais caiva\nhetumadbhir viniscitaih\n\nSYNONYMS\n\nrishibhih -- by the wise sages; bahudha -- in many ways; gitam -- described; chandobhih -- by Vedic hymns; vividhaih -- various; prithak -- variously; brahma-sutra -- of the Vedanta; padaih -- by the aphorisms; ca -- also; eva -- certainly; hetu-madbhih -- with cause and effect; viniscitaih -- certain.\n\nTRANSLATION\n\nThat knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings. It is especially presented in Vedanta-sutra with all reasoning as to cause and effect.\n\nPURPORT\n\nThe Supreme Personality of Godhead, Krishna, is the highest authority in explaining this knowledge. Still, as a matter of course, learned scholars and standard authorities always give evidence from previous authorities. Krishna is explaining this most controversial point regarding the duality and nonduality of the soul and the Supersoul by referring to a scripture, the Vedanta, which is accepted as authority. First He says, "This is according to different sages." As far as the sages are concerned, besides Himself, Vyasadeva (the author of the Vedanta-sutra) is a great sage, and in the Vedanta-sutra duality is perfectly explained. And Vyasadeva's father, Parasara, is also a great sage, and he writes in his books of religiosity, aham tvam ca tathanye. .. "we -- you, I and the various other living entities -- are all transcendental, although in material bodies. Now we are fallen into the ways of the three modes of material nature according to our different karma. As such, some are on higher levels, and some are in the lower nature. The higher and lower natures exist due to ignorance and are being manifested in an infinite number of living entities. But the Supersoul, which is infallible, is uncontaminated by the three qualities of nature and is transcendental." Similarly, in the original Vedas, a distinction between the soul, the Supersoul and the body is made, especially in the Katha Upanishad. There are many great sages who have explained this, and Parasara is considered principal among them.\n\nThe word chandobhih refers to the various Vedic literatures. The Taittiriya Upanishad, for example, which is a branch of the Yajur Veda, describes nature, the living entity and the Supreme Personality of Godhead.\n\nAs stated before, kshetra is the field of activities, and there are two kinds of kshetra-jna: the individual living entity and the supreme living entity. As stated in the Taittiriya Upanishad (2.9), brahma puccham pratishtha. There is a manifestation of the Supreme Lord's energy known as anna-maya, dependence upon food for existence. This is a materialistic realization of the Supreme. Then, in prana-maya, after realizing the Supreme Absolute Truth in food, one can realize the Absolute Truth in the living symptoms or life forms. In jnana-maya, realization extends beyond the living symptoms to the point of thinking, feeling and willing. Then there is Brahman realization, called vijnana-maya, in which the living entity's mind and life symptoms are distinguished from the living entity himself. The next and supreme stage is ananda-maya, realization of the all-blissful nature. Thus there are five stages of Brahman realization, which are called brahma puccham. Out of these, the first three -- anna-maya, prana-maya and jnana-maya -- involve the fields of activities of the living entities. Transcendental to all these fields of activities is the Supreme Lord, who is called ananda-maya. The Vedanta-sutra also describes the Supreme by saying, ananda-mayo 'bhyasat: the Supreme Personality of Godhead is by nature full of joy. To enjoy His transcendental bliss, He expands into vijnana-maya, prana-maya, jnana-maya and anna-maya. In the field of activities the living entity is considered to be the enjoyer, and different from him is the ananda-maya. That means that if the living entity decides to enjoy in dovetailing himself with the ananda-maya, then he becomes perfect. This is the real picture of the Supreme Lord as the supreme knower of the field, the living entity as the subordinate knower, and the nature of the field of activities. One has to search for this truth in the Vedanta-sutra, or Brahma-sutra.\n\nIt is mentioned here that the codes of the Brahma-sutra are very nicely arranged according to cause and effect. Some of the sutras, or aphorisms, are na viyad asruteh (2.3.2), natma sruteh (2.3.18), and parat tu tac-chruteh (2.3.40). The first aphorism indicates the field of activities, the second indicates the living entity, and the third indicates the Supreme Lord, the summum bonum among all the manifestations of various entities.

sri-bhagavan uvaca\nprakasam ca pravrittim ca\nmoham eva ca pandava\nna dveshti sampravrittani\nna nivrittani kankshati\n\nudasina-vad asino\ngunair yo na vicalyate\nguna vartanta ity evam\nyo 'vatishthati nengate\n\nsama-duhkha-sukhah sva-sthah\nsama-loshtasma-kancanah\ntulya-priyapriyo dhiras\ntulya-nindatma-samstutih\n\nmanapamanayos tulyas\ntulyo mitrari-pakshayoh\nsarvarambha-parityagi\ngunatitah sa ucyate\n\nSYNONYMS\n\nsri-bhagavan uvaca -- the Supreme Personality of Godhead said; prakasam -- illumination; ca -- and; pravrittim -- attachment; ca -- and; moham -- illusion; eva ca -- also; pandava -- O son of Pandu; na dveshti -- does not hate; sampravrittani -- although developed; na nivrittani -- nor stopping development; kankshati -- desires; udasina-vat -- as if neutral; asinah -- situated; gunaih -- by the qualities; yah -- one who; na -- never; vicalyate -- is agitated; gunah -- the qualities; vartante -- are acting; iti evam -- knowing thus; yah -- one who; avatishthati -- remains; na -- never; ingate -- flickers; sama -- equal; duhkha -- in distress; sukhah -- and happiness; sva-sthah -- being situated in himself; sama -- equally; loshta -- a lump of earth; asma -- stone; kancanah -- gold; tulya -- equally disposed; priya -- to the dear; apriyah -- and the undesirable; dhirah -- steady; tulya -- equal; ninda -- in defamation; atma-samstutih -- and praise of himself; mana -- in honor; apamanayoh -- and dishonor; tulyah -- equal; tulyah -- equal; mitra -- of friends; ari -- and enemies; pakshayoh -- to the parties; sarva -- of all; arambha -- endeavors; parityagi -- renouncer; guna-atitah -- transcendental to the material modes of nature; sah -- he; ucyate -- is said to be.\n\nTRANSLATION\n\nThe Supreme Personality of Godhead said: O son of Pandu, he who does not hate illumination, attachment and delusion when they are present or long for them when they disappear; who is unwavering and undisturbed through all these reactions of the material qualities, remaining neutral and transcendental, knowing that the modes alone are active; who is situated in the self and regards alike happiness and distress; who looks upon a lump of earth, a stone and a piece of gold with an equal eye; who is equal toward the desirable and the undesirable; who is steady, situated equally well in praise and blame, honor and dishonor; who treats alike both friend and enemy; and who has renounced all material activities -- such a person is said to have transcended the modes of nature.\n\nPURPORT\n\nArjuna submitted three different questions, and the Lord answers them one after another. In these verses, Krishna first indicates that a person transcendentally situated has no envy and does not hanker for anything. When a living entity stays in this material world embodied by the material body, it is to be understood that he is under the control of one of the three modes of material nature. When he is actually out of the body, then he is out of the clutches of the material modes of nature. But as long as he is not out of the material body, he should be neutral. He should engage himself in the devotional service of the Lord so that his identity with the material body will automatically be forgotten. When one is conscious of the material body, he acts only for sense gratification, but when one transfers the consciousness to Krishna, sense gratification automatically stops. One does not need this material body, and he does not need to accept the dictations of the material body. The qualities of the material modes in the body will act, but as spirit soul the self is aloof from such activities. How does he become aloof? He does not desire to enjoy the body, nor does he desire to get out of it. Thus transcendentally situated, the devotee becomes automatically free. He need not try to become free from the influence of the modes of material nature.\n\nThe next question concerns the dealings of a transcendentally situated person. The materially situated person is affected by so-called honor and dishonor offered to the body, but the transcendentally situated person is not affected by such false honor and dishonor. He performs his duty in Krishna consciousness and does not mind whether a man honors or dishonors him. He accepts things that are favorable for his duty in Krishna consciousness, otherwise he has no necessity of anything material, either a stone or gold. He takes everyone as his dear friend who helps him in his execution of Krishna consciousness, and he does not hate his so-called enemy. He is equally disposed and sees everything on an equal level because he knows perfectly well that he has nothing to do with material existence. Social and political issues do not affect him, because he knows the situation of temporary upheavals and disturbances. He does not attempt anything for his own sake. He can attempt anything for Krishna, but for his personal self he does not attempt anything. By such behavior one becomes actually transcendentally situated.

jneyam yat tat pravakshyami\nyaj jnatvamritam asnute\nanadi mat-param brahma\nna sat tan nasad ucyate\n\nSYNONYMS\n\njneyam -- the knowable; yat -- which; tat -- that; pravakshyami -- I shall now explain; yat -- which; jnatva -- knowing; amritam -- nectar; asnute -- one tastes; anadi -- beginningless; mat-param -- subordinate to Me; brahma -- spirit; na -- neither; sat -- cause; tat -- that; na -- nor; asat -- effect; ucyate -- is said to be.\n\nTRANSLATION\n\nI shall now explain the knowable, knowing which you will taste the eternal. Brahman, the spirit, beginningless and subordinate to Me, lies beyond the cause and effect of this material world.\n\nPURPORT\n\nThe Lord has explained the field of activities and the knower of the field. He has also explained the process of knowing the knower of the field of activities. Now He begins to explain the knowable, first the soul and then the Supersoul. By knowledge of the knower, both the soul and the Supersoul, one can relish the nectar of life. As explained in the Second Chapter, the living entity is eternal. This is also confirmed here. There is no specific date at which the jiva was born. Nor can anyone trace out the history of the jivatma's manifestation from the Supreme Lord. Therefore it is beginningless. The Vedic literature confirms this: na jayate mriyate va vipascit (Katha Upanishad 1.2.18). The knower of the body is never born and never dies, and he is full of knowledge.\n\nThe Supreme Lord as the Supersoul is also stated in the Vedic literature (Svetasvatara Upanishad 6.16) to be pradhana-kshetrajna-patir gunesah, the chief knower of the body and the master of the three modes of material nature. In the smriti it is said, dasa-bhuto harer eva nanyasvaiva kadacana. The living entities are eternally in the service of the Supreme Lord. This is also confirmed by Lord Caitanya in His teachings. Therefore the description of Brahman mentioned in this verse is in relation to the individual soul, and when the word Brahman is applied to the living entity, it is to be understood that he is vijnana-brahma as opposed to ananda-brahma. Ananda-brahma is the Supreme Brahman Personality of Godhead.

sarvatah pani-padam tat\nsarvato 'kshi-siro-mukham\nsarvatah srutimal loke\nsarvam avritya tishthati\n\nSYNONYMS\n\nsarvatah -- everywhere; pani -- hands; padam -- legs; tat -- that; sarvatah -- everywhere; akshi -- eyes; sirah -- heads; mukham -- faces; sarvatah -- everywhere; sruti-mat -- having ears; loke -- in the world; sarvam -- everything; avritya -- covering; tishthati -- exists.\n\nTRANSLATION\n\nEverywhere are His hands and legs, His eyes, heads and faces, and He has ears everywhere. In this way the Supersoul exists, pervading everything.\n\nPURPORT\n\nAs the sun exists diffusing its unlimited rays, so does the Supersoul, or Supreme Personality of Godhead. He exists in His all-pervading form, and in Him exist all the individual living entities, beginning from the first great teacher, Brahma, down to the small ants. There are unlimited heads, legs, hands and eyes, and unlimited living entities. All are existing in and on the Supersoul. Therefore the Supersoul is all-pervading. The individual soul, however, cannot say that he has his hands, legs and eyes everywhere. That is not possible. If he thinks that under ignorance he is not conscious that his hands and legs are diffused all over but when he attains to proper knowledge he will come to that stage, his thinking is contradictory. This means that the individual soul, having become conditioned by material nature, is not supreme. The Supreme is different from the individual soul. The Supreme Lord can extend His hand without limit; the individual soul cannot. In Bhagavad-gita the Lord says that if anyone offers Him a flower, or a fruit, or a little water, He accepts it. If the Lord is a far distance away, how can He accept things? This is the omnipotence of the Lord: even though He is situated in His own abode, far, far away from earth, He can extend His hand to accept what anyone offers. That is His potency. In the Brahma-samhita (5.37) it is stated, goloka eva nivasaty akhilatma-bhutah: although He is always engaged in pastimes in His transcendental planet, He is all-pervading. The individual soul cannot claim that he is all-pervading. Therefore this verse describes the Supreme Soul, the Personality of Godhead, not the individual soul.

sarvendriya-gunabhasam\nsarvendriya-vivarjitam\nasaktam sarva-bhric caiva\nnirgunam guna-bhoktri ca\n\nSYNONYMS\n\nsarva -- of all; indriya -- senses; guna -- of the qualities; abhasam -- the original source; sarva -- all; indriya -- senses; vivarjitam -- being without; asaktam -- without attachment; sarva-bhrit -- the maintainer of everyone; ca -- also; eva -- certainly; nirgunam -- without material qualities; guna-bhoktri -- master of the gunas; ca -- also.\n\nTRANSLATION\n\nThe Supersoul is the original source of all senses, yet He is without senses. He is unattached, although He is the maintainer of all living beings. He transcends the modes of nature, and at the same time He is the master of all the modes of material nature.\n\nPURPORT\n\nThe Supreme Lord, although the source of all the senses of the living entities, doesn't have material senses like they have. Actually, the individual souls have spiritual senses, but in conditioned life they are covered with the material elements, and therefore the sense activities are exhibited through matter. The Supreme Lord's senses are not so covered. His senses are transcendental and are therefore called nirguna. Guna means the material modes, but His senses are without material covering. It should be understood that His senses are not exactly like ours. Although He is the source of all our sensory activities, He has His transcendental senses, which are uncontaminated. This is very nicely explained in the Svetasvatara Upanishad (3.19) in the verse apani-pado javano grahita. The Supreme Personality of Godhead has no hands which are materially contaminated, but He has His hands and accepts whatever sacrifice is offered to Him. That is the distinction between the conditioned soul and the Supersoul. He has no material eyes, but He has eyes -- otherwise how could He see? He sees everything -- past, present and future. He lives within the heart of the living being, and He knows what we have done in the past, what we are doing now, and what is awaiting us in the future. This is also confirmed in Bhagavad-gita: He knows everything, but no one knows Him. It is said that the Supreme Lord has no legs like us, but He can travel throughout space because He has spiritual legs. In other words, the Lord is not impersonal; He has His eyes, legs, hands and everything else, and because we are part and parcel of the Supreme Lord we also have these things. But His hands, legs, eyes and senses are not contaminated by material nature.\n\nBhagavad-gita also confirms that when the Lord appears He appears as He is by His internal potency. He is not contaminated by the material energy, because He is the Lord of material energy. In the Vedic literature we find that His whole embodiment is spiritual. He has His eternal form, called sac-cid-ananda-vigraha [Bs. 5.1]. He is full of all opulence. He is the proprietor of all wealth and the owner of all energy. He is the most intelligent and is full of knowledge. These are some of the symptoms of the Supreme Personality of Godhead. He is the maintainer of all living entities and the witness of all activity. As far as we can understand from Vedic literature, the Supreme Lord is always transcendental. Although we do not see His head, face, hands or legs, He has them, and when we are elevated to the transcendental situation we can see the Lord's form. Due to materially contaminated senses, we cannot see His form. Therefore the impersonalists, who are still materially affected, cannot understand the Personality of Godhead.

bahir antas ca bhutanam\nacaram caram eva ca\nsukshmatvat tad avijneyam\ndura-stham cantike ca tat\n\nSYNONYMS\n\nbahih -- outside; antah -- inside; ca -- also; bhutanam -- of all living entities; acaram -- not moving; caram -- moving; eva -- also; ca -- and; sukshmatvat -- on account of being subtle; tat -- that; avijneyam -- unknowable; dura-stham -- far away; ca -- also; antike -- near; ca -- and; tat -- that.\n\nTRANSLATION\n\nThe Supreme Truth exists outside and inside of all living beings, the moving and the nonmoving. Because He is subtle, He is beyond the power of the material senses to see or to know. Although far, far away, He is also near to all.\n\nPURPORT\n\nIn Vedic literature we understand that Narayana, the Supreme Person, is residing both outside and inside of every living entity. He is present in both the spiritual and material worlds. Although He is far, far away, still He is near to us. These are the statements of Vedic literature. Asino duram vrajati sayano yati sarvatah (Katha Upanishad 1.2.21). And because He is always engaged in transcendental bliss, we cannot understand how He is enjoying His full opulence. We cannot see or understand with these material senses. Therefore in the Vedic language it is said that to understand Him our material mind and senses cannot act. But one who has purified his mind and senses by practicing Krishna consciousness in devotional service can see Him constantly. It is confirmed in Brahma-samhita that the devotee who has developed love for the Supreme God can see Him always, without cessation. And it is confirmed in Bhagavad-gita (11.54) that He can be seen and understood only by devotional service. Bhaktya tv ananyaya sakyah.

avibhaktam ca bhuteshu\nvibhaktam iva ca sthitam\nbhuta-bhartri ca taj jneyam\ngrasishnu prabhavishnu ca\n\nSYNONYMS\n\navibhaktam -- without division; ca -- also; bhuteshu -- in all living beings; vibhaktam -- divided; iva -- as if; ca -- also; sthitam -- situated; bhuta-bhartri -- the maintainer of all living entities; ca -- also; tat -- that; jneyam -- to be understood; grasishnu -- devouring; prabhavishnu -- developing; ca -- also.\n\nTRANSLATION\n\nAlthough the Supersoul appears to be divided among all beings, He is never divided. He is situated as one. Although He is the maintainer of every living entity, it is to be understood that He devours and develops all.\n\nPURPORT\n\nThe Lord is situated in everyone's heart as the Supersoul. Does this mean that He has become divided? No. Actually, He is one. The example is given of the sun: The sun, at the meridian, is situated in its place. But if one goes for five thousand miles in all directions and asks, "Where is the sun?" everyone will say that it is shining on his head. In the Vedic literature this example is given to show that although He is undivided, He is situated as if divided. Also it is said in Vedic literature that one Vishnu is present everywhere by His omnipotence, just as the sun appears in many places to many persons. And the Supreme Lord, although the maintainer of every living entity, devours everything at the time of annihilation. This was confirmed in the Eleventh Chapter when the Lord said that He had come to devour all the warriors assembled at Kurukshetra. He also mentioned that in the form of time He devours also. He is the annihilator, the killer of all. When there is creation, He develops all from their original state, and at the time of annihilation He devours them. The Vedic hymns confirm the fact that He is the origin of all living entities and the rest of all. After creation, everything rests in His omnipotence, and after annihilation everything again returns to rest in Him. These are the confirmations of Vedic hymns. Yato va imani bhutani jayante yena jatani jivanti yat prayanty abhisam-visanti tad brahma tad vijijnasasva (Taittiriya Upanishad 3.1).

jyotisham api taj jyotis\ntamasah param ucyate\njnanam jneyam jnana-gamyam\nhridi sarvasya vishthitam\n\nSYNONYMS\n\njyotisham -- in all luminous objects; api -- also; tat -- that; jyotih -- the source of light; tamasah -- the darkness; param -- beyond; ucyate -- is said; jnanam -- knowledge; jneyam -- to be known; jnana-gamyam -- to be approached by knowledge; hridi -- in the heart; sarvasya -- of everyone; vishthitam -- situated.\n\nTRANSLATION\n\nHe is the source of light in all luminous objects. He is beyond the darkness of matter and is unmanifested. He is knowledge, He is the object of knowledge, and He is the goal of knowledge. He is situated in everyone's heart.\n\nPURPORT\n\nThe Supersoul, the Supreme Personality of Godhead, is the source of light in all luminous objects like the sun, moon and stars. In the Vedic literature we find that in the spiritual kingdom there is no need of sun or moon, because the effulgence of the Supreme Lord is there. In the material world that brahmajyoti, the Lord's spiritual effulgence, is covered by the mahat-tattva, the material elements; therefore in this material world we require the assistance of sun, moon, electricity, etc., for light. But in the spiritual world there is no need of such things. It is clearly stated in the Vedic literature that because of His luminous effulgence, everything is illuminated. It is clear, therefore, that His situation is not in the material world. He is situated in the spiritual world, which is far, far away in the spiritual sky. That is also confirmed in the Vedic literature. Aditya-varnam tamasah parastat (Svetasvatara Upanishad 3.8). He is just like the sun, eternally luminous, but He is far, far beyond the darkness of this material world.\n\nHis knowledge is transcendental. The Vedic literature confirms that Brahman is concentrated transcendental knowledge. To one who is anxious to be transferred to that spiritual world, knowledge is given by the Supreme Lord, who is situated in everyone's heart. One Vedic mantra (Svetasvatara Upanishad 6.18) says, tam ha devam atma-buddhi-prakasam mumukshur vai saranam aham prapadye. One must surrender unto the Supreme Personality of Godhead if he at all wants liberation. As far as the goal of ultimate knowledge is concerned, it is also confirmed in Vedic literature: tam eva viditvati mrityum eti. "Only by knowing Him can one surpass the boundary of birth and death." (Svetasvatara Upanishad 3.8)\n\nHe is situated in everyone's heart as the supreme controller. The Supreme has legs and hands distributed everywhere, and this cannot be said of the individual soul. Therefore that there are two knowers of the field of activity -- the individual soul and the Supersoul -- must be admitted. One's hands and legs are distributed locally, but Krishna's hands and legs are distributed everywhere. This is confirmed in the Svetasvatara Upanishad (3.17): sarvasya prabhum isanam sarvasya saranam brihat. That Supreme Personality of Godhead, Supersoul, is the prabhu, or master, of all living entities; therefore He is the ultimate shelter of all living entities. So there is no denying the fact that the Supreme Supersoul and the individual soul are always different.

iti kshetram tatha jnanam\njneyam coktam samasatah\nmad-bhakta etad vijnaya\nmad-bhavayopapadyate\n\nSYNONYMS\n\niti -- thus; kshetram -- the field of activities (the body); tatha -- also; jnanam -- knowledge; jneyam -- the knowable; ca -- also; uktam -- described; samasatah -- in summary; mat-bhaktah -- My devotee; etat -- all this; vijnaya -- after understanding; mat-bhavaya -- to My nature; upapadyate -- attains.\n\nTRANSLATION\n\nThus the field of activities [the body], knowledge and the knowable have been summarily described by Me. Only My devotees can understand this thoroughly and thus attain to My nature.\n\nPURPORT\n\nThe Lord has described in summary the body, knowledge and the knowable. This knowledge is of three things: the knower, the knowable and the process of knowing. Combined, these are called vijnana, or the science of knowledge. Perfect knowledge can be understood by the unalloyed devotees of the Lord directly. Others are unable to understand. The monists say that at the ultimate stage these three items become one, but the devotees do not accept this. Knowledge and development of knowledge mean understanding oneself in Krishna consciousness. We are being led by material consciousness, but as soon as we transfer all consciousness to Krishna's activities and realize that Krishna is everything, then we attain real knowledge. In other words, knowledge is nothing but the preliminary stage of understanding devotional service perfectly. In the Fifteenth Chapter this will be very clearly explained.\n\nNow, to summarize, one may understand that verses 6 and 7, beginning from maha-bhutani and continuing through cetana dhritih, analyze the material elements and certain manifestations of the symptoms of life. These combine to form the body, or the field of activities. And verses 8 through 12, from amanitvam through tattva-jnanartha-darsanam, describe the process of knowledge for understanding both types of knower of the field of activities, namely the soul and the Supersoul. Then verses 13 through 18, beginning from anadi mat-param and continuing through hridi sarvasya vishthitam, describe the soul and the Supreme Lord, or the Supersoul.\n\nThus three items have been described: the field of activity (the body), the process of understanding, and both the soul and the Supersoul. It is especially described here that only the unalloyed devotees of the Lord can understand these three items clearly. So for these devotees Bhagavad-gita is fully useful; it is they who can attain the supreme goal, the nature of the Supreme Lord, Krishna. In other words, only devotees, and not others, can understand Bhagavad-gita and derive the desired result.

prakritim purusham caiva\nviddhy anadi ubhav api\nvikarams ca gunams caiva\nviddhi prakriti-sambhavan\n\nSYNONYMS\n\nprakritim -- material nature; purusham -- the living entities; ca -- also; eva -- certainly; viddhi -- you must know; anadi -- without beginning; ubhau -- both; api -- also; vikaran -- transformations; ca -- also; gunan -- the three modes of nature; ca -- also; eva -- certainly; viddhi -- know; prakriti -- material nature; sambhavan -- produced of.\n\nTRANSLATION\n\nMaterial nature and the living entities should be understood to be beginningless. Their transformations and the modes of matter are products of material nature.\n\nPURPORT\n\nBy the knowledge given in this chapter, one can understand the body (the field of activities) and the knowers of the body (both the individual soul and the Supersoul). The body is the field of activity and is composed of material nature. The individual soul that is embodied and enjoying the activities of the body is the purusha, or the living entity. He is one knower, and the other is the Supersoul. Of course, it is to be understood that both the Supersoul and the individual entity are different manifestations of the Supreme Personality of Godhead. The living entity is in the category of His energy, and the Supersoul is in the category of His personal expansion.\n\nBoth material nature and the living entity are eternal. That is to say that they existed before the creation. The material manifestation is from the energy of the Supreme Lord, and so also are the living entities, but the living entities are of the superior energy. Both the living entities and material nature existed before this cosmos was manifested. Material nature was absorbed in the Supreme Personality of Godhead, Maha-Vishnu, and when it was required, it was manifested by the agency of mahat-tattva. Similarly, the living entities are also in Him, and because they are conditioned, they are averse to serving the Supreme Lord. Thus they are not allowed to enter into the spiritual sky. But with the coming forth of material nature these living entities are again given a chance to act in the material world and prepare themselves to enter into the spiritual world. That is the mystery of this material creation. Actually the living entity is originally the spiritual part and parcel of the Supreme Lord, but due to his rebellious nature, he is conditioned within material nature. It really does not matter how these living entities or superior entities of the Supreme Lord have come in contact with material nature. The Supreme Personality of Godhead knows, however, how and why this actually took place. In the scriptures the Lord says that those attracted by this material nature are undergoing a hard struggle for existence. But we should know it with certainty from the descriptions of these few verses that all transformations and influences of material nature by the three modes are also productions of material nature. All transformations and variety in respect to living entities are due to the body. As far as spirit is concerned, living entities are all the same.

karya-karana-kartritve\nhetuh prakritir ucyate\npurushah sukha-duhkhanam\nbhoktritve hetur ucyate\n\nSYNONYMS\n\nkarya -- of effect; karana -- and cause; kartritve -- in the matter of creation; hetuh -- the instrument; prakritih -- material nature; ucyate -- is said to be; purushah -- the living entity; sukha -- of happiness; duhkhanam -- and distress; bhoktritve -- in enjoyment; hetuh -- the instrument; ucyate -- is said to be.\n\nTRANSLATION\n\nNature is said to be the cause of all material causes and effects, whereas the living entity is the cause of the various sufferings and enjoyments in this world.\n\nPURPORT\n\nThe different manifestations of body and senses among the living entities are due to material nature. There are 8,400,000 different species of life, and these varieties are creations of the material nature. They arise from the different sensual pleasures of the living entity, who thus desires to live in this body or that. When he is put into different bodies, he enjoys different kinds of happiness and distress. His material happiness and distress are due to his body, and not to himself as he is. In his original state there is no doubt of enjoyment; therefore that is his real state. Because of the desire to lord it over material nature, he is in the material world. In the spiritual world there is no such thing. The spiritual world is pure, but in the material world everyone is struggling hard to acquire different kinds of pleasures for the body. It might be more clear to state that this body is the effect of the senses. The senses are instruments for gratifying desire. Now, the sum total -- body and instrument senses -- are offered by material nature, and as will be clear in the next verse, the living entity is blessed or damned with circumstances according to his past desire and activity. According to one's desires and activities, material nature places one in various residential quarters. The being himself is the cause of his attaining such residential quarters and his attendant enjoyment or suffering. Once placed in some particular kind of body, he comes under the control of nature because the body, being matter, acts according to the laws of nature. At that time, the living entity has no power to change that law. Suppose an entity is put into the body of a dog. As soon as he is put into the body of a dog, he must act like a dog. He cannot act otherwise. And if the living entity is put into the body of a hog, then he is forced to eat stool and act like a hog. Similarly, if the living entity is put into the body of a demigod, he must act according to his body. This is the law of nature. But in all circumstances, the Supersoul is with the individual soul. That is explained in the Vedas (Mundaka Upanishad 3.1.1) as follows: dva suparna sayuja sakhayah. The Supreme Lord is so kind upon the living entity that He always accompanies the individual soul and in all circumstances is present as the Supersoul, or Paramatma.

purushah prakriti-stho hi\nbhunkte prakriti-jan gunan\nkaranam guna-sango 'sya\nsad-asad-yoni-janmasu\n\nSYNONYMS\n\npurushah -- the living entity; prakriti-sthah -- being situated in the material energy; hi -- certainly; bhunkte -- enjoys; prakriti-jan -- produced by the material nature; gunan -- the modes of nature; karanam -- the cause; guna-sangah -- the association with the modes of nature; asya -- of the living entity; sat-asat -- in good and bad; yoni -- species of life; janmasu -- in births.\n\nTRANSLATION\n\nThe living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil among various species.\n\nPURPORT\n\nThis verse is very important for an understanding of how the living entities transmigrate from one body to another. It is explained in the Second Chapter that the living entity is transmigrating from one body to another just as one changes dress. This change of dress is due to his attachment to material existence. As long as he is captivated by this false manifestation, he has to continue transmigrating from one body to another. Due to his desire to lord it over material nature, he is put into such undesirable circumstances. Under the influence of material desire, the entity is born sometimes as a demigod, sometimes as a man, sometimes as a beast, as a bird, as a worm, as an aquatic, as a saintly man, as a bug. This is going on. And in all cases the living entity thinks himself to be the master of his circumstances, yet he is under the influence of material nature.\n\nHow he is put into such different bodies is explained here. It is due to association with the different modes of nature. One has to rise, therefore, above the three material modes and become situated in the transcendental position. That is called Krishna consciousness. Unless one is situated in Krishna consciousness, his material consciousness will oblige him to transfer from one body to another because he has material desires since time immemorial. But he has to change that conception. That change can be effected only by hearing from authoritative sources. The best example is here: Arjuna is hearing the science of God from Krishna. The living entity, if he submits to this hearing process, will lose his long-cherished desire to dominate material nature, and gradually and proportionately, as he reduces his long desire to dominate, he comes to enjoy spiritual happiness. In a Vedic mantra it is said that as he becomes learned in association with the Supreme Personality of Godhead, he proportionately relishes his eternal blissful life.

upadrashtanumanta ca\nbharta bhokta mahesvarah\nparamatmeti capy ukto\ndehe 'smin purushah parah\n\nSYNONYMS\n\nupadrashta -- overseer; anumanta -- permitter; ca -- also; bharta -- master; bhokta -- supreme enjoyer; maha-isvarah -- the Supreme Lord; parama-atma -- the Supersoul; iti -- also; ca -- and; api -- indeed; uktah -- is said; dehe -- in the body; asmin -- this; purushah -- enjoyer; parah -- transcendental.\n\nTRANSLATION\n\nYet in this body there is another, a transcendental enjoyer, who is the Lord, the supreme proprietor, who exists as the overseer and permitter, and who is known as the Supersoul.\n\nPURPORT\n\nIt is stated here that the Supersoul, who is always with the individual soul, is the representation of the Supreme Lord. He is not an ordinary living entity. Because the monist philosophers take the knower of the body to be one, they think that there is no difference between the Supersoul and the individual soul. To clarify this, the Lord says that He is represented as the Paramatma in every body. He is different from the individual soul; He is para, transcendental. The individual soul enjoys the activities of a particular field, but the Supersoul is present not as finite enjoyer nor as one taking part in bodily activities, but as the witness, overseer, permitter and supreme enjoyer. His name is Paramatma, not atma, and He is transcendental. It is distinctly clear that the atma and Paramatma are different. The Supersoul, the Paramatma, has legs and hands everywhere, but the individual soul does not. And because the Paramatma is the Supreme Lord, He is present within to sanction the individual soul's desiring material enjoyment. Without the sanction of the Supreme Soul, the individual soul cannot do anything. The individual is bhukta, or the sustained, and the Lord is bhokta, or the maintainer. There are innumerable living entities, and He is staying in them as a friend.\n\nThe fact is that every individual living entity is eternally part and parcel of the Supreme Lord, and both of them are very intimately related as friends. But the living entity has the tendency to reject the sanction of the Supreme Lord and act independently in an attempt to dominate nature, and because he has this tendency he is called the marginal energy of the Supreme Lord. The living entity can be situated either in the material energy or in the spiritual energy. As long as he is conditioned by the material energy, the Supreme Lord, as his friend, the Supersoul, stays with him just to get him to return to the spiritual energy. The Lord is always eager to take him back to the spiritual energy, but due to his minute independence the individual entity is continually rejecting the association of spiritual light. This misuse of independence is the cause of his material strife in the conditioned nature. The Lord, therefore, is always giving instruction from within and from without. From without He gives instructions as stated in Bhagavad-gita, and from within He tries to convince the living entity that his activities in the material field are not conducive to real happiness. "Just give it up and turn your faith toward Me. Then you will be happy," He says. Thus the intelligent person who places his faith in the Paramatma or the Supreme Personality of Godhead begins to advance toward a blissful eternal life of knowledge.

ya evam vetti purusham\nprakritim ca gunaih saha\nsarvatha vartamano 'pi\nna sa bhuyo 'bhijayate\n\nSYNONYMS\n\nyah -- anyone who; evam -- thus; vetti -- understands; purusham -- the living entity; prakritim -- material nature; ca -- and; gunaih -- the modes of material nature; saha -- with; sarvatha -- in all ways; vartamanah -- being situated; api -- in spite of; na -- never; sah -- he; bhuyah -- again; abhijayate -- takes his birth.\n\nTRANSLATION\n\nOne who understands this philosophy concerning material nature, the living entity and the interaction of the modes of nature is sure to attain liberation. He will not take birth here again, regardless of his present position.\n\nPURPORT\n\nClear understanding of material nature, the Supersoul, the individual soul and their interrelation makes one eligible to become liberated and turn to the spiritual atmosphere without being forced to return to this material nature. This is the result of knowledge. The purpose of knowledge is to understand distinctly that the living entity has by chance fallen into this material existence. By his personal endeavor in association with authorities, saintly persons and a spiritual master, he has to understand his position and then revert to spiritual consciousness or Krishna consciousness by understanding Bhagavad-gita as it is explained by the Personality of Godhead. Then it is certain that he will never come again into this material existence; he will be transferred into the spiritual world for a blissful eternal life of knowledge.

dhyanenatmani pasyanti\nkecid atmanam atmana\nanye sankhyena yogena\nkarma-yogena capare\n\nSYNONYMS\n\ndhyanena -- by meditation; atmani -- within the self; pasyanti -- see; kecit -- some; atmanam -- the Supersoul; atmana -- by the mind; anye -- others; sankhyena -- of philosophical discussion; yogena -- by the yoga system; karma-yogena -- by activities without fruitive desire; ca -- also; apare -- others.\n\nTRANSLATION\n\nSome perceive the Supersoul within themselves through meditation, others through the cultivation of knowledge, and still others through working without fruitive desires.\n\nPURPORT\n\nThe Lord informs Arjuna that the conditioned souls can be divided into two classes as far as man's search for self-realization is concerned. Those who are atheists, agnostics and skeptics are beyond the sense of spiritual understanding. But there are others, who are faithful in their understanding of spiritual life, and they are called introspective devotees, philosophers, and workers who have renounced fruitive results. Those who always try to establish the doctrine of monism are also counted among the atheists and agnostics. In other words, only the devotees of the Supreme Personality of Godhead are best situated in spiritual understanding, because they understand that beyond this material nature are the spiritual world and the Supreme Personality of Godhead, who is expanded as the Paramatma, the Supersoul in everyone, the all-pervading Godhead. Of course there are those who try to understand the Supreme Absolute Truth by cultivation of knowledge, and they can be counted in the class of the faithful. The Sankhya philosophers analyze this material world into twenty-four elements, and they place the individual soul as the twenty-fifth item. When they are able to understand the nature of the individual soul to be transcendental to the material elements, they are able to understand also that above the individual soul there is the Supreme Personality of Godhead. He is the twenty-sixth element. Thus gradually they also come to the standard of devotional service in Krishna consciousness. Those who work without fruitive results are also perfect in their attitude. They are given a chance to advance to the platform of devotional service in Krishna consciousness. Here it is stated that there are some people who are pure in consciousness and who try to find out the Supersoul by meditation, and when they discover the Supersoul within themselves, they become transcendentally situated. Similarly, there are others who also try to understand the Supreme Soul by cultivation of knowledge, and there are others who cultivate the hatha-yoga system and who try to satisfy the Supreme Personality of Godhead by childish activities.

anye tv evam ajanantah\nsrutvanyebhya upasate\nte 'pi catitaranty eva\nmrityum sruti-parayanah\n\nSYNONYMS\n\nanye -- others; tu -- but; evam -- thus; ajanantah -- without spiritual knowledge; srutva -- by hearing; anyebhyah -- from others; upasate -- begin to worship; te -- they; api -- also; ca -- and; atitaranti -- transcend; eva -- certainly; mrityum -- the path of death; sruti-parayanah -- inclined to the process of hearing.\n\nTRANSLATION\n\nAgain there are those who, although not conversant in spiritual knowledge, begin to worship the Supreme Person upon hearing about Him from others. Because of their tendency to hear from authorities, they also transcend the path of birth and death.\n\nPURPORT\n\nThis verse is particularly applicable to modern society because in modern society there is practically no education in spiritual matters. Some of the people may appear to be atheistic or agnostic or philosophical, but actually there is no knowledge of philosophy. As for the common man, if he is a good soul, then there is a chance for advancement by hearing. This hearing process is very important. Lord Caitanya, who preached Krishna consciousness in the modern world, gave great stress to hearing because if the common man simply hears from authoritative sources he can progress, especially, according to Lord Caitanya, if he hears the transcendental vibration Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. It is stated, therefore, that all men should take advantage of hearing from realized souls and gradually become able to understand everything. The worship of the Supreme Lord will then undoubtedly take place. Lord Caitanya has said that in this age no one needs to change his position, but one should give up the endeavor to understand the Absolute Truth by speculative reasoning. One should learn to become the servant of those who are in knowledge of the Supreme Lord. If one is fortunate enough to take shelter of a pure devotee, hear from him about self-realization and follow in his footsteps, one will be gradually elevated to the position of a pure devotee. In this verse particularly, the process of hearing is strongly recommended, and this is very appropriate. Although the common man is often not as capable as so-called philosophers, faithful hearing from an authoritative person will help one transcend this material existence and go back to Godhead, back to home.

yavat sanjayate kincit\nsattvam sthavara-jangamam\nkshetra-kshetrajna-samyogat\ntad viddhi bharatarshabha\n\nSYNONYMS\n\nyavat -- whatever; sanjayate -- comes into being; kincit -- anything; sattvam -- existence; sthavara -- not moving; jangamam -- moving; kshetra -- of the body; kshetra-jna -- and the knower of the body; samyogat -- by the union between; tat viddhi -- you must know it; bharata-rishabha -- O chief of the Bharatas.\n\nTRANSLATION\n\nO chief of the Bharatas, know that whatever you see in existence, both the moving and the nonmoving, is only a combination of the field of activities and the knower of the field.\n\nPURPORT\n\nBoth material nature and the living entity, which were existing before the creation of the cosmos, are explained in this verse. Whatever is created is but a combination of the living entity and material nature. There are many manifestations like trees, mountains and hills which are not moving, and there are many existences which are moving, and all of them are but combinations of material nature and the superior nature, the living entity. Without the touch of the superior nature, the living entity, nothing can grow. The relationship between matter and nature is eternally going on, and this combination is effected by the Supreme Lord; therefore He is the controller of both the superior and inferior natures. The material nature is created by Him, and the superior nature is placed in this material nature, and thus all these activities and manifestations take place.

samam pasyan hi sarvatra\nsamavasthitam isvaram\nna hinasty atmanatmanam\ntato yati param gatim\n\nSYNONYMS\n\nsamam -- equally; pasyan -- seeing; hi -- certainly; sarvatra -- everywhere; samavasthitam -- equally situated; isvaram -- the Supersoul; na -- does not; hinasti -- degrade; atmana -- by the mind; atmanam -- the soul; tatah -- then; yati -- reaches; param -- the transcendental; gatim -- destination.\n\nTRANSLATION\n\nOne who sees the Supersoul equally present everywhere, in every living being, does not degrade himself by his mind. Thus he approaches the transcendental destination.\n\nPURPORT\n\nThe living entity, by accepting his material existence, has become situated differently than in his spiritual existence. But if one understands that the Supreme is situated in His Paramatma manifestation everywhere, that is, if one can see the presence of the Supreme Personality of Godhead in every living thing, he does not degrade himself by a destructive mentality, and he therefore gradually advances to the spiritual world. The mind is generally addicted to sense gratifying processes; but when the mind turns to the Supersoul, one becomes advanced in spiritual understanding.

prakrityaiva ca karmani\nkriyamanani sarvasah\nyah pasyati tathatmanam\nakartaram sa pasyati\n\nSYNONYMS\n\nprakritya -- by material nature; eva -- certainly; ca -- also; karmani -- activities; kriyamanani -- being performed; sarvasah -- in all respects; yah -- anyone who; pasyati -- sees; tatha -- also; atmanam -- himself; akartaram -- the nondoer; sah -- he; pasyati -- sees perfectly.\n\nTRANSLATION\n\nOne who can see that all activities are performed by the body, which is created of material nature, and sees that the self does nothing, actually sees.\n\nPURPORT\n\nThis body is made by material nature under the direction of the Supersoul, and whatever activities are going on in respect to one's body are not his doing. Whatever one is supposed to do, either for happiness or for distress, one is forced to do because of the bodily constitution. The self, however, is outside all these bodily activities. This body is given according to one's past desires. To fulfill desires, one is given the body, with which he acts accordingly. Practically speaking, the body is a machine, designed by the Supreme Lord, to fulfill desires. Because of desires, one is put into difficult circumstances to suffer or to enjoy. This transcendental vision of the living entity, when developed, makes one separate from bodily activities. One who has such a vision is an actual seer.

yada bhuta-prithag-bhavam\neka-stham anupasyati\ntata eva ca vistaram\nbrahma sampadyate tada\n\nSYNONYMS\n\nyada -- when; bhuta -- of living entities; prithak-bhavam -- separated identities; eka-stham -- situated in one; anupasyati -- one tries to see through authority; tatah eva -- thereafter; ca -- also; vistaram -- the expansion; brahma -- the Absolute; sampadyate -- he attains; tada -- at that time.\n\nTRANSLATION\n\nWhen a sensible man ceases to see different identities due to different material bodies and he sees how beings are expanded everywhere, he attains to the Brahman conception.\n\nPURPORT\n\nWhen one can see that the various bodies of living entities arise due to the different desires of the individual soul and do not actually belong to the soul itself, one actually sees. In the material conception of life, we find someone a demigod, someone a human being, a dog, a cat, etc. This is material vision, not actual vision. This material differentiation is due to a material conception of life. After the destruction of the material body, the spirit soul is one. The spirit soul, due to contact with material nature, gets different types of bodies. When one can see this, he attains spiritual vision; thus being freed from differentiations like man, animal, big, low, etc., one becomes purified in his consciousness and able to develop Krishna consciousness in his spiritual identity. How he then sees things will be explained in the next verse.

anaditvan nirgunatvat\nparamatmayam avyayah\nsarira-stho 'pi kaunteya\nna karoti na lipyate\n\nSYNONYMS\n\nanaditvat -- due to eternity; nirgunatvat -- due to being transcendental; parama -- beyond material nature; atma -- spirit; ayam -- this; avyayah -- inexhaustible; sarira-sthah -- dwelling in the body; api -- though; kaunteya -- O son of Kunti; na karoti -- never does anything; na lipyate -- nor is he entangled.\n\nTRANSLATION\n\nThose with the vision of eternity can see that the imperishable soul is transcendental, eternal, and beyond the modes of nature. Despite contact with the material body, O Arjuna, the soul neither does anything nor is entangled.\n\nPURPORT\n\nA living entity appears to be born because of the birth of the material body, but actually the living entity is eternal; he is not born, and in spite of his being situated in a material body, he is transcendental and eternal. Thus he cannot be destroyed. By nature he is full of bliss. He does not engage himself in any material activities; therefore the activities performed due to his contact with material bodies do not entangle him.

yatha sarva-gatam saukshmyad\nakasam nopalipyate\nsarvatravasthito dehe\ntathatma nopalipyate\n\nSYNONYMS\n\nyatha -- as; sarva-gatam -- all-pervading; saukshmyat -- due to being subtle; akasam -- the sky; na -- never; upalipyate -- mixes; sarvatra -- everywhere; avasthitah -- situated; dehe -- in the body; tatha -- so; atma -- the self; na -- never; upalipyate -- mixes.\n\nTRANSLATION\n\nThe sky, due to its subtle nature, does not mix with anything, although it is all-pervading. Similarly, the soul situated in Brahman vision does not mix with the body, though situated in that body.\n\nPURPORT\n\nThe air enters into water, mud, stool and whatever else is there; still it does not mix with anything. Similarly, the living entity, even though situated in varieties of bodies, is aloof from them due to his subtle nature. Therefore it is impossible to see with the material eyes how the living entity is in contact with this body and how he is out of it after the destruction of the body. No one in science can ascertain this.

yatha prakasayaty ekah\nkritsnam lokam imam ravih\nkshetram kshetri tatha kritsnam\nprakasayati bharata\n\nSYNONYMS\n\nyatha -- as; prakasayati -- illuminates; ekah -- one; kritsnam -- the whole; lokam -- universe; imam -- this; ravih -- sun; kshetram -- this body; kshetri -- the soul; tatha -- similarly; kritsnam -- all; prakasayati -- illuminates; bharata -- O son of Bharata.\n\nTRANSLATION\n\nO son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the body, illuminate the entire body by consciousness.\n\nPURPORT\n\nThere are various theories regarding consciousness. Here in Bhagavad-gita the example of the sun and the sunshine is given. As the sun is situated in one place but is illuminating the whole universe, so a small particle of spirit soul, although situated in the heart of this body, is illuminating the whole body by consciousness. Thus consciousness is the proof of the presence of the soul, as sunshine or light is the proof of the presence of the sun. When the soul is present in the body, there is consciousness all over the body, and as soon as the soul has passed from the body there is no more consciousness. This can be easily understood by any intelligent man. Therefore consciousness is not a product of the combinations of matter. It is the symptom of the living entity. The consciousness of the living entity, although qualitatively one with the supreme consciousness, is not supreme, because the consciousness of one particular body does not share that of another body. But the Supersoul, which is situated in all bodies as the friend of the individual soul, is conscious of all bodies. That is the difference between supreme consciousness and individual consciousness.

kshetra-kshetrajnayor evam\nantaram jnana-cakshusha\nbhuta-prakriti-moksham ca\nye vidur yanti te param\n\nSYNONYMS\n\nkshetra -- of the body; kshetra-jnayoh -- of the proprietor of the body; evam -- thus; antaram -- the difference; jnana-cakshusha -- by the vision of knowledge; bhuta -- of the living entity; prakriti -- from material nature; moksham -- the liberation; ca -- also; ye -- those who; viduh -- know; yanti -- approach; te -- they; param -- the Supreme.\n\nTRANSLATION\n\nThose who see with eyes of knowledge the difference between the body and the knower of the body, and can also understand the process of liberation from bondage in material nature, attain to the supreme goal.\n\nPURPORT\n\nThe purport of this Thirteenth Chapter is that one should know the distinction between the body, the owner of the body, and the Supersoul. One should recognize the process of liberation, as described in verses eight through twelve. Then one can go on to the supreme destination.\n\nA faithful person should at first have some good association to hear of God and thus gradually become enlightened. If one accepts a spiritual master, one can learn to distinguish between matter and spirit, and that becomes the steppingstone for further spiritual realization. A spiritual master, by various instructions, teaches his students to get free from the material concept of life. For instance, in Bhagavad-gita we find Krishna instructing Arjuna to free him from materialistic considerations.\n\nOne can understand that this body is matter; it can be analyzed with its twenty-four elements. The body is the gross manifestation. And the subtle manifestation is the mind and psychological effects. And the symptoms of life are the interaction of these features. But over and above this, there is the soul, and there is also the Supersoul. The soul and the Supersoul are two. This material world is working by the conjunction of the soul and the twenty-four material elements. One who can see the constitution of the whole material manifestation as this combination of the soul and material elements and can also see the situation of the Supreme Soul becomes eligible for transfer to the spiritual world. These things are meant for contemplation and for realization, and one should have a complete understanding of this chapter with the help of the spiritual master.

idam jnanam upasritya\nmama sadharmyam agatah\nsarge 'pi nopajayante\npralaye na vyathanti ca\n\nSYNONYMS\n\nidam -- this; jnanam -- knowledge; upasritya -- taking shelter of; mama -- My; sadharmyam -- same nature; agatah -- having attained; sarge api -- even in the creation; na -- never; upajayante -- are born; pralaye -- in the annihilation; na -- nor; vyathanti -- are disturbed; ca -- also.\n\nTRANSLATION\n\nBy becoming fixed in this knowledge, one can attain to the transcendental nature like My own. Thus established, one is not born at the time of creation or disturbed at the time of dissolution.\n\nPURPORT\n\nAfter acquiring perfect transcendental knowledge, one acquires qualitative equality with the Supreme Personality of Godhead, becoming free from the repetition of birth and death. One does not, however, lose his identity as an individual soul. It is understood from Vedic literature that the liberated souls who have reached the transcendental planets of the spiritual sky always look to the lotus feet of the Supreme Lord, being engaged in His transcendental loving service. So, even after liberation, the devotees do not lose their individual identities.\n\nGenerally, in the material world, whatever knowledge we get is contaminated by the three modes of material nature. Knowledge which is not contaminated by the three modes of nature is called transcendental knowledge. As soon as one is situated in that transcendental knowledge, he is on the same platform as the Supreme Person. Those who have no knowledge of the spiritual sky hold that after being freed from the material activities of the material form, this spiritual identity becomes formless, without any variegatedness. However, just as there is material variegatedness in this world, in the spiritual world there is also variegatedness. Those in ignorance of this think that spiritual existence is opposed to material variety. But actually, in the spiritual sky, one attains a spiritual form. There are spiritual activities, and the spiritual situation is called devotional life. That atmosphere is said to be uncontaminated, and there one is equal in quality with the Supreme Lord. To obtain such knowledge, one must develop all the spiritual qualities. One who thus develops the spiritual qualities is not affected either by the creation or by the destruction of the material world.

mama yonir mahad brahma\ntasmin garbham dadhamy aham\nsambhavah sarva-bhutanam\ntato bhavati bharata\n\nSYNONYMS\n\nmama -- My; yonih -- source of birth; mahat -- the total material existence; brahma -- supreme; tasmin -- in that; garbham -- pregnancy; dadhami -- create; aham -- I; sambhavah -- the possibility; sarva-bhutanam -- of all living entities; tatah -- thereafter; bhavati -- becomes; bharata -- O son of Bharata.\n\nTRANSLATION\n\nThe total material substance, called Brahman, is the source of birth, and it is that Brahman that I impregnate, making possible the births of all living beings, O son of Bharata.\n\nPURPORT\n\nThis is an explanation of the world: everything that takes place is due to the combination of kshetra and kshetra-jna, the body and the spirit soul. This combination of material nature and the living entity is made possible by the Supreme God Himself. The mahat-tattva is the total cause of the total cosmic manifestation; and that total substance of the material cause, in which there are three modes of nature, is sometimes called Brahman. The Supreme Personality impregnates that total substance, and thus innumerable universes become possible. This total material substance, the mahat-tattva, is described as Brahman in the Vedic literature (Mundaka Upanishad 1.1.19): tasmad etad brahma nama-rupam annam ca jayate. The Supreme Person impregnates that Brahman with the seeds of the living entities. The twenty-four elements, beginning from earth, water, fire and air, are all material energy, and they constitute what is called mahad brahma, or the great Brahman, the material nature. As explained in the Seventh Chapter, beyond this there is another, superior nature -- the living entity. Into material nature the superior nature is mixed by the will of the Supreme Personality of Godhead, and thereafter all living entities are born of this material nature.\n\nThe scorpion lays its eggs in piles of rice, and sometimes it is said that the scorpion is born out of rice. But the rice is not the cause of the scorpion. Actually, the eggs were laid by the mother. Similarly, material nature is not the cause of the birth of the living entities. The seed is given by the Supreme Personality of Godhead, and they only seem to come out as products of material nature. Thus every living entity, according to his past activities, has a different body, created by this material nature, so that the entity can enjoy or suffer according to his past deeds. The Lord is the cause of all the manifestations of living entities in this material world.

sarva-yonishu kaunteya\nmurtayah sambhavanti yah\ntasam brahma mahad yonir\naham bija-pradah pita\n\nSYNONYMS\n\nsarva-yonishu -- in all species of life; kaunteya -- O son of Kunti; murtayah -- forms; sambhavanti -- they appear; yah -- which; tasam -- of all of them; brahma -- the supreme; mahat yonih -- source of birth in the material substance; aham -- I; bija-pradah -- the seed-giving; pita -- father.\n\nTRANSLATION\n\nIt should be understood that all species of life, O son of Kunti, are made possible by birth in this material nature, and that I am the seed-giving father.\n\nPURPORT\n\nIn this verse it is clearly explained that the Supreme Personality of Godhead, Krishna, is the original father of all living entities. The living entities are combinations of the material nature and the spiritual nature. Such living entities are seen not only on this planet but on every planet, even on the highest, where Brahma is situated. Everywhere there are living entities; within the earth there are living entities, even within water and within fire. All these appearances are due to the mother, material nature, and Krishna's seed-giving process. The purport is that the material world is impregnated with living entities, who come out in various forms at the time of creation according to their past deeds.

sattvam rajas tama iti\ngunah prakriti-sambhavah\nnibadhnanti maha-baho\ndehe dehinam avyayam\n\nSYNONYMS\n\nsattvam -- the mode of goodness; rajah -- the mode of passion; tamah -- the mode of ignorance; iti -- thus; gunah -- the qualities; prakriti -- material nature; sambhavah -- produced of; nibadhnanti -- do condition; maha-baho -- O mighty-armed one; dehe -- in this body; dehinam -- the living entity; avyayam -- eternal.\n\nTRANSLATION\n\nMaterial nature consists of three modes -- goodness, passion and ignorance. When the eternal living entity comes in contact with nature, O mighty-armed Arjuna, he becomes conditioned by these modes.\n\nPURPORT\n\nThe living entity, because he is transcendental, has nothing to do with this material nature. Still, because he has become conditioned by the material world, he is acting under the spell of the three modes of material nature. Because living entities have different kinds of bodies, in terms of the different aspects of nature, they are induced to act according to that nature. This is the cause of the varieties of happiness and distress.

tatra sattvam nirmalatvat\nprakasakam anamayam\nsukha-sangena badhnati\njnana-sangena canagha\n\nSYNONYMS\n\ntatra -- there; sattvam -- the mode of goodness; nirmalatvat -- being purest in the material world; prakasakam -- illuminating; anamayam -- without any sinful reaction; sukha -- with happiness; sangena -- by association; badhnati -- conditions; jnana -- with knowledge; sangena -- by association; ca -- also; anagha -- O sinless one.\n\nTRANSLATION\n\nO sinless one, the mode of goodness, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode become conditioned by a sense of happiness and knowledge.\n\nPURPORT\n\nThe living entities conditioned by material nature are of various types. One is happy, another is very active, and another is helpless. All these types of psychological manifestations are causes of the entities' conditioned status in nature. How they are differently conditioned is explained in this section of Bhagavad-gita. The mode of goodness is first considered. The effect of developing the mode of goodness in the material world is that one becomes wiser than those otherwise conditioned. A man in the mode of goodness is not so much affected by material miseries, and he has a sense of advancement in material knowledge. The representative type is the brahmana, who is supposed to be situated in the mode of goodness. This sense of happiness is due to understanding that, in the mode of goodness, one is more or less free from sinful reactions. Actually, in the Vedic literature it is said that the mode of goodness means greater knowledge and a greater sense of happiness.\n\nThe difficulty here is that when a living entity is situated in the mode of goodness he becomes conditioned to feel that he is advanced in knowledge and is better than others. In this way he becomes conditioned. The best examples are the scientist and the philosopher. Each is very proud of his knowledge, and because they generally improve their living conditions, they feel a sort of material happiness. This sense of advanced happiness in conditioned life makes them bound by the mode of goodness of material nature. As such, they are attracted toward working in the mode of goodness, and, as long as they have an attraction for working in that way, they have to take some type of body in the modes of nature. Thus there is no likelihood of liberation, or of being transferred to the spiritual world. Repeatedly one may become a philosopher, a scientist or a poet, and repeatedly become entangled in the same disadvantages of birth and death. But, due to the illusion of the material energy, one thinks that that sort of life is pleasant.

rajo ragatmakam viddhi\ntrishna-sanga-samudbhavam\ntan nibadhnati kaunteya\nkarma-sangena dehinam\n\nSYNONYMS\n\nrajah -- the mode of passion; raga-atmakam -- born of desire or lust; viddhi -- know; trishna -- with hankering; sanga -- association; samudbhavam -- produced of; tat -- that; nibadhnati -- binds; kaunteya -- O son of Kunti; karma-sangena -- by association with fruitive activity; dehinam -- the embodied.\n\nTRANSLATION\n\nThe mode of passion is born of unlimited desires and longings, O son of Kunti, and because of this the embodied living entity is bound to material fruitive actions.\n\nPURPORT\n\nThe mode of passion is characterized by the attraction between man and woman. Woman has attraction for man, and man has attraction for woman. This is called the mode of passion. And when the mode of passion is increased, one develops the hankering for material enjoyment. He wants to enjoy sense gratification. For sense gratification, a man in the mode of passion wants some honor in society, or in the nation, and he wants to have a happy family, with nice children, wife and house. These are the products of the mode of passion. As long as one is hankering after these things, he has to work very hard. Therefore it is clearly stated here that he becomes associated with the fruits of his activities and thus becomes bound by such activities. In order to please his wife, children and society and to keep up his prestige, one has to work. Therefore, the whole material world is more or less in the mode of passion. Modern civilization is considered to be advanced in the standard of the mode of passion. Formerly, the advanced condition was considered to be in the mode of goodness. If there is no liberation for those in the mode of goodness, what to speak of those who are entangled in the mode of passion?

tamas tv ajnana-jam viddhi\nmohanam sarva-dehinam\npramadalasya-nidrabhis\ntan nibadhnati bharata\n\nSYNONYMS\n\ntamah -- the mode of ignorance; tu -- but; ajnana-jam -- produced of ignorance; viddhi -- know; mohanam -- the delusion; sarva-dehinam -- of all embodied beings; pramada -- with madness; alasya -- indolence; nidrabhih -- and sleep; tat -- that; nibadhnati -- binds; bharata -- O son of Bharata.\n\nTRANSLATION\n\nO son of Bharata, know that the mode of darkness, born of ignorance, is the delusion of all embodied living entities. The results of this mode are madness, indolence and sleep, which bind the conditioned soul.\n\nPURPORT\n\nIn this verse the specific application of the word tu is very significant. This means that the mode of ignorance is a very peculiar qualification of the embodied soul. The mode of ignorance is just the opposite of the mode of goodness. In the mode of goodness, by development of knowledge, one can understand what is what, but the mode of ignorance is just the opposite. Everyone under the spell of the mode of ignorance becomes mad, and a madman cannot understand what is what. Instead of making advancement, one becomes degraded. The definition of the mode of ignorance is stated in the Vedic literature. Vastu-yathatmya-jnanavarakam viparyaya-jnana-janakam tamah: under the spell of ignorance, one cannot understand a thing as it is. For example, everyone can see that his grandfather has died and therefore he will also die; man is mortal. The children that he conceives will also die. So death is sure. Still, people are madly accumulating money and working very hard all day and night, not caring for the eternal spirit. This is madness. In their madness, they are very reluctant to make advancement in spiritual understanding. Such people are very lazy. When they are invited to associate for spiritual understanding, they are not much interested. They are not even active like the man who is controlled by the mode of passion. Thus another symptom of one embedded in the mode of ignorance is that he sleeps more than is required. Six hours of sleep is sufficient, but a man in the mode of ignorance sleeps at least ten or twelve hours a day. Such a man appears to be always dejected and is addicted to intoxicants and sleeping. These are the symptoms of a person conditioned by the mode of ignorance.

sattvam sukhe sanjayati\nrajah karmani bharata\njnanam avritya tu tamah\npramade sanjayaty uta\n\nSYNONYMS\n\nsattvam -- the mode of goodness; sukhe -- in happiness; sanjayati -- binds; rajah -- the mode of passion; karmani -- in fruitive activity; bharata -- O son of Bharata; jnanam -- knowledge; avritya -- covering; tu -- but; tamah -- the mode of ignorance; pramade -- in madness; sanjayati -- binds; uta -- it is said.\n\nTRANSLATION\n\nO son of Bharata, the mode of goodness conditions one to happiness; passion conditions one to fruitive action; and ignorance, covering one's knowledge, binds one to madness.\n\nPURPORT\n\nA person in the mode of goodness is satisfied by his work or intellectual pursuit, just as a philosopher, scientist or educator may be engaged in a particular field of knowledge and may be satisfied in that way. A man in the mode of passion may be engaged in fruitive activity; he owns as much as he can and spends for good causes. Sometimes he tries to open hospitals, give to charity institutions, etc. These are signs of one in the mode of passion. And the mode of ignorance covers knowledge. In the mode of ignorance, whatever one does is good neither for him nor for anyone.

rajas tamas cabhibhuya\nsattvam bhavati bharata\nrajah sattvam tamas caiva\ntamah sattvam rajas tatha\n\nSYNONYMS\n\nrajah -- the mode of passion; tamah -- the mode of ignorance; ca -- also; abhibhuya -- surpassing; sattvam -- the mode of goodness; bhavati -- becomes prominent; bharata -- O son of Bharata; rajah -- the mode of passion; sattvam -- the mode of goodness; tamah -- the mode of ignorance; ca -- also; eva -- like that; tamah -- the mode of ignorance; sattvam -- the mode of goodness; rajah -- the mode of passion; tatha -- thus.\n\nTRANSLATION\n\nSometimes the mode of goodness becomes prominent, defeating the modes of passion and ignorance, O son of Bharata. Sometimes the mode of passion defeats goodness and ignorance, and at other times ignorance defeats goodness and passion. In this way there is always competition for supremacy.\n\nPURPORT\n\nWhen the mode of passion is prominent, the modes of goodness and ignorance are defeated. When the mode of goodness is prominent, passion and ignorance are defeated. And when the mode of ignorance is prominent, passion and goodness are defeated. This competition is always going on. Therefore, one who is actually intent on advancing in Krishna consciousness has to transcend these three modes. The prominence of some certain mode of nature is manifested in one's dealings, in his activities, in eating, etc. All this will be explained in later chapters. But if one wants, he can develop, by practice, the mode of goodness and thus defeat the modes of ignorance and passion. One can similarly develop the mode of passion and defeat goodness and ignorance. Or one can develop the mode of ignorance and defeat goodness and passion. Although there are these three modes of material nature, if one is determined he can be blessed by the mode of goodness, and by transcending the mode of goodness he can be situated in pure goodness, which is called the vasudeva state, a state in which one can understand the science of God. By the manifestation of particular activities, it can be understood in what mode of nature one is situated.

lobhah pravrittir arambhah\nkarmanam asamah spriha\nrajasy etani jayante\nvivriddhe bharatarshabha\n\nSYNONYMS\n\nlobhah -- greed; pravrittih -- activity; arambhah -- endeavor; karmanam -- in activities; asamah -- uncontrollable; spriha -- desire; rajasi -- of the mode of passion; etani -- all these; jayante -- develop; vivriddhe -- when there is an excess; bharata-rishabha -- O chief of the descendants of Bharata.\n\nTRANSLATION\n\nO chief of the Bharatas, when there is an increase in the mode of passion the symptoms of great attachment, fruitive activity, intense endeavor, and uncontrollable desire and hankering develop.\n\nPURPORT\n\nOne in the mode of passion is never satisfied with the position he has already acquired; he hankers to increase his position. If he wants to construct a residential house, he tries his best to have a palatial house, as if he would be able to reside in that house eternally. And he develops a great hankering for sense gratification. There is no end to sense gratification. He always wants to remain with his family and in his house and to continue the process of sense gratification. There is no cessation of this. All these symptoms should be understood as characteristic of the mode of passion.

aprakaso 'pravrittis ca\npramado moha eva ca\ntamasy etani jayante\nvivriddhe kuru-nandana\n\nSYNONYMS\n\naprakasah -- darkness; apravrittih -- inactivity; ca -- and; pramadah -- madness; mohah -- illusion; eva -- certainly; ca -- also; tamasi -- the mode of ignorance; etani -- these; jayante -- are manifested; vivriddhe -- when developed; kuru-nandana -- O son of Kuru.\n\nTRANSLATION\n\nWhen there is an increase in the mode of ignorance, O son of Kuru, darkness, inertia, madness and illusion are manifested.\n\nPURPORT\n\nWhen there is no illumination, knowledge is absent. One in the mode of ignorance does not work by a regulative principle; he wants to act whimsically, for no purpose. Even though he has the capacity to work, he makes no endeavor. This is called illusion. Although consciousness is going on, life is inactive. These are the symptoms of one in the mode of ignorance.

rajasi pralayam gatva\nkarma-sangishu jayate\ntatha pralinas tamasi\nmudha-yonishu jayate\n\nSYNONYMS\n\nrajasi -- in passion; pralayam -- dissolution; gatva -- attaining; karma-sangishu -- in the association of those engaged in fruitive activities; jayate -- takes birth; tatha -- similarly; pralinah -- being dissolved; tamasi -- in ignorance; mudha-yonishu -- in animal species; jayate -- takes birth.\n\nTRANSLATION\n\nWhen one dies in the mode of passion, he takes birth among those engaged in fruitive activities; and when one dies in the mode of ignorance, he takes birth in the animal kingdom.\n\nPURPORT\n\nSome people have the impression that when the soul reaches the platform of human life it never goes down again. This is incorrect. According to this verse, if one develops the mode of ignorance, after his death he is degraded to an animal form of life. From there one has to again elevate himself, by an evolutionary process, to come again to the human form of life. Therefore, those who are actually serious about human life should take to the mode of goodness and in good association transcend the modes and become situated in Krishna consciousness. This is the aim of human life. Otherwise, there is no guarantee that the human being will again attain to the human status.

karmanah sukritasyahuh\nsattvikam nirmalam phalam\nrajasas tu phalam duhkham\najnanam tamasah phalam\n\nSYNONYMS\n\nkarmanah -- of work; su-kritasya -- pious; ahuh -- is said; sattvikam -- in the mode of goodness; nirmalam -- purified; phalam -- the result; rajasah -- of the mode of passion; tu -- but; phalam -- the result; duhkham -- misery; ajnanam -- nonsense; tamasah -- of the mode of ignorance; phalam -- the result.\n\nTRANSLATION\n\nThe result of pious action is pure and is said to be in the mode of goodness. But action done in the mode of passion results in misery, and action performed in the mode of ignorance results in foolishness.\n\nPURPORT\n\nThe result of pious activities in the mode of goodness is pure. Therefore the sages, who are free from all illusion, are situated in happiness. But activities in the mode of passion are simply miserable. Any activity for material happiness is bound to be defeated. If, for example, one wants to have a skyscraper, so much human misery has to be undergone before a big skyscraper can be built. The financier has to take much trouble to earn a mass of wealth, and those who are slaving to construct the building have to render physical toil. The miseries are there. Thus Bhagavad-gita says that in any activity performed under the spell of the mode of passion, there is definitely great misery. There may be a little so-called mental happiness -- "I have this house or this money" -- but this is not actual happiness.\n\nAs far as the mode of ignorance is concerned, the performer is without knowledge, and therefore all his activities result in present misery, and afterwards he will go on toward animal life. Animal life is always miserable, although, under the spell of the illusory energy, maya, the animals do not understand this. Slaughtering poor animals is also due to the mode of ignorance. The animal killers do not know that in the future the animal will have a body suitable to kill them. That is the law of nature. In human society, if one kills a man he has to be hanged. That is the law of the state. Because of ignorance, people do not perceive that there is a complete state controlled by the Supreme Lord. Every living creature is a son of the Supreme Lord, and He does not tolerate even an ant's being killed. One has to pay for it. So indulgence in animal killing for the taste of the tongue is the grossest kind of ignorance. A human being has no need to kill animals, because God has supplied so many nice things. If one indulges in meat-eating anyway, it is to be understood that he is acting in ignorance and is making his future very dark. Of all kinds of animal killing, the killing of cows is most vicious because the cow gives us all kinds of pleasure by supplying milk. Cow slaughter is an act of the grossest type of ignorance. In the Vedic literature (Rig Veda 9.4.64) the words gobhih prinita-matsaram indicate that one who, being fully satisfied by milk, is desirous of killing the cow is in the grossest ignorance. There is also a prayer in the Vedic literature that states:\n\nnamo brahmanya-devaya\ngo-brahmana-hitaya ca\njagad-dhitaya krishnaya\ngovindaya namo namah\n\n"My Lord, You are the well-wisher of the cows and the brahmanas, and You are the well-wisher of the entire human society and world." (Vishnu Purana 1.19.65) The purport is that special mention is given in that prayer for the protection of the cows and the brahmanas. Brahmanas are the symbol of spiritual education, and cows are the symbol of the most valuable food; these two living creatures, the brahmanas and the cows, must be given all protection -- that is real advancement of civilization. In modern human society, spiritual knowledge is neglected, and cow killing is encouraged. It is to be understood, then, that human society is advancing in the wrong direction and is clearing the path to its own condemnation. A civilization which guides the citizens to become animals in their next lives is certainly not a human civilization. The present human civilization is, of course, grossly misled by the modes of passion and ignorance. It is a very dangerous age, and all nations should take care to provide the easiest process, Krishna consciousness, to save humanity from the greatest danger.

sattvat sanjayate jnanam\nrajaso lobha eva ca\npramada-mohau tamaso\nbhavato 'jnanam eva ca\n\nSYNONYMS\n\nsattvat -- from the mode of goodness; sanjayate -- develops; jnanam -- knowledge; rajasah -- from the mode of passion; lobhah -- greed; eva -- certainly; ca -- also; pramada -- madness; mohau -- and illusion; tamasah -- from the mode of ignorance; bhavatah -- develop; ajnanam -- nonsense; eva -- certainly; ca -- also.\n\nTRANSLATION\n\nFrom the mode of goodness, real knowledge develops; from the mode of passion, greed develops; and from the mode of ignorance develop foolishness, madness and illusion.\n\nPURPORT\n\nSince the present civilization is not very congenial to the living entities, Krishna consciousness is recommended. Through Krishna consciousness, society will develop the mode of goodness. When the mode of goodness is developed, people will see things as they are. In the mode of ignorance, people are just like animals and cannot see things clearly. In the mode of ignorance, for example, they do not see that by killing one animal they are taking the chance of being killed by the same animal in the next life. Because people have no education in actual knowledge, they become irresponsible. To stop this irresponsibility, education for developing the mode of goodness of the people in general must be there. When they are actually educated in the mode of goodness, they will become sober, in full knowledge of things as they are. Then people will be happy and prosperous. Even if the majority of the people aren't happy and prosperous, if a certain percentage of the population develops Krishna consciousness and becomes situated in the mode of goodness, then there is the possibility for peace and prosperity all over the world. Otherwise, if the world is devoted to the modes of passion and ignorance, there can be no peace or prosperity. In the mode of passion, people become greedy, and their hankering for sense enjoyment has no limit. One can see that even if one has enough money and adequate arrangements for sense gratification, there is neither happiness nor peace of mind. That is not possible, because one is situated in the mode of passion. If one wants happiness at all, his money will not help him; he has to elevate himself to the mode of goodness by practicing Krishna consciousness. When one is engaged in the mode of passion, not only is he mentally unhappy, but his profession and occupation are also very troublesome. He has to devise so many plans and schemes to acquire enough money to maintain his status quo. This is all miserable. In the mode of ignorance, people become mad. Being distressed by their circumstances, they take shelter of intoxication, and thus they sink further into ignorance. Their future in life is very dark.

urdhvam gacchanti sattva-stha\nmadhye tishthanti rajasah\njaghanya-guna-vritti-stha\nadho gacchanti tamasah\n\nSYNONYMS\n\nurdhvam -- upwards; gacchanti -- go; sattva-sthah -- those situated in the mode of goodness; madhye -- in the middle; tishthanti -- dwell; rajasah -- those situated in the mode of passion; jaghanya -- of abominable; guna -- quality; vritti-sthah -- whose occupation; adhah -- down; gacchanti -- go; tamasah -- persons in the mode of ignorance.\n\nTRANSLATION\n\nThose situated in the mode of goodness gradually go upward to the higher planets; those in the mode of passion live on the earthly planets; and those in the abominable mode of ignorance go down to the hellish worlds.\n\nPURPORT\n\nIn this verse the results of actions in the three modes of nature are more explicitly set forth. There is an upper planetary system, consisting of the heavenly planets, where everyone is highly elevated. According to the degree of development of the mode of goodness, the living entity can be transferred to various planets in this system. The highest planet is Satyaloka, or Brahmaloka, where the prime person of this universe, Lord Brahma, resides. We have seen already that we can hardly calculate the wondrous condition of life in Brahmaloka, but the highest condition of life, the mode of goodness, can bring us to this.\n\nThe mode of passion is mixed. It is in the middle, between the modes of goodness and ignorance. A person is not always pure, but even if he should be purely in the mode of passion, he will simply remain on this earth as a king or a rich man. But because there are mixtures, one can also go down. People on this earth, in the mode of passion or ignorance, cannot forcibly approach the higher planets by machine. In the mode of passion, there is also the chance of becoming mad in the next life.\n\nThe lowest quality, the mode of ignorance, is described here as abominable. The result of developing ignorance is very, very risky. It is the lowest quality in material nature. Beneath the human level there are eight million species of life -- birds, beasts, reptiles, trees, etc. -- and according to the development of the mode of ignorance, people are brought down to these abominable conditions. The word tamasah is very significant here. Tamasah indicates those who stay continuously in the mode of ignorance without rising to a higher mode. Their future is very dark.\n\nThere is an opportunity for men in the modes of ignorance and passion to be elevated to the mode of goodness, and that system is called Krishna consciousness. But one who does not take advantage of this opportunity will certainly continue in the lower modes.

nanyam gunebhyah kartaram\nyada drashtanupasyati\ngunebhyas ca param vetti\nmad-bhavam so 'dhigacchati\n\nSYNONYMS\n\nna -- no; anyam -- other; gunebhyah -- than the qualities; kartaram -- performer; yada -- when; drashta -- a seer; anupasyati -- sees properly; gunebhyah -- to the modes of nature; ca -- and; param -- transcendental; vetti -- knows; mat-bhavam -- to My spiritual nature; sah -- he; adhigacchati -- is promoted.\n\nTRANSLATION\n\nWhen one properly sees that in all activities no other performer is at work than these modes of nature and he knows the Supreme Lord, who is transcendental to all these modes, he attains My spiritual nature.\n\nPURPORT\n\nOne can transcend all the activities of the modes of material nature simply by understanding them properly by learning from the proper souls. The real spiritual master is Krishna, and He is imparting this spiritual knowledge to Arjuna. Similarly, it is from those who are fully in Krishna consciousness that one has to learn this science of activities in terms of the modes of nature. Otherwise, one's life will be misdirected. By the instruction of a bona fide spiritual master, a living entity can know of his spiritual position, his material body, his senses, how he is entrapped, and how he is under the spell of the material modes of nature. He is helpless, being in the grip of these modes, but when he can see his real position, then he can attain to the transcendental platform, having the scope for spiritual life. Actually, the living entity is not the performer of different activities. He is forced to act because he is situated in a particular type of body, conducted by some particular mode of material nature. Unless one has the help of spiritual authority, he cannot understand in what position he is actually situated. With the association of a bona fide spiritual master, he can see his real position, and by such an understanding he can become fixed in full Krishna consciousness. A man in Krishna consciousness is not controlled by the spell of the material modes of nature. It has already been stated in the Seventh Chapter that one who has surrendered to Krishna is relieved from the activities of material nature. For one who is able to see things as they are, the influence of material nature gradually ceases.

sri-bhagavan uvaca\nurdhva-mulam adhah-sakham\nasvattham prahur avyayam\nchandamsi yasya parnani\n\nyas tam veda sa veda-vit\n\nSYNONYMS\n\nsri-bhagavan uvaca -- the Supreme Personality of Godhead said; urdhva-mulam -- with roots above; adhah -- downwards; sakham -- branches; asvattham -- a banyan tree; prahuh -- is said; avyayam -- eternal; chandamsi -- the Vedic hymns; yasya -- of which; parnani -- the leaves; yah -- anyone who; tam -- that; veda -- knows; sah -- he; veda-vit -- the knower of the Vedas.\n\nTRANSLATION\n\nThe Supreme Personality of Godhead said: It is said that there is an imperishable banyan tree that has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.\n\nPURPORT\n\nAfter the discussion of the importance of bhakti-yoga, one may question, "What about the Vedas?" It is explained in this chapter that the purpose of Vedic study is to understand Krishna. Therefore one who is in Krishna consciousness, who is engaged in devotional service, already knows the Vedas.\n\nThe entanglement of this material world is compared here to a banyan tree. For one who is engaged in fruitive activities, there is no end to the banyan tree. He wanders from one branch to another, to another, to another. The tree of this material world has no end, and for one who is attached to this tree, there is no possibility of liberation. The Vedic hymns, meant for elevating oneself, are called the leaves of this tree. This tree's roots grow upward because they begin from where Brahma is located, the topmost planet of this universe. If one can understand this indestructible tree of illusion, then one can get out of it.\n\nThis process of extrication should be understood. In the previous chapters it has been explained that there are many processes by which to get out of the material entanglement. And, up to the Thirteenth Chapter, we have seen that devotional service to the Supreme Lord is the best way. Now, the basic principle of devotional service is detachment from material activities and attachment to the transcendental service of the Lord. The process of breaking attachment to the material world is discussed in the beginning of this chapter. The root of this material existence grows upward. This means that it begins from the total material substance, from the topmost planet of the universe. From there, the whole universe is expanded, with so many branches, representing the various planetary systems. The fruits represent the results of the living entities' activities, namely, religion, economic development, sense gratification and liberation.\n\nNow, there is no ready experience in this world of a tree situated with its branches down and its roots upward, but there is such a thing. That tree can be found beside a reservoir of water. We can see that the trees on the bank reflect upon the water with their branches down and roots up. In other words, the tree of this material world is only a reflection of the real tree of the spiritual world. This reflection of the spiritual world is situated on desire, just as a tree's reflection is situated on water. Desire is the cause of things' being situated in this reflected material light. One who wants to get out of this material existence must know this tree thoroughly through analytical study. Then he can cut off his relationship with it.\n\nThis tree, being the reflection of the real tree, is an exact replica. Everything is there in the spiritual world. The impersonalists take Brahman to be the root of this material tree, and from the root, according to Sankhya philosophy, come prakriti, purusha, then the three gunas, then the five gross elements (panca-maha-bhuta), then the ten senses (dasendriya), mind, etc. In this way they divide up the whole material world into twenty-four elements. If Brahman is the center of all manifestations, then this material world is a manifestation of the center by 180 degrees, and the other 180 degrees constitute the spiritual world. The material world is the perverted reflection, so the spiritual world must have the same variegatedness, but in reality. The prakriti is the external energy of the Supreme Lord, and the purusha is the Supreme Lord Himself, and that is explained in Bhagavad-gita. Since this manifestation is material, it is temporary. A reflection is temporary, for it is sometimes seen and sometimes not seen. But the origin from whence the reflection is reflected is eternal. The material reflection of the real tree has to be cut off. When it is said that a person knows the Vedas, it is assumed that he knows how to cut off attachment to this material world. If one knows that process, he actually knows the Vedas. One who is attracted by the ritualistic formulas of the Vedas is attracted by the beautiful green leaves of the tree. He does not exactly know the purpose of the Vedas. The purpose of the Vedas, as disclosed by the Personality of Godhead Himself, is to cut down this reflected tree and attain the real tree of the spiritual world.

adhas cordhvam prasritas tasya sakha\nguna-pravriddha vishaya-pravalah\nadhas ca mulany anusantatani\nkarmanubandhini manushya-loke\n\nSYNONYMS\n\nadhah -- downward; ca -- and; urdhvam -- upward; prasritah -- extended; tasya -- its; sakhah -- branches; guna -- by the modes of material nature; pravriddhah -- developed; vishaya -- sense objects; pravalah -- twigs; adhah -- downward; ca -- and; mulani -- roots; anusantatani -- extended; karma -- to work; anubandhini -- bound; manushya-loke -- in the world of human society.\n\nTRANSLATION\n\nThe branches of this tree extend downward and upward, nourished by the three modes of material nature. The twigs are the objects of the senses. This tree also has roots going down, and these are bound to the fruitive actions of human society.\n\nPURPORT\n\nThe description of the banyan tree is further explained here. Its branches spread in all directions. In the lower parts, there are variegated manifestations of living entities -- human beings, animals, horses, cows, dogs, cats, etc. These are situated on the lower parts of the branches, whereas on the upper parts are higher forms of living entities: the demigods, Gandharvas and many other higher species of life. As a tree is nourished by water, so this tree is nourished by the three modes of material nature. Sometimes we find that a tract of land is barren for want of sufficient water, and sometimes a tract is very green; similarly, where particular modes of material nature are proportionately greater in quantity, the different species of life are manifested accordingly.\n\nThe twigs of the tree are considered to be the sense objects. By development of the different modes of nature we develop different senses, and by the senses we enjoy different varieties of sense objects. The tips of the branches are the senses -- the ears, nose, eyes, etc. -- which are attached to the enjoyment of different sense objects. The twigs are sound, form, touch, and so on -- the sense objects. The subsidiary roots are attachments and aversions, which are byproducts of different varieties of suffering and sense enjoyment. The tendencies toward piety and impiety are considered to develop from these secondary roots, which spread in all directions. The real root is from Brahmaloka, and the other roots are in the human planetary systems. After one enjoys the results of virtuous activities in the upper planetary systems, he comes down to this earth and renews his karma, or fruitive activities for promotion. This planet of human beings is considered the field of activities.

na rupam asyeha tathopalabhyate\nnanto na cadir na ca sampratishtha\nasvattham enam su-virudha-mulam\nasanga-sastrena dridhena chittva\n\ntatah padam tat parimargitavyam\nyasmin gata na nivartanti bhuyah\ntam eva cadyam purusham prapadye\nyatah pravrittih prasrita purani\n\nSYNONYMS\n\nna -- not; rupam -- the form; asya -- of this tree; iha -- in this world; tatha -- also; upalabhyate -- can be perceived; na -- never; antah -- end; na -- never; ca -- also; adih -- beginning; na -- never; ca -- also; sampratishtha -- the foundation; asvattham -- banyan tree; enam -- this; su-virudha -- strongly; mulam -- rooted; asanga-sastrena -- by the weapon of detachment; dridhena -- strong; chittva -- cutting; tatah -- thereafter; padam -- situation; tat -- that; parimargitavyam -- has to be searched out; yasmin -- where; gatah -- going; na -- never; nivartanti -- they come back; bhuyah -- again; tam -- to Him; eva -- certainly; ca -- also; adyam -- original; purusham -- the Personality of Godhead; prapadye -- surrender; yatah -- from whom; pravrittih -- the beginning; prasrita -- extended; purani -- very old.\n\nTRANSLATION\n\nThe real form of this tree cannot be perceived in this world. No one can understand where it ends, where it begins, or where its foundation is. But with determination one must cut down this strongly rooted tree with the weapon of detachment. Thereafter, one must seek that place from which, having gone, one never returns, and there surrender to that Supreme Personality of Godhead from whom everything began and from whom everything has extended since time immemorial.\n\nPURPORT\n\nIt is now clearly stated that the real form of this banyan tree cannot be understood in this material world. Since the root is upwards, the extension of the real tree is at the other end. When entangled with the material expansions of the tree, one cannot see how far the tree extends, nor can one see the beginning of this tree. Yet one has to find out the cause. "I am the son of my father, my father is the son of such-and-such a person, etc." By searching in this way, one comes to Brahma, who is generated by the Garbhodakasayi Vishnu. Finally, in this way, when one reaches the Supreme Personality of Godhead, that is the end of research work. One has to search out that origin of this tree, the Supreme Personality of Godhead, through the association of persons who are in knowledge of that Supreme Personality of Godhead. Then by understanding one becomes gradually detached from this false reflection of reality, and by knowledge one can cut off the connection and actually become situated in the real tree.\n\nThe word asanga is very important in this connection because the attachment for sense enjoyment and lording it over the material nature is very strong. Therefore one must learn detachment by discussion of spiritual science based on authoritative scriptures, and one must hear from persons who are actually in knowledge. As a result of such discussion in the association of devotees, one comes to the Supreme Personality of Godhead. Then the first thing one must do is surrender to Him. The description of that place whence having gone one never returns to this false reflected tree is given here. The Supreme Personality of Godhead, Krishna, is the original root from whom everything has emanated. To gain favor of that Personality of Godhead, one has only to surrender, and this is a result of performing devotional service by hearing, chanting, etc. He is the cause of the extension of the material world. This has already been explained by the Lord Himself. Aham sarvasya prabhavah: "I am the origin of everything." Therefore to get out of the entanglement of this strong banyan tree of material life, one must surrender to Krishna. As soon as one surrenders unto Krishna, one becomes detached automatically from this material extension.

nirmana-moha jita-sanga-dosha\nadhyatma-nitya vinivritta-kamah\ndvandvair vimuktah sukha-duhkha-samjnair\ngacchanty amudhah padam avyayam tat\n\nSYNONYMS\n\nnih -- without; mana -- false prestige; mohah -- and illusion; jita -- having conquered; sanga -- of association; doshah -- the faults; adhyatma -- in spiritual knowledge; nityah -- in eternity; vinivritta -- disassociated; kamah -- from lust; dvandvaih -- from the dualities; vimuktah -- liberated; sukha-duhkha -- happiness and distress; samjnaih -- named; gacchanti -- attain; amudhah -- unbewildered; padam -- situation; avyayam -- eternal; tat -- that.\n\nTRANSLATION\n\nThose who are free from false prestige, illusion and false association, who understand the eternal, who are done with material lust, who are freed from the dualities of happiness and distress, and who, unbewildered, know how to surrender unto the Supreme Person attain to that eternal kingdom.\n\nPURPORT\n\nThe surrendering process is described here very nicely. The first qualification is that one should not be deluded by pride. Because the conditioned soul is puffed up, thinking himself the lord of material nature, it is very difficult for him to surrender unto the Supreme Personality of Godhead. One should know by the cultivation of real knowledge that he is not lord of material nature; the Supreme Personality of Godhead is the Lord. When one is free from delusion caused by pride, he can begin the process of surrender. For one who is always expecting some honor in this material world, it is not possible to surrender to the Supreme Person. Pride is due to illusion, for although one comes here, stays for a brief time and then goes away, he has the foolish notion that he is the lord of the world. He thus makes all things complicated, and he is always in trouble. The whole world moves under this impression. People are considering the land, this earth, to belong to human society, and they have divided the land under the false impression that they are the proprietors. One has to get out of this false notion that human society is the proprietor of this world. When one is freed from such a false notion, he becomes free from all the false associations caused by familial, social and national affections. These faulty associations bind one to this material world. After this stage, one has to develop spiritual knowledge. One has to cultivate knowledge of what is actually his own and what is actually not his own. And when one has an understanding of things as they are, he becomes free from all dual conceptions such as happiness and distress, pleasure and pain. He becomes full in knowledge; then it is possible for him to surrender to the Supreme Personality of Godhead.

na tad bhasayate suryo\nna sasanko na pavakah\nyad gatva na nivartante\ntad dhama paramam mama\n\nSYNONYMS\n\nna -- not; tat -- that; bhasayate -- illuminates; suryah -- the sun; na -- nor; sasankah -- the moon; na -- nor; pavakah -- fire, electricity; yat -- where; gatva -- going; na -- never; nivartante -- they come back; tat dhama -- that abode; paramam -- supreme; mama -- My.\n\nTRANSLATION\n\nThat 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.\n\nPURPORT\n\nThe spiritual world, the abode of the Supreme Personality of Godhead, Krishna -- which is known as Krishnaloka, Goloka Vrindavana -- is described here. In the spiritual sky there is no need of sunshine, moonshine, fire or electricity, because all the planets are self-luminous. We have only one planet in this universe, the sun, which is self-luminous, but all the planets in the spiritual sky are self-luminous. The shining effulgence of all those planets (called Vaikunthas) constitutes the shining sky known as the brahmajyoti. Actually, the effulgence is emanating from the planet of Krishna, Goloka Vrindavana. Part of that shining effulgence is covered by the mahat-tattva, the material world. Other than this, the major portion of that shining sky is full of spiritual planets, which are called Vaikunthas, chief of which is Goloka Vrindavana.\n\nAs long as a living entity is in this dark material world, he is in conditional life, but as soon as he reaches the spiritual sky by cutting through the false, perverted tree of this material world, he becomes liberated. Then there is no chance of his coming back here. In his conditional life, the living entity considers himself to be the lord of this material world, but in his liberated state he enters into the spiritual kingdom and becomes an associate of the Supreme Lord. There he enjoys eternal bliss, eternal life, and full knowledge.\n\nOne should be captivated by this information. He should desire to transfer himself to that eternal world and extricate himself from this false reflection of reality. For one who is too much attached to this material world, it is very difficult to cut that attachment, but if he takes to Krishna consciousness there is a chance of gradually becoming detached. One has to associate himself with devotees, those who are in Krishna consciousness. One should search out a society dedicated to Krishna consciousness and learn how to discharge devotional service. In this way he can cut off his attachment to the material world. One cannot become detached from the attraction of the material world simply by dressing himself in saffron cloth. He must become attached to the devotional service of the Lord. Therefore one should take it very seriously that devotional service as described in the Twelfth Chapter is the only way to get out of this false representation of the real tree. In Chapter Fourteen the contamination of all kinds of processes by material nature is described. Only devotional service is described as purely transcendental.\n\nThe words paramam mama are very important here. Actually every nook and corner is the property of the Supreme Lord, but the spiritual world is paramam, full of six opulences. The Katha Upanishad (2.2.15) also confirms that in the spiritual world there is no need of sunshine, moonshine or stars (na tatra suryo bhati na candratarakam), for the whole spiritual sky is illuminated by the internal potency of the Supreme Lord. That supreme abode can be achieved only by surrender and by no other means.

mamaivamso jiva-loke\njiva-bhutah sanatanah\nmanah-shashthanindriyani\nprakriti-sthani karshati\n\nSYNONYMS\n\nmama -- My; eva -- certainly; amsah -- fragmental particle; jiva-loke -- in the world of conditional life; jiva-bhutah -- the conditioned living entity; sanatanah -- eternal; manah -- with the mind; shashthani -- the six; indriyani -- senses; prakriti -- in material nature; sthani -- situated; karshati -- is struggling hard.\n\nTRANSLATION\n\nThe living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.\n\nPURPORT\n\nIn this verse the identity of the living being is clearly given. The living entity is the fragmental part and parcel of the Supreme Lord -- eternally. It is not that he assumes individuality in his conditional life and in his liberated state becomes one with the Supreme Lord. He is eternally fragmented. It is clearly said, sanatanah. According to the Vedic version, the Supreme Lord manifests and expands Himself in innumerable expansions, of which the primary expansions are called vishnu-tattva and the secondary expansions are called the living entities. In other words, the vishnu-tattva is the personal expansion, and the living entities are the separated expansions. By His personal expansion, He is manifested in various forms like Lord Rama, Nrisimhadeva, Vishnumurti and all the predominating Deities in the Vaikuntha planets. The separated expansions, the living entities, are eternally servitors. The personal expansions of the Supreme Personality of Godhead, the individual identities of the Godhead, are always present. Similarly, the separated expansions of living entities have their identities. As fragmental parts and parcels of the Supreme Lord, the living entities also have fragmental portions of His qualities, of which independence is one. Every living entity, as an individual soul, has his personal individuality and a minute form of independence. By misuse of that independence one becomes a conditioned soul, and by proper use of independence he is always liberated. In either case, he is qualitatively eternal, as the Supreme Lord is. In his liberated state he is freed from this material condition, and he is under the engagement of transcendental service unto the Lord; in his conditioned life he is dominated by the material modes of nature, and he forgets the transcendental loving service of the Lord. As a result, he has to struggle very hard to maintain his existence in the material world.\n\nThe living entities, not only human beings and the cats and dogs, but even the greater controllers of the material world -- Brahma, Lord Siva and even Vishnu -- are all parts and parcels of the Supreme Lord. They are all eternal, not temporary manifestations. The word karshati ("struggling" or "grappling hard") is very significant. The conditioned soul is bound up, as though shackled by iron chains. He is bound up by the false ego, and the mind is the chief agent which is driving him in this material existence. When the mind is in the mode of goodness, his activities are good; when the mind is in the mode of passion, his activities are troublesome; and when the mind is in the mode of ignorance, he travels in the lower species of life. It is clear, however, in this verse, that the conditioned soul is covered by the material body, with the mind and the senses, and when he is liberated this material covering perishes, but his spiritual body manifests itself in its individual capacity. The following information is there in the Madhyandinayana-sruti: sa va esha brahma-nishtha idam sariram martyam atisrijya brahmabhisampadya brahmana pasyati brahmana srinoti brahmanaivedam sarvam anubhavati. It is stated here that when a living entity gives up this material embodiment and enters into the spiritual world, he revives his spiritual body, and in his spiritual body he can see the Supreme Personality of Godhead face to face. He can hear and speak to Him face to face, and he can understand the Supreme Personality as He is. From smriti also it is understood, vasanti yatra purushah sarve vaikuntha-murtayah: in the spiritual planets everyone lives in bodies featured like the Supreme Personality of Godhead's. As far as bodily construction is concerned, there is no difference between the part-and-parcel living entities and the expansions of vishnu-murti. In other words, at liberation the living entity gets a spiritual body by the grace of the Supreme Personality of Godhead.\n\nThe words mamaivamsah ("fragmental parts and parcels of the Supreme Lord") are also very significant. The fragmental portion of the Supreme Lord is not like some material broken part. We have already understood in the Second Chapter that the spirit cannot be cut into pieces. This fragment is not materially conceived. It is not like matter, which can be cut into pieces and joined together again. That conception is not applicable here, because the Sanskrit word sanatana ("eternal") is used. The fragmental portion is eternal. It is also stated in the beginning of the Second Chapter that in each and every individual body the fragmental portion of the Supreme Lord is present (dehino 'smin yatha dehe). That fragmental portion, when liberated from the bodily entanglement, revives its original spiritual body in the spiritual sky in a spiritual planet and enjoys association with the Supreme Lord. It is, however, understood here that the living entity, being the fragmental part and parcel of the Supreme Lord, is qualitatively one with the Lord, just as the parts and parcels of gold are also gold.

sariram yad avapnoti\nyac capy utkramatisvarah\ngrihitvaitani samyati\nvayur gandhan ivasayat\n\nSYNONYMS\n\nsariram -- the body; yat -- as; avapnoti -- gets; yat -- as; ca api -- also; utkramati -- gives up; isvarah -- the lord of the body; grihitva -- taking; etani -- all these; samyati -- goes away; vayuh -- the air; gandhan -- smells; iva -- like; asayat -- from their source.\n\nTRANSLATION\n\nThe living entity in the material world carries his different conceptions of life from one body to another as the air carries aromas. Thus he takes one kind of body and again quits it to take another.\n\nPURPORT\n\nHere the living entity is described as isvara, the controller of his own body. If he likes, he can change his body to a higher grade, and if he likes he can move to a lower class. Minute independence is there. The change his body undergoes depends upon him. At the time of death, the consciousness he has created will carry him on to the next type of body. If he has made his consciousness like that of a cat or dog, he is sure to change to a cat's or dog's body. And if he has fixed his consciousness on godly qualities, he will change into the form of a demigod. And if he is in Krishna consciousness, he will be transferred to Krishnaloka in the spiritual world and will associate with Krishna. It is a false claim that after the annihilation of this body everything is finished. The individual soul is transmigrating from one body to another, and his present body and present activities are the background of his next body. One gets a different body according to karma, and he has to quit this body in due course. It is stated here that the subtle body, which carries the conception of the next body, develops another body in the next life. This process of transmigrating from one body to another and struggling while in the body is called karshati, or struggle for existence.

aham vaisvanaro bhutva\npraninam deham asritah\npranapana-samayuktah\npacamy annam catur-vidham\n\nSYNONYMS\n\naham -- I; vaisvanarah -- My plenary portion as the digesting fire; bhutva -- becoming; praninam -- of all living entities; deham -- in the bodies; asritah -- situated; prana -- the outgoing air; apana -- the down-going air; samayuktah -- keeping in balance; pacami -- I digest; annam -- foodstuff; catuh-vidham -- the four kinds.\n\nTRANSLATION\n\nI am the fire of digestion in the bodies of all living entities, and I join with the air of life, outgoing and incoming, to digest the four kinds of foodstuff.\n\nPURPORT\n\nAccording to Ayur-vedic sastra, we understand that there is a fire in the stomach which digests all food sent there. When the fire is not blazing there is no hunger, and when the fire is in order we become hungry. Sometimes when the fire is not going nicely, treatment is required. In any case, this fire is representative of the Supreme Personality of Godhead. Vedic mantras (Brihad-aranyaka Upanishad 5.9.1) also confirm that the Supreme Lord or Brahman is situated in the form of fire within the stomach and is digesting all kinds of foodstuff (ayam agnir vaisvanaro yo 'yam antah purushe yenedam annam pacyate). Therefore since He is helping the digestion of all kinds of foodstuff, the living entity is not independent in the eating process. Unless the Supreme Lord helps him in digesting, there is no possibility of eating. He thus produces and digests foodstuff, and by His grace we are enjoying life. In the Vedanta-sutra (1.2.27) this is also confirmed. Sabdadibhyo 'ntah pratishthanac ca: the Lord is situated within sound and within the body, within the air and even within the stomach as the digestive force. There are four kinds of foodstuff -- some are swallowed, some are chewed, some are licked up, and some are sucked -- and He is the digestive force for all of them.

sarvasya caham hridi sannivishto\nmattah smritir jnanam apohanam ca\nvedais ca sarvair aham eva vedyo\nvedanta-krid veda-vid eva caham\n\nSYNONYMS\n\nsarvasya -- of all living beings; ca -- and; aham -- I; hridi -- in the heart; sannivishtah -- situated; mattah -- from Me; smritih -- remembrance; jnanam -- knowledge; apohanam -- forgetfulness; ca -- and; vedaih -- by the Vedas; ca -- also; sarvaih -- all; aham -- I am; eva -- certainly; vedyah -- knowable; vedanta-krit -- the compiler of the Vedanta; veda-vit -- the knower of the Vedas; eva -- certainly; ca -- and; aham -- I.\n\nTRANSLATION\n\nI am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas, I am to be known. Indeed, I am the compiler of Vedanta, and I am the knower of the Vedas.\n\nPURPORT\n\nThe Supreme Lord is situated as Paramatma in everyone's heart, and it is from Him that all activities are initiated. The living entity forgets everything of his past life, but he has to act according to the direction of the Supreme Lord, who is witness to all his work. Therefore he begins his work according to his past deeds. Required knowledge is supplied to him, and remembrance is given to him, and he forgets, also, about his past life. Thus, the Lord is not only all-pervading; He is also localized in every individual heart. He awards the different fruitive results. He is worshipable not only as the impersonal Brahman, the Supreme Personality of Godhead, and the localized Paramatma, but as the form of the incarnation of the Vedas as well. The Vedas give the right direction to people so that they can properly mold their lives and come back to Godhead, back to home. The Vedas offer knowledge of the Supreme Personality of Godhead, Krishna, and Krishna in His incarnation as Vyasadeva is the compiler of the Vedanta-sutra. The commentation on the Vedanta-sutra by Vyasadeva in the Srimad-Bhagavatam gives the real understanding of Vedanta-sutra. The Supreme Lord is so full that for the deliverance of the conditioned soul He is the supplier and digester of foodstuff, the witness of his activity, and the giver of knowledge in the form of Vedas and as the Supreme Personality of Godhead, Sri Krishna, the teacher of the Bhagavad-gita. He is worshipable by the conditioned soul. Thus God is all-good; God is all-merciful.\n\nAntah-pravishtah sasta jananam. The living entity forgets as soon as he quits his present body, but he begins his work again, initiated by the Supreme Lord. Although he forgets, the Lord gives him the intelligence to renew his work where he ended his last life. So not only does a living entity enjoy or suffer in this world according to the dictation from the Supreme Lord situated locally in the heart, but he receives the opportunity to understand the Vedas from Him. If one is serious about understanding the Vedic knowledge, then Krishna gives the required intelligence. Why does He present the Vedic knowledge for understanding? Because a living entity individually needs to understand Krishna. Vedic literature confirms this: yo 'sau sarvair vedair giyate. In all Vedic literature, beginning from the four Vedas, Vedanta-sutra and the Upanishads and Puranas, the glories of the Supreme Lord are celebrated. By performance of Vedic rituals, discussion of the Vedic philosophy and worship of the Lord in devotional service, He is attained. Therefore the purpose of the Vedas is to understand Krishna. The Vedas give us direction by which to understand Krishna and the process of realizing Him. The ultimate goal is the Supreme Personality of Godhead. Vedanta-sutra (1.1.4) confirms this in the following words: tat tu samanvayat. One can attain perfection in three stages. By understanding Vedic literature one can understand his relationship with the Supreme Personality of Godhead, by performing the different processes one can approach Him, and at the end one can attain the supreme goal, who is no other than the Supreme Personality of Godhead. In this verse the purpose of the Vedas, the understanding of the Vedas, and the goal of the Vedas are clearly defined.

dvav imau purushau loke\nksharas cakshara eva ca\nksharah sarvani bhutani\nkuta-stho 'kshara ucyate\n\nSYNONYMS\n\ndvau -- two; imau -- these; purushau -- living entities; loke -- in the world; ksharah -- fallible; ca -- and; aksharah -- infallible; eva -- certainly; ca -- and; ksharah -- fallible; sarvani -- all; bhutani -- living entities; kuta-sthah -- in oneness; aksharah -- infallible; ucyate -- is said.\n\nTRANSLATION\n\nThere are two classes of beings, the fallible and the infallible. In the material world every living entity is fallible, and in the spiritual world every living entity is called infallible.\n\nPURPORT\n\nAs already explained, the Lord in His incarnation as Vyasadeva compiled the Vedanta-sutra. Here the Lord is giving, in summary, the contents of the Vedanta-sutra. He says that the living entities, who are innumerable, can be divided into two classes -- the fallible and the infallible. The living entities are eternally separated parts and parcels of the Supreme Personality of Godhead. When they are in contact with the material world they are called jiva-bhuta, and the Sanskrit words given here, ksharah sarvani bhutani, mean that they are fallible. Those who are in oneness with the Supreme Personality of Godhead, however, are called infallible. Oneness does not mean that they have no individuality, but that there is no disunity. They are all agreeable to the purpose of the creation. Of course, in the spiritual world there is no such thing as creation, but since the Supreme Personality of Godhead, as stated in the Vedanta-sutra, is the source of all emanations, that conception is explained.\n\nAccording to the statement of the Supreme Personality of Godhead, Lord Krishna, there are two classes of living entities. The Vedas give evidence of this, so there is no doubt about it. The living entities who are struggling in this world with the mind and five senses have their material bodies, which are changing. As long as a living entity is conditioned, his body changes due to contact with matter; matter is changing, so the living entity appears to be changing. But in the spiritual world the body is not made of matter; therefore there is no change. In the material world the living entity undergoes six changes -- birth, growth, duration, reproduction, then dwindling and vanishing. These are the changes of the material body. But in the spiritual world the body does not change; there is no old age, there is no birth, there is no death. There all exists in oneness. Ksharah sarvani bhutani: any living entity who has come in contact with matter, beginning from the first created being, Brahma, down to a small ant, is changing its body; therefore they are all fallible. In the spiritual world, however, they are always liberated in oneness.

uttamah purushas tv anyah\nparamatmety udahritah\nyo loka-trayam avisya\nbibharty avyaya isvarah\n\nSYNONYMS\n\nuttamah -- the best; purushah -- personality; tu -- but; anyah -- another; parama -- the supreme; atma -- self; iti -- thus; udahritah -- is said; yah -- who; loka -- of the universe; trayam -- the three divisions; avisya -- entering; bibharti -- is maintaining; avyayah -- inexhaustible; isvarah -- the Lord.\n\nTRANSLATION\n\nBesides these two, there is the greatest living personality, the Supreme Soul, the imperishable Lord Himself, who has entered the three worlds and is maintaining them.\n\nPURPORT\n\nThe idea of this verse is very nicely expressed in the Katha Upanishad (2.2.13) and Svetasvatara Upanishad (6.13). It is clearly stated there that above the innumerable living entities, some of whom are conditioned and some of whom are liberated, there is the Supreme Personality, who is Paramatma. The Upanishadic verse runs as follows: nityo nityanam cetanas cetananam. The purport is that amongst all the living entities, both conditioned and liberated, there is one supreme living personality, the Supreme Personality of Godhead, who maintains them and gives them all the facility of enjoyment according to different work. That Supreme Personality of Godhead is situated in everyone's heart as Paramatma. A wise man who can understand Him is eligible to at in perfect peace, not others.

yasmat ksharam atito 'ham\naksharad api cottamah\nato 'smi loke vede ca\nprathitah purushottamah\n\nSYNONYMS\n\nyasmat -- because; ksharam -- to the fallible; atitah -- transcendental; aham -- I am; aksharat -- beyond the infallible; api -- also; ca -- and; uttamah -- the best; atah -- therefore; asmi -- I am; loke -- in the world; vede -- in the Vedic literature; ca -- and; prathitah -- celebrated; purusha-uttamah -- as the Supreme Personality.\n\nTRANSLATION\n\nBecause I am transcendental, beyond both the fallible and the infallible, and because I am the greatest, I am celebrated both in the world and in the Vedas as that Supreme Person.\n\nPURPORT\n\nNo one can surpass the Supreme Personality of Godhead, Krishna -- neither the conditioned soul nor the liberated soul. He is therefore the greatest of personalities. Now it is clear here that the living entities and the Supreme Personality of Godhead are individuals. The difference is that the living entities, either in the conditioned state or in the liberated state, cannot surpass in quantity the inconceivable potencies of the Supreme Personality of Godhead. It is incorrect to think of the Supreme Lord and the living entities as being on the same level or equal in all respects. There is always the question of superiority and inferiority between their personalities. The word uttama is very significant. No one can surpass the Supreme Personality of Godhead.\n\nThe word loke signifies "in the paurusha agama (the smriti scriptures)." As confirmed in the Nirukti dictionary, lokyate vedartho 'nena: "The purpose of the Vedas is explained by the smriti scriptures."\n\nThe Supreme Lord, in His localized aspect of Paramatma, is also described in the Vedas themselves. The following verse appears in the Vedas (Chandogya Upanishad 8.12.3): tavad esha samprasado 'smac charirat samutthaya param jyoti-rupam sampadya svena rupenabhinishpadyate sa uttamah purushah. "The Supersoul coming out of the body enters the impersonal brahmajyoti; then in His form He remains in His spiritual identity. That Supreme is called the Supreme Personality." This means that the Supreme Personality is exhibiting and diffusing His spiritual effulgence, which is the ultimate illumination. That Supreme Personality also has a localized aspect as Paramatma. By incarnating Himself as the son of Satyavati and Parasara, He explains the Vedic knowledge as Vyasadeva.

iti guhyatamam sastram\nidam uktam mayanagha\netad buddhva buddhiman syat\nkrita-krityas ca bharata\n\nSYNONYMS\n\niti -- thus; guhya-tamam -- the most confidential; sastram -- revealed scripture; idam -- this; uktam -- disclosed; maya -- by Me; anagha -- O sinless one; etat -- this; buddhva -- understanding; buddhi-man -- intelligent; syat -- one becomes; krita-krityah -- the most perfect in his endeavors; ca -- and; bharata -- O son of Bharata.\n\nTRANSLATION\n\nThis is the most confidential part of the Vedic scriptures, O sinless one, and it is disclosed now by Me. Whoever understands this will become wise, and his endeavors will know perfection.\n\nPURPORT\n\nThe Lord clearly explains here that this is the substance of all revealed scriptures. And one should understand this as it is given by the Supreme Personality of Godhead. Thus one will become intelligent and perfect in transcendental knowledge. In other words, by understanding this philosophy of the Supreme Personality of Godhead and engaging in His transcendental service, everyone can become freed from all contaminations of the modes of material nature. Devotional service is a process of spiritual understanding. Wherever devotional service exists, the material contamination cannot coexist. Devotional service to the Lord and the Lord Himself are one and the same because they are spiritual; devotional service takes place within the internal energy of the Supreme Lord. The Lord is said to be the sun, and ignorance is called darkness. Where the sun is present, there is no question of darkness. Therefore, whenever devotional service is present under the proper guidance of a bona fide spiritual master, there is no question of ignorance.\n\nEveryone must take to this consciousness of Krishna and engage in devotional service to become intelligent and purified. Unless one comes to this position of understanding Krishna and engages in devotional service, however intelligent he may be in the estimation of some common man, he is not perfectly intelligent.\n\nThe word anagha, by which Arjuna is addressed, is significant. Anagha, "O sinless one," means that unless one is free from all sinful reactions it is very difficult to understand Krishna. One has to become free from all contamination, all sinful activities; then he can understand. But devotional service is so pure and potent that once one is engaged in devotional service he automatically comes to the stage of sinlessness.\n\nWhile one is performing devotional service in the association of pure devotees in full Krishna consciousness, there are certain things which require to be vanquished altogether. The most important thing one has to surmount is weakness of the heart. The first falldown is caused by the desire to lord it over material nature. Thus one gives up the transcendental loving service of the Supreme Lord. The second weakness of the heart is that as one increases the propensity to lord it over material nature, he becomes attached to matter and the possession of matter. The problems of material existence are due to these weaknesses of the heart. In this chapter the first five verses describe the process of freeing oneself from these weaknesses of heart, and the rest of the chapter, from the sixth verse through the end, discusses purushottama-yoga.

sri-bhagavan uvaca\nabhayam sattva-samsuddhir\njnana-yoga-vyavasthitih\ndanam damas ca yajnas ca\nsvadhyayas tapa arjavam\n\nahimsa satyam akrodhas\ntyagah santir apaisunam\ndaya bhuteshv aloluptvam\nmardavam hrir acapalam\n\ntejah kshama dhritih saucam\nadroho nati-manita\nbhavanti sampadam daivim\nabhijatasya bharata\n\nSYNONYMS\n\nsri-bhagavan uvaca -- the Supreme Personality of Godhead said; abhayam -- fearlessness; sattva-samsuddhih -- purification of one's existence; jnana -- in knowledge; yoga -- of linking up; vyavasthitih -- the situation; danam -- charity; damah -- controlling the mind; ca -- and; yajnah -- performance of sacrifice; ca -- and; svadhyayah -- study of Vedic literature; tapah -- austerity; arjavam -- simplicity; ahimsa -- nonviolence; satyam -- truthfulness; akrodhah -- freedom from anger; tyagah -- renunciation; santih -- tranquillity; apaisunam -- aversion to fault-finding; daya -- mercy; bhuteshu -- towards all living entities; aloluptvam -- freedom from greed; mardavam -- gentleness; hrih -- modesty; acapalam -- determination; tejah -- vigor; kshama -- forgiveness; dhritih -- fortitude; saucam -- cleanliness; adrohah -- freedom from envy; na -- not; ati-manita -- expectation of honor; bhavanti -- are; sampadam -- the qualities; daivim -- the transcendental nature; abhijatasya -- of one who is born of; bharata -- O son of Bharata.\n\nTRANSLATION\n\nThe Supreme Personality of Godhead said: Fearlessness; purification of one's existence; cultivation of spiritual knowledge; charity; self-control; performance of sacrifice; study of the Vedas; austerity; simplicity; nonviolence; truthfulness; freedom from anger; renunciation; tranquillity; aversion to faultfinding; compassion for all living entities; freedom from covetousness; gentleness; modesty; steady determination; vigor; forgiveness; fortitude; cleanliness; and freedom from envy and from the passion for honor -- these transcendental qualities, O son of Bharata, belong to godly men endowed with divine nature.\n\nPURPORT\n\nIn the beginning of the Fifteenth Chapter, the banyan tree of this material world was explained. The extra roots coming out of it were compared to the activities of the living entities, some auspicious, some inauspicious. In the Ninth Chapter, also, the devas, or godly, and the asuras, the ungodly, or demons, were explained. Now, according to Vedic rites, activities in the mode of goodness are considered auspicious for progress on the path of liberation, and such activities are known as daivi prakriti, transcendental by nature. Those who are situated in the transcendental nature make progress on the path of liberation. For those who are acting in the modes of passion and ignorance, on the other hand, there is no possibility of liberation. Either they will have to remain in this material world as human beings, or they will descend among the species of animals or even lower life forms. In this Sixteenth Chapter the Lord explains both the transcendental nature and its attendant qualities and the demoniac nature and its qualities. He also explains the advantages and disadvantages of these qualities.\n\nThe word abhijatasya in reference to one born of transcendental qualities or godly tendencies is very significant. To beget a child in a godly atmosphere is known in the Vedic scriptures as Garbhadhana-samskara. If the parents want a child in the godly qualities they should follow the ten principles recommended for the social life of the human being. In Bhagavad-gita we have studied also before that sex life for begetting a good child is Krishna Himself. Sex life is not condemned, provided the process is used in Krishna consciousness. Those who are in Krishna consciousness at least should not beget children like cats and dogs but should beget them so that they may become Krishna conscious after birth. That should be the advantage of children born of a father and mother absorbed in Krishna consciousness.\n\nThe social institution known as varnasrama-dharma -- the institution dividing society into four divisions of social life and four occupational divisions or castes -- is not meant to divide human society according to birth. Such divisions are in terms of educational qualifications. They are to keep the society in a state of peace and prosperity. The qualities mentioned herein are explained as transcendental qualities meant for making a person progress in spiritual understanding so that he can get liberated from the material world.\n\nIn the varnasrama institution the sannyasi, or the person in the renounced order of life, is considered to be the head or the spiritual master of all the social statuses and orders. A brahmana is considered to be the spiritual master of the three other sections of a society, namely, the kshatriyas, the vaisyas and the sudras, but a sannyasi, who is on the top of the institution, is considered to be the spiritual master of the brahmanas also. For a sannyasi, the first qualification should be fearlessness. Because a sannyasi has to be alone without any support or guarantee of support, he has simply to depend on the mercy of the Supreme Personality of Godhead. If one thinks, "After I leave my connections, who will protect me?" he should not accept the renounced order of life. One must be fully convinced that Krishna or the Supreme Personality of Godhead in His localized aspect as Paramatma is always within, that He is seeing everything and He always knows what one intends to do. One must thus have firm conviction that Krishna as Paramatma will take care of a soul surrendered to Him. "I shall never be alone," one should think. "Even if I live in the darkest regions of a forest I shall be accompanied by Krishna, and He will give me all protection." That conviction is called abhayam, fearlessness. This state of mind is necessary for a person in the renounced order of life.\n\n vised bow down from a distant place. This is not a sign of hatred for women as a class, but it is a stricture imposed on the sannyasi not to have cose connections with women. One has to follow the rules and regulations of a particular status of life in order to purify his existence. For a snnyasi, intimate relations with women and possession of wealth for sense gratification are strictly forbidden. The ideal sannyasi was Lord Citanya Himself, and we can learn from His life that He was very strict in regards to women. Although He is considered to be the most liberal incarnation of Godhead, accepting the most fallen conditioned souls, He strictly followed the rules and regulations of the sannyasa order of life in connection with association with woman. One of His personal associates, namely Chota Haridasa, was associated with Lord Caitanya along with His other confidential personal associates, but somehow or other this Chota Haridasa looked lustily on a young woman, and Lord Caitanya was so strict that He at once rejected him from the society of His personal associates. Lord Caitanya said, "For a sannyasi or anyone who is aspiring to get out of the clutches of material nature and trying to elevate himself to the spiritual nature and go back home, back to Godhead, for him, looking toward material possessions and women for sense gratification -- not even enjoying them, but just looking toward them with such a propensity -- is so condemned that he had better commit suicide before experiencing such illicit desires." So these are the processes for purification.\n\nThe next item is jnana-yoga-vyavasthiti: being engaged in the cultivation of knowledge. Sannyasi life is meant for distributing knowledge to the householders and others who have forgotten their real life of spiritual advancement. A sannyasi is supposed to beg from door to door for his livelihood, but this does not mean that he is a beggar. Humility is also one of the qualifications of a transcendentally situated person, and out of sheer humility the sannyasi goes from door to door, not exactly for the purpose of begging, but to see the householders and awaken them to Krishna consciousness. This is the duty of a sannyasi. If he is actually advanced and so ordered by his spiritual master, he should preach Krishna consciousness with logic and understanding, and if one is not so advanced he should not accept the renounced order of life. But even if one has accepted the renounced order of life without sufficient knowledge, he should engage himself fully in hearing from a bona fide spiritual master to cultivate knowledge. A sannyasi, or one in the renounced order of life, must be situated in fearlessness, sattva-samsuddhi (purity) and jnana-yoga (knowledge).\n\nThe next item is charity. Charity is meant for the householders. The householders should earn a livelihood by an honorable means and spend fifty percent of their income to propagate Krishna consciousness all over the world. Thus a householder should give in charity to institutional societies that are engaged in that way. Charity should be given to the right receiver. There are different kinds of charity, as will be explained later on -- charity in the modes of goodness, passion and ignorance. Charity in the mode of goodness is recommended by the scriptures, but charity in the modes of passion and ignorance is not recommended, because it is simply a waste of money. Charity should be given only to propagate Krishna consciousness all over the world. That is charity in the mode of goodness.\n\nThen as far as dama (self-control) is concerned, it is not only meant for other orders of religious society, but is especially meant for the householder. Although he has a wife, a householder should not use his senses for sex life unnecessarily. There are restrictions for the householders even in sex life, which should only be engaged in for the propagation of children. If he does not require children, he should not enjoy sex life with his wife. Modern society enjoys sex life with contraceptive methods or more abominable methods to avoid the responsibility of children. This is not in the transcendental quality, but is demoniac. If anyone, even if he is a householder, wants to make progress in spiritual life, he must control his sex life and should not beget a child without the purpose of serving Krishna. If he is able to beget children who will be in Krishna consciousness, one can produce hundreds of children, but without this capacity one should not indulge only for sense pleasure.\n\nSacrifice is another item to be performed by the householders, because sacrifices require a large amount of money. Those in other orders of life, namely brahmacarya, vanaprastha and sannyasa, have no money; they live by begging. So performance of different types of sacrifice is meant for the householders. They should perform agni-hotra sacrifices as enjoined in the Vedic literature, but such sacrifices at the present moment are very expensive, and it is not possible for any householder to perform them. The best sacrifice recommended in this age is called sankirtana-yajna. This sankirtana-yajna, the chanting of Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare, is the best and most inexpensive sacrifice; everyone can adopt it and derive benefit. So these three items, namely charity, sense control and performance of sacrifice, are meant for the householder.\n\nThen svadhyaya, Vedic study, is meant for brahmacarya, or student life. Brahmacaris should have no connection with women; they should live a life of celibacy and engage the mind in the study of Vedic literature for cultivation of spiritual knowledge. This is called svadhyaya.\n\nTapas, or austerity, is especially meant for the retired life. One should not remain a householder throughout his whole life; he must always remember that there are four divisions of life -- brahmacarya, grihastha, vanaprastha and sannyasa. So after grihastha, householder life, one should retire. If one lives for a hundred years, he should spend twenty-five years in student life, twenty-five in householder life, twenty-five in retired life and twenty-five in the renounced order of life. These are the regulations of the Vedic religious discipline. A man retired from household life must practice austerities of the body, mind and tongue. That is tapasya. The entire varnasrama-dharma society is meant for tapasya. Without tapasya, or austerity, no human being can get liberation. The theory that there is no need of austerity in life, that one can go on speculating and everything will be nice, is recommended neither in the Vedic literature nor in Bhagavad-gita. Such theories are manufactured by show-bottle spiritualists who are trying to gather more followers. If there are restrictions, rules and regulations, people will not become attracted. Therefore those who want followers in the name of religion, just to have a show only, don't restrict the lives of their students, nor their own lives. But that method is not approved by the Vedas.\n\nAs far as the brahminical quality of simplicity is concerned, not only should a particular order of life follow this principle, but every member, be he in the brahmacari asrama, grihastha asrama, vanaprastha asrama or sannyasa asrama. One should be very simple and straightforward.\n\nAhimsa means not arresting the progressive life of any living entity. One should not think that since the spirit spark is never killed even after the killing of the body there is no harm in killing animals for sense gratification. People are now addicted to eating animals, in spite of having an ample supply of grains, fruits and milk. There is no necessity for animal killing. This injunction is for everyone. When there is no alternative, one may kill an animal, but it should be offered in sacrifice. At any rate, when there is an ample food supply for humanity, persons who are desiring to make advancement in spiritual realization should not commit violence to animals. Real ahimsa means not checking anyone's progressive life. The animals are also making progress in their evolutionary life by transmigrating from one category of animal life to another. If a particular animal is killed, then his progress is checked. If an animal is staying in a particular body for so many days or so many years and is untimely killed, then he has to come back again in that form of life to complete the remaining days in order to be promoted to another species of life. So their progress should not be checked simply to satisfy one's palate. This is called ahimsa.\n\nSatyam. This word means that one should not distort the truth for some personal interest. In Vedic literature there are some difficult passages, but the meaning or the purpose should be learned from a bona fide spiritual master. That is the process for understanding the Vedas. Sruti means that one should hear from the authority. One should not construe some interpretation for his personal interest. There are so many commentaries on Bhagavad-gita that misinterpret the original text. The real import of the word should be presented, and that should be learned from a bona fide spiritual master.\n\nAkrodha means to check anger. Even if there is provocation one should be tolerant, for once one becomes angry his whole body becomes polluted. Anger is a product of the mode of passion and lust, so one who is transcendentally situated should check himself from anger. Apaisunam means that one should not find fault with others or correct them unnecessarily. Of course to call a thief a thief is not faultfinding, but to call an honest person a thief is very much offensive for one who is making advancement in spiritual life. Hri means that one should be very modest and must not perform some act which is abominable. Acapalam, determination, means that one should not be agitated or frustrated in some attempt. There may be failure in some attempt, but one should not be sorry for that; he should make progress with patience and determination.\n\nThe word tejas used here is meant for the kshatriyas. The kshatriyas should always be very strong to be able to give protection to the weak. They should not pose themselves as nonviolent. If violence is required, they must exhibit it. But a person who is able to curb down his enemy may under certain conditions show forgiveness. He may excuse minor offenses.\n\nSaucam means cleanliness, not only in mind and body but in one's dealings also. It is especially meant for the mercantile people, who should not deal in the black market. Nati-manita, not expecting honor, applies to the sudras, the worker class, which are considered, according to Vedic injunctions, to be the lowest of the four classes. They should not be puffed up with unnecessary prestige or honor and should remain in their own status. It is the duty of the sudras to offer respect to the higher class for the upkeep of the social order.\n\nAll these twenty-six qualifications mentioned are transcendental qualities. They should be cultivated according to the different statuses of social and occupational order. The purport is that even though material conditions are miserable, if these qualities are developed by practice, by all classes of men, then gradually it is possible to rise to the highest platform of transcendental realization.

duhkheshv anudvigna-manah\nsukheshu vigata-sprihah\nvita-raga-bhaya-krodhah\nsthita-dhir munir ucyate\n\nSYNONYMS\n\nduhkheshu -- in the threefold miseries; anudvigna-manah -- without being agitated in mind; sukheshu -- in happiness; vigata-sprihah -- without being interested; vita -- free from; raga -- attachment; bhaya -- fear; krodhah -- and anger; sthita-dhih -- whose mind is steady; munih -- a sage; ucyate -- is called.\n\nTRANSLATION\n\nOne 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.\n\nPURPORT\n\nThe 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. Nasav rishir yasya matam na bhinnam (Mahabharata, Vana-parva 313.117). But a sthita-dhir muni, as mentioned herein by the Lord, is different from an ordinary muni. The sthita-dhir muni is always in Krishna consciousness, for he has exhausted all his business of creative speculation. He is called prasanta-nihsesha-mano-rathantara (Stotra-ratna 43), or one who has surpassed the stage of mental speculations and has come to the conclusion that Lord Sri Krishna, or Vasudeva, is everything (vasudevah sarvam iti sa mahatma su-durlabhah). He is called a muni fixed in mind. Such a fully Krishna 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 Krishna 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 Krishna conscious person is always steady in his determination.

yah sarvatranabhisnehas\ntat tat prapya subhasubham\nnabhinandati na dveshti\ntasya prajna pratishthita\n\nSYNONYMS\n\nyah -- one who; sarvatra -- everywhere; anabhisnehah -- without affection; tat -- that; tat -- that; prapya -- achieving; subha -- good; asubham -- evil; na -- never; abhinandati -- praises; na -- never; dveshti -- envies; tasya -- his; prajna -- perfect knowledge; pratishthita -- fixed.\n\nTRANSLATION\n\nIn 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.\n\nPURPORT\n\nThere 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 Krishna 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 Krishna consciousness is not affected by good and evil, because he is simply concerned with Krishna, who is all-good absolute. Such consciousness in Krishna situates one in a perfect transcendental position called, technically, samadhi.

yada samharate cayam\nkurmo 'nganiva sarvasah\nindriyanindriyarthebhyas\ntasya prajna pratishthita\n\nSYNONYMS\n\nyada -- when; samharate -- winds up; ca -- also; ayam -- he; kurmah -- tortoise; angani -- limbs; iva -- like; sarvasah -- altogether; indriyani -- senses; indriya-arthebhyah -- from the sense objects; tasya -- his; prajna -- consciousness; pratishthita -- fixed.\n\nTRANSLATION\n\nOne 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.\n\nPURPORT\n\nThe test of a yogi, 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 yogi is situated. The senses are compared to venomous serpents. They want to act very loosely and without restriction. The yogi, 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 Krishna 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 Krishna 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.

vishaya vinivartante\nniraharasya dehinah\nrasa-varjam raso 'py asya\nparam drishtva nivartate\n\nSYNONYMS\n\nvishayah -- objects for sense enjoyment; vinivartante -- are practiced to be refrained from; niraharasya -- by negative restrictions; dehinah -- for the embodied; rasa-varjam -- giving up the taste; rasah -- sense of enjoyment; api -- although there is; asya -- his; param -- far superior things; drishtva -- by experiencing; nivartate -- he ceases from.\n\nTRANSLATION\n\nThe 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.\n\nPURPORT\n\nUnless 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 ashtanga-yoga, in the matter of yama, niyama, asana, pranayama, pratyahara, dharana, dhyana, etc., is recommended for less intelligent persons who have no better knowledge. But one who has tasted the beauty of the Supreme Lord Krishna, in the course of his advancement in Krishna 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 Krishna consciousness. When one is actually Krishna conscious, he automatically loses his taste for pale things.

yatato hy api kaunteya\npurushasya vipascitah\nindriyani pramathini\nharanti prasabham manah\n\nSYNONYMS\n\nyatatah -- while endeavoring; hi -- certainly; api -- in spite of; kaunteya -- O son of Kunti; purushasya -- of a man; vipascitah -- full of discriminating knowledge; indriyani -- the senses; pramathini -- agitating; haranti -- throw; prasabham -- by force; manah -- the mind.\n\nTRANSLATION\n\nThe 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.\n\nPURPORT\n\nThere 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 Visvamitra, a great sage and perfect yogi, was misled by Menaka into sex enjoyment, although the yogi 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 Krishna conscious. Without engaging the mind in Krishna, one cannot cease such material engagements. A practical example is given by Sri Yamunacarya, a great saint and devotee, who says:\n\nyad-avadhi mama cetah krishna-padaravinde\nnava-nava-rasa-dhamany udyatam rantum asit\ntad-avadhi bata nari-sangame smaryamane\nbhavati mukha-vikarah sushthu nishthivanam ca\n\n"Since my mind has been engaged in the service of the lotus feet of Lord Krishna, 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."\n\nKrishna 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. Maharaja Ambarisha also conquered a great yogi, Durvasa Muni, simply because his mind was engaged in Krishna consciousness (sa vai manah krishna-padaravindayor vacamsi vaikuntha-gunanuvarnane).

tani sarvani samyamya\nyukta asita mat-parah\nvase hi yasyendriyani\ntasya prajna pratishthita\n\nSYNONYMS\n\ntani -- those senses; sarvani -- all; samyamya -- keeping under control; yuktah -- engaged; asita -- should be situated; mat-parah -- in relationship with Me; vase -- in full subjugation; hi -- certainly; yasya -- one whose; indriyani -- senses; tasya -- his; prajna -- consciousness; pratishthita -- fixed.\n\nTRANSLATION\n\nOne who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence.\n\nPURPORT\n\nThat the highest conception of yoga perfection is Krishna consciousness is clearly explained in this verse. And unless one is Krishna conscious it is not at all possible to control the senses. As cited above, the great sage Durvasa Muni picked a quarrel with Maharaja Ambarisha, and Durvasa 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 yogi 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 Srimad-Bhagavatam (9.4.18-20):\n\nsa vai manah krishna-padaravindayor\nvacamsi vaikuntha-gunanuvarnane\nkarau harer mandira-marjanadishu\nsrutim cakaracyuta-sat-kathodaye\n\nmukunda-lingalaya-darsane drisau\ntad-bhritya-gatra-sparse 'nga-sangamam\nghranam ca tat-pada-saroja-saurabhe\nsrimat-tulasya rasanam tad-arpite\n\npadau hareh kshetra-padanusarpane\nsiro hrishikesa-padabhivandane\nkamam ca dasye na tu kama-kamyaya\nyathottama-sloka-janasraya ratih\n\n"King Ambarisha fixed his mind on the lotus feet of Lord Krishna, 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 tulasi 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."\n\nThe word mat-para is most significant in this connection. How one can become mat-para is described in the life of Maharaja Ambarisha. Srila Baladeva Vidyabhushana, a great scholar and acarya in the line of the mat-para, remarks, mad-bhakti-prabhavena sarvendriya-vijaya-purvika svatma-drishtih sulabheti bhavah. "The senses can be completely controlled only by the strength of devotional service to Krishna." Also, the example of fire is sometimes given: "As a blazing fire burns everything within a room, Lord Vishnu, situated in the heart of the yogi, burns up all kinds of impurities." The Yoga-sutra also prescribes meditation on Vishnu, and not meditation on the void. The so-called yogis who meditate on something which is not on the Vishnu platform simply waste their time in a vain search after some phantasmagoria. We have to be Krishna conscious -- devoted to the Personality of Godhead. This is the aim of the real yoga.

dhyayato vishayan pumsah\nsangas teshupajayate\nsangat sanjayate kamah\nkamat krodho 'bhijayate\n\nSYNONYMS\n\ndhyayatah -- while contemplating; vishayan -- sense objects; pumsah -- of a person; sangah -- attachment; teshu -- in the sense objects; upajayate -- develops; sangat -- from attachment; sanjayate -- develops; kamah -- desire; kamat -- from desire; krodhah -- anger; abhijayate -- becomes manifest.\n\nTRANSLATION\n\nWhile contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.\n\nPURPORT\n\nOne who is not Krishna 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 Siva and Lord Brahma -- 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 Krishna conscious. Lord Siva was deep in meditation, but when Parvati agitated him for sense pleasure, he agreed to the proposal, and as a result Kartikeya was born. When Haridasa Thakura was a young devotee of the Lord, he was similarly allured by the incarnation of Maya-devi, but Haridasa easily passed the test because of his unalloyed devotion to Lord Krishna. As illustrated in the above-mentioned verse of Sri Yamunacarya, 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 Krishna 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.

krodhad bhavati sammohah\nsammohat smriti-vibhramah\nsmriti-bhramsad buddhi-naso\nbuddhi-nasat pranasyati\n\nSYNONYMS\n\nkrodhat -- from anger; bhavati -- takes place; sammohah -- perfect illusion; sammohat -- from illusion; smriti -- of memory; vibhramah -- bewilderment; smriti-bhramsat -- after bewilderment of memory; buddhi-nasah -- loss of intelligence; buddhi-nasat -- and from loss of intelligence; pranasyati -- one falls down.\n\nTRANSLATION\n\nFrom 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.\n\nPURPORT\n\nSrila Rupa Gosvami has given us this direction:\n\nprapancikataya buddhya\nhari-sambandhi-vastunah\nmumukshubhih parityago\nvairagyam phalgu kathyate\n\n(Bhakti-rasamrita-sindhu 1.2.258)\n\nBy development of Krishna consciousness one can know that everything has its use in the service of the Lord. Those who are without knowledge of Krishna 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 Krishna 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 Krishna 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 prasadam. Thus everything becomes spiritualized, and there is no danger of a downfall. The devotee takes prasadam in Krishna 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.

duhkham ity eva yat karma\nkaya-klesa-bhayat tyajet\nsa kritva rajasam tyagam\nnaiva tyaga-phalam labhet\n\nSYNONYMS\n\nduhkham -- unhappy; iti -- thus; eva -- certainly; yat -- which; karma -- work; kaya -- for the body; klesa -- trouble; bhayat -- out of fear; tyajet -- gives up; sah -- he; kritva -- after doing; rajasam -- in the mode of passion; tyagam -- renunciation; na -- not; eva -- certainly; tyaga -- of renunciation; phalam -- the results; labhet -- gains.\n\nTRANSLATION\n\nAnyone who gives up prescribed duties as troublesome or out of fear of bodily discomfort is said to have renounced in the mode of passion. Such action never leads to the elevation of renunciation.\n\nPURPORT\n\nOne who is in Krishna consciousness should not give up earning money out of fear that he is performing fruitive activities. If by working one can engage his money in Krishna consciousness, or if by rising early in the morning one can advance his transcendental Krishna consciousness, one should not desist out of fear or because such activities are considered troublesome. Such renunciation is in the mode of passion. The result of passionate work is always miserable. If a person renounces work in that spirit, he never gets the result of renunciation.

karyam ity eva yat karma\nniyatam kriyate 'rjuna\nsangam tyaktva phalam caiva\nsa tyagah sattviko matah\n\nSYNONYMS\n\nkaryam -- it must be done; iti -- thus; eva -- indeed; yat -- which; karma -- work; niyatam -- prescribed; kriyate -- is performed; arjuna -- O Arjuna; sangam -- association; tyaktva -- giving up; phalam -- the result; ca -- also; eva -- certainly; sah -- that; tyagah -- renunciation; sattvikah -- in the mode of goodness; matah -- in My opinion.\n\nTRANSLATION\n\nO Arjuna, when one performs his prescribed duty only because it ought to be done, and renounces all material association and all attachment to the fruit, his renunciation is said to be in the mode of goodness.\n\nPURPORT\n\nPrescribed duties must be performed with this mentality. One should act without attachment for the result; he should be disassociated from the modes of work. A man working in Krishna consciousness in a factory does not associate himself with the work of the factory, nor with the workers of the factory. He simply works for Krishna. And when he gives up the result for Krishna, he is acting transcendentally.

na dveshty akusalam karma\nkusale nanushajjate\ntyagi sattva-samavishto\nmedhavi chinna-samsayah\n\nSYNONYMS\n\nna -- never; dveshti -- hates; akusalam -- inauspicious; karma -- work; kusale -- in the auspicious; na -- nor; anushajjate -- becomes attached; tyagi -- the renouncer; sattva -- in goodness; samavishtah -- absorbed; medhavi -- intelligent; chinna -- having cut off; samsayah -- all doubts.\n\nTRANSLATION\n\nThe intelligent renouncer situated in the mode of goodness, neither hateful of inauspicious work nor attached to auspicious work, has no doubts about work.\n\nPURPORT\n\nA person in Krishna consciousness or in the mode of goodness does not hate anyone or anything which troubles his body. He does work in the proper place and at the proper time without fearing the troublesome effects of his duty. Such a person situated in transcendence should be understood to be most intelligent and beyond all doubts in his activities.

dambho darpo 'bhimanas ca\nkrodhah parushyam eva ca\najnanam cabhijatasya\npartha sampadam asurim\n\nSYNONYMS\n\ndambhah -- pride; darpah -- arrogance; abhimanah -- conceit; ca -- and; krodhah -- anger; parushyam -- harshness; eva -- certainly; ca -- and; ajnanam -- ignorance; ca -- and; abhijatasya -- of one who is born of; partha -- O son of Pritha; sampadam -- the qualities; asurim -- the demoniac nature.\n\nTRANSLATION\n\nPride, arrogance, conceit, anger, harshness and ignorance -- these qualities belong to those of demoniac nature, O son of Pritha.\n\nPURPORT\n\nIn this verse, the royal road to hell is described. The demoniac want to make a show of religion and advancement in spiritual science, although they do not follow the principles. They are always arrogant or proud in possessing some type of education or so much wealth. They desire to be worshiped by others, and demand respectability, although they do not command respect. Over trifles they become very angry and speak harshly, not gently. They do not know what should be done and what should not be done. They do everything whimsically, according to their own desire, and they do not recognize any authority. These demoniac qualities are taken on by them from the beginning of their bodies in the wombs of their mothers, and as they grow they manifest all these inauspicious qualities.

daivi sampad vimokshaya\nnibandhayasuri mata\nma sucah sampadam daivim\nabhijato 'si pandava\n\nSYNONYMS\n\ndaivi -- transcendental; sampat -- assets; vimokshaya -- meant for liberation; nibandhaya -- for bondage; asuri -- demoniac qualities; mata -- are considered; ma -- do not; sucah -- worry; sampadam -- assets; daivim -- transcendental; abhijatah -- born of; asi -- you are; pandava -- O son of Pandu.\n\nTRANSLATION\n\nThe transcendental qualities are conducive to liberation, whereas the demoniac qualities make for bondage. Do not worry, O son of Pandu, for you are born with the divine qualities.\n\nPURPORT\n\nLord Krishna encouraged Arjuna by telling him that he was not born with demoniac qualities. His involvement in the fight was not demoniac, because he was considering the pros and cons. He was considering whether respectable persons such as Bhishma and Drona should be killed or not, so he was not acting under the influence of anger, false prestige or harshness. Therefore he was not of the quality of the demons. For a kshatriya, a military man, shooting arrows at the enemy is considered transcendental, and refraining from such a duty is demoniac. Therefore there was no cause for Arjuna to lament. Anyone who performs the regulative principles of the different orders of life is transcendentally situated.

dvau bhuta-sargau loke 'smin\ndaiva asura eva ca\ndaivo vistarasah prokta\nasuram partha me srinu\n\nSYNONYMS\n\ndvau -- two; bhuta-sargau -- created living beings; loke -- in the world; asmin -- this; daivah -- godly; asurah -- demoniac; eva -- certainly; ca -- and; daivah -- the divine; vistarasah -- at great length; proktah -- said; asuram -- the demoniac; partha -- O son of Pritha; me -- from Me; srinu -- just hear.\n\nTRANSLATION\n\nO son of Pritha, in this world there are two kinds of created beings. One is called the divine and the other demoniac. I have already explained to you at length the divine qualities. Now hear from Me of the demoniac.\n\nPURPORT\n\nLord Krishna, having assured Arjuna that he was born with the divine qualities, is now describing the demoniac way. The conditioned living entities are divided into two classes in this world. Those who are born with divine qualities follow a regulated life; that is to say they abide by the injunctions in scriptures and by the authorities. One should perform duties in the light of authoritative scripture. This mentality is called divine. One who does not follow the regulative principles as they are laid down in the scriptures and who acts according to his whims is called demoniac or asuric. There is no other criterion but obedience to the regulative principles of scriptures. It is mentioned in Vedic literature that both the demigods and the demons are born of the Prajapati; the only difference is that one class obeys the Vedic injunctions and the other does not.

pravrittim ca nivrittim ca\njana na vidur asurah\nna saucam napi cacaro\nna satyam teshu vidyate\n\nSYNONYMS\n\npravrittim -- acting properly; ca -- also; nivrittim -- not acting improperly; ca -- and; janah -- persons; na -- never; viduh -- know; asurah -- of demoniac quality; na -- never; saucam -- cleanliness; na -- nor; api -- also; ca -- and; acarah -- behavior; na -- never; satyam -- truth; teshu -- in them; vidyate -- there is.\n\nTRANSLATION\n\nThose who are demoniac do not know what is to be done and what is not to be done. Neither cleanliness nor proper behavior nor truth is found in them.\n\nPURPORT\n\nIn every civilized human society there is some set of scriptural rules and regulations which is followed from the beginning. Especially among the Aryans, those who adopt the Vedic civilization and who are known as the most advanced civilized peoples, those who do not follow the scriptural injunctions are supposed to be demons. Therefore it is stated here that the demons do not know the scriptural rules, nor do they have any inclination to follow them. Most of them do not know them, and even if some of them know, they have not the tendency to follow them. They have no faith, nor are they willing to act in terms of the Vedic injunctions. The demons are not clean, either externally or internally. One should always be careful to keep his body clean by bathing, brushing teeth, shaving, changing clothes, etc. As far as internal cleanliness is concerned, one should always remember the holy names of God and chant Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. The demons neither like nor follow all these rules for external and internal cleanliness.\n\nAs for behavior, there are many rules and regulations guiding human behavior, such as the Manu-samhita, which is the law of the human race. Even up to today, those who are Hindu follow the Manu-samhita. Laws of inheritance and other legalities are derived from this book. Now, in the Manu-samhita it is clearly stated that a woman should not be given freedom. That does not mean that women are to be kept as slaves, but they are like children. Children are not given freedom, but that does not mean that they are kept as slaves. The demons have now neglected such injunctions, and they think that women should be given as much freedom as men. However, this has not improved the social condition of the world. Actually, a woman should be given protection at every stage of life. She should be given protection by the father in her younger days, by the husband in her youth, and by the grownup sons in her old age. This is proper social behavior according to the Manu-samhita. But modern education has artificially devised a puffed-up concept of womanly life, and therefore marriage is practically now an imagination in human society. Nor is the moral condition of woman very good now. The demons, therefore, do not accept any instruction which is good for society, and because they do not follow the experience of great sages and the rules and regulations laid down by the sages, the social condition of the demoniac people is very miserable.

asatyam apratishtham te\njagad ahur anisvaram\naparaspara-sambhutam\nkim anyat kama-haitukam\n\nSYNONYMS\n\nasatyam -- unreal; apratishtham -- without foundation; te -- they; jagat -- the cosmic manifestation; ahuh -- say; anisvaram -- with no controller; aparaspara -- without cause; sambhutam -- arisen; kim anyat -- there is no other cause; kama-haitukam -- it is due to lust only.\n\nTRANSLATION\n\nThey say that this world is unreal, with no foundation, no God in control. They say it is produced of sex desire and has no cause other than lust.\n\nPURPORT\n\nThe demonic conclude that the world is phantasmagoria. There is no cause and effect, no controller, no purpose: everything is unreal. They say that this cosmic manifestation arises due to chance material actions and reactions. They do not think that the world was created by God for a certain purpose. They have their own theory: that the world has come about in its own way and that there is no reason to believe that there is a God behind it. For them there is no difference between spirit and matter, and they do not accept the Supreme Spirit. Everything is matter only, and the whole cosmos is supposed to be a mass of ignorance. According to them, everything is void, and whatever manifestation exists is due to our ignorance in perception. They take it for granted that all manifestation of diversity is a display of ignorance. Just as in a dream we may create so many things which actually have no existence, so when we are awake we shall see that everything is simply a dream. But factually, although the demons say that life is a dream, they are very expert in enjoying this dream. And so, instead of acquiring knowledge, they become more and more implicated in their dreamland. They conclude that as a child is simply the result of sexual intercourse between man and woman, this world is born without any soul. For them it is only a combination of matter that has produced the living entities, and there is no question of the existence of the soul. As many living creatures come out from perspiration and from a dead body without any cause, the whole living world has come out of the material combinations of the cosmic manifestation. Therefore material nature is the cause of this manifestation, and there is no other cause. They do not believe in the words of Krishna in Bhagavad-gita: mayadhyakshena prakritih suyate sa-caracaram. "Under My direction the whole material world is moving." In other words, among the demons there is no perfect knowledge of the creation of the world; every one of them has some particular theory of his own. According to them, one interpretation of the scriptures is as good as another, for they do not believe in a standard understanding of the scriptural injunctions.

etam drishtim avashtabhya\nnashtatmano 'lpa-buddhayah\nprabhavanty ugra-karmanah\nkshayaya jagato 'hitah\n\nSYNONYMS\n\netam -- this; drishtim -- vision; avashtabhya -- accepting; nashta -- having lost; atmanah -- themselves; alpa-buddhayah -- the less intelligent; prabhavanti -- flourish; ugra-karmanah -- engaged in painful activities; kshayaya -- for destruction; jagatah -- of the world; ahitah -- unbeneficial.\n\nTRANSLATION\n\nFollowing such conclusions, the demoniac, who are lost to themselves and who have no intelligence, engage in unbeneficial, horrible works meant to destroy the world.\n\nPURPORT\n\nThe demoniac are engaged in activities that will lead the world to destruction. The Lord states here that they are less intelligent. The materialists, who have no concept of God, think that they are advancing. But according to Bhagavad-gita, they are unintelligent and devoid of all sense. They try to enjoy this material world to the utmost limit and therefore always engage in inventing something for sense gratification. Such materialistic inventions are considered to be advancement of human civilization, but the result is that people grow more and more violent and more and more cruel, cruel to animals and cruel to other human beings. They have no idea how to behave toward one another. Animal killing is very prominent amongst demoniac people. Such people are considered the enemies of the world because ultimately they will invent or create something which will bring destruction to all. Indirectly, this verse anticipates the invention of nuclear weapons, of which the whole world is today very proud. At any moment war may take place, and these atomic weapons may create havoc. Such things are created solely for the destruction of the world, and this is indicated here. Due to godlessness, such weapons are invented in human society; they are not meant for the peace and prosperity of the world.

kamam asritya dushpuram\ndambha-mana-madanvitah\nmohad grihitvasad-grahan\npravartante 'suci-vratah\n\nSYNONYMS\n\nkamam -- lust; asritya -- taking shelter of; dushpuram -- insatiable; dambha -- of pride; mana -- and false prestige; mada-anvitah -- absorbed in the conceit; mohat -- by illusion; grihitva -- taking; asat -- nonpermanent; grahan -- things; pravartante -- they flourish; asuci -- to the unclean; vratah -- avowed.\n\nTRANSLATION\n\nTaking shelter of insatiable lust and absorbed in the conceit of pride and false prestige, the demoniac, thus illusioned, are always sworn to unclean work, attracted by the impermanent.\n\nPURPORT\n\nThe demoniac mentality is described here. The demons have no satiation for their lust. They will go on increasing and increasing their insatiable desires for material enjoyment. Although they are always full of anxieties on account of accepting nonpermanent things, they still continue to engage in such activities out of illusion. They have no knowledge and cannot tell that they are heading the wrong way. Accepting nonpermanent things, such demoniac people create their own God, create their own hymns and chant accordingly. The result is that they become more and more attracted to two things -- sex enjoyment and accumulation of material wealth. The word asuci-vratah, "unclean vows," is very significant in this connection. Such demoniac people are only attracted by wine, women, gambling and meat-eating; those are their asuci, unclean habits. Induced by pride and false prestige, they create some principles of religion which are not approved by the Vedic injunctions. Although such demoniac people are most abominable in the world, by artificial means the world creates a false honor for them. Although they are gliding toward hell, they consider themselves very much advanced.

cintam aparimeyam ca\npralayantam upasritah\nkamopabhoga-parama\netavad iti niscitah\n\nasa-pasa-satair baddhah\nkama-krodha-parayanah\nihante kama-bhogartham\nanyayenartha-sancayan\n\nSYNONYMS\n\ncintam -- fears and anxieties; aparimeyam -- immeasurable; ca -- and; pralaya-antam -- unto the point of death; upasritah -- having taken shelter of; kama-upabhoga -- sense gratification; paramah -- the highest goal of life; etavat -- thus; iti -- in this way; niscitah -- having ascertained; asa-pasa -- entanglements in a network of hope; sataih -- by hundreds; baddhah -- being bound; kama -- of lust; krodha -- and anger; parayanah -- always situated in the mentality; ihante -- they desire; kama -- lust; bhoga -- sense enjoyment; artham -- for the purpose of; anyayena -- illegally; artha -- of wealth; sancayan -- accumulation.\n\nTRANSLATION\n\nThey believe that to gratify the senses is the prime necessity of human civilization. Thus until the end of life their anxiety is immeasurable. Bound by a network of hundreds of thousands of desires and absorbed in lust and anger, they secure money by illegal means for sense gratification.\n\nPURPORT\n\nThe demoniac accept that the enjoyment of the senses is the ultimate goal of life, and this concept they maintain until death. They do not believe in life after death, and they do not believe that one takes on different types of bodies according to one's karma, or activities in this world. Their plans for life are never finished, and they go on preparing plan after plan, all of which are never finished. We have personal experience of a person of such demoniac mentality who, even at the point of death, was requesting the physician to prolong his life for four years more because his plans were not yet complete. Such foolish people do not know that a physician cannot prolong life even for a moment. When the notice is there, there is no consideration of the man's desire. The laws of nature do not allow a second beyond what one is destined to enjoy.\n\nThe demoniac person, who has no faith in God or the Supersoul within himself, performs all kinds of sinful activities simply for sense gratification. He does not know that there is a witness sitting within his heart. The Supersoul is observing the activities of the individual soul. As it is stated in the Upanishads, there are two birds sitting in one tree; one is acting and enjoying or suffering the fruits of the branches, and the other is witnessing. But one who is demoniac has no knowledge of Vedic scripture, nor has he any faith; therefore he feels free to do anything for sense enjoyment, regardless of the consequences.

idam adya maya labdham\nimam prapsye manoratham\nidam astidam api me\nbhavishyati punar dhanam\n\nasau maya hatah satrur\nhanishye caparan api\nisvaro 'ham aham bhogi\nsiddho 'ham balavan sukhi\n\nadhyo 'bhijanavan asmi\nko 'nyo 'sti sadriso maya\nyakshye dasyami modishya\nity ajnana-vimohitah\n\nSYNONYMS\n\nidam -- this; adya -- today; maya -- by me; labdham -- gained; imam -- this; prapsye -- I shall gain; manah-ratham -- according to my desires; idam -- this; asti -- there is; idam -- this; api -- also; me -- mine; bhavishyati -- it will increase in the future; punah -- again; dhanam -- wealth; asau -- that; maya -- by me; hatah -- has been killed; satruh -- enemy; hanishye -- I shall kill; ca -- also; aparan -- others; api -- certainly; isvarah -- the lord; aham -- I am; aham -- I am; bhogi -- the enjoyer; siddhah -- perfect; aham -- I am; bala-van -- powerful; sukhi -- happy; adhyah -- wealthy; abhijana-van -- surrounded by aristocratic relatives; asmi -- I am; kah -- who; anyah -- other; asti -- there is; sadrisah -- like; maya -- me; yakshye -- I shall sacrifice; dasyami -- I shall give charity; modishye -- I shall rejoice; iti -- thus; ajnana -- by ignorance; vimohitah -- deluded.\n\nTRANSLATION\n\nThe demoniac person thinks: "So much wealth do I have today, and I will gain more according to my schemes. So much is mine now, and it will increase in the future, more and more. He is my enemy, and I have killed him, and my other enemies will also be killed. I am the lord of everything. I am the enjoyer. I am perfect, powerful and happy. I am the richest man, surrounded by aristocratic relatives. There is none so powerful and happy as I am. I shall perform sacrifices, I shall give some charity, and thus I shall rejoice." In this way, such persons are deluded by ignorance.

aneka-citta-vibhranta\nmoha-jala-samavritah\nprasaktah kama-bhogeshu\npatanti narake 'sucau\n\nSYNONYMS\n\naneka -- numerous; citta -- by anxieties; vibhrantah -- perplexed; moha -- of illusions; jala -- by a network; samavritah -- surrounded; prasaktah -- attached; kama-bhogeshu -- to sense gratification; patanti -- they glide down; narake -- into hell; asucau -- unclean.\n\nTRANSLATION\n\nThus perplexed by various anxieties and bound by a network of illusions, they become too strongly attached to sense enjoyment and fall down into hell.\n\nPURPORT\n\nThe demoniac man knows no limit to his desire to acquire money. That is unlimited. He thinks only of how much assessment he has just now and schemes to engage that stock of wealth further and further. For that reason, he does not hesitate to act in any sinful way and so deals in the black market for illegal gratification. He is enamored by the possessions he has already, such as land, family, house and bank balance, and he is always planning to improve them. He believes in his own strength, and he does not know that whatever he is gaining is due to his past good deeds. He is given an opportunity to accumulate such things, but he has no conception of past causes. He simply thinks that all his mass of wealth is due to his own endeavor. A demoniac person believes in the strength of his personal work, not in the law of karma. According to the law of karma, a man takes his birth in a high family, or becomes rich, or very well educated, or very beautiful because of good work in the past. The demoniac think that all these things are accidental and due to the strength of one's personal ability. They do not sense any arrangement behind all the varieties of people, beauty and education. Anyone who comes into competition with such a demoniac man is his enemy. There are many demoniac people, and each is enemy to the others. This enmity becomes more and more deep -- between persons, then between families, then between societies, and at last between nations. Therefore there is constant strife, war and enmity all over the world.\n\nEach demoniac person thinks that he can live at the sacrifice of all others. Generally, a demoniac person thinks of himself as the Supreme God, and a demoniac preacher tells his followers: "Why are you seeking God elsewhere? You are all yourselves God! Whatever you like, you can do. Don't believe in God. Throw away God. God is dead." These are the demoniac's preachings.\n\nAlthough the demoniac person sees others equally rich and influential, or even more so, he thinks that no one is richer than he and that no one is more influential than he. As far as promotion to the higher planetary system is concerned, he does not believe in performing yajnas, or sacrifices. Demons think that they will manufacture their own process of yajna and prepare some machine by which they will be able to reach any higher planet. The best example of such a demoniac man was Ravana. He offered a program to the people by which he would prepare a staircase so that anyone could reach the heavenly planets without performing sacrifices, such as are prescribed in the Vedas. Similarly, in the present age such demoniac men are striving to reach the higher planetary systems by mechanical arrangements. These are examples of bewilderment. The result is that, without their knowledge, they are gliding toward hell. Here the Sanskrit word moha-jala is very significant. Jala means "net"; like fish caught in a net, they have no way to come out.

atma-sambhavitah stabdha\ndhana-mana-madanvitah\nyajante nama-yajnais te\ndambhenavidhi-purvakam\n\nSYNONYMS\n\natma-sambhavitah -- self-complacent; stabdhah -- impudent; dhana-mana -- of wealth and false prestige; mada -- in the delusion; anvitah -- absorbed; yajante -- they perform sacrifice; nama -- in name only; yajnaih -- with sacrifices; te -- they; dambhena -- out of pride; avidhi-purvakam -- without following any rules and regulations.\n\nTRANSLATION\n\nSelf-complacent and always impudent, deluded by wealth and false prestige, they sometimes proudly perform sacrifices in name only, without following any rules or regulations.\n\nPURPORT\n\nThinking themselves all in all, not caring for any authority or scripture, the demoniac sometimes perform so-called religious or sacrificial rites. And since they do not believe in authority, they are very impudent. This is due to illusion caused by accumulating some wealth and false prestige. Sometimes such demons take up the role of preacher, mislead the people, and become known as religious reformers or as incarnations of God. They make a show of performing sacrifices, or they worship the demigods, or manufacture their own God. Common men advertise them as God and worship them, and by the foolish they are considered advanced in the principles of religion, or in the principles of spiritual knowledge. They take the dress of the renounced order of life and engage in all nonsense in that dress. Actually there are so many restrictions for one who has renounced this world. The demons, however, do not care for such restrictions. They think that whatever path one can create is one's own path; there is no such thing as a standard path one has to follow. The word avidhi-purvakam, meaning a disregard for the rules and regulations, is especially stressed here. These things are always due to ignorance and illusion.

ahankaram balam darpam\nkamam krodham ca samsritah\nmam atma-para-deheshu\npradvishanto 'bhyasuyakah\n\nSYNONYMS\n\nahankaram -- false ego; balam -- strength; darpam -- pride; kamam -- lust; krodham -- anger; ca -- also; samsritah -- having taken shelter of; mam -- Me; atma -- in their own; para -- and in other; deheshu -- bodies; pradvishantah -- blaspheming; abhyasuyakah -- envious.\n\nTRANSLATION\n\nBewildered by false ego, strength, pride, lust and anger, the demons become envious of the Supreme Personality of Godhead, who is situated in their own bodies and in the bodies of others, and blaspheme against the real religion.\n\nPURPORT\n\nA demoniac person, being always against God's supremacy, does not like to believe in the scriptures. He is envious of both the scriptures and the existence of the Supreme Personality of Godhead. This is caused by his so-called prestige and his accumulation of wealth and strength. He does not know that the present life is a preparation for the next life. Not knowing this, he is actually envious of his own self, as well as of others. He commits violence on other bodies and on his own. He does not care for the supreme control of the Personality of Godhead, because he has no knowledge. Being envious of the scriptures and the Supreme Personality of Godhead, he puts forward false arguments against the existence of God and denies the scriptural authority. He thinks himself independent and powerful in every action. He thinks that since no one can equal him in strength, power or wealth, he can act in any way and no one can stop him. If he has an enemy who might check the advancement of his sensual activities, he makes plans to cut him down by his own power.

akirtim capi bhutani\nkathayishyanti te 'vyayam\nsambhavitasya cakirtir\nmaranad atiricyate\n\nSYNONYMS\n\nakirtim -- infamy; ca -- also; api -- over and above; bhutani -- all people; kathayishyanti -- will speak; te -- of you; avyayam -- forever; sambhavitasya -- for a respectable man; ca -- also; akirtih -- ill fame; maranat -- than death; atiricyate -- becomes more.\n\nTRANSLATION\n\nPeople will always speak of your infamy, and for a respectable person, dishonor is worse than death.\n\nPURPORT\n\nBoth as friend and philosopher to Arjuna, Lord Krishna 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."\n\nSo, the final judgment of the Lord was for Arjuna to die in the battle and not withdraw.

asurim yonim apanna\nmudha janmani janmani\nmam aprapyaiva kaunteya\ntato yanty adhamam gatim\n\nSYNONYMS\n\nasurim -- demoniac; yonim -- species; apannah -- gaining; mudhah -- the foolish; janmani janmani -- in birth after birth; mam -- Me; aprapya -- without achieving; eva -- certainly; kaunteya -- O son of Kunti; tatah -- thereafter; yanti -- go; adhamam -- condemned; gatim -- destination.\n\nTRANSLATION\n\nAttaining repeated birth amongst the species of demoniac life, O son of Kunti, such persons can never approach Me. Gradually they sink down to the most abominable type of existence.\n\nPURPORT\n\nIt is known that God is all-merciful, but here we find that God is never merciful to the demoniac. It is clearly stated that the demoniac people, life after life, are put into the wombs of similar demons, and, not achieving the mercy of the Supreme Lord, they go down and down, so that at last they achieve bodies like those of cats, dogs and hogs. It is clearly stated that such demons have practically no chance of receiving the mercy of God at any stage of later life. In the Vedas also it is stated that such persons gradually sink to become dogs and hogs. It may be then argued in this connection that God should not be advertised as all-merciful if He is not merciful to such demons. In answer to this question, in the Vedanta-sutra we find that the Supreme Lord has no hatred for anyone. The placing of the asuras, the demons, in the lowest status of life is simply another feature of His mercy. Sometimes the asuras are killed by the Supreme Lord, but this killing is also good for them, for in Vedic literature we find that anyone who is killed by the Supreme Lord becomes liberated. There are instances in history of many asuras -- Ravana, Kamsa, Hiranyakasipu -- to whom the Lord appeared in various incarnations just to kill them. Therefore God's mercy is shown to the asuras if they are fortunate enough to be killed by Him.

tri-vidham narakasyedam\ndvaram nasanam atmanah\nkamah krodhas tatha lobhas\ntasmad etat trayam tyajet\n\nSYNONYMS\n\ntri-vidham -- of three kinds; narakasya -- of hell; idam -- this; dvaram -- gate; nasanam -- destructive; atmanah -- of the self; kamah -- lust; krodhah -- anger; tatha -- as well as; lobhah -- greed; tasmat -- therefore; etat -- these; trayam -- three; tyajet -- one must give up.\n\nTRANSLATION\n\nThere are three gates leading to this hell -- lust, anger and greed. Every sane man should give these up, for they lead to the degradation of the soul.\n\nPURPORT\n\nThe beginning of demoniac life is described herein. One tries to satisfy his lust, and when he cannot, anger and greed arise. A sane man who does not want to glide down to the species of demoniac life must try to give up these three enemies, which can kill the self to such an extent that there will be no possibility of liberation from this material entanglement.

etair vimuktah kaunteya\ntamo-dvarais tribhir narah\nacaraty atmanah sreyas\ntato yati param gatim\n\nSYNONYMS\n\netaih -- from these; vimuktah -- being liberated; kaunteya -- O son of Kunti; tamah-dvaraih -- from the gates of ignorance; tribhih -- of three kinds; narah -- a person; acarati -- performs; atmanah -- for the self; sreyah -- benediction; tatah -- thereafter; yati -- he goes; param -- to the supreme; gatim -- destination.\n\nTRANSLATION\n\nThe man who has escaped these three gates of hell, O son of Kunti, performs acts conducive to self-realization and thus gradually attains the supreme destination.\n\nPURPORT\n\nOne should be very careful of these three enemies to human life: lust, anger and greed. The more a person is freed from lust, anger and greed, the more his existence becomes pure. Then he can follow the rules and regulations enjoined in the Vedic literature. By following the regulative principles of human life, one gradually raises himself to the platform of spiritual realization. If one is so fortunate, by such practice, to rise to the platform of Krishna consciousness, then success is guaranteed for him. In the Vedic literature, the ways of action and reaction are prescribed to enable one to come to the stage of purification. The whole method is based on giving up lust, greed and anger. By cultivating knowledge of this process, one can be elevated to the highest position of self-realization; this self-realization is perfected in devotional service. In that devotional service, the liberation of the conditioned soul is guaranteed. Therefore, according to the Vedic system, there are instituted the four orders of life and the four statuses of life, called the caste system and the spiritual order system. There are different rules and regulations for different castes or divisions of society, and if a person is able to follow them, he will be automatically raised to the highest platform of spiritual realization. Then he can have liberation without a doubt.

yah sastra-vidhim utsrijya\nvartate kama-karatah\nna sa siddhim avapnoti\nna sukham na param gatim\n\nSYNONYMS\n\nyah -- anyone who; sastra-vidhim -- the regulations of the scriptures; utsrijya -- giving up; vartate -- remains; kama-karatah -- acting whimsically in lust; na -- never; sah -- he; siddhim -- perfection; avapnoti -- achieves; na -- never; sukham -- happiness; na -- never; param -- the supreme; gatim -- perfectional stage.\n\nTRANSLATION\n\nHe who discards scriptural injunctions and acts according to his own whims attains neither perfection, nor happiness, nor the supreme destination.\n\nPURPORT\n\nAs described before, the sastra-vidhi, or the direction of the sastra, is given to the different castes and orders of human society. Everyone is expected to follow these rules and regulations. If one does not follow them and acts whimsically according to his lust, greed and desire, then he never will be perfect in his life. In other words, a man may theoretically know all these things, but if he does not apply them in his own life, then he is to be known as the lowest of mankind. In the human form of life, a living entity is expected to be sane and to follow the regulations given for elevating his life to the highest platform, but if he does not follow them, then he degrades himself. But even if he follows the rules and regulations and moral principles and ultimately does not come to the stage of understanding the Supreme Lord, then all his knowledge becomes spoiled. And even if he accepts the existence of God, if he does not engage himself in the service of the Lord his attempts are spoiled. Therefore one should gradually raise himself to the platform of Krishna consciousness and devotional service; it is then and there that he can attain the highest perfectional stage, not otherwise.\n\nThe word kama-karatah is very significant. A person who knowingly violates the rules acts in lust. He knows that this is forbidden, but still he acts. This is called acting whimsically. He knows that this should be done, but still he does not do it; therefore he is called whimsical. Such persons are destined to be condemned by the Supreme Lord. Such persons cannot have the perfection which is meant for the human life. The human life is especially meant for purifying one's existence, and one who does not follow the rules and regulations cannot purify himself, nor can he attain the real stage of happiness.

tasmac chastram pramanam te\nkaryakarya-vyavasthitau\njnatva sastra-vidhanoktam\nkarma kartum iharhasi\n\nSYNONYMS\n\ntasmat -- therefore; sastram -- the scriptures; pramanam -- evidence; te -- your; karya -- duty; akarya -- and forbidden activities; vyavasthitau -- in determining; jnatva -- knowing; sastra -- of scripture; vidhana -- the regulations; uktam -- as declared; karma -- work; kartum -- do; iha -- in this world; arhasi -- you should.\n\nTRANSLATION\n\nOne should therefore understand what is duty and what is not duty by the regulations of the scriptures. Knowing such rules and regulations, one should act so that he may gradually be elevated.\n\nPURPORT\n\nAs stated in the Fifteenth Chapter, all the rules and regulations of the Vedas are meant for knowing Krishna. If one understands Krishna from the Bhagavad-gita and becomes situated in Krishna consciousness, engaging himself in devotional service, he has reached the highest perfection of knowledge offered by the Vedic literature. Lord Caitanya Mahaprabhu made this process very easy: He asked people simply to chant Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare and to engage in the devotional service of the Lord and eat the remnants of foodstuff offered to the Deity. One who is directly engaged in all these devotional activities is to be understood as having studied all Vedic literature. He has come to the conclusion perfectly. Of course, for the ordinary persons who are not in Krishna consciousness or who are not engaged in devotional service, what is to be done and what is not to be done must be decided by the injunctions of the Vedas. One should act accordingly, without argument. That is called following the principles of sastra, or scripture. Sastra is without the four principal defects that are visible in the conditioned soul: imperfect senses, the propensity for cheating, certainty of committing mistakes, and certainty of being illusioned. These four principal defects in conditioned life disqualify one from putting forth rules and regulations. Therefore, the rules and regulations as described in the sastra -- being above these defects -- are accepted without alteration by all great saints, acaryas and great souls.\n\nIn India there are many parties of spiritual understanding, generally classified as two: the impersonalist and the personalist. Both of them, however, lead their lives according to the principles of the Vedas. Without following the principles of the scriptures, one cannot elevate himself to the perfectional stage. One who actually, therefore, understands the purport of the sastras is considered fortunate.\n\nIn human society, aversion to the principles of understanding the Supreme Personality of Godhead is the cause of all falldowns. That is the greatest offense of human life. Therefore, maya, the material energy of the Supreme Personality of Godhead, is always giving us trouble in the shape of the threefold miseries. This material energy is constituted of the three modes of material nature. One has to raise himself at least to the mode of goodness before the path to understanding the Supreme Lord can be opened. Without raising oneself to the standard of the mode of goodness, one remains in ignorance and passion, which are the cause of demoniac life. Those in the modes of passion and ignorance deride the scriptures, deride the holy man, and deride the proper understanding of the Supreme Personality of Godhead. They disobey the instructions of the spiritual master, and they do not care for the regulations of the scriptures. In spite of hearing the glories of devotional service, they are not attracted. Thus they manufacture their own way of elevation. These are some of the defects of human society which lead to the demoniac status of life. If, however, one is able to be guided by a proper and bona fide spiritual master, who can lead one to the path of elevation, to the higher stage, then one's life becomes successful.

arjuna uvaca\nye sastra-vidhim utsrijya\nyajante sraddhayanvitah\ntesham nishtha tu ka krishna\n\nsattvam aho rajas tamah\n\nSYNONYMS\n\narjunah uvaca -- Arjuna said; ye -- those who; sastra-vidhim -- the regulations of scripture; utsrijya -- giving up; yajante -- worship; sraddhaya -- full faith; anvitah -- possessed of; tesham -- of them; nishtha -- the faith; tu -- but; ka -- what; krishna -- O Krishna; sattvam -- in goodness; aho -- or else; rajah -- in passion; tamah -- in ignorance.\n\nTRANSLATION\n\nArjuna inquired: O Krishna, what is the situation of those who do not follow the principles of scripture but worship according to their own imagination? Are they in goodness, in passion or in ignorance?\n\nPURPORT\n\nIn the Fourth Chapter, thirty-ninth verse, it is said that a person faithful to a particular type of worship gradually becomes elevated to the stage of knowledge and attains the highest perfectional stage of peace and prosperity. In the Sixteenth Chapter, it is concluded that one who does not follow the principles laid down in the scriptures is called an asura, demon, and one who follows the scriptural injunctions faithfully is called a deva, or demigod. Now, if one, with faith, follows some rules which are not mentioned in the scriptural injunctions, what is his position? This doubt of Arjuna's is to be cleared by Krishna. Are those who create some sort of God by selecting a human being and placing their faith in him worshiping in goodness, passion or ignorance? Do such persons attain the perfectional stage of life? Is it possible for them to be situated in real knowledge and elevate themselves to the highest perfectional stage? Do those who do not follow the rules and regulations of the scriptures but who have faith in something and worship gods and demigods and men attain success in their effort? Arjuna is putting these questions to Krishna.

sri-bhagavan uvaca\ntri-vidha bhavati sraddha\ndehinam sa svabhava-ja\nsattviki rajasi caiva\ntamasi ceti tam srinu\n\nSYNONYMS\n\nsri-bhagavan uvaca -- the Supreme Personality of Godhead said; tri-vidha -- of three kinds; bhavati -- becomes; sraddha -- the faith; dehinam -- of the embodied; sa -- that; sva-bhava-ja -- according to his mode of material nature; sattviki -- in the mode of goodness; rajasi -- in the mode of passion; ca -- also; eva -- certainly; tamasi -- in the mode of ignorance; ca -- and; iti -- thus; tam -- that; srinu -- hear from Me.\n\nTRANSLATION\n\nThe Supreme Personality of Godhead said: According to the modes of nature acquired by the embodied soul, one's faith can be of three kinds -- in goodness, in passion or in ignorance. Now hear about this.\n\nPURPORT\n\nThose who know the rules and regulations of the scriptures but out of laziness or indolence give up following these rules and regulations are governed by the modes of material nature. According to their previous activities in the mode of goodness, passion or ignorance, they acquire a nature which is of a specific quality. The association of the living entity with the different modes of nature has been going on perpetually; since the living entity is in contact with material nature, he acquires different types of mentality according to his association with the material modes. But this nature can be changed if one associates with a bona fide spiritual master and abides by his rules and the scriptures. Gradually, one can change his position from ignorance to goodness, or from passion to goodness. The conclusion is that blind faith in a particular mode of nature cannot help a person become elevated to the perfectional stage. One has to consider things carefully, with intelligence, in the association of a bona fide spiritual master. Thus one can change his position to a higher mode of nature.

sattvanurupa sarvasya\nsraddha bhavati bharata\nsraddha-mayo 'yam purusho\nyo yac-chraddhah sa eva sah\n\nSYNONYMS\n\nsattva-anurupa -- according to the existence; sarvasya -- of everyone; sraddha -- faith; bhavati -- becomes; bharata -- O son of Bharata; sraddha -- faith; mayah -- full of; ayam -- this; purushah -- living entity; yah -- who; yat -- having which; sraddhah -- faith; sah -- thus; eva -- certainly; sah -- he.\n\nTRANSLATION\n\nO son of Bharata, according to one's existence under the various modes of nature, one evolves a particular kind of faith. The living being is said to be of a particular faith according to the modes he has acquired.\n\nPURPORT\n\nEveryone has a particular type of faith, regardless of what he is. But his faith is considered good, passionate or ignorant according to the nature he has acquired. Thus, according to his particular type of faith, one associates with certain persons. Now the real fact is that every living being, as is stated in the Fifteenth Chapter, is originally a fragmental part and parcel of the Supreme Lord. Therefore one is originally transcendental to all the modes of material nature. But when one forgets his relationship with the Supreme Personality of Godhead and comes into contact with the material nature in conditional life, he generates his own position by association with the different varieties of material nature. The resultant artificial faith and existence are only material. Although one may be conducted by some impression, or some conception of life, originally he is nirguna, or transcendental. Therefore one has to become cleansed of the material contamination that he has acquired, in order to regain his relationship with the Supreme Lord. That is the only path back without fear: Krishna consciousness. If one is situated in Krishna consciousness, then that path is guaranteed for his elevation to the perfectional stage. If one does not take to this path of self-realization, then he is surely to be conducted by the influence of the modes of nature.\n\nThe word sraddha, or "faith," is very significant in this verse. Sraddha, or faith, originally comes out of the mode of goodness. One's faith may be in a demigod or some created God or some mental concoction. One's strong faith is supposed to be productive of works of material goodness. But in material conditional life, no works are completely purified. They are mixed. They are not in pure goodness. Pure goodness is transcendental; in purified goodness one can understand the real nature of the Supreme Personality of Godhead. As long as one's faith is not completely in purified goodness, the faith is subject to contamination by any of the modes of material nature. The contaminated modes of material nature expand to the heart. Therefore according to the position of the heart in contact with a particular mode of material nature, one's faith is established. It should be understood that if one's heart is in the mode of goodness his faith is also in the mode of goodness. If his heart is in the mode of passion, his faith is also in the mode of passion. And if his heart is in the mode of darkness, illusion, his faith is also thus contaminated. Thus we find different types of faith in this world, and there are different types of religions due to different types of faith. The real principle of religious faith is situated in the mode of pure goodness, but because the heart is tainted we find different types of religious principles. Thus according to different types of faith, there are different kinds of worship.

yajante sattvika devan\nyaksha-rakshamsi rajasah\npretan bhuta-ganams canye\nyajante tamasa janah\n\nSYNONYMS\n\nyajante -- worship; sattvikah -- those who are in the mode of goodness; devan -- demigods; yaksha-rakshamsi -- demons; rajasah -- those who are in the mode of passion; pretan -- spirits of the dead; bhuta-ganan -- ghosts; ca -- and; anye -- others; yajante -- worship; tamasah -- in the mode of ignorance; janah -- people.\n\nTRANSLATION\n\nMen in the mode of goodness worship the demigods; those in the mode of passion worship the demons; and those in the mode of ignorance worship ghosts and spirits.\n\nPURPORT\n\nIn this verse the Supreme Personality of Godhead describes different kinds of worshipers according to their external activities. According to scriptural injunction, only the Supreme Personality of Godhead is worshipable, but those who are not very conversant with, or faithful to, the scriptural injunctions worship different objects, according to their specific situations in the modes of material nature. Those who are situated in goodness generally worship the demigods. The demigods include Brahma, Siva and others such as Indra, Candra and the sun-god. There are various demigods. Those in goodness worship a particular demigod for a particular purpose. Similarly, those who are in the mode of passion worship the demons. We recall that during the Second World War a man in Calcutta worshiped Hitler because thanks to that war he had amassed a large amount of wealth by dealing in the black market. Similarly, those in the modes of passion and ignorance generally select a powerful man to be God. They think that anyone can be worshiped as God and that the same results will be obtained.\n\nNow, it is clearly described here that those who are in the mode of passion worship and create such gods, and those who are in the mode of ignorance, in darkness, worship dead spirits. Sometimes people worship at the tomb of some dead man. Sexual service is also considered to be in the mode of darkness. Similarly, in remote villages in India there are worshipers of ghosts. We have seen that in India the lower-class people sometimes go to the forest, and if they have knowledge that a ghost lives in a tree, they worship that tree and offer sacrifices. These different kinds of worship are not actually God worship. God worship is for persons who are transcendentally situated in pure goodness. In the Srimad-Bhagavatam (4.3.23) it is said, sattvam visuddham vasudeva-sabditam: "When a man is situated in pure goodness, he worships Vasudeva." The purport is that those who are completely purified of the material modes of nature and who are transcendentally situated can worship the Supreme Personality of Godhead.\n\nThe impersonalists are supposed to be situated in the mode of goodness, and they worship five kinds of demigods. They worship the impersonal Vishnu form in the material world, which is known as philosophized Vishnu. Vishnu is the expansion of the Supreme Personality of Godhead, but the impersonalists, because they do not ultimately believe in the Supreme Personality of Godhead, imagine that the Vishnu form is just another aspect of the impersonal Brahman; similarly, they imagine that Lord Brahma is the impersonal form in the material mode of passion. Thus they sometimes describe five kinds of gods that are worshipable, but because they think that the actual truth is impersonal Brahman, they dispose of all worshipable objects at the ultimate end. In conclusion, the different qualities of the material modes of nature can be purified through association with persons who are of transcendental nature.

asastra-vihitam ghoram\ntapyante ye tapo janah\ndambhahankara-samyuktah\nkama-raga-balanvitah\n\nkarshayantah sarira-stham\n\nbhuta-gramam acetasah\n\nmam caivantah sarira-stham\n\ntan viddhy asura-niscayan\n\nSYNONYMS\n\nasastra -- not in the scriptures; vihitam -- directed; ghoram -- harmful to others; tapyante -- undergo; ye -- those who; tapah -- austerities; janah -- persons; dambha -- with pride; ahankara -- and egoism; samyuktah -- engaged; kama -- of lust; raga -- and attachment; bala -- by the force; anvitah -- impelled; karshayantah -- tormenting; sarira-stham -- situated within the body; bhuta-gramam -- the combination of material elements; acetasah -- having a misled mentality; mam -- Me; ca -- also; eva -- certainly; antah -- within; sarira-stham -- situated in the body; tan -- them; viddhi -- understand; asura-niscayan -- demons.\n\nTRANSLATION\n\nThose who undergo severe austerities and penances not recommended in the scriptures, performing them out of pride and egoism, who are impelled by lust and attachment, who are foolish and who torture the material elements of the body as well as the Supersoul dwelling within, are to be known as demons.\n\nPURPORT\n\nThere are persons who manufacture modes of austerity and penance which are not mentioned in the scriptural injunctions. For instance, fasting for some ulterior purpose, such as to promote a purely political end, is not mentioned in the scriptural directions. The scriptures recommend fasting for spiritual advancement, not for some political end or social purpose. Persons who take to such austerities are, according to Bhagavad-gita, certainly demoniac. Their acts are against the scriptural injunctions and are not beneficial for the people in general. Actually, they act out of pride, false ego, lust and attachment for material enjoyment. By such activities, not only is the combination of material elements of which the body is constructed disturbed, but also the Supreme Personality of Godhead Himself living within the body. Such unauthorized fasting or austerities for some political end are certainly very disturbing to others. They are not mentioned in the Vedic literature. A demoniac person may think that he can force his enemy or other parties to comply with his desire by this method, but sometimes one dies by such fasting. These acts are not approved by the Supreme Personality of Godhead, and He says that those who engage in them are demons. Such demonstrations are insults to the Supreme Personality of Godhead because they are enacted in disobedience to the Vedic scriptural injunctions. The word acetasah is significant in this connection. Persons of normal mental condition must obey the scriptural injunctions. Those who are not in such a position neglect and disobey the scriptures and manufacture their own way of austerities and penances. One should always remember the ultimate end of the demoniac people, as described in the previous chapter. The Lord forces them to take birth in the wombs of demoniac persons. Consequently they will live by demoniac principles life after life without knowing their relationship with the Supreme Personality of Godhead. If, however, such persons are fortunate enough to be guided by a spiritual master who can direct them to the path of Vedic wisdom, they can get out of this entanglement and ultimately achieve the supreme goal.

aharas tv api sarvasya\ntri-vidho bhavati priyah\nyajnas tapas tatha danam\ntesham bhedam imam srinu\n\nSYNONYMS\n\naharah -- eating; tu -- certainly; api -- also; sarvasya -- of everyone; tri-vidhah -- of three kinds; bhavati -- there is; priyah -- dear; yajnah -- sacrifice; tapah -- austerity; tatha -- also; danam -- charity; tesham -- of them; bhedam -- the differences; imam -- this; srinu -- hear.\n\nTRANSLATION\n\nEven the food each person prefers is of three kinds, according to the three modes of material nature. The same is true of sacrifices, austerities and charity. Now hear of the distinctions between them.\n\nPURPORT\n\nIn terms of different situations in the modes of material nature, there are differences in the manner of eating and performing sacrifices, austerities and charities. They are not all conducted on the same level. Those who can understand analytically what kind of performances are in what modes of material nature are actually wise; those who consider all kinds of sacrifice or food or charity to be the same cannot discriminate, and they are foolish. There are missionary workers who advocate that one can do whatever he likes and attain perfection. But these foolish guides are not acting according to the direction of the scripture. They are manufacturing ways and misleading the people in general.

ayuh-sattva-balarogya-\nsukha-priti-vivardhanah\nrasyah snigdhah sthira hridya\naharah sattvika-priyah\n\nSYNONYMS\n\nayuh -- duration of life; sattva -- existence; bala -- strength; arogya -- health; sukha -- happiness; priti -- and satisfaction; vivardhanah -- increasing; rasyah -- juicy; snigdhah -- fatty; sthirah -- enduring; hridyah -- pleasing to the heart; aharah -- food; sattvika -- to one in goodness; priyah -- palatable.\n\nTRANSLATION\n\nFoods dear to those in the mode of goodness increase the duration of life, purify one's existence and give strength, health, happiness and satisfaction. Such foods are juicy, fatty, wholesome, and pleasing to the heart.

katv-amla-lavanaty-ushna-\ntikshna-ruksha-vidahinah\nahara rajasasyeshta\nduhkha-sokamaya-pradah\n\nSYNONYMS\n\nkatu -- bitter; amla -- sour; lavana -- salty; ati-ushna -- very hot; tikshna -- pungent; ruksha -- dry; vidahinah -- burning; aharah -- food; rajasasya -- to one in the mode of passion; ishtah -- palatable; duhkha -- distress; soka -- misery; amaya -- disease; pradah -- causing.\n\nTRANSLATION\n\nFoods that are too bitter, too sour, salty, hot, pungent, dry and burning are dear to those in the mode of passion. Such foods cause distress, misery and disease.

yata-yamam gata-rasam\nputi paryushitam ca yat\nucchishtam api camedhyam\nbhojanam tamasa-priyam\n\nSYNONYMS\n\nyata-yamam -- food cooked three hours before being eaten; gata-rasam -- tasteless; puti -- bad-smelling; paryushitam -- decomposed; ca -- also; yat -- that which; ucchishtam -- remnants of food eaten by others; api -- also; ca -- and; amedhyam -- untouchable; bhojanam -- eating; tamasa -- to one in the mode of darkness; priyam -- dear.\n\nTRANSLATION\n\nFood prepared more than three hours before being eaten, food that is tasteless, decomposed and putrid, and food consisting of remnants and untouchable things is dear to those in the mode of darkness.\n\nPURPORT\n\nThe purpose of food is to increase the duration of life, purify the mind and aid bodily strength. This is its only purpose. In the past, great authorities selected those foods that best aid health and increase life's duration, such as milk products, sugar, rice, wheat, fruits and vegetables. These foods are very dear to those in the mode of goodness. Some other foods, such as baked corn and molasses, while not very palatable in themselves, can be made pleasant when mixed with milk or other foods. They are then in the mode of goodness. All these foods are pure by nature. They are quite distinct from untouchable things like meat and liquor. Fatty foods, as mentioned in the eighth verse, have no connection with animal fat obtained by slaughter. Animal fat is available in the form of milk, which is the most wonderful of all foods. Milk, butter, cheese and similar products give animal fat in a form which rules out any need for the killing of innocent creatures. It is only through brute mentality that this killing goes on. The civilized method of obtaining needed fat is by milk. Slaughter is the way of subhumans. Protein is amply available through split peas, dal, whole wheat, etc.\n\nFoods in the mode of passion, which are bitter, too salty, or too hot or overly mixed with red pepper, cause misery by reducing the mucus in the stomach, leading to disease. Foods in the mode of ignorance or darkness are essentially those that are not fresh. Any food cooked more than three hours before it is eaten (except prasadam, food offered to the Lord) is considered to be in the mode of darkness. Because they are decomposing, such foods give a bad odor, which often attracts people in this mode but repulses those in the mode of goodness.\n\nRemnants of food may be eaten only when they are part of a meal that was first offered to the Supreme Lord or first eaten by saintly persons, especially the spiritual master. Otherwise the remnants of food are considered to be in the mode of darkness, and they increase infection or disease. Such foodstuffs, although very palatable to persons in the mode of darkness, are neither liked nor even touched by those in the mode of goodness. The best food is the remnants of what is offered to the Supreme Personality of Godhead. In Bhagavad-gita the Supreme Lord says that He accepts preparations of vegetables, flour and milk when offered with devotion. Patram pushpam phalam toyam. Of course, devotion and love are the chief things which the Supreme Personality of Godhead accepts. But it is also mentioned that the prasadam should be prepared in a particular way. Any food prepared by the injunctions of the scripture and offered to the Supreme Personality of Godhead can be taken even if prepared long, long ago, because such food is transcendental. Therefore to make food antiseptic, eatable and palatable for all persons, one should offer food to the Supreme Personality of Godhead.

aphalakankshibhir yajno\nvidhi-dishto ya ijyate\nyashtavyam eveti manah\nsamadhaya sa sattvikah\n\nSYNONYMS\n\naphala-akankshibhih -- by those devoid of desire for result; yajnah -- sacrifice; vidhi-dishtah -- according to the direction of scripture; yah -- which; ijyate -- is performed; yashtavyam -- must be performed; eva -- certainly; iti -- thus; manah -- mind; samadhaya -- fixing; sah -- it; sattvikah -- in the mode of goodness.\n\nTRANSLATION\n\nOf sacrifices, the sacrifice performed according to the directions of scripture, as a matter of duty, by those who desire no reward, is of the nature of goodness.\n\nPURPORT\n\nThe general tendency is to offer sacrifice with some purpose in mind, but here it is stated that sacrifice should be performed without any such desire. It should be done as a matter of duty. Take, for example, the performance of rituals in temples or in churches. Generally they are performed with the purpose of material benefit, but that is not in the mode of goodness. One should go to a temple or church as a matter of duty, offer respect to the Supreme Personality of Godhead and offer flowers and eatables. Everyone thinks that there is no use in going to the temple just to worship God. But worship for economic benefit is not recommended in the scriptural injunctions. One should go simply to offer respect to the Deity. That will place one in the mode of goodness. It is the duty of every civilized man to obey the injunctions of the scriptures and offer respect to the Supreme Personality of Godhead.

abhisandhaya tu phalam\ndambhartham api caiva yat\nijyate bharata-sreshtha\ntam yajnam viddhi rajasam\n\nSYNONYMS\n\nabhisandhaya -- desiring; tu -- but; phalam -- the result; dambha -- pride; artham -- for the sake of; api -- also; ca -- and; eva -- certainly; yat -- that which; ijyate -- is performed; bharata-sreshtha -- O chief of the Bharatas; tam -- that; yajnam -- sacrifice; viddhi -- know; rajasam -- in the mode of passion.\n\nTRANSLATION\n\nBut the sacrifice performed for some material benefit, or for the sake of pride, O chief of the Bharatas, you should know to be in the mode of passion.\n\nPURPORT\n\nSometimes sacrifices and rituals are performed for elevation to the heavenly kingdom or for some material benefits in this world. Such sacrifices or ritualistic performances are considered to be in the mode of passion.

vidhi-hinam asrishtannam\nmantra-hinam adakshinam\nsraddha-virahitam yajnam\ntamasam paricakshate\n\nSYNONYMS\n\nvidhi-hinam -- without scriptural direction; asrishta-annam -- without distribution of prasadam; mantra-hinam -- with no chanting of the Vedic hymns; adakshinam -- with no remunerations to the priests; sraddha -- faith; virahitam -- without; yajnam -- sacrifice; tamasam -- in the mode of ignorance; paricakshate -- is to be considered.\n\nTRANSLATION\n\nAny sacrifice performed without regard for the directions of scripture, without distribution of prasadam [spiritual food], without chanting of Vedic hymns and remunerations to the priests, and without faith is considered to be in the mode of ignorance.\n\nPURPORT\n\nFaith in the mode of darkness or ignorance is actually faithlessness. Sometimes people worship some demigod just to make money and then spend the money for recreation, ignoring the scriptural injunctions. Such ceremonial shows of religiosity are not accepted as genuine. They are all in the mode of darkness; they produce a demoniac mentality and do not benefit human society.

deva-dvija-guru-prajna-\npujanam saucam arjavam\nbrahmacaryam ahimsa ca\nsariram tapa ucyate\n\nSYNONYMS\n\ndeva -- of the Supreme Lord; dvija -- the brahmanas; guru -- the spiritual master; prajna -- and worshipable personalities; pujanam -- worship; saucam -- cleanliness; arjavam -- simplicity; brahmacaryam -- celibacy; ahimsa -- nonviolence; ca -- also; sariram -- pertaining to the body; tapah -- austerity; ucyate -- is said to be.\n\nTRANSLATION\n\nAusterity of the body consists in worship of the Supreme Lord, the brahmanas, the spiritual master, and superiors like the father and mother, and in cleanliness, simplicity, celibacy and nonviolence.\n\nPURPORT\n\nThe Supreme Godhead here explains the different kinds of austerity and penance. First He explains the austerities and penances practiced by the body. One should offer, or learn to offer, respect to God or to the demigods, the perfect, qualified brahmanas and the spiritual master and superiors like father, mother or any person who is conversant with Vedic knowledge. These should be given proper respect. One should practice cleansing oneself externally and internally, and he should learn to become simple in behavior. He should not do anything which is not sanctioned by the scriptural injunctions. He should not indulge in sex outside of married life, for sex is sanctioned in the scripture only in marriage, not otherwise. This is called celibacy. These are penances and austerities as far as the body is concerned.

anudvega-karam vakyam\nsatyam priya-hitam ca yat\nsvadhyayabhyasanam caiva\nvan-mayam tapa ucyate\n\nSYNONYMS\n\nanudvega-karam -- not agitating; vakyam -- words; satyam -- truthful; priya -- dear; hitam -- beneficial; ca -- also; yat -- which; svadhyaya -- of Vedic study; abhyasanam -- practice; ca -- also; eva -- certainly; vak-mayam -- of the voice; tapah -- austerity; ucyate -- is said to be.\n\nTRANSLATION\n\nAusterity of speech consists in speaking words that are truthful, pleasing, beneficial, and not agitating to others, and also in regularly reciting Vedic literature.\n\nPURPORT\n\nOne should not speak in such a way as to agitate the minds of others. Of course, when a teacher speaks, he can speak the truth for the instruction of his students, but such a teacher should not speak to those who are not his students if he will agitate their minds. This is penance as far as talking is concerned. Besides that, one should not talk nonsense. The process of speaking in spiritual circles is to say something upheld by the scriptures. One should at once quote from scriptural authority to back up what he is saying. At the same time, such talk should be very pleasurable to the ear. By such discussions, one may derive the highest benefit and elevate human society. There is a limitless stock of Vedic literature, and one should study this. This is called penance of speech.

manah-prasadah saumyatvam\nmaunam atma-vinigrahah\nbhava-samsuddhir ity etat\ntapo manasam ucyate\n\nSYNONYMS\n\nmanah-prasadah -- satisfaction of the mind; saumyatvam -- being without duplicity towards others; maunam -- gravity; atma -- of the self; vinigrahah -- control; bhava -- of one's nature; samsuddhih -- purification; iti -- thus; etat -- this; tapah -- austerity; manasam -- of the mind; ucyate -- is said to be.\n\nTRANSLATION\n\nAnd satisfaction, simplicity, gravity, self-control and purification of one's existence are the austerities of the mind.\n\nPURPORT\n\nTo make the mind austere is to detach it from sense gratification. It should be so trained that it can be always thinking of doing good for others. The best training for the mind is gravity in thought. One should not deviate from Krishna consciousness and must always avoid sense gratification. To purify one's nature is to become Krishna conscious. Satisfaction of the mind can be obtained only by taking the mind away from thoughts of sense enjoyment. The more we think of sense enjoyment, the more the mind becomes dissatisfied. In the present age we unnecessarily engage the mind in so many different ways for sense gratification, and so there is no possibility of the mind's becoming satisfied. The best course is to divert the mind to the Vedic literature, which is full of satisfying stories, as in the Puranas and the Mahabharata. One can take advantage of this knowledge and thus become purified. The mind should be devoid of duplicity, and one should think of the welfare of all. Silence means that one is always thinking of self-realization. The person in Krishna consciousness observes perfect silence in this sense. Control of the mind means detaching the mind from sense enjoyment. One should be straightforward in his dealings and thereby purify his existence. All these qualities together constitute austerity in mental activities.

sraddhaya paraya taptam\ntapas tat tri-vidham naraih\naphalakankshibhir yuktaih\nsattvikam paricakshate\n\nSYNONYMS\n\nsraddhaya -- with faith; paraya -- transcendental; taptam -- executed; tapah -- austerity; tat -- that; tri-vidham -- of three kinds; naraih -- by men; aphala-akankshibhih -- who are without desires for fruits; yuktaih -- engaged; sattvikam -- in the mode of goodness; paricakshate -- is called.\n\nTRANSLATION\n\nThis threefold austerity, performed with transcendental faith by men not expecting material benefits but engaged only for the sake of the Supreme, is called austerity in goodness.

satkara-mana-pujartham\ntapo dambhena caiva yat\nkriyate tad iha proktam\nrajasam calam adhruvam\n\nSYNONYMS\n\nsat-kara -- respect; mana -- honor; puja -- and worship; artham -- for the sake of; tapah -- austerity; dambhena -- with pride; ca -- also; eva -- certainly; yat -- which; kriyate -- is performed; tat -- that; iha -- in this world; proktam -- is said; rajasam -- in the mode of passion; calam -- flickering; adhruvam -- temporary.\n\nTRANSLATION\n\nPenance performed out of pride and for the sake of gaining respect, honor and worship is said to be in the mode of passion. It is neither stable nor permanent.\n\nPURPORT\n\nSometimes penance and austerity are executed to attract people and receive honor, respect and worship from others. Persons in the mode of passion arrange to be worshiped by subordinates and let them wash their feet and offer riches. Such arrangements artificially made by the performance of penances are considered to be in the mode of passion. The results are temporary; they can be continued for some time, but they are not permanent.

datavyam iti yad danam\ndiyate 'nupakarine\ndese kale ca patre ca\ntad danam sattvikam smritam\n\nSYNONYMS\n\ndatavyam -- worth giving; iti -- thus; yat -- that which; danam -- charity; diyate -- is given; anupakarine -- irrespective of return; dese -- in a proper place; kale -- at a proper time; ca -- also; patre -- to a suitable person; ca -- and; tat -- that; danam -- charity; sattvikam -- in the mode of goodness; smritam -- is considered.\n\nTRANSLATION\n\nCharity given out of duty, without expectation of return, at the proper time and place, and to a worthy person is considered to be in the mode of goodness.\n\nPURPORT\n\nIn the Vedic literature, charity given to a person engaged in spiritual activities is recommended. There is no recommendation for giving charity indiscriminately. Spiritual perfection is always a consideration. Therefore charity is recommended to be given at a place of pilgrimage and at lunar or solar eclipses or at the end of the month or to a qualified brahmana or a Vaishnava (devotee) or in temples. Such charities should be given without any consideration of return. Charity to the poor is sometimes given out of compassion, but if a poor man is not worth giving charity to, then there is no spiritual advancement. In other words, indiscriminate charity is not recommended in the Vedic literature.

yat tu pratyupakarartham\nphalam uddisya va punah\ndiyate ca pariklishtam\ntad danam rajasam smritam\n\nSYNONYMS\n\nyat -- that which; tu -- but; prati-upakara-artham -- for the sake of getting some return; phalam -- a result; uddisya -- desiring; va -- or; punah -- again; diyate -- is given; ca -- also; pariklishtam -- grudgingly; tat -- that; danam -- charity; rajasam -- in the mode of passion; smritam -- is understood to be.\n\nTRANSLATION\n\nBut charity performed with the expectation of some return, or with a desire for fruitive results, or in a grudging mood, is said to be charity in the mode of passion.\n\nPURPORT\n\nCharity is sometimes performed for elevation to the heavenly kingdom and sometimes with great trouble and with repentance afterwards: "Why have I spent so much in this way?" Charity is also sometimes given under some obligation, at the request of a superior. These kinds of charity are said to be given in the mode of passion.\n\nThere are many charitable foundations which offer their gifts to institutions where sense gratification goes on. Such charities are not recommended in the Vedic scripture. Only charity in the mode of goodness is recommended.

adesa-kale yad danam\napatrebhyas ca diyate\nasat-kritam avajnatam\ntat tamasam udahritam\n\nSYNONYMS\n\nadesa -- at an unpurified place; kale -- and unpurified time; yat -- that which; danam -- charity; upatrebhyah -- to unworthy persons; ca -- also; diyate -- is given; asat-kritam -- without respect; avajnatam -- without proper attention; tat -- that; tamasam -- in the mode of darkness; udahritam -- is said to be.\n\nTRANSLATION\n\nAnd charity performed at an impure place, at an improper time, to unworthy persons, or without proper attention and respect is said to be in the mode of ignorance.\n\nPURPORT\n\nContributions for indulgence in intoxication and gambling are not encouraged here. That sort of contribution is in the mode of ignorance. Such charity is not beneficial; rather, sinful persons are encouraged. Similarly, if a person gives charity to a suitable person but without respect and without attention, that sort of charity is also said to be in the mode of darkness.

om tat sad iti nirdeso\nbrahmanas tri-vidhah smritah\nbrahmanas tena vedas ca\nyajnas ca vihitah pura\n\nSYNONYMS\n\nom -- indication of the Supreme; tat -- that; sat -- eternal; iti -- thus; nirdesah -- indication; brahmanah -- of the Supreme; tri-vidhah -- threefold; smritah -- is considered; brahmanah -- the brahmanas; tena -- with that; vedah -- the Vedic literature; ca -- also; yajnah -- sacrifice; ca -- also; vihitah -- used; pura -- formerly.\n\nTRANSLATION\n\nFrom the beginning of creation, the three words om tat sat were used to indicate the Supreme Absolute Truth. These three symbolic representations were used by brahmanas while chanting the hymns of the Vedas and during sacrifices for the satisfaction of the Supreme.\n\nPURPORT\n\nIt has been explained that penance, sacrifice, charity and foods are divided into three categories: the modes of goodness, passion and ignorance. But whether first class, second class or third class, they are all conditioned, contaminated by the material modes of nature. When they are aimed at the Supreme -- om tat sat, the Supreme Personality of Godhead, the eternal -- they become means for spiritual elevation. In the scriptural injunctions such an objective is indicated. These three words, om tat sat, particularly indicate the Absolute Truth, the Supreme Personality of Godhead. In the Vedic hymns, the word om is always found.\n\nOne who acts without following the regulations of the scriptures will not attain the Absolute Truth. He will get some temporary result, but not the ultimate end of life. The conclusion is that the performance of charity, sacrifice and penance must be done in the mode of goodness. Performed in the mode of passion or ignorance, they are certainly inferior in quality. The three words om tat sat are uttered in conjunction with the holy name of the Supreme Lord, e.g., om tad vishnoh. Whenever a Vedic hymn or the holy name of the Supreme Lord is uttered, om is added. This is the indication of Vedic literature. These three words are taken from Vedic hymns. Om ity etad brahmano nedishtham nama (Rig Veda) indicates the first goal. Then tat tvam asi (Chandogya Upanishad 6.8.7) indicates the second goal. And sad eva saumya (Chandogya Upanishad 6.2.1) indicates the third goal. Combined they become om tat sat. Formerly when Brahma, the first created living entity, performed sacrifices, he indicated by these three words the Supreme Personality of Godhead. Therefore the same principle has always been followed by disciplic succession. So this hymn has great significance. Bhagavad-gita recommends, therefore, that any work done should be done for om tat sat, or for the Supreme Personality of Godhead. When one performs penance, charity and sacrifice with these three words, he is acting in Krishna consciousness. Krishna consciousness is a scientific execution of transcendental activities which enables one to return home, back to Godhead. There is no loss of energy in acting in such a transcendental way.

tasmad om ity udahritya\nyajna-dana-tapah-kriyah\npravartante vidhanoktah\nsatatam brahma-vadinam\n\nSYNONYMS\n\ntasmat -- therefore; om -- beginning with om; iti -- thus; udahritya -- indicating; yajna -- of sacrifice; dana -- charity; tapah -- and penance; kriyah -- performances; pravartante -- begin; vidhana-uktah -- according to scriptural regulation; satatam -- always; brahma-vadinam -- of the transcendentalists.\n\nTRANSLATION\n\nTherefore, transcendentalists undertaking performances of sacrifice, charity and penance in accordance with scriptural regulations begin always with om, to attain the Supreme.\n\nPURPORT\n\nOm tad vishnoh paramam padam (Rig Veda 1.22.20). The lotus feet of Vishnu are the supreme devotional platform. The performance of everything on behalf of the Supreme Personality of Godhead assures the perfection of all activity.

tad ity anabhisandhaya\nphalam yajna-tapah-kriyah\ndana-kriyas ca vividhah\nkriyante moksha-kankshibhih\n\nSYNONYMS\n\ntat -- that; iti -- thus; anabhisandhaya -- without desiring; phalam -- the fruitive result; yajna -- of sacrifice; tapah -- and penance; kriyah -- activities; dana -- of charity; kriyah -- activities; ca -- also; vividhah -- various; kriyante -- are done; moksha-kankshibhih -- by those who actually desire liberation.\n\nTRANSLATION\n\nWithout desiring fruitive results, one should perform various kinds of sacrifice, penance and charity with the word tat. The purpose of such transcendental activities is to get free from material entanglement.\n\nPURPORT\n\nTo be elevated to the spiritual position, one should not act for any material gain. Acts should be performed for the ultimate gain of being transferred to the spiritual kingdom, back to home, back to Godhead.

niscayam srinu me tatra\ntyage bharata-sattama\ntyago hi purusha-vyaghra\ntri-vidhah samprakirtitah\n\nSYNONYMS\n\nniscayam -- certainty; srinu -- hear; me -- from Me; tatra -- therein; tyage -- in the matter of renunciation; bharata-sat-tama -- O best of the Bharatas; tyagah -- renunciation; hi -- certainly; purusha-vyaghra -- O tiger among human beings; tri-vidhah -- of three kinds; samprakirtitah -- is declared.\n\nTRANSLATION\n\nO best of the Bharatas, now hear My judgment about renunciation. O tiger among men, renunciation is declared in the scriptures to be of three kinds.\n\nPURPORT\n\nAlthough there are differences of opinion about renunciation, here the Supreme Personality of Godhead, Sri Krishna, gives His judgment, which should be taken as final. After all, the Vedas are different laws given by the Lord. Here the Lord is personally present, and His word should be taken as final. The Lord says that the process of renunciation should be considered in terms of the modes of material nature in which they are performed.

asraddhaya hutam dattam\ntapas taptam kritam ca yat\nasad ity ucyate partha\nna ca tat pretya no iha\n\nSYNONYMS\n\nasraddhaya -- without faith; hutam -- offered in sacrifice; dattam -- given; tapah -- penance; taptam -- executed; kritam -- performed; ca -- also; yat -- that which; asat -- false; iti -- thus; ucyate -- is said to be; partha -- O son of Pritha; na -- never; ca -- also; tat -- that; pretya -- after death; na u -- nor; iha -- in this life.\n\nTRANSLATION\n\nAnything done as sacrifice, charity or penance without faith in the Supreme, O son of Pritha, is impermanent. It is called asat and is useless both in this life and the next.\n\nPURPORT\n\nAnything done without the transcendental objective -- whether it be sacrifice, charity or penance -- is useless. Therefore in this verse it is declared that such activities are abominable. Everything should be done for the Supreme in Krishna consciousness. Without such faith, and without the proper guidance, there can never be any fruit. In all the Vedic scriptures, faith in the Supreme is advised. In the pursuit of all Vedic instructions, the ultimate goal is the understanding of Krishna. No one can obtain success without following this principle. Therefore, the best course is to work from the very beginning in Krishna consciousness under the guidance of a bona fide spiritual master. That is the way to make everything successful.\n\nIn the conditional state, people are attracted to worshiping demigods, ghosts, or Yakshas like Kuvera. The mode of goodness is better than the modes of passion and ignorance, but one who takes directly to Krishna consciousness is transcendental to all three modes of material nature. Although there is a process of gradual elevation, if one, by the association of pure devotees, takes directly to Krishna consciousness, that is the best way. And that is recommended in this chapter. To achieve success in this way, one must first find the proper spiritual master and receive training under his direction. Then one can achieve faith in the Supreme. When that faith matures, in course of time, it is called love of God. This love is the ultimate goal of the living entities. One should therefore take to Krishna consciousness directly. That is the message of this Seventeenth Chapter.

arjuna uvaca\nsannyasasya maha-baho\ntattvam icchami veditum\ntyagasya ca hrishikesa\nprithak kesi-nishudana\n\nSYNONYMS\n\narjunah uvaca -- Arjuna said; sannyasasya -- of renunciation; maha-baho -- O mighty-armed one; tattvam -- the truth; icchami -- I wish; veditum -- to understand; tyagasya -- of renunciation; ca -- also; hrishikesa -- O master of the senses; prithak -- differently; kesi-nishudana -- O killer of the Kesi demon.\n\nTRANSLATION\n\nArjuna said: O mighty-armed one, I wish to understand the purpose of renunciation [tyaga] and of the renounced order of life [sannyasa], O killer of the Kesi demon, master of the senses.\n\nPURPORT\n\nActually the Bhagavad-gita is finished in seventeen chapters. The Eighteenth Chapter is a supplementary summarization of the topics discussed before. In every chapter of Bhagavad-gita, Lord Krishna stresses that devotional service unto the Supreme Personality of Godhead is the ultimate goal of life. This same point is summarized in the Eighteenth Chapter as the most confidential path of knowledge. In the first six chapters, stress was given to devotional service: yoginam api sarvesham. .. "Of all yogis or transcendentalists, one who always thinks of Me within himself is best." In the next six chapters, pure devotional service and its nature and activity were discussed. In the third six chapters, knowledge, renunciation, the activities of material nature and transcendental nature, and devotional service were described. It was concluded that all acts should be performed in conjunction with the Supreme Lord, represented by the words om tat sat, which indicate Vishnu, the Supreme Person. The third part of Bhagavad-gita has shown that devotional service, and nothing else, is the ultimate purpose of life. This has been established by citing past acaryas and the Brahma-sutra, the Vedanta-sutra. Certain impersonalists consider themselves to have a monopoly on the knowledge of Vedanta-sutra, but actually the Vedanta-sutra is meant for understanding devotional service, for the Lord Himself is the composer of the Vedanta-sutra and He is its knower. That is described in the Fifteenth Chapter. In every scripture, every Veda, devotional service is the objective. That is explained in Bhagavad-gita.\n\nAs in the Second Chapter a synopsis of the whole subject matter was described, in the Eighteenth Chapter also the summary of all instruction is given. The purpose of life is indicated to be renunciation and attainment of the transcendental position above the three material modes of nature. Arjuna wants to clarify the two distinct subject matters of Bhagavad-gita, namely renunciation (tyaga) and the renounced order of life (sannyasa). Thus he is asking the meaning of these two words.\n\nTwo words used in this verse to address the Supreme Lord -- Hrishikesa and Kesi-nishudana -- are significant. Hrishikesa is Krishna, the master of all senses, who can always help us attain mental serenity. Arjuna requests Him to summarize everything in such a way that he can remain equipoised. Yet he has some doubts, and doubts are always compared to demons. He therefore addresses Krishna as Kesi-nishudana. Kesi was a most formidable demon who was killed by the Lord; now Arjuna is expecting Krishna to kill the demon of doubt.

sri-bhagavan uvaca\nkamyanam karmanam nyasam\nsannyasam kavayo viduh\nsarva-karma-phala-tyagam\nprahus tyagam vicakshanah\n\nSYNONYMS\n\nsri-bhagavan uvaca -- the Supreme Personality of Godhead said; kamyanam -- with desire; karmanam -- of activities; nyasam -- renunciation; sannyasam -- the renounced order of life; kavayah -- the learned; viduh -- know; sarva -- of all; karma -- activities; phala -- of results; tyagam -- renunciation; prahuh -- call; tyagam -- renunciation; vicakshanah -- the experienced.\n\nTRANSLATION\n\nThe Supreme Personality of Godhead said: The giving up of activities that are based on material desire is what great learned men call the renounced order of life [sannyasa]. And giving up the results of all activities is what the wise call renunciation [tyaga].\n\nPURPORT\n\nThe performance of activities for results has to be given up. This is the instruction of Bhagavad-gita. But activities leading to advanced spiritual knowledge are not to be given up. This will be made clear in the next verses. In the Vedic literature there are many prescriptions of methods for performing sacrifice for some particular purpose. There are certain sacrifices to perform to attain a good son or to attain elevation to the higher planets, but sacrifices prompted by desires should be stopped. However, sacrifice for the purification of one's heart or for advancement in the spiritual science should not be given up.

tyajyam dosha-vad ity eke\nkarma prahur manishinah\nyajna-dana-tapah-karma\nna tyajyam iti capare\n\nSYNONYMS\n\ntyajyam -- must be given up; dosha-vat -- as an evil; iti -- thus; eke -- one group; karma -- work; prahuh -- they say; manishinah -- great thinkers; yajna -- of sacrifice; dana -- charity; tapah -- and penance; karma -- works; na -- never; tyajyam -- are to be given up; iti -- thus; ca -- and; apare -- others.\n\nTRANSLATION\n\nSome learned men declare that all kinds of fruitive activities should be given up as faulty, yet other sages maintain that acts of sacrifice, charity and penance should never be abandoned.\n\nPURPORT\n\nThere are many activities in the Vedic literature which are subjects of contention. For instance, it is said that an animal can be killed in a sacrifice, yet some maintain that animal killing is completely abominable. Although animal killing in a sacrifice is recommended in the Vedic literature, the animal is not considered to be killed. The sacrifice is to give a new life to the animal. Sometimes the animal is given a new animal life after being killed in the sacrifice, and sometimes the animal is promoted immediately to the human form of life. But there are different opinions among the sages. Some say that animal killing should always be avoided, and others say that for a specific sacrifice it is good. All these different opinions on sacrificial activity are now being clarified by the Lord Himself.

yajna-dana-tapah-karma\nna tyajyam karyam eva tat\nyajno danam tapas caiva\npavanani manishinam\n\nSYNONYMS\n\nyajna -- of sacrifice; dana -- charity; tapah -- and penance; karma -- activity; na -- never; tyajyam -- to be given up; karyam -- must be done; eva -- certainly; tat -- that; yajnah -- sacrifice; danam -- charity; tapah -- penance; ca -- also; eva -- certainly; pavanani -- purifying; manishinam -- even for the great souls.\n\nTRANSLATION\n\nActs of sacrifice, charity and penance are not to be given up; they must be performed. Indeed, sacrifice, charity and penance purify even the great souls.\n\nPURPORT\n\nThe yogis should perform acts for the advancement of human society. There are many purificatory processes for advancing a human being to spiritual life. The marriage ceremony, for example, is considered to be one of these sacrifices. It is called vivaha-yajna. Should a sannyasi, who is in the renounced order of life and who has given up his family relations, encourage the marriage ceremony? The Lord says here that any sacrifice which is meant for human welfare should never be given up. Vivaha-yajna, the marriage ceremony, is meant to regulate the human mind so that it may become peaceful for spiritual advancement. For most men, this vivaha-yajna should be encouraged even by persons in the renounced order of life. Sannyasis should never associate with women, but that does not mean that one who is in the lower stages of life, a young man, should not accept a wife in the marriage ceremony. All prescribed sacrifices are meant for achieving the Supreme Lord. Therefore, in the lower stages, they should not be given up. Similarly, charity is for the purification of the heart. If charity is given to suitable persons, as described previously, it leads one to advanced spiritual life.

etany api tu karmani\nsangam tyaktva phalani ca\nkartavyaniti me partha\nniscitam matam uttamam\n\nSYNONYMS\n\netani -- all these; api -- certainly; tu -- but; karmani -- activities; sangam -- association; tyaktva -- renouncing; phalani -- results; ca -- also; kartavyani -- should be done as duty; iti -- thus; me -- My; partha -- O son of Pritha; niscitam -- definite; matam -- opinion; uttamam -- the best.\n\nTRANSLATION\n\nAll these activities should be performed without attachment or any expectation of result. They should be performed as a matter of duty, O son of Pritha. That is My final opinion.\n\nPURPORT\n\nAlthough all sacrifices are purifying, one should not expect any result by such performances. In other words, all sacrifices which are meant for material advancement in life should be given up, but sacrifices that purify one's existence and elevate one to the spiritual plane should not be stopped. Everything that leads to Krishna consciousness must be encouraged. In the Srimad-Bhagavatam also it is said that any activity which leads to devotional service to the Lord should be accepted. That is the highest criterion of religion. A devotee of the Lord should accept any kind of work, sacrifice or charity which will help him in the discharge of devotional service to the Lord.

niyatasya tu sannyasah\nkarmano nopapadyate\nmohat tasya parityagas\ntamasah parikirtitah\n\nSYNONYMS\n\nniyatasya -- prescribed; tu -- but; sannyasah -- renunciation; karmanah -- of activities; na -- never; upapadyate -- is deserved; mohat -- by illusion; tasya -- of them; parityagah -- renunciation; tamasah -- in the mode of ignorance; parikirtitah -- is declared.\n\nTRANSLATION\n\nPrescribed duties should never be renounced. If one gives up his prescribed duties because of illusion, such renunciation is said to be in the mode of ignorance.\n\nPURPORT\n\nWork for material satisfaction must be given up, but activities which promote one to spiritual activity, like cooking for the Supreme Lord and offering the food to the Lord and then accepting the food, are recommended. It is said that a person in the renounced order of life should not cook for himself. Cooking for oneself is prohibited, but cooking for the Supreme Lord is not prohibited. Similarly, a sannyasi may perform a marriage ceremony to help his disciple in the advancement of Krishna consciousness. If one renounces such activities, it is to be understood that he is acting in the mode of darkness.

na hi deha-bhrita sakyam\ntyaktum karmany aseshatah\nyas tu karma-phala-tyagi\nsa tyagity abhidhiyate\n\nSYNONYMS\n\nna -- never; hi -- certainly; deha-bhrita -- by the embodied; sakyam -- is possible; tyaktum -- to be renounced; karmani -- activities; aseshatah -- altogether; yah -- anyone who; tu -- but; karma -- of work; phala -- of the result; tyagi -- the renouncer; sah -- he; tyagi -- the renouncer; iti -- thus; abhidhiyate -- is said.\n\nTRANSLATION\n\nIt is indeed impossible for an embodied being to give up all activities. But he who renounces the fruits of action is called one who has truly renounced.\n\nPURPORT\n\nIt is said in Bhagavad-gita that one can never give up work at any time. Therefore he who works for Krishna and does not enjoy the fruitive results, who offers everything to Krishna, is actually a renouncer. There are many members of the International Society for Krishna Consciousness who work very hard in their office or in the factory or some other place, and whatever they earn they give to the Society. Such highly elevated souls are actually sannyasis and are situated in the renounced order of life. It is clearly outlined here how to renounce the fruits of work and for what purpose fruits should be renounced.

anishtam ishtam misram ca\ntri-vidham karmanah phalam\nbhavaty atyaginam pretya\nna tu sannyasinam kvacit\n\nSYNONYMS\n\nanishtam -- leading to hell; ishtam -- leading to heaven; misram -- mixed; ca -- and; tri-vidham -- of three kinds; karmanah -- of work; phalam -- the result; bhavati -- comes; atyaginam -- for those who are not renounced; pretya -- after death; na -- not; tu -- but; sannyasinam -- for the renounced order; kvacit -- at any time.\n\nTRANSLATION\n\nFor one who is not renounced, the threefold fruits of action -- desirable, undesirable and mixed -- accrue after death. But those who are in the renounced order of life have no such result to suffer or enjoy.\n\nPURPORT\n\nA person in Krishna consciousness acting in knowledge of his relationship with Krishna is always liberated. Therefore he does not have to enjoy or suffer the results of his acts after death.

pancaitani maha-baho\nkaranani nibodha me\nsankhye kritante proktani\nsiddhaye sarva-karmanam\n\nSYNONYMS\n\npanca -- five; etani -- these; maha-baho -- O mighty-armed one; karanani -- causes; nibodha -- just understand; me -- from Me; sankhye -- in the Vedanta; krita-ante -- in the conclusion; proktani -- said; siddhaye -- for the perfection; sarva -- of all; karmanam -- activities.\n\nTRANSLATION\n\nO mighty-armed Arjuna, according to the Vedanta there are five causes for the accomplishment of all action. Now learn of these from Me.\n\nPURPORT\n\nA question may be raised that since any activity performed must have some reaction, how is it that the person in Krishna consciousness does not suffer or enjoy the reactions of work? The Lord is citing Vedanta philosophy to show how this is possible. He says that there are five causes for all activities, and for success in all activity one should consider these five causes. Sankhya means the stalk of knowledge, and Vedanta is the final stalk of knowledge accepted by all leading acaryas. Even Sankara accepts Vedanta-sutra as such. Therefore such authority should be consulted.\n\nThe ultimate control is invested in the Supersoul. As it is stated in the Bhagavad-gita, sarvasya caham hridi sannivishtah. He is engaging everyone in certain activities by reminding him of his past actions. And Krishna conscious acts done under His direction from within yield no reaction, either in this life or in the life after death.

adhishthanam tatha karta\nkaranam ca prithag-vidham\nvividhas ca prithak ceshta\ndaivam caivatra pancamam\n\nSYNONYMS\n\nadhishthanam -- the place; tatha -- also; karta -- the worker; karanam -- instruments; ca -- and; prithak-vidham -- of different kinds; vividhah -- various; ca -- and; prithak -- separate; ceshtah -- the endeavors; daivam -- the Supreme; ca -- also; eva -- certainly; atra -- here; pancamam -- the fifth.\n\nTRANSLATION\n\nThe place of action [the body], the performer, the various senses, the many different kinds of endeavor, and ultimately the Supersoul -- these are the five factors of action.\n\nPURPORT\n\nThe word adhishthanam refers to the body. The soul within the body is acting to bring about the results of activity and is therefore known as karta, "the doer." That the soul is the knower and the doer is stated in the sruti. Esha hi drashta srashta (Prasna Upanishad 4.9). It is also confirmed in the Vedanta-sutra by the verses jno 'ta eva (2.3.18) and karta sastrarthavattvat (2.3.33). The instruments of action are the senses, and by the senses the soul acts in various ways. For each and every action there is a different endeavor. But all one's activities depend on the will of the Supersoul, who is seated within the heart as a friend. The Supreme Lord is the supercause. Under these circumstances, he who is acting in Krishna consciousness under the direction of the Supersoul situated within the heart is naturally not bound by any activity. Those in complete Krishna consciousness are not ultimately responsible for their actions. Everything is dependent on the supreme will, the Supersoul, the Supreme Personality of Godhead.

sarira-van-manobhir yat\nkarma prarabhate narah\nnyayyam va viparitam va\npancaite tasya hetavah\n\nSYNONYMS\n\nsarira -- by the body; vak -- speech; manobhih -- and mind; yat -- which; karma -- work; prarabhate -- begins; narah -- a person; nyayyam -- right; va -- or; viparitam -- the opposite; va -- or; panca -- five; ete -- all these; tasya -- its; hetavah -- causes.\n\nTRANSLATION\n\nWhatever right or wrong action a man performs by body, mind or speech is caused by these five factors.\n\nPURPORT\n\nThe words "right" and "wrong" are very significant in this verse. Right work is work done in terms of the prescribed directions in the scriptures, and wrong work is work done against the principles of the scriptural injunctions. But whatever is done requires these five factors for its complete performance.

tatraivam sati kartaram\natmanam kevalam tu yah\npasyaty akrita-buddhitvan\nna sa pasyati durmatih\n\nSYNONYMS\n\ntatra -- there; evam -- thus; sati -- being; kartaram -- the worker; atmanam -- himself; kevalam -- only; tu -- but; yah -- anyone who; pasyati -- sees; akrita-buddhitvat -- due to unintelligence; na -- never; sah -- he; pasyati -- sees; durmatih -- foolish.\n\nTRANSLATION\n\nTherefore one who thinks himself the only doer, not considering the five factors, is certainly not very intelligent and cannot see things as they are.\n\nPURPORT\n\nA foolish person cannot understand that the Supersoul is sitting as a friend within and conducting his actions. Although the material causes are the place, the worker, the endeavor and the senses, the final cause is the Supreme, the Personality of Godhead. Therefore, one should see not only the four material causes but the supreme efficient cause as well. One who does not see the Supreme thinks himself to be the doer.

jnanam jneyam parijnata\ntri-vidha karma-codana\nkaranam karma karteti\ntri-vidhah karma-sangrahah\n\nSYNONYMS\n\njnanam -- knowledge; jneyam -- the objective of knowledge; parijnata -- the knower; tri-vidha -- of three kinds; karma -- of work; codana -- the impetus; karanam -- the senses; karma -- the work; karta -- the doer; iti -- thus; tri-vidhah -- of three kinds; karma -- of work; sangrahah -- the accumulation.\n\nTRANSLATION\n\nKnowledge, the object of knowledge, and the knower are the three factors that motivate action; the senses, the work and the doer are the three constituents of action.\n\nPURPORT\n\nThere are three kinds of impetus for daily work: knowledge, the object of knowledge, and the knower. The instruments of work, the work itself and the worker are called the constituents of work. Any work done by any human being has these elements. Before one acts, there is some impetus, which is called inspiration. Any solution arrived at before work is actualized is a subtle form of work. Then work takes the form of action. First one has to undergo the psychological processes of thinking, feeling and willing, and that is called impetus. The inspiration to work is the same if it comes from the scripture or from the instruction of the spiritual master. When the inspiration is there and the worker is there, then actual activity takes place by the help of the senses, including the mind, which is the center of all the senses. The sum total of all the constituents of an activity are called the accumulation of work.

prithaktvena tu yaj jnanam\nnana-bhavan prithag-vidhan\nvetti sarveshu bhuteshu\ntaj jnanam viddhi rajasam\n\nSYNONYMS\n\nprithaktvena -- because of division; tu -- but; yat -- which; jnanam -- knowledge; nana-bhavan -- multifarious situations; prithak-vidhan -- different; vetti -- knows; sarveshu -- in all; bhuteshu -- living entities; tat -- that; jnanam -- knowledge; viddhi -- must be known; rajasam -- in terms of passion.\n\nTRANSLATION\n\nThat knowledge by which one sees that in every different body there is a different type of living entity you should understand to be in the mode of passion.\n\nPURPORT\n\nThe concept that the material body is the living entity and that with the destruction of the body the consciousness is also destroyed is called knowledge in the mode of passion. According to that knowledge, bodies differ from one another because of the development of different types of consciousness, otherwise there is no separate soul which manifests consciousness. The body is itself the soul, and there is no separate soul beyond the body. According to such knowledge, consciousness is temporary. Or else there are no individual souls, but there is an all-pervading soul, which is full of knowledge, and this body is a manifestation of temporary ignorance. Or beyond this body there is no special individual or supreme soul. All such conceptions are considered products of the mode of passion.

jnanam karma ca karta ca\ntridhaiva guna-bhedatah\nprocyate guna-sankhyane\nyathavac chrinu tany api\n\nSYNONYMS\n\njnanam -- knowledge; karma -- work; ca -- also; karta -- worker; ca -- also; tridha -- of three kinds; eva -- certainly; guna-bhedatah -- in terms of different modes of material nature; procyate -- are said; guna-sankhyane -- in terms of different modes; yatha-vat -- as they are; srinu -- hear; tani -- all of them; api -- also.\n\nTRANSLATION\n\nAccording to the three different modes of material nature, there are three kinds of knowledge, action and performer of action. Now hear of them from Me.\n\nPURPORT\n\nIn the Fourteenth Chapter the three divisions of the modes of material nature were elaborately described. In that chapter it was said that the mode of goodness is illuminating, the mode of passion materialistic, and the mode of ignorance conducive to laziness and indolence. All the modes of material nature are binding; they are not sources of liberation. Even in the mode of goodness one is conditioned. In the Seventeenth Chapter, the different types of worship by different types of men in different modes of material nature were described. In this verse, the Lord says that He wishes to speak about the different types of knowledge, workers and work itself according to the three material modes.

sarva-bhuteshu yenaikam\nbhavam avyayam ikshate\navibhaktam vibhakteshu\ntaj jnanam viddhi sattvikam\n\nSYNONYMS\n\nsarva-bhuteshu -- in all living entities; yena -- by which; ekam -- one; bhavam -- situation; avyayam -- imperishable; ikshate -- one sees; avibhaktam -- undivided; vibhakteshu -- in the numberless divided; tat -- that; jnanam -- knowledge; viddhi -- know; sattvikam -- in the mode of goodness.\n\nTRANSLATION\n\nThat knowledge by which one undivided spiritual nature is seen in all living entities, though they are divided into innumerable forms, you should understand to be in the mode of goodness.\n\nPURPORT\n\nA person who sees one spirit soul in every living being, whether a demigod, human being, animal, bird, beast, aquatic or plant, possesses knowledge in the mode of goodness. In all living entities, one spirit soul is there, although they have different bodies in terms of their previous work. As described in the Seventh Chapter, the manifestation of the living force in every body is due to the superior nature of the Supreme Lord. Thus to see that one superior nature, that living force, in every body is to see in the mode of goodness. That living energy is imperishable, although the bodies are perishable. Differences are perceived in terms of the body; because there are many forms of material existence in conditional life, the living force appears to be divided. Such impersonal knowledge is an aspect of self-realization.

yat tu kritsna-vad ekasmin\nkarye saktam ahaitukam\natattvartha-vad alpam ca\ntat tamasam udahritam\n\nSYNONYMS\n\nyat -- that which; tu -- but; kritsna-vat -- as all in all; ekasmin -- in one; karye -- work; saktam -- attached; ahaitukam -- without cause; atattva-artha-vat -- without knowledge of reality; alpam -- very meager; ca -- and; tat -- that; tamasam -- in the mode of darkness; udahritam -- is said to be.\n\nTRANSLATION\n\nAnd that knowledge by which one is attached to one kind of work as the all in all, without knowledge of the truth, and which is very meager, is said to be in the mode of darkness.\n\nPURPORT\n\nThe "knowledge" of the common man is always in the mode of darkness or ignorance because every living entity in conditional life is born into the mode of ignorance. One who does not develop knowledge through the authorities or scriptural injunctions has knowledge that is limited to the body. He is not concerned about acting in terms of the directions of scripture. For him God is money, and knowledge means the satisfaction of bodily demands. Such knowledge has no connection with the Absolute Truth. It is more or less like the knowledge of the ordinary animals: the knowledge of eating, sleeping, defending and mating. Such knowledge is described here as the product of the mode of darkness. In other words, knowledge concerning the spirit soul beyond this body is called knowledge in the mode of goodness, knowledge producing many theories and doctrines by dint of mundane logic and mental speculation is the product of the mode of passion, and knowledge concerned only with keeping the body comfortable is said to be in the mode of ignorance.

yat tu kamepsuna karma\nsahankarena va punah\nkriyate bahulayasam\ntad rajasam udahritam\n\nSYNONYMS\n\nyat -- that which; tu -- but; kama-ipsuna -- by one with desires for fruitive results; karma -- work; sa-ahankarena -- with ego; va -- or; punah -- again; kriyate -- is performed; bahula-ayasam -- with great labor; tat -- that; rajasam -- in the mode of passion; udahritam -- is said to be.\n\nTRANSLATION\n\nBut action performed with great effort by one seeking to gratify his desires, and enacted from a sense of false ego, is called action in the mode of passion.

niyatam sanga-rahitam\naraga-dveshatah kritam\naphala-prepsuna karma\nyat tat sattvikam ucyate\n\nSYNONYMS\n\nniyatam -- regulated; sanga-rahitam -- without attachment; araga-dveshatah -- without love or hatred; kritam -- done; aphala-prepsuna -- by one without desire for fruitive result; karma -- action; yat -- which; tat -- that; sattvikam -- in the mode of goodness; ucyate -- is called.\n\nTRANSLATION\n\nThat action which is regulated and which is performed without attachment, without love or hatred, and without desire for fruitive results is said to be in the mode of goodness.\n\nPURPORT\n\nRegulated occupational duties, as prescribed in the scriptures in terms of the different orders and divisions of society, performed without attachment or proprietary rights and therefore without any love or hatred, and performed in Krishna consciousness for the satisfaction of the Supreme, without self-satisfaction or self-gratification, are called actions in the mode of goodness.

anubandham kshayam himsam\nanapekshya ca paurusham\nmohad arabhyate karma\nyat tat tamasam ucyate\n\nSYNONYMS\n\nanubandham -- of future bondage; kshayam -- destruction; himsam -- and distress to others; anapekshya -- without considering the consequences; ca -- also; paurusham -- self-sanctioned; mohat -- by illusion; arabhyate -- is begun; karma -- work; yat -- which; tat -- that; tamasam -- in the mode of ignorance; ucyate -- is said to be.\n\nTRANSLATION\n\nThat action performed in illusion, in disregard of scriptural injunctions, and without concern for future bondage or for violence or distress caused to others is said to be in the mode of ignorance.\n\nPURPORT\n\nOne has to give account of one's actions to the state or to the agents of the Supreme Lord called the Yamadutas. Irresponsible work is destructive because it destroys the regulative principles of scriptural injunction. It is often based on violence and is distressing to other living entities. Such irresponsible work is carried out in the light of one's personal experience. This is called illusion. And all such illusory work is a product of the mode of ignorance.

mukta-sango 'naham-vadi\ndhrity-utsaha-samanvitah\nsiddhy-asiddhyor nirvikarah\nkarta sattvika ucyate\n\nSYNONYMS\n\nmukta-sangah -- liberated from all material association; anaham-vadi -- without false ego; dhriti -- with determination; utsaha -- and great enthusiasm; samanvitah -- qualified; siddhi -- in perfection; asiddhyoh -- and failure; nirvikarah -- without change; karta -- worker; sattvikah -- in the mode of goodness; ucyate -- is said to be.\n\nTRANSLATION\n\nOne who performs his duty without association with the modes of material nature, without false ego, with great determination and enthusiasm, and without wavering in success or failure is said to be a worker in the mode of goodness.\n\nPURPORT\n\nA person in Krishna consciousness is always transcendental to the material modes of nature. He has no expectations for the result of the work entrusted to him, because he is above false ego and pride. Still, he is always enthusiastic till the completion of such work. He does not worry about the distress undertaken; he is always enthusiastic. He does not care for success or failure; he is equal in both distress and happiness. Such a worker is situated in the mode of goodness.

ragi karma-phala-prepsur\nlubdho himsatmako 'sucih\nharsha-sokanvitah karta\nrajasah parikirtitah\n\nSYNONYMS\n\nragi -- very much attached; karma-phala -- the fruit of the work; prepsuh -- desiring; lubdhah -- greedy; himsa-atmakah -- always envious; asucih -- unclean; harsha-soka-anvitah -- subject to joy and sorrow; karta -- such a worker; rajasah -- in the mode of passion; parikirtitah -- is declared.\n\nTRANSLATION\n\nThe worker who is attached to work and the fruits of work, desiring to enjoy those fruits, and who is greedy, always envious, impure, and moved by joy and sorrow, is said to be in the mode of passion.\n\nPURPORT\n\nA person is too much attached to a certain kind of work or to the result because he has too much attachment for materialism or hearth and home, wife and children. Such a person has no desire for higher elevation in life. He is simply concerned with making this world as materially comfortable as possible. He is generally very greedy, and he thinks that anything attained by him is permanent and never to be lost. Such a person is envious of others and prepared to do anything wrong for sense gratification. Therefore such a person is unclean, and he does not care whether his earning is pure or impure. He is very happy if his work is successful and very much distressed when his work is not successful. Such is the worker in the mode of passion.

ayuktah prakritah stabdhah\nsatho naishkritiko 'lasah\nvishadi dirgha-sutri ca\nkarta tamasa ucyate\n\nSYNONYMS\n\nayuktah -- not referring to the scriptural injunctions; prakritah -- materialistic; stabdhah -- obstinate; sathah -- deceitful; naishkritikah -- expert in insulting others; alasah -- lazy; vishadi -- morose; dirgha-sutri -- procrastinating; ca -- also; karta -- worker; tamasah -- in the mode of ignorance; ucyate -- is said to be.\n\nTRANSLATION\n\nThe worker who is always engaged in work against the injunctions of the scripture, who is materialistic, obstinate, cheating and expert in insulting others, and who is lazy, always morose and procrastinating is said to be a worker in the mode of ignorance.\n\nPURPORT\n\nIn the scriptural injunctions we find what sort of work should be performed and what sort of work should not be performed. Those who do not care for those injunctions engage in work not to be done, and such persons are generally materialistic. They work according to the modes of nature, not according to the injunctions of the scripture. Such workers are not very gentle, and generally they are always cunning and expert in insulting others. They are very lazy; even though they have some duty, they do not do it properly, and they put it aside to be done later on. Therefore they appear to be morose. They procrastinate; anything which can be done in an hour they drag on for years. Such workers are situated in the mode of ignorance.

buddher bhedam dhrites caiva\ngunatas tri-vidham srinu\nprocyamanam aseshena\nprithaktvena dhananjaya\n\nSYNONYMS\n\nbuddheh -- of intelligence; bhedam -- the differences; dhriteh -- of steadiness; ca -- also; eva -- certainly; gunatah -- by the modes of material nature; tri-vidham -- of three kinds; srinu -- just hear; procyamanam -- as described by Me; aseshena -- in detail; prithaktvena -- differently; dhananjaya -- O winner of wealth.\n\nTRANSLATION\n\nO winner of wealth, now please listen as I tell you in detail of the different kinds of understanding and determination, according to the three modes of material nature.\n\nPURPORT\n\nNow after explaining knowledge, the object of knowledge, and the knower, in three different divisions according to the modes of material nature, the Lord is explaining the intelligence and determination of the worker in the same way.

pravrittim ca nivrittim ca\nkaryakarye bhayabhaye\nbandham moksham ca ya vetti\nbuddhih sa partha sattviki\n\nSYNONYMS\n\npravrittim -- doing; ca -- also; nivrittim -- not doing; ca -- and; karya -- what ought to be done; akarye -- and what ought not to be done; bhaya -- fear; abhaye -- and fearlessness; bandham -- bondage; moksham -- liberation; ca -- and; ya -- that which; vetti -- knows; buddhih -- understanding; sa -- that; partha -- O son of Pritha; sattviki -- in the mode of goodness.\n\nTRANSLATION\n\nO son of Pritha, that understanding by which one knows what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating, is in the mode of goodness.\n\nPURPORT\n\nPerforming actions in terms of the directions of the scriptures is called pravritti, or executing actions that deserve to be performed. And actions which are not so directed are not to be performed. One who does not know the scriptural directions becomes entangled in the actions and reactions of work. Understanding which discriminates by intelligence is situated in the mode of goodness.

yaya dharmam adharmam ca\nkaryam cakaryam eva ca\nayathavat prajanati\nbuddhih sa partha rajasi\n\nSYNONYMS\n\nyaya -- by which; dharmam -- the principles of religion; adharmam -- irreligion; ca -- and; karyam -- what ought to be done; ca -- also; akaryam -- what ought not to be done; eva -- certainly; ca -- also; ayatha-vat -- imperfectly; prajanati -- knows; buddhih -- intelligence; sa -- that; partha -- O son of Pritha; rajasi -- in the mode of passion.\n\nTRANSLATION\n\nO son of Pritha, that understanding which cannot distinguish between religion and irreligion, between action that should be done and action that should not be done, is in the mode of passion.

adharmam dharmam iti ya\nmanyate tamasavrita\nsarvarthan viparitams ca\nbuddhih sa partha tamasi\n\nSYNONYMS\n\nadharmam -- irreligion; dharmam -- religion; iti -- thus; ya -- which; manyate -- thinks; tamasa -- by illusion; avrita -- covered; sarva-arthan -- all things; viparitan -- in the wrong direction; ca -- also; buddhih -- intelligence; sa -- that; partha -- O son of Pritha; tamasi -- in the mode of ignorance.\n\nTRANSLATION\n\nThat understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, O Partha, is in the mode of ignorance.\n\nPURPORT\n\nIntelligence in the mode of ignorance is always working the opposite of the way it should. It accepts religions which are not actually religions and rejects actual religion. Men in ignorance understand a great soul to be a common man and accept a common man as a great soul. They think truth to be untruth and accept untruth as truth. In all activities they simply take the wrong path; therefore their intelligence is in the mode of ignorance.

dhritya yaya dharayate\nmanah-pranendriya-kriyah\nyogenavyabhicarinya\ndhritih sa partha sattviki\n\nSYNONYMS\n\ndhritya -- determination; yaya -- by which; dharayate -- one sustains; manah -- of the mind; prana -- life; indriya -- and senses; kriyah -- the activities; yogena -- by yoga practice; avyabhicarinya -- without any break; dhritih -- determination; sa -- that; partha -- O son of Pritha; sattviki -- in the mode of goodness.\n\nTRANSLATION\n\nO son of Pritha, that determination which is unbreakable, which is sustained with steadfastness by yoga practice, and which thus controls the activities of the mind, life and senses is determination in the mode of goodness.\n\nPURPORT\n\nYoga is a means to understand the Supreme Soul. One who is steadily fixed in the Supreme Soul with determination, concentrating one's mind, life and sensory activities on the Supreme, engages in Krishna consciousness. That sort of determination is in the mode of goodness. The word avyabhicarinya is very significant, for it indicates that persons who are engaged in Krishna consciousness are never deviated by any other activity.

yaya tu dharma-kamarthan\ndhritya dharayate 'rjuna\nprasangena phalakankshi\ndhritih sa partha rajasi\n\nSYNONYMS\n\nyaya -- by which; tu -- but; dharma -- religiosity; kama -- sense gratification; arthan -- and economic development; dhritya -- by determination; dharayate -- one sustains; arjuna -- O Arjuna; prasangena -- because of attachment; phala-akankshi -- desiring fruitive results; dhritih -- determination; sa -- that; partha -- O son of Pritha; rajasi -- in the mode of passion.\n\nTRANSLATION\n\nBut that determination by which one holds fast to fruitive results in religion, economic development and sense gratification is of the nature of passion, O Arjuna.\n\nPURPORT\n\nAny person who is always desirous of fruitive results in religious or economic activities, whose only desire is sense gratification, and whose mind, life and senses are thus engaged is in the mode of passion.

yaya svapnam bhayam sokam\nvishadam madam eva ca\nna vimuncati durmedha\ndhritih sa partha tamasi\n\nSYNONYMS\n\nyaya -- by which; svapnam -- dreaming; bhayam -- fearfulness; sokam -- lamentation; vishadam -- moroseness; madam -- illusion; eva -- certainly; ca -- also; na -- never; vimuncati -- one gives up; durmedha -- unintelligent; dhritih -- determination; sa -- that; partha -- O son of Pritha; tamasi -- in the mode of ignorance.\n\nTRANSLATION\n\nAnd that determination which cannot go beyond dreaming, fearfulness, lamentation, moroseness and illusion -- such unintelligent determination, O son of Pritha, is in the mode of darkness.\n\nPURPORT\n\nIt should not be concluded that a person in the mode of goodness does not dream. Here "dream" means too much sleep. Dreaming is always present; either in the mode of goodness, passion or ignorance, dreaming is a natural occurrence. But those who cannot avoid oversleeping, who cannot avoid the pride of enjoying material objects, who are always dreaming of lording it over the material world, and whose life, mind and senses are thus engaged, are considered to have determination in the mode of ignorance.

sukham tv idanim tri-vidham\nsrinu me bharatarshabha\nabhyasad ramate yatra\nduhkhantam ca nigacchati\n\nSYNONYMS\n\nsukham -- happiness; tu -- but; idanim -- now; tri-vidham -- of three kinds; srinu -- hear; me -- from Me; bharata-rishabha -- O best amongst the Bharatas; abhyasat -- by practice; ramate -- one enjoys; yatra -- where; duhkha -- of distress; antam -- the end; ca -- also; nigacchati -- gains.\n\nTRANSLATION\n\nO best of the Bharatas, now please hear from Me about the three kinds of happiness by which the conditioned soul enjoys, and by which he sometimes comes to the end of all distress.\n\nPURPORT\n\nA conditioned soul tries to enjoy material happiness again and again. Thus he chews the chewed. But sometimes, in the course of such enjoyment, he becomes relieved from material entanglement by association with a great soul. In other words, a conditioned soul is always engaged in some type of sense gratification, but when he understands by good association that it is only a repetition of the same thing, and he is awakened to his real Krishna consciousness, he is sometimes relieved from such repetitive so-called happiness.

yat tad agre visham iva\npariname 'mritopamam\ntat sukham sattvikam proktam\natma-buddhi-prasada-jam\n\nSYNONYMS\n\nyat -- which; tat -- that; agre -- in the beginning; visham iva -- like poison; pariname -- at the end; amrita -- nectar; upamam -- compared to; tat -- that; sukham -- happiness; sattvikam -- in the mode of goodness; proktam -- is said; atma -- in the self; buddhi -- of intelligence; prasada-jam -- born of the satisfaction.\n\nTRANSLATION\n\nThat which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness.\n\nPURPORT\n\nIn the pursuit of self-realization, one has to follow many rules and regulations to control the mind and the senses and to concentrate the mind on the self. All these procedures are very difficult, bitter like poison, but if one is successful in following the regulations and comes to the transcendental position, he begins to drink real nectar, and he enjoys life.

vishayendriya-samyogad\nyat tad agre 'mritopamam\npariname visham iva\ntat sukham rajasam smritam\n\nSYNONYMS\n\nvishaya -- of the objects of the senses; indriya -- and the senses; samyogat -- from the combination; yat -- which; tat -- that; agre -- in the beginning; amrita-upamam -- just like nectar; pariname -- at the end; visham iva -- like poison; tat -- that; sukham -- happiness; rajasam -- in the mode of passion; smritam -- is considered.\n\nTRANSLATION\n\nThat happiness which is derived from contact of the senses with their objects and which appears like nectar at first but poison at the end is said to be of the nature of passion.\n\nPURPORT\n\nA young man and a young woman meet, and the senses drive the young man to see her, to touch her and to have sexual intercourse. In the beginning this may be very pleasing to the senses, but at the end, or after some time, it becomes just like poison. They are separated or there is divorce, there is lamentation, there is sorrow, etc. Such happiness is always in the mode of passion. Happiness derived from a combination of the senses and the sense objects is always a cause of distress and should be avoided by all means.

yad agre canubandhe ca\nsukham mohanam atmanah\nnidralasya-pramadottham\ntat tamasam udahritam\n\nSYNONYMS\n\nyat -- that which; agre -- in the beginning; ca -- also; anubandhe -- at the end; ca -- also; sukham -- happiness; mohanam -- illusory; atmanah -- of the self; nidra -- sleep; alasya -- laziness; pramada -- and illusion; uttham -- produced of; tat -- that; tamasam -- in the mode of ignorance; udahritam -- is said to be.\n\nTRANSLATION\n\nAnd that happiness which is blind to self-realization, which is delusion from beginning to end and which arises from sleep, laziness and illusion is said to be of the nature of ignorance.\n\nPURPORT\n\nOne who takes pleasure in laziness and in sleep is certainly in the mode of darkness, ignorance, and one who has no idea how to act and how not to act is also in the mode of ignorance. For the person in the mode of ignorance, everything is illusion. There is no happiness either in the beginning or at the end. For the person in the mode of passion there might be some kind of ephemeral happiness in the beginning and at the end distress, but for the person in the mode of ignorance there is only distress both in the beginning and at the end.

na tad asti prithivyam va\ndivi deveshu va punah\nsattvam prakriti-jair muktam\nyad ebhih syat tribhir gunaih\n\nSYNONYMS\n\nna -- not; tat -- that; asti -- there is; prithivyam -- on the earth; va -- or; divi -- in the higher planetary system; deveshu -- amongst the demigods; va -- or; punah -- again; sattvam -- existence; prakriti-jaih -- born of material nature; muktam -- liberated; yat -- that; ebhih -- from the influence of these; syat -- is; tribhih -- three; gunaih -- modes of material nature.\n\nTRANSLATION\n\nThere is no being existing, either here or among the demigods in the higher planetary systems, which is freed from these three modes born of material nature.\n\nPURPORT\n\nThe Lord here summarizes the total influence of the three modes of material nature all over the universe.

brahmana-kshatriya-visam\nsudranam ca parantapa\nkarmani pravibhaktani\nsvabhava-prabhavair gunaih\n\nSYNONYMS\n\nbrahmana -- of the brahmanas; kshatriya -- the kshatriyas; visam -- and the vaisyas; sudranam -- of the sudras; ca -- and; parantapa -- O subduer of the enemies; karmani -- the activities; pravibhaktani -- are divided; svabhava -- their own nature; prabhavaih -- born of; gunaih -- by the modes of material nature.\n\nTRANSLATION\n\nBrahmanas, kshatriyas, vaisyas and sudras are distinguished by the qualities born of their own natures in accordance with the material modes, O chastiser of the enemy.

samo damas tapah saucam\nkshantir arjavam eva ca\njnanam vijnanam astikyam\nbrahma-karma svabhava-jam\n\nSYNONYMS\n\nsamah -- peacefulness; damah -- self-control; tapah -- austerity; saucam -- purity; kshantih -- tolerance; arjavam -- honesty; eva -- certainly; ca -- and; jnanam -- knowledge; vijnanam -- wisdom; astikyam -- religiousness; brahma -- of a brahmana; karma -- duty; svabhava-jam -- born of his own nature.\n\nTRANSLATION\n\nPeacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness -- these are the natural qualities by which the brahmanas work.

sauryam tejo dhritir dakshyam\nyuddhe capy apalayanam\ndanam isvara-bhavas ca\nkshatram karma svabhava-jam\n\nSYNONYMS\n\nsauryam -- heroism; tejah -- power; dhritih -- determination; dakshyam -- resourcefulness; yuddhe -- in battle; ca -- and; api -- also; apalayanam -- not fleeing; danam -- generosity; isvara -- of leadership; bhavah -- the nature; ca -- and; kshatram -- of a kshatriya; karma -- duty; svabhava-jam -- born of his own nature.\n\nTRANSLATION\n\nHeroism, power, determination, resourcefulness, courage in battle, generosity and leadership are the natural qualities of work for the kshatriyas.

krishi-go-rakshya-vanijyam\nvaisya-karma svabhava-jam\nparicaryatmakam karma\nsudrasyapi svabhava-jam\n\nSYNONYMS\n\nkrishi -- plowing; go -- of cows; rakshya -- protection; vanijyam -- trade; vaisya -- of a vaisya; karma -- duty; svabhava-jam -- born of his own nature; paricarya -- service; atmakam -- consisting of; karma -- duty; sudrasya -- of the sudra; api -- also; svabhava-jam -- born of his own nature.\n\nTRANSLATION\n\nFarming, cow protection and business are the natural work for the vaisyas, and for the sudras there is labor and service to others.

sve sve karmany abhiratah\nsamsiddhim labhate narah\nsva-karma-niratah siddhim\nyatha vindati tac chrinu\n\nSYNONYMS\n\nsve sve -- each his own; karmani -- work; abhiratah -- following; samsiddhim -- perfection; labhate -- achieves; narah -- a man; sva-karma -- in his own duty; niratah -- engaged; siddhim -- perfection; yatha -- as; vindati -- attains; tat -- that; srinu -- listen.\n\nTRANSLATION\n\nBy following his qualities of work, every man can become perfect. Now please hear from Me how this can be done.

yatah pravrittir bhutanam\nyena sarvam idam tatam\nsva-karmana tam abhyarcya\nsiddhim vindati manavah\n\nSYNONYMS\n\nyatah -- from whom; pravrittih -- the emanation; bhutanam -- of all living entities; yena -- by whom; sarvam -- all; idam -- this; tatam -- is pervaded; sva-karmana -- by his own duties; tam -- Him; abhyarcya -- by worshiping; siddhim -- perfection; vindati -- achieves; manavah -- a man.\n\nTRANSLATION\n\nBy worship of the Lord, who is the source of all beings and who is all-pervading, a man can attain perfection through performing his own work.\n\nPURPORT\n\nAs stated in the Fifteenth Chapter, all living beings are fragmental parts and parcels of the Supreme Lord. Thus the Supreme Lord is the beginning of all living entities. This is confirmed in the Vedanta-sutra -- janmady asya yatah [SB 1.1.1]. The Supreme Lord is therefore the beginning of life of every living entity. And as stated in the Seventh Chapter of Bhagavad-gita, the Supreme Lord, by His two energies, His external energy and internal energy, is all-pervading. Therefore one should worship the Supreme Lord with His energies. Generally the Vaishnava devotees worship the Supreme Lord with His internal energy. His external energy is a perverted reflection of the internal energy. The external energy is a background, but the Supreme Lord by the expansion of His plenary portion as Paramatma is situated everywhere. He is the Supersoul of all demigods, all human beings, all animals, everywhere. One should therefore know that as part and parcel of the Supreme Lord one has his duty to render service unto the Supreme. Everyone should be engaged in devotional service to the Lord in full Krishna consciousness. That is recommended in this verse.\n\nEveryone should think that he is engaged in a particular type of occupation by Hrishikesa, the master of the senses. And by the result of the work in which one is engaged, the Supreme Personality of Godhead, Sri Krishna, should be worshiped. If one thinks always in this way, in full Krishna consciousness, then, by the grace of the Lord, he becomes fully aware of everything. That is the perfection of life. The Lord says in Bhagavad-gita (12.7), tesham aham samuddharta. The Supreme Lord Himself takes charge of delivering such a devotee. That is the highest perfection of life. In whatever occupation one may be engaged, if he serves the Supreme Lord he will achieve the highest perfection.

sreyan sva-dharmo vigunah\npara-dharmat sv-anushthitat\nsvabhava-niyatam karma\nkurvan napnoti kilbisham\n\nSYNONYMS\n\nsreyan -- better; sva-dharmah -- one's own occupation; vigunah -- imperfectly performed; para-dharmat -- than another's occupation; su-anushthitat -- perfectly done; svabhava-niyatam -- prescribed according to one's nature; karma -- work; kurvan -- performing; na -- never; apnoti -- achieves; kilbisham -- sinful reactions.\n\nTRANSLATION\n\nIt is better to engage in one's own occupation, even though one may perform it imperfectly, than to accept another's occupation and perform it perfectly. Duties prescribed according to one's nature are never affected by sinful reactions.\n\nPURPORT\n\nOne's occupational duty is prescribed in Bhagavad-gita. As already discussed in previous verses, the duties of a brahmana, kshatriya, vaisya and sudra are prescribed according to their particular modes of nature. One should not imitate another's duty. A man who is by nature attracted to the kind of work done by sudras should not artificially claim to be a brahmana, although he may have been born into a brahmana family. In this way one should work according to his own nature; no work is abominable, if performed in the service of the Supreme Lord. The occupational duty of a brahmana is certainly in the mode of goodness, but if a person is not by nature in the mode of goodness, he should not imitate the occupational duty of a brahmana. For a kshatriya, or administrator, there are so many abominable things; a kshatriya has to be violent to kill his enemies, and sometimes a kshatriya has to tell lies for the sake of diplomacy. Such violence and duplicity accompany political affairs, but a kshatriya is not supposed to give up his occupational duty and try to perform the duties of a brahmana.\n\nOne should act to satisfy the Supreme Lord. For example, Arjuna was a kshatriya. He was hesitating to fight the other party. But if such fighting is performed for the sake of Krishna, the Supreme Personality of Godhead, there need be no fear of degradation. In the business field also, sometimes a merchant has to tell so many lies to make a profit. If he does not do so, there can be no profit. Sometimes a merchant says, "Oh, my dear customer, for you I am making no profit," but one should know that without profit the merchant cannot exist. Therefore it should be taken as a simple lie if a merchant says that he is not making a profit. But the merchant should not think that because he is engaged in an occupation in which the telling of lies is compulsory, he should give up his profession and pursue the profession of a brahmana. That is not recommended. Whether one is a kshatriya, a vaisya, or a sudra doesn't matter, if he serves, by his work, the Supreme Personality of Godhead. Even brahmanas, who perform different types of sacrifice, sometimes must kill animals because sometimes animals are sacrificed in such ceremonies. Similarly, if a kshatriya engaged in his own occupation kills an enemy, there is no sin incurred. In the Third Chapter these matters have been clearly and elaborately explained; every man should work for the purpose of Yajna, or for Vishnu, the Supreme Personality of Godhead. Anything done for personal sense gratification is a cause of bondage. The conclusion is that everyone should be engaged according to the particular mode of nature he has acquired, and he should decide to work only to serve the supreme cause of the Supreme Lord.

saha-jam karma kaunteya\nsa-dosham api na tyajet\nsarvarambha hi doshena\ndhumenagnir ivavritah\n\nSYNONYMS\n\nsaha-jam -- born simultaneously; karma -- work; kaunteya -- O son of Kunti; sa-dosham -- with fault; api -- although; na -- never; tyajet -- one should give up; sarva-arambhah -- all ventures; hi -- certainly; doshena -- with fault; dhumena -- with smoke; agnih -- fire; iva -- as; avritah -- covered.\n\nTRANSLATION\n\nEvery endeavor is covered by some fault, just as fire is covered by smoke. Therefore one should not give up the work born of his nature, O son of Kunti, even if such work is full of fault.\n\nPURPORT\n\nIn conditioned life, all work is contaminated by the material modes of nature. Even if one is a brahmana, he has to perform sacrifices in which animal killing is necessary. Similarly, a kshatriya, however pious he may be, has to fight enemies. He cannot avoid it. Similarly, a merchant, however pious he may be, must sometimes hide his profit to stay in business, or he may sometimes have to do business on the black market. These things are necessary; one cannot avoid them. Similarly, even though a man is a sudra serving a bad master, he has to carry out the order of the master, even though it should not be done. Despite these flaws, one should continue to carry out his prescribed duties, for they are born out of his own nature.\n\nA very nice example is given herein. Although fire is pure, still there is smoke. Yet smoke does not make the fire impure. Even though there is smoke in the fire, fire is still considered to be the purest of all elements. If one prefers to give up the work of a kshatriya and take up the occupation of a brahmana, he is not assured that in the occupation of a brahmana there are no unpleasant duties. One may then conclude that in the material world no one can be completely free from the contamination of material nature. This example of fire and smoke is very appropriate in this connection. When in wintertime one takes a stone from the fire, sometimes smoke disturbs the eyes and other parts of the body, but still one must make use of the fire despite disturbing conditions. Similarly, one should not give up his natural occupation because there are some disturbing elements. Rather, one should be determined to serve the Supreme Lord by his occupational duty in Krishna consciousness. That is the perfectional point. When a particular type of occupation is performed for the satisfaction of the Supreme Lord, all the defects in that particular occupation are purified. When the results of work are purified, when connected with devotional service, one becomes perfect in seeing the self within, and that is self-realization.

asakta-buddhih sarvatra\njitatma vigata-sprihah\nnaishkarmya-siddhim paramam\nsannyasenadhigacchati\n\nSYNONYMS\n\nasakta-buddhih -- having unattached intelligence; sarvatra -- everywhere; jita-atma -- having control of the mind; vigata-sprihah -- without material desires; naishkarmya-siddhim -- the perfection of nonreaction; paramam -- supreme; sannyasena -- by the renounced order of life; adhigacchati -- one attains.\n\nTRANSLATION\n\nOne who is self-controlled and unattached and who disregards all material enjoyments can obtain, by practice of renunciation, the highest perfect stage of freedom from reaction.\n\nPURPORT\n\nReal renunciation means that one should always think himself part and parcel of the Supreme Lord and therefore think that he has no right to enjoy the results of his work. Since he is part and parcel of the Supreme Lord, the results of his work must be enjoyed by the Supreme Lord. This is actually Krishna consciousness. The person acting in Krishna consciousness is really a sannyasi, one in the renounced order of life. By such a mentality, one is satisfied because he is actually acting for the Supreme. Thus he is not attached to anything material; he becomes accustomed to not taking pleasure in anything beyond the transcendental happiness derived from the service of the Lord. A sannyasi is supposed to be free from the reactions of his past activities, but a person who is in Krishna consciousness automatically attains this perfection without even accepting the so-called order of renunciation. This state of mind is called yogarudha, or the perfectional stage of yoga. As confirmed in the Third Chapter, yas tv atma-ratir eva syat: one who is satisfied in himself has no fear of any kind of reaction from his activity.

siddhim prapto yatha brahma\ntathapnoti nibodha me\nsamasenaiva kaunteya\nnishtha jnanasya ya para\n\nSYNONYMS\n\nsiddhim -- perfection; praptah -- achieving; yatha -- as; brahma -- the Supreme; tatha -- so; apnoti -- one achieves; nibodha -- try to understand; me -- from Me; samasena -- summarily; eva -- certainly; kaunteya -- O son of Kunti; nishtha -- the stage; jnanasya -- of knowledge; ya -- which; para -- transcendental.\n\nTRANSLATION\n\nO son of Kunti, learn from Me how one who has achieved this perfection can attain to the supreme perfectional stage, Brahman, the stage of highest knowledge, by acting in the way I shall now summarize.\n\nPURPORT\n\nThe Lord describes for Arjuna how one can achieve the highest perfectional stage simply by being engaged in his occupational duty, performing that duty for the Supreme Personality of Godhead. One attains the supreme stage of Brahman simply by renouncing the result of his work for the satisfaction of the Supreme Lord. That is the process of self-realization. The actual perfection of knowledge is in attaining pure Krishna consciousness; that is described in the following verses.

buddhya visuddhaya yukto\ndhrityatmanam niyamya ca\nsabdadin vishayams tyaktva\nraga-dveshau vyudasya ca\n\nvivikta-sevi laghv-asi\n\nyata-vak-kaya-manasah\n\ndhyana-yoga-paro nityam\n\nvairagyam samupasritah\n\nahankaram balam darpam\n\nkamam krodham parigraham\n\nvimucya nirmamah santo\n\nbrahma-bhuyaya kalpate\n\nSYNONYMS\n\nbuddhya -- with the intelligence; visuddhaya -- fully purified; yuktah -- engaged; dhritya -- by determination; atmanam -- the self; niyamya -- regulating; ca -- also; sabda-adin -- such as sound; vishayan -- the sense objects; tyaktva -- giving up; raga -- attachment; dveshau -- and hatred; vyudasya -- laying aside; ca -- also; vivikta-sevi -- living in a secluded place; laghu-asi -- eating a small quantity; yata -- having controlled; vak -- speech; kaya -- body; manasah -- and mind; dhyana-yoga-parah -- absorbed in trance; nityam -- twenty-four hours a day; vairagyam -- detachment; samupasritah -- having taken shelter of; ahankaram -- false ego; balam -- false strength; darpam -- false pride; kamam -- lust; krodham -- anger; parigraham -- and acceptance of material things; vimucya -- being delivered from; nirmamah -- without a sense of proprietorship; santah -- peaceful; brahma-bhuyaya -- for self-realization; kalpate -- is qualified.\n\nTRANSLATION\n\nBeing purified by his intelligence and controlling the mind with determination, giving up the objects of sense gratification, being freed from attachment and hatred, one who lives in a secluded place, who eats little, who controls his body, mind and power of speech, who is always in trance and who is detached, free from false ego, false strength, false pride, lust, anger, and acceptance of material things, free from false proprietorship, and peaceful -- such a person is certainly elevated to the position of self-realization.\n\nPURPORT\n\nWhen one is purified by intelligence, he keeps himself in the mode of goodness. Thus one becomes the controller of the mind and is always in trance. He is not attached to the objects of sense gratification, and he is free from attachment and hatred in his activities. Such a detached person naturally prefers to live in a secluded place, he does not eat more than what he requires, and he controls the activities of his body and mind. He has no false ego because he does not accept the body as himself. Nor has he a desire to make the body fat and strong by accepting so many material things. Because he has no bodily concept of life, he is not falsely proud. He is satisfied with everything that is offered to him by the grace of the Lord, and he is never angry in the absence of sense gratification. Nor does he endeavor to acquire sense objects. Thus when he is completely free from false ego, he becomes nonattached to all material things, and that is the stage of self-realization of Brahman. That stage is called the brahma-bhuta stage. When one is free from the material conception of life, he becomes peaceful and cannot be agitated. This is described in Bhagavad-gita (2.70):\n\napuryamanam acala-pratishtham\n\nsamudram apah pravisanti yadvat\n\ntadvat kama yam pravisanti sarve\n\nsa santim apnoti na kama-kami\n\n"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."

brahma-bhutah prasannatma\nna socati na kankshati\nsamah sarveshu bhuteshu\nmad-bhaktim labhate param\n\nSYNONYMS\n\nbrahma-bhutah -- being one with the Absolute; prasanna-atma -- fully joyful; na -- never; socati -- laments; na -- never; kankshati -- desires; samah -- equally disposed; sarveshu -- to all; bhuteshu -- living entities; mat-bhaktim -- My devotional service; labhate -- gains; param -- transcendental.\n\nTRANSLATION\n\nOne who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.\n\nPURPORT\n\nTo the impersonalist, achieving the brahma-bhuta stage, becoming one with the Absolute, is the last word. But for the personalist, or pure devotee, one has to go still further, to become engaged in pure devotional service. This means that one who is engaged in pure devotional service to the Supreme Lord is already in a state of liberation, called brahma-bhuta, oneness with the Absolute. Without being one with the Supreme, the Absolute, one cannot render service unto Him. In the absolute conception, there is no difference between the served and the servitor; yet the distinction is there, in a higher spiritual sense.\n\nIn the material concept of life, when one works for sense gratification, there is misery, but in the absolute world, when one is engaged in pure devotional service, there is no misery. The devotee in Krishna consciousness has nothing for which to lament or desire. Since God is full, a living entity who is engaged in God's service, in Krishna consciousness, becomes also full in himself. He is just like a river cleansed of all dirty water. Because a pure devotee has no thought other than Krishna, he is naturally always joyful. He does not lament for any material loss or aspire for gain, because he is full in the service of the Lord. He has no desire for material enjoyment, because he knows that every living entity is a fragmental part and parcel of the Supreme Lord and therefore eternally a servant. He does not see, in the material world, someone as higher and someone as lower; higher and lower positions are ephemeral, and a devotee has nothing to do with ephemeral appearances or disappearances. For him stone and gold are of equal value. This is the brahma-bhuta stage, and this stage is attained very easily by the pure devotee. In that stage of existence, the idea of becoming one with the Supreme Brahman and annihilating one's individuality becomes hellish, the idea of attaining the heavenly kingdom becomes phantasmagoria, and the senses are like serpents' teeth that are broken. As there is no fear of a serpent with broken teeth, there is no fear from the senses when they are automatically controlled. The world is miserable for the materially infected person, but for a devotee the entire world is as good as Vaikuntha, or the spiritual sky. The highest personality in this material universe is no more significant than an ant for a devotee. Such a stage can be achieved by the mercy of Lord Caitanya, who preached pure devotional service in this age.

bhaktya mam abhijanati\nyavan yas casmi tattvatah\ntato mam tattvato jnatva\nvisate tad-anantaram\n\nSYNONYMS\n\nbhaktya -- by pure devotional service; mam -- Me; abhijanati -- one can know; yavan -- as much as; yah ca asmi -- as I am; tattvatah -- in truth; tatah -- thereafter; mam -- Me; tattvatah -- in truth; jnatva -- knowing; visate -- he enters; tat-anantaram -- thereafter.\n\nTRANSLATION\n\nOne can understand Me as I am, as the Supreme Personality of Godhead, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God.\n\nPURPORT\n\nThe Supreme Personality of Godhead, Krishna, and His plenary portions cannot be understood by mental speculation nor by the nondevotees. If anyone wants to understand the Supreme Personality of Godhead, he has to take to pure devotional service under the guidance of a pure devotee. Otherwise, the truth of the Supreme Personality of Godhead will always be hidden. As already stated in Bhagavad-gita (7.25), naham prakasah sarvasya: He is not revealed to everyone. No one can understand God simply by erudite scholarship or mental speculation. Only one who is actually engaged in Krishna consciousness and devotional service can understand what Krishna is. University degrees are not helpful.\n\nOne who is fully conversant with the Krishna science becomes eligible to enter into the spiritual kingdom, the abode of Krishna. Becoming Brahman does not mean that one loses his identity. Devotional service is there, and as long as devotional service exists, there must be God, the devotee, and the process of devotional service. Such knowledge is never vanquished, even after liberation. Liberation involves getting free from the concept of material life; in spiritual life the same distinction is there, the same individuality is there, but in pure Krishna consciousness. One should not mistakenly think that the word visate, "enters into Me," supports the monist theory that one becomes homogeneous with the impersonal Brahman. No. Visate means that one can enter into the abode of the Supreme Lord in one's individuality to engage in His association and render service unto Him. For instance, a green bird enters a green tree not to become one with the tree but to enjoy the fruits of the tree. impersonalists generally give the example of a river flowing into the ocean and merging. This may be a source of happiness for the impersonalist, but the personalist keeps his personal individuality like an aquatic in the ocean. We find so many living entities within the ocean, if we go deep. Surface acquaintance with the ocean is not sufficient; one must have complete knowledge of the aquatics living in the ocean depths.\n\nBecause of his pure devotional service, a devotee can understand the transcendental qualities and the opulences of the Supreme Lord in truth. As it is stated in the Eleventh Chapter, only by devotional service can one understand. The same is confirmed here; one can understand the Supreme Personality of Godhead by devotional service and enter into His kingdom.\n\nAfter attainment of the brahma-bhuta stage of freedom from material conceptions, devotional service begins by one's hearing about the Lord. When one hears about the Supreme Lord, automatically the brahma-bhuta stage develops, and material contamination -- greediness and lust for sense enjoyment -- disappears. As lust and desires disappear from the heart of a devotee, he becomes more attached to the service of the Lord, and by such attachment he becomes free from material contamination. In that state of life he can understand the Supreme Lord. This is the statement of Srimad-Bhagavatam also. After liberation the process of bhakti, or transcendental service, continues. The Vedanta-sutra (4.1.12) confirms this: a-prayanat tatrapi hi drishtam. This means that after liberation the process of devotional service continues. In the Srimad-Bhagavatam, real devotional liberation is defined as the reinstatement of the living entity in his own identity, his own constitutional position. The constitutional position is already explained: every living entity is a part-and-parcel fragmental portion of the Supreme Lord. Therefore his constitutional position is to serve. After liberation, this service is never stopped. Actual liberation is getting free from misconceptions of life.

sarva-karmany api sada\nkurvano mad-vyapasrayah\nmat-prasadad avapnoti\nsasvatam padam avyayam\n\nSYNONYMS\n\nsarva -- all; karmani -- activities; api -- although; sada -- always; kurvanah -- performing; mat-vyapasrayah -- under My protection; mat-prasadat -- by My mercy; avapnoti -- one achieves; sasvatam -- the eternal; padam -- abode; avyayam -- imperishable.\n\nTRANSLATION\n\nThough engaged in all kinds of activities, My pure devotee, under My protection, reaches the eternal and imperishable abode by My grace.\n\nPURPORT\n\nThe word mad-vyapasrayah means under the protection of the Supreme Lord. To be free from material contamination, a pure devotee acts under the direction of the Supreme Lord or His representative, the spiritual master. There is no time limitation for a pure devotee. He is always, twenty-four hours a day, one hundred percent engaged in activities under the direction of the Supreme Lord. To a devotee who is thus engaged in Krishna consciousness the Lord is very, very kind. In spite of all difficulties, he is eventually placed in the transcendental abode, or Krishnaloka. He is guaranteed entrance there; there is no doubt about it. In that supreme abode, there is no change; everything is eternal, imperishable and full of knowledge.

cetasa sarva-karmani\nmayi sannyasya mat-parah\nbuddhi-yogam upasritya\nmac-cittah satatam bhava\n\nSYNONYMS\n\ncetasa -- by intelligence; sarva-karmani -- all kinds of activities; mayi -- unto Me; sannyasya -- giving up; mat-parah -- under My protection; buddhi-yogam -- devotional activities; upasritya -- taking shelter of; mat-cittah -- in consciousness of Me; satatam -- twenty-four hours a day; bhava -- just become.\n\nTRANSLATION\n\nIn all activities just depend upon Me and work always under My protection. In such devotional service, be fully conscious of Me.\n\nPURPORT\n\nWhen one acts in Krishna consciousness, he does not act as the master of the world. Just like a servant, one should act fully under the direction of the Supreme Lord. A servant has no individual independence. He acts only on the order of the master. A servant acting on behalf of the supreme master is unaffected by profit and loss. He simply discharges his duty faithfully in terms of the order of the Lord. Now, one may argue that Arjuna was acting under the personal direction of Krishna but when Krishna is not present how should one act? If one acts according to the direction of Krishna in this book, as well as under the guidance of the representative of Krishna, then the result will be the same. The Sanskrit word mat-parah is very important in this verse. It indicates that one has no goal in life save and except acting in Krishna consciousness just to satisfy Krishna. And while working in that way, one should think of Krishna only: "I have been appointed to discharge this particular duty by Krishna." While acting in such a way, one naturally has to think of Krishna. This is perfect Krishna consciousness. One should, however, note that after doing something whimsically he should not offer the result to the Supreme Lord. That sort of duty is not in the devotional service of Krishna consciousness. One should act according to the order of Krishna. This is a very important point. That order of Krishna comes through disciplic succession from the bona fide spiritual master. Therefore the spiritual master's order should be taken as the prime duty of life. If one gets a bona fide spiritual master and acts according to his direction, then one's perfection of life in Krishna consciousness is guaranteed.

mac-cittah sarva-durgani\nmat-prasadat tarishyasi\natha cet tvam ahankaran\nna sroshyasi vinankshyasi\n\nSYNONYMS\n\nmat -- of Me; cittah -- being in consciousness; sarva -- all; durgani -- impediments; mat-prasadat -- by My mercy; tarishyasi -- you will overcome; atha -- but; cet -- if; tvam -- you; ahankarat -- by false ego; na sroshyasi -- do not hear; vinankshyasi -- you will be lost.\n\nTRANSLATION\n\nIf you become conscious of Me, you will pass over all the obstacles of conditioned life by My grace. If, however, you do not work in such consciousness but act through false ego, not hearing Me, you will be lost.\n\nPURPORT\n\nA person in full Krishna consciousness is not unduly anxious about executing the duties of his existence. The foolish cannot understand this great freedom from all anxiety. For one who acts in Krishna consciousness, Lord Krishna becomes the most intimate friend. He always looks after His friend's comfort, and He gives Himself to His friend, who is so devotedly engaged working twenty-four hours a day to please the Lord. Therefore, no one should be carried away by the false ego of the bodily concept of life. One should not falsely think himself independent of the laws of material nature or free to act. He is already under strict material laws. But as soon as he acts in Krishna consciousness, he is liberated, free from the material perplexities. One should note very carefully that one who is not active in Krishna consciousness is losing himself in the material whirlpool, in the ocean of birth and death. No conditioned soul actually knows what is to be done and what is not to be done, but a person who acts in Krishna consciousness is free to act because everything is prompted by Krishna from within and confirmed by the spiritual master.

yad ahankaram asritya\nna yotsya iti manyase\nmithyaisha vyavasayas te\nprakritis tvam niyokshyati\n\nSYNONYMS\n\nyat -- if; ahankaram -- of false ego; asritya -- taking shelter; na yotsye -- I shall not fight; iti -- thus; manyase -- you think; mithya eshah -- this is all false; vyavasayah -- determination; te -- your; prakritih -- material nature; tvam -- you; niyokshyati -- will engage.\n\nTRANSLATION\n\nIf you do not act according to My direction and do not fight, then you will be falsely directed. By your nature, you will have to be engaged in warfare.\n\nPURPORT\n\nArjuna was a military man, and born of the nature of the kshatriya. Therefore his natural duty was to fight. But due to false ego he was fearing that by killing his teacher, grandfather and friends he would incur sinful reactions. Actually he was considering himself master of his actions, as if he were directing the good and bad results of such work. He forgot that the Supreme Personality of Godhead was present there, instructing him to fight. That is the forgetfulness of the conditioned soul. The Supreme Personality gives directions as to what is good and what is bad, and one simply has to act in Krishna consciousness to attain the perfection of life. No one can ascertain his destiny as the Supreme Lord can; therefore the best course is to take direction from the Supreme Lord and act. No one should neglect the order of the Supreme Personality of Godhead or the order of the spiritual master, who is the representative of God. One should act unhesitatingly to execute the order of the Supreme Personality of Godhead -- that will keep one safe under all circumstances.

svabhava-jena kaunteya\nnibaddhah svena karmana\nkartum necchasi yan mohat\nkarishyasy avaso 'pi tat\n\nSYNONYMS\n\nsvabhava-jena -- born of your own nature; kaunteya -- O son of Kunti; nibaddhah -- conditioned; svena -- by your own; karmana -- activities; kartum -- to do; na -- not; icchasi -- you like; yat -- that which; mohat -- by illusion; karishyasi -- you will do; avasah -- involuntarily; api -- even; tat -- that.\n\nTRANSLATION\n\nUnder illusion you are now declining to act according to My direction. But, compelled by the work born of your own nature, you will act all the same, O son of Kunti.\n\nPURPORT\n\nIf one refuses to act under the direction of the Supreme Lord, then he is compelled to act by the modes in which he is situated. Everyone is under the spell of a particular combination of the modes of nature and is acting in that way. But anyone who voluntarily engages himself under the direction of the Supreme Lord becomes glorious.

isvarah sarva-bhutanam\nhrid-dese 'rjuna tishthati\nbhramayan sarva-bhutani\nyantrarudhani mayaya\n\nSYNONYMS\n\nisvarah -- the Supreme Lord; sarva-bhutanam -- of all living entities; hrit-dese -- in the location of the heart; arjuna -- O Arjuna; tishthati -- resides; bhramayan -- causing to travel; sarva-bhutani -- all living entities; yantra -- on a machine; arudhani -- being placed; mayaya -- under the spell of material energy.\n\nTRANSLATION\n\nThe Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.\n\nPURPORT\n\nArjuna was not the supreme knower, and his decision to fight or not to fight was confined to his limited discretion. Lord Krishna instructed that the individual is not all in all. The Supreme Personality of Godhead, or He Himself, Krishna, as the localized Supersoul, sits in the heart directing the living being. After changing bodies, the living entity forgets his past deeds, but the Supersoul, as the knower of the past, present and future, remains the witness of all his activities. Therefore all the activities of living entities are directed by this Supersoul. The living entity gets what he deserves and is carried by the material body, which is created in the material energy under the direction of the Supersoul. As soon as a living entity is placed in a particular type of body, he has to work under the spell of that bodily situation. A person seated in a high-speed motorcar goes faster than one seated in a slower car, though the living entities, the drivers, may be the same. Similarly, by the order of the Supreme Soul, material nature fashions a particular type of body to a particular type of living entity so that he may work according to his past desires. The living entity is not independent. One should not think himself independent of the Supreme Personality of Godhead. The individual is always under the Lord's control. Therefore one's duty is to surrender, and that is the injunction of the next verse.

tam eva saranam gaccha\nsarva-bhavena bharata\ntat-prasadat param santim\nsthanam prapsyasi sasvatam\n\nSYNONYMS\n\ntam -- unto Him; eva -- certainly; saranam gaccha -- surrender; sarva-bhavena -- in all respects; bharata -- O son of Bharata; tat-prasadat -- by His grace; param -- transcendental; santim -- peace; sthanam -- the abode; prapsyasi -- you will get; sasvatam -- eternal.\n\nTRANSLATION\n\nO scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.\n\nPURPORT\n\nA living entity should therefore surrender unto the Supreme Personality of Godhead, who is situated in everyone's heart, and that will relieve him from all kinds of miseries of this material existence. By such surrender, not only will one be released from all miseries in this life, but at the end he will reach the Supreme God. The transcendental world is described in the Vedic literature (Rig Veda 1.22.20) as tad vishnoh paramam padam. Since all of creation is the kingdom of God, everything material is actually spiritual, but paramam padam specifically refers to the eternal abode, which is called the spiritual sky or Vaikuntha.\n\nIn the Fifteenth Chapter of Bhagavad-gita it is stated, sarvasya caham hridi sannivishtah: the Lord is seated in everyone's heart. So this recommendation that one should surrender unto the Supersoul sitting within means that one should surrender unto the Supreme Personality of Godhead, Krishna. Krishna has already been accepted by Arjuna as the Supreme. He was accepted in the Tenth Chapter as param brahma param dhama. Arjuna has accepted Krishna as the Supreme Personality of Godhead and the supreme abode of all living entities, not only because of his personal experience but also because of the evidence of great authorities like Narada, Asita, Devala and Vyasa.

iti te jnanam akhyatam\nguhyad guhyataram maya\nvimrisyaitad aseshena\nyathecchasi tatha kuru\n\nSYNONYMS\n\niti -- thus; te -- unto you; jnanam -- knowledge; akhyatam -- described; guhyat -- than confidential; guhya-taram -- still more confidential; maya -- by Me; vimrisya -- deliberating; etat -- on this; aseshena -- fully; yatha -- as; icchasi -- you like; tatha -- that; kuru -- perform.\n\nTRANSLATION\n\nThus I have explained to you knowledge still more confidential. Deliberate on this fully, and then do what you wish to do.\n\nPURPORT\n\nThe Lord has already explained to Arjuna the knowledge of brahma-bhuta. One who is in the brahma-bhuta condition is joyful; he never laments, nor does he desire anything. That is due to confidential knowledge. Krishna also discloses knowledge of the Supersoul. This is also Brahman knowledge, knowledge of Brahman, but it is superior.\n\nHere the words yathecchasi tatha kuru -- "As you like, you may act" -- indicate that God does not interfere with the little independence of the living entity. In Bhagavad-gita, the Lord has explained in all respects how one can elevate his living condition. The best advice imparted to Arjuna is to surrender unto the Supersoul seated within his heart. By right discrimination, one should agree to act according to the order of the Supersoul. That will help one become situated constantly in Krishna consciousness, the highest perfectional stage of human life. Arjuna is being directly ordered by the Personality of Godhead to fight. Surrender to the Supreme Personality of Godhead is in the best interest of the living entities. It is not for the interest of the Supreme. Before surrendering, one is free to deliberate on this subject as far as the intelligence goes; that is the best way to accept the instruction of the Supreme Personality of Godhead. Such instruction comes also through the spiritual master, the bona fide representative of Krishna.

sarva-guhyatamam bhuyah\nsrinu me paramam vacah\nishto 'si me dridham iti\ntato vakshyami te hitam\n\nSYNONYMS\n\nsarva-guhya-tamam -- the most confidential of all; bhuyah -- again; srinu -- just hear; me -- from Me; paramam -- the supreme; vacah -- instruction; ishtah asi -- you are dear; me -- to Me; dridham -- very; iti -- thus; tatah -- therefore; vakshyami -- I am speaking; te -- for your; hitam -- benefit.\n\nTRANSLATION\n\nBecause you are My very dear friend, I am speaking to you My supreme instruction, the most confidential knowledge of all. Hear this from Me, for it is for your benefit.\n\nPURPORT\n\nThe Lord has given Arjuna knowledge that is confidential (knowledge of Brahman) and still more confidential (knowledge of the Supersoul within everyone's heart), and now He is giving the most confidential part of knowledge: just surrender unto the Supreme Personality of Godhead. At the end of the Ninth Chapter He has said, man-manah: "Just always think of Me." The same instruction is repeated here to stress the essence of the teachings of Bhagavad-gita. This essence is not understood by a common man, but by one who is actually very dear to Krishna, a pure devotee of Krishna. This is the most important instruction in all Vedic literature. What Krishna is saying in this connection is the most essential part of knowledge, and it should be carried out not only by Arjuna but by all living entities.

man-mana bhava mad-bhakto\nmad-yaji mam namaskuru\nmam evaishyasi satyam te\npratijane priyo 'si me\n\nSYNONYMS\n\nmat-manah -- thinking of Me; bhava -- just become; mat-bhaktah -- My devotee; mat-yaji -- My worshiper; mam -- unto Me; namaskuru -- offer your obeisances; mam -- unto Me; eva -- certainly; eshyasi -- you will come; satyam -- truly; te -- to you; pratijane -- I promise; priyah -- dear; asi -- you are; me -- to Me.\n\nTRANSLATION\n\nAlways think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.\n\nPURPORT\n\nThe most confidential part of knowledge is that one should become a pure devotee of Krishna and always think of Him and act for Him. One should not become an official meditator. Life should be so molded that one will always have the chance to think of Krishna. One should always act in such a way that all his daily activities are in connection with Krishna. He should arrange his life in such a way that throughout the twenty-four hours he cannot but think of Krishna. And the Lord's promise is that anyone who is in such pure Krishna consciousness will certainly return to the abode of Krishna, where he will be engaged in the association of Krishna face to face. This most confidential part of knowledge is spoken to Arjuna because he is the dear friend of Krishna. Everyone who follows the path of Arjuna can become a dear friend to Krishna and obtain the same perfection as Arjuna.\n\nThese words stress that one should concentrate his mind upon Krishna -- the very form with two hands carrying a flute, the bluish boy with a beautiful face and peacock feathers in His hair. There are descriptions of Krishna found in the Brahma-samhita and other literatures. One should fix his mind on this original form of Godhead, Krishna. One should not even divert his attention to other forms of the Lord. The Lord has multiforms as Vishnu, Narayana, Rama, Varaha, etc., but a devotee should concentrate his mind on the form that was present before Arjuna. Concentration of the mind on the form of Krishna constitutes the most confidential part of knowledge, and this is disclosed to Arjuna because Arjuna is the most dear friend of Krishna's.

sarva-dharman parityajya\nmam ekam saranam vraja\naham tvam sarva-papebhyo\nmokshayishyami ma sucah\n\nSYNONYMS\n\nsarva-dharman -- all varieties of religion; parityajya -- abandoning; mam -- unto Me; ekam -- only; saranam -- for surrender; vraja -- go; aham -- I; tvam -- you; sarva -- all; papebhyah -- from sinful reactions; mokshayishyami -- will deliver; ma -- do not; sucah -- worry.\n\nTRANSLATION\n\nAbandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.\n\nPURPORT\n\nThe Lord has described various kinds of knowledge and processes of religion -- knowledge of the Supreme Brahman, knowledge of the Supersoul, knowledge of the different types of orders and statuses of social life, knowledge of the renounced order of life, knowledge of nonattachment, sense and mind control, meditation, etc. He has described in so many ways different types of religion. Now, in summarizing Bhagavad-gita, the Lord says that Arjuna should give up all the processes that have been explained to him; he should simply surrender to Krishna. That surrender will save him from all kinds of sinful reactions, for the Lord personally promises to protect him.\n\nIn the Seventh Chapter it was said that only one who has become free from all sinful reactions can take to the worship of Lord Krishna. Thus one may think that unless he is free from all sinful reactions he cannot take to the surrendering process. To such doubts it is here said that even if one is not free from all sinful reactions, simply by the process of surrendering to Sri Krishna he is automatically freed. There is no need of strenuous effort to free oneself from sinful reactions. One should unhesitatingly accept Krishna as the supreme savior of all living entities. With faith and love, one should surrender unto Him.\n\nThe process of surrender to Krishna is described in the Hari-bhakti-vilasa (11.676):\n\nanukulyasya sankalpah\n\npratikulyasya varjanam\n\nrakshishyatiti visvaso\n\ngoptritve varanam tatha\n\natma-nikshepa-karpanye\n\nshad-vidha saranagatih\n\nAccording to the devotional process, one should simply accept such religious principles that will lead ultimately to the devotional service of the Lord. One may perform a particular occupational duty according to his position in the social order, but if by executing his duty one does not come to the point of Krishna consciousness, all his activities are in vain. Anything that does not lead to the perfectional stage of Krishna consciousness should be avoided. One should be confident that in all circumstances Krishna will protect him from all difficulties. There is no need of thinking how one should keep the body and soul together. Krishna will see to that. One should always think himself helpless and should consider Krishna the only basis for his progress in life. As soon as one seriously engages himself in devotional service to the Lord in full Krishna consciousness, at once he becomes freed from all contamination of material nature. There are different processes of religion and purificatory processes by cultivation of knowledge, meditation in the mystic yoga system, etc., but one who surrenders unto Krishna does not have to execute so many methods. That simple surrender unto Krishna will save him from unnecessarily wasting time. One can thus make all progress at once and be freed from all sinful reactions.\n\nOne should be attracted by the beautiful vision of Krishna. His name is Krishna because He is all-attractive. One who becomes attracted by the beautiful, all-powerful, omnipotent vision of Krishna is fortunate. There are different kinds of transcendentalists -- some of them are attached to the impersonal Brahman vision, some of them are attracted by the Supersoul feature, etc., but one who is attracted to the personal feature of the Supreme Personality of Godhead, and, above all, one who is attracted by the Supreme Personality of Godhead as Krishna Himself, is the most perfect transcendentalist. In other words, devotional service to Krishna, in full consciousness, is the most confidential part of knowledge, and this is the essence of the whole Bhagavad-gita. Karma-yogis, empiric philosophers, mystics and devotees are all called transcendentalists, but one who is a pure devotee is the best of all. The particular words used here, ma sucah, "Don't fear, don't hesitate, don't worry," are very significant. One may be perplexed as to how one can give up all kinds of religious forms and simply surrender unto Krishna, but such worry is useless.

idam te natapaskaya\nnabhaktaya kadacana\nna casusrushave vacyam\nna ca mam yo 'bhyasuyati\n\nSYNONYMS\n\nidam -- this; te -- by you; na -- never; atapaskaya -- to one who is not austere; na -- never; abhaktaya -- to one who is not a devotee; kadacana -- at any time; na -- never; ca -- also; asusrushave -- to one who is not engaged in devotional service; vacyam -- to be spoken; na -- never; ca -- also; mam -- toward Me; yah -- anyone who; abhyasuyati -- is envious.\n\nTRANSLATION\n\nThis confidential knowledge may never be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me.\n\nPURPORT\n\nPersons who have not undergone the austerities of the religious process, who have never attempted devotional service in Krishna consciousness, who have not tended a pure devotee, and especially those who are conscious of Krishna only as a historical personality or who are envious of the greatness of Krishna should not be told this most confidential part of knowledge. It is, however, sometimes found that even demoniac persons who are envious of Krishna, worshiping Krishna in a different way, take to the profession of explaining Bhagavad-gita in a different way to make business, but anyone who desires actually to understand Krishna must avoid such commentaries on Bhagavad-gita. Actually the purpose of Bhagavad-gita is not understandable to those who are sensuous. Even if one is not sensuous but is strictly following the disciplines enjoined in the Vedic scripture, if he is not a devotee he also cannot understand Krishna. And even when one poses himself as a devotee of Krishna but is not engaged in Krishna conscious activities, he also cannot understand Krishna. There are many persons who envy Krishna because He has explained in Bhagavad-gita that He is the Supreme and that nothing is above Him or equal to Him. There are many persons who are envious of Krishna. Such persons should not be told of Bhagavad-gita, for they cannot understand. There is no possibility of faithless persons' understanding Bhagavad-gita and Krishna. Without understanding Krishna from the authority of a pure devotee, one should not try to comment upon Bhagavad-gita.

ya idam paramam guhyam\nmad-bhakteshv abhidhasyati\nbhaktim mayi param kritva\nmam evaishyaty asamsayah\n\nSYNONYMS\n\nyah -- anyone who; idam -- this; paramam -- most; guhyam -- confidential secret; mat -- of Mine; bhakteshu -- amongst devotees; abhidhasyati -- explains; bhaktim -- devotional service; mayi -- unto Me; param -- transcendental; kritva -- doing; mam -- unto Me; eva -- certainly; eshyati -- comes; asamsayah -- without doubt.\n\nTRANSLATION\n\nFor one who explains this supreme secret to the devotees, pure devotional service is guaranteed, and at the end he will come back to Me.\n\nPURPORT\n\nGenerally it is advised that Bhagavad-gita be discussed amongst the devotees only, for those who are not devotees will understand neither Krishna nor Bhagavad-gita. Those who do not accept Krishna as He is and Bhagavad-gita as it is should not try to explain Bhagavad-gita whimsically and become offenders. Bhagavad-gita should be explained to persons who are ready to accept Krishna as the Supreme Personality of Godhead. It is a subject matter for the devotees only and not for philosophical speculators. Anyone, however, who tries sincerely to present Bhagavad-gita as it is will advance in devotional activities and reach the pure devotional state of life. As a result of such pure devotion, he is sure to go back home, back to Godhead.

na ca tasman manushyeshu\nkascin me priya-krittamah\nbhavita na ca me tasmad\nanyah priyataro bhuvi\n\nSYNONYMS\n\nna -- never; ca -- and; tasmat -- than him; manushyeshu -- among men; kascit -- anyone; me -- to Me; priya-krit-tamah -- more dear; bhavita -- will become; na -- nor; ca -- and; me -- to Me; tasmat -- than him; anyah -- another; priya-tarah -- dearer; bhuvi -- in this world.\n\nTRANSLATION\n\nThere is no servant in this world more dear to Me than he, nor will there ever be one more dear.

adhyeshyate ca ya imam\ndharmyam samvadam avayoh\njnana-yajnena tenaham\nishtah syam iti me matih\n\nSYNONYMS\n\nadhyeshyate -- will study; ca -- also; yah -- he who; imam -- this; dharmyam -- sacred; samvadam -- conversation; avayoh -- of ours; jnana -- of knowledge; yajnena -- by the sacrifice; tena -- by him; aham -- I; ishtah -- worshiped; syam -- shall be; iti -- thus; me -- My; matih -- opinion.\n\nTRANSLATION\n\nAnd I declare that he who studies this sacred conversation of ours worships Me by his intelligence.

sraddhavan anasuyas ca\nsrinuyad api yo narah\nso 'pi muktah subhal lokan\nprapnuyat punya-karmanam\n\nSYNONYMS\n\nsraddha-van -- faithful; anasuyah -- not envious; ca -- and; srinuyat -- does hear; api -- certainly; yah -- who; narah -- a man; sah -- he; api -- also; muktah -- being liberated; subhan -- the auspicious; lokan -- planets; prapnuyat -- he attains; punya-karmanam -- of the pious.\n\nTRANSLATION\n\nAnd one who listens with faith and without envy becomes free from sinful reactions and attains to the auspicious planets where the pious dwell.\n\nPURPORT\n\nIn the sixty-seventh verse of this chapter, the Lord explicitly forbade the Gita's being spoken to those who are envious of the Lord. In other words, Bhagavad-gita is for the devotees only. But it so happens that sometimes a devotee of the Lord will hold open class, and in that class not all the students are expected to be devotees. Why do such persons hold open class? It is explained here that although not everyone is a devotee, still there are many men who are not envious of Krishna. They have faith in Him as the Supreme Personality of Godhead. If such persons hear from a bona fide devotee about the Lord, the result is that they become at once free from all sinful reactions and after that attain to the planetary system where all righteous persons are situated. Therefore simply by hearing Bhagavad-gita, even a person who does not try to be a pure devotee attains the result of righteous activities. Thus a pure devotee of the Lord gives everyone a chance to become free from all sinful reactions and to become a devotee of the Lord.\n\nGenerally those who are free from sinful reactions, those who are righteous, very easily take to Krishna consciousness. The word punya-karmanam is very significant here. This refers to the performance of great sacrifices, like the asvamedha-yajna, mentioned in the Vedic literature. Those who are righteous in performing devotional service but who are not pure can attain the planetary system of the polestar, or Dhruvaloka, where Dhruva Maharaja is presiding. He is a great devotee of the Lord, and he has a special planet, which is called the polestar.

kaccid etac chrutam partha\ntvayaikagrena cetasa\nkaccid ajnana-sammohah\npranashtas te dhananjaya\n\nSYNONYMS\n\nkaccit -- whether; etat -- this; srutam -- heard; partha -- O son of Pritha; tvaya -- by you; eka-agrena -- with full attention; cetasa -- by the mind; kaccit -- whether; ajnana -- of ignorance; sammohah -- the illusion; pranashtah -- dispelled; te -- of you; dhananjaya -- O conqueror of wealth (Arjuna).\n\nTRANSLATION\n\nO son of Pritha, O conqueror of wealth, have you heard this with an attentive mind? And are your ignorance and illusions now dispelled?\n\nPURPORT\n\nThe Lord was acting as the spiritual master of Arjuna. Therefore it was His duty to inquire from Arjuna whether he understood the whole Bhagavad-gita in its proper perspective. If not, the Lord was ready to re-explain any point, or the whole Bhagavad-gita if so required. Actually, anyone who hears Bhagavad-gita from a bona fide spiritual master like Krishna or His representative will find that all his ignorance is dispelled. Bhagavad-gita is not an ordinary book written by a poet or fiction writer; it is spoken by the Supreme Personality of Godhead. Any person fortunate enough to hear these teachings from Krishna or from His bona fide spiritual representative is sure to become a liberated person and get out of the darkness of ignorance.

arjuna uvaca\nnashto mohah smritir labdha\ntvat-prasadan mayacyuta\nsthito 'smi gata-sandehah\n\nkarishye vacanam tava\n\nSYNONYMS\n\narjunah uvaca -- Arjuna said; nashtah -- dispelled; mohah -- illusion; smritih -- memory; labdha -- regained; tvat-prasadat -- by Your mercy; maya -- by me; acyuta -- O infallible Krishna; sthitah -- situated; asmi -- I am; gata -- removed; sandehah -- all doubts; karishye -- I shall execute; vacanam -- order; tava -- Your.\n\nTRANSLATION\n\nArjuna said: My dear Krishna, O infallible one, my illusion is now gone. I have regained my memory by Your mercy. I am now firm and free from doubt and am prepared to act according to Your instructions.\n\nPURPORT\n\nThe constitutional position of a living entity, represented by Arjuna, is that he has to act according to the order of the Supreme Lord. He is meant for self-discipline. Sri Caitanya Mahaprabhu says that the actual position of the living entity is that of eternal servant of the Supreme Lord. Forgetting this principle, the living entity becomes conditioned by material nature, but in serving the Supreme Lord he becomes the liberated servant of God. The living entity's constitutional position is to be a servitor; he has to serve either the illusory maya or the Supreme Lord. If he serves the Supreme Lord he is in his normal condition, but if he prefers to serve the illusory, external energy, then certainly he will be in bondage. In illusion the living entity is serving in this material world. He is bound by his lust and desires, yet he thinks of himself as the master of the world. This is called illusion. When a person is liberated, his illusion is over, and he voluntarily surrenders unto the Supreme to act according to His desires. The last illusion, the last snare of maya to trap the living entity, is the proposition that he is God. The living entity thinks that he is no longer a conditioned soul, but God. He is so unintelligent that he does not think that if he were God, then how could he be in doubt? That he does not consider. So that is the last snare of illusion. Actually to become free from the illusory energy is to understand Krishna, the Supreme Personality of Godhead, and agree to act according to His order.\n\nThe word moha is very important in this verse. Moha refers to that which is opposed to knowledge. Actually real knowledge is the understanding that every living being is eternally a servitor of the Lord, but instead of thinking oneself in that position, the living entity thinks that he is not a servant, that he is the master of this material world, for he wants to lord it over the material nature. That is his illusion. This illusion can be overcome by the mercy of the Lord or by the mercy of a pure devotee. When that illusion is over, one agrees to act in Krishna consciousness.\n\nKrishna consciousness is acting according to Krishna's order. A conditioned soul, illusioned by the external energy of matter, does not know that the Supreme Lord is the master who is full of knowledge and who is the proprietor of everything. Whatever He desires He can bestow upon His devotees; He is the friend of everyone, and He is especially inclined to His devotee. He is the controller of this material nature and of all living entities. He is also the controller of inexhaustible time, and He is full of all opulences and all potencies. The Supreme Personality of Godhead can even give Himself to the devotee. One who does not know Him is under the spell of illusion; he does not become a devotee, but a servitor of maya. Arjuna, however, after hearing Bhagavad-gita from the Supreme Personality of Godhead, became free from all illusion. He could understand that Krishna was not only his friend but the Supreme Personality of Godhead. And he understood Krishna factually. So to study Bhagavad-gita is to understand Krishna factually. When a person is in full knowledge, he naturally surrenders to Krishna. When Arjuna understood that it was Krishna's plan to reduce the unnecessary increase of population, he agreed to fight according to Krishna's desire. He again took up his weapons -- his arrows and bow -- to fight under the order of the Supreme Personality of Godhead.

sanjaya uvaca\nity aham vasudevasya\nparthasya ca mahatmanah\nsamvadam imam asrausham\n\nadbhutam roma-harshanam\n\nSYNONYMS\n\nsanjayah uvaca -- Sanjaya said; iti -- thus; aham -- I; vasudevasya -- of Krishna; parthasya -- and Arjuna; ca -- also; maha-atmanah -- of the great soul; samvadam -- discussion; imam -- this; asrausham -- have heard; adbhutam -- wonderful; roma-harshanam -- making the hair stand on end.\n\nTRANSLATION\n\nSanjaya said: Thus have I heard the conversation of two great souls, Krishna and Arjuna. And so wonderful is that message that my hair is standing on end.\n\nPURPORT\n\nIn the beginning of Bhagavad-gita, Dhritarashtra inquired from his secretary Sanjaya, "What happened on the Battlefield of Kurukshetra?" The entire study was related to the heart of Sanjaya by the grace of his spiritual master, Vyasa. He thus explained the theme of the battlefield. The conversation was wonderful because such an important conversation between two great souls had never taken place before and would not take place again. It was wonderful because the Supreme Personality of Godhead was speaking about Himself and His energies to the living entity, Arjuna, a great devotee of the Lord. If we follow in the footsteps of Arjuna to understand Krishna, then our life will be happy and successful. Sanjaya realized this, and as he began to understand it, he related the conversation to Dhritarashtra. Now it is concluded that wherever there is Krishna and Arjuna, there is victory.

vyasa-prasadac chrutavan\netad guhyam aham param\nyogam yogesvarat krishnat\nsakshat kathayatah svayam\n\nSYNONYMS\n\nvyasa-prasadat -- by the mercy of Vyasadeva; srutavan -- have heard; etat -- this; guhyam -- confidential; aham -- I; param -- the supreme; yogam -- mysticism; yoga-isvarat -- from the master of all mysticism; krishnat -- from Krishna; sakshat -- directly; kathayatah -- speaking; svayam -- personally.\n\nTRANSLATION\n\nBy the mercy of Vyasa, I have heard these most confidential talks directly from the master of all mysticism, Krishna, who was speaking personally to Arjuna.\n\nPURPORT\n\nVyasa was the spiritual master of Sanjaya, and Sanjaya admits that it was by Vyasa's mercy that he could understand the Supreme Personality of Godhead. This means that one has to understand Krishna not directly but through the medium of the spiritual master. The spiritual master is the transparent medium, although it is true that the experience is still direct. This is the mystery of the disciplic succession. When the spiritual master is bona fide, then one can hear Bhagavad-gita directly, as Arjuna heard it. There are many mystics and yogis all over the world, but Krishna is the master of all yoga systems. Krishna's instruction is explicitly stated in Bhagavad-gita -- surrender unto Krishna. One who does so is the topmost yogi. This is confirmed in the last verse of the Sixth Chapter. Yoginam api sarvesham.\n\nNarada is the direct disciple of Krishna and the spiritual master of Vyasa. Therefore Vyasa is as bona fide as Arjuna because he comes in the disciplic succession, and Sanjaya is the direct disciple of Vyasa. Therefore by the grace of Vyasa, Sanjaya's senses were purified, and he could see and hear Krishna directly. One who directly hears Krishna can understand this confidential knowledge. If one does not come to the disciplic succession, he cannot hear Krishna; therefore his knowledge is always imperfect, at least as far as understanding Bhagavad-gita is concerned.\n\nIn Bhagavad-gita, all the yoga systems -- karma-yoga, jnana-yoga and bhakti-yoga -- are explained. Krishna is the master of all such mysticism. It is to be understood, however, that as Arjuna was fortunate enough to understand Krishna directly, so, by the grace of Vyasa, Sanjaya was also able to hear Krishna directly. Actually there is no difference between hearing directly from Krishna and hearing directly from Krishna via a bona fide spiritual master like Vyasa. The spiritual master is the representative of Vyasadeva also. Therefore, according to the Vedic system, on the birthday of the spiritual master the disciples conduct the ceremony called Vyasa-puja.

rajan samsmritya samsmritya\nsamvadam imam adbhutam\nkesavarjunayoh punyam\nhrishyami ca muhur muhuh\n\nSYNONYMS\n\nrajan -- O King; samsmritya -- remembering; samsmritya -- remembering; samvadam -- message; imam -- this; adbhutam -- wonderful; kesava -- of Lord Krishna; arjunayoh -- and Arjuna; punyam -- pious; hrishyami -- I am taking pleasure; ca -- also; muhuh muhuh -- repeatedly.\n\nTRANSLATION\n\nO King, as I repeatedly recall this wondrous and holy dialogue between Krishna and Arjuna, I take pleasure, being thrilled at every moment.\n\nPURPORT\n\nThe understanding of Bhagavad-gita is so transcendental that anyone who becomes conversant with the topics of Arjuna and Krishna becomes righteous and he cannot forget such talks. This is the transcendental position of spiritual life. In other words, one who hears the Gita from the right source, directly from Krishna, attains full Krishna consciousness. The result of Krishna consciousness is that one becomes increasingly enlightened, and he enjoys life with a thrill, not only for some time, but at every moment.

tac ca samsmritya samsmritya\nrupam aty-adbhutam hareh\nvismayo me mahan rajan\nhrishyami ca punah punah\n\nSYNONYMS\n\ntat -- that; ca -- also; samsmritya -- remembering; samsmritya -- remembering; rupam -- form; ati -- greatly; adbhutam -- wonderful; hareh -- of Lord Krishna; vismayah -- wonder; me -- my; mahan -- great; rajan -- O King; hrishyami -- I am enjoying; ca -- also; punah punah -- repeatedly.\n\nTRANSLATION\n\nO King, as I remember the wonderful form of Lord Krishna, I am struck with wonder more and more, and I rejoice again and again.\n\nPURPORT\n\nIt appears that Sanjaya also, by the grace of Vyasa, could see the universal form Krishna exhibited to Arjuna. It is, of course, said that Lord Krishna had never exhibited such a form before. It was exhibited to Arjuna only, yet some great devotees could also see the universal form of Krishna when it was shown to Arjuna, and Vyasa was one of them. He is one of the great devotees of the Lord, and he is considered to be a powerful incarnation of Krishna. Vyasa disclosed this to his disciple Sanjaya, who remembered that wonderful form of Krishna exhibited to Arjuna and enjoyed it repeatedly.

yatra yogesvarah krishno\nyatra partho dhanur-dharah\ntatra srir vijayo bhutir\ndhruva nitir matir mama\n\nSYNONYMS\n\nyatra -- where; yoga-isvarah -- the master of mysticism; krishnah -- Lord Krishna; yatra -- where; parthah -- the son of Pritha; dhanuh-dharah -- the carrier of the bow and arrow; tatra -- there; srih -- opulence; vijayah -- victory; bhutih -- exceptional power; dhruva -- certain; nitih -- morality; matih mama -- my opinion.\n\nTRANSLATION\n\nWherever there is Krishna, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion.\n\nPURPORT\n\nThe Bhagavad-gita began with an inquiry of Dhritarashtra's. He was hopeful of the victory of his sons, assisted by great warriors like Bhishma, Drona and Karna. He was hopeful that the victory would be on his side. But after describing the scene on the battlefield, Sanjaya told the King, "You are thinking of victory, but my opinion is that where Krishna and Arjuna are present, there will be all good fortune." He directly confirmed that Dhritarashtra could not expect victory for his side. Victory was certain for the side of Arjuna because Krishna was there. Krishna's acceptance of the post of charioteer for Arjuna was an exhibition of another opulence. Krishna is full of all opulences, and renunciation is one of them. There are many instances of such renunciation, for Krishna is also the master of renunciation.\n\nThe fight was actually between Duryodhana and Yudhishthira. Arjuna was fighting on behalf of his elder brother, Yudhishthira. Because Krishna and Arjuna were on the side of Yudhishthira, Yudhishthira's victory was certain. The battle was to decide who would rule the world, and Sanjaya predicted that the power would be transferred to Yudhishthira. It is also predicted here that Yudhishthira, after gaining victory in this battle, would flourish more and more because not only was he righteous and pious but he was also a strict moralist. He never spoke a lie during his life.\n\nThere are many less intelligent persons who take Bhagavad-gita to be a discussion of topics between two friends on a battlefield. But such a book cannot be scripture. Some may protest that Krishna incited Arjuna to fight, which is immoral, but the reality of the situation is clearly stated: Bhagavad-gita is the supreme instruction in morality. The supreme instruction of morality is stated in the Ninth Chapter, in the thirty-fourth verse: man-mana bhava mad-bhaktah. One must become a devotee of Krishna, and the essence of all religion is to surrender unto Krishna (sarva-dharman parityajya mam ekam saranam vraja). The instructions of Bhagavad-gita constitute the supreme process of religion and of morality. All other processes may be purifying and may lead to this process, but the last instruction of the Gita is the last word in all morality and religion: surrender unto Krishna. This is the verdict of the Eighteenth Chapter.\n\nFrom Bhagavad-gita we can understand that to realize oneself by philosophical speculation and by meditation is one process, but to fully surrender unto Krishna is the highest perfection. This is the essence of the teachings of Bhagavad-gita. The path of regulative principles according to the orders of social life and according to the different courses of religion may be a confidential path of knowledge. But although the rituals of religion are confidential, meditation and cultivation of knowledge are still more confidential. And surrender unto Krishna in devotional service in full Krishna consciousness is the most confidential instruction. That is the essence of the Eighteenth Chapter.\n\nAnother feature of Bhagavad-gita is that the actual truth is the Supreme Personality of Godhead, Krishna. The Absolute Truth is realized in three features -- impersonal Brahman, localized Paramatma, and ultimately the Supreme Personality of Godhead, Krishna. Perfect knowledge of the Absolute Truth means perfect knowledge of Krishna. If one understands Krishna, then all the departments of knowledge are part and parcel of that understanding. Krishna is transcendental, for He is always situated in His eternal internal potency. The living entities are manifested of His energy and are divided into two classes, eternally conditioned and eternally liberated. Such living entities are innumerable, and they are considered fundamental parts of Krishna. Material energy is manifested into twenty-four divisions. The creation is effected by eternal time, and it is created and dissolved by external energy. This manifestation of the cosmic world repeatedly becomes visible and invisible.\n\nIn Bhagavad-gita five principal subject matters have been discussed: the Supreme Personality of Godhead, material nature, the living entities, eternal time and all kinds of activities. All is dependent on the Supreme Personality of Godhead, Krishna. All conceptions of the Absolute Truth -- impersonal Brahman, localized Paramatma and any other transcendental conception -- exist within the category of understanding the Supreme Personality of Godhead. Although superficially the Supreme Personality of Godhead, the living entity, material nature and time appear to be different, nothing is different from the Supreme. But the Supreme is always different from everything. Lord Caitanya's philosophy is that of "inconceivable oneness and difference." This system of philosophy constitutes perfect knowledge of the Absolute Truth.\n\nThe living entity in his original position is pure spirit. He is just like an atomic particle of the Supreme Spirit. Thus Lord Krishna may be compared to the sun, and the living entities to sunshine. Because the living entities are the marginal energy of Krishna, they have a tendency to be in contact either with the material energy or with the spiritual energy. In other words, the living entity is situated between the two energies of the Lord, and because he belongs to the superior energy of the Lord, he has a particle of independence. By proper use of that independence he comes under the direct order of Krishna. Thus he attains his normal condition in the pleasure-giving potency.

vihaya kaman yah sarvan\npumams carati nihsprihah\nnirmamo nirahankarah\nsa santim adhigacchati\n\nSYNONYMS\n\nvihaya -- giving up; kaman -- material desires for sense gratification; yah -- who; sarvan -- all; puman -- a person; carati -- lives; nihsprihah -- desireless; nirmamah -- without a sense of proprietorship; nirahankarah -- without false ego; sah -- he; santim -- perfect peace; adhigacchati -- attains.\n\nTRANSLATION\n\nA 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.\n\nPURPORT\n\nTo become desireless means not to desire anything for sense gratification. In other words, desire for becoming Krishna conscious is actually desirelessness. To understand one's actual position as the eternal servitor of Krishna, without falsely claiming this material body to be oneself and without falsely claiming proprietorship over anything in the world, is the perfect stage of Krishna consciousness. One who is situated in this perfect stage knows that because Krishna is the proprietor of everything, everything must be used for the satisfaction of Krishna. Arjuna did not want to fight for his own sense satisfaction, but when he became fully Krishna conscious he fought because Krishna wanted him to fight. For himself there was no desire to fight, but for Krishna the same Arjuna fought to his best ability. Real desirelessness is desire for the satisfaction of Krishna, 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 Krishna (isavasyam idam 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 Krishna in spiritual identity, and that the eternal position of the living entity is therefore never on the level of Krishna or greater than Him. This understanding of Krishna consciousness is the basic principle of real peace.

esha brahmi sthitih partha\nnainam prapya vimuhyati\nsthitvasyam anta-kale 'pi\nbrahma-nirvanam ricchati\n\nSYNONYMS\n\nesha -- this; brahmi -- spiritual; sthitih -- situation; partha -- O son of Pritha; na -- never; enam -- this; prapya -- achieving; vimuhyati -- one is bewildered; sthitva -- being situated; asyam -- in this; anta-kale -- at the end of life; api -- also; brahma-nirvanam -- the spiritual kingdom of God; ricchati -- one attains.\n\nTRANSLATION\n\nThat 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.\n\nPURPORT\n\nOne can attain Krishna 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. Khatvanga Maharaja attained this state of life just a few minutes before his death, by surrendering unto Krishna. Nirvana means ending the process of materialistic life. According to Buddhist philosophy, there is only void after the completion of this material life, but Bhagavad-gita 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 Krishna conscious, he at once attains the stage of brahma-nirvana. 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 Krishna consciousness. Attainment of Krishna consciousness even during this life is immediate attainment of Brahman, and one who is situated in Krishna consciousness has certainly already entered into the kingdom of God.\n\nBrahman is just the opposite of matter. Therefore brahmi sthiti means "not on the platform of material activities." Devotional service of the Lord is accepted in the Bhagavad-gita as the liberated stage (sa gunan samatityaitan brahma-bhuyaya kalpate). Therefore, brahmi sthiti is liberation from material bondage.\n\nSrila Bhaktivinoda Thakura has summarized this Second Chapter of the Bhagavad-gita as being the contents for the whole text. In the Bhagavad-gita, the subject matters are karma-yoga, jnana-yoga, and bhakti-yoga. In the Second Chapter karma-yoga and jnana-yoga have been clearly discussed, and a glimpse of bhakti-yoga has also been given, as the contents for the complete text.

atra sura maheshv-asa\nbhimarjuna-sama yudhi\nyuyudhano viratas ca\ndrupadas ca maha-rathah\n\nSYNONYMS\n\natra -- here; surah -- heroes; maha-ishu-asah -- mighty bowmen; bhima-arjuna -- to Bhima and Arjuna; samah -- equal; yudhi -- in the fight; yuyudhanah -- Yuyudhana; viratah -- Virata; ca -- also; drupadah -- Drupada; ca -- also; maha-rathah -- great fighter.\n\nTRANSLATION\n\nHere in this army are many heroic bowmen equal in fighting to Bhima and Arjuna: great fighters like Yuyudhana, Virata and Drupada.\n\nPURPORT\n\nEven though Dhrishtadyumna was not a very important obstacle in the face of Dronacarya'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 Bhima and Arjuna. He knew the strength of Bhima and Arjuna, and thus he compared the others with them.

dhrishtaketus cekitanah\nkasirajas ca viryavan\npurujit kuntibhojas ca\nsaibyas ca nara-pungavah\n\nSYNONYMS\n\ndhrishtaketuh -- Dhrishtaketu; cekitanah -- Cekitana; kasirajah -- Kasiraja; ca -- also; virya-van -- very powerful; purujit -- Purujit; kuntibhojah -- Kuntibhoja; ca -- and; saibyah -- Saibya; ca -- and; nara-pungavah -- hero in human society.\n\nTRANSLATION\n\nThere are also great, heroic, powerful fighters like Dhrishtaketu, Cekitana, Kasiraja, Purujit, Kuntibhoja and Saibya.

yudhamanyus ca vikranta\nuttamaujas ca viryavan\nsaubhadro draupadeyas ca\nsarva eva maha-rathah\n\nSYNONYMS\n\nyudhamanyuh -- Yudhamanyu; ca -- and; vikrantah -- mighty; uttamaujah -- Uttamauja; ca -- and; virya-van -- very powerful; saubhadrah -- the son of Subhadra; draupadeyah -- the sons of Draupadi; ca -- and; sarve -- all; eva -- certainly; maha-rathah -- great chariot fighters.\n\nTRANSLATION\n\nThere are the mighty Yudhamanyu, the very powerful Uttamauja, the son of Subhadra and the sons of Draupadi. All these warriors are great chariot fighters.

asmakam tu visishta ye\ntan nibodha dvijottama\nnayaka mama sainyasya\nsamjnartham tan bravimi te\n\nSYNONYMS\n\nasmakam -- our; tu -- but; visishtah -- especially powerful; ye -- who; tan -- them; nibodha -- just take note of, be informed; dvija-uttama -- O best of the brahmanas; nayakah -- captains; mama -- my; sainyasya -- of the soldiers; samjna-artham -- for information; tan -- them; bravimi -- I am speaking; te -- to you.\n\nTRANSLATION\n\nBut for your information, O best of the brahmanas, let me tell you about the captains who are especially qualified to lead my military force.

bhavan bhishmas ca karnas ca\nkripas ca samitim-jayah\nasvatthama vikarnas ca\nsaumadattis tathaiva ca\n\nSYNONYMS\n\nbhavan -- your good self; bhishmah -- Grandfather Bhishma; ca -- also; karnah -- Karna; ca -- and; kripah -- Kripa; ca -- and; samitim-jayah -- always victorious in battle; asvatthama -- Asvatthama; vikarnah -- Vikarna; ca -- as well as; saumadattih -- the son of Somadatta; tatha -- as well as; eva -- certainly; ca -- also.\n\nTRANSLATION\n\nThere are personalities like you, Bhishma, Karna, Kripa, Asvatthama, Vikarna and the son of Somadatta called Bhurisrava, who are always victorious in battle.\n\nPURPORT\n\nDuryodhana mentions the exceptional heroes in the battle, all of whom are ever victorious. Vikarna is the brother of Duryodhana, Asvatthama is the son of Dronacarya, and Saumadatti, or Bhurisrava, is the son of the King of the Bahlikas. Karna is the half brother of Arjuna, as he was born of Kunti before her marriage with King Pandu. Kripacarya's twin sister married Dronacarya.

anye ca bahavah sura\nmad-arthe tyakta-jivitah\nnana-sastra-praharanah\nsarve yuddha-visaradah\n\nSYNONYMS\n\nanye -- others; ca -- also; bahavah -- in great numbers; surah -- heroes; mat-arthe -- for my sake; tyakta-jivitah -- prepared to risk life; nana -- many; sastra -- weapons; praharanah -- equipped with; sarve -- all of them; yuddha-visaradah -- experienced in military science.\n\nTRANSLATION\n\nThere 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.\n\nPURPORT\n\nAs far as the others are concerned -- like Jayadratha, Kritavarma and Salya -- 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 Kurukshetra 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.

aparyaptam tad asmakam\nbalam bhishmabhirakshitam\nparyaptam tv idam etesham\nbalam bhimabhirakshitam\n\nSYNONYMS\n\naparyaptam -- immeasurable; tat -- that; asmakam -- of ours; balam -- strength; bhishma -- by Grandfather Bhishma; abhirakshitam -- perfectly protected; paryaptam -- limited; tu -- but; idam -- all this; etesham -- of the Pandavas; balam -- strength; bhima -- by Bhima; abhirakshitam -- carefully protected.\n\nTRANSLATION\n\nOur strength is immeasurable, and we are perfectly protected by Grandfather Bhishma, whereas the strength of the Pandavas, carefully protected by Bhima, is limited.\n\nPURPORT\n\nHerein 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 Bhishma. On the other hand, the forces of the Pandavas are limited, being protected by a less experienced general, Bhima, who is like a fig in the presence of Bhishma. Duryodhana was always envious of Bhima because he knew perfectly well that if he should die at all, he would only be killed by Bhima. But at the same time, he was confident of his victory on account of the presence of Bhishma, who was a far superior general. His conclusion that he would come out of the battle victorious was well ascertained.

ayaneshu ca sarveshu\nyatha-bhagam avasthitah\nbhishmam evabhirakshantu\nbhavantah sarva eva hi\n\nSYNONYMS\n\nayaneshu -- in the strategic points; ca -- also; sarveshu -- everywhere; yatha-bhagam -- as differently arranged; avasthitah -- situated; bhishmam -- unto Grandfather Bhishma; eva -- certainly; abhirakshantu -- should give support; bhavantah -- you; sarve -- all respectively; eva hi -- certainly.\n\nTRANSLATION\n\nAll of you must now give full support to Grandfather Bhishma, as you stand at your respective strategic points of entrance into the phalanx of the army.\n\nPURPORT\n\nDuryodhana, after praising the prowess of Bhishma, 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 Bhishmadeva 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 Bhishmadeva. He was confident of the full support of Bhishmadeva and Dronacarya in the battle because he well knew that they did not even speak a word when Arjuna's wife Draupadi, 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 Pandavas, he hoped that these generals would now completely give it up, as they had done during the gambling performances.

tatah sankhas ca bheryas ca\npanavanaka-gomukhah\nsahasaivabhyahanyanta\nsa sabdas tumulo 'bhavat\n\nSYNONYMS\n\ntatah -- thereafter; sankhah -- conchshells; ca -- also; bheryah -- large drums; ca -- and; panava-anaka -- small drums and kettledrums; go-mukhah -- horns; sahasa -- all of a sudden; eva -- certainly; abhyahanyanta -- were simultaneously sounded; sah -- that; sabdah -- combined sound; tumulah -- tumultuous; abhavat -- became.\n\nTRANSLATION\n\nAfter that, the conchshells, drums, bugles, trumpets and horns were all suddenly sounded, and the combined sound was tumultuous.

atha vyavasthitan drishtva\ndhartarashtran kapi-dhvajah\npravritte sastra-sampate\ndhanur udyamya pandavah\nhrishikesam tada vakyam\nidam aha mahi-pate\n\nSYNONYMS\n\natha -- thereupon; vyavasthitan -- situated; drishtva -- looking upon; dhartarashtran -- the sons of Dhritarashtra; kapi-dhvajah -- he whose flag was marked with Hanuman; pravritte -- while about to engage; sastra-sampate -- in releasing his arrows; dhanuh -- bow; udyamya -- taking up; pandavah -- the son of Pandu (Arjuna); hrishikesam -- unto Lord Krishna; tada -- at that time; vakyam -- words; idam -- these; aha -- said; mahi-pate -- O King.\n\nTRANSLATION\n\nAt that time Arjuna, the son of Pandu, seated in the chariot bearing the flag marked with Hanuman, took up his bow and prepared to shoot his arrows. O King, after looking at the sons of Dhritarashtra drawn in military array, Arjuna then spoke to Lord Krishna these words.\n\nPURPORT\n\nThe battle was just about to begin. It is understood from the above statement that the sons of Dhritarashtra were more or less disheartened by the unexpected arrangement of military force by the Pandavas, who were guided by the direct instructions of Lord Krishna on the battlefield. The emblem of Hanuman on the flag of Arjuna is another sign of victory because Hanuman cooperated with Lord Rama in the battle between Rama and Ravana, and Lord Rama emerged victorious. Now both Rama and Hanuman were present on the chariot of Arjuna to help him. Lord Krishna is Rama Himself, and wherever Lord Rama is, His eternal servitor Hanuman and His eternal consort Sita, 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 Krishna, 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.

uddhared atmanatmanam\nnatmanam avasadayet\natmaiva hy atmano bandhur\natmaiva ripur atmanah\n\nSYNONYMS\n\nuddharet -- one must deliver; atmana -- by the mind; atmanam -- the conditioned soul; na -- never; atmanam -- the conditioned soul; avasadayet -- put into degradation; atma -- mind; eva -- certainly; hi -- indeed; atmanah -- of the conditioned soul; bandhuh -- friend; atma -- mind; eva -- certainly; ripuh -- enemy; atmanah -- of the conditioned soul.\n\nTRANSLATION\n\nOne 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.\n\nPURPORT\n\nThe word atma 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, atma 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 Krishna consciousness. The word hi is used for emphasizing this point, i.e., that one must do this. It is also said:\n\nmana eva manushyanam\n\nkaranam bandha-mokshayoh\n\nbandhaya vishayasango\n\nmuktyai nirvishayam manah\n\n"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." (Amrita-bindu Upanishad 2) Therefore, the mind which is always engaged in Krishna consciousness is the cause of supreme liberation.

jnana-vijnana-triptatma\nkuta-stho vijitendriyah\nyukta ity ucyate yogi\nsama-loshtrasma-kancanah\n\nSYNONYMS\n\njnana -- by acquired knowledge; vijnana -- and realized knowledge; tripta -- satisfied; atma -- a living entity; kuta-sthah -- spiritually situated; vijita-indriyah -- sensually controlled; yuktah -- competent for self-realization; iti -- thus; ucyate -- is said; yogi -- a mystic; sama -- equipoised; loshtra -- pebbles; asma -- stone; kancanah -- gold.\n\nTRANSLATION\n\nA person is said to be established in self-realization and is called a yogi [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.\n\nPURPORT\n\nBook knowledge without realization of the Supreme Truth is useless. This is stated as follows:\n\natah sri-krishna-namadi\n\nna bhaved grahyam indriyaih\n\nsevonmukhe hi jihvadau\n\nsvayam eva sphuraty adah\n\n"No one can understand the transcendental nature of the name, form, quality and pastimes of Sri Krishna 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-rasamrita-sindhu 1.2.234)\n\nThis Bhagavad-gita is the science of Krishna consciousness. No one can become Krishna conscious simply by mundane scholarship. One must be fortunate enough to associate with a person who is in pure consciousness. A Krishna conscious person has realized knowledge, by the grace of Krishna, 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 Krishna. 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.

suhrin-mitrary-udasina-\nmadhyastha-dveshya-bandhushu\nsadhushv api ca papeshu\nsama-buddhir visishyate\n\nSYNONYMS\n\nsu-hrit -- to well-wishers by nature; mitra -- benefactors with affection; ari -- enemies; udasina -- neutrals between belligerents; madhya-stha -- mediators between belligerents; dveshya -- the envious; bandhushu -- and the relatives or well-wishers; sadhushu -- unto the pious; api -- as well as; ca -- and; papeshu -- unto the sinners; sama-buddhih -- having equal intelligence; visishyate -- is far advanced.\n\nTRANSLATION\n\nA 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.

manushyanam sahasreshu\nkascid yatati siddhaye\nyatatam api siddhanam\nkascin mam vetti tattvatah\n\nSYNONYMS\n\nmanushyanam -- of men; sahasreshu -- out of many thousands; kascit -- someone; yatati -- endeavors; siddhaye -- for perfection; yatatam -- of those so endeavoring; api -- indeed; siddhanam -- of those who have achieved perfection; kascit -- someone; mam -- Me; vetti -- does know; tattvatah -- in fact.\n\nTRANSLATION\n\nOut of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.\n\nPURPORT\n\nThere 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 Gita are meant for those who are interested in transcendental knowledge, in understanding the self, the Superself and the process of realization by jnana-yoga, dhyana-yoga and discrimination of the self from matter. However, Krishna can be known only by persons who are in Krishna consciousness. Other transcendentalists may achieve impersonal Brahman realization, for this is easier than understanding Krishna. Krishna is the Supreme Person, but at the same time He is beyond the knowledge of Brahman and Paramatma. The yogis and jnanis are confused in their attempts to understand Krishna. Although the greatest of the impersonalists, Sripada Sankaracarya, has admitted in his Gita commentary that Krishna is the Supreme Personality of Godhead, his followers do not accept Krishna as such, for it is very difficult to know Krishna, even though one has transcendental realization of impersonal Brahman.\n\nKrishna is the Supreme Personality of Godhead, the cause of all causes, the primeval Lord Govinda. Isvarah paramah krishnah sac-cid-ananda-vigrahah/ anadir adir govindah sarva-karana-karanam. 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. Srila Rupa Gosvami writes in his Bhakti-rasamrita-sindhu (1.2.101):\n\nsruti-smriti-puranadi-\npancaratra-vidhim vina\naikantiki harer bhaktir\nutpatayaiva kalpate\n\n"Devotional service of the Lord that ignores the authorized Vedic literatures like the Upanishads, Puranas and Narada-pancaratra is simply an unnecessary disturbance in society."\n\nIt is not possible for the Brahman-realized impersonalist or the Paramatma-realized yogi to understand Krishna the Supreme Personality of Godhead as the son of mother Yasoda or the charioteer of Arjuna. Even the great demigods are sometimes confused about Krishna (muhyanti yat surayah). Mam tu veda na kascana: "No one knows Me as I am," the Lord says. And if one does know Him, then sa mahatma su-durlabhah. "Such a great soul is very rare." Therefore unless one practices devotional service to the Lord, one cannot know Krishna as He is (tattvatah), even though one is a great scholar or philosopher. Only the pure devotees can know something of the inconceivable transcendental qualities in Krishna, in the cause of all causes, in His omnipotence and opulence, and in His wealth, fame, strength, beauty, knowledge and renunciation, because Krishna 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:\n\natah sri-krishna-namadi\nna bhaved grahyam indriyaih\nsevonmukhe hi jihvadau\nsvayam eva sphuraty adah\n\n"No one can understand Krishna 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-rasamrita-sindhu 1.2.234)

bhumir apo 'nalo vayuh\nkham mano buddhir eva ca\nahankara itiyam me\nbhinna prakritir ashtadha\n\nSYNONYMS\n\nbhumih -- earth; apah -- water; analah -- fire; vayuh -- air; kham -- ether; manah -- mind; buddhih -- intelligence; eva -- certainly; ca -- and; ahankarah -- false ego; iti -- thus; iyam -- all these; me -- My; bhinna -- separated; prakritih -- energies; ashtadha -- eightfold.\n\nTRANSLATION\n\nEarth, water, fire, air, ether, mind, intelligence and false ego -- all together these eight constitute My separated material energies.\n\nPURPORT\n\nThe science of God analyzes the constitutional position of God and His diverse energies. Material nature is called prakriti, or the energy of the Lord in His different purusha incarnations (expansions) as described in the Satvata-tantra:\n\nvishnos tu trini rupani\npurushakhyany atho viduh\nekam tu mahatah srashtri\ndvitiyam tv anda-samsthitam\ntritiyam sarva-bhuta-stham\ntani jnatva vimucyate\n\n"For material creation, Lord Krishna's plenary expansion assumes three Vishnus. The first one, Maha-Vishnu, creates the total material energy, known as the mahat-tattva. The second, Garbhodakasayi Vishnu, enters into all the universes to create diversities in each of them. The third, Kshirodakasayi Vishnu, is diffused as the all-pervading Supersoul in all the universes and is known as Paramatma. He is present even within the atoms. Anyone who knows these three Vishnus can be liberated from material entanglement."\n\nThis 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 Vishnu expansions of Lord Krishna. These purushas are called incarnations. Generally one who does not know the science of God (Krishna) assumes that this material world is for the enjoyment of the living entities and that the living entities are the purushas -- the causes, controllers and enjoyers of the material energy. According to Bhagavad-gita this atheistic conclusion is false. In the verse under discussion it is stated that Krishna is the original cause of the material manifestation. Srimad-Bhagavatam 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 Vaikunthalokas, and the impersonalist accepts this brahmajyoti as the ultimate eternal goal. The Paramatma manifestation is also a temporary all-pervasive aspect of the Kshirodakasayi Vishnu. The Paramatma manifestation is not eternal in the spiritual world. Therefore the factual Absolute Truth is the Supreme Personality of Godhead Krishna. He is the complete energetic person, and He possesses different separated and internal energies.\n\nIn 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, Krishna. 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 Sankhya atheistic philosophy; they are originally offshoots from Krishna's energies and are separated from Him, but atheistic Sankhya philosophers with a poor fund of knowledge do not know Krishna as the cause of all causes. The subject matter for discussion in the Sankhya philosophy is only the manifestation of the external energy of Krishna, as it is described in the Bhagavad-gita.

raso 'ham apsu kaunteya\nprabhasmi sasi-suryayoh\npranavah sarva-vedeshu\nsabdah khe paurusham nrishu\n\nSYNONYMS\n\nrasah -- taste; aham -- I; apsu -- in water; kaunteya -- O son of Kunti; prabha -- the light; asmi -- I am; sasi-suryayoh -- of the moon and the sun; pranavah -- the three letters a-u-m; sarva -- in all; vedeshu -- the Vedas; sabdah -- sound vibration; khe -- in the ether; paurusham -- ability; nrishu -- in men.\n\nTRANSLATION\n\nO son of Kunti, I am the taste of water, the light of the sun and the moon, the syllable om in the Vedic mantras; I am the sound in ether and ability in man.\n\nPURPORT\n\nThis 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.\n\nThe light of the sun and the moon is also originally emanating from the brahmajyoti, which is the impersonal effulgence of the Lord. And pranava, or the omkara 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 Krishna by His innumerable names, they prefer to vibrate the transcendental sound omkara. But they do not realize that omkara is the sound representation of Krishna. The jurisdiction of Krishna consciousness extends everywhere, and one who knows Krishna consciousness is blessed. Those who do not know Krishna are in illusion, and so knowledge of Krishna is liberation, and ignorance of Him is bondage.

punyo gandhah prithivyam ca\ntejas casmi vibhavasau\njivanam sarva-bhuteshu\ntapas casmi tapasvishu\n\nSYNONYMS\n\npunyah -- original; gandhah -- fragrance; prithivyam -- in the earth; ca -- also; tejah -- heat; ca -- also; asmi -- I am; vibhavasau -- in the fire; jivanam -- life; sarva -- in all; bhuteshu -- living entities; tapah -- penance; ca -- also; asmi -- I am; tapasvishu -- in those who practice penance.\n\nTRANSLATION\n\nI 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.\n\nPURPORT\n\nPunya means that which is not decomposed; punya 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 Krishna. 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. Vibhavasu means fire. Without fire we cannot run factories, we cannot cook, etc., and that fire is Krishna. The heat in the fire is Krishna. According to Vedic medicine, indigestion is due to a low temperature in the belly. So even for digestion fire is needed. In Krishna consciousness we become aware that earth, water, fire, air and every active principle, all chemicals and all material elements are due to Krishna. The duration of man's life is also due to Krishna. Therefore by the grace of Krishna, man can prolong his life or diminish it. So Krishna consciousness is active in every sphere.

tapamy aham aham varsham\nnigrihnamy utsrijami ca\namritam caiva mrityus ca\nsad asac caham arjuna\n\nSYNONYMS\n\ntapami -- give heat; aham -- I; aham -- I; varsham -- rain; nigrihnami -- withhold; utsrijami -- send forth; ca -- and; amritam -- immortality; ca -- and; eva -- certainly; mrityuh -- death; ca -- and; sat -- spirit; asat -- matter; ca -- and; aham -- I; arjuna -- O Arjuna.\n\nTRANSLATION\n\nO 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.\n\nPURPORT\n\nKrishna, by His different energies, diffuses heat and light through the agency of electricity and the sun. During summer season it is Krishna 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 Krishna, and Krishna meets us at the end as death. By analyzing all these different energies of Krishna, one can ascertain that for Krishna there is no distinction between matter and spirit, or, in other words, He is both matter and spirit. In the advanced stage of Krishna consciousness, one therefore makes no such distinctions. He sees only Krishna in everything.\n\nSince Krishna is both matter and spirit, the gigantic universal form comprising all material manifestations is also Krishna, and His pastimes in Vrindavana as two-handed Syamasundara, playing on a flute, are those of the Supreme Personality of Godhead.