SRRTHA VARI

RMAD BHAGAVAD-GT with commentary by rla Vivantha Cakravart hkura

Translated into English by r Bhnu Swami Maharaj

CONTENTS
INVOCATION.....................................................................................................................................3 CHAPTER 1 AINYA DARANA..................................................................................................6 CHAPTER 2 SKHYA YOGA...................................................................................................22 CHAPTER 3 KARMA YOGA........................................................................................................23 CHAPTER 4 JNA VIBHGA YOGA......................................................................................24 CHAPTER 5 KARMA SANNYSA YOGA.................................................................................25 CHAPTER 6 DHYNA YOGA.....................................................................................................26 CHAPTER 7 VIJNA YOGA.....................................................................................................27 CHAPTER 8 TRAKA BRAHMA YOGA....................................................................................28 CHAPTER RJA G!HYA YOGA..............................................................................................2 CHAPTER 1" VIBH#TI YOGA....................................................................................................3" CHAPTER 11 VIVAR#PA DARANA YOGA...........................................................................31 CHAPTER 12 BHAKTI YOGA.....................................................................................................32 CHAPTER 13 PRAKTI P!R!A VIBHGA YOGA...............................................................33 CHAPTER 14 G!A TRAYA VIBHGA YOGA........................................................................34 CHAPTER 15 P!R!OTTAMA YOGA.......................................................................................35 CHAPTER 16 DAIVS!RA SAMPAD YOGA............................................................................36 CHAPTER 17 RADDH TRAYA VIBHGA YOGA................................................................37 CHAPTER 18 MOKA YOGA......................................................................................................38

INV C!TI N
gaur"#$uka% sat&kumuda&'ramod( sv"bhikhyay" gos&tamaso nihant" $r(&k)*+a&caitanya&sudha&nidhir me mano ,dhiti*-han svarati# karotu 'r"c(na&v"ca% suvic"rya so ,ham aj.o ,'i g(t" m)ta&le$a&li'su% yate% 'rabhor eva mate tad atra santa% k*amadhva# $ara+"gatasya
May the ocean o/ nectar0 1r( 2)*+a Caitanya0 who emanates golden rays0 giving joy to the white water lilies o/ saintly devotees0 and who destroys the darkness o/ the earth by 3is s'lendorous beauty0 be 'resent in my mind and bestow on me attraction /or 3imsel/4 Though I am ignorant0 a/ter care/ully considering the 'revious commentaries0 I desire to obtain a dro' o/ the nectar o/ the 5(t" 6and have thus written this commentary74 May you devotees 'lease tolerate this work o/ a surrendered soul0 which is written according to the views o/ my sanny"s( master0 1r( Caitanya
The son o/ Vasudeva0 'ara brahman in human /orm0 the original Bhagav"n whose lotus /eet are desired by all the scri'tures in this world0 descended directly in Mathur"0 and0 most inconceivably0 became visible to the eyes o/ all 'eo'le o/ the material world4 8elivering the 'eo'le o/ the universe who were drowning in the ocean o/ material li/e0 3e submerged them instead in the great ocean o/ 3is own 'rema0 by bestowing on them a taste o/ the sweetness o/ 3is beauty4 Established in 3is great vow to 'rotect the righteous and destroy the evil0 on the 'rete9t o/ relieving the earth o/ its burden o/ su//ering0 he gave the greatest 'rotection&&in the /orm o/ liberation&&even to those who were devoured by the crocodile o/ material li/e&&to the most evil 'ersons0 even to those who dis'layed great hatred towards 3imsel/4 In order to deliver the j(vas who would be a//licted a/ter 3is disa''earance by lamentation and illusion arising /rom the

bondage o/ beginningless ignorance0 and in order to u'hold 3is glorious re'utation sung by the sages0 the makers o/ scri'tures0 3e singled out !rjuna0 3is dear /riend4 !rjuna then became a//licted by lamentation and illusion at the commencement o/ war by the :ord,s own desire0 in order to /ul/ill the :ord,s 'ur'oses4 The :ord thus mani/ested to !rjuna the highest goal o/ humanity0 making it most real and attainable0 in the /orm o/ the 5(t"0 with eighteen cha'ters containing eighteen ty'es o/ knowledge0 ornamented with the jewels o/ the ultimate im'ort o/ the Vedas com'osed o/ three subjects;4 Through the /irst si9 cha'ters o/ the 5(t" 3e 'resents ni*k"ma&karma&yoga0 through the second si9 cha'ters 3e 'resents bhakti&yoga0 and through the third si9 cha'ters 3e 'resents j."na&yoga4 Bhakti&yoga is 'laced between karma and j."na&yoga because o/ its con/idential nature <0 because o/ its su'eriority by which it is able to give li/e to the other two=0 and because o/ its being most rare>4 !nd moreover0 because these two are useless without bhakti0 only by being mi9ed with bhakti do they become acce'table4 There are two ty'es o/ bhakti? keval" bhakti 6'ure bhakti7 and 'radh"n( bh@t" bhakti 6a 'rocess 'redominated by bhakti74 The /irst is inde'endent and strong4 Aithout the mi9ture o/ karma and j."na0 it is 'ure and 'ower/ul4 It is known by such terms as anany" bhakti and aki.cin" bhaktiB44The second ty'e is mi9ed with karma and j."na4 !ll o/ this will be described later in the te9t4
The 'hrase here is k"+Ca&tray"tmika&sarva&veda0 re/erring to karma0 j."na and u'"sana k"+Cas4 Being 'laced in the middle0 it is not so obvious4 = Since it is in the middle0 it touches the other two0 giving them li/e4 I/ the si9 cha'ters concerning bhakti were 'laced at the beginning or the end0 they would only touch one o/ the other to'ics4 > There/ore it is 'rotected by the other two to'ics on either side4 B ther names are uttam" bhakti0 $uddh" bhakti0 and keval" bhakti4
; <

CHAPTER 1

!IND! 8!E !N!

TEXT ;4;

dh)tar"*-ra uv"ca dharma&k*etre kuru&k*etre samavet" yuyutsava% F m"mak"% '"+Cav"$ caiva kim akurvata sa.jaya FF;FF
8h)tar"*-ra said? Sa.jaya0 what did my sons and the sons o/ G"+Cu do0 having gathered with the desire to /ight at 2uruk*etra0 the 'lace o/ dharmaH
3ow did !rjuna become bewildered and /all into ignoranceH The s'eaker o/ the Mah"bh"rata 0 Vai$am'"yana0 started e9'laining the to'ic to Ianamejaya in the Bh(*ma Garv"0 with the /ollowing words4 8hrtar"*-ra said0 JGlease tell me what my sons0 headed by 8uryodhana0 and the sons o/ G"+Cu0 headed by Dudhi*-hra were doing0 having gathered together /or /ighting at 2uruk*etraHK JBut you yoursel/ have said that they were desirous o/ /ighting0 so why are you asking what they didHK JThis 'lace is a holy 'lace 6dharma k*etra74 1ruti says?

kuruk*etra# deva yajanam

2uruk*etra is a 'lace /or worshi''ing the :ord4
1ata'atha Br"hma+a0 Madhy"ndin(ya0 ;>4;4;4<

It is /amous as a 'lace which 'roduces dharma4 8ue to association with this great 'lace0 the evil 8uryodhana and com'any may give u' their anger and take to the 'ath o/ dharma4 The G"+Cavas are naturally /ollowing dharma4 Then both sides would have intelligence to see that they should not kill their own relatives and /riends0 and would negotiate 'eace4K E9ternally0 he desired to show Sa.jaya that he would be relieved i/ this were so4 Internally0 however0 he /ound it hard to restrain his de'ression0 /or i/ there were a conciliation0 then it would be di//icult /or his sons to claim the

kingdom4 J!s Bh(*ma0 who is on our side cannot be de/eated by !rjuna0 it is better that we /ight4 :et that ha''enLK It was not suitable however to show such desires e9ternally4 There is a hidden meaning in the word k*etra 6/ield7 in the 'hrase dharma&k*etra4 The /ield was a 'lace /or growing the grains o/ dharma0 in the /orm o/ 'ious Dudhi*-hira0 who was the very incarnation o/ dharma;0 along with his su''orters4 The /ield0 a 'lace /or e9erting onesel/ in the work o/ cultivating0 was the 'lace in which 2)*+a0 the nourisher o/ dharma0 would encourage Dudhi*-hira4 The /ield0 a 'lace /or many 'rojects like blocking irrigation dykes and watering0 was the 'lace where 2)*+a would assist Dudhi*-hira in many ways to establish the grains o/ dharma4 The same /ield is also a 'lace /or weeds to grow4 The weeds0 enemies o/ the grains0 in the /orm o/ 8uryodhana and others0 also grew there0 but would be destroyed by 2)*+a4
;

3e was the son o/ 8harma or Damar"ja4

TEXT ;4<&=

sa.jaya uv"ca d)*-v" tu '"+Cav"n(ka# vy@Cha# duryodhanas tad" F "c"ryam u'asaMgamya r"j" vacanam abrav(t FF<FF 'a$yait"# '"+Cu&'utr"+"m "c"rya mahat(# cam@m F vy@Ch"# dru'ada&'utre+a tava $i*ye+a dh(mat" FF=FF
Sa.jaya said? Seeing the array o/ the G"+Cavas, troo's0 8uryodhana a''roached his teacher 8ro+a and s'oke these words4 J teacher0 see this great army o/ the sons o/ G"+Cu0 arranged /or battle by your intelligent disci'le0 the son o/ 8ru'ada4K
Nnderstanding that 8h)tar"*tra wanted war0 Sa.jaya then s'oke0 to make him aware that there would be war0 but that the results would be the o''osite o/ the /ul/illment o/ his desires4 8uryodhana0 seeing the arrangement o/ troo's 6 vy@Ch"m7 being 're'ared by the G"+Cavas0 then s'eaks0 revealing his inner /ear in nine verses0 starting /rom the third verse4

3e criticiOes 8ro+"c"rya4 3e tells him that he is very /oolish because 8h)*-adyumna0 the son o/ 8ru'ada0 was arranging the troo's o/ the enemy4 That 'erson was 8ro+a,s student0 having been taught by him0 even knowing that he was born to kill him;4 J8h)*-adyumna is very intelligent 6dh(mat"7 because he has gained the knowledge o/ how to kill you /rom you yoursel/0 his enemy4 See what will /inally result /rom this greatly intelligent act in the /utureLK
2ing 8ru'ada was /orced to give 'art o/ his kingdom to 8ro+a4 !s he was less 'ower/ul0 he 'er/ormed a sacri/ice to obtain a son who would kill 8ro+a4 8h)*-adyumna and 8rau'ad( emerged /rom the /ire4 ! celestial voice 'roclaimed that his son would kill 8ro+a in the /uture4 The news s'read0 but 8ro+a did not mind4 Ahen 8h)*-adyumna a''roached him to learn the art o/ wea'onry0 8rona taught him4 8uring the war0 8h)*-adyumna eventually beheaded 8ro+a4
;

TEXT ;4>&P

atra $@r" mahe*v"s" bh(m"rjuna&sam" yudhi F yuyudh"no vir"-a$ ca dru'ada$ ca mah"&ratha% FF>FF dh)*-aketu$ cekit"na% k"$ir"ja$ ca v(ryav"n F 'urujit kuntibhoja$ ca $aibya$ ca nara&'uMgava% FFBFF yudh"manyu$ ca vikr"nta uttamauj"$ ca v(ryav"n F saubhadro drau'adey"$ ca sarva eva mah"&rath"% FFPFF
3ere are brave men0 skill/ul with great bows0 eQual to Bh(ma and !rjuna in battle? S"tyaki0 Vir"ta0 and 8ru'ada0 a mah"&ratha4 3ere are 8h)*-aketu0 Cekit"na0 the valorous king o/ 2"$(0 Gurujit0 2untibhoja and 1aibya0 the best o/ men4 3ere are mighty Dudh"manyu0 valiant Nttamauj"0 !bhimanyu0 and the /ive sons o/ 8rau'ad(0 all mah"&rathas4 JThe leaders o/ their troo's0 having great bows 6 i*v"s"70 will be im'ossible to cut down4K That is the suggestion by his mentioning the bows4 Duyudh"na% re/ers to S"tyaki4 Saubhadra% re/ers to !bhimanyu4 8rau'adey"% re/ers to the
/ive sons o/ the G"+Cavas by 8rau'ad(0 such as Grativindhya4

eko da$a sahasr"+i yodhayed yas tu dhanvin"m $astra&$"stra&'rav(+a$ ca mah"&ratha iti sm)ta% amit"n yodhayed yas tu sam'rokto ,tirathas tu sa% caikena yo yudhyet tan&ny@no,rdha&ratha% sm)ta%;
! mah"&ratha is one who can /ight alone with ten thousand archers0 who is e9'ert in both wea'ons and scri'ture4 !n atiratha is one who /ights with unlimited troo's 6or less than ten thousand but more than a thousand74 ! rathi is one who /ights with one4 ne who does less than that is called ardha&ratha 4
;

This is Quoted by 1r(dhara Sv"m( and Baladeva0 but the source is not given4

TEXT ;4R

asm"ka# tu vi$i*-" ye t"n nibodha dvijottama F n"yak" mama sainyasya sa#j."rtha# t"n brav(mi te FFRFF
best o/ the br"hma+as 0 understand who is on our side0 the commanders o/ my army4 I will list them so you can com'letely understand4
Nnderstand 6nibodha7 who is on our side4 I will tell you in order that you com'letely understand 6 sa#j."rtham74 The word is analyOed as samyak 6com'lete70 j."na 6knowledge74
TEXT ;4S

bhav"n bh(*ma$ ca kar+a$ ca k)'a$ ca samiti#&jaya% F a$vatth"m" vikar+a$ ca saumadattir tathaiva ca FFSFF
There are yoursel/0 Bh(*ma0 2ar+a0 2)'a0 winner o/ wars0 !$vatth"m"0 Vikar+a0 and Bh@ri$rav"4

Saumadatti re/ers to Bh@ri$rav"0 the son o/ Somadatta4

TEXT ;4T

anye ca bahava% $@r" madarthe tyakta&j(vit"% F n"n"&$astra&'rahara+"% sarve yuddha&vi$"rad"% FFTFF

There are also many other brave men who have given u' their lives /or my sake0 skill/ul at /ighting0 armed with various missiles and wea'ons o/ close combat4
JThey are willing to give u' their lives in order to hel' me 6 tyakta&j(vit"%74K This is the intended meaning o/ 8uryodhana0 though the literal meaning is JThey have given u' their lives4K !ctually however0 2)*+a will later say?

mayaivaite nihat"% '@rvam eva nimitta&m"tra# bhava savyas"cin

These warriors have already been killed by Me be/ore the war has started4 Dou be My instrument0 !rjuna4
B5 ;;4==

Thus0 the literal meaning o/ 8uryodhana,s words are thus com'letely true4
TEXT ;4;U

a'ary"'ta# tad asm"ka# bala# bh(*m"bhirak*itam F 'ary"'ta# tv idam ete*"# bala# bh(m"bhirak*itam FF;UFF
ur army 'rotected by Bh(*ma is inadeQuate0 but their army0 'rotected by Bh(ma is adeQuate4
ur troo's are not u' to standard 6a'ary"'tam7? we cannot /ight against the G"+Cavas4 Even though 'rotected all around by Bh(*ma0 who has /ine intelligence and is e9'erienced in /ighting and theory0

Bh(*ma has sym'athy /or both 'arties4 The G"+Cavas are very well 'rotected 6 'ary"'tam abhirak*itam7 by Bh(ma0 though he has gross intelligence and is not thoroughly conversant with /ighting and theory4 In other words0 they are well eQui''ed to /ight against us4
TEXT ;4;;

ayane*u ca sarve*u yath"&bh"gam avasthit"% F bh(*mam ev"bhirak*antu bhavanta% sarva eva hi FF;;FF
Situated in your 'ositions /or attack0 you should 'rotect Bh(*ma on all sides4
There/ore you should be very care/ul4 Though you are divided into di//erent grou's 6yath"&bh"gam7 /or the 'ur'ose o/ entering into the enemy lines 6ayane*u70 you should not give u' your designated 'ositions on the battle/ield4 Being /i9ed in your res'ective 'ositions0 'rotect Bh(*ma on all sides0 so that he will not be attacked /rom behind while engaged in /ighting with others4 The im'lication here is J nly by the strength o/ Bh(*ma will we survive4K
TEXT ;4;<

tasya sa.janayan har*a# kuru&v)ddha% 'it"maha% F si#ha&n"da# vinadyoccai% $aMkha# dadhmau 'rat"'av"n FF;<FF
hen the majestic elder among the 2urus0 the grand/ather0 in order to bring joy to 8uryodhana0 making the sound o/ lion0 blew his conch loudly4
Bh(*ma0 the elder o/ the 2urus0 joy/ul on hearing res'ect given to him0 and to 'roduce joy in 8uryodhana by driving away his /ears0 roaring like lion0 blew his conch shell4 The 'hrase si#ha&n"da# vinadya uses the same root nad twice4 The literal meaning is Jroaring the roar o/ a lion4K The intended meaning is Jroaring like a lion0K according to the s@tra u'am"ne karma+i4 6!*-"dhy"y(0 G"+ini =4>4>B7

TEXT ;4;=

tata% $aMkh"$ ca bherya$ ca 'a+av"naka&gomukh"% F sahasaiv"bhyahanyanta sa $abdas tumulo Vbhavat FF;=FF

Then conches0 kettle drums0 small drums0 and larger drums were suddenly sounded0 making a tumultuous roar4
Both sides became eager to /ight4 This is described in this verse 4 Ga+ava is a ty'e o/ drum4 Wnaka is a kettle drum4 5omukha is a ty'e o/ trum'et4
TEXT ;4;>

tata% $vetair hayair yukte mahati syandane sthitau F m"dhava% '"+Cava$ caiva divyau $aMkhau 'radadhmatu% FF;>FF
Then 2)*+a and !rjuna0 standing in a large chariot yoked with white horses0 blew their divine conches4
TEXT ;4;B&;P

'".cajanya# h)*(ke$o devadatta# dhana.jaya% F 'au+Cra# dadhmau mah"$aMkha# bh(ma&karm" v)kodara% FF;BFF anantavijaya# r"j" kunt(&'utro yudhi*-hira% F nakula% sahadeva$ ca sugho*a&ma+i'u*'akau FF;PFF
2)*+a blew G".cajanya0 !rjuna blew 8evadatta0 and Bh(ma o/ /ear/ul deeds blew the great conch Gau+Cra4 Dudhi*-hira0 son o/ 2unt(0 blew !nantavijaya0 and Nakula and Sahadeva blew their conches Sugho*a and Mani'u*'aka4

The names o/ the conch shells are listed here0 starting with 2)*+a,s G".cajanya4
TEXT ;4;R&;S

k"$ya$ ca 'arame*v"sa% $ikha+C( ca mah"&ratha% F dh)*-adyumno vir"-a$ ca s"tyaki$ c"'ar"jita% FF;RFF dru'ado drau'adey"$ ca sarva$a% ')thiv(&'ate F saubhadra$ ca mah"&b"hu% $aMkh"n dadhmu% ')thak ')thak FF;SFF
Then the king o/ 2"$(0 the greatest archer0 1ikha+C(0 a mah"&ratha 0 8h)*-adyumna0 Vir"-a and S"tyaki0 who could not be de/eated0 8ru'ada0 the sons o/ 8rau'ad(0 and mighty&armed !bhimanyu blew their conches one a/ter the other4
The word a'ar"jita% means unconQuerable4 3owever0 it can be read c"'a r"jita%0 by including the 'revious ca as 'art o/ the word instead a se'arate word meaning JandK0 in which case it means JeQui''ed with a bow4K
TEXT ;4;T

sa gho*o dh"rtar"*-r"+"# h)day"ni vyad"rayat F nabha$ ca ')thiv(# caiva tumulo ,bhyanun"dayan FF;TFF
That tumultuous sound0 /illing the sky and earth0 s'lit the hearts o/ 8h)tar"*-ra,s sons4
TEXT ;4<U&<=

atha vyavasthit"n d)*-v" dh"rtar"*-r"n ka'i&dhvaja% F 'rav)tte $astra&sa#'"te dhanur udyamya '"+Cava% FF<UFF

h)*(ke$a# tad" v"kyam idam "ha mah('ate F senayor ubhayor madhye ratha# sth"'aya me Vcyuta FF<;FF y"vad et"n nir(k*e Vha# yoddhu&k"m"n avasthit"n F kair may" saha yoddhavyam asmin ra+a&samudyame FF<<FF yotsyam"n"n avek*e Vha# ya ete Vtra sam"gat"% F dh"rtar"*-rasya durbuddher yuddhe 'riya&cik(r*ava% FF<=FF
2ing0 then0 as the armies 're'ared to /ight0 !rjuna with 3anum"n,s insignia on his /lag0 seeing the sons o/ 8h)tar"*-ra standing there0 taking his bow in hand0 s'oke to 3)*(ke$a? !cyuta 'lease station my chariot between the two armies0 so I can view at the commencement o/ the war those situated with a desire to /ight0 and those with whom I should /ight4 I see that those who have gathered here0 desiring to 'lease the /oolish sons o/ 8h)tar"*-ra0 are intent on /ighting4
TEXT ;4<>&<B

evam ukto h)*(ke$o guC"ke$ena bh"rata F senayor ubhayor madhye sth"'ayitv" rathottamam FF<>FF bh(*ma&dro+a&'ramukhata% sarve*"# ca mah(&k*it"m F uv"ca '"rtha 'a$yait"n samavet"n kur@n iti FF<BFF
Ahen !rjuna s'oke to him thus0 3)*(ke$a0 stationing the best o/ chariots between the two armies0 in /ront o/ Bh(*ma0 8ro+a and all the 'rinces0 s'oke? See these 2urus gathered here4
The :ord0 3)*(ke$a0 though 3imsel/ the controller o/ everyone,s senses0 was thus ordered by !rjuna0 controlled just by his words4 See how the :ord is controlled by 'remaL This is the im'lication o/ calling the :ord 3)*(ke$a4

3ere is the signi/icance o/ the word 5uC"ke$a4 Wke$a means Vi*+u 6 "70 Brahm" 6ka7 and 1iva 6($a74 5uC"ke$a means !rjuna who gives them 6"ke$a7 the e9'erience o/ the sweetness o/ the :ord,s a//ection just as sugar 6 guC"7 gives the e9'erience o/ sweetness;4 There/ore0 5uC"ke$a re/ers to he who0 by bringing 2)*+a under his control0 gave Vi*+u0 Brahm"0 and 1iva the o''ortunity to e9'erience 2)*+a,s sweetness4 Ahere the Su'reme :ord 2)*+a0 the crown jewel0 source o/ all avat"ras0 being controlled by 'rema0 /ollowed the orders o/ 3is servant !rjuna0 how could Vi*+u0 Brahm" and 1iva0 3is mere e9'ansions as gu+a avat"ras0 show o// any o/ their 'owersH Instead0 they /elt they had reached the 'innacle o/ 'er/ection by mani/esting a//ectionate /eelings /or the :ord themselves 6ins'ired by !rjuna74 The lord o/ the s'iritual sky 6Mah"vi*+u7 said?

dvij"tmamaj" me yuvayor did)k*u+"

I brought the br"hma+a,s sons here because I wanted to see the two o/ you4
SB ;U4ST4BS

5uC"ke$a can also mean the lord 6($a7 o/ slee' 6guC"k"70 the controller o/ the senses4 Even 2)*+a0 who is the direct controller o/ bhakti 0 became controlled by !rjuna,s 'rema4 Thus !rjuna was able to conQuer des'icable m"y" or slee'4 3e s'oke in /ront o/ Bh(*ma0 8ro+a and all the kings4 Though the word 'ramukhata% is com'ounded only with Bh(*ma and 8ro+a0 it re/ers to everyone4 Thus the meaning is J'utting his chariot in /ront o/ Bh(*ma0 8ro+a and all the other kings4K
;

:iterally the word would mean J3e who is the sugar /or Brahm"0 Vi*+u and 1iva4K

TEXT ;4<P

tatr"'a$yat sthit"n '"rtha% 'itXn atha 'it"mah"n F "c"ry"n m"tul"n bhr"tXn 'utr"n 'autr"n sakh(#s tath" FF $va$ur"n suh)da$ caiva senayor ubhayor a'i FF<PFF
!rjuna saw standing there /athers0 grand/athers0 teachers0 maternal uncles0 brothers0 sons0 grandsons0 /riends0 /athers&in&law and well&wishers on both sides4

Gutra and 'autra re/er to the sons and grandsons o/ 8uryodhana and others on the o''osing side4
TEXT 1.27

t"n sam(k*ya sa kaunteya% sarv"n bandh@n avasthit"n F k)'ay" 'aray"vi*-o vi*(dann idam abrav(t FF<RFF
The son o/ 2unt(0 seeing all his relatives situated there0 overcome with com'assion and de'ressed0 s'oke as /ollows4
TEXT ;4<S&<T

d)*-vem"n svajan"n k)*+a yuyutsu# samu'asthitam F s(danti mama g"tr"+i mukha# ca 'ari$u*yati FF<SFF ve'athu$ ca $ar(re me roma&har*a$ ca j"yate F g"+C(va# sra#sate hast"t tvak caiva 'aridahyate FF<TFF
2)*+a0 seeing all my relatives and /riends gathered to /ight0 my limbs are weakening0 my mouth is drying u'0 my body is trembling and my hairs are standing on end4 My bow is /alling /rom my hand and my skin is burning4
Seeing all these known 'eo'le0 my mouth has dried u'4 The 'hrase J!s I stand hereK should be added at the beginning o/ the sentence4 J!s I stand here seeing this0 my limbs become weak4K
TEXT ;4=U

na ca $aknomy avasth"tu# bhramat(va ca me mana% F nimitt"ni ca 'a$y"mi vi'ar(t"ni ke$ava FF=UFF

I cannot stay /i9ed and my mind seems to whirl about4 I see contrary results in this battle0 2e$ava4
Nimitta is used in the sense o/ Jend resultK0 just as the goal o/ money is a good residence4 I will not get ha''iness by attaining the kingdom i/ I win the war0 but rather will su//er sorrow0 the o''osite result4
TEXT 1.31

na ca $reyo Vnu'a$y"mi hatv" svajanam "have F na k"Mk*e vijaya# k)*+a na ca r"jya# sukh"ni ca FF=;FF
I do not see any good result0 a/ter killing my own 'eo'le in war4 I do not desire victory0 kingdom or ha''iness0 2)*+a4
JI do not see any bene/it in killing in this manner 6 na $reyo 'a$y"mi74 The scri'tures state bene/icial results /or the 'erson killed?

dv"v imau 'uru*au loke s@rya&ma+Cala&bhedinau 'arivr"C yoga&yukta$ ca ra+e c"bhimukhe hata%
The sanny"s( engaged in yoga and the warrior who dies /acing the enemy attain the sun 'lanet4
Gar"$ara Sm)ti =4=U

3owever0 there is no 'iety /or the 'erson engaged in the killing4 6Thus it is better that I die rather than kill them47K JBut by /ighting you gain tangible results in the /orm o/ kingdom and /ame4K JBut I do not desire victory0 kingdom or ha''iness4K

TEXT 1.32-35

ki# no r"jyena govinda ki# bhogair j(vitena v" F ye*"m arthe k"Mk*ita# no r"jya# bhog"% sukh"ni ca FF=<FF ta ime Vvasthit" yuddhe 'r"+"#s tyaktv" dhan"ni ca F "c"ry"% 'itara% 'utr"s tathaiva ca 'it"mah"% FF==FF m"tul"% $va$ur"% 'autr"% $y"l"% sa#bandhinas tath" F et"n na hantum icch"mi ghnato V'i madhus@dana FF=>FF a'i trailokya&r"jyasya heto% ki# nu mah(k)te F nihatya dh"rtar"*-r"n na% k" 'r(ti% sy"j jan"rdana FF=BFFF
Ahat is the use o/ kingdom0 enjoyment or even livingH Those /or whom we desire kingdom0 enjoyment and ha''iness&&teachers0 /athers 0 sons and grand/athers0 maternaluncles0 /athers&in&law0 grandsons0 brothers&in&law and relatives&& are standing on the battle/iled0 risking their lives and wealth4 I do not desire to kill them0 even i/ I were to be killed by them0 Madhus@dana0 even /or sovereigntiy over the three worlds0 what to s'eak o/ this earth4 Ian"rdana0 what ha''iness will we achieve0 having killed the sons o/ 8h)tar"*t)aH
TEXT ;4=P

'"'am ev"$rayed asm"n hatvait"n "tat"yina% F tasm"n n"rh" vaya# hantu# dh"rtar"*-r"n svab"ndhav"n F svajana# hi katha# hatv" sukhina% sy"ma m"dhava FF=PFF
In killing these aggressors we will only incur sin4 There/ore we should not kill

the sons o/ 8h)tar"*-ra with their relatives4 M"dhava0 how can we live ha''ily0 having killed our own relativesH
But it is said?

agnido garada$ caiva $astra&'"+ir dhan"'aha% k*etra&d"r"'ah"r( ca *aC ete hy "tat"yina%

The arsonist0 one who 'oisons0 one who attacks with wea'ons0 the thie/0 the stealer o/ 'ro'erty and the stealer o/ ones wi/e are considered aggressors4
Vasi*-ha Sm)ti =4;T

!nd also it is said?

"tat"yinam "y"nta# hany"d ev"vic"rayan n"tat"yi&vadhe do*o hantur bhavati ka$cana

Aithout consideration0 one should kill the aggressors0 as there is no /ault in killing them4
Manu Sm)ti S4=BU

Thus the scri'tures 'rescribe killing in the case o/ aggressors4 !rjuna answers with this verse4 2illing them0 we will remain living0 but we will be sin/ul4 The above instructions are /rom artha&$"stra0 but those instructions are weaker than those /rom dharma&$"stra4 Daj.avalkya says?

sm)tyor virodhe ny"yas tu balav"n vyavah"rata% artha &$"str"t tu balav"n dharma&$"stram iti sthiti%
It is established that where there is con/lict o/ rules in two sm)ti statements0 reasoning must 'revail in choosing the correct rule4 3owever0 in reasoning0 the rules o/ dharma $"stra are stronger than those o/ artha&$"stra 4
Daj.avalkya Sm)ti <4<;

Thus0 though they are aggressors0 they are also "c"ryas4 In killing "c"ryas0 we will incur sin4 Ae cannot also be ha''y in this li/e4 Thus he says J3ow can we be ha''y in this li/e0 having killed our own 'eo'leHK
TEXT ;4=R&=S

yady a'y ete na 'a$yanti lobho'ahata&cetasa% F kula&k*aya&k)ta# do*a# mitra&drohe ca '"takam FF=RFF katha# na j.eyam asm"bhi% '"'"d asm"n nivartitum F kula&k*aya&k)ta# do*a# 'ra'a$yadbhir jan"rdana FF=SFF
Even i/ they0 overcome by greed0 do not see the /ault o/ destroying the /amily and the sin in killing /riends0 should not we0 who see the /ault in destroying the /amily0 know how to withdraw /rom this sin0 Ian"rdanaH
JAhy does the o''osing side want to /ight thenHK 3e answers with this verse4 JThey0 overcome by greed0 do not see any /ault in destroying the /amily0 or any sin in killing /riends4K
TEXT 1.39

kula&k*aye 'ra+a$yanti kula&dharm"% san"tan"% F dharme na*-e kula# k)tsnam adharmo Vbhibhavaty uta FF=TFF
Aith the destruction o/ the /amily0 the eternal 'ro'er conduct o/ the /amily is destroyed4 Ahen that dharma is destroyed0 the /amily is com'letely /illed with adharma 4
The right conduct maintained by the /amily0 which has been 'assed down /rom many generations 6san"tan"% kula&dharm"%70 will be destroyed with the destruction o/ the /amily 6 kula&k*aye74

TEXT ;4>U

adharm"bhibhav"t k)*+a 'radu*yanti kula&striya% F str(*u du*-"su v"r*+eya j"yate var+a&saMkara% FF>UFF
Yrom 'revalence o/ adharma 0 the women o/ the /amily become contaminated4 2)*+a0 when the women are s'oiled0 mi9ed var+as arise 4
Ahen adharma is 'revalent0 the women o/ the /amily will become s'oiled 6 'radu*yanti70 by becoming adulterous4
TEXT ;4>;

saMkaro narak"yaiva kula&ghn"n"# kulasya ca F 'atanti 'itaro hy e*"# lu'ta&'i+Codaka&kriy"% FF>;FF

Mi9ed caste in the /amily brings hell /or those who have destroyed their /amily members4 The /ore/athers /all0 being de'rived o/ 'i+Ca and water o//erings4
TEXT ;4><

do*air etai% kula&ghn"n"# var+a&saMkara&k"rakai% F uts"dyante j"ti&dharm"% kula&dharm"$ ca $"$vat"% FF><FF

Both caste and /amily rules are destroyed by this /ault o/ mi9ed var+as caused by the killers o/ /amily members4
By the /aults o/ mi9ture o/ castes0 both the caste rules and the /amily rules will be destroyed 6 uts"dyate74
TEXT ;4>=

utsanna&kula&dharm"+"# manu*y"+"# jan"rdana F

narake niyata# v"so bhavat(ty anu$u$ruma FF>=FF

Ian"rdana0 we have heard that those men whose /amily rules are destroyed live in hell 'ermamently4
TEXT ;4>>

aho bata mahat '"'a# kartu# vyavasit" vayam F yad r"jya&sukha&lobhena hantu# sva&janam udyat"% FF>>FF
Ae are intent on committing great sin0 since we are ready to kill our own 'eo'le /or gain o/ ha''iness o/ a kingdom4
TEXT ;4>B

yadi m"m a'rat(k"ram a$astra# $astra&'"+aya% F dh"rtar"*-r" ra+e hanyus tan me k*ematara# bhavet FF>BFF
It would be better /or me i/ the sons o/ 8h)tar"*-ra0 wea'ons in hand0 were to kill me without wea'ons and without o''osition4
TEXT ;4>P

sa.jaya uv"ca evam uktv"rjuna% saMkhye ratho'astha u'"vi$at F vis)jya sa$ara# c"'a# $oka&sa#vigna&m"nasa% FF>PFF
S'eaking in this manner0 !rjuna0 giving u' his bow and arrows0 mind disturbed with lamentation0 sat down on his chariot amidst the warriors assembled /or battle4

Sitting on his chariot 6ratho'a*-he7 amidst the assembly o/ warriors 6saMkhye70 !rjuna gave u' his wea'ons4
Thus the commentaries on the /irst cha'ter o/ the 5(t"0 S"r"rtha Var*i+(0 has been com'leted /or giving joy to the hearts o/ devotees0 /ollowing a/ter the tradition o/ our "c"ryas4

CHAPTER 2

S KHYA YOGA
TEXT <4;

sa.jaya uv"ca ta# tath" k)'ay"vi*-am a$ru&'@r+"kulek*a+am F vi*(dantam ida# v"kyam uv"ca madhus@dana% FF;FF
Sa.jaya said? Madhus@dana s'oke these words to !rjuna0 whose eyes were /illed with tears0and who was overcome with com'assion4
In this second cha'ter0 a/ter destroying the darkness o/ bewilderment and lamentation o/ !rjuna by distinguishing the soul /rom the body0 2)*+a s'eaks about the characteristics o/ the liberated soul4
TEXT <4<

$r(&bhagav"n uv"ca kutas tv" ka$malam ida# vi*ame samu'asthitam F an"rya&ju*-am asvargyam ak(rti&karam arjuna FF<FF
The :ord said? 3ow has this bewilderment come u'on you at the time o/ battleH It is against dharma 0 'recluding Svarga in ne9t li/e and /ame in this li/e4
Ahy 6kuta%7 has this bewilderment 6ka$malam7 at this critical juncture o/ the war 6 vi*ame7 come u'on you 6u'asthitam7H This bewilderment is not to be e9'erienced by 'ersons o/ good re'utation 6 an"rya&ju*-am70 and is against both ha''iness in ne9t li/e 6asvargyam7 and this li/e 6ak(rt&karam7H

TEXT <4=

klaibya# m" sma gama% '"rtha naitat tvayy u'a'adyate F k*udra# h)daya&daurbalya# tyaktvotti*-ha 'aranta'a FF=FF
8o not become a coward4 This is not suitable to you4 5ive u' this low weakness o/ mind and rise0 a//licter o/ enemiesL
J8o not become cowardly 6klaibyam7Z do not become im'otent4 G"rtha0 though you are the son o/ G)th"0 you have acted like thisL 8o not yield to this4 This may occur among other in/erior k*atriyas0 but in you0 My /riend0 it is not 'ro'er at allLK J8o not worry about my lack o/ bravery4 8o not think I am a coward4 ne must consider the 'rece'ts o/ dharma in regards to Bh(*ma0 8ro+a and other elders0 and also consider the as'ect o/ com'assion in regard to the sons o/ 8h)tar"*-ra0 who0 being weaker than I0 being a//licted by my wea'ons0 are about to die4K JThis is not discretion /rom 'rinci'les o/ dharma nor is it mercy4 It is bewilderment and lamentation0 which are indications o/ a weak mind 6k*udra# h)daya&daurbalyam74 There/ore give u' this weakness o/ mind and rise u'4 conQueror o/ enemies 6'aranta'a70 you0 who a//lict enemies0 /ightLK
TEXT <4>

arjuna uv"ca katha# bh(*mam aha# saMkhyedro+a# ca madhus@dana F i*ubhi% 'ratiyotsy"mi '@j"rh"v ari&s@dana FF>FF
J !rjuna said0 Madhus@dana0 killer o/ enemies0 how will I /ight in the battle with arrows against Bh(*ma and 8ro+a0 who are worthy o/ worshi'HK

J!ccording to scri'tures o/ dharma0 not res'ecting those worthy o/ worshi' is a cause o/ bondage? 'ratibadhn"ti hi $reya% '@jya&'@j"&vyatikrama%;4 There/ore I withdraw /rom /ighting4 3ow can I kill themHK The /orm 'rati yotsy"mi 6'arasmai'ada7 is used instead o/ the /orm 'rati yotsye 6"tmane'ada0 /or onesel/74

JBut those two elders are /ighting against you4 Ahy are you not able to /ight against themHK JNo0 I cannot do so0 /or they are worthy o/ worshi' 6 '@j"rhau7? I should o//er /lowers to their /eet in devotion rather than shar' arrows in anger4 /riend 2)*+aL Even Dou injure only the enemies in battle0 and not Dour own guru S"nd('ani Muni or your /riends the Dadus0 Madhus@dana0 killer o/ MadhuLK JBut I am a descendent o/ Madhu <0 in the ancient lineage o/ the Dadu dynasty4 There/ore I am called M"dhava4 3ow could I have killed MadhuHK JNo0 I do not mean that Madhu4 I am s'eaking about the demon named Madhu who was Dour enemy 6 ari& s@dana74K
; Source is unknown4 It is also Quoted by Baladeva4 < Madhu was the /ather o/ V)*+i0 whose later descendents included Vasudeva and 8evak(4 The demon Madhu along with his brother 2aitabha a''eared a/ter Brahm" a''eared /rom the lotus o/ Vi*+u,s navel0 and stole the Vedas /rom him4 Vi*+u conseQuently killed them4

TEXT <4B

gur@n ahatv" hi mah"nubh"v". $reyo bhoktu# bhaik*yam a'(ha loke F hatv"rtha&k"m"#s tu gur@n ihaiva bhu.j(ya bhog"n rudhira&'radigdh"n FFBFF
It is better to eat by begging in this li/e0 not killing such great elders4 3aving killed elders who were desiring wealth0 I will enjoy objects contaminated with their blood4
JI/ you don,t want the kingdom0 then how will you liveHK JNot killing my elders0 I will live by begging0 though it is condemned /or the k*atriya to do so4 It is better to eat the /ood got /rom begging4 Though it will bring in/amy in this li/e0 it will not be inaus'icious /or /uture lives4 ne should not say that these gurus0 being obedient to 8uryodhana0 should be rejected because they have become 'roud0 and do not know right /rom wrong0 by citing the scri'tures?

guror a'y avali'tasya k"ry"k"ryam aj"nata% ut'atha'rati'annasya 'arity"go vidh(yate

ne should reject the guru who is 'roud0 does not know 'ro'er behavior0 who becomes engaged in sin/ul li/e4
Mah"bh"rata B4;RS4<>

They0 on the contrary0 are great souls 6mah"nubh"v"n74 Ahat /ault is there in Bh(*ma and others who have control over time= and lustHK JBut Bh(*ma said to Dudhi*-hira0

artha sya 'uru*o d"so d"sas tv artho na kasyacit iti satya# mah"r"ja baddho ,smy arthena kauravai%
Man is a servant o/ wealth4 Aealth is not a servant o/ anyone4 king0 I have been bound by wealth to the 2auravas4
Mah"bh"rata P4>;4=P

There/ore0 has not their great character been destroyed by such desire /or wealthHK JThat is true0 but i/ I kill them0 I will be unha''y4 Even in killing those 2urus who are greedy /or wealth 6 artha& k"m"n70 i/ I should enjoy the wealth0 it will be contaminated with their blood4 The meaning is this? though they have desire /or wealth0 they are still my gurus4 There/ore in killing them0 because I commit the sin o/ killing guru0 my enjoyment will be mi9ed with that sin4K
= Bh(*ma could die when he chose0 and made a vow to remain unmarried /or li/e4

TEXT <4P

na caitad vidma% kataran no gar(yo yad v" jayema yadi v" no jayeyu% F y"n eva hatv" na jij(vi*"mas te ,vasthit"% 'ramukhe dh"rtar"*-r"% FFPFF
Ae do not know which is better&&whether we should conQuer them or whether they should conQuer us4 These sons o/ 8h)tar"*tra0

by killing whom we do not wish to live0 are situated /acing us4

Moreover I do not know i/ I shall be victorious or de/eated even i/ I am 're'ared to kill them4 !nd I do not know which will be better0 victory or de/eat? i/ I conQuer them or they conQuer me4 !nd even i/ I am victorious0 that also is de/eat0 /or I will not want to live4
TEXT <4R

2"r'a+ya&do*o'ahata&svabh"va% ')cch"mi tv"# dharma&sa#m@Cha&cet"% F yac chreya% sy"n ni$cita# br@hi tan me $i*yas te,ha# $"dhi m"# tv"# 'ra'annam FFRFF
My nature has been overcome by weakness4 My mind is bewildered about dharma4 I ask Dou what is best4 Glease tell me with certainty4 I am Dour student4 Glease instruct me0 who have surrendered to Dou4
JIndeed0 while s'eaking the meaning o/ scri'ture to bring out a conclusion0 though you are a k*atriya0 you have decided to become a beggarL Ahat is the use o/ My s'eakingHK J5iving u' my natural courage as k*atriya is my weakness 6k"r'a+yam74 My intelligence has become bewildered in trying to understand the im'lementation o/ dharma0 as the 'ath o/ dharma is very subtle? dharmasya s@k*m" gati%4 6Mah"bh"rata =4;TS4<0 ;4;SS4;;7 There/ore it is better that Dou decide and tell me4K JBut i/ you de/eat My words by 'osing yoursel/ as learned0 how can I s'eakHK JI am Dour student0 and will no longer uselessly o''ose Dou4K
TEXT <4S

na hi 'ra'a$y"mi mam"'anudy"d yac chokam uccho*a+am indriy"+"m F av"'ya bh@m"v asa'atnam )ddha# r"jya# sur"+"m a'i c"dhi'atyam FFSFF
I do not see who can remove this sorrow which is drying u' my senses0 even i/ I attain an unrivalled 'ros'erous kingdom on earth and even sovereignty over devas 4

JBut you have a /riendly relationshi' with Me0 not one o/ res'ect4 There/ore how can I make you a studentH Dou should thus surrender to someone like Veda Vy"sa0 whom you greatly revere4K !rjuna answers with this verse4 JI do not see even one 'erson at all 6 'ra 'a$y"mi? 'ra indicates Jto a high degreeK7 in all three worlds e9ce't Dou who can remove 6a'anudy"t7 my sorrow4 I do not know anyone more intelligent that Doursel/&&even B)has'ati4 There/ore0 to whom else should one who is /ull o/ sorrow surrenderH 8ue to that sorrow 6 yad7 my senses have dried u' com'letely0 just as intense summer heat dries u' com'letely 6 ut$o*a means utkar*e+a $o*a7 a small 'ond4K JNow you are /ull o/ grie/0 but i/ you /ight0 by conQuering the enemy you will attain a kingdom4 !bsorbing yoursel/ in the enjoyment o/ that kingdom0 your grie/ will disa''ear4K JEven i/ I attain a kingdom over the whole earth0 or sovereignty in Svarga0 controlling all the devat"s0 my senses will still be dried u'4K
TEXT <4T

sa.jaya uv"ca evam uktv" h)*(ke$a# guC"ke$a% 'aranta'a% F na yotsya iti govindam uktv" t@*+(# babh@va ha FFTFF
Sa.jaya said? 3aving thus s'oken to 3)*(ke$a0 5uC"ke$a0 a//licter o/ enemies0 telling 5ovinda JI will not /ight0K became silent4
TEXT <4;U

tam uv"ca h)*(ke$a% 'rahasann iva bh"rata F senayor ubhayor madhye vi*(dantam ida# vaca% FF;UFF
3)*(ke$a0 smiling slightly0 s'oke these words to the de'ressed !rjuna0 in the midst o/ the two armies4
JDou have shown such lack o/ judgmentLK :aughing at him as a /riend0 2)*+a could 'ut !rjuna in an ocean o/

embarrassment /or his unworthy actions4 3owever0 because now !rjuna took the 'osition o/ student0 laughing would be im'ro'er4 Thus 2)*+a su''ressed that laugh by closing 3is li's4 Instead 3e slightly smiled 6 'rahasann iva74 The :ord o/ the senses 6h)*(ke$a7 was 'reviously controlled by the words o/ !rjuna out o/ love /or him 6 B5 ;4<>70 and now 3e became the controller o/ !rjuna,s mind0 again out o/ love0 /or the bene/it o/ !rjuna4 !rjuna,s dejection and 2)*+a,s o//ering consolation to him were seen directly by both armies 6 senayor ubhayor madhye74
TEXT <4;;

$r(&bhagav"n uv"ca a$ocy"n anva$ocas tva# 'raj."&v"d"#$ ca bh"*ase F gat"s@n agat"s@#$ ca n"nu$ocanti 'a+Cit"% FF;;FF
The :ord said? Dou0 while lamenting /or what is not worthy o/ lamentation0 are s'eaking words o/ wisdom4 The wise men do not lament /or the gross body or the subtle body4
J !rjuna0 this lamentation o/ yours caused by attachment to /riends and relatives is the cause o/ bewilderment4 Dour 'ower o/ discernment arising /rom your concerns starting in verse /our with [3ow can I /ight against Bh(*ma and 8ro+aH, are the cause o/ lack o/ wisdom4K That is stated in this verse4 JDou are continually lamenting 6anu $oca%7 /or what is not worthy o/ grie/ 6 a$ocy"n74 Thus you are uttering words o/ wisdom to Me0 who am trying to enlighten you4 Dou s'eak words 6 v"d"n7 o/ wisdom 6'raj."7 as in verse /our4K The intention behind the :ord,s words is the o''osite? J!ctually you have no wisdom4K JThis is because those who are wise 6'a+Cit"%7 do not lament /or the gross bodies /rom which li/e has 'assed 6gata as@n7&&since the bodies are destructible by their very nature4 Neither do they lament /or the subtle bodies /rom which the li/e airs have not 'assed 6 agata as@n7>0 /or those subtle bodies will certainly be destroyed be/ore liberation4 They do not lament because they acce't the inherent natures o/ all o/ the gross and subtle bodies4 But /ools lament when li/e airs 'ass /rom the gross bodies o/ /athers and others0 and do not generally understand about the subtle bodies4 Enough o/ such /oolsL !ll these0 including Bh(*ma0 are souls eQui''ed with gross and subtle bodies4 Because o/ the eternal nature o/ their souls0 there is no cause /or lamentation4 Greviously you said that dharma&$"stra was stronger than artha&$"stra4 But I say here that j."na&$"stra 6teaching about "tm"7 is stronger than dharma&

$"stra4K
> The li/e airs go with the subtle body a/ter death0 and enter a new body along with the subtle body at birth4 Vi$van"tha has taken as asu literally as the li/e air0 and agat"s@n as those bodies /rom which the li/e airs do not de'art0 the subtle bodies4 I/ we were to take agat"s@n as meaning the gross body /rom which the li/e air has not yet de'arted0 then there would be no reason /or even the /ool to lament /or it4

TEXT <4;<

na tv ev"ha# j"tu n"sa# na tva# neme jan"dhi'"% F na caiva na bhavi*y"ma% sarve vayam ata% 'aram FF;<FF
It is not that I0 you and these kings did not e9ist0 and nor in the /uture will we not e9ist4
JNow0 /riend0 I will ask you a Question4 Ahen you see the death o/ a 'erson you love0 you lament4 But is the object o/ a//ection while the 'erson is in this world the soul or the bodyH 1ukadeva says that the soul is most dear in all living beings?

sarve*"m eva bh@t"n"# n)'a sv"tmaiva vallabha%4

6SB ;U4;>4BU7

I/ the soul is the object o/ a//ection0 the soul should not be the object o/ lamentation0 because it cannot su//er death0 since both ty'es o/ "tm"0 the j(va and ($vara are eternal4K Aith this intention0 3e s'eaks this verse4 It is not that I0 the Garam"tm"0 have ever not been in e9istence0 but rather I have always e9isted4 Dou also0 a j(v"tm"0 have also always e9isted4 These kings also0 j(v"tm"s0 have always e9isted4 3ere the :ord shows that 'revious non&e9istence 6'r"g&abh"va7 is absent /or all souls4 !nd it is not that I0 you0 and all these kings 6 sarve vayam7 will not e9ist in the /uture4 Eather we will certainly e9ist4 3ere he shows that the soul is devoid o/ destruction 6 dhva#sa abh"va74 By this he concludes that since the Garam"tm" and the j(va are both eternal0 there is no cause /or lamentation4 The $ruti says?

nityo nity"n"# cetana$ cetan"n"m eko bah@n"# yo vidadh"ti k"m"n

3e is the chie/ eternal among all eternals4 3e is the chie/ conscious entity

among all conscious entities0 the one /ul/ills the needs o/ all others4
1vet"$vatara N'ani*ad P4;=

TEXT <4;=

dehino ,smin yath" dehe kaum"ra# yauvana# jar" F tath" deh"ntara&'r"'tir dh(ras tatra na muhyati FF;=FF
!s the soul 'asses through boyhood0 youth and old age0 so it attains another body a/ter death4 The wise are not bewildered by this4
J ne,s body becomes the object o/ a//ection as it is related to the soul 6which is most dear to the sel/47 By relation with that body0 one,s sons0 brothers or other relatives become objects o/ a//ection4 !nd by relationshi' to them0 even their sons also become objects o/ a//ection4 So when their bodies 'erish0 there will certainly be lamentation4K In answer to this0 3e s'eaks this verse4 JIn the body belonging to the j(va 6dehina%7 one attains stages such as boyhood4 !/ter boyhood is destroyed one attains youth4 Ahen youth is destroyed one attains old age4 In the same manner0 one attains another body 6a/ter death74 Iust as 6 yath"7 one does not lament /or the destruction o/ the objects o/ a//ection in the /orm o/ boyhood and youth o/ the body which are related to the soul 6and there/ore dear70 so 6tath"7 one should also not lament /or the destruction o/ the object o/ a//ection0 the body0 which is also related to the soul4K JBut with the destruction o/ youth and attaining old age0 one does lament4K JBut then again0 with the destruction o/ boyhood and attainment o/ youth one rejoices4 !nd with the destruction o/ worn out bodies o/ Bh(*ma and 8ro+a0 they will attain new bodies and will also become joy/ul4K !nother meaning is? Iust as in one body a j(va attains various states such as boyhood0 the same j(va attains various bodies li/e a/ter li/e 6and there/ore one should not lament7 B4
B In the /irst inter'retation one should not lament because changes /rom boyhood to youth and change o/ body are all incidental to the "tm" which remains most dear4 In the second inter'retation one should not lament /or the dead body because a 'erson will get another body a/ter death4

TEXT <4;>

m"tr"&s'ar$"s tu kaunteya $(to*+a&sukha&du%kha&d"% F "gam"'"yino ,nity"s t"#s titik*asva bh"rata FF;>FF

son o/ 2unt(0 the e9'erience o/ the sense objects gives sensations o/ cold and heat0 ha''iness and distress0 always tem'orary0 a''earing and disa''earing4 Bh"rata0 tolerate these4
JDes this is indeed true4 I have shown such indiscretion4 My mind0 'roducing nonsense0 uselessly covered with lamentation and bewilderment0 causes me su//ering4K JIt is not the mind alone4 The various /unctions o/ the mind0 in the /orm o/ all the senses such as skin0 e9'eriencing their sense objects0 'roduce this 'roblem 6 anartha74 ne has the e9'erience 6s'ar$a7 o/ the sense objects 6m"tr"74 In the hot season0 cold water is 'leasant0 and in the cold season0 it is 'ain/ul4 This ha''ens in an uncontrolled manner0 a''earing and disa''earing 6 "gama a'"yina%74 There/ore you must tolerate these e9'eriences o/ the sense objects4 Tolerating them is 'art o/ dharma 'rescribed in the scri'tures4 ne should not give u' the bath in the month o/ M"gha because it gives 'ain0 since it is 'rescribed in the scri'tures4 Yollowing dharma gradually rids one o/ all low Qualities4 Dou must tolerate that sons give joy when they are born or earn money0 and give sorrow when they die0 by their tem'orary a''earance and disa''earance4 ne should not give u' one,s scri'turally 'rescribed duty to /ight by that consideration4 Not 'er/orming the 'rescribed duty eventually brings about great 'roblems4K
TEXT <4;B

ya# hi na vyathayanty ete 'uru*a# 'uru*ar*abha F sama&du%kha&sukha# dh(ra# so ,m)tatv"ya kal'ate FF;BFF
best o/ men0 the intelligent 'erson0 eQual in ha''iness and distress0 who is not 'ained by these sense objects0 attains liberation4
Gracticing tolerance with this discernment0 the e9'erience o/ the sense objects will0 with 'assage o/ time0 not give distress at all4 Ahen a 'erson reaches this state where there is no distress /rom the objects o/ the senses0 liberation o/

the "tm" is close at handZ he is Quali/ied /or liberation 6 am)tatv"ya74

TEXT <4;P

n"sato vidyate bh"vo n"bh"vo vidyate sata% F ubhayor a'i d)*-o ,ntas tv anayos tattva&dar$ibhi% FF;PFF
There is no 'ermanent e9istence /or the body0 and no cessation o/ e9istence /or the soul4 Those who see things in truth see this conclusion about both o/ these4
The 'revious verse described the results /or those who have attained the level o/ discrimination4 !ctually as $ruti says0 the soul is not attached to matter? asaMgo hy aya# 'uru*a%4 6B)had Wra+yaka N'ani*ad >4=4;B7 Thus0 the j(va does not have a relationshi' with the subtle or gross bodies and their 'roducts such as lamentation and bewilderment4 This relationshi' is caused by ignorance4 This is e9'lained in this verse4 Yor the soul0 there is no e9istence 6 bh"va%7 o/ lamentation and bewilderment /or their shelter0 the body 6 asata%70 since they have Qualities o''osed to the Qualities o/ the soul4 !nd there is no non&e9istence 6 abh"va%7 o/ the j(va with its eternal /orm 6sata%74 The conclusion 6anta%7 about these two&&the body and the soul&&has been seen by the seers o/ truth4 By this conclusion0 there will be no lamentation or bewilderment arising /rom seeing the body and things related to the body0 because Bh(*ma and others o/ the o''osing 'arty as well as you and your allies are indestructible0 being eternal4 3ow can Bh(*ma and others be destroyed0 and why do you lament /or themH That is the meaning o/ this verse4
TEXT <4;R

avin"$i tu tad viddhi yena sarvam ida# tatam F vin"$am avyayasy"sya na ka$cit kartum arhati FF;RFF
2now that the soul by which the body is 'ervaded is indestructible4 No one can destroy that which indestructible4

This verse clari/ies the meaning o/ the 'revious verse4 J2now this j(va 6tat7 which is s'read throughout the body 6sarvam idam tatam7 is indestructible4K JBut0 being s'read throughout the body by its consciousness0 this soul would be im'ermanent because it is o/ medium siOe only 6being the siOe o/ the body7P4K This is not so0 /or the :ord says0 s@k*m"n"m a'y aha# j(va%? o/ small things I am the j(vaK4 6SB ;;4;P4;;7 !s well0 $ruti says?

e*o ,+ur "tm" cetas" veditavyo yasmin 'r"+a% 'a.cadh" sa#vive$a

ne should know by the 'ure consciousness the small "tm" near which the /ive li/e airs rest4
Mu+Caka N'ani*ad =4;4T

b"l"gra&$ata&bh"gasya $atadh" kal'itasya ca bh"go j(va% sa vij.eya%

ne should know that the j(va is the siOe o/ one ten thousandth o/ the ti' o/ the hair4
1vet"$vatara N'ani*ad B4T

"r"gra&m"tro hy a'aro ,'i d)*-a%

The in/erior soul is seen to be the siOe o/ the ti' o/ a s'oke4
1vet"$vatara N'ani*ad B4S

By these statements o/ $ruti we understand that the j(va is very small4 It has the 'ower to s'read itsel/ throughout the whole body0 just as 'ulveriOed gems or herbs when a''lied to the head have the 'ower to s'read their nourishing in/luence throughout the whole body4 There is nothing contradictory in being small and 'ervading the body4 Because o/ its de'endence on u'"dhis 6mistaken identity70 the soul goes to various bodies in heaven and hell4 In this way the soul is sarva&gata%0 going everywhere 6'ervading everywhere7R4 8att"treya 6in the /orm o/ the avadh@ta

br"%mana7 says how the j(va0 taking shelter o/ the mahat&tattva at the beginning o/ creation0 goes to di//erent bodies?

t"m "hus tri&gu+a&vyakti# s)jant(# vi$vato&mukham yasmin 'rotam ida# vi$va# yena sa#sarate 'um"n
!ccording to great sages0 that which is the basis o/ the three modes o/ material nature and which mani/ests the variegated universe is called the s@tra or mahat&tattva 4 Indeed0 this universe is resting within that mahat&tattva 0 and due to its 'otency the living entity undergoes material e9istence4
SB ;;4T4<U

Thus the soul,s 'ervasion o/ the body 6and still being minute7 is not contrary to its eternal nature stated in the 'revious verse4 There/ore the word avyayasya is used in this verse also4 It re/ers to the soul being eternal or nitya4 No one can destroy the eternal soul4 !s the $ruti says?

nityo nity"n"# cetana$ cetan"n"m eko bah@n"# yo vidadh"ti k"m"n

The :ord is the chie/ eternal among all eternals 6souls74 3e is the chie/ conscious entity among all conscious entities4 3e is the one 'erson who /ul/ills the needs o/ all others4
1vet"$vatara N'ani*ad P4;=

r the meaning o/ the verse can be as /ollows4 The body0 the j(va and the Garam"tm" are all seen everywhere in all /orms such as human and animal4 The /irst two0 the body and j(va0 were mentioned in the 'revious verse4 The third0 Garam"tm" is mentioned in this verse4 It is indestructible and s'read everywhere in the universe 6 idam7S4 The word tu serves to distinguish Garam"tm" /rom the body and j(va4 The Garam"tm" is by its very nature di//erent /rom matter and the j(va4
P In Ny"ya 'hiloso'hy there are three siOes? minute 6'aram"+u or atoms70 medium siOe 6combination o/ atoms70 and all 'ervading4 ! medium siOe object0 being made o/ the combination o/ atoms0 is subject to destruction and there/ore cannot be eternal4 R This is another meaning o/ sarvam ida# tatam4 The j(vas are s'read throughout the universe in di//erent bodies4 S In the /irst inter'retation idam re/erred to the body4 3ere it re/ers to the universe4

TEXT <4;S

antavanta ime deh" nityasyokt"% $ar(ri+a% F an"$ino ,'rameyasya tasm"d yudhyasva bh"rata FF;SFF
The bodies belonging to the eternal0 indestructible0small soul are said to be tem'orary4 There/ore0 /ight0 Bh"rata 4
This verse also clari/ies verse ;P4 The 'ossessor o/ the body 6 sar(ri+a%70 the j(va0 is beyond measurement0 or di//icult to understand0 because it is very0 very small 6 a'rameyasya74 There/ore you should /ight4 This means that you should not give u' your dharma as 'rescribed in scri'ture4
TEXT <4;T

ya ena# vetti hant"ra# ya$ caina# manyate hatam F ubhau tau na vij"n(to n"ya# hanti na hanyate FF;TFF
Those who think that the soul kills and those who think that the soul is killed do not know that the soul does not kill or get killed4
J /riend !rjunaL Dou0 a soul as well0 are neither the 'er/ormer o/ killing nor the object o/ killing4K That is e9'ressed in this verse4 3e who thinks the j(va 6enam7 is the killer&&that !rjuna is the killer o/ Bh(*ma and others0 and he who thinks that the j(va is killed&&that !rjuna is killed by Bh(*ma0 are both ignorant4 There/ore0 what is your /ear o/ in/amy /rom the words o/ ignorant 'eo'le who say that !rjuna killed his guruH
TEXT <4<U

na j"yate mriyate v" kad"cin n"ya# bh@tv" bhavit" v" na bh@ya% F ajo nitya% $"$vato ,ya# 'ur"+o na hanyate hanyam"ne $ar(re FF<UFF

The soul is never born0 nor does it ever die4 Neither was it born in the 'ast0 nor will it be born in the /uture4 It has no creation in the 'ast0 'resent or /uture0 and no destruction in 'ast0 'resent or /uture0 and is there/ore eternal4 It is most ancient but not subject to ageing4 It is not killed when the body is killed4
The eternal nature o/ the j(va is here clearly 'roven4 The /irst line negates the 'ossibility o/ birth and death /or the j(va at the 'resent time4 The second line negates birth and death in the 'ast and the /uture4 There/ore it is unborn 6aja7? in 'ast0 'resent and /uture4 Because o/ no birth0 it has no 'revious non&e9istence 6 'rag&abh"va74 It e9ists at all times 6$"$vata%70 meaning that at no time in 'ast0 'resent or /uture0 will it be destroyed 6 dhva#sa74 There/ore it is eternal 6nitya%74 JBut because the soul e9ists /or a long time0 it can grow old4K JNo0 though it is old 6'ur"70 it is as i/ new 6na /or nava7T0 because o/ absence o/ the si9 states o/ trans/ormations4 ;UK JAith the death o/ the body0 will it not die along with the bodyHK JIt does not die when the body dies4 Because it is not joined 'ermanently with the body0 the soul is not subservient to it4K
T This is the inter'retation o/ the word J'ur"+aK by 1r(dhara and Baladeva as well4 ;U These are birth0 maintenance0 growth0 maturity0 decay and death4

TEXT <4<;

ved"vin"$ina# nitya# ya enam ajam avyayam F katha# sa 'uru*a% '"rtha ka# gh"tayati hanti kam FF<;FF
3e who knows constantly0 that this soul is indestructible0 unborn0 and eternal0 kills whom and howH Ahom does he cause others to kill and howH
Aith this knowledge0 neither you who are /ighting nor I who am urging you to /ight have any /ault4 3ere nityam is used as an adverb? \3e who knows

constantly that the soul is indestructible0 unborn0 and eternal4]4\

The words describing the soul are used to negate the objections o/ !rjuna about destruction4 \Ahom do I 6 sa 'uru*a%70 the :ord0 cause to be killed 6by advising you to /ight7H !nd how do I cause anyone to be killedH !nd whom do you killH !nd how do you killH\
TEXT <4<<

v"s"#si j(r+"ni yath" vih"ya nav"ni g)h+"ti naro ,'ar"+i F tath" $ar(r"+i vih"ya j(r+"ny any"ni sa#y"ti nav"ni deh( FF<<FF
!s a man gives u' old clothes and acce'ts new ones0 so the soul gives u' the old bodies and attains new ones4
JBut by my /ighting0 a j(va will give u' the body known as Bh(*ma4 Then you and I will be the cause o/ that4K JAhat /ault is there in a 'erson giving u' old worn cloth to 'ut on new clothH In a similar way0 Bh(*ma will give u' an old body and attain a new divine body4 Ahat /ault is there /or Me or you in thatHK
TEXT <4<=

naina# chindanti $astr"+i naina# dahati '"vaka% F na caina# kledayanty "'o na $o*ayati m"ruta% FF<=FF
Aea'ons do not cut the soul4 Yire does not burn it4 Aater does not wet it4 Aind does not dry it4
!lso0 it is not 'ossible to injure the soul at all by the wea'ons used by you in the battle4 That is e9'lained in this verse4 Aea'ons such as swords cannot cut it4 The /ire wea'on cannot burn it4 The rain wea'on cannot wet it0 nor can the wind wea'on dry it out4

TEXT <4<>&<B

acchedyo ,yam ad"hyo ,yam akledyo ,$o*ya eva ca F nitya% sarva&gata% sth"+ur acalo ,ya# san"tana% FF<>FF avyakto ,yam acintyo ,yam avik"ryo ,yam ucyate F tasm"d eva# viditvaina# n"nu$ocitum arhasi FF<BFF
The soul cannot be cut0 cannot be burned0 cannot be moistened or dried4 It is eternal0 traveling in all bodies0 and stable4 ;; It is im'erce'tibly small0 'ervading the body inconceivably0 and without changes4 2nowing it thus0 you should not lament4
There/ore the "tm" is described in this way 6taking the descri'tions o/ the 'revious verse7? it cannot be cut0 burned0 dried or moistened4 The re'etition o/ the words signi/ying the eternal nature o/ the soul in this section 6such as the use o/ the words nitya and san"tana% in this verse0 and statements o/ 'revious verses7 is /or the 'ur'ose o/ 'recisely de/ining the soul /or those o/ con/used intellect0 just as one will re'eat several times in order to make certain that everyone understands0 JThis is the dharma o/ 2ali&yuga0 this is the dharma o/ 2ali&yuga4K

Sarva&gata% 6gone everywhere7 means that the soul goes into all sorts o/ bodies such as human0 animal and deva by its karma4;< Sth"+u and acala have the same meaning0 Jhaving stability0K ;= and the re'etition makes the meaning clear4
Because it is very /ine0 it is called avyakta4 Because it 'ervades the body with consciousness0 it is called acintya0 beyond conce'tion4 Being devoid o/ the si9 changes such as birth0 it is called avik"rya4
;; This translation and others as well is according to the e9'lanation o/ the words given by Vi$van"tha in his commentary4 Each "c"rya may have di//ering o'inion on the meaning o/ 'articular words4 ;< The other meaning is 'ervading everywhere0 but this meaning is not taken since the subject is the j(va 0 who 'ervades only his own body4 ;= Baladeva e9'lains sth"nu as Jhaving a stable svar@'a4K

TEXT <4<P

atha caina# nitya&j"ta# nitya# v" manyase m)tam F tath"'i tva# mah"b"ho naina# $ocitum arhasi FF<PFF
Even i/ you think the soul is always born and always dies0 still you should not lament0 Mighty&armed oneL
JI have 'resented to you the conclusive truth according to the scri'ture4 Now I will 'resent the truth according to material vision4 Glease understand it4K Then 3e s'eaks this verse4 I/ you think that the soul is always born 6 nitya&j"tam7 when the body is born0 and always dies 6 nitya# m)tam7 with the death o/ the body0 you should not lament /or it4 mighty&armed !rjuna0 being a brave k*atriya0 this war is your dharma4 !s Bh"gavatam says?

k*atriy"+"m aya# dharma% 'raj"'ati&vinirmita% bhr"t"'i bhr"tara# hany"d yena ghoratamas tata%
The code o/ sacred duty /or warriors established by :ord Brahm" enjoins that one may have to kill even his own brother4 That indeed is the most dread/ul law4K
SB ;U4B>4>U

TEXT <4<R

j"tasya hi dhruvo m)tyur dhruva# janma m)tasya ca F tasm"d a'arih"rye ,rthe na tva# $ocitum arhasi FF<RFF
Yor what is born0 death is certain4 Yor what is dead0 birth is certain4 There/ore0 since both are unavoidable0 you should not lament4
Since 6hi7 death is certain 6dhruva%7 with the de'letion o/ karmas meant /or this li/e0 and birth is also certain

because o/ the karma accrued by that body which just died&& since both death and birth are unavoidable 6 a'arih"rye arthe7&&do not lament4
TEXT <4<S

avyakt"d(ni bh@t"ni vyakta&madhy"ni&bh"rata F avyakta&nidhan"ny eva tatra k" 'aridevan" FF<SFF

:iving entities are invisible in the beginning0 mani/est in the middle0 and invisible at the end4 Ahat is there to lament in thisH
Thus /rom the 'oint o/ view o/ the soul0 having no birth and death 6verse <U70 and /rom the 'oint o/ view o/ the body0 /or which birth and death are certain 6verse <R70 the causes /or lamentation have been eliminated4 In this verse the :ord argues against lamentation using both ideas^being eternal and having certain birth and death 6but with a 'urely materialistic argument74

8evas0 humans and animals are not visible be/ore their birth4 3owever0 their subtle and gross bodies do e9ist invisibly in a 'otential /orm0 /rom the e9istence o/ the causal ingredients such as earth4 They become visible in the middle 'eriod0 and invisible a/ter death4 Even at the time o/ mah"'ralaya these bodies e9ist in a subtle /orm through the continued e9istence in subtle /orm o/ karmas and other elements4 Thus all living entities bodies are invisible be/ore birth and a/ter death0 and are visible in the interval4
This is stated by the 'ersoni/ied Vedas in the Bh"gavatam?

sthira&cara&j"taya% syur ajayottha&nimitta&yuja%

eternally liberated0 transcendental :ord0 Dour material energy causes the various moving and nonmoving s'ecies o/ li/e to a''ear by activating their material desires0 but only when and i/ Dou s'ort with her by brie/ly glancing at her4
SB ;U4SR4<T

Ahat cause is there /or lamentation 6'aridevan"7H

!s N"rada says?

yan manyase dhruva# lokam adhruva# v" na cobhayam sarvath" na hi $ocy"s te sneh"d anyatra mohaj"t
2ing0 in all circumstances0 whether you consider the soul to be an eternal 'rinci'le0 or the material body to be 'erishable0 or everything to e9ist in the im'ersonal !bsolute Truth0 or everything to be an ine9'licable combination o/ matter and s'irit0 /eelings o/ se'aration are due only to illusory a//ection and nothing more
SB ;4;=4>>4

TEXT <4<T

"$carya&vat 'a$yati ka$cid enam "$carya&vad vadati tathaiva c"nya% F "$carya&vac cainam anya% $)+oti $rutv"'y ena# veda na caiva ka$cit FF<TFF
Some see the soul with amaOement4 thers s'eak o/ it in amaOement4 thers hear about it with amaOement4 3earing about it0 s'eaking about it or seeing it&&still0 no one knows it at all4
JAhat an astonishing thing you are describingL !nd it is so astonishing that though I am being enlightened by Dou0 my lack o/ discernment does not go away4K JDes0 the "tm" is truly astonishing4K Aith this intention the :ord then s'eaks this verse4 The word enam in this verse stands /or the soul and the body0 the combination o/ both0 which constitutes the whole world4 6The meaning would be? Des0 'eo'le see this combination o/ soul and body0 which constitutes all living beings0 as amaOing47;>
;> The sansk)t /or this rather cry'tic statement is enam "tm"nam deham ca tad ubhaya r@'am sarva lokam4 The meaning as taken by Bhaktivinoda in his translation o/ the verse is? the soul is amaOing since 'eo'le understand this soul in com'letely di//erent ways? this j(va tattva is seen as a material entity or body0 devoid o/ conscious substance 6deham7Z as a conscious entity which is not eternal 6tad ubhaya&ru'am7Z and as

one soul only0 as in !dvaita 'hiloso'hy 6sarva&lokam74 In Vi$van"tha,s commentary he takes the meaning o/ "$carya as JastonishingK in the sense o/ Jhard to understand0K modi/ying enam0 the "tm"4 Thus they misunderstand it as a material object0 as a tem'orary s'iritual element0 or as one all& 'ervading soul4

TEXT <4=U

deh( nityam avadhyo ,ya# dehe sarvasya bh"rata F tasm"t sarv"+i bh@t"ni na tva# $ocitum arhasi FF=UFF
Bh"rata0 the soul in the body o/ all entities can never be killed4 There/ore you should not lament /or any being4
JThere/ore s'eak clearly4 Ahat should I do and not doHK J8o not lament0 but rather /ight4K In two verses0 2)*+a e9'lains this4
TEXT <4=;

sva&dharmam a'i c"vek*ya na vikam'itum arhasi F dharmy"d dhi yuddh"c chreyo ,nyat k*atriyasya na vidyate FF=;FF
Considering your own duties0 you should not be /ear/ul4 There is nothing better /or the warrior than to /ight /or the right cause4
Because the soul cannot be destroyed0 you should not /ear killing 6stated in the 'revious verse74 !nd considering /rom the 'oint o/ view o/ your 'articular duties 6since there is nothing better than /ighting /or dharma70 you should not /ear killing4 That is the relation o/ the two verses4
TEXT <4=<

yad)cchay" co'a'anna# svarga&dv"ram a'"v)tam F sukhina% k*atriy"% '"rtha labhante yuddham (d)$am FF=<FF

Aarriors are the ha''y who obtain such a battle which comes by chance and which o'ens the doors to heaven4
Moreover0 more than even the victors0 those who die in a just battle attain ha''iness4 By killing Bh(*ma and others0 you make them ha''ier4 Even without doing karma&yoga0 one can attain Svarga through the battle0 without any obstructions 6a'"v)tam74
TEXT <4==

atha cet tvam ima# dharmya# sa#gr"ma# na kari*yasi F tata% sva&dharma# k(rti# ca hitv" '"'am av"'syasi FF==FF
I/ you do not take 'art in this righteous war0 giving u' your duty and /ame0 you will instead rea' sin4
In /our verses he describes the /ault in doing the o''osite4
TEXT <4=>

ak(rti# c"'i bh@t"ni kathayi*yanti te ,vyay"m F sa#bh"vitasya c"k(rtir mara+"d atiricyate FF=>FF
They will s'eak incessantly o/ your in/amy4 Yor one who has great 'osition0 dishonor is worse than death4
!vayayam means Jcontinually4K Sambh"vitasya means Jo/ great 'osition4K
TEXT <4=B

bhay"d ra+"d u'arata# ma#syante tv"# mah"&rath"% F ye*"# ca tva# bahu&mato bh@tv" y"syasi l"ghavam FF=BFF

The great warriors0 by whom you were regarded highly0 and will now be regarded with contem't0 will think that you have abandoned the battle/ield out o/ /ear4
Those who have high regard /or you as a warrior0 even though you are an enemy0 will no longer give you res'ect i/ you give u' the battle4 The mah"&rathas like 8uryodhana will think that you have /led in /ear /rom the battle/ield4 They will not think o/ any other reason /or the k*atriya to leave the /ield than /ear4 Strong bonds o/ /riendshi' will not be considered4
TEXT <4=P

av"cya&v"d"#$ ca bah@n vadi*yanti tav"hit"% F nindantas tava s"marthya# tato du%khatara# nu kim FF=PFF
They will s'eak many uns'eakable words about you0 criticiOing your abilities4 Ahat could be more 'ain/ulH
They will s'eak o/ you in ill terms 6av"cya&v"d"n7 such as Jcoward4K
TEXT <4=R

hato v" 'r"'syasi svarga# jitv" v" bhok*yase mah(m F tasm"d utti*-ha kaunteya yuddh"ya k)ta&ni$caya% FF=RFF
Being killed0 you will attain heaven4 Being de/eated0 you will enjoy the earth4 There/ore0 rise0 son o/ 2unt(0 and /ight with determination4
JIn this battle0 my victory is not even certain4 There/ore0 why should you encourage this warHK 3e answers in this verse4

TEXT <4=S

sukha&du%khe same k)tv" l"bh"l"bhau jay"jayau F tato yuddh"ya yujyasva naiva# '"'am av"'syasi FF=SFF
Being eQual in ha''iness and distress0 in gain or loss0 in victory or de/eat0 engage in the battle4 Dou will not incur any sin4
In all ways0 your /ighting is an act o/ dharma4 I/ you /ear that it will 'roduce sin0 I have shown you that it will not be a cause o/ sin4 There/ore /ight4 The :ord gives this instruction in this verse4 Being eQual in ha''iness and distress0 which are caused by gain and loss&&such as gain and loss o/ a kingdom0 which are in turn caused by victory and de/eat in the warZ understanding that both results are eQual through a discerning mind&&eQui''ed with that knowledge0 you will not incur sin at all4 It will also be stated later?

li'yate na sa '"'ena 'adma&'atram iv"mbhas"

ne is not touched by sin0 as a lotus lea/ is not touched by water4
B5 B4;U

TEXT <4=T

e*" te ,bhihit" s"Mkhye buddhir yoge tv im"# $)+u F buddhy" yukto yay" '"rtha karma&bandha# 'rah"syasi FF=TFF
I have taught you understanding necessary /or the 'rocess o/ j."na 4 Now hear about understanding necessary /or the 'rocess o/ bhakti 4 By engaging your intelligence in this yoga 0 son o/ G)th"0 you will become /ree /rom the bondage o/ karma 4
In this verse0 2)*+a concludes the to'ic o/ j."na&yoga which he has just taught4 S"Mkhya means Jthat by which true knowledge o/ things 6vastu&tattvam7 is 'er/ectly 6samak7 revealed 6khy"yate74K In other words0 s"Mkhya means a 'er/ect 'rocess o/ knowing4 The intelligence 6 e*"7 to be im'lemented in that 'rocess has been e9'lained4 Now hear

about the intelligence necessary to im'lement bhakti&yoga 6yoge7 which will now be e9'lained4 Endowed with this understanding concerning the subject o/ bhakti&yoga0 you will give u' sa#s"ra;B 6karma&bandham74
;B Sa#s"ra re/ers to re'eated birth and death in this world4

TEXT <4>U

neh"bhikrama&n"$o ,sti 'ratyav"yo na vidyate F sval'am a'y asya dharmasya tr"yate mahato bhay"t FF>UFF
In this 'rocess0 there is no loss by sto''ing without com'letion0 and no sin incurred by doing so4 ne is delivered /rom birth and death even by 'racticing a little o/ this 'rocess4
There are two ty'es o/ yoga e9'lained in this section o/ the cha'ter? activities o/ bhakti0 including hearing chanting and other such activitiesZ and 'rescribed duties o//ered to the :ord without 'ersonal desire 6 ni*k"ma& karma&yoga70 which is e9'ressed later starting with the verse karma+y ev"dhik"ras te 6B5 <4>R74 Be/ore that0 however0 bhakti is discussed4 Because bhakti alone0 and no other 'rocess0 is beyond the three modes0 a 'erson transcends the modes only by 'er/orming bhakti&yoga4 Thus the statement nistraigu+yo bhava to !rjuna 6B5 <4>B7 indicates that this section is about bhakti4 The nirgu+a nature o/ bhakti is also well su''orted by the statements o/ the Eleventh Canto o/ Bh"gavatam;P4 I."na and karma cannot be said to be nistraigu+ya because o/ the 'resence o/ sattva in j."na0 and rajas in karma4 !nd the bhakti /ound in karma&yoga in the /orm o/ o//ering ones 'rescribed actions to the :ord is 'resent there just makes karma lose its uselessness and bear material /ruits4 This 'rocess o/ karma&yoga does not have the designation o/ bhakti 'ro'er because 'redominance o/ bhakti is absent4 I/ one considers karma o//ered to the :ord to be bhakti0 then what would the designation karma re/er toH I/ one says that it re/ers to 'rescribed karma not o//ered to the :ord0 that cannot be0 /or N"rada says0

nai*karmyam a'y acyuta&bh"va&varjita# na $obhate j."nam ala# nira.janam kuta% 'una% $a$vad abhadram ($vare na c"r'ita# karma yad a'y ak"ra+am
2nowledge o/ sel/&realiOation0 even though /ree /rom all material a//inity0 does not look well i/ devoid o/ a conce'tion o/ the In/allible _5od`4 Ahat0 then0 is the use o/

/ruitive activities0 which are naturally 'ain/ul /rom the very beginning and transient by nature0 i/ they are not utiliOed /or the devotional service o/ the :ordH
SB ;4B4;<

This statement indicates that karma devoid o/ the :ord is com'letely useless4 There/ore0 in this verse and in the verses till verse >B0 bhakti0 characteriOed only by hearing0 chanting0 and other devotional acts0 'racticed only to attain the sweetness o/ the :ord,s lotus /eet0 is being described4 Ni*k"ma&karma& yoga will also be described4 Both o/ these are indicated by the word buddhi&yoga mentioned in verse =T4 In the 'hrase dad"mi buddhi&yogam ta# yena m"m u'ay"nti te 6B5 ;U4;U70 the word buddhi&yoga indicates bhakti&yoga4 In the 'hrase durena hy avara# karma buddhi&yog"d dhana.jaya 6B5 <4>T70 the word buddhi&yoga indicates ni*k"ma&karma&yoga4 Thus0 this 'resent verse is a glori/ication o/ the 'rocess o/ bhakti with hearing and chanting0 which is beyond the modes o/ nature4 In bhakti&yoga 6iha7 there is no destruction 6n"$a%70 and there is also no sin incurred 6'ratyav"ya70 i/ the 'ractice has just begun 6abhikrama7 and then sto''ed4 I/ karma&yoga0 however0 is begun and then sto''ed0 there is both destruction o/ the /ruits o/ karma&yoga and sin/ul reaction as well /or the 'er/ormer4;R JBut then0 by non&'er/ormance o/ bhakti which he is su''osed to do0 the as'iring 'ractitioner also should not get any results4K JAhatever little bhakti was there by the initial 'ractice 6sval'am a'y asya dharmasya70 even that small amount0 will certainly deliver him /rom the bondage o/ sa#s"ra 6mahato bhayat74K This is understood /rom such verses as the /ollowing?

yan&n"ma sak)cchrava+"t 'ukka$o ,'i vimucyate sa#s"r"d

Merely by hearing the holy name o/ Dour :ordshi' only once0 even ca+C"las men o/ the lowest class0 are /reed /rom all material contamination4
SB P4;P4>>

!nd it is also seen in the e9am'le o/ !j"mila and others4 ne can see that the /ollowing statement by the :ord has the same meaning?

hy aMgo'akrame dhva#so mad&dharmasyoddhav"+v a'i may" vyavasita% samyaM nirgu+atv"d an"$i*a%

My dear Nddhava0 because I have 'ersonally established it0 this 'rocess o/ devotional service unto Me is transcendental and /ree /rom any material motivation4 Certainly a devotee never su//ers even the slightest loss by ado'ting this 'rocess4
SB ;;4<T4<U

In the Bh"gavatam verse Quoted above0 2)*+a also shows the cause o/ indestructibility o/ bhakti4 !s it is beyond the gu+as0 it never can be destroyed4 The same reasoning should also be a''lied to the 'resent 5(t" verse4 ne cannot say however that ni*k"ma&karma&yoga0 even by being o//ered to the :ord0 is beyond the modes o/ nature0 /or it is said?

mad&ar'a+a# ni*'hala# v" sattvic# nija&karma tat

Aork 'er/ormed as an o//ering to Me 0 without consideration o/ the /ruit0 is considered to be in the mode o/ goodness4
SB ;;4<B4<=

This verse indicates that ni*k"ma&karma&yoga0 even by the 'ower o/ being o//ered to the :ord0 is in the material mode o/ sattva 6and there/ore subject to destruction74
;P The twenty&/i/th cha'ter o/ the Eleventh Canto e9'lains in many verses how bhakti and things related to bhakti are beyond the gu+as4 Many o/ these verses are Quoted in Vi$van"tha,s commentaries on verse >B o/ this cha'ter and verse <S o/ the eighteenth cha'ter4 ;R The M(m"#sakas say that i/ the actions are not com'leted they bear no result4 Yurther0 sin is incurred by not com'leting the act4

TEXT <4>;

vyavas"y"tmik" buddhir ekeha kuru&nandana F bahu&$"kh" hy anant"$ ca buddhayo ,vyavas"yin"m FF>;FF

Eesolute intelligence is only one in this 'rocess0 son o/ the 2urus4

The intelligence o/ those who are irresolute has many branches o/ action and unlimited desires4
Moreover among all ty'es o/ intelligence0 that intelligence concentrated on bhakti&yoga is the best4 Eesolute intelligence /i9ed in bhakti&yoga is only one4 The meaning o/ this is illustrated as /ollows4 JMy s"dhana is to serve the lotus /eet o/ the :ord0 to remember and glori/y 3im as instructed by my guru4 That is also my goal 6s"dhya74 It is my li/e sustaining medicine0 /or I cannot give u' the s"dhana and the s"dhya4 This is my most desirable object0 my duty0 and nothing else is my dutyZ nothing else is desired0 even in dreams4 There may be ha''iness or sorrow4 Sa#s"ra may be destroyed0 or may not be destroyed4 That is no loss /or me4 :et there only be resolute intelligence /i9ed in 'ure bhakti4K It is said?

tato bhajeta m"# bhakty" $raddh"lur d)Cha&ni$caya%

My devotee should remain ha''y and worshi' Me with great /aith and conviction 4
SB ;;4<U4<S

The intelligence o/ others however is not ek"4 Those intellects have many branches0 and thus the intellects are unlimited 6anant"%7 rather than one0 because o/ the unlimited desires to /ul/ill in karma&yoga4 Yor instance0 in j."na&yoga0 in order to 'uri/y the mind0 one must /irst /i9 the intelligence on ni*k"ma&karma4 Ahen the mind is 'uri/ied0 the intelligence then concentrates on giving u' action 6 karma&sanny"sa74 Ne9t0 the intelligence concentrates on j."na0 knowledge4 But the intelligence at that time must also concentrate on bhakti so that j."na does not become devoid o/ results4 The intelligence then concentrates on giving u' j."na0 as the :ord says0 j."na# ca mayi sannyaset one should surrender such knowledge in order to attain me4 6SB ;;4;T4;7 Thus the intelligences or minds0 concentrating on di//erent objects0 are said to be in/inite or many4 !nd the ty'es o/ di//ering s"dhanas are also many0 since karma0 j."na and bhakti must all be 'er/ormed4
TEXT <4><

y"m im"# 'u*'it"# v"ca# 'ravadanty avi'a$cita% F

veda&v"da&rat"% '"rtha n"nyad ast(ti v"dina% FF><FF

The unintelligent 'eo'le0 absorbed in discussing the Vedas 0 who 'ro'ound the theory that matter is everything0 attractively s'eak /lowery words4
This verse s'eaks o/ the 'ersons with wavering intelligence0 involved in sak"ma&karma0 who are very dull witted4 They s'eak e9cellently 6'ra vadanti7;S 'leasant words o/ the Vedas which are like a 'oisonous but attractive /lowering 'lant4 Since their consciousness has been deluded by those words0 they are not endowed with /i9ed intelligence0 6tay" a'ah)ta cetas"m vyavas"y"tmik" buddhi% sam"dhau na vidh(yate 74 The sentence is com'leted in verse >>4 Because o/ the im'ossibility /or them to acce't0 that /i9ed intelligence is not taught to them4 Ahy do they s'eak in this wayH They s'eak in this way because they are /ools 6 avi'a$cit"h70 because they inter'ret the words o/ the Vedas 6veda&v"da&rat"%7 such as the /ollowing?

ak*ayya# ha vai c"turm"sya&y"jina% suk)ta# bhavati

ne who has worshi'ed by means o/ the vows o/ c"turm"sya attains 'ious credits which never become de'leted4
W'astamba 1rauta S@tra0 2)*+a Dajur Veda S4;4;

a'"ma somam am)t" abh@ma

Ae drank soma and became immortal4
ag Veda S4>S4=

They say that there is no 5od other than this 6 na anyat asti74
;S Gra here stands /or 'rak)*-a0 which means Jattractively4K

TEXT <4>=

k"m"tm"na% svarga&'ar" janma&karma&'hala&'rad"m F

kriy"&vi$e*a&bahul"# bhogai$varya&gati# 'rati FF>=FF

Yilled with desire0 an9ious /or heaven0 they s'eak many words concerning rituals /or attaining 'ower and enjoyment0 words /or giving the /ruits o/ their action in the /orm o/ higher birth4
Ahat ty'e o/ words do they s'eakH They s'eak words about various rites giving many results ;T /or attaining 'ower and enjoyment0 words which give good karma in terms o/ birth4
;T 3e analyOes the word bahula as Jgiving muchK /rom the root l"0 meaning Jto giveK combined with bahu0 many4

TEXT <4>>

bhogai$varya&'rasakt"n"# tay"'ah)ta&cetas"m F vyavas"y"tmik" buddhi% sam"dhau na vidh(yate FF>>FF

Yor those 'eo'le0 who are attached to enjoyment and 'ower0 whose consciousness has been deluded by that talk0 the resolute intelligence0 /i9ed on one 'oint0 does not take 'lace 4
Those whose minds are attracted by the /lowery words0 who are attached to 'ower and enjoyment0 do not have the determined intelligence /i9ed /irmly on one 'oint 6 sam"dhau70 /i9ed only on the Su'reme :ord4 The /orm o/ the verb na vidh(yate is re/le9ive 'assive 6karma&kartari70 meaning in this case Jis not attained4K This commentary is 1r(dhara Sv"m(,s version4
TEXT <4>B

traigu+ya&vi*ay" ved" nistraigu+yo bhav"rjuna F nirdvandvo nitya&sattva&stho niryoga&k*ema "tmav"n FF>BFF

The subject o/ the Vedas is the three modes4 Eise above the three modes0!rjuna0 and be /ree o/ dualities0 situated with the eternal devotees0 devoid o/ desire /or

gain or 'reservation0 and be engaged in the intelligence given by Me4

5ive u' all s"dhanas o/ dharma0 artha0 k"ma and mok*a0 and just take shelter o/ bhakti&yoga4 That is the intention o/ this verse4 The Vedas have the ability to reveal only karma and j."na and other to'ics com'osed o/ the three modes 6traigu+ya vi*aya7 /or 'ersonal grati/ication4 The su//i9 ya in traigu+ya vi*aya here denotes sel/&interest4 This statement o/ course means that the majority o/ te9ts deal with material subjects4 3owever the $rutis 6Vedas7 do say?

bhaktir evainam nayati Bhakti alone leads to the :ord4

M"-hara 1ruti<U

yasya deve 'ar" bhaktir yath" deve tath" gurau

ne should have as much devotion in guru as one does in the :ord4
1vet"$vatara N'ani*ad P4<=

!s well0 the 'a.car"tra and sm)ti scri'tures0 and other N'ani*ads like the 5(t" N'ani*ad and 5o'"la T"'an( N'ani*ad make nirgu+a&bhakti the subject o/ discussion4 I/ the Vedas did not s'eak o/ bhakti at all0 then bhakti could not be substantiated4 8o not involve yoursel/ with those statements o/ the Vedas dealing with j."na and karma a//ected by the three gu+as 6nistraigu+ya bhava74 But you should always /ollow the Vedic statements dealing with bhakti4 By /ollowing those injunctions0 you are /ree /rom /ault?

$ruti&sm)ti&'ur"+"di&'".car"tra&vidhi# vin" aik"ntik( harer bhaktir ut'"t"yaiva kal'yate

Aithout /ollowing the rules o/ $ruti 0 sm)ti 0 'ur"+as and 'a.car"tra 0 'ure bhakti to the :ord creates disaster4

Bhakti Eas"m)ta Sindhu0 ;4<4;U; Quoted /rom Brahma&y"mala

By this0 one can understand that the Vedas deal with both material and s'iritual to'ics0 to'ics involving the three gu+as and to'ics beyond the gu+as4 But you should be devoid o/ the gu+as 6nistraigu+ya bhava74 By /ollowing the 'ath o/ nirgu+a bhakti o//ered to Me0 cross over the 'aths dealing with the three gu+as4 Then0 such a 'erson will be /ree o/ the dualities 6 nirdvanda%7 within the gu+as0 such as res'ect and disres'ect0 and will remain with the eternal living entities 6 nitya sattva70 My devotees4 I/ one were to say that nitya sattva stha% means to be situated in sattva gu+a0 that would be a contradiction to the statement nistraigu+ya bhava4 Dou will be /ree /rom the desire to acQuire what you lack 6 yoga7 and to 'rotect what you have attained 6 k*ema70 because o/ your taste /or My bhakti&rasa4 This is because I0 out o/ a//ection /or My devotee0 carry the res'onsibility ? yoga&k*ema# vah"my aham4 6B5 T4<<7 Dou will be /i9ed in the intelligence given by Me 6 "tmav"n74 3ere there will be an e9amination o/ the meaning o/ nistraigu+ya and traigu+ya4 It is said in the Eleventh Canto o/ Bh"gavatam?

mad&ar'a+a# ni*'hala# v" sattvic# nija&karma yat r"jasa# 'hala&saMkal'a# hi#s"&'r"y"di t"masam
Aork 'er/ormed as an o//ering to Me0 6occasionally7 without consideration o/ the /ruit0 is considered to be in the mode o/ goodness4 Aork 'er/ormed with a desire to enjoy the results is in the mode o/ 'assion4 !nd work im'elled by violence and envy is in the mode o/ ignorance4
SB ;;4<B4<=

In this statement ni*'halam v" means Joccasionally devoid o/ desires /or the results o/ e9ecution o/ duties4K

kaivalya# sattvic# j."na# rajo vaikal'ika# ca yat 'r"k)ta# t"masa# j."na# man&ni*-ha# nirgu+a# sm)tam
!bsolute knowledge is in the mode o/ goodness0 knowledge based on duality is in the mode o/ 'assion0 and /oolish0 materialistic knowledge is in the mode o/ ignorance4 2nowledge based u'on Me0 however0 is understood to be transcendental4

SB ;;4<B4<>

vana# tu s"ttviko v"so gr"mo r"jasa ucyate t"masa# dyuta&sadana# man&niketa# tu nirgu+am
Eesidence in the /orest is in the mode o/ goodness0 residence in a town is in the mode o/ 'assion0 residence in a gambling house dis'lays the Quality o/ ignorance0 and residence in a 'lace where I reside is transcendental4
SB ;;4<B4<B

sattvic% k"rako ,saMg( r"g"ndho r"jasa% sm)ta% t"masa% sm)ti&vibhra*-o nirgu+o mad&a'"$raya%
! worker /ree o/ attachment is in the mode o/ goodnessZ a worker blinded by 'ersonal desire is in the mode o/ 'assion0 and a worker who has com'letely /orgotten how to tell right /rom wrong is in the mode o/ ignorance4 But a worker who has taken shelter o/ Me is understood to be transcendental to the modes o/ nature4
SB ;;4<B4<P

s"ttviky"dhy"tmik( $raddh" karma&$raddh" tu r"jas( t"masy adharme y" $raddh" mat&sev"y"# tu nirgu+"
Yaith directed toward s'iritual li/e is in the mode o/ goodness0 /aith rooted in /ruitive work is in the mode o/ 'assion0 /aith residing in irreligious activities is in the mode o/ ignorance0 but /aith in My devotional service is 'urely transcendental4
SB ;;4<B4<R

'athya# '@tam an"yastam "h"rya# sattvic# sm)tam r"jasa# cendriya&'re*-ha# t"masa# c"rti&d"$uci

Yood that is wholesome0 'ure and obtained without di//iculty is in the mode o/ goodness0 /ood that gives immediate 'leasure to the senses is in the mode o/ 'assion0 and /ood that is unclean and causes distress is in the mode o/ ignorance4 6!ccording to 1r(dhara Sv"m( the word ca indicates JBut /ood o//ered to Me is beyond the modes4K7
SB ;;4<B4<S

sattvic# sukham "tmottha# vi*ayottha# tu r"jasam t"masa# moha&dainyottha# nirgu+a# mad&a'"$rayam

3a''iness derived /rom the sel/ is in the mode o/ goodness0 ha''iness based on sense grati/ication is in the mode o/ 'assion0 and ha''iness based on delusion and degradation is in the mode o/ ignorance4 But that ha''iness /ound within Me is transcendental4
SB ;;4<B4<T

The last verses0 a/ter showing the objects in the three modes o/ nature0 e9'lain the conQuest o/ the three modes situated to some degree within onesel/0 by the 'rocess o/ nirgu+a&bhakti0 in order to reach com'lete transcendence o/ the modes4

dravya# de$as tath" k"lo j."na# karma ca k"raka% $raddh"vasth"&k)tir ni*-h" traigu+ya% sarva eva hi
There/ore material substance0 'lace0 result o/ activity0 time0 knowledge0 work0 the 'er/ormer o/ work0 /aith0 state o/ consciousness0 s'ecies o/ li/e and destination a/ter death are all based on the three modes o/ material nature4
SB ;;4<B4=U

sarve gu+amay" bh"v"% 'uru*"vyakta&dhi*-hit"% d)*-a# $rutam anudhy"ta# buddhy" v" 'uru*ar*abha
best o/ human beings0 all states o/ material being are related to the interaction o/

the enjoying soul and material nature4 Ahether seen0 heard o/ or only conceived within the mind0 they are without e9ce'tion constituted o/ the modes o/ nature4
SB ;;4<B4=;

et"% sa#s)taya% 'u#so gu+a&karma&nibandhan"% yeneme nirjit"% saumya gu+"j(vena cittaj"% bhakti&yogena man&ni*-ho mad&bh"v"ya 'ra'adyate
gentle Nddhava0 all these di//erent 'hases o/ conditioned li/e arise /rom work born o/ the modes o/ material nature4 The living entity who conQuers these modes0 mani/ested /rom the mind by the 'rocess o/ devotional service0 can dedicate himsel/ to Me and thus attain 'ure love /or Me4
SB ;;4<B4=<

Thus0 only by the 'rocess o/ bhakti can one conQuer over the three modes4 There is no other way4 :ater0 in answer to the Question0 J3ow can one sur'ass the three modes o/ natureHK the :ord says?

m"# ca yo ,vyabhic"re+a bhakti&yogena sevate sa gu+"n samat(tyait"n brahma&bh@y"ya kal'ate

B5 ;>4<P

1r(dhara Sv"m( e9'lains that verse as /ollows? the ca word indicates e9clusiveness4 J3e who serves only Me0 the Su'reme :ord0 through undeviating bhakti&yoga0 sur'asses the gu+as4K
<U This Quotation is given in Gr(ti Sandarbha and attributed to the M"-hara 1ruti4

TEXT <4>P

y"v"n artha uda'"ne sarvata% sa#'lutodake F t"v"n sarve*u vede*u br"hma+asya vij"nata% FF>PFF

!s the 'ur'oses o/ all wells are /ul/illed by a large water body0 so all the results o/ all ty'es o/ worshi' mentioned in the Vedas are /ul/illed just by knowing and worshi'ing the one Su'reme 5od4
The glory o/ bhakti&yoga0 being ni*k"ma and nirgu+a0 is such that it goes without saying that it is without loss or sin0 even i/ started and discontinued4 That even a little 'er/ormance o/ bhakti makes one success/ul is stated by Nddhava in the Eleventh Canto4

na hy aMgo'akrame dhva#so mad&dharmasyoddhav"+v a'i may" vyavasita% samyaM nirgu+atv"d an"$i*a%

My dear Nddhava0 because I have 'ersonally established it0 this 'rocess o/ devotional service unto Me is transcendental and /ree /rom any material motivation4 Certainly a devotee never su//ers even the slightest loss by ado'ting this 'rocess4
SB ;;4<T4<U

3owever0 even bhakti with material desire 6sak"ma&bhakti7 is known by the term vyavas"y"tmik" buddhi 6since there is worshi' o/ only one 'erson74 This is shown through an e9am'le4 The singular case is used to indicate a whole class o/ wells4 JAhatever 'ur'oses the wells serveK is the meaning o/ y"v"n artha uda'"ne4 Some wells are used /or cleaning the body a/ter 'assing nature4 Some others are used /or brushing teeth4 thers are used /or washing clothing4 thers are used /or washing hair4 thers are used /or bathing4 thers are used /or drinking water4 !ll the 'ur'oses o/ all the di//erent wells are served by a large body o/ water like a lake4 In that one lake0 one can 'er/orm all the activities such as cleaning the body or brushing the teeth4 Ahereas by using di//erent wells /or di//erent 'ur'oses0 one becomes tired o/ wandering around0 that is not the case in using the lake4 The outstanding Quality o/ the lake water however is its sweet taste0 whereas that o/ the well is not tasty4 Thus0 whatever 'ur'oses are served by worshi' o/ all the devat"s mentioned in all the Vedas are achieved through worshi' o/ the one Su'reme :ord0 by the 'erson in knowledge0 one who knows the Vedas 6br"hma+asya74 3e who knows the Veda 6brahma70 is called br"hma+a4 ne may know the Vedas0 but one who knows the im'ort o/ the Vedas0 bhakti0 is a s'ecial knower 6vi$e*ato j"nata% b vij"nata%74 It is said in the Second Canto o/ Bh"gavatam?

brahma&varcasa&k"mas tu yajeta brahma+a% 'atim indram indriya&k"mas tu 'raj"&k"ma% 'raj"'atim

ne who desires to be absorbed in the im'ersonal brahmajyoti e//ulgence should worshi' the master o/ the Vedas 0 one who desires 'ower/ul se9 should worshi' the heavenly 2ing0 Indra0 and one who desires good 'rogeny should worshi' the great 'rogenitors called the Graj"'atis4
SB <4=4=

But then it is said?

ak"ma% sarva&k"mo v" mok*a&k"ma ud"ra&dh(% t(vre+a bhakti&yogena yajeta 'uru*a# 'aram
! 'erson who has broader intelligence0 whether he be /ull o/ all material desire0 without any material desire0 or desiring liberation0 must by all means worshi' the su'reme whole0 the Gersonality o/ 5odhead4
SB <4=4;U

Iust as the sunshine0 unmi9ed with clouds or other obstructions0 is intense0 bhakti&yoga0 unmi9ed with j."na0 karma or other 'ollutants0 is intense 6 t(vre+a bhakti&yogena74 ne attains /ul/illment o/ many desires by worshi''ing many devat"s4 This reQuires many ty'es o/ mental concentration4 But one can attain all those desires /rom the one Su'reme :ord0 /rom just one 'ortion o/ ones concentration on the one :ord4 ne should understand that this concentration on one 'ersonality 6and attaining many goals7 arises /rom the e9cellent Qualities 'ossessed by the object o/ concentration0 the :ord4
TEXT <4>R

karma+y ev"dhik"ras te m" 'hale*u kad"cana F m" karma&'hala&hetur bh@r m" te saMgo ,stv akarma+i FF>RFF

Dou have Quali/ication /or 'rescribed work0 but not the results o/ the work4 8o not be the cause o/ results o/ work4 8o not be attached to not doing work0 or doing sin/ul work4
The :ord wanted to s'eak about the 'rocesses o/ j."na0 bhakti and karma&yoga to !rjuna0 who was his dear /riend4 3aving s'oken o/ j."na and bhakti&yoga0 the :ord then considered that these two were not suitable /or !rjuna4 Thus 3e now s'eaks o/ ni*k"ma&karma&yoga4 JDou are Quali/ied /or works4 But those who crave the results are very im'ure in consciousness4 But you have an almost 'ure heart4 I can say this about you since I know you4K JBut in doing actions0 a result must come4K JBy doing an action with a desire /or a certain result0 a 'erson becomes the cause o/ that result4 But you should not act in that manner4 I give you that blessing4 !nd do not become attracted to non&'er/ormance o/ your duty0 or in doing sin 6akarma+i70 rather you should hate doing that4 I give you that blessing also4K 3owever0 in the ne9t cha'ter0 !rjuna says0 JMy intelligence is bewildered by these eQuivocal words4K This a''arent lack o/ connection between the 'revious and later statements should be understood to be intentional0 having a 'ur'ose4 JIust as I stand as your charioteer awaiting your order0 you also await My order4K ne should see that 2)*+a and !rjuna actually had real agreement o/ mind4
TEXT <4>S

yogastha% kuru karm"+i saMga# tyaktv" dhana.jaya F siddhy&asiddhyo% samo bh@tv" samatva# yoga ucyate FF>SFF
Being situated in this ni*k"ma&karma&yoga 0 'er/orm your duties0 giving u' attachment0 and being eQual to success and /ailure0 conQueror o/ wealthL Such eQual mindedness is called yoga 4
Aith this verse0 2)*+a starts teaching the method o/ ni*k"ma&karma4 !cting in this way0 seeing victory and de/eat as eQual0 !rjuna0 you should 'er/orm your duty o/ /ighting4 This 'er/ormance o/ ni*k"ma&karma&yoga trans/orms into j."na&yoga4 I."na&yoga should be understood /rom the 'revious and latter 'ortions o/ the work4

TEXT <4>T

d@re+a hy avara# karma buddhi&yog"d dhana.jaya F buddhau $ara+am anviccha k)'a+"% 'hala&hetava% FF>TFF
conQueror o/ wealth0 actions with desire are /ar in/erior to ni*k"ma&karma&yoga 4 Surrender to this buddhi&yoga or ni*k"ma&karma&yoga 4 Those who seek results /rom their work are wretched 6and receive bondage74
2)*+a here criticiOes karma done with material desires 6sak"ma&karma74 The actions done with material desire 6avara# karma7 are /ar in/erior to ni*k"ma&karma&yoga o//ered to the Su'reme :ord 6buddhi&yog"t74 Take shelter o/ ni*k"ma&karma&yoga 6buddhau74 In this verse buddhi&yoga re/ers to ni*k"ma&karma&yoga rather than bhakti&yoga4
TEXT <4BU

buddhi&yukto jah"t(ha ubhe suk)ta&du*k)te F tasm"d yog"ya yujyasva yoga% karmasu kau$alam FFBUFF
3e who is engaged in ni*k"ma&karma&yoga gives u' both 'ious and im'ious reactions4 There/ore engage in this yoga 4 !mong all ty'es o/ action0 this 'er/ormance without attachment is a skill4
There/ore be engaged in the yoga as described here 6yog"ya yujyasva74 !mong all actions done with or without desire 6karma*u70 action 'er/ormed with indi//erence to results 6yoga%7 is a skill 6kau$alam7<;4
<; Skill means here that action is 'er/ormed but does not accrue reactions4

TEXT <4B;

karmaja# buddhi&yukt" hi 'hala# tyaktv" man(*i+a% F janma&bandha&vinirmukt"% 'ada# gacchanty an"mayam FFB;FF

Being engaged in this ni*k"ma&karma&yoga 0 having given u' the results o/ work0 the intelligent 'eo'le0 /reed /rom the bondage o/ birth0 attain the 'lace o/ no su//ering4
TEXT <4B<

yad" te mohakalila# buddhir vyatitari*yati F tad" gant"si nirveda# $rotavyasya $rutasya ca FFB<FF
Ahen your intelligence has com'letely crossed the denseness o/ illusion0 you will be indi//erent to all that has been heard and all that will be heard4
Yrom the 'er/ormance o/ ni*k"ma&karma&yoga o//ered to the Su'reme :ord0 you will develo' this neutrality 6yoga74 Ahen your intelligence has sur'assed 'articularly 6 vi7 and com'letely 6ati7 the denseness o/ illusion0 at that time you will become indi//erent to all the subjects about which you will hear0 and have already heard4 This you will achieve by destruction o/ doubts and misconce'tions0 through hearing instructions o/ scri'ture /rom Me4 Dou will think J!t the 'resent0 I must 'ractice my s"dhanas continuously4K
TEXT <4B=

$ruti&vi'rati'ann" te yad" sth"syati ni$cal" F sam"dh"v acal" buddhis tad" yogam av"'syasi FFB=FF
Ahen your intelligence is indi//erent to the Vedas because o/ being /i9ed0 and you are situated in sam"dhi 0 then you will attain the status o/ j(van&mukta4 <<
!t that time0 you will become detached /rom hearing about all sorts o/ material and Vedic subjects0 because o/ being averse to the agitation created by these subjects 6 ni$cal"74 !nd your intelligence will be /i9ed in sam"dhi 6sam"dhau acal"70 as described in the si9th cha'ter4 !t that time0 by achieving direct realiOation0 you will achieve the status o/ j(van&mukta 6yogam av"'syasi74
<< Aith discussion o/ sam"dhi the to'ic now switches to j."na&yoga4 This will be made clear in the ne9t cha'ter4

TEXT <4B>

arjuna uv"ca sthita&'raj.asya k" bh"*" sam"dhi&sthasya ke$ava F sthita&dh(% ki# 'rabh"*eta kim "s(ta vrajeta kim FFB>FF
!rjuna said? 2e$ava0 what is the descri'tion o/ this 'erson situated in sam"dhi 0 the sthita&'raj.a H Ahat does he s'eak0 how does he sit0 how does he moveH
3earing about intelligence /i9ed in sam"dhi 6sam"dhav acal" buddhi%70 !rjuna asks about the characteristics o/ that yog(4 Sthita&'raj.a in this verse has the same meaning as acal" buddhi in the 'revious verse? /i9ed intelligence4 Ahat Qualities can describe the sthita&'raj.a 6 k" bh"s"7H Ahat are the Qualities o/ the 'erson situated in sam"dhi0 sam"dhi sthaH !ctually the terms sthita&'raj.a and sam"dhi&stha both re/er to the j(van&mukta4 Ahat will that 'erson say in the /ace o/ ha''iness and distress0 res'ect and disres'ect0 'raise and condemnation 6 kim 'rabh"*eta7H Ahat will he say0 either loudly or to himsel/H In what way will his senses remain unres'onsive to the e9ternal objects 6kim "s(ta7H In what way will his senses res'ond to the objects 6vrajeta kim7H
TEXT <4BB

$r(&bhagav"n uv"ca 'rajah"ti yad" k"m"n sarv"n '"rtha mano&gat"n F "tmany ev"tman" tu*-a% sthita&'raj.as tadocyate FFBBFF
The :ord said? Ahen he com'letely gives u' all desires which arise /rom the mind alone0 and is satis/ied with the soul alone by that mind0 he is called sthita&'raj.a 4
Ste' by ste'0 2)*+a answers each o/ the /our Questions0 /rom this verse until the end o/ the cha'ter4 6This verse answers the /irst Question? Ahat is the nature o/ the j(van&muktaH7 3e gives u' all desires0 so that not even one desire remains /or any object4 3e is able to give u' these desires

because they belong to the mind 6 manogat"n7Z they are not the intrinsic Quality o/ the soul4 I/ they were the intrinsic Quality o/ the soul0 they could not be given u'0 just as /ire never gives u' heat4 The cause /or this is stated4 3e is satis/ied by the soul whose very nature is bliss 6"tman" tu*-a%70 in the mind 6"tmani7 which has withdrawn /rom sense objects4 The $ruti says?

yad" sarve 'ramucyante k"m" ye ,sya h)di $rit"% atha martyo ,m)to bhavaty atra brahma sama$nute
Ahen all the desires situated in the heart are cleared away0 the mortal becomes immortal and enjoys Brahman4
2a-ha N'ani*ad P4;>

TEXT <4BP

du%khe*v anudvigna&man"% sukhe*u vigata&s')ha% F v(ta&r"ga&bhaya&krodha% sthita&dh(r munir ucyate FFBPFF

The sage whose mind is not disturbed by the a''earance o/ su//ering0 who has given u' all desire during o''ortunities /or ha''iness0 who is devoid o/ attachment0 /ear and anger0 is called a sthita&'raj.a 4
This verse and the ne9t verse0 the :ord answers the Question J3ow does he s'eakHK 3is mind is not disturbed by adhy"tmika su//ering in the /orm o/ hunger0 thirst0 /ever0 or headache0 by the adhibhautika su//ering coming /rom snakes or tigers0 or by the adhidaivika su//ering arising /rom e9tremes in wind or rain4 Ahen someone asks about his wel/are0 he says <= sim'ly that this su//ering is his 'r"rabdha&karma which he must unavoidably endure4 3e is not agitated with su//ering 6 du%khe*v anudvigna&man"%74 therwise0 internally he will think in this way i/ not asked4 This absence o/ disgust at his situation is understood by the intelligent 'erson to be the sym'tom o/ an undisturbed 'erson4 Yalse indi//erence to su//ering0 the mark o/ the im'oster0 however0 is detected as such by the wise man4 Such a 'retender is called /allen or de'raved4 In the /ace o/ o''ortunities /or ha''iness0 he is without desire and says to himsel/ or others that it is sim'ly his

'r"rabdha&karma which he must tolerate4 !nd the intelligent 'erson recogniOes by this his Quality o/ being devoid o/ desire /or ha''iness4
These Qualities are made clearer4 3e is devoid o/ attachment to enjoyment 6 v(ta&r"ga70 and devoid o/ /ear /rom such things as tigers that want to eat him4 3e is devoid o/ anger towards /riends who have attacked him4 !s an e9am'le0 IaCa Bharata in /ront o/ the 5oddess 8urg"0 did not show /ear or anger towards the ca+C"la leader who wanted to kill him4
<= The commentary mentions what the 'erson says in order e9'lain that this verse illustrates the answer to the Question J3ow does he s'eakHK

TEXT <4BR

ya% sarvatr"nabhisnehas tat tat 'r"'ya $ubh"$ubham F n"bhinandati na dve*-i tasya 'raj." 'rati*-hit" FFBRFF
3e who has no motivated a//ections at all0 who does not rejoice on attaining good /ortune or curse on attaining mis/ortune0 is situated in 'raj." 4
That 'erson is without a//ections which are subject to material conditions 6 anabhisneha74 Nnconditional a//ection out o/ merci/ulness however should remain to some degree4 3e is /i9ed in those Qualities4 n receiving something /avorable to himsel/ 6$ubham70 through res'ect or /eeding /or instance0 he does not a''rove0 and receiving disres'ect 6a$ubham70 such as a 'unch /rom someone,s /ist0 he does not disa''rove4 3e does not say0 J h0 you are so religious0 serving a great devotee4 I bless you with ha''iness4K Nor does he curse the disres'ect/ul 'erson saying0 J5o to hell0 you sin/ul creature4K 3e is 'raj." 'rati*-hit"0 situated in sam"dhi 6sam"dhim 'rati*-hita70 or well situated in 'raj." or sam"dhi4
TEXT <4BS

yad" sa#harate c"ya# k@rmo ,Mg"n(va sarva$a% F indriy"+(ndriy"rthebhyas tasya 'raj." 'rati*-hit" FFBSFF
Ahen he draws his senses away com'letely /rom sense objects

like a turtle withdrawing its limbs0 he is situated in 'raj.a4

This verse answers the Question0 J3ow does he sitHK 6kim "s(ta7 3e withdraws his senses such as the ear /rom the objects o/ the senses such as sound4 Sto''ing the movement o/ the inde'endent senses towards the e9ternal objects0 he establishes them without movement internally4 This is the JsittingK o/ the 'erson situated in 'raj."4 !n e9am'le is given4 3e does so0 just as the turtle /i9es his senses such as mouth and eyes within itsel/ by its will4
TEXT <4BT

vi*ay" vinivartante nir"h"rasya dehina% F rasa&varja# raso ,'y asya 'ara# d)*-v" nivartate FFBTFF
ne who re/rains /rom eating also sto's the sense objects /rom /unctioning0 but the desire /or enjoyment remains4 3aving seen the Garam"tm"0 one can sto' the desire as well4
JBut even the /ool who is /asting because o/ sickness is able to sto' the movement o/ his senses4K Yor one who sto's eating 6nir"h"rasya70 the objects o/ the senses disa''ear0 but not the desire /or objects 6 rasa& varjam74 The desire 6rasa7 /or objects does not disa''ear4 Yor the 'erson situated in 'raj." however0 having seen the Garam"tm"0 the desire /or objects does disa''ear4 This is not a deviation /rom the Qualities o/ the sthita&'raj.a4 The ability to realiOe the soul directly is something that has to be attained through 'ractice0 not something that is naturally 'ossible /or everyone 6such as the ignorant 'erson /asting47
TEXT <4PU

yatato hy a'i kaunteya 'uru*asya vi'a$cita% F indriy"+i 'ram"th(ni haranti 'rasabha# mana% FFPUFF
Even /or the wise man who endeavors0 son o/ 2unt(0

the agitating senses take away the mind by /orce4

The e//ort at the stage o/ s"dhana is very great0 without 'ower to turn back the senses com'letely at all times4 Gram"th(ni means Jcausing agitation4K
TEXT <4P;

t"ni sarv"+i sa#yamya yukta "s(ta mat&'ara% F va$e hi yasyendriy"+i tasya 'raj." 'rati*-hit" FFP;FF
The yog( who is devoted to Me0 a/ter restraining all the senses0 will remain seated0 unres'onsive to sense objects4 3e whose senses have thus been brought under control is sthita&'raj.a 4
Mat&'ara% means My devotee4 Aithout devotion to Me0 one cannot conQuer the senses4 This will be seen everywhere in later verses o/ the 5(t"4 Nddhava has also said?

'r"ya$a% 'u+Car(k"k*a yu.janto yogino mana% vi*(danty asam"dh"n"n mano&nigraha&kar$it"% ath"ta "nanda&dugha# 'ad"mbuja# ha#s"% $rayeran
lotus&eyed :ord0 generally those yog(s who try to steady the mind e9'erience /rustration because o/ their inability to 'er/ect the state o/ trance4 Thus they weary in their attem't to bring the mind under control4 There/ore0 lotus&eyed :ord o/ the universe0 swanlike men ha''ily take shelter o/ Dour lotus /eet0 the source o/ all transcendental ecstasy4
SB ;;4<T4<&=

The 'erson whose senses have been brought under control 6 vase hi7 is the sthita&'raj.a4 This distinguishes him /rom the s"dhaka0 the 'erson attem'ting to do so4

TEXT <4P<

dhy"yato vi*ay"n 'u#sa% saMgas te*@'aj"yate F saMg"t sa.j"yate k"ma% k"m"t krodho ,bhij"yate FFP<FF
Yor the 'erson who meditates on the sense objects0 attachment arises4 Yrom attachment arises desire4 Yrom desire arises anger4
The sthita&'raj.a controls also the mind4 That indeed is the cause o/ control o/ the senses4 I/ one does not have control o/ the mind at all0 'lease hear the result4 ! 'erson who thinks o/ the sense objects develo's attachment 6 saMga7 to them4 !nd by that attachment0 he develo's strong desire 6k"ma7 /or those objects4 Yrom desire0 anger develo's due to obstruction to /ul/illing his desire0 caused by someone or something4
TEXT <4P=

krodh"d bhavati sa#moha% sa#moh"t sm)ti&vibhrama% F sm)ti&bhra#$"d buddhi&n"$o buddhi&n"$"t 'ra+a$yati FFP=FF
Yrom anger arises bewilderment4 Yrom bewilderment comes loss o/ memory4 Yrom loss o/ memory comes loss o/ intelligence4 Yrom loss o/ intelligence one becomes com'letely destroyed4
Yrom anger develo's absence o/ discrimination o/ what should be done and what should not be done 6sa#moha%74 Yrom bewilderment develo's loss o/ remembrance o/ ones own bene/it derived /rom the instructions o/ scri'tures 6sm)ti&vibhrama%74 Yrom that comes a destruction o/ resolve /or s'iritual 'ractices 6 buddhi&n"$a74 Then one /alls into the hole o/ sams"ra4
TEXT <4P>

r"ga&dve*a&vimuktais tu vi*ay"n indriyai$ caran F

"tma&va$yair vidhey"tm" 'ras"dam adhigacchati FFP>FF

ne whose mind is submissive0 who engages in the sense objects with the senses /reed o/ attachment and re'ulsion0 under the control o/ the mind0 attains 'eace4
This verse answers the Question0 J3ow does the sthita&'raj.a goHK 6vrajeta kim7 The :ord e9'lains that it is not a /ault to acce't the objects o/ the senses0 i/ it is done with controlled senses0 with absence o/ attachment o/ the objects in the mind4 !ccording to !mara 2o$a0 vidheya means Jsubmissive0 situated in words0 com'liant0 controlled0 well behaved0 'olite0 and eQual4K ne whose mind 6"tm"7 is submissive to instructions 6 vidheya "tm"70 6who contacts objects with senses controlled by the mind0 senses devoid o/ attachment and re'ulsion70 attains 'eace 6 'ras"dam74 Contacting the sense objects is not a /ault4 Eather it is a good Quality /or one who does so with control4 In other words0 /or the sthita&'raj.a0 acce'ting the renunciation o/ enjoyment o/ objects0 either by withdrawal o/ the senses 6"sana7 or by engaging the senses 6vrajana70 is bene/icial4
TEXT <4PB

'ras"de sarva&du%kh"n"# h"nir asyo'aj"yate F 'rasanna&cetaso hy "$u buddhi% 'aryavati*-hate FFPBFF

Yrom this 'eace arises destruction o/ all distress4 cuickly the intelligence o/ the 'eace/ul&minded 'erson becomes com'letely /i9ed4
The intelligence is /i9ed in its desired goal com'letely 6 'ari avatisthati74 !ll distress is destroyed0 but because o/ no desire /or enjoying the objects0 the 'erson0 acce'ting necessary objects o/ the senses /or his survival0 has tranQuility4 3e has a 'eace/ul consciousness 6'rasanna&cetasa%70 just because o/ bhakti4 The Yirst Canto o/ Bh"gavatam states that0 without bhakti0 one cannot have a 'eace/ul mind4 <> Vy"sadeva0 even though writing the Ved"nta&s@tras0 did not have ha''iness o/ mind0 but he gained 'eace o/ heart through bhakti taught by N"rada4

<> This is 'robably Bh"gavatam ;4<4<U

TEXT <4PP

n"sti buddhir ayuktasya na c"yuktasya bh"van"F na c"bh"vayata% $"ntir a$"ntasya kuta% sukham FFPPFF
Yor the 'erson with uncontrolled mind0 there is no intelligence /i9ed on the soul0 and no meditation on the Garam"tm"4 Aithout meditation he has no 'eace4 Aithout 'eace0 where is blissH
2)*+a makes his statement clear by stating the e//ects o/ the o''osite condition4 Yor one who has not controlled the mind 6 ayuktasya70 there is no intelligence0 no 'raj.a0 /i9ed on the soul4 Yor one who not having such 'rajn" arising /rom controlled mind0 meditation on the Su'reme :ord 6 bh"van"7 also is not 'ossible4 Not 'er/orming meditation 6abh"vayata%70 he does not have 'eace0 the cessation o/ agitation /rom sense objects4 This 'erson without 'eace does not have bliss 6 sukham7 /rom the soul4
TEXT <4PR

indriy"+"# hi carat"# yan mano ,nuvidh(yate F tad asya harati 'raj."# v"yur n"vam iv"mbhasi FFPRFF
The mind which /ollows one o/ the moving senses steals away the intelligence0 as wind moves a boat on the water4
This verse e9amines the 'erson with no intelligence due to lack o/ control o/ the mind 6 ayuktasya buddhi% na asti described in the 'revious verse74 !mong all the senses moving towards their res'ective sense objects0 the mind /ollows a/ter one sense4 In this way a 'erson /ollows each o/ the senses4 Such a mind takes away the intelligence or 'raj." o/ the 'erson0 just as un/avorable wind takes a boat o// course which is being steered somewhere on the water4

TEXT <4PS

tasm"d yasya mah"&b"ho nig)h(t"ni sarva$a% F indriy"+(ndriy"rthebhyas tasya 'raj." 'rati*-hit" FFPSFF
3e who com'letely restricts the senses /rom the sense objects0 mighty&armed one0 is /i9ed in 'raj.a 4
3e who controls his mind restricts his senses /rom sense objects4 3e is /i9ed in intelligence4 might&armed one 6mah"&b"ho70 just as you control your enemies with your strength0 you should also control your mind4
TEXT <4PT

y" ni$" sarva&bh@t"n"# tasy"# j"garti sa#yam( F yasy"# j"grati bh@t"ni s" ni$" 'a$yato mune% FFPTFF
The sthita&'raj.a is awake in the night when all other living entities slee'4 The night o/ the observant sthita&'raj.a is the time during which the all living entities are awake4
The sthita&'raj.a is able to control his senses very naturally4 There are two ty'es o/ intelligence? that directed towards soul and that directed towards matter4 The intelligence directed towards the soul is night /or all other entities4 Iust as in the night0 'eo'le slee'ing do not know what is ha''ening at that time0 so all living entities do not know the things which are being 'erceived by the intelligence directed towards the soul4 But during that night0 the sthita&'raj.a or sa#yam(0 controlling his senses0 is awake0 not slee'ing4 In other words he directly realiOes the bliss /rom /i9ing his intelligence on the soul4 Ahen the living entities are awake0 with intelligence directed towards material sense objects0 they realiOe directly the ha''iness0 lamentation and bewilderment o/ those sense objects u'on which their intelligence is /i9ed4 They are not slee'ing4 But that is night /or the muni0 the sthita&'raj.a0 who does not e9'erience /i9ing his intellect on those objects at all4 But he does see those objects4 3e looks u'on 6 'a$yata%7 all those sense objects which give ha''iness and distress to the 'eo'le bound in sams"ra with disinterest4 This means that he acce'ts the reQuired sense objects /or his survival without being a//ected4

TEXT <4RU

"'@ryam"+am acala&'rati*-ha# samudram "'a% 'ravi$anti yadvat F tadvat k"m" ya# 'ravi$anti sarve sa $"ntim "'noti na k"ma&k"m( FFRUFF
Iust as the rivers enter the ocean which has /i9ed shores and is never Quite /ull0 so the objects o/ enjoyment enter into the sthita&'raj.a 0 but he remains 'eace/ul4 This is not so /or the desirer o/ those objects4
This verse describes the sthita&'raj.a,s condition o/ not being a//ected or agitated when he acce'ts the sense objects4 Iust as in the rainy season0 rivers 6"'a%7 here and there enter into the ocean0 almost /illing it u' 6 "&&almost0 '@ryam"+am&&/illed70 but not being able to com'letely /ill it u'0 not being able to go beyond the shore 6 acal"& 'rati*-ham70 in a similar manner the objects o/ sense enjoyment 6 k"ma%7 come to the sthita&'raj.a /or his enjoyment 6but cannot disturb him74 Iust as0 whether the rivers enter or do not enter the ocean0 the ocean is not disturbed at all0 the sthita&'raj.a 6sa%7 remains undisturbed whether he gets objects o/ enjoyment or not4 3e attains the stage o/ j."na 6$"ntim74
TEXT <4R;

vih"ya k"m"n ya% sarv"n 'um"#$ carati ni%s')ha% F nirmamo niraha#k"ra% sa $"ntim adhigacchati FFR;FF
3e who gives u' all objects o/ enjoyment but carries out action without desires /or them0 being devoid o/ 'ossessiveness and ego0 attains 'eace 6j."na74
This verse describes the 'erson who0 0 does not enjoy the semse objects at all because he has no /aith in them4 3e is devoid o/ 'ossessiveness and ego regarding his body and objects related to the body 6 nirmama% nirahaMk"ra%74
TEXT <4R<

e*" br"hm( sthiti% '"rtha nain"# 'r"'ya vimuhyati F

sthitv"sy"m anta&k"le ,'i brahma&nirv"+am )cchati FFR<FF

son o/ G)th"0 this is the situation /or attaining Brahman4 !ttaining that state0 one is not bewildered0 and attains brahma&nirv"+a even at the time o/ death4
This verse concludes the to'ic4

Brahm( means Jthat which gives attainment o/ Brahman4K Even one at the 'oint o/ death 6 anta&k"le70 what to s'eak o/ one o/ young age0 by this 'ractice0 attains brahma&nirv"+a<B4
3aving 'resented very clearly j."na and karma and indirectly bhakti0 this cha'ter is called the s@tra 6abbreviated /orm7 o/ the 5(t"4
<B :ater indications show that this brahma&nirv"+a is merely mok*a4

This is commentary on the second cha'ter o/ the 5(t" /or the joy o/ the devotees, minds0 /ollowing a/ter the great devotees4

CHAPTER 3

2!EM! D 5!
TEXT =4;

arjuna uv"ca jy"yas( cet karma+as te mat" buddhir jan"rdana F tat ki# karma+i ghore m"# niyojayasi ke$ava FF ; FF
!rjuna said? I/ it is Dour o'inion that intelligence is su'erior to action0 Ian"rdana0 then why do Dou engage me in this terrible action4 2e$avaH
In the third cha'ter0 action o//ered to the :ord without 'ersonal desire is described4 The discrimination necessary /or a 'erson desiring to conQuer over lust and anger is shown4 3aving acce'ted the su'eriority o/ bhakti which is transcendental to the gu+as0 over j."na&yoga and ni*k"ma& karma&yoga in 'revious statements0 now0 mani/esting his own eagerness 6/or knowledge70 !rjuna in a /riendly manner censures the :ord who is encouraging him to /ight according to his dharma4 JI/ /i9ed intelligence 6buddhi70 bhakti0 transcending the gu+as0 is su'erior 6jy"yas(70 then why do Dou engage me in this terrible action in the /orm o/ warH Ian"rdana0 by Dour order Dou are causing 'ain 6 ardana7 to Dour own associate 6jana74 It is also not 'ossible to avoid /ollowing Dour order0 2e$ava0 controller o/ even Brahm" and 1ivaLK 2a means Brahm"0 ($a means 1iva0 and va means vayase0 JDou control4K
TEXT =4<

vy"mi$re+aiva v"kyena buddhi# mohayas(va me F tad eka# vada ni$citya yena $reyo ,ham "'nuy"m FF<FF
Dou bewilder me with Dour mi9ture o/ words4 Now s'eak clearly so that I may attain the highest bene/it4

J My /riend !rjuna0 it is true that bhakti0 beyond the gu+as is su'reme4 But since that is obtained only by the mercy o/ My great 'ure devotees in an une9'ected manner0 it is not attained by the e//orts o/ the individual4 There/ore0 I have given a blessing to you? be transcendental to the gu+as 6nistraigu+ya bhava7? be transcendental to the gu+as by transcendental bhakti4 Ahen this blessing matures0 you will attain bhakti by such une9'ected mercy o/ the 'ure devotee4 !s it is /itting to the 'resent circumstances0 directing you to engage in activity is also valid0 using the words karma+y ev"dhik"ras te? you are Quali/ied /or action4K JThen why do Dou not clearly tell me to engage in activityH Dou throw me into an ocean o/ doubt4 Dou bewilder my intelligence by those words which are mi9ture o/ various meanings 6 vy"mi$rena7;4 Though you have mentioned about action 6karma+y ev"dhik"ras te70 you also s'eak o/ j."na using the word yoga in such statements as the /ollowing?

yogastha% kuru karm"+i saMga# tyaktv" dhana.jaya siddhy&asiddhyo% samo bh@tv" samatva# yoga ucyate
Being situated in this ni*k"ma&karma&yoga 0 'er/orm your duties0 giving u' attachment0 being eQual to success and /ailure0 conQueror o/ wealthL Such eQual mindedness is called yoga 4
B5 <4>S

buddhi&yukto jah"t(ha ubhe suk)ta&du*k)te tasm"d yog"ya yujyasva yoga% karmasu kau$alam
3e who is engaged in ni*k"ma&karma&yoga gives u' both 'ious and im'ious reactions4 There/ore engage in this yoga 4 !mong all ty'es o/ action0 this 'er/ormance without attachment is a skill4
B5 <4BU

!nd you s'eak only o/ knowledge in such statements as yad" te moha&kalila# buddhir vyatitari*yati? when your intelligence has com'letely crossed the denseness o/ illusion ] 6B5 <4B<74< The word iva indicates that JDour words are not actually /illed with many meanings0 and it is not Dour desire to

bewilder me0 as Dou are merci/ul4 Nor is it that I do not know the meaning0 but you should s'eak this clearly4K The dee' sense is this? com'ared to karma in the mode o/ 'assion0 karma in the mode o/ goodness is su'erior4 = Su'erior to that is j."na0 which is also sattvic4 !nd bhakti0 beyond the modes0 is su'erior to that4 I/ Dou say that bhakti is not 'ossible /or me0 then instruct me on j."na alone4 Then I will be /ree /rom the bondage o/ sa#s"ra and misery4
; The analysis o/ vy"mi$re+a is vi /or vi$e*ata%0 J'articularlyKZ " /or Jcom'letelyKZ mi$ra0 meaning mi9ture4 < Con/usion arises in !rjuna,s mind because o/ the use o/ the word J buddhiK and J$amaK which are associated with j."na4 In karma+y ev"dhik"ras te the :ord also s'eaks about com'lete renunciation o/ the /ruits4 !nd by the end o/ cha'ter two 2)*+a shows that ni*k"ma&karma matures into j."na4 = This is ni*k"ma&karma&yoga0 in its mature stage4

TEXT =4=

$r(&bhagav"n uv"ca loke ,smin dvi&vidh" ni*-h" 'ur" 'rokt" may"nagha F j."na&yogena s"Mkhy"n"# karma&yogena yogin"m FF=FF
The :ord said? I have s'oken in the last cha'ter o/ two ty'es o/ Quali/ication /or 'eo'le o/ this world4 Those Quali/ied /or j."na are known as 'ractitioners o/ j."na&yoga 0 and those Quali/ied /or ni*k"ma&karma are known as 'ractitioners o/ karma&yoga 4
3ere the :ord answers4 Dou have asked Me to indicate clearly one o/ either karma&yoga or j."na&yoga0 since I have e9'lained both in an im'artial way4 The two 'rocesses that I have e9'lained are /or 'ersons Quali/ied /or karma and j."na0 according to di//erent circumstances4 It is not that these 'eo'le are eQually suitable /or liberation4 This is now e9'lained in two verses4 I have e9'lained in the 'revious cha'ter 6 'ur" 'rokt"7 two ty'es o/ Quali/ication4 Yor those engaged in knowledge 6s"Mkhy"n"m70 who have risen to the state o/ knowledge by 'urity o/ the heart0 there is steadiness in j."na&yoga4 That is their limited /ield4 They are known in this world /or cultivation o/ knowledge4 This is shown in verses such as the /ollowing?

t"ni sarv"+i sa#yamya yukta "s(ta mat&'ara% va$e hi yasyendriy"+i tasya 'raj." 'rati*-hit"
The yog( who is devoted to Me0 a/ter restraining all the senses0 will remain seated0 unres'onsive to sense objects4 3e whose senses have thus been brought under control is sthita&'raj.a 4
B5 <4P;

Yor those who are not able to ascend to the 'lat/orm o/ knowledge because o/ im'urities o/ the heart0 there is a means to ascend to that 'lat/orm4 They become /i9ed in ni*k"ma&karma&yoga0 activities without desire0 o//ered to Me4 They are known as those engaged in karma4 Verses such as the /ollowing illustrate this yoga4

sva&dharmam a'i c"vek*a na vikam'itum arhasi dharmy"d dhi yuddh"c chreyo ,nyat k*atriyasya na vidyate
Considering your own duties0 you should not be /ear/ul4 There is nothing better /or the warrior than to /ight /or the right cause4
B5 <4=;

The karm( and j."n( are di//erent in name only4 !ctually the 'ersons engaged in karma become 'ure hearted j."n(s by their actions4 !nd the j."n(s become liberated by bhakti4 This is the meaning o/ all My words4
TEXT =4>

na karma+"m an"rambh"n nai*karmya# 'uru*o ,$nute F na ca sannyasan"d eva siddhi# samadhigacchati FF > FF
Aithout 'er/ormance o/ 'rescribed karmas 0 a 'erson cannot attain 'urity4 Iust by renunciation o/ activities0 an im'ure 'erson cannot attain 'er/ection4
This verse e9'lains that without 'urity o/ heart0 j."na does not arise4 By not engaging in activities recommended

in the scri'tures0 one cannot attain j."na 6nai*karmyam74 ne with an im'ure heart cannot attain j."na by renunciation o/ activities recommended in the scri'tures 6sannyas"t74
TEXT =4B

na hi ka$cit k*a+am a'i j"tu ti*-haty akarma&k)t F k"ryate hy ava$a% karma sarva% 'rak)ti&jair gu+ai% FF B FF
No one can remain without doing activity even /or a moment4 !ll are /orced to engage in action by the gu+as arising /rom 'rak)ti 4
Eather0 the 'erson o/ im'ure heart who gives u' scri'tural activities becomes engrossed in material actions4 That is e9'lained in this verse4 JBut sanny"sa0 renunciation o/ activities0 means a negation o/ all tendencies /or both Vedic and material activities0 does it notHK JBeyond one,s will 6ava$a%70 one will engage in action anyway4K
TEXT =4P

karmendriy"+i sa#yamya ya "ste manas" smaran F indriy"rth"n vim@Ch"tm" mithy"c"ra% sa ucyate FFPFF
3e who0 controlling the action o/ senses0 remains remembering those objects o/ the senses in his mind0 is bewildered0 and is called a 'retender4
JBut we see some such sanny"s(s0 devoid o/ actions o/ the senses0 with closed eyes4K This verse answers4 3e who controls the senses o/ action such as s'eech or hands 6 karmendriy"+i7> but remains remembering the objects o/ the senses0 under the 'retense o/ meditating0 is a cheater 6 mithy"c"ra%74
> The /ive senses o/ action are the hands0 /eet0 voice0 anus0 and genital4

TEXT =4R

yas tv indriy"+i manas" niyamy"rabhate ,rjuna F karmendriyai% karma&yogam asakta% sa vi$i*yate FFRFF
3e who0 /ree /rom attachment0 controlling the senses by the mind0 begins karma&yoga with his active senses0 is su'erior4
In contrast to this0 the householder 6not the sanny"s(70 who 'er/orms scri'tural actions 6 karma&yogam7 without longing /or /ruits o/ his actions 6asakta%7 is su'erior4 E"m"nuj"c"rya says in this regard that he is su'erior to the 'erson 'racticing j."na because o/ the im'ossibility o/ going astray by this method4
TEXT =4S

niyata# kuru karma tva# karma jy"yo hy akarma+a% F $ar(ra&y"tr"'i ca te na 'rasidhyed akarma+a% FFSFF
Ger/orm your daily scri'tural duties4 This is better than not acting4 Dou cannot even maintain your body by non&action4
There/ore you should engage in daily obligatory activities such as sandhya&vandana 6niyatam karma74 This is better than renunciation o/ these actions 6karma&sanny"sa74 By renunciation o/ all actions you will not even be able to maintain your body4
TEXT =4T

yaj."rth"t karma+o ,nyatra loko ,ya# karma&bandhana% F tad&artha# karma kaunteya mukta&saMga% sam"cara FFTFF
Aithout 'er/orming actions /or the 'ur'ose o/ sacri/ice0 the 'eo'leo/ the world are bound by their actions4 son o/ 2unt(0 'er/orm actions /or that 'ur'ose0 /reed /rom attachment to results4

JThe sm)ti scri'tures say that one is bound by actions? karma+" badhyate jantu%4 6 Mah"bh"rata ;<4<>;4R7 There/ore0 I will become bound by 'er/orming actions4K JNo0 action o//ered to the Su'reme :ord does not bind one4K That is e9'lained in this verse4 J8harma 6scri'tural duties7 o//ered to Vi*+u without 'ersonal desire is called yaj.a4 Gersons become bound by karma by any other actions /or any other 'ur'ose4 There/ore you should 'er/orm actions 6 karma &am"cara7 /or the accom'lishing such duties 6tad&artham74K JBut even i/ I 'er/orm actions which are o//ered to Vi*+u0 i/ I 'er/orm them with desires0 then I will still become bound4K J ne should become devoid o/ the desire /or results 6mukta&saMga%74K Thus the :ord s'oke to Nddhava?

sva&dharma&stho yajan yaj.air an"$(%&k"ma uddhava na y"ti svarga&narakau yady anyan na sam"caret asmid loke vartam"na% sva&dharma&stho ,nagha% $uci% j."na# vi$uddham "'noti mad&bhakti# v" yad)cchay"
My dear Nddhava0 a 'erson who is situated in his 'rescribed duty0 'ro'erly worshi'ing by Vedic sacri/ices but not desiring the /ruitive result o/ such worshi'0 will not go to the heavenly 'lanetsZ similarly0 by not 'er/orming /orbidden activities he will not go to hell4 ne who is situated in his 'rescribed duty0 /ree /rom sin/ul activities and cleansed o/ material contamination0 in this very li/e obtains transcendental knowledge or0 by /ortune0 devotional service unto Me4
SB ;;4<U4;U&;;

TEXT =4;U

saha&yaj."% 'raj"% s)*-v" 'urov"ca 'raj"'ati% F anena 'rasavi*yadhvam e*a vo ,stv i*-a&k"ma&dhuk FF;UFF
Brahm"0 having created the 'o'ulation along with sacri/ice0 long ago s'oke? May you 'ros'er by this sacri/ice4 May it /ul/ill all your material desires4
There/ore0 one with an im'ure heart should 'er/orm actions without desire0 rather than give u' action4 Now0 i/ you cannot be without desire in the actions0 then you should still 'er/orm actions o//ered to Vi*+u with desire0 rather than give u' actions com'letely4 This is e9'lained in seven verses4 :ong ago0 along with yaj.a0 Brahm" created the creatures Quali/ied /or o//ering to Vi*+u and said0 JIncrease more and more the 'o'ulation by this dharma or yaj.a4 May this yaj.a bestow all desired enjoyment 6i*-a&k"ma&dhuk74K By this he indicated that they had material desires4 The com'ound saha&yaj." is /ormed by the rule vo'asarjanasya 6!*-"dhy"y(0 G"+ini P4=4S<74 The com'ound saha&yaj.a is used instead o/ sa&yaj.a4
TEXT =4;;

dev"n bh"vayat"nena te dev" bh"vayantu va% F 'aras'ara# bh"vayanta% $reya% 'aram av"'syatha FF;;FF
JBy that sacri/ice0 'lease the devat"s and the devat"s will 'lease you4 Being mutually 'leased0 you will all attain the highest bene/it4K
This verse e9'lains how the yaj.a yields all desires4 JBy this yaj.a 6anena70 'lease the devat"s4 Dou make them 'leased by the sacri/ice4 The devat"s also will 'lease all o/ you4K Bh"va indicates a//ection in this verse4
TEXT =4;<

i*-"n bhog"n hi vo dev" d"syante yaj.a&bh"vit"% F

tair datt"n a'rad"yaibhyo yo bhuMkte stena eva sa% FF;<FF

The devat"s 0 'leased with the sacri/ice0 will bestow on you desired enjoyment4 3e who enjoys what is given by the devat" s without o//ering to them is indeed a thie/4
To make this 'oint clearer0 he s'eaks o/ the /ault o/ not 'er/orming this activity4 3e who enjoys what is given by the devat"s0 such as /ood through the rain0 without giving anything to them through 'er/ormance o/ the 'a.ca& mah"&yaj.aB and other rites0 is a thie/4
B The /ive great sacri/ices consist o/ sacri/ice to Git)s0 worshi' o/ devas0 recitation o/ the Vedas0 /eeding humans0 and /eeding other living entities4

TEXT =4;=

yaj.a&$i*-"$ina% santo mucyante sarva&kilbi*ai% F bhu.jate te tv agha# '"'" ye 'acanty "tma&k"ra+"t FF;=FF
Those res'ectable 'eo'le who eat the remnants o/ sacri/ice are /ree /rom all sins4 Those sin/ul 'ersons who cook /or themselves su//er /rom sin4
Those who eat the /ood remnants o/ yaj.as such as the vai$vadeva&yaj.aP become /reed /rom all sins caused by the /ive ty'es o/ violence to living entities4 The /ive violent actions 6 'a.ca&s@n"7 are described in the sm)ti?

ka+Can( 'e*a+( cull( udakumbh( ca m"rjan( 'a.ca&s@n" g)hasthasya t"bhi% svarga# na vindati
The g)hastha does not enjoy Svarga by commission o/ the /ive violent actions towards other living entities caused by using the mortar0 grinding stone0 the stove0 the broom and water 'ot4
Vi*+u Sm)ti BT4 ;T&<UR
P Nsually at noon time small Qualities o/ /ood are su''osed to be o//ered to various devat"s and to !gni4 R The items are mentioned there0 but with slight variation in the te9t4 !lso /ound in Manu Sm)ti0 and SaMkha Sm)ti4

TEXT =4;>

ann"d bhavanti bh@t"ni 'arjany"d anna&sa#bhava% F yaj."d bhavati 'arjanyo yaj.a% karma&samudbhava% FF;>FF
!ll creatures arise /rom /ood4 Yood arises /rom rain4 Eain arises /rom sacri/ice4 Sacri/ice arises /rom 'rescribed actions4
ne should 'er/orm the yaj.a because it causes the cyclic movement in the universe4 Yrom /ood living entities e9ist4 Yood is the cause o/ the bodies o/ the entities0 and /rom /ood arises the health o/ the bodies o/ the living entities with trans/ormation into semen and blood4 The cause o/ /ood is rain4 By the rain0 /ood is 'roduced4 The cause o/ rain is the yaj.a4 By 'eo'le 'er/orming yaj.a the clouds 'roduce su//icient rain4 The cause o/ yaj.a is karma0 'rescribed action4 The yaj.a is 'roduced /rom the actions o/ the 'riest and the 'atron4
TEXT =4;B

karma brahmodbhava# viddhi brahm"k*ara&samudbhavam tasm"t sarva&gata# brahma nitya# yaj.e 'rati*-hitam FF;BFF
!ction arises /rom the Vedas 4 The Vedas arise /rom the Brahman4 There/ore this all&'ervading Brahman is eternally situated in the sacri/ice4
The cause o/ this action is the Veda 6 brahma74 The actions related to the yaj.a arise /rom hearing the statements o/ the rules enunciated in the Vedas4 The cause o/ the Vedas is Brahman 6ak*aram70 as the Vedas arise /rom the :ord4 The $ruti says?

asya mahato bh@tasya ni%$vasitam etad )g&vedo yajur&veda% s"ma&vedo, th"Mg(rasa%

The ag0 Dajur0 S"ma and !tharva Vedas are the breathing o/ the Su'reme :ord4
B)had Wra+yaka N'ani*ad <4>4;U

There/ore the all 'ervading 6sarva&gatam7 :ord is 'resent in the yaj.a4 This means that by 'er/ormance o/ the

yaj.a one attains the :ord4 Though0 by cause and e//ect0 /rom /ood to the :ord0 many items have been mentioned0 among them all0 the yaj.a is mentioned by the scri'tures as an necessary 'er/ormance /or the human being4
This 'rocess is mentioned in the sm)ti as well4

agnau 'r"st"huti% samyag "dityam u'ati*-hate "dity"j j"yate v)*-ir v)*-er anna# tata% 'raj"%
The o//ering to the /ire goes to the sun4 Yrom the sun arise rain0 /ood and bodies o/ the living entities4
Manu Sm)ti =4RP

TEXT =4;P

eva# 'ravartita# cakra# n"nuvartayat(ha ya% F agh"yur indriy"r"mo mogha# '"rtha sa j(vati FF;PFF
3e who does not /ollow the movements o/ this cycle0 and instead leads a li/e o/ sin0 enjoying his senses0 lives in vain4
This verse s'eaks o/ the sin involved in not 'er/orming the sacri/ice4 3e who does not 'artake o/ the instituted cycle moving /rom beginning to end^/rom yaj.a to rainZ /rom rain to /oodZ /rom /ood to nourishment o/ menZ /rom men to 'er/ormance o/ yaj.aZ /rom yaj.a to rain^he who does not institute the cycle by 'er/ormance o/ yaj.a&&leads a li/e /ull o/ sin4 S Aho will not sink to hellH
S The cycle is as /ollows? Su'reme :ord0 Vedas0 action0 sacri/ice0 rain0 /ood0 and 'roduction o/ living entities4 The new living entities then study the Vedas arising /rom the :ord0 'er/orm action0 and sacri/ice 6with the :ord 'resent within7 again4 !t the same time as /ul/illing ones material needs by sacri/ice one can attain the :ord4 E"m"nuja takes brahman as the body and ak*ara as the soul0 which is necessary /or the body to /unction4 Then the cycle is? soul in the body0 action0 sacri/ice0 rain0 /ood0 nourishment o/ the body with a soul 6 bhut"ni7Z then action0 sacri/ice etc4 Madhva takes brahman as the :ord and ak*ara as the Vedas4 Vedas reveal the :ord0 the :ord ins'ires 'rescribed action0 then sacri/ice0 rain0 /ood0 nourishment o/ bodies0 study o/ Vedas0 revelation o/ the :ord0 ins'iration to action etc4

TEXT =4;R

yas tv "tma&ratir eva sy"d "tma&t)'ta$ ca m"nava% "tmany eva ca santu*-as tasya k"rya# na vidyate FF ;R FF
The human who is attracted to the "tm" 0 satis/ied in the "tm"0 and com'letely satis/ied with "tm" alone0 has nothing to do in regard to /ul/illing desires4
It has now been stated that i/ you cannot be without desires0 you can 'er/orm actions with desires4 But he who reaches the stage o/ j."na because o/ 'urity o/ heart never 'er/orms actions out o/ desire4 That is e9'ressed in two verses4 Because he is enjoying in the sel/0 is bliss/ul by realiOation o/ the bliss o/ the "tm"0 he does not engage at all in the 'leasure o/ material objects4 Being engaged only in the "tm" 6"tm"ny eva70 he does not 'er/orm any actions related to the e9ternal objects 6tasya k"ryam na vidyate74
TEXT =4;S

naiva tasya k)ten"rtho n"k)teneha ka$cana F na c"sya sarva&bh@te*u ka$ cid artha&vya'"$raya% FF ;S FF
3e does not gain by 'er/ormance o/ action0 nor lose by not 'er/orming action4 Yor him0 nothing in this world is worthy o/ 'ursuing /or /ul/illing his desires4
By 'er/ormance o/ action there is no accrual o/ desired results4 !nd by not 'er/orming the action there is no loss0 because nothing in the whole universe0 /rom Brahm" down to the inanimate objects0 is a worthy object o/ shelter /or /ul/illing his goals4 The word vya'"$raya is used similarly in the Gur"+as as /ollows?

v"sudeve bhagavati bhaktim udvahat"# n)+"m j."na&vair"gya&v(ry"+"# neha ka$cid vya'"$raya%

Gersons engaged in devotional service to :ord V"sudeva0 2)*+a0 have naturally 'er/ect

knowledge and detachment /rom this material world4 There/ore such devotees are not interested in the so&called ha''iness or so&called distress o/ this world4
SB P4;R4=;

kir"ta&h@+"ndhra&'ulinda&'ulka$" "bh(ra&$umbh" yavan"% khas"daya% ye ,nye ca '"'" yad&a'"$ray"$ray"% $udhyanti tasmai 'rabhavi*+ave nama%
2ir"ta0 3@+a0 Wndhra0 Gulinda0 Gulka$a0 Wbh(ra0 1umbha0 Davana0 members o/ the 2hasa races and even others addicted to sin/ul acts can be 'uri/ied by taking shelter o/ the devotees o/ the :ord0 due to 3is being the su'reme 'ower4 I beg to o//er my res'ect/ul obeisances unto 3im4
SB <4>4;S

argo ,sy"tha visarga$ ca v)tti&rak*"ntar"+i ca va#$o va#$"nucar(ta# sa#sth" hetur a'"$raya% br"hma+a0 authorities on the matter understand a Gur"+a to contain ten characteristic to'ics? the creation o/ this universe0 the subseQuent creation o/ worlds and beings0 the maintenance o/ all living beings0 their sustenance0 the rule o/ various Manus0 the dynasties o/ great kings0 the activities o/ such kings0 annihilation0 motivation and the su'reme shelter4
SB ;<4R4T

Yrom these statements it is seen that the addition o/ a'a to "$raya has the meaning o/ J'er/ect shelter4K
TEXT =4;T

tasm"d asakta% satata# k"rya# karma sam"cara asakto hy "caran karma 'aram "'noti '@ru*a% FF;TFF

There/ore always 'er/orm 'rescribed actions without attachment4 Ger/orming action without attachment0 a 'erson attains liberation4
There/ore 6tasm"d7 since you do not have Quali/ication /or rising to the 'lat/orm o/ j."na0 and 'er/orming actions with desires is not suitable /or you since you have s'iritual intelligence0 you should 'er/orm action without desire4 That is e9'lained in this verse4 There/ore you should 'er/orm obligatory 'rescribed actions without attachment4 By doing this you will attain liberation 6'aram74
TEXT =4<U

karma+aiva hi sa#siddhim "sthit" janak"daya% loka&saMgraham ev"'i sam'a$yan kartum arhasi FF<UFF
Iust by 'er/ormance o/ 'rescribed actions0 Ianaka and others attained success4 !nd just with the consideration o/ setting e9am'le /or others0 you should 'er/orm 'rescribed work4
3e gives 'roo/ o/ such actions in the /irst 'art o/ the verse4 In the second 'art o/ the verse he says that i/ you think that you are Quali/ied /or j."na0 even then0 you should 'er/orm action in order to teach the 'eo'le4
TEXT =4<;

yad yad "carati $re*-has tat tad evetaro jana% F sa yat 'ram"+a# kurute lokas tad anuvartate FF<;FF
Ahatever actions the su'erior 'er/orms0 other 'ersons will also 'er/orm4 Ahat you do according to scri'tural authority0 others /ollow4
In this verse he e9'lains how the 'eo'le are taught? by /ollowing e9am'le4

TEXT =4<<

na me '"rth"sti kartavya# tri*u loke*u ki.cana F n"nav"'tam av"'tavya# varta eva ca karma+i FF<<FF
Yor Me0 son o/ G)th"0 there is nothing in the three worlds that has to be done0 that has not been attained0 or which must be attained4 But I also 'er/orm duties4
In three verses the :ord uses 3imsel/ as an e9am'le4
TEXT =4<=

yadi hy aha# na varteya# j"tu karma+y atandrita% F mama vartm"nuvartante manu*y"% '"rtha sarva$a% FF<=FF
I/ I were not to engage in work attentively at any time0 men would /ollow My e9am'le in all res'ects4
!nuvartante 6they do /ollow7 is used with the meaning anuvarteran 6they would /ollow74
TEXT =4<>

uts(deyur ime lok" na kury"# karma ced aham F saMkarasya ca kart" sy"m u'ahany"m im"% 'raj"% FF<>FF
I/ I were not to work0 all 'eo'le would be destroyed4 I would be the cause o/ mi9ed castes0 and would 'ollute the descendants4
Taking Me as an e9am'le0 the 'eo'le0 not 'er/orming dharma0 would be contaminated4 Mi9ed castes would result4 I would be the cause o/ this4 I would 'ollute the 'rogeny4

TEXT =4<B

sakt"% karma+y avidv"#so yath" kurvanti bh"rata F kury"d vidv"#s tath"sakta$ cik(r*ur loka&saMgraham FF<BFF
Iust as the ignorant work with attachment0 Bh"rata0 the wise0 desirous to teach the 'eo'le0 should 'er/orm work without attachment4
3e summariOes here that action should be done even by a 'erson established in j."na4
TEXT =4<P

na buddhi&bheda# janayed aj."n"# karma&saMgin"m F jo*ayet sarva&karm"+i vidv"n yukta% sam"caran FF<PFF
The wise man should not disturb the intelligence o/ the ignorant attached to results o/ work4 Engaging in all work himsel/ with detachment0 he should engage them in activity4
Dou should not disturb the minds o/ those attached to action because o/ their im'ure hearts by saying JThis karma is des'icableL 5ive u' action and become success/ul like me by the 'ractice o/ j."na4K Instead you should engage them in action 6jo*ayet7 by saying JGer/orm action without desire and become success/ul4K 8oing those actions0 you set an e9am'le /or others4 JBut according to the Bh"gavatam0 this is contrary to the statement o/ the :ord?

svaya# ni%$reyasa# vidv"n na vakty aj."ya karma hi na r"ti rogi+o ,'athya# v".chato ,'i bhi*aktama%
! 'ure devotee who is /ully accom'lished in the science o/ devotional service will never instruct a /oolish 'erson to engage in /ruitive activities /or material enjoyment0 not to s'eak o/ hel'ing him in such activities4 Such a devotee is like an e9'erienced 'hysician0 who never encourages a 'atient to eat /ood injurious to his health0 even i/ the 'atient desires it4K

SB P4T4BU

True0 but this is in relation to instructions given about bhakti4 It is not contradictory to giving instructions in this way about j."na4 I."na is de'endent on 'urity o/ the heart0 and 'urity o/ the heart is de'endent on action without desire4 But bhakti is by nature very strong0 and is not de'endent even on the 'urity o/ the heart4 I/ it is 'ossible /or you to 'roduce /aith in bhakti in other 'erson0 then you may disturb the minds o/ those attached to action0 /or those who have /aith in bhakti have no obligation /or 'er/orming karma4 This should be understood /rom such statements as the /ollowing?

t"vat karm"+i kurv(ta na nirvidyeta y"vat" mat&kath"&$rava+"dau v" $raddh" y"van na j"yate
ne should continue to 'er/orm the Vedic ritualistic activities until one actually becomes detached /rom material sense grati/ication and develo's /aith /or hearing and chanting about Me4
SB ;;4<U4T

dharm"n santyajya ya% sarv"n m"# bhajet sa tu sattama%

3aving taken com'lete shelter at My lotus /eet0 however0 a saintly 'erson ultimately renounces such ordinary religious duties and worshi's Me alone4 3e is thus considered to be the best among all living entities4
SB ;;4;;4=<

sarva&dharm"n 'arityajya m"m eka# $ara+a# vraja

5ive u' all dharmas and surrender to Me alone4
B5 ;S4PP

tyaktv" sva&dharma# cara+"mbuja# harer

bhajann a'akvo ,tha 'atet tato yadi

I/ someone gives u' his occu'ational duties and works in 2)*+a consciousness and then /alls down on account o/ not com'leting his work0 what loss is there on his 'artH !nd what can one gain i/ one 'er/orms his material activities 'er/ectlyH
SB ;4B4;R

TEXT =4<R

'rak)te% kriyam"+"ni gu+ai% karm"+i sarva$a% F ahaMk"ra&vim@Ch"tm" kart"ham iti manyate FF<RFF
The 'erson bewildered by 'ride thinks that he is the doer o/ actions which are being done com'letely by the senses made o/ 'rak)ti4
The doubt may arise? how to distinguish the 'erson in knowledge 6 vidv"n7 /rom the ignorant 'erson0 i/ the man in knowledge also 'er/orms actions4 Two verses e9'lain the di//erence4 The ignorant 'erson thinks that he is the 'er/ormer o/ all the actions0 which are actually 'er/ormed com'letely by the material senses0 which in turn are the 'roducts o/ the gu+as 6'rak)te% gu+aih74
TEXT =4<S

tattvavit tu mah"&b"ho gu+a&karma&vibh"gayo% F gu+" gu+e*u vartanta iti matv" na sajjate FF<SFF
But the wise 'erson0 who knows the divisions o/ the gu+as and the /actors o/ action0 Mighty&armed0 is not contaminated0 understanding that only the senses are engaged with the sense objects
The intelligent 'erson0 however0 knows the truth 6tattva&vit7 about the divisions o/ gu+as and actions 6gu+a&

karma&vibhagayo%74 The divisions o/ the gu+as are sattva0 rajas and tamas4 The divisions o/ action are according the e//ects o/ the gu+as? devat" 6sattva70 senses 6rajas70 and sense objects 6tamas74 ne who knows the nature o/ these two is called tattva vit4 The senses such as the eye 6gu+"%7 administered by their devat"s are engaged with the sense objects such as /orm 6gu+e*u74 The intelligent 'erson is not attached0 knowing this4 3e thinks0 JI am not at all the senses0 nor the sense objects4 There is no relation between me and the senses or the sense objects at all4K
TEXT =4<T

'rak)ter gu+a&sa#m@Ch"% sajjante gu+a&karmasu F t"n ak)tsna&vido mand"n k)tsna&vin na vic"layet FF<TFF
Those bewildered by the senses made o/ 'rak)ti are attached to the sense objects4
ne who knows everything does not disturb those /oolish 'ersons who do not know4 I/ the j(vas are se'arate /rom the senses and the sense objects0 without relationshi' to them0 then why is it seen that 'eo'le are attached to the sense objectsH This verse answers4 By absor'tion in the senses made o/ matter0 j(vas become bewildered4 Iust like a man 'ossessed by a ghost thinks himsel/ a ghost0 the j(vas absorbed in the senses made o/ matter think themselves to be the senses4 Then they become attached to the sense objects 6gu+a&karma*u74 The man who knows all 6 k)tsnavit7 does not disturb those who are ignorant4 3e does not attem't to make them realiOe that they0 as j(vas0 are di//erent /rom the senses0 that they are not the senses4 Instead he engages them in action without desire0 which will remove the absor'tion in the senses4 ne does not cure a man 'ossessed o/ a ghost even by instructing him even a hundred times0 JDou are a man0 not a ghostLK Instead one cures him by use o/ mantras0 jewels and medicines which will remove that a//liction4
TEXT =4=U

mayi sarv"+i karm"+i sannyasy"dhy"tma&cetas" F nir"$(r nirmamo bh@tv" yudhyasva vigata&jvara% FF=UFF
//ering all activities to Me0 being /i9ed in the soul0

being without 'ossessiveness or desire0 devoid o/ /ever0 /ight4

The word adhy"tma is here taken as an avyay(bh"va com'ound0 meaning Jin 6adhi7 the "tm"4K The 'hrase adhy"tmam&cetas" there/ore means Jwith consciousness /i9ed in the "tm"4K There/ore0 o//ering 6sannyasya7 all works to Me0 by consciousness /i9ed in the "tm" rather than in material objects0 being without desires /or the results0 being ni*k"ma 6nir"$ih70 devoid o/ 'ossessiveness in all res'ects 6nirmama%70 /ight4
TEXT =4=;

ye me matam ida# nityam anuti*-hanti m"nav"% F $raddh"vanto ,nas@yanto mucyante te ,'i karmabhi% FF=;FF
Those who always /ollow My teaching with /aith and without envy are /ree /rom the bondage o/ actions4
In this verse the :ord s'eaks to encourage 'eo'le to take u' 3is teaching4
TEXT =4=<

ye tv etad abhyas@yanto n"nuti*-hanti me matam F sarva&j."na&vim@Ch"#s t"n viddhi na*-"n acetasa% FF=<FF
But know that those who0 devoid o/ all knowledge0 devoid o/ 'ro'er consciousness0 and hostile to this teaching0 do not /ollow it0 are lost4
In this verse the :ord s'eaks o/ the bad e//ects o/ doing the o''osite4
TEXT =4==

sad)$a# ce*-ate svasy"% 'rak)ter j."nav"n a'i F

'rak)ti# y"nti bh@t"ni nigraha% ki# kari*yati FF==FF

Even the man o/ knowledge acts according to his nature4 !ll living entities act according to their natures4 Ahat can instructions o/ karma and j."na do /or the most /allenH
JAould they not be a/raid o/ not /ollowing Dour instructions0 the instructions o/ the Su'reme :ord0 or the instructions o/ a kingHK JNo0 they are not a/raid4K JThose who engage their senses /or enjoyment0 even i/ they are intelligent0 cannot consider the orders o/ the king0 the Su'reme :ord4 This is because o/ their nature4K The :ord e9'lains this in this verse4 I/ the 'erson o/ knowledge engages in sin0 he will receive hellish 'unishment0 just as a king 'unishes4 !nd he will also bear in/amy4 Still0 even the 'erson o/ discrimination 'er/orms actions which yield a burden o/ su//ering0 /ollowing his 'revious sin/ul habits4 There/ore all /ollow a/ter their natures4 The instructions o/ scri'ture 6 nigraha%7 made by Me or the king0 in the /orm o/ ni*k"ma&karma&yoga0 are able to 'uri/y and enlighten the im'ure hearted0 and in the /orm o/ j."na&yoga0 are able to 'uri/y and enlighten the 'ure hearted4 But neither can 'uri/y the e9tremely im'ure 6 nigraha% ki# kari*yati74 3owever0 bhakti&yoga arising /rom My un'redictable mercy can deliver even those most sin/ul 'ersons4 !s the Skanda Gur"+a says?

aho dhanyo ,si devar*e k)'ay" yasya te k*a+"t n(co ,'y ut'ulako lebhe lubdhako ratim ucyate
My dear /riend N"rada Muni0 you are glori/ied as the sage among the demigods4 By your mercy0 even a lowborn 'erson like this hunter immediately became ecstatic4 This is called bh"va or rati4

TEXT =4=>

indriyasyendriyasy"rthe r"ga&dve*au vyavasthitau F tayor na va$am "gacchet tau hy asya 'ari'anthinau FF=>FF
!ttachment and re'ulsion are /irmly /i9ed in each o/ the sense objects4 ne should not come under control o/ attachment and re'ulsion4 They are the two obstacles4
Since the rules and restrictions o/ scri'ture do not have e//ect u'on those o/ evil nature0 one should limit the senses0 i/ one is not under the in/luence o/ sin/ul nature arising /rom 'ast sin/ul habits4 That is described in this verse4 The word indriya is re'eated to indicate each o/ the sense objects o/ each o/ the senses4 !ttachment 6 r"ga7 /or what is /orbidden by scri'ture0 such as giving gi/ts to other,s wives0 or seeing or touching their bodiesZ or re'ulsion 6dve*a7 /or what is 'rescribed by scri'ture0 such as distributing gi/ts to0 serving0 seeing and touching the guru0 the br"hma+a0 the holy 'laces and visitors0 are /irmly /i9ed 6 vi$e*ena avasthitau7 in all the sense objects 6/orm0 smell0 taste0 touch and sound74 ne should not be under the control 6 va$am7 o/ attachment and re'ulsion4 !nother meaning is this4 !ttachment means seeing a woman 6object o/ the eye7 and hatred /or those that obstruct that enjoyment4 There/ore0 the mind is attracted to what hel's one attain one,s goals4 The mind is attracted to tasty0 tender rice as it is /avorable /or one,s goals0 and the mind has dislike o/ tasteless hard rice0 as it is against one,s goals4 ne has attachment to hearing and seeing one,s own sons0 but dislikes seeing or hearing the sons o/ one,s enemies4 ne should not /all under the control o/ such attachment and re'ulsion4
TEXT =4=B

$rey"n sva&dharmo vigu+a% 'ara&dharm"t sv&anu*-hit"t F sva&dharme nidhana# $reya% 'ara&dharmo bhay"vaha% FF=BFF
It is better to 'er/orm ones own duties even i/ in a /aulty way0 than to 'er/orm others, duties albeit very well4 8estruction in the course one,s duties is bene/icial4 Ger/orming others, duties is /ull o/ danger4

In this verse the :ord answers those who desire to 'er/orm the duties o/ others such as non&violence0 because it is easy to e9ecute and also not inde'endent o/ dharma0 and because o/ inability to /ight the battle due to attachment and re'ulsion4 ne should boldly 'er/orm one,s duties0 even though they may have some slight /ault4 This is better than 'er/orming others, duties even i/ those duties are e9ecuted well and are /ull o/ good Qualities4 The reason is given4 8estruction in the course o/ 'er/orming one,s duties is better4 Ger/orming others, duties is dangerous4 The Seventh Canto o/ Bh"gavatam s'eaks o/ 'er/orming others, duties0 'ara dharma0 as irreligion?

vidharma% 'ara&dharma$ ca "bh"sa u'am" chala% adharma&$"kh"% 'a.cem" dharma&j.o ,dharmavat tyajet
There are /ive branches o/ irreligion0 a''ro'riately known as irreligion0 religious 'rinci'les /or which one is un/it0 'retentious religion0 analogical religion and cheating religion4 ne who is aware o/ real religious li/e must abandon these /ive as irreligious4
SB R4;B4;<

TEXT =4=P

arjuna uv"ca atha kena 'rayukto ,ya# '"'a# carati '@ru*a% F anicchann a'i v"r*+eya bal"d iva niyojita% FF=PFF
!rjuna said? descendent o/ the V)*+is0by what does man engage in sin0 though unwilling0 as i/ by /orceH
Ee/erring to verse => about r"ga and dve*a0 in this verse !rjuna asks about the attachment to the objects o/ the senses such as enjoyment with others, wives0 even though it is /orbidden by scri'ture4 Though without desire to engage in sin because o/ knowledge o/ the rules and 'rohibitions o/ the scri'tures 6anicchan70 by what in/luence 6kena 'rayukta%7 does one engage in the act as i/ by /orceH This means that the desire

/or the object strongly arises under the in/luence o/ the object,s stimuli4
TEXT =4=R

$r(&bhagav"n uv"ca k"ma e*a krodha e*a rajo&gu+a&samudbhava% F mah"$ano mah"&'"'m" viddhy enam iha vairi+am FF=RFF
The :ord said? It is lust and then anger0 arising /rom the mode o/ 'assion4 2now this as the great devourer0 the great /erocious one0 the enemy4
:ust0 com'osed o/ the desire /or the sense objects0 im'els a man to sin4 ! man0 being urged by lust0 engages in sin4 This lust0 a''earing in a di//erent /orm0 becomes visible as anger4 This means that lust0 being obstructed by someone0 trans/orms into anger4 :ust arises /rom the mode o/ 'assion0 and /rom lust in mode o/ 'assion arises anger in the mode o/ ignorance4 JBut a/ter the /ul/illment o/ desire0 the desire should be /inished4K JNo0 this lust is a great devourer4 It is im'ossible to satis/y the e9'ectations o/ desire4K !s the sm)ti says0

yat ')thivy"# vr(hi&yava# hira+ya# 'a$ava% striya% n"lam ekasya tat sarvam iti matv" $ama# vrajet
Nnderstanding that all that is available on earth in the /orm o/ /ood0 gold0 animals and women is not enough /or one 'erson0 one should go about with 'eace/ul mind4
Mah"bh"rata0 !nu$"$ana Garv"0 Ch4;=T

JI/ it is not 'ossible to make an alliance with lust by giving 6 d"na70 then is it 'ossible to bring under control by s"ma and bhedaHK JNo0 lust is a very great demon 6mah"&'"'m"74K

T There is a similar verse in Bh"gavatam T4;T4;=

TEXT =4=S

dh@men"vriyate vahnir yath"&dar$o malena ca F yatholben"v)to garbhas tath" tenedam "v)tam FF=SFF
!s /ire is covered by smoke0 the mirror by dust0 or embryo by the womb0 so the universe is covered by lust4
:ust is not just an enemy /or some0 but an enemy /or all4 This is e9'lained with e9am'les4 The e9am'les illustrate various degrees o/ lust? shallow0 dee' and very dee'4 The /ire0 though covered by smoke0 still 'er/orms its /unction o/ burning4 Because o/ the disa''earance o/ its natural clarity0 the mirror covered by dust does not carry out its /unction o/ re/lecting images 'ro'erly0 though it is known as a mirror by its /orm 6in s'ite o/ the dust covering it74 The /etus covered by the womb cannot 'er/orm its /unctions o/ stretching its hands and /eet4 Its true /orm cannot be understood within that covering4 Ahen lust is shallow0 it is 'ossible to remember the s'iritual goals4 Ahen lust is dee'0 it is not 'ossible4 Ahen it is very dee'0 one becomes unconscious4 In this way0 the universe 6idam7 is covered by lust4
TEXT =4=T

"v)ta# j."nam etena j."nino nitya&vairi+" F k"ma&r@'e+a kaunteya du*'@re+"nalena ca FF=TFF

The knowledge o/ the knower is covered by this eternal enemy in the /orm o/ lust0 which is like an unsatis/ied /ire4
This verse e9'lains that lust is indeed ignorance o/ the j(va0 /or it covers the knowledge o/ the j(va4 The 'hrase Jeternal enemyK indicates that lust must by all means be killed4 By this ignorance in the /orm o/ lust0 com'ared to an unsatis/ied /ire0 knowledge is covered4 Ca means like in this sentence4 It is said?

na j"tu k"ma% k"m"n"m u'abhogena $"#yati havi*" k)*+a&vartmeva bh@ya ev"bhivardhate

!s su''lying butter to a /ire does not diminish the /ire but instead increases it more and more0 the endeavor to sto' lusty desires by continual enjoyment can never be success/ul4
SB T4;T4;>

TEXT =4>U

indriy"+i mano buddhir asy"dhi*-h"nam ucyate F etair vimohayaty e*a j."nam "v)tya dehinam FF>UFF
The senses0 mind and intelligence are the seats o/ this lust4 By these0 lust0 covering the knowledge o/ the soul0 bewilders the soul4
Ahere is this lust situatedH This verse e9'lains4 The great /ortresses and cities o/ this enemy lust 6 adhi*-h"nam7 are the senses0 mind and intelligence4 !nd the sense objects starting with sound ;U are the 'rovinces;; ruled by the king called lust4 :ust bewilders the j(va 6dehinam70 by covering knowledge0 using the senses0 mind and intelligence4
;U The sense objects or vi*aya0 are sound0 touch0 /orm0 taste and smell4 ;; The 'rovinces nourish to the cities4

TEXT =4>;

tasm"t tvam indriy"+y "dau niyamya bharatar*abha F '"'m"na# 'rajahi hy ena# j."na&vij."na&n"$anam FF>;FF
There/ore0 as a /irst ste'0 by controlling the senses0 best o/ the Bharata lineage0 kill this demon0 which destroys knowledge and intelligence 4
The rule is that0 by conQuering the shelters o/ enemy0 the enemy can be conQuered4 The shelters o/ lust are the

senses0 the mind and intelligence0 which are res'ectively increasing di//icult to conQuer4 The senses may be di//icult to control0 but they are easier to conQuer than the other items4 There/ore0 /irst the senses should be conQueredZ you should control the senses4 Though the uncontrollable mind wants to steal others, wives or 'ro'erties0 one should not engage the senses0 by care/ully considering the situation o/ the /unctioning o/ the senses such as eyes0 ear0 hands or /eet4 2ill this /erocious lust 6'"'m"nam74 This means that by restricting the senses0 a/ter some time the mind will become /reed o/ lust4;<
;< Greviously sto''ing the senses was not recommended0 since the mind still will dwell on sense objects4 3ere 2)*+a is stating that the senses should be controlled by 'ro'er engagement0 but not sto''ed0 and this will hel' control the mind /rom dwelling on enjoyment4 Mind and intelligence should also be controlled by suitable engagement0 but ultimately0 i/ e//ort is not made to understand the "tm" and develo' taste in the "tm"0 all endeavors to control senses0 mind and intellect will be /utile4

TEXT =4><

indriy"+i 'ar"+y "hur indriyebhya% 'ara# mana% F manasas tu 'ar" buddhir yo buddhe% 'aratas tu sa% FF><FF
It is said that the senses are su'reme4 But su'erior to the senses is the mind4 Su'erior to the mind is the intelligence4 Ahat is su'erior to the intelligence is the soul4
ne should not try to conQuer over the mind and intelligence /irst0 because o/ the im'ossibility4 That is conveyed in this verse4 The senses are considered su'erior0 /or they cannot be conQuered even by warriors who conQuer the ten directions4 But the mind is su'erior to the senses as it is even stronger0 not being destroyed during dreams when the senses do not /unction4 But com'ared to the mind0 the intelligence0 with the /orm o/ vij."na0 is stronger4 8uring dee' slee'0 even the mind does not /unction0 but the intelligence remains undestroyed0 being 'resent in general /orm4 But com'ared to the intelligence0 that which is su'erior in strength0 because it e9ists in you even when intelligence is destroyed by the 'ractice o/ j."na0 is the /amous jiv"tm"0 which is the conQueror o/ lust4 !/ter conQuering the senses0 mind and intelligence0 the j(v"tm"0 which is the most 'ower/ul than all o/ them0 can conQuer lust4 It is thus understood that is not an im'ossible task to conQuer lust4

TEXT =4>=

eva# buddhe% 'ara# buddhv" sa#stabhy"tm"nam "tman" F jahi $atru# mah"&b"ho k"ma&r@'a# dur"sadam FF>=FF
Thus0 understanding that the soul is su'erior to the intelligence0 being established in the sel/ by the sel/0 destroy the enemy in the /orm o/ lust0 which is di//icult to conQuer4
This verse concludes the to'ic4 Nnderstanding that the jiv"tm" is su'erior to the intelligence0 understanding that it is se'arate /rom all coverings0 destroy the unconQuerable lust by being /irms in the sel/ by the sel/4 ;= This cha'ter chie/ly s'eaks o/ ni*k"ma&karma as a s"dhana0 and also s'eaks o/ j."na0 its goal0 in a secondary way4;>
;= Baladeva0 E"m"nuja0 Madhva and 1r(dhara all take the verse as J/i9ing the mind by the intelligence4K The justi/ication /or Vi$van"tha,s version 61aMk"ra holds the same view7 could be that the sel/ is the strongest0 and there/ore should be established in its 'osition /irst4 But that can only be done by itsel/0 not by something in/erior4 Ahen the soul is /irm0 then it controls senses0 mind0 intelligence and lust44 ;> This re/ers to the verses starting /rom verse =T4

This is the commentary on the third cha'ter o/ the 5(t" 0 /or the joy o/ the devotees, minds0 /ollowing the line o/ the "c"ryas 4

CHAPTER 4

JNNA VIBHGA YOGA

TEXT >4;

$r(&bhagav"n uv"ca ima# vivasvate yoga# 'roktav"n aham avyayam F vivasv"n manave 'r"ha manur ik*v"kave ,brav(t FF;FF
I s'oke this indestructible knowledge to Vivasv"n4 3e s'oke it to Manu0 and Manu s'oke it to Ik*v"ku4
In the /ourth cha'ter0 the :ord s'eaks about the reasons /or 3is a''earance0 the eternal nature o/ 3is a''earance and activities0 and also s'eaks o/ the e9cellence o/ j."na in such things as the brahma&yaj.a4 In this verse0 the :ord 'raises j."na&yoga 6ima# yogam70 the goal o/ ni*k"ma&karma0 which 3e had already mentioned in the two 'revious cha'ters4
TEXT >4<

eva# 'aram'ar"&'r"'tam ima# r"jar*ayo vidu% F sa k"leneha mahat" yogo na*-a% 'aranta'a FF<FF
The saintly kings understood this knowledge received in this disci'lic succession4 By the 'ower/ul in/luence o/ time0 this j."na&yoga was lost0 a//licter o/ enemies4
TEXT >4=

sa ev"ya# may" te ,dya yoga% 'rokta% 'ur"tana% F bhakto ,si me sakh" ceti rahasya# hy etad uttamam FF=FF

!s you are My devotee and /riend0 I have s'oken this yoga 0 the ultimate secret0 unto you today4
In this verse0 the :ord gives the reason /or s'eaking this yoga to !rjuna4 Dou are My devotee and My /riend4 !'art /rom these two reasons0 3e gives another reason /or not s'eaking this to in/erior 'ersons? it is most secret4
TEXT >4>

arjuna uv"ca a'ara# bhavato janma 'ara# janma vivasvata% F katham etad vij"n(y"# tvam "dau 'roktav"n iti FF>FF
!rjuna said? Dou have a''eared a/ter Vivasv"n4 3e was born 'revious to Dou4 3ow can I understand that Dou s'oke this yoga in the beginningH
In this verse0 !rjuna asks about the im'ossibility o/ what 2)*+a has just s'oken4 JDour birth is recent 6 a'aram7 and Vivasv"n,s birth is ancient 6'aram74 3ow can I understand that Dou s'oke it to himHK
TEXT >4B

$r(&bhagav"n uv"ca bah@ni me vyat(t"ni janm"ni tava c"rjuna F t"ny aha# veda sarv"+i na tva# vettha 'aranta'a FFBFF
The :ord said? Dou and I have gone through many births4 I know all o/ these0 but you do not0 a//licter o/ enemies4
In this verse0 the :ord e9'lains that 3e instructs through the agency o/ 3is avat"ras4 I a''ear as various avat"ras0 and you also a''ear as My com'anion at that time4 I know0 since I am omniscient0

being the Su'reme lord4 Dou do not know0 since I cover your knowledge /or /ul/illing the 'ur'ose o/ My 'astimes4 ; Aith knowledge covered0 a//licter o/ the enemy0 you a//lict 6 ta'a7 the enemies 6'aram7 by thinking o/ yoursel/ as the son o/ 2unt(0 a k*atriya0 during in this li/e4
; This is the in/luence o/ yoga&m"y"4

TEXT >4P

ajo ,'i sann avyay"tm" bh@t"n"m ($varo ,'i san F 'rak)ti# sv"m adhi*-h"ya sa#bhav"my "tma&m"yay" FFPFF
Though I am unborn and the lord o/ all entities0 having an im'erishable body0 I a''ear with My own body by My own energy 4
In this verse0 3e describes the manner o/ 3is a''earance4 JThough I am without birth0 I a''ear4 I descend in the /orms o/ devas0 humans and crawling animals and other /orms4K JBut what is remarkable about thatH The j(va is also actually without birth0 and is born again a/ter the destruction o/ the gross body4K The :ord answers? JI have an indestructible body 6 avyaya "tm"74 The j(va is without birth in the sense that he is a soul a'art /rom his body4 3e takes birth just because o/ his relationshi' with the body which 'roduces ignorance4 But My being without birth and My taking birth are not se'arate /rom My body0 since I am the :ord4 Both My birth and My not being born are integral to My svar@'a4 !s such a condition is di//icult to occur0 it is certainly astounding and inconceivable4 !nd there is no worry that I will take birth in all sorts o/ wombs like the j(va who is under the in/luence o/ '"'a and 'u+ya0 /or I am the lord o/ all the living entities 6 bh@t"n"m ($vara%70 not under the control o/ karma4K JBut the j(va receives bodies o/ deva0 human and animal according to karma by his subtle body which causes his bondage4 Dou0 the Su'reme :ord0 are without a subtle body0 and you are all 'ervading and control karma0 time and all other elements4 The $ruti says bahu sy"m? may I become many4 6Ch"ndogya N'ani*ad P4<4=7 Yrom that0 it is understood that you are the /orm o/ the whole universe4 Ahen you say [I a''ear in this 'articular way0, I think that

must mean that Dour birth means sim'ly that Dou are revealing to 'eo'le the multitude o/ bodily /orms throughout the universe0 which are also eternal as ty'es4K JBut how can that beH I make My a''earance0 situated in My own /orm 6 'rak)ti# sv"m adhi*-h"ya74K I/ the word 'rak)ti meant the e9ternal material energy0 then its controller0 the Su'reme :ord0 becomes0 by in/erence0 a material /orm0 not a s'ecial object o/ realiOation4 There/ore0 in con/ormity to the !mara 2o$a dictionary meaning 6sa#siddhi&'rak)t( tv ime svar@'a# ca svabh"va$ ca70 the word 'rak)ti means svar@'a in this verse4 It does not re/er to the material energy which arises /rom 3is svar@'a4 The :ord,s svar@'a is sac&cid&"nanda0 /ull o/ eternal s'iritual knowledge and bliss4 Concerning the word 'rak)ti0 Sr(dhara Sv"m( says0 J!cce'ting a /orm 6 'rak)ti7 which is com'osed o/ $uddha& sattva 6sv"m74K E"m"nuj"c"rya says0 JGrak)ti means ones own nature 6svabh"va74 Thus the 'hrase means [Being situated in My nature0 I a''ear with My svar@'a 6svam7 by My own will4,K In this case0 'rak)ti means the :ord,s nature0 which is condensed sac&cid&"nanda&rasa0 which is distinct /rom material energy4 The word svam along with 'rak)ti thus indicates JMy own svar@'a0 My true /orm4K Yor the $ruti says?

sa bhagava% kasmin 'rati*-hita% sva mahimni

8ear sir0 in what is the su'reme situatedH It is situated in its own glory4
Ch"ndogya N'ani*ad R4<>4;

Madhus@dana Sarasvat( gives the /ollowing meaning4 JI a''ear0 situated in My svar@'a4 Being situated s'iritually0 I act without duality o/ soul and body4K JBut i/ Dou have indestructible bodies such as Matsya or 2@rma0 then why do Dour 'resent /orm and the 'revious /orms not a''ear all at onceH JI a''ear through My m"y" coming /rom My sel/ 6"tm" means sel/0 thus "tma&m"y" means My own m"y"70 through My yoga&m"y"0 the /unction o/ the cit&$akti0 which both covers and reveals My svar@'as4 I a''ear revealing My 'resent /orm0 having covered the 'revious /orms4K 1r(dhara Sv"m( says sambh"vami "tma&m"yay" means0 JI a''ear by My energy o/ j."na0 bala and v(rya which strongly mani/est4K

!ccording to E"m"nuja0 "tma&m"yay" can also mean JBy My own knowledge0K since m"ya can mean knowledge in this conte9t? m"y" vayunam j."nam4 The usage is stated? J3e continually knows the sin and 'iety o/ all entities by knowledge 6m"yay"74K Madhus@dana Sarasvat( says? JM"y" means the awareness through that body 6 "tm"7 that I am the :ord0 V"sudeva0 devoid o/ di//erence between body and soul4K
TEXT >4R

yad" yad" hi dharmasya gl"nir bhavati bh"rata F abhyutth"nam adharmasya tad"tm"na# s)j"my aham FFRFF
Ahenever there is destruction in dharma0 Bh"rata0 and a rise in adharma 0 I mani/est My own body4
JAhen do I a''earHK This verse answers4 I a''ear when I cannot tolerate both the destruction 6 gl"ni7 o/ dharma and the increase 6abhyutth"nam7 o/ adharma0 in order to reverse the situation4 I mani/est My body 6 "tm"nam74 Madhus@dana Sarasvat( says0 JI show that body which e9ists eternally0 as i/ it were created by My energy4K
TEXT >4S

'aritr"+"ya s"dh@n"# vin"$"ya ca du*k)t"m F dharma&sa#sth"'an"rth"ya sa#bhav"mi yuge yuge FFSFF

In every age I a''ear in order to 'rotect the devotees0 to destroy the demons and to establish dharma4
JBut Dour devotees0 the r"jar*is and brahmar*is can recti/y the destruction o/ dharma and the increase o/ adharma4 Then why is it necessary that Dou make an a''earanceHK JThat is true4 But I come and 'er/orm /eats which are very di//icult /or others to do4K That is e9'ressed in this verse4

I a''ear /or delivering 6tr"+"ya7 My dedicated devotees 6s"dh@n"m7 whose hearts are bursting with longing /or Me0 who are su//ering due to their devotionZ /or destroying the evil&minded 'ersons like E"va+a0 2a#sa and 2e$(0 who give su//ering to My devotees0 and who cannot be killed by anyone e9ce't MeZ and /or establishing in a /irm way0 the su'reme dharma o/ meditating on Me0 worshi''ing0 serving Me and singing about Me0 which cannot be instituted by anyone but Me 6sa#sth"'an"rth"ya<74 I do this in every yuga in the day o/ Brahm"0 or in every kal'a 6day o/ Brahm"74 In this act0 one should not worry that the :ord is being 'rejudiced in 'unishing the evil&minded4 By killing them0 the :ord delivers even those most sin/ul asuras /rom sams"ra and /rom receiving hellish 'unishment due to their various sin/ul actions4 The :ord,s 'unishment in the /orm o/ killing should thus be seen as 3is mercy4
< The 're/i9 sam stands /or samyak0 correctly4 The meaning o/ sa#sth"'an"rth"ya there/ore is J/or correctly establishing dharmaK which others cannot do 'ro'erly4

TEXT >4T

janma karma ca me divyam eva# yo vetti tattvata% F tyaktv" deha# 'unar janma naiti m"m eti so ,rjuna FFTFF
3e who understands in truth My s'iritual birth and activities0 attains Me on giving u' his body0 and does not take birth again4
Dou will be success/ul just by knowing in truth about My birth which was 'reviously described0 and a/ter My birth0 My activities4 That is e9'ressed in this verse4 E"m"nuj"c"rya and Madhus@dana Sarasvat( say that divya means Jnon material0 s'iritual4K 1r(dhara Sv"m( says divya means Juncommon4K !s this means that it is not related to this material world0 it also means Js'iritual4K Being s'iritual0 beyond the gu+as0 means that the :ord,s birth and activities are eternal4 I(va 5osv"m( also e9'lains0 Quoting /rom Bh"gavatam in the Bhagavat Sandarbha that the :ord has no material birth or activities?

na vidyate yasya ca janma karma v" na n"ma&r@'e gu+a&do*a eva v" tath"'i lok"'yaya&sambhav"ya ya% sva&m"yay" t"ny anuk"lam )cchati

The Su'reme Gersonality o/ 5odhead has no material birth0 activities0 name0 /orm0 Qualities or /aults4 To /ul/ill the 'ur'ose /or which this material world is created and destroyed0 3e comes in the /orm o/ a human being like :ord E"ma or :ord 2)*+a by 3is original internal 'otency4 3e has immense 'otency0 and in various /orms0 all /ree /rom material contamination0 3e acts wonder/ully4 3e is there/ore the Su'reme Brahman4 I o//er my res'ects to 3im4
SB S4=4S

r the word divya can mean Jnot a''roachable by logic0K or Jinconceivable0K on the strength o/ the words o/ $ruti and sm)ti4 The Guru*a Bodhin( 1ruti 6>4=7 o/ the Gi''al"di branch o/ the Vedas says?

eko devo nitya&l(l"nurakto bhakta&vy"'( bhakta&h)day"ntar"tm"

The one :ord0 who is inconceivable 6 deva 70 engaged in eternal 'astimes0 is s'read in the devotees and resides in the devotee,s heart4 =
The eternal nature o/ the :ord,s birth and activities is mentioned /reQuently in the Bh"gavatam as well4

Do vetti tattvata% means Jhe who knows that My birth and activities are truly eternal0K based on My statements that I am unborn and with indestructible body 6 ajo ,'i san avyay"tm"7 and that My birth and activities are non material 6janma karma ca me divyam70 and not just an a''earance o/ being eternal0 de'endent on some sort o/ trick4 Do vetti tattvata% can also mean Jone who knows Me as the very /orm o/ Brahman4K This is because later 2)*+a will say o# tat sad iti nirde$o brahma+as trividha% sm)ta% ? the three words om tat sat all indicate Brahman4 6B5 ;R4;S7 There/ore tattva means the state o/ being Brahman 6tat74 Do vetti tattvata% means Jone who know Me as the /orm o/ Brahman4K
That 'erson does not take birth again0 but rather0 attains Me4 The words tyaktv" deham only indicate the last condition o/ li/e0 /or0 not only on giving u' the body one does not take birth again0 but even while not giving u' the body0 be/ore that0 one attains Me4 E"m"nuj"c"rya says0 J8estroying all sins which are un/avorable /or surrender to Me by true knowledge o/ My s'iritual birth and activities0 taking shelter o/ Me in this li/e in the 'rescribed way0 that 'erson who holds Me alone

as dear0 constantly thinking o/ Me0 attains Me4K

= The idea o/ this Quotation is that something which 'ervades everywhere is inconceivable 6 deva or divya70 according to the de/inition given to the word acintya in cha'ter <4

TEXT >4;U

v(ta&r"ga&bhaya&krodh" man&may" m"m u'"$rit"% F bahavo j."na&ta'as" '@t" mad&bh"vam "gat"% FF;UFF
3aving given u' attachment0 /ear and anger towards the demons0 absorbed in Me with hearing and chanting0 having taken shelter o/ Me0 many 'ersons0 'uri/ied by the austerity 6tolerating o''osition7 o/ that true knowledge o/ My birth and activities0 attained love /or Me4
Not only at the 'resent time can one attain Me just by knowing about the nature o/ My 'resent birth and activities0 but in ancient times also0 in 'revious kal'as when I a''eared0 'eo'le attained Me by knowing the nature o/ My birth and activities4 That is the 'ur'ort o/ this verse4 Eegarding the meaning o/ j."na&ta'as"0 E"m"nuj"c"rya says0 JThey became 'uri/ied by the austerity o/ realiOation about the nature o/ My birth and activities as 'reviously stated4K r the meaning can be? JThey0 having attained realiOation o/ the eternal nature o/ My birth and activities0 became 'uri/ied by austerity in the /orm o/ tolerating the burning 'oison o/ wrong ideas0 wrong logic and wrong arguments4K E"m"nuj"c"rya Quotes the /ollowing $ruti in this regard4

tasya dh(r"% 'arij"nanti yoni#

The wise men know about the :ord,s method o/ birth4
Taittir(ya Wra+yaka =4;=4;

Such wise 'ersons have given u' attachment to or a//ection /or 'ersons who s'eak nonsense ideas 6 v(ta&r"ga%74 My devotees have no /ear o/ them0 nor anger towards them4 AhyH Because they are 'reoccu'ied with meditating on0

thinking o/0 hearing and singing about My birth and activities 6 man&may"74 They attained 'rema /or Me 6mad& bh"vam74
TEXT >4;;

ye yath" m"# 'ra'adyante t"#s tathaiva bhaj"my aham F mama vartm"nuvartante manu*y"% '"rtha sarva$a% FF;;FF
I res'ond to 'ersons according to the amount that they surrender to Me4 !ll men /ollow My 'ath0 son o/ G)th"4
KDour dedicated devotees consider Dour birth and activities to be eternal0 but others such as j ."n(s0 surrendering to Dou /or the 'ur'ose o/ 'er/ecting j."na or other goals0 do not consider Dour birth and activities to be eternal4K JIn whatever way they worshi' Me 6'ra'adyante70 I also give them the /ruits o/ their worshi' 6 bhaj"mi7 in an a''ro'riate manner4K The meaning is this4 Those who think that My birth and activities are eternal and0 having a 'articular desire /or those 'astimes0 worshi' and 'lease Me4 !nd I0 because I am the :ord0 can res'ond0 or not res'ond0 or res'ond in a di//erent way than they e9'ect4 But0 making them My associates0 I a''ear and disa''ear with them in this world at the a''ro'riate time0 in order to give My birth and 'astimes their eternal nature4 Yavoring them at every moment0 I bestow u'on them the /ruit o/ their worshi'4 The j."n(s and others who surrender unto Me while thinking o/ My birth and activities as tem'orary0 and thinking o/ My deity /orms as material&&I throw those j."n(s again and again into the noose o/ m"y" with its tem'orary births and action0 and bestow u'on them the sorrows o/ birth and death4 This is the a''ro'riate /ruit o/ their worshi' 6They receive tem'orary bodies because they think My body is tem'orary47 But those j."n(s who acce't the eternal nature o/ My birth and activities0 consider My deity /orm to be sac&cid& "nanda0 and surrender to Me /or 'er/ection o/ their j."na&& I liberate those j."n(s0 since they desire the destruction o/ their gross and subtle bodies0 and I give them the bliss o/ Brahman4 I bestow u'on them the desired result o/ their worshi'? the destruction o/ birth and death born /rom ignorance4 There/ore0 not only devotees surrender to Me0 but rather everyone 6 sarva$a%70 all men0 j."n(s0 karm(s0 yog(s0 and worshi''ers o/ the devat"s0 /ollow My 'ath 6they surrender either directly or indirectly74 I."na0 karma and other

'rocesses are all My 'ath0 since I am the essence o/ all those 'aths4
TEXT >4;<

k"Mk*anta% karma+"# siddhi# yajanta iha devat"% F k*i'ra# hi m"nu*e loke siddhir bhavati karma&j" FF;<FF
!mong men0 those desiring results /rom their work worshi' the devat" s4 The results coming /rom such actions a''ear Quickly4
3owever0 among men0 those who are /ull o/ desire give u' the 'ath o/ bhakti even though it is coming directly /rom Me0 and /ollow the 'ath o/ karma which gives Quick results4 That is e9'lained in this verse4 The results o/ their actions 6karma&j" siddhi%7 such as going to Svarga0 come Quickly4
TEXT >4;=

c"tur&var+ya# may" s)*-a# gu+a&karma&vibh"ga$a% F tasya kart"ram a'i m"# viddhy akart"ram avyayam FF;=FF
The /our var+as were created by Me according to distinctions o/ Quality and work4 Though I made the system0 know that I0 being indestructible0 am also not the maker o/ the system4
JIndeed0 the 'aths o/ bhakti and j."na give liberation0 but the 'ath o/ karma leads to bondage4 There/ore0 there is some ineQuality in Dou0 the creator o/ all 'aths0 the Su'reme :ord4K JThat is not so at all4 I have created the /our var+as /or 'eo'le who want their own enjoyment4K The su//i9 ya in the word c"tur&var+ya indicates sel/&interest in the /our orders4 The br"hma+as0 'redominated by sattva0 'er/orm activities such as controlling the senses and mind4 The k*atriyas0 who are 'redominated by rajas and sattva0 'er/orm actions such as war/are and acts o/ heroism4 The vaiy$as0 'redominately tamas and rajas0 do /arming and raise cows4 The $@dras0 'redominated by tamas0 serve others4 I have

created this system o/ /our var+as divided according to gu+a and activity0 taking shelter o/ the 'ath o/ dharma4 2now Me as the creator 6k"rt"ram7 o/ the system0 since it is created /rom the gu+as o/ 'rak)ti which is My energy4 In that way I am the creator0 but actually I am not the creator0 since My svar@'a is beyond the gu+as and 'rak)ti4 There/ore0 I am said to be indestructible 6avyayam74 I am not at all similar to the var+as or matter0 though I have created them4
TEXT >4;>

na m"# karm"+i lim'anti na me karma&'hale s')h" F iti m"# yo ,bhij"n"ti karmabhir na sa badhyate FF;>FF
!ctions do not contaminate Me4 I have no desire /or the /ruits o/ work4 ne who knows this about Me is not bound by actions4
J:et all that be0 but now Dou have a''eared in a k*atriya /amily0 and daily 'er/orm activities obligatory to the k*atriya4 It seems Dou are subsisting as a k*atriya4K JBut these activities do not contaminate Me as they contaminate the j(va4 Nor do I have desire /or results o/ those actions0 such as desire /or Svarga4 Being /ull o/ My own bliss because I am the Su'reme :ord0 the only reason /or My doing these actions is to encourage mankind4 3e who knows this is not bound0 but he who does not know it is bound by karma4K
TEXT >4;B

eva# j."tv" k)ta# karma '@rvair a'i mumuk*ubhi% F kuru karmaiva tasm"t tva# '@rvai% '@rvatara# k)tam FF;BFF
Those desiring liberation in ancient times 'er/ormed actions knowing this4 There/ore0 'er/orm action which the ancients 'er/ormed4
Nnderstanding how I have acted without being bound0 'reviously 'erson like Ianaka 'er/ormed karma in order to 'romote it with the 'eo'le4

TEXT >4;P

ki# karma kim akarmeti kavayo ,'y atra mohit"% F tat te karma 'ravak*y"mi yaj j."tv" mok*yase ,$ubh"t FF;PFF
Even the wise are bewildered about action and inaction4I will s'eak to you about that action0 by knowing which you will be liberated /rom sa#s"ra4
Moreover0 action is not to be 'er/ormed by the intelligent 'erson just in an imitative way4 It should be 'er/ormed a/ter having understood its varieties4 Yirst0 the di//iculty in understanding karma is described4
TEXT >4;R

karma+o hy a'i boddhavya# boddhavya# ca vikarma+a% F akarma+a$ ca boddhavya# gahan" karma+o gati% FF;RFF
ne should understand about karma0 vikarma and akarma 4 The truth about these is di//icult to understand4
ne should understand the truth about vikarma&&that 'er/ormance o/ /orbidden actions leads to misery4 !s /or the truth about akarma&&avoidance o/ action by the sanny"s(&&how can that lead to aus'iciousnessH 3ow will one obtain the highest goal without knowing the truth about theseH The real truth 6 gati7 about karma0 akarma and vikarma is hard to understand4 In the last line the word karma is used to re'resent all three ty'es4
TEXT >4;S

karma+y akarma ya% 'a$yed akarma+i ca karma ya% F sa buddhim"n manu*ye*u sa yukta% k)tsna&karma&k)t FF;SFF
3e who sees inaction in action and action in inaction is intelligent among men4 3e 'er/orms all actions4

This verse gives an understanding o/ the truth o/ action and non&action4 3e is intelligent who sees that 'ersons o/ 'ure heart /i9ed in knowledge like Ianaka who do not renounce activity0 but rather engage in action0 in ni*k"ma& karma&yoga0 do not accrue karma 6akarma7Z and who sees that one who does not 'er/orm actions0 renouncing actions as a sanny"s(0 being o/ im'ure heart without knowledge0 though talking 'ro/usely o/ knowledge because o/ knowledge o/ scri'tures0 actually obtains bondage o/ karma leading to misery4 3e engages in all activitiesZ he does not renounce action even through instructions or association o/ those who think themselves knowledgeable0 talking a lot about j."na4 The Bh"gavatam says?

yas tv asa#yata&*aC&varga% 'raca+Cendriya&s"rathi% j."na&vair"gya&rahitas tri&da+Cam u'aj(vati sur"n "tm"nam "tma&stha# nihnute m"# ca dharma&h" avi'akva&ka*"yo Vsm"d amu*m"c ca vih(yate
ne who has not controlled the si9 /orms o/ illusion&&lust0 anger0 greed0 e9citement0 /alse 'ride and into9ication&&whose intelligence0 the leader o/ the senses0 is e9tremely attached to material things0 who is bere/t o/ knowledge and detachment0 who ado'ts the sanny"sa order o/ li/e to make a living0 who denies the worshi'able demigods0 his own sel/ and the Su'reme :ord within himsel/0 thus ruining all religious 'rinci'les0 and who is still in/ected by material contamination0 is deviated and lost both in this li/e and the ne9t4
SB ;;4;S4>U&>;

TEXT >4;T

yasya sarve sam"rambh"% k"ma&saMkal'a&varjit"% F j."n"gni&dagdha&karm"+a# tam "hu% 'a+Cita# budh"% FF;TFF
The wise say that he is learned who0 engaging in all activities0 but being devoid o/ desire /or enjoyment0

has burned u' all actions by the /ire o/ knowledge4

This conce't is /urther e9'lained in /ive verses4 ne who com'letely engages in activity 6 sam"rambh"%7 devoid o/ desires to attain objects o/ enjoyment 'er/orms actions consumed by the /ire o/ knowledge0 whether the actions are 'rescribed 6karma7 or /orbidden 6vikarma74 In this way the nature o/ vikarma should be understood4> Iust as the Quali/ied 'erson sees that karma does not lead to bondage0 he also sees that vikarma or /orbidden action do not accrue bondage4 This verse is in agreement with the 'revious verse 6seeing inaction in action74 :ater it will be said?

a'i ced asi '"'ebhya% sarvebhya% '"'a&k)t&tama% sarva# j."na&'lavenaiva v)jina# santari*yasi yathaidh"#si samiddho ,gnir bhasma&s"t kurute ,rjuna j."n"gni% sarva&karm"+i bhasma&s"t kurute tath"
Even i/ you are considered to be the most sin/ul o/ all sinners0 when you are situated in the boat o/ transcendental knowledge you will be able to cross over the ocean o/ miseries4 !s a blaOing /ire turns /irewood to ashes0 !rjuna0 so does the /ire o/ knowledge burn to ashes all reactions to material activities4
B5 >4=P&=R
>

Vikarma is not directly discussed in the te9t0 though it was mentioned in verse ;R4

TEXT >4<U

tyaktv" karma&'hal"saMga# nitya&t)'to nir"$raya% F karma+y abhi'rav)tto ,'i naiva ki.cit karoti sa% FF<UFF
Though intently engaged in actions0 having given u' the desire /or results o/ action0 being always satis/ied0 non&de'endent on others0 this 'erson does nothing at all4
This 'erson is always satis/ied by his own bliss 6 nitya&t)'ta%74 3e does not take shelter at all o/ anything /or his livelihood 6nir"$raya%74

TEXT >4<;

nir"$(r yata&citt"tm" tyakta&sarva&'arigraha% F $"r(ra# kevala# karma kurvan n"'noti kilbi*am FF<;FF
3aving given u' all sense o/ taking /rom others0 being without desire and controlled in mind and body0 'er/orming acts only to su''ort his body0 he does not incur sin4
3e is controlled in mind 6cit7 and gross body 6"tm"74 Yor the 'ur'ose o/ maintaining his body he may acce't things even /rom sin/ul 'ersons0 but does not incur sin4 This is an e9tended e9'lanation o/ the statement Jone must understand the truth concerning vikarma4K
TEXT >4<<

yad)cch"&l"bha&santu*-o dvandv"t(to vimatsara% F sama% siddh"v asiddhau ca k)tv"'i na nibadhyate FF<<FF

Satis/ied with what comes o/ its own accord0 /ree o/ dualities0 /ree o/ envy0 calm in the /ace o/ success or /ailure0 though engaging in work0 that 'erson is not bound4
TEXT >4<=

gata&saMgasya muktasya j."n"vasthita&cetasa% F yaj."y"carata% karma samagra# 'ravil(yate FF<=FF

8evoid o/ desire /or results0 /ree /rom attachment0 absorbed in knowledge0 and engaged in actions o/ yaj.a 0 he does not accrue karmic reactions4
Yor one who 'er/orms actions /or the 'ur'ose o/ yaj.a0 which will now be described0 karma dissolves4 The state o/ non&action or no reactions to work is attained by this4

TEXT >4<>

brahm"r'a+a# brahma havir brahm"gnau brahma+" hutam F brahmaiva tena gantavya# brahma&karma&sam"dhin" FF<>FF
The oblation consisting o/ Brahman0 with Brahman as the ladle0 is o//ered into the /ire which is Brahman0 by the 'erson who is Brahman4 The 'erson Brahman attains Brahman by being absorbed in actions o/ Brahman4
It has been stated in the 'revious verse that one should 'er/orm actions /or the 'ur'ose o/ yaj.a4 Ahat ty'e o/ yaj.a is thisH This verse e9'lains4

!r'a+am re/ers to the instruments such as the wooden s'oon used to o//er the ghee into the /ire4 This is Brahman4 The substance used as oblation is Brahman4 The /ire in which the oblation is 'laced is Brahman4 The 'er/ormer o/ the yaj.a is Brahman4 The 'erson who sees things in this way attains Brahman alone0 not any other result4 AhyH It is because he has concentrated his attention on the action which is com'osed only o/ Brahman 6 brahma&karma& sam"dhin"74
TEXT >4<B

daivam ev"'are yaj.a# yogina% 'aryu'"sate F brahm"gn"v a'are yaj.a# yaj.enaivo'ajuhvati FF<BFF
thers however0 karma&yog(s 0 engage in worshi' o/ devat"s0 and the j."na& yog(s o//er the j(va into the /ire o/ Brahman by means o/ the mantra o#4
3ear about many other ty'es o/ yaj.as4 The :ord e9'lains this in eight verses4 8aivam re/ers to that in which devat"s like Indra and Varu+a are worshi''ed4 Thus the 'hrase daivam yaj.am means worshi' having Indra and other devat"s as subject4 This is derived /rom the rule s"sya devat" 6!*-"dhy"y(0 G"+ini >4<4<>74B In this worshi'0 it is indicated that there is lack o/ consciousness o/ Brahman4 P The karma&yog(s 6yogina%7 worshi' the devat"s4 thers0 the j."na&yog(s0 o//er the j(va 6yaj.am7 6what is called tvam? you7 as the oblation into the /ire o/ Brahman or Garam"tm" 6what is called tat? that70 using the mantra 'ra+ava as the instrument 6yaj.ena74 This j."na&yoga will

be 'raised later 6verse ==74 The words yaj.a and yaj.ena used as object and instrument re/er to the 'ure j(va and 'ra+ava through the use o/ meta'hor called 'rathama ati$ayokti4R
B P R

By this rule deva becomes daiva0 meaning Jbelonging to the deva4K This is indicated by the word eva0 here meaning Jbut4K This comes /rom 1r(dhara,s commentary4 In this ty'e o/ meta'hor the object o/ com'arison is not mentioned by name4

TEXT >4<P

$rotr"d(n(ndriy"+y anye sa#yam"gni*u juhvati F $abd"d(n vi*ay"n anya indriy"gni*u juhvati FF<PFF
The nai*-hik( brahmac"r(s o//er the senses into the controlled mind4 ther brahmac"r(s o//er the sense objects into the /ire o/ the senses4
thers0 nai*-%ik( brahmac"r(s0 o//er the senses such as ear into the /ire o/ the controlled mind4 This means that the senses com'letely disa''ear in the 'ure mind4 S thers0 less controlled brahmac"r(s0 o//er the sense objects such as sound into /ires o/ the senses4 The sense objects disa''ear in the senses4 T
S T

This means that the senses sto' /unctioning in relation to e9ternal objects0 turning inward when the mind attains sam"dhi4 This means that the senses contact sense objects0 but remain detached4

TEXT >4<R

sarv"+(ndriya&karm"+i 'r"+a&karm"+i c"'are F "tma&sa#yama&yog"gnau juhvati j."na&d('ite FF<RFF

thers o//er all the activities o/ the senses and the 'r"+as into the /ire o/ the soul0 lit by knowledge4
thers0 knowledgeable o/ tvam0 the 'ure soul0 o//er the activities o/ all the senses0 such as hearing and seeing as well as the activities o/ the ten 'r"+as into the /ire o/ 'urity 6sa#yama7 o/ the j(va 6tvam74;U These yog(s make the mind0 intelligence0 senses and ten 'r"+as disa''ear4 They think that only the soul 'erceiving inwards 6 'ratyag&atm"7

e9ists0 not anything else such as the mind or other things4 The actions o/ the ten 'r"+as are as /ollows4 The 'r"+a goes outward 6e9haling70 the a'"na goes downwards 6e9'elling74 The sam"na assimilates /ood and drink4 The ud"na leads u'wards and the vy"na is 'ervading0 regulating the other 'r"+as4;;

udg"re n"ga "khy"ta% k@rmas t@nm(lane sm)ta% k)kara% k*ut&karo j.eyo devadatto vij)mbha+e na jah"ti m)te kv"'i sarvavy"'( dhana.jaya% N"ga governs belching0 k@rma causes o'ening o/ the eyes0 k)kara causes sneeOing and hunger0 and devadatta causes yawning and slee'4 8hana.jaya 0 'ervading the whole body0 lingers a/ter death0 causing decom'osition4
5hera+Ca&sa#hit" B4P>
;U Wtm" here re/ers to soul rather than mind0 because o//ering sense to the mind has already been stated in verse <P0 and it cannot mean 'aram brahman since that has been stated in verse <B4 ;; 3ere is a more com'lete descri'tion4 Gr"+a0 located in the chest area0 is associated with breathing and s'eech4 !'"na0 located below the navel0 is res'onsible /or e9cretion and gives energy to the lower organs in the body0 including intestines0 genital and anus4 Sam"na0 located in the solar 'le9us0 is res'onsible /or digestion and assimilation o/ /ood4 Nd"na0 controls the head region0 swallowing0 movement o/ limbs and erect 'osture4 Vy"na0 'ervading the whole body0 causes circulation o/ blood and coordinates the activities o/ the other 'r"+as4

TEXT >4<R

dravya&yaj."s ta'o&yaj." yoga&yaj."s tath"'are F sv"dhy"ya&j."na&yaj."$ ca yataya% sa#$ita&vrat"% FF<SFF

thers engage in severe vows o/ charity0 austerities0 a*-"Mga&yoga 0 and studying the Vedas4
Those who o//er goods in charity 6 dravya&yaj.a70 those who 'er/orm austerities like c"ndr"ya+a&vrata 6ta'o& yaj.a70 those who engage in a*-"Mga&yoga 6yoga&yaj.a70 those who 'ut e//ort into engaging in knowledge by studying the Vedas^all these engage in very severe vrata4

TEXT >4<T

a'"ne juhvati 'r"+a# 'r"+e ,'"na# tath"'are F 'r"+"'"na&gat( ruddhv" 'r"+"y"ma&'ar"ya+"% F a'are niyat"h"r"% 'r"+"n 'r"+e*u juhvati FF<TFF
thers0 dedicated to controlling the breath0 sto''ing the movement o/ 'r"+a and a'"na 0 o//er the 'r"+a into the a'"na 4 thers0 controlling eating0 o//er the senses into the 'r"+as4
thers who are e9'ert in 'r"+"yama o//er the u'ward 'r"+a into the downward a'"na4 !t the time o/ /ully inhaling0 they merge the 'r"na with the a'"na4 !t the time o/ /ully e9haling 6 recaka7 they o//er the a'"na into the 'r"+a4;< !t the time o/ kumbhaka0 they sto' the movement o/ both 'r"+a and a'"na0 and become com'letely absorbed in the 'ractice o/ 'r"+"y"ma4 thers0 desiring to conQuer the senses0 control the eating 'rocessZ that is0 they eat little4 They o//er the senses 6'r"+"n7 into the 'r"+as which are subsisting on restricted eating4 Ahen the 'r"+as become weak0 the senses0 being de'endent on the 'r"+as0 become inca'able o/ gras'ing the sense objects0 and become merged in the 'r"+as4
;< This re/ers to the 'ractice o/ '@raka0 in which the inhalation is 'rolonged0 and recaka0 where the e9halation is 'rolonged4 2umbhaka is sto''ing the breath a/ter either inhaling or e9haling4

TEXT >4=U

sarve ,'y ete yaj.a&vido yaj.a&k*a'ita&kalma*"% F yaj.a&$i*-"m)ta&bhujo y"nti brahma san"tanam FF=UFF
!ll o/ these knowers o/ sacri/ice destroy sin through sacri/ice4 Eating the sweet remnants o/ the sacri/ice0 they attain the eternal Brahman4
!ll o/ those who know the characteristics o/ yaj.a as described 'reviously 6 yaj.a&vida%7 attain Brahman by j."na4 The secondary0 unsought /ruits are here described4 They enjoy the sweet remnants o/ the yaj.a such as sense enjoyment and 'ower 6bhoga&ai$varya74 The sought result is then described? they attain Brahman4

TEXT >4=;

n"ya# loko ,sty ayaj.asya kuto ,nya% kuru&sattama FF=;FF

The 'erson who does not 'er/orm sacri/ice attains nothing in this li/e0 what to s'eak o/ the ne9t0 best o/ the 2urus4
The results o/ not acting in this way are described in this verse4 ne who does not 'er/orm yaj.a does not attain the little ha''iness available on this 'lanet0 what to s'eak o/ attaining the 'lanet o/ the devat"s4
TEXT >4=<

eva# bahu&vidh" yaj." vitat" brahma+o mukhe F karma&j"n viddhi t"n sarv"n eva# j."tv" vimok*yase FF=<FF
Thus many ty'es o/ sacri/ice have been described in the Vedas 4 2now that they are all based on actions o/ body0 mind and words4 2nowing this0 you will be liberated4
Brahma+a% means the Vedas4 The 'hrase vitat" brahma+o mukhe whose literal meaning is Js'read in the mouth o/ the VedasK actually means Jclearly s'oken o/ by the Vedas themselves4K 2arma&j"n means based on the actions o/ the body0 mind and words4
TEXT >4==

$rey"n dravya&may"d yaj."j j."na&yaj.a% 'aranta'a F sarva# karm"khila# '"rtha j."ne 'arisam"'yate FF==FF
a//licter o/ the enemies0 the sacri/ice involving j."na is higher than the sacri/ice o/ materials4 Aith attainment o/ knowledge0 son o/ G)th"0 all actions cease4
!mong these sacri/ices0 the j."na&yaj.a described in verse <B with the words brahm"gn"v a'are yaj.a# yaj.enaivo'ajuhvati is su'erior to the sacri/ice o/ material objects such as oblations o/ ghee described in verse <>4

AhyH Aith the attainment o/ knowledge0 all actions which bear /ruit 6 akhilam7;= are /inished4 !/ter attaining knowledge0 reactions to work no longer remain4
;= Sarvam meaning JallK has already been stated4 !khila means Jall0K but also Jnot barrenK4 To avoid re'etition0 this meaning has been taken by Vi$van"tha4

TEXT >4=>

tad viddhi 'ra+i'"tena 'ari'ra$nena sevay" F u'adek*yanti te j."na# j."ninas tattva&dar$ina% FF=>FF
2now this by surrender0 Questioning and service4 The seers o/ truth0 the j."n(s 0 will teach you this knowledge4
This verse s'eaks o/ the method /or attaining that knowledge4 It is attained by o//ering res'ects0 bowing down to the guru0 the instructorZ and by asking Questions0 such as J master0 why am I in this world o/ miseryH 3ow can this world o/ birth and death be sto''edHK !nd it is attained by service to the guru4 This is illustrated in the $ruti?

tad vij."n"rtha# sa gurum ev"bhigacchet samit&'"+i% $rotriya# brahma&ni*-ham

Aith /uel wood in his hand0 the student should a''roach the guru 0 knowledgeable o/ the Vedas and /i9ed in Brahman0 in order to attain knowledge o/ Brahman4
Mu+Caka N'ani*ad ;4<4;<

TEXT >4=B

yaj j."tv" na 'unar moham eva# y"syasi '"+Cava F yena bh@t"ny a$e*e+a drak*yasy "tmany atho mayi FF=BFF
son o/ G"+Cu0 knowing this0 you will no longer be bewildered4 By this loss o/ bewilderment0 you will see that all entities are individual "tm"s and are situated in Me4

The result o/ knowledge is described in three and a hal/ verses4 Nnderstanding that you are not the body but the soul0 you will not have bewilderment0 which is the Quality o/ the mind4 By destroying bewilderment through the attainment o/ the natural knowledge o/ the eternally 'er/ect soul0 you will see all living entities0 such as men and beasts0 as j(v"tm" 6"tmani70 but situated as se'arate creatures by material identi/ication0 and you will also see them situated in Me 6mayi70 the su'reme cause0 since they are My 'roducts4
TEXT >4=P

a'i ced asi '"'ebhya% sarvebhya% '"'a&k)t&tama% F sarva# j."na&'lavenaiva v)jina# santari*yasi FF=PFF
Even i/ you are the most sin/ul among sinners0 you will cross over all sins just by the boat o/ knowledge4
This verse is a glori/ication o/ knowledge4 The verse states JI/ you are more sin/ul than all sinners444K But how could a 'erson who is sin/ul be 'ure hearted0 and without 'urity o/ heart0 how could he attain realiOation o/ knowledgeH !ctually0 it is not 'ossible /or one who has attained knowledge to commit sin/ul acts4 Madhus@dana Sarasvat( e9'lains? the words a'i and cet are used to show the assum'tion o/ the im'ossibleZ though the commission o/ sin would be im'ossible0 the assum'tion is made to show the results o/ attaining knowledge4
TEXT >4=R

yathaidh"#si samiddho ,gnir bhasmas"t kurute ,rjuna F j."n"gni% sarva&karm"+i bhasma&s"t kurute tath" FF=RFF
!s a blaOing /ire burns to ashes all /uel wood0 the /ire o/ knowledge turns to ashes all actions4
2nowledge arising /rom 'urity o/ heart destroys all karmas e9ce't the 'r"rabdha&karmas4;> This verse illustrates with an e9am'le4 Samiddha% means JblaOing4K

;> Gr"rabdha&karmas are those which are being e9'erienced in this li/e4 !'r"rabdha&karmas are those which are waiting /or /uture li/e times0 not this li/e4 I."na destroys the a'r"rabdha&karmas but not the 'r"rabdha&karmas4 Bhakti destroys all karmas4

TEXT >4=S

na hi j."nena sad)$a# 'avitram iha vidyate F tat svaya# yoga&sa#siddha% k"len"tmani vindati FF=SFF
In this world there is nothing as 'ure as knowledge4 !/ter some time it is attained o/ itsel/ /rom within0 through 'ractice o/ ni*k"ma&karma&yoga 4
In this world0 among those who engage in austerities0 yoga and other 'rocesses0 there is nothing to com'are to knowledge4 That knowledge is not easily attained by everyone0 but is /ully attained 6 sam siddha%7;B by 'racticing ni*k"ma&karma&yoga4 It is not unobtainable0 but is attained in time0 not immediately4 That knowledge is attained s'ontaneously within the sel/ 6"tm"ni70 not by acce'ting e9ternal sanny"sa4
;B Sam stands /or samyak0 meaning Jcom'letelyK4

TEXT >4=T

$raddh"v"n labhate j."na# tat&'ara% sa#yatendriya% F j."na# labdhv" 'ar"# $"ntim acire+"dhigacchati FF=TFF
3aving /aith in scri'ture0 being /i9ed in 'ractice o/ ni*k"ma&karma&yoga 0 and /inally attaining control o/ the senses0 one attains knowledge4 !ttaining knowledge0 one Quickly attains /reedom /rom sa#s"ra4
3ow and when does this ha''enH 3aving /aith in the meaning o/ the scri'tures that knowledge will arise by 'urity o/ heart through 'ractice o/ ni*k"ma&karma 6$raddhav"n70 being /i9ed in e9ecution o/ that ni*k"ma&karma&yoga 6tat& 'ara%70 and /inally attaining controlled senses0 a 'erson will attain knowledge 6o/ "tm"74 Then he will attain destruction o/ sa#s"ra 6'"r"m $"ntim74

TEXT >4>U

aj.a$ c"$raddadh"na$ ca sa#$ay"tm" vina$yati F n"ya# loko ,sti na 'aro na sukha# sa#$ay"tmana% FF>UFF
The 'erson ignorant o/ scri'ture0 or one who knows scri'ture but has no /aith in it0 or one who is doubt/ul o/ attaining the goal even with /aith0 'erishes4 ne who is a//licted with doubt attains nothing in this li/e0 nothing in the ne9t0 and no ha''iness4
3aving s'oken o/ the 'erson who was Quali/ied with knowledge0 in this verse 2)*+a s'eaks o/ the 'erson without Quali/ication /or knowledge4 That 'erson 'erishes who is ignorant like an animal0 or who0 though knowing the scri'tures0 does not believe in anything0 because o/ seeing the arguments between various /actions 6 a$raddhad"na%70 or who though even having /aith0 is a//licted with doubt whether he can attain the goal4 !mong these 'ersons 6ignorant0 /aithless0 and doubting70 the doubting one is es'ecially criticiOed in the last line4
TEXT >4>;

yoga&sannyasta&karm"+a# j."na&sa.chinna&sa#$ayam F "tmavanta# na karm"+i nibadhnanti dhana.jaya FF>;FF

!ctions do not bind the 'erson who has renounced all action through ni*k"ma&karma&yoga 0 who has then cut all doubts through j."na&yoga 0 and who has then attained directly realiOation o/ the "tm" 4
In such a state0 a 'erson will reach a state o/ no karma 6nai*karmyam74 3aving renounced all actions by sanny"sa0 a/ter 'er/ormance o/ ni*k"ma&karma&yoga0 and having eradicated all doubts through 'ractice o/ j."na0 actions do not bind that 'erson0 who has attained realiOation o/ the soul4
TEXT >4><

tasm"d aj."na&sa#bh@ta# h)t&stha# j."n"sin"tmana% F

chittvaina# sa#$aya# yogam "ti*-hotti*-ha bh"rata FF><FF

There/ore0 cutting all doubts which have arisen /rom ignorance with the sword o/ knoweldge0 taking shelter o/ ni*k"ma&karma&yoga 0 rise0 Bh"rata4
This verse concludes the to'ic4 Cutting the doubts situated in the heart0 taking shelter o/ ni*k"ma&karma&yoga0 rise u' in order to /ight the battle4 3aving s'oken o/ the various means o/ liberation0 j."na is 'raised in this cha'ter4 But the means to j."na is karma4 That has been 'ointed out in this cha'ter4 Thus0 the commentaries on the /ourth cha'ter o/ the 5(t" /or the 'leasure o/ the devotees, minds have been com'leted /ollowing a/ter the "c"ryas 4

CHAPTER 5

2!EM! S!NND SA YOGA

TEXT B4;

arjuna uv"ca sanny"sa# karma+"# k)*+a 'unar yoga# ca $a#sasi F yac chreya etayor eka# tan me br@hi su&ni$citam FF;FF
!rjuna said? Dou 'raise both giving u' action and 'er/orming action through karma&yoga 4 Glease tell me de/initely0 which o/ the two is better4
In the /i/th cha'ter the :ord e9'lains that karma as su'erior to j."na0 because it strengthens j."na0 and e9'lains knowledge o/ Garam"tm"0 along with Qualities such as seeing things with eQual vision4 Being worried about the contradiction between the two statements at the end o/ the 'revious cha'ter0 !rjuna asks a Question4 In verse >; o/ the last cha'ter you s'oke o/ renouncing karma by j."na arising /rom karma&yoga 6yoga&sannyasta& karm"+am7 but in verse >< Dou again s'oke o/ taking u' karma&yoga 6yogam "ti*-hotti*-ha bh"rata74 It is not 'ossible to 'er/orm both renunciation o/ action and karma&yoga at once because there is essential contradiction between the two0 just as there is contradiction between remaining stationary and moving4 There/ore the man o/ knowledge should either renounce karma or 'er/orm karma&yoga4 Since I do not understand Dour intention0 I am asking4 !mong these two0 which one is betterH Glease tell that de/initely to me4
TEXT B4<

$r(&bhagav"n uv"ca sanny"sa% karma&yoga$ ca ni%$reyasa&kar"v ubhau F tayos tu karma&sanny"s"t karma&yogo vi$i*yate FF<FF

The :ord said? Both renunciation o/ work and karma&yoga 'roduce the highest bene/it4 But o/ the two0 karma&yoga is better than renunciation o/ karma 4
2arma&yoga is better4 Even /or the j."n(0 'er/orming action is not at all a /ault4 Eather0 by 'er/ormance o/ ni*k"ma& karma0 the heart becomes /i9ed in 'urity4 Yrom that0 j."na becomes /i9ed4 Sometimes there may arise disturbance in the heart o/ the sanny"s(4 In order to alleviate that disturbance0 is it /orbidden to engage in karmaH 8isturbance in the heart certainly obstructs the 'ractice o/ j."na0 but taking u' enjoyment o/ sense objects 6rather than 'er/orming ni*k"ma&karma7 is a real degradation4
TEXT B4=

j.eya% sa nitya&sanny"s( yo na dve*-i na k"Mk*ati F nirdvandvo hi mah"&b"ho sukha# bandh"t 'ramucyate FF=FF
Mighty&armed one0 the 'erson engaged in ni*k"ma&karma with 'ure heart0 who is without duality0 neither hating nor desiring0 is known as the constant sanny"s(4 Easily he is /reed /rom bondage4
It should not be said that taking sanny"sa 6renouncing all duties or karma7 gives liberation and not taking sanny"sa does not give liberation4 The 'ure hearted 'erson engaged in action should be known as the constant sanny"s( 6nitya&sanny"s(74 3e is a true warrior who conQuers the city o/ liberation0 Mighty&armed one 6 mah"& b"ho74
TEXT B4>

s"Mkhya&yogau ')thag b"l"% 'ravadanti na 'a+Cit"% F ekam a'y "sthita% samyag ubhayor vindate 'halam FF>FF
The ignorant s'eak o/ j."na and karma&yoga as di//erent0 but the wise do not4 Ger/orming one o/ these com'letely0 one attains the results o/ both4

Dour statement about which is the better o/ the two does not actually a''ly0 because intelligent 'eo'le do not see any di//erence between the two4 The word s"Mkhya re/ers to being /i9ed in j."na4 !n aMga 6com'onent7 o/ that 'ractice is sanny"sa4 The /ools0 not the wise0 s'eak o/ the di//erence between sanny"sa and karma&yoga4 !s the 'revious verse mentioned0 Jone should know the karma&yog( to be the real sanny"s(4K Thus0 'er/orming one o/ the two gives the result o/ both4
TEXT B4B

yat s"Mkhyai% 'r"'yate sth"na# tad yogair a'i gamyate F eka# s"Mkhya# ca yoga# ca ya% 'a$yati sa 'a$yati FFBFF
The goal achieved by j."na is the goal achieved by karma&yoga 4 3e who sees j."na&yoga and karma&yoga as one actually sees4
This verse clari/ies the issue4 Ahat is achieved by sanny"sa 6s"Mkhyai%7 is achieved by ni*k"ma&karma 6yogai%74 The 'lural 6singular would be s"Mkhyena and karma+"7 is used to show res'ect /or the 'rocesses4 3e who sees that these two which a''ear di//erent are actually one by intelligence actually sees4 3e is a wise man with vision4
TEXT B4P

sanny"sas tu mah"&b"ho du%kham "'tum ayogata% F yoga&yukto munir brahma na cire+"dhigacchati FFPFF
Eenunciation is di//icult to attain without karma&yoga 4 The j."n( engaged in karma&yoga Quickly attains Brahman4
Sanny"sa gives su//ering /or the j."n( who cannot /i9 com'lete 'urity in his heart4 2arma&yoga however gives 'leasure4 The intended meaning o/ what was s'oken earlier is made clear4 Because o/ not 'er/orming karma&yoga which can 'aci/y the disturbance o/ the heart0 sanny"sa may give rise to su//ering0 i/ it is acce'ted without 'ro'er Quali/ication4 Thus it is said by the writers o/ the V"rtik"?

'ram"dino bahi$ citt"% 'i$un"% kalahotsuk"% sanny"s(no ,'i d)$yante daiva&sand@*it"$ray"%;

ne sees sanny"s( s who are absorbed in sense grati/ication0 with evil minds0 /ond o/ arguing0 who are contaminated shelters o/ s'iritual li/e4
The 'ersoni/ied Vedas also says?

yadi na samuddharanti yatayo h)di k"ma&ja-"

Members o/ the renounced order who /ail to u'root the last traces o/ material desire in their hearts remain im'ure0 and thus Dou do not allow them to understand Dou4
SB ;U4SR4=T

Bh"gavatam also says?

yas tv asa#yata&*aC&varga% 'raca+Cendriya&s"rathi% j."na&vair"gya&rahitas tri&da+Cam u'aj(vati sur"n "tm"nam "tma&stha# nihnute m"# ca dharma&h" avi'akva&ka*"yo ,sm"d amu*m"c ca vih(yate
ne who has not controlled the si9 /orms o/ illusion0 lust0 anger0 greed0 e9citement0 /alse 'ride and into9ication0 whose intelligence0 the leader o/ the senses0 is e9tremely attached to material things0 who is bere/t o/ knowledge and detachment0 who ado'ts the sanny"sa order o/ li/e to make a living0 who denies the worshi'able demigods0 his own sel/ and the Su'reme :ord within himsel/0 thus ruining all religious 'rinci'les0 and who is still in/ected by material contamination0 is deviated and lost both in this li/e and the ne9t4
SB ;;4;S4>U

There/ore0 the j."n( 6muni%7 engaging in ni*k"ma&karma&yoga 6yoga&yukta%7 Quickly attains Brahman4

; This is also Quoted by 1r(dhara Sv"m(4 V"rtik" means a commentary4

TEXT B4R

yoga&yukto vi$uddh"tm" vijit"tm" jitendriya% F sarva&bh@t"tma&bh@t"tm" kurvann a'i na li'yate FFRFF

ne engaged in karma&yoga 0 having controlled his intelligence0 mind and senses0 though he is engaged in work0 is not contaminated0 and is the object o/ love /or all living entities4
The j."n( by 'er/orming karma is not contaminated4 That is stated in this verse4 The j."n(s engaged in karma& yoga are o/ three ty'es? those who have controlled their intelligence 6 vi$uddh"tm"70 those who have controlled their minds 6vijit"tm"70 and those who have controlled their senses 6 jitendriya%74 The order o/ su'eriority is /rom last to /irst? having controlled intelligence is the best4 !ll j(vas are attracted to such a g)hastha4 3is body 6"tm"7 becomes the object o/ love 6"tma&bh@ta7 /or all living entities 6sarva&bh@ta74
TEXT B4S&T

naiva ki.cit karom(ti yukto manyeta tattva&vit F 'a$ya. $)+van s')$a. jighrann a$nan gacchan sva'a. $vasan FFSFF 'rala'an vis)jan g)h+ann unmi*an nimi*ann a'i F indriy"+(ndriy"rthe*u vartanta iti dh"rayan FFTFF
The 'erson engaged in karma&yoga 0 having knowledge0 understanding that the senses alone are interacting with the sense objects while he is seeing0 hearing0 touching0 smelling0 eating < 0 going0 slee'ing0 breathing0 s'eaking0 e9creting 6through genital or anus70 receiving = 0 o'ening and closing the eyes0 thinks0 JI am doing nothing at all4K
The :ord teaches the method by which one is not contaminated by actions4 !lthough the karma&yog( 6yukta7 is

engaged in seeing and other actions0 by veri/ying with his intelligence that the senses alone are engaged in the sense objects0 he thinks0 JI am doing nothing at all4K
< These are the actions o/ the j."na indriya4 = These are the actions o/ the karma indriya0 e9ce't /or slee' and breathing0 which are activities governed by the 'r"+as4 'ening and closing eyes are re'resentative o/ the /ive secondary 'r"+as4 This is E"m"nuja,s o'inion4 Madhus@dana Sarasvat( says slee'ing is the /unction o/ the mind4

TEXT B4;U

brahma+y "dh"ya karm"+i saMga# tyaktv" karoti ya% F li'yate na sa '"'ena 'adma&'atram iv"mbhas" FF;UFF
3e who0 giving u' attachment0 o//ers his actions to the Su'reme :ord0 is not contaminated by sin in those actions0 just as a lotus lea/ is not touched by water4
Moreover0 he who0 o//ering all his actions unto Me0 the Su'reme :ord 6 brahma+i70 giving u' attachment to actions0 giving u' /alse identi/ication o/ JI am doing itK0 'er/orms actions0 is not contaminated at all by any actions0 o/ which some could be sin/ul4 G"'ena here re'resents all actions0 not just sin/ul ones>4
> Gu+ya is also contaminating4

TEXT B4;;

k"yena manas" buddhy" kevalair indriyair a'i F yogina% karma kurvanti saMga# tyaktv"tma&$uddhaye FF;;FF
The karma&yog(s 'er/orm action0 giving u' attachment to results0 /or 'uri/ication o/ the mind0 using voice0 mind0 intelligence or even the senses alone4
The karma&yog(s 'er/orm actions using the body0 mind0 intelligence and even the senses alone0 while giving u' attachment0 /or 'uri/ication o/ the mind 6"tma&$uddhaye74 !t the time o/ making o//erings o/ oblations using the senses0 the mind may wander4 This is the manner in which only the senses are em'loyed 6 kevalai% indriyair a'i74

TEXT B4;<

yukta% karma&'hala# tyaktv" $"ntim "'noti nai*-hik(m F ayukta% k"ma&k"re+a 'hale sakto nibadhyate FF;<FF
3e who is engaged in karma&yoga while giving u' the results attains liberation4 ne not engaged in karma&yoga0 being attached to the results out o/ lust0 becomes bound u'4
Ger/orming action with no attachment leads to liberation and 'er/orming action with attachment leads to bondage4 The 'er/ormer o/ karma&yoga 6yukta%7 attains steady 'eace 6nai*-hik(m $"ntim74 This means he attains liberation4 The karm( with desires 6ayukta%70 who is attached to the results0 due to 'er/orming actions out o/ lust 6 k"ma& k"re+a70 becomes bound4
TEXT B4;=

sarva&karm"+i manas" sannyasy"ste sukha# va$( F nava&dv"re 'ure deh( naiva kurvan na k"rayan FF;=FF
Eenouncing the activities by the mind while engaging in them0 controlling the senses0 he remains com/ortable in the body which is a city with nine gates0 knowing that he does nothing0 nor causes anyone to do anything
I/ one 'er/orms actions without attachment0 as 'reviously stated in verse =0 he is the real sanny"s(4 I/ one 'er/orms actions with the e9ternal body0 but renounces in the mind0 one resides ha''ily0 controlling the senses 6 va$(74 AhereH ne resides in the city o/ nine gates0 in the body devoid o/ the misconce'tion o/ Jthis is me4K The dweller in the body0 the j(va 6deh(70 having attained knowledge0 does nothing at all0 knowing that he is not the cause o/ ha''iness through his actions and that he is not the cause o/ others doing actions4
TEXT B4;>

na kart)tva# na karm"+i lokasya s)jati 'rabhu% F

na karma&'hala&sa#yoga# svabh"vas tu 'ravartate FF;>FF

The :ord does not create doershi' o/ the j(va nor does 3e /orce the results o/ action on the j(va4 This takes 'lace by the j(va,s nature4
JAell i/ the j(va is actually not the doer o/ activities0 then0 /rom seeing the j(va doing and enjoying everywhere in the universe created by the Su'reme :ord0 I think that the :ord has created the j(va,s 6illusory7 doershi' and enjoying0 /orcing it u'on the j(va4 There/ore0 injustice and cruelty must be 'resent in the :ord4K No0 that is not true at all4 3e does not make the j(va do activities nor does 3e give the j(va the results o/ his activities4 Eather the nature o/ the j(va in the /orm o/ his beginningless ignorance alone 'roduces this4 That ignorance makes the j(va assume the /alse identi/ication as the doer4
TEXT B4;B

n"datte kasyacit '"'a# na caiva suk)ta# vibhu% F aj."nen"v)ta# j."na# tena muhyanti jantava% FF;BFF
Thus0 the :ord does not receive the sin/ul or 'ious reaction /rom those actions4 The j(va,s knowledge is covered by ignorance4 Because o/ this0 living entities are bewildered4
Since the :ord does not make the j(va do either good or bad actions0 he does not e9'erience the results in the /orm o/ su//ering or enjoyment4 3e does not acce't 6 na adatte7 them4 63e is not res'onsible /or them74 3owever0 one o/ 3is associates0 3is $akti called ignorance 6aj."nena7 covers the inherent knowledge o/ the j(va4 Because o/ this 6tena70 the j(vas are bewildered 6and hence act4 and su//er or enjoy their karma74
TEXT B4;P

j."nena tu tad aj."na# ye*"# n"$itam "tmana% F te*"m "ditya&vaj j."na# 'rak"$ayati tat 'aram FF;PFF

Ahen the j(va,s vidy" destroys avidy" 0 that vidy" 0 like the sun0 reveals the s'iritual knowledge within the j(va 4
!s ignorance or avidy" covers the knowledge o/ the j(va0 the :ord,s other energy called vidy" destroys ignorance and reveals knowledge4 By the vidy"&sakti 6j."nena70 avidy" 6aj."nam7 is destroyed0 and knowledge o/ the j(va is 'roduced4 Iust as the glow o/ the sun destroys darkness and reveals objects like 'ots and cloth0 so vidy" destroys avidy" and reveals the s'iritual 6'aram7 knowledge in which the j(va is convinced o/ his s'iritual nature4 Thus0 the :ord does not bind anyone nor does 3e liberate anyone0 but vidy" and avidy" which are Qualities o/ 'rak)ti liberate and bind the j(vaB4 The Qualities o/ 'rak)ti are the causes o/ bondage in the /orm o/ instigating the j(va to become the doer and the enjoyer0 and they are the causes o/ liberation in the /orm o/ such Qualities as detachment and 'eace4 The res'ective Qualities o/ 'rak)ti are awakened by the Su'reme :ord0 /unctioning in the ca'acity o/ Su'ersoul4 3e is only the initiator o/ 'rak)ti,s /unctions through this a#$a or e9'ansion4 Thus0 3e does not show any injustice or cruelty towards the j(va4
B I(va 5osv"m( in Garam"tma Sandarbha e9'lains that vidy" and avidy" are two as'ects o/ m"y"4

TEXT B4;R

tad&buddhayas tad&"tm"nas tan&ni*-h"s tat&'ar"ya+"% F gacchanty a'unar&"v)tti# j."na&nirdh@ta&kalma*"% FF;RFF

Those whose intellect0 mind and /aith are /i9ed on Me0 Garam"tm"0 who are absorbed in glori/ying and serving Me0 being washed o/ all ignorance by knowledge0 never take birth again4
But this vidy" reveals knowledge about the j(v"tm"0 not knowledge o/ the Garam"tm"4 The :ord says0 bhakty"ham ekay" grahya%? I am attainable only by bhakti4 There/ore the j."n(s must additionally 'ractice bhakti in order to obtain knowledge o/ Garam"tm"P4 That is stated in this verse4 The word tat re/ers to the Su'reme :ord 'reviously mentioned as vibhu in verse ;B4 Those who 'lace their intelligence in the Su'reme :ord0 who are dedicated to contem'lation on the :ord using intellect 6 tad&buddhaya%70 who are meditating on the :ord using the mind 6 tad&"tm"na%70 who /i9 their knowledge in the :ord0 giving u'

sattvic knowledge o/ the soul a'art /rom the body0 and becoming /i9ed only in the :ord 6 tan&ni*-h"%7 6since the :ord says one should surrender that knowledge to 3im? j."nam ca mayi sannyaset4 6SB ;;4;T4;7Z who become absorbed in the 'rocesses o/ hearing and chanting about the :ord 6 tat&'ar"naya+"%7^these 'ersons do not attain birth again4 It will be said later?

bhakty" m"m abhij"n"ti y"v"n ya$ c"smi tattvata% tato m"# tattvato j."tv" vi$ate tad&anantaram
I am to be known in truth only by bhakti 4 2nowing Me in truth0 one attains Me4
B5 ;S4BB

Those 'ersons, ignorance has been 'reviously com'letely destroyed by vidy" 6j."na&nirdh@ta&kalma*"%74
P Yrom this it is understood that "tma j."na is not enough to give liberation4 Bhakti0 'roducing Garam"tm" realiOation0 is also necessary /or liberation4

TEXT B4;S

vidy"&vinaya&sa#'anne br"hma+e gavi hastini F $uni caiva $va'"ke ca 'a+Cit"% sama&dar$ina% FF;SFF
The wise man sees eQually the br"hma+a endowed with knowledge and good conduct0 the cow0 the ele'hant0 the dog and dog&eater4
Those who are beyond the gu+as have no desire to see any object made o/ the gu+as in com'arative terms o/ better or worse4 They have eQual vision4 They do not see those in the mode o/ sattva0 such as br"hma+as and cows0 those in the mode o/ 'assion such as the ele'hant0 and those in the mode o/ ignorance0 such as dogs and dog&eaters0 as su'erior or in/erior4 Being learned0 they see eQually4 EQually 6 sama7 means that they are beyond the gu+as0 so that they do not see the 'articular distinctions due to the gu+as4 They have the ability to see Brahman which is beyond the gu+as4

TEXT B4;T

ihaiva tair jita% sargo ye*"# s"mye sthita# mana% F nirdo*a# hi sama# brahma tasm"d brahma+i te sthit"% FF;TFF
Those whose minds are situated in eQuality conQuer over the world o/ birth and death4 They are without /ault0 seeing eQually everything as Brahman4 There/ore they are situated in Brahman4
This verse 'raises the ability to see eQually4 In this world 6 iha eva70 they have de/eated sa#s"ra0 that which has been created 6sarga% jita%74
TEXT B4<U

na 'rah)*yet 'riya# 'r"'ya nodvijet 'r"'ya c"'riyam F sthira&buddhir asa#m@Cho brahma&vid brahma+i sthita% FF<UFF
3e whose intelligence is /i9ed0 who is /ree o/ bewilderment0 who has knowledge o/ Brahman0 and who is situated in Brahman0 does not rejoice on attaining what is dear0 and does not become agitated on attaining what is not /avorable4
Such a 'erson is eQual in the /ace o/ objects both dear and not dear in this world4 !ttaining dear objects he does not rejoice and attaining unwelcome objects he does not become disturbed4 The 'otential mood o/ 'rah)*yet and udvijet stands /or the indicative 'resent in this verse0 or can mean that the 'erson should 'ractice that mood during the stage o/ s"dhana4 6!ttaining dear objects0 he should not rejoice and attaining unwelcome objects he should not become disturbed47 3e is not bewildered 6 asa#m@Cha%70 since bewilderment arises only /rom identi/ication with joy0 lamentation and other emotions4

TEXT B4<;

b"hya&s'ar$e*v asakt"tm" vindaty "tmani yat sukham F sa brahma&yoga&yukt"tm" sukham ak*ayam a$nute FF<;FF
3e who has attained the ha''iness o/ Garam"tm" within the soul and is not attached to the ha''iness /rom sense objects0 being totally absorbed in Garam"tm"0 attains 'ermanent ha''iness4
3is mind is not attached 6asakt"tm"7 to the ha''iness o/ sense objects 6b"hya s'ar$e*u70 since he e9'eriences in the soul 6"tmani7 ha''iness /rom having attained Garam"tm"4 3e then attains that ha''iness 'ermanently 6ak*ayam70 since0 in constantly relishing the sweetness0 he does not relish lower things4
TEXT B4<<

ye hi sa#s'ar$aj" bhog" du%kha&yonaya eva te F "dy&antavanta% kaunteya na te*u ramate budha% FF<<FF
The enjoyments arising /rom sense objects are causes o/ su//ering0 and have a beginning and end4 !n intelligent 'erson does not enjoy them4
!n intelligent 'erson 6budha%7 does not attach himsel/ to material 'leasure4
TEXT B4<=

$aknot(haiva ya% soChu# 'r"k $ar(ra&vimok*a+"t F k"ma&krodhodbhava# vega# sa yukta% sa sukh( nara% FF<=FF
3e who can tolerate in this world the agitation arising /rom lust and anger be/ore being liberated /rom the body is a yog( and is ha''y4
Though /allen in the ocean o/ sa#s"ra0 this 'erson alone is the yog( 6yukta%70 and he alone is ha''y4

TEXT B4<>

yo ,nta%&sukho ,ntar&"r"mas tath"ntar&jyotir eva ya% F sa yog( brahma&nirv"+a# brahma&bh@to ,dhigacchati FF<>FF
3e whose ha''iness is within0 whose enjoyment is within0 and whose sight is within0 is a yog( 0 and0 having attained the stage o/ Brahman0 attains liberation4
This verse states that one who transcends sa#s"ra attains realiOation o/ the state o/ Brahman0 which is ha''iness4 3e who has ha''iness in the soul 6antara70 because he enjoys in the soul 6not by e9ternal objects70 and there/ore directs his vision to the soul 6antar jyoti%70 attains the ha''iness o/ BrahmanR4
R :ater Vi$van"tha comments that this 'hrase means liberation4

TEXT B4<B

labhante brahma&nirv"+am )*aya% k*(+a&kalma*"% F chinna&dvaidh" yat"tm"na% sarva&bh@ta&hite rat"% FF<BFF

The sages0 devoid o/ ignorance0 devoid o/ dualities0 with controlled mind0 engaged in the wel/are o/ all beings0 attain liberation4
This verse shows how many 'ersons attain 'er/ection through this 'ractice4
TEXT B4<P

k"ma&krodha&vimukt"n"# yat(n"# yata&cetas"m F abhito brahma&nirv"+a# vartate vidit"tman"m FF<PFF

Those who have become /ree o/ lust and anger0 who sincerely endeavor0 and who0 having weakened the subtle body0 have realiOed Garam"tm"0 soon attain brahma&nirv"+a liberation4

Ahen will those who have realiOed the soul and then Garam"tm" 6 vidit"man"m7 attain the ha''iness o/ brahma nirv"+aH This verse e9'lains4 Dat&cetas"m means those who have reduced the /unctions o/ the mind0 weakened the subtle body4 Being /reed /rom lust and anger0 and having weakened the /unctions o/ the mind0 they attain brahma& nirv"+a com'letely0 in all ways 6abhita%74 This means without much delay0 they attain brahma&nirv"+a4
TEXT B4<R&<S

s'ar$"n k)tv" bahir b"hy"#$ cak*u$ caiv"ntare bhruvo% F 'r"+"'"nau samau k)tv" n"s"bhyantara&c"ri+au FF<RFF yatendriya&mano&buddhir munir mok*a&'ar"ya+a% F vigatecch"&bhaya&krodho ya% sad" mukta eva sa% FF<SFF
That 'erson0 kee'ing the sense objects outside0 /ocusing the eyes between the brows0 eQualiOing the 'r"+a and a'"n a moving in the nostrils0 and thus controlling the senses0 mind and intelligence0 com'letely dedicated to liberation0 thus /reed /rom desire0 /ear and anger0 is ever liberated4
The heart becomes 'uri/ied by 'er/ormance o/ ni*k"ma&karma&yoga o//ered to the :ord4 Then arises j."na0 whose subject is the soul 6tvam74 Then arises bhakti0 /or gaining knowledge o/ the :ord0 Garam"tm" 6 tat74 By the a''earance o/ that knowledge o/ the :ord which is beyond the modes0 one gains realiOation o/ Brahman4 This has been stated in this cha'ter4 Now in three verses 6<R&<T70 the :ord s'eaks in abbreviated /orm what 3e will e9'lain in the si9th cha'ter? that the 'rocess o/ a*-"Mga&yoga0 'racticed a/ter having 'uri/ied the heart by ni*k"ma&karma&yoga0 is shown to be su'erior to the 'rocess o/ j."na&yoga /or 'roducing realiOation o/ Brahman4 The word s'ar$"n 6touches7 stands /or all the sense objects&&sound0 touch0 /orm0 taste and smell4 E9ternaliOing these /rom the mind when they enter0 that is0 withdrawing the mind /rom the sense objects 6 'raty"h"ra70 'lacing the eyes between the eye brows0 with hal/ closed eyes0 the yog( should /i9 his glance between the brows in order to 'revent both slee' and wandering eyes4 By e9tinguishing the u'ward and downward motions o/ the 'r"+a and a'"na which move in the nostrils through inhaling and e9haling0 one makes them eQual4 By that means0 the senses0 mind

and intelligence are brought under control4

TEXT B4<T

bhokt"ra# yaj.a&ta'as"# sarva&loka&mahe$varam F suh)da# sarva&bh@t"n"# j."tv" m"# $"ntim )cchati FF<TFF
2nowing Me who am the object o/ worshi' o/ the karm(s and j."n(s who do sacri/ice and 'enance0 the object o/ worshi' o/ the yog(s as Garam"tm"0 and the object o/ worshi' o/ the devotees&& the /riend o/ all living entities by giving instructions on bhakti && this a*-"Mga&yog( attains liberation4
This verse e9'lains that yog(s who act in this way0 by obtaining knowledge o/ Garam"tm" through bhakti0 like the j."n(s0 attain liberation4 I am the guardian 6bhokt"ram7 o/ the yaj.a o/ the karma&yog(s and the austerities 6ta'as"m7 o/ the j."n(s4 That means that I am the object o/ worshi' o/ the karma&yog(s and j."n(s4 I am the great controller o/ all 'eo'le 6 sarva& loka&mahe$varam70 the Garam"tm"? the object o/ worshi' o/ the a*-"Mga&yog(s4 I am the /riend o/ all entities? I am the 'erson who gives bene/it to all living entities by instructions about bhakti0 through the medium o/ My devotees0 out o/ My mercy4 I am the object o/ worshi' /or the devotees4 ne cannot attain realiOation o/ Me0 who am beyond the modes0 by sattva&gu+a&j."na4 I have said that I am attainable only by bhakti? bhakty"ham ekay" grahya%4 In the same way0 the yog(0 only by bhakti which is beyond the modes0 by realiOing Me as Garam"tm" 6j."tv" m"m70 the object o/ his worshi'0 attains liberation 6 $"ntim74 This cha'ter e9'lains that the j."n( and the yog(0 by ni*k"ma&karma&yoga0 attain liberation0 a/ter realiOing both "tm" and Garam"tm"4 Thus ends the commentary on the /i/th cha'ter o/ the 5(t" /or the joy o/ the devotees0 through the mercy o/ the "c"ryas 4

CHAPTER 6

DHYNA YOGA
TEXT P4;

$r(&bhagav"n uv"ca an"$rita% karma&'hala# k"rya# karma karoti ya% F sa sanny"s( ca yog( ca na niragnir na c"kriya% FF;FF
3e who 'er/orms his work out o/ duty while not seeking results is a sanny"s( and yog( 0 not one who lights no /ire and 'er/orms no work4
In the si9th cha'ter0 the method o/ controlling the /ickle mind0 achieved by the yog( who has controlled the senses through the 'rocess o/ a*-"Mga&yoga0 is described4 In commencing the 'ractice o/ a*-"Mga&yoga0 one should not suddenly give u' ni*k"ma&karma&yoga which 'uri/ies the heart4 3e who 'er/orms actions 'rescribed by the scri'ture as inesca'able duty 6 k"ryam karma7 without e9'ectation o/ results 6an"$rita% karma&'halam7 is called a sanny"s(0 since he renounces the results o/ his actions4 3e is called a yog( because his mind does not dwell on the enjoyment o/ objects o/ the senses4 ! 'erson who merely renounces actions such as the /ire sacri/ice is not called a sanny"s(4 Nor is one who merely hal/ closes his eyes without e9ternal bodily activity 6akriya%7 called a yog(4
TEXT P4<

ya# sanny"sam iti 'r"hur yoga# ta# viddhi '"+Cava F na hy asannyasta&saMkal'o yog( bhavati ka$cana FF<FF
son o/ G"+Cu0 know that the meaning o/ sanny"sa is the same as the meaning o/ yoga 4 ne who has not given u' desire in his actions is never a yog( 4
Sanny"sa means to renounce the results o/ ones actions4 Doga means to have a mind which is not agitated by the desire to enjoy sense objects4 There/ore it should be understood that both words mean the same thing4 3e who has

not given u' the desire to enjoy objects 6asannyasta&saMkal'a%7 is not called a yog(4
TEXT P4=

"ruruk*or muner yoga# karma k"ra+am ucyate F yog"r@Chasya tasyaiva $ama% k"ra+am ucyate FF=FF
Yor the sage wishing to attain yoga 0 action is said to be the cause o/ elevation4 Yor the sage who has already attained yoga 0 cessation o/ action is said to be the cause o/ maintaining that state4
JBut then the 'ractitioner o/ a*-"Mga&yoga would have to 'ractice ni*k"ma&karma&yoga /or his whole li/e4K This verse there/ore s'eaks o/ the limits o/ karma&yoga4 The 'ractitioner o/ yoga 6mune%70 desiring to rise to the stage o/ steady meditation 6yogam70 'roduces his elevation by 'rescribed action0 karma0 because that 'uri/ies his heart4 ne who has attained steadiness in meditation 6 yog"r@Chasya7 maintains that level by cessation 6 sama%7 o/ all actions which 'roduce agitation4 In other words0 the as'irant /or steady meditation does not have com'lete 'urity o/ heart4
TEXT P4>

yad" hi nendriy"rthe*u na karma*v anu*ajjate F sarva&saMkal'a&sanny"s( yog"r@Chas tadocyate FF>FF

Ahen a 'erson has no attachment to the sense objects or to action to attain them0 having renounced all desires0 he is called yog"r@Cha &&one who has attained steady meditation4
This verse s'eaks o/ the characteristics o/ the 'erson who has attained steady meditation 6yog"r@Cha%70 one who has a com'letely 'ure heart4 3e is not attached either to the sense objects such as sound0 nor to actions /or attaining enjoyment o/ the objects o/ the senses 6karma*u74

TEXT P4B

uddhared "tman"tm"na# n"tm"nam avas"dayet F "tmaiva hy "tmano bandhur "tmaiva ri'ur "tmana% FFBFF
ne should deliver the soul by the mind0 not degrade it4 The mind is the /riend o/ the soul and its enemy as well4
Since the soul has /allen into the well o/ sa#s"ra by attachment to objects o/ the senses0 with e//ort one should deliver that soul4 ne should deliver the soul 6 "tm"nam7 by the mind which is devoid o/ attachment to objects o/ the senses 6"tman"74 ne should not let the soul /all into the well o/ sa#s"ra by the mind which is attached to objects o/ the senses4 There/ore0 the mind 6"tm"7 is both the /riend and enemy o/ the soul4
TEXT P4P

bandhur "tm"tmanas tasya yen"tmaiv"tman" jita% F an"tmanas tu $atrutve vartet"tmaiva $atru&vat FFPFF
The mind is a /riend o/ that soul which has conQuered the mind4 The mind is an enemy o/ that soul which has not controlled the mind4
The mind is whose /riend and whose enemyH This verse answers4 The mind 6 "tm"7 is a /riend0 causing bene/it0 to that j(va who has conQuered the mind4 The mind acts as an enemy0 causing harm0 to that j(va who does not control the mind 6an"tmana%74
TEXT P4R

jit"tmana% 'ra$"ntasya 'aram"tm" sam"hita% F $(to*+a&sukha&du%khe*u tath" m"n"'am"nayo% FFRFF

The yog( who has conQuered the mind and is devoid o/ all attachments has his soul situated in dee' trance&&in all conditions o/ heat and cold0

ha''iness and distress0 and honor and dishonor4

Three verses show the Qualities o/ the 'erson who has attained steady meditation 6 yog"r@Cha74 The yog( who has controlled the mind 6jit"tmana%70 who is devoid o/ attachment to objects 6'ra$"ntasya70 has his soul 6"tm"7 com'letely 6'aram7 situated in sam"dhi 6sam"hita%70 in all conditions o/ duality&&heat and cold0 ha''iness and distress0 res'ect and disres'ect4
TEXT P4S

j."na&vij."na&t)'t"tm" k@-a&stho vijitendriya% F yukta ity ucyate yog( sama&lo*-r"$ma&k".cana% FFSFF

3e who is satis/ied by scri'tural teachings and realiOation0 who is 'ervaded by one nature0 com'letely in control o/ the senses0 and who considers a lum' o/ earth0 stone and gold as the same0 is called a yog( 4
3e is devoid o/ desires0 being satis/ied by knowledge attained by teachings 6 j."na7 and realiOation 6vij."na74 3e remains situated in one nature at all times 6k@-a&stha%7;4 Since he has no attraction /or any object0 he sees as eQual a lum' o/ dirt 6lo*-a70 rock and gold4
; 3e does not change but remains /i9ed in "tm"4

TEXT P4T

Suh)n&mitr"ry&ud"s(na&madhyastha&dve*ya&bandhu*u F s"dhu*v a'i ca '"'e*u sama&buddhir vi$i*yate FFTFF

3e sees the natural well&wisher0 the /riend0 the neutral 'erson0 the mediator0 the enemy0 and the relative0 the sinner and 'ious 'erson as the same4
The yog( sees eQually the 'erson who wishes one well 6 suh)t7 by his nature0 one who actually does good out o/ a//ection 6mitra70 the killer 6ari70 one who is neutral in times o/ con/lict or honor 6 ud"s(na70 the mediator who tries

to resolve con/lict between the two sides 6madhyastha70 the 'erson who deserves hatred because he harms one 6dve*ya70 the relative 6bandhu70 the /ollower o/ dharma and the /ollower o/ adharma4 This 'osition is su'erior to that o/ seeing dirt and gold as the same4
TEXT P4;U

yog( yu.j(ta satatam "tm"na# rahasi sthita% F ek"k( yata&citt"tm" nir"$(r a'arigraha% FF;UFF
The yog"r@Cha should always absorb his mind in sam"dhi 0 living alone in a solitary 'lace0 being controlled in mind and body < 0 without desire0 and without 'ossessiveness 4
The yog( 'er/orms yoga with its aMgas4 That descri'tions starts with this verse and ends with sa yog( 'aramo mata% in verse =<4 3e who has attained the stage o/ yog"r@Cha0 the stage o/ steady meditation 6 yog(70 should remain engaging the mind 6"tm"nam7 in sam"dhi 6yu.jita74
< The meaning o/ yata citt"tm" is taken /rom >4<;4

TEXT P4;;&;<

$ucau de$e 'rati*-h"'ya sthiram "sanam "tmana% F n"ty&ucchrita# n"ti&n(ca# cail"jina&ku$ottaram FF;;FF tatraik"gra# mana% k)tv" yata&cittendriya&kriya% F u'avi$y"sane yu.jy"d yogam "tma&vi$uddhaye FF;<FF
Establishing his own solid "sana in a clean 'lace0 not too high and not too low0 with ku$a 0 then deer skin0 and cloth on to'0 sitting on the "sana 0 concentrating the mind on one 'oint0 controlling the activities o/ the mind and senses0 he should engage in yoga /or 'uri/ication o/ consciousness4

3e establishes his own "sana which has ku$a on the bottom0 then deer skin0 and /inally cloth on to'4 The yog( engages in meditation /or 'uri/ication o/ the inner organ or consciousness 6 "tma&visuddhaye74 This /reedom /rom disturbance0 which makes the internal organ very subtle0 is suitable /or the direct realiOation o/ Brahman4 The $ruti says0

d)$yate tv agryay" buddhy" suk*may" suk*ma dar$ibhi%?

'aram"tm" is seen by /ine0 concentrated intelligence by the seers o/ the subtle4
62a-ha N'ani*ad ;4=4;<7

TEXT P4;=&;>

sama# k"ya&$iro&gr(va# dh"rayann acala# sthira% F sa#'rek*ya n"sik"gra# sva# di$a$ c"navalokayan FF;=FF 'ra$"nt"tm" vigata&bh(r brahmac"ri&vrate sthita% F mana% sa#yamya mac&citto yukta "s(ta mat&'ara% FF;>FF
2ee'ing the body0 hand and neck straight0 motionless and /irm0 gaOing at the ti' o/ the nose0 without looking in other directions0 with 'eace/ul mind0 /earlessness0 and celibacy0 withdrawing his mind /rom sense objects0 meditating on Me0 the yog( ramins absorbed in devotion to Me4
2"ya re/ers to the middle section o/ the body4 ne should hold the middle o/ the body0 the head and neck straight without movement4 Aithdrawing the mind /rom objects 6 mana% sa#yamya&&'raty"h"ra70 the yog( remains thinking o/ Me0 the beauti/ul /orm with /our hands 6 mac&citta%70 absorbed in devotion to Me 6mat&'ar"ya+a%7=4
= !s with j."na0 as mentioned in B5 B4;R0 yoga must also include bhakti0 in order to realiOe Garam"tm"4

TEXT P4;B

yu.jann eva# sad"tm"na# yog( niyata&m"nasa% F $"nti# nirv"+a&'aram"# mat&sa#sth"m adhigacchati FF;BFF
Constantly engaging the mind in meditation0 because his consciousness is devoid o/ sense objects0 the yog( attains destruction o/ bondage&&the 'lat/orm where liberation and realiOation o/ the im'ersonal Brahman can be attained4
Continually engaging the mind 6"tm"na# yu.jan7 in dhy"na&yoga because the consciousness is devoid o/ sense objects 6niyata&m"nasa%70 he then attains the dissolution o/ sa#s"ra 6$"ntim70 in which su'reme liberation 6 nirv"+a7 can be attained0 and in which he attains continuous e9istence in Me as the nirvi$e*a Brahman 6mat&sa#sth"m74
TEXT P4;P

n"ty&a$natas tu yogo ,sti na caik"ntam ana$nata% F na c"ti&sva'na&$(lasya j"grato naiva c"rjuna FF;PFF Doga is not 'ossible /or one who eats too much0 or who does not eat0 /or one who slee's too much0 or does not slee'0 !rjuna4
Two verses describe the rules /or making 'ractice o/ yoga steady4 ne who eats too much is not a yog(4 It is said?

'@rayed a$anen"rdha# t)t(yam udakena tu v"yo% saMcara+"rtha# tu caturtham ava$e*ayet >

ne should /ill the stomach hal/ with /ood0 one Quarter with water0 and one Quarter /or the movement o/ air4
> This is Quoted by Madhus@dana Sarasvat( as well4 Source is not mentioned4

TEXT P4;R

yukt"h"ra&vih"rasya yukta&ce*-asya karmasu F yukta&sva'n"vabodhasya yogo bhavati du%kha&h" FF;RFF

I/ one has regulated eating0 regulated walking0 regulated use o/ organs in both material and s'iritual activities0 regulated slee' and regulated waking0 his yoga destroys all su//ering4
Dukta here means Jcontrolled4K ne who controls eating and walking 6 ah"ra0 vih"rasya70 and controls actions such as s'eech 6ce*-asya7 during e9ecution o/ both material and s'iritual duties 6 karma*u70 'er/orms yoga which destroys su//ering4
TEXT P4;S

yad" viniyata# cittam "tmany ev"vati*-hate F ni%s')ha% sarva&k"mebhyo yukta ity ucyate tad" FF;SFF
Ahen the motionless consciousness /i9es itsel/ in the sel/ alone0 /ree /rom desires /or all objects o/ enjoyment0 one is said to be 'er/ect in yoga 4
Ahen does the yog( 'er/ect that yogaH This verse describes that situation4 Ahen the consciousness sto's all movement 6viniyata# cittam70 and is /irmly /i9ed without distraction in the sel/ alone 6 "tmani avati*-hate70 it is said to be 'er/ect yoga4
TEXT P4;T

yath" d('o niv"ta&stho neMgate so'am" sm)t" F yogino yata&cittasya yu.jato yogam "tmana% FF;TFF
The motionless consciousness o/ the yog( engaged in meditation on the sel/ is considered e9actly similar to a /lame which does not move0

being 'laced in a windless 'lace4

It is considered e9actly 6yath"7 similar 6u'am"7 to a lam'0 which does not move 6 na iMgate7 when in a windless 'lace 6niv"ta&stha%74 The elision o/ sa with u'am" to /orm so'am" is according to the rule so,ci lo'e cet '"da& '@ra+amB 6!*-"dhy"y(0 G"+ini P4;4;=>7 Ahat is the com'arisonH That lam' is com'ared to the consciousness o/ the yog( 0 devoid o/ movement4
B The normal /orm would be sa u'am"0 but according to the rule0 it can be so'am" /or metrical reasons4

TEXT P4<U&<=

yatro'aramate citta# niruddha# yoga&sevay" F yatra caiv"tman"tm"na# 'a$yann "tmani tu*yati FF<UF sukham "tyantika# yat tad buddhi&gr"hyam at(ndriyam F vetti yatra na caiv"ya# sthita$ calati tattvata% FF<;FF ya# labdhv" c"'ara# l"bha# manyate n"dhika# tata% F yasmin sthito na du%khena guru+"'i vic"lyate FF<<FF ta# vidy"d du%kha&sa#yoga&viyoga# yoga&sa#j.itam F sa ni$cayena yoktavyo yogo ,nirvi++a&cetas" FF<=FF
Aherein the consciousness0 com'letely controlled0 becomes inactive by the 'ractice o/ yoga Z wherein0 seeing the Garam"tm" with the aid o/ Garam"tm"0 the yog( is satis/ied in the sel/Z wherein he knows e9treme bliss through s'iritual intelligence0 but not through material sensesZ and wherein he does not move /rom his true s'iritual natureZ wherein he considers0 having obtained this0 nothing more can be attained therea/ter0 and being so situated0 is not disturbed by the greatest calamity&&know such a state0 se'arated /rom all misery0 to be yoga 4 This yoga must be 'racticed with determination0 devoid o/ de'ression4

In verse ;P and the verses /ollowing0 the word yoga re/erred to being situated in sam"dhi4 Sam"dhi is o/ two ty'es? sa#'raj.ata and asa#'raj.ata4 Sa#'raj.ata&sam"dhi has many ty'es according to di//erences o/ savic"ra and savitarkaP4 Ahat is asa#'raj.ata&sam"dhi likeH Three and a hal/ verses answer4 In that state o/ asa#'raj.ata&sam"dhi0 the consciousness does not touch any objects at all 6 cittam u'aramate70 because o/ com'lete sto''age 6niruddham74 !s Gata.jali,s s@tra says? yoga$ citta&v)tti&nirodha% ? yoga means sto''ing the /unctions o/ the consciousness4 6 Doga S@tra ;4<7 The word yatra 6in which state7 e9tends its meaning to verse <=4 In that sam"dhi0 the yog(0 seeing the Garam"tm" 6"tm"nam7 by his internal organ 6"tman"7 which takes the /orm o/ Garam"tm"R0 is satis/ied4 In that state o/ sam"dhi0 he then e9'eriences e9treme bliss0 which is com'rehended by intelligence in the /orm o/ the soul 6 buddhy"7S0 devoid o/ contact with material senses and sense objects4 Then0 in that state he does not move /rom the true state o/ the "tm"0 his true /orm 6tattvata%74 3aving attained that state0 he does not consider attaining anything else4 In that state0 he is se'arated /rom all contact with su//ering4 ne should know that state o/ sam"dhi as yoga4 JThough I cannot attain it Quickly0 certainly I can attain this yoga4K By such certainty 6anirvi++a cetas"7 one should 'ractice4 ne should not be discouraged0 saying0 J!/ter such a long time0 I have not achieved 'er/ection4 Ahat is the use o/ all this hard workHK ne should 'ractice with mind convinced0 JAhat is it to meH :et me attain 'er/ection in this li/e or in the ne9t4K 5auCa'"da has given an e9am'le?

utseka udadher yadvat ku$"gre"ika&bindun" manaso nigrahas tadvad bhaved a'arikhedata%

ne should gradually control the mind without com'laining0 though it is like taking dro's o/ water /rom the ocean to dry it u' with a ti' o/ a ku$a 4
There is a story to e9'lain this4 The ocean stole with its strong waves the eggs o/ a bird which were situated on the ocean,s shore4 8etermined to dry u' the ocean0 the bird took one dro' o/ water at a time using its beak4 The ocean0 being em'tied o/ many dro's by the bird,s beak0 was not at all a//ected4 Though discouraged by N"rada0 who ha''ened to come there0 the bird again made the 'romise in /ront o/ him4 JIn this li/e or the ne9t0 I will dry u' the ocean4K

Then merci/ul N"rada0 by the will o/ the :ord0 send 5aruCa to hel' the bird0 saying JThe ocean has disres'ected you by o//ending your relative0 this small bird4K The ocean0 becoming dried u' by the wind coming /rom 5aruCa,s /la''ing wings0 became /rightened0 and then returned the eggs to the bird4 Thus one should be convinced that the :ord will bestow 3is mercy on the resolute 'erson who enthusiastically begins yoga0 j."na or bhakti with /aith in the words o/ scri'ture4
P These are described in Gata.jali,s Doga S@tras4 Sam'raj.ata&sam"dhi involves meditation on objects4 I/ the objects are gross0 it is called savitarka4 I/ the objects are subtle0 then it is called savicara4 !sam'raj.ata&sam"dhi is meditation with no object at all4 R There seems to be two versions here4 In one version0 "tm"nam means 'aram"tmanam4 Thus by the internal organ which takes the /orm o/ 'aram"tmt"0 the yog( sees Garam"tm"4 In the other version the yog( sees the "tm" by the internal organ in the /orm o/ Garam"tm"4 Since the /unctions o/ mind etc4 have sto''ed0 and "tm" is not realiOed0 the Garam"tm" must /unction at this time to give him awareness o/ his own sel/ and Garam"tm"4 S Since he has realiOed the soul0 it /unctions with its own intelligence0 not material intelligence0 which has sto''ed4

TEXT P4<>&<B

saMkal'a&'rabhav"n k"m"#s tyaktv" sarv"n a$e*ata% F manasaivendriya&gr"ma# viniyamya samantata% FF<>FF $anai% $anair u'aramed buddhy" dh)ti&g)h(tay" F "tma&sa#stha# mana% k)tv" na ki.cid a'i cintayet FF<BFF
5iving u' com'letely all desires born o/ thoughts0 controlling all the senses com'letely by the mind0 gradually one should cease all mental /unctions by determined intelligence4 3aving /i9ing the mind on the sel/0 one should then not think o/ anything material at all4
In such 'ractice o/ yoga0 the /irst and last actions are mentioned in two verses 6<>&<B74 The /irst action is to give u' desires and the last action is not to think o/ anything at all4

TEXT P4<P

yato yato ni$carati mana$ ca.calam asthiram F tatas tato niyamyaitad "tmany eva va$a# nayet FF<PFF
Eestraining the /ickle0 unsteady mind /rom wherever it wanders0 the yog( should kee' it under control0 /i9ing it on the sel/4
I/ the mind0 contacting the mode o/ 'assion0 ha''ens to become unsteady due to the a''earance o/ 'revious attachments0 one should again 'ractice yoga4
TEXT P4<R

'ra$"nta&manasa# hy ena# yogina# sukham uttamam F u'aiti $"nta&rajasa# brahma&bh@tam akalma*am FF<RFF
Su'reme bliss comes to that yog( who has 'aci/ied mind0 is devoid o/ 'assion0 /ree o/ sin0 and thus on the level o/ realiOation o/ Brahman4
Then0 as 'reviously0 the yog( again will enjoy the ha''iness o/ sam"dhi4 Sukham is the subject o/ the sentence4
TEXT P4<S

yu.jann eva# sad"tm"na# yog( vigata&kalma*a% F sukhena brahma&sa#s'ar$am atyanta# sukham a$nute FF<SFF
Thus constantly engaging his mind0 the yog(0 /ree o/ all sin0 easily attains the intense bliss o/ contact with Brahman as a j(van&mukta 4
Then0 he attains success4 !ttaining bliss means he becomes j(van&mukta0 liberated even in this li/e4

TEXT P4<T

sarva&bh@ta&stham "tm"na# sarva&bh@t"ni c"tmani F (k*ate yoga&yukt"tm" sarvatra sama&dar$ana% FF<TFF

The yog( whose consciousness has become Brahman realiOes the Garam"tm" as the indweller o/ all living entities and as the resting 'lace o/ all living entities4 3e sees everything as Garam"tm" 4
This verse shows the j(van&mukta,s direct e9'erience o/ Brahman4 3e0 whose consciousness has taken the /orm o/ Brahman 6 yoga&yukta "tm"70 realiOes by s'iritual 'erce'tion 6ik*ate7 the Garam"tm" who resides in all entities 6 sarva&bh@ta&stham "tm"nam70 and is the resting 'lace o/ all entities 6"tmani sarva&bh@t"ni74 Thus 3e sees everything as Brahman 6sama&dar$ina%74
TEXT P4=U

yo m"# 'a$yati sarvatra sarva# ca mayi 'a$yati F tasy"ha# na 'ra+a$y"mi sa ca me na 'ra+a$yati FF=UFF
3e who sees Me as Brahman everywhere and sees everything in Me0 never loses sight Me0 nor do I lose sight o/ him4
The result o/ this s'iritual realiOation is stated4 I0 the Brahman0 never become invisible to that 'erson 6 na 'ra+a$y"mi74 Since I am continually 'resent be/ore him0 the yog( 6sa70 My worshi''er0 is never lost to Me4
TEXT P4=;

sarva&bh@ta&sthita# yo m"# bhajaty ekatvam "sthita% F sarvath" vartam"no ,'i sa yog( mayi vartate FF=;FF
The yog( who worshi's Me as the one living being who is the cause

o/ all0 e9ists in Me0 no matter what his manner o/ worshi'4

The yog( who worshi's Me as Garam"tm" situated everywhere0 even be/ore direct realiOation0 is beyond the rules4 3e who0 acknowledging that the Garam"tm" alone e9ists0 since 3e is the cause o/ all 6 ekatvam "sthita%70 worshi's Me through hearing and chanting0 resides in Me0 not in sa#s"ra0 whether 'er/orming the acts indicated in the scri'tures or not 6sarvath" vartam"no ,'i74
TEXT P4=<

"tmau'amyena sarvatra sama# 'a$yati yo ,rjuna F sukha# v" yadi v" du%kha# sa yog( 'aramo mata% FF=<FF
I consider that 'racticing yog( who sees eQually everything as eQual to himsel/ in all circumstances0 whether in ha''iness or su//ering0 to be the to'most yog( 4
Moreover0 it has been stated that even the yog( at the stage o/ s"dhana should have eQual vision everywhere4 This verse e9'lains the most im'ortant ty'e o/ eQual vision4 3e sees what is good /or himsel/ and what is bad /or himsel/ as eQually a''licable to all othersZ he desires ha''iness /or all others0 and does not desire su//ering /or anyone4 That yog( I consider the best4
TEXT P4==

arjuna uv"ca yo ,ya# yogas tvay" 'rokta% s"myena madhus@dana F etasy"ha# na 'a$y"mi ca.calatv"t sthiti# sthir"m FF==FF
Madhus@dana0 I do not see that this yoga with eQual vision that you have described can be lasting0 because o/ the /ickle mind4
Seeing that it would be di//icult to attain such eQual vision0 !rjuna s'eaks4 JI do not see the 'ermanence o/ this yoga which has achieved eQual vision4 This yoga will not last /orever4 This state will last /or three or /our days4 AhyH

Because the mind is unsteady 6ca.calatv"t74 Dou s'oke o/ seeing the ha''iness and distress o/ all living entities o/ the world as ones own ha''iness and distress4 ne can maintain such eQual vision /or /riends or neutral 'ersons0 but it is not 'ossible to maintain eQual vision /or enemies0 who wish to cause you harm0 /or those who hate you or criticiOe you04 It is not 'ossible /or me to see as eQual0 at all times0 the ha''iness and distress o/ Dudhi*-hira and 8uryodhana4 Even i/ by intelligence you see eQually the j(va0 Garam"tm"0 'r"+as 0 senses and bodily elements o/ onesel/ and ones enemies0 that lasts only /or two or three days0 because the /ickle mind is stronger than the discriminating intellect4 ne sees that the mind0 attached to material enjoyment0 overcomes the intellect4K
TEXT P4=>

ca.cala# hi mana% k)*+a 'ram"thi balavad d)Cham F tasy"ha# nigraha# manye v"yor iva su&du*karam FF=>FF
The mind is /ickle0 agitating0 strong and /irm4 I think it is more di//icult to control than the wind4
In this verse0 !rjuna s'eaks o/ the /ickle mind4 JBut !rjuna0 it is 'ossible to control the mind by the discriminating intellect0 according to the scri'tures4 The $ruti says?

"tm"na# rathina# viddhi $ar(ra# ratham eva ca

The soul is the 'assenger0 and the body is the chariot4
2a-ha N'ani*ad ;4=4=

The sm)ti says?

"hu% $ar(ra# ratham indriy"+i hay"n abh(*@n mana indriye$am vartm"ni m"tr" dhi*a+a# ca s@tam
Transcendentalists who are advanced in knowledge com'are the body0 which is made by the

order o/ the Su'reme Gersonality o/ 5odhead0 to a chariot4 The senses are like the horsesZ the mind0 the master o/ the senses0 is like the reinsZ the objects o/ the senses are the destinationsZ intelligence is the chariot driverZ and consciousness0 which s'reads throughout the body0 is the cause o/ bondage in this material world4K
SBR4;B4>;

JBut the mind very strongly agitates the intellect 6'ram"thi7T4K J3ow can that ha''enHK JIust as a strong disease does not recogniOe the medicine which is su''osed to cure it0 the strong mind by its very nature ignores the discriminating intellect 6 balavat74 Moreover0 the mind is very /irm0 like iron which is im'ossible to 'ierce by the /ine needle o/ intellect 6 d)Cham74 I consider it is di//icult to overcome the mind by a*-"Mga&yoga4 That is like trying to control the violent wind in the sky by sto''ing the breath with kumbhaka4K
T Gra stands /or 'rakar*e+a0 very strongly4 Math means to churn4

TEXT P4=B

$r(&bhagav"n uv"ca asa#$aya# mah"&b"ho mano dur+igraha# calam F abhy"sena tu kaunteya vair"gye+a ca g)hyate FF=BFF
The :ord said? Mighty&armed0 certainly the mind is di//icult to control and /ickle4 But it can be controlled by re'eated 'ractice and by detachment4
!cce'ting what !rjuna has said0 2)*+a gives a conclusion4 Ahat you have said is certainly true4 But though a disease may be very serious0 by taking the right medicine according to the doctor,s 'rescri'tion re'eatedly0 a/ter a long time the disease gets cured4 Similarly0 thought the mind is di//icult to control0 it is 'ossible to control it by re'eated 'ractice according to the direction o/ the guru0 by constant a''lication o/ the 'rocess o/ meditation on the Su'reme :ord 6 abhy"sena7 and by dissociation /rom the

objects o/ enjoyment 6vairagye+a74 Gata.jali says in his s@tras0 abhy"sa&vair"gy"bhy"# tan&nirodha% 6Doga S@tras ;4;<7? the mind is controlled by 'ractice and detachment4 Since you de/eated many great warriors in battle 6 mah"&baho70 and even de/eated :ord 1iva0 can you not de/eat the mindH I/ you are able to de/eat the soldier called the mind by the wea'on o/ the great 'rocess o/ yoga0 then you can be called Jmighty&armed4K 2aunteya0 you should not /ear? as you are the son o/ My aunt 2unt(0 it is 'ro'er that I hel' you4
TEXT P4=P

asa#yat"tman" yogo du*'r"'a iti me mati% F va$y"tman" tu yatat" $akyo ,v"'tum u'"yata% FF=PFF
It is My o'inion that yoga is not 'ossible /or one whose mind is without 'ractice and detachment4 But it is 'ossible to attain /or one who endeavors and controls the mind by the intense 'ractice4
The :ord cites 3is own conclusion4 Doga is di//icult /or a 'erson whose mind is not controlled by 'ractice and detachment 6asa#yata "tman"74 Doga or sam"dhi0 characteriOed by sto''ing the mind0 can be attained a/ter a long time by a 'erson who makes e//ort with the mind controlled 6 va$y"tman"70 because o/ intense 'ractice 6u'"yata%74
TEXT P4=R

arjuna uv"ca ayati% $raddhayo'eto yog"c calita&m"nasa% F a'r"'ya yoga&sa#siddhi# k"# gati# k)*+a gacchati FF=RFF
!rjuna said? 2)*+a0 what is the destination o/ one who0 though having /aith0 does not continue the endeavor0 because o/ unsteady mind0 and does not attain the goal o/ yoga0 sam"dhi H
Dou have said that yoga can be attained by a 'erson who endeavors through 'ractice and detachment4 Ahat

ha''ens to the 'erson who does not endeavor0 who does not 'ractice0 and does not have detachmentH 3e 'uts in only a little e//ort 6ayati%7;U4 3e starts the 'ractice o/ yoga with /aith in the yoga scri'tures0 and is there/ore not an im'oster4 But0 he deviates /rom yoga0 /or his mind turns to objects o/ enjoyment because o/ lack o/ 'ractice and detachment4 Thus he does not attain com'lete 'er/ection 6 sa#siddhim7;;4 But he has attained some results0 since he has begun the /irst stage o/ 'rogressing in yoga0 a/ter the stage o/ as'iring /or yoga4
;U The 're/i9 a in the word ayati% indicates Ja littleK rather than JnoK0 as in a 'hrase like Jcolorless 'orridge0K which actually means J'orridge with insu//icient color4K ;; Sam stands /or samyak0 com'lete4

TEXT P4=S

kaccin nobhaya&vibhra*-a$ chinn"bhram iva na$yati F a'rati*-ho mah"&b"ho vim@Cho brahma+a% 'athi FF=SFF
8oes he not disa''ear like a /ragmented cloud0 the yog( who /ails in both ways0 not having achieved the goal0 and bewildered about the method o/ achieving Brahman0H
2vacit indicates only a Question4 3aving /ailed on both sides0 having given u' the 'ath o/ karma and taken com'letely to the 'ath o/ yoga0 and having given that u' also0 does he not disa''ear like a cloud which se'arates /rom the original cloud and does not become another cloud0 but instead disa''ears in the middle o/ the skyH The di//iculty is that /rom having entered the 'ath o/ yoga0 one develo's a desire o/ give u' enjoyment o/ material objects0 and because o/ lack o/ real detachment also0 has a desire to enjoy those objects4 Because o/ not doing activities leading to Svargaloka and also not com'leting the 'ractice o/ yoga leading to liberation0 he attains neither Svarga nor liberation4 Thus0 becoming bewildered in the method o/ attaining Brahman0 not having achieved the goal 6a'rati*t%a%70 does he get destroyed or notH This I ask Dou4
TEXT P4=T

etan me sa#$aya# k)*+a chettum arhasy a$e*ata% F tvad&anya% sa#$ayasy"sya chett" na hy u'a'adyate FF=TFF
Dou should /ully destroy my doubt0 2)*+a4

No one can be the destroyer o/ this doubt e9ce't Dou4

Etat 6etan7 stands /or etam 6accusative case74
TEXT P4>U

$r(&bhagav"n uv"ca '"rtha naiveha n"mutra vin"$as tasya vidyate F na hi kaly"+a&k)t ka$cid durgati# t"ta gacchati FF>UFF
son o/ G)th"0 he does not meet destruction in this li/e or the ne9t4 ne who has done the aus'icious work o/ yoga does not meet an un/ortunate end0 My son4
3e does not have destruction in this li/e 6 iha7 or the ne9t 6amutra74 3aving 'er/ormed yoga which gives aus'iciousness 6kaly"+a&k)t70 he does not attain a destination o/ su//ering4
TEXT P4>;

'r"'ya 'u+ya&k)t"# lok"n u*itv" $"$vat(% sam"% F $uc(n"# $r(mat"# gehe yoga&bhra*-o ,bhij"yate FF>;FF
!/ter attaining the worlds o/ the 'ious and living there /or long years0 the /allen yog( is born in the house o/ the religious and wealthy4
Then what destination does he attainH 3e attains the 'lanet where those who 'er/orm a$vamedha sacri/ices go 6'u+ya&k)t"n lok"n74 The result o/ yoga is both liberation and material enjoyment4 In this case0 the im'er/ect yog(0 having desire /or enjoyment0 having /allen /rom yoga0 attains material enjoyment4 The 'er/ected yog( however0 because o/ not having desires /or material enjoyment0 attains liberation4 Some yog(s0 even though 'er/ected0 by /ate have a desire to enjoy0 and then acce't such enjoyment4 E9am'les are 2ardama Muni and Saubhari4 Such /allen yog(s 6a/ter enjoying materially7 are born in the houses o/ those 'er/orming 'ro'er religious acts 6 $uc(n"m7 and who are wealthy merchants or kings 6$r(mat"m74

TEXT P4><

atha v" yogin"m eva kule bhavati dh(mat"m F etad dhi durlabhatara# loke janma yad (d)$am FF><FF
r0 i/ he has 'racticed a long time0 he is born in the /amily o/ intelligent yog(s 4 Such a birth is more di//icult to obtain in this world4
The destination o/ yog(s who /ell a/ter doing a little 'ractice has been described in the 'revious verse4 This verse describes the di//erent destination o/ yog(s who /ell a/ter 'racticing /or a long time4 They are born in the /amilies o/ yog(s such as Nimi4
TEXT P4>=

tatra ta# buddhi&sa#yoga# labhate 'aurva&dehikam F yatate ca tato bh@ya% sa#siddhau kuru&nandana FF>=FF
In those two situations0 he attains the state o/ his 'revious birth along with /aith in Garam"tm"0 and strives again /or com'lete 'er/ection0 son o/ the 2urus4
In these two ty'es o/ birth 6tatra70 he attains the state o/ mind o/ his 'revious li/e 6 'aurva&dehikam7 with /aith in the Garam"tm" 6buddhi&sa#yogam74
TEXT P4>>

'@rv"bhy"sena tenaiva hriyate hy ava$o ,'i sa% F jij."sur a'i yogasya $abda&brahm"tivartate FF>>FF
3e is attracted to that 'revious 'ractice even against his will4 InQuisitive about yoga 0 he sur'asses the materialistic 'ath o/ the Vedas 4
!ttracted by 'revious 'ractice0 he becomes inQuisitive about yoga and sur'asses the 'ath o/ karma mentioned in

the Vedas 6$abda&brahma70 but this time remains /i9ed on the 'ath o/ yoga4
TEXT P4>B

'rayatn"d yatam"nas tu yog( sa#$uddha&kilbi*a% F aneka&janma&sa#siddhas tato y"ti 'ar"# gatim FF>BFF
That yog( 0 unlike be/ore0 striving with /ull e//ort0 becoming 'uri/ied o/ his /aults and reaching /ull 'er/ection a/ter many births0 /inally attains the su'reme goal o/ liberation4
The cause o/ /alling /rom the 'ath is lack o/ e//ort4 That has been mentioned be/ore? though he has /aith0 he 'uts /orth little e//ort 6ayati%74 It has been mentioned that the /allen yog( with la9 'ractice attains the 'ractice o/ yoga again in the ne9t li/e4 3owever0 he does not attain 'er/ection4 That will only be attained a/ter many births when his 'ractice becomes mature4 But he does not become la9 in the yoga 'ractice0 and cannot be called a /allen yog(4 The 'er/ection takes 'lace only a/ter many births o/ 'ractice4 2ardama Muni says?

bahu&janma&vi'akvena samyag&yoga&sam"dhin" dra*-u# yatante yataya% $@ny"g"re*u yat&'adam

!/ter many births0 mature yog(s 0 by com'lete trance in yoga 0 endeavor in secluded 'laces to see the lotus /eet o/ the Su'reme Gersonality o/ 5odhead4
SB =4<>4<S

Thus it is mentioned in this verse that he does not attain 'er/ection in one birth4 3e makes great e//ort 6'rayatn"d yatam"na%7 in this li/e0 in contrast to his 'revious li/e 6 tu70 and burns u' all /aults0 but even then he does not attain 'er/ection in one li/e4 Yinally0 he attains liberation 6 'ar"# gatim74

TEXT P4>P

ta'asvibhyo,dhiko yog( j."nibhyo,'i mato,dhika% F karmibhya$ c"dhiko yog( tasm"d yog( bhav"rjuna FF>PFF
!ccording to Me0 the yog( is better than the ta'asv( 0 better than the j."n( 0 and better than the karma&yog( 4 There/ore be a yog( 0 !rjuna4
!mong those 'racticing karma0 j."na0 ta'as and yoga0 who is the bestH It is My o'inion that the yog(0 worshi''er o/ Garam"tm";<0 is better than the 'er/ormers o/ austerities such as the di//icult c"ndr"ya+a vrata;=0 and is better than the j."n(s worshi''ing Brahman4 I/ the yog( is better than the j."n(s0 it goes without saying that he is better than the karm(s4
;< 3owever0 many end u' merging into the im'ersonal Brahman as stated in verse ;B4 ;= This is a /ast in which every day /ood is decreased by a mouth/ul during the waning 'hase o/ the moon0 and increased by a mouth/ul 'er day during the wa9ing 'hase4

TEXT P4>R

yogin"m a'i sarve*"# mad&gaten"ntar&"tman" F $raddh"v"n bhajate yo m"# sa me yuktatamo mata% FF>RFF
But I consider he who worshi's Me with /aith0 with mind attached to Me0 to be greater than all ty'es o/ yog(s4
Then is there no one better than the yog(H No0 that cannot be said4 In this verse the 'ossessive case o/ yogin"m stands /or the ablative as in the 'revious verse as it is more suitable to the conte9t4 3e who worshi's Me with /aith is greater than all the yog(s0 who are greater than the j."n(s0 ta'asv(s and karm(s4 The devotee is not just su'erior to one ty'e o/ yog(0 but is su'erior to all ty'es o/ 'er/ected yog(s&&those in sam'raj.ata&sam"dhi and those in asam'raj.ata&sam"dhi4 r another meaning is? !mong all the 'rocesses 6 yoga7 such as karma&yoga0 j."na&yoga0 ta'a&yoga0 a*-"Mga&yoga and bhakti&yoga0 he who worshi' Me0 he who is My devotee0 has the best 'rocess 6 yukt"tm"74 The karm(s0 ta'asv(s

and j."n(s are considered yog(s4 The a*-"Mga&yog( is a better yog(4 3e who 'ractices bhakti with hearing and chanting however is the best yog(4 !s it is said in Bh"gavatam?

mukt"n"m a'i siddh"n"# n"r"ya+a&'ar"ya+a% sudurlabha% 'ra$"nt"tm" ko-i*v a'i mah"&mune

great sage0 among many millions who are liberated and 'er/ect in knowledge o/ liberation0 one may be a devotee o/ :ord N"r"ya+a0 or 2)*+a4 Such devotees0 who are /ully 'eace/ul0 are e9tremely rare4
SB P4;>4B

This verse0 a concise statement o/ bhakti which will be de/ined in middle si9 cha'ters0 is the thread&like ornament on the neck o/ the devotees4 The /irst cha'ter introduces the dialogue in the 5(t"4 The second0 third and /ourth cha'ters deal with ni*k"ma&karma4 The /i/th deals with j."na and si9th with a*-"Mga&yoga4 But the main to'ic o/ the /irst si9 cha'ters is karma&yoga4 The commentary on the si9th cha'ter /or the joy o/ the devotees has been com'leted by the mercy o/ the "c"ryas 4

CHAPTER 7

VIJNA YOGA
TEXT R4;

$r(&bhagav"n uv"ca mayy "sakta&man"% '"rtha yoga# yu.jan mad&"$raya% F asa#$aya# samagra# m"# yath" j."syasi tac ch)+u FF;FF
The :ord said? Aith your mind attached to Me0 establishing a relationshi' with Me0 surrendered to Me alone0 you will know Me in My com'lete /orm0 without doubt4 Glease listen4
Ahen will I take shelter o/ Mah"'rabhu,s /eet0 which are a sweet ocean o/ mercy0 made o/ eternal blissH Then0 somehow or other0 I will attain the nectar o/ 'rema through the 'ath o/ bhakti0 which shuns liberation4 The seventh cha'ter describes the 'owers o/ 2)*+a0 the 'owers o/ the :ord who is most worthy o/ worshi'4 The /our ty'es o/ 'ersons who worshi' and do not worshi' 2)*+a are also described4 In the /irst si9 cha'ters o/ the 5(t"0 j."na and a*-"Mga&yoga which lead to liberation0 and de'end u'on ni*k"ma& karma&yoga which /irst 'uri/ies the heart0 have been described4 In the middle si9 cha'ters0 two ty'es o/ bhakti will be described? that bhakti which yields s"lokya and other ty'es o/ liberation by being either without desire or with desire0 because o/ mi9ture o/ karma0 j."na or other elementsZ and the main ty'e o/ bhakti which yields liberation in the /orm o/ becoming an associate o/ the :ord with 'rema4 This ty'e o/ bhakti is inde'endent o/ karma0 j."na or other 'rocesses0 and0 moreover0 inde'endently yields all goals such as Svarga and mok*a without 'er/ormance o/ any other 'rocess4 Though easy to 'er/orm /or all 'eo'le0 it is most rare4

yat karmabhir yat ta'as" j."na&vair"gyata$ ca yat yogena d"na&dharme+a $reyobhir itarair a'i sarva# mad&bhakti&yogena mad&bhakto labhate ,.jas" svarg"'avarga# mad&dh"ma katha.cid yadi v".chati

Everything that can be achieved by /ruitive activities0 'enance0 knowledge0 detachment0 mystic yoga 0 charity0 religious duties and all other means o/ 'er/ecting li/e is easily achieved by My devotee through loving service unto Me4 I/ somehow or other My devotee desires 'romotion to heaven0 liberation0 or residence in My abode0 he easily achieves such benedictions4
SB ;;4<U4=<&==

JBut the $ruti says tam eva viditv" ati m)tyum eti ? knowing it0 one sur'asses death 61vet"$vatara N'ani*ad P4;B74 3ow can you then say that without knowledge0 just by bhakti0 one attains liberationHK This is not a correct conclusion4 The meaning o/ that $ruti statement is? knowing Garam"tm" 6tam70 having direct realiOation o/ Garam"tm" 6the word tat re/ers to Garam"tm"0 not j(va70 one sur'asses death4 It does not mean J2nowing the individual soul 6tva# 'ad"rtham70 or 'rak)ti or any e9isting object at all0 one sur'asses death4K Iust as the cause o/ tasting sugar is the tongue0 not the eye or ear0 so the cause o/ tasting the 'ara&brahman0 is bhakti4 It is 'ossible to gras' the Brahman which is beyond the gu+as only by the 'rocess o/ bhakti which is also beyond the gu+as0 and not by sattvic knowledge o/ the "tm" being di//erent /rom the body 6"tma&j."na74 This is understood /rom the :ord,s statement bhakty"ham ekay" grahya%? I am obtained only by bhakti4 6SB ;;4;>4;;7 !nd I will elaborate on this in the commentary on the verse bhakty" m"m abhij"n"ti y"v"n yas c"smi tattvata%? I can be known as I am only by bhakti4 6B5 ;S4BB7 !nd the accom'lishment o/ liberation through j."na and a*-"Mga&yoga is brought about only through the in/luence o/ bhakti which is a subordinate element within those 'ractices4 It is stated in many 'laces in the scri'tures that without bhakti0 those two 'rocesses are insigni/icant4 Moreover0 because o/ the absence o/ the word eva 6only7 a/ter viditv"0 there is another meaning4 This sentence without eva does not indicate that e9clusively by knowing Garam"tm"0 one attains liberation4 Eather0 knowing Garam"tm" or not knowing0 one attains liberation4 There/ore0 one can get liberation by knowledge beyond the gu+as&&knowledge o/ Garam"tm"0 which arises through bhaktiZ and sometimes also0 one can attain liberation without Garam"tm" knowledge arising /rom bhakti&&by bhakti alone4 It is just like eating matsya+Cika which cannot be tasted0 due to mal/unction o/ the tongue4 But gradually taste is restored and as well0 the sickness is destroyed 6one action accom'lishes two results74 !ccording to !mara 2o$a0 matsya+Cika is a trans/ormation o/ sugar;4

nanv ($varo Vnubhajato Vvidu*o V'i s"k*"c

chreyas tanoty agada&r"ja ivo'ayukta%

It is true that the Su'reme :ord 3imsel/ awards 3is blessings even to an ignorant worshi'er0 just as the best medicine works even when taken by a 'erson ignorant o/ its ingredients4
SB ;U4>R4BT

In the Mok*a 8harma0 there is a statement made about N"r"ya+a?

yo vai s"dhana sam'atti% 'uru*"rtha catu*-haye tay" vin" tad "'noti naro n"r"ya+"$raya%
Even without 'er/orming actions /or attaining the /our 'uru*"rthas 6 artha 0 dharma 0 k"ma and mok*a 70 the 'erson who surrenders to N"r"ya+a attains the goal4
!s Quoted above already0 Bh"gavatam says?

Everything that can be achieved by /ruitive activities0 'enance0 knowledge0 detachment0 mystic yoga 0 charity0 religious duties and all other means o/ 'er/ecting li/e is easily achieved by My devotee through loving service unto Me4 I/ somehow or other My devotee desires 'romotion to heaven0 liberation0 or residence in My abode0 he easily achieves such benedictions4
SB ;;4<U4=<&==

yan&n"ma sak)c chrava+"t 'ukka$o ,'i vimucyate sa#s"r"t

Not to s'eak o/ seeing Dou 'ersonally0 merely by hearing the holy name o/ Dour :ordshi' only once0 even ca+C"las 0 men o/ the lowest class0 are /reed /rom sa#s"ra 4
SB P4;P4>>

Thus0 according to many such statements in the scri'tures0 liberation can be attained by bhakti alone4

Now0 let us return to the verse4 JIn Dour statement at the end o/ the last cha'ter 6 yogin"m a'i sarve*"m70 I have understood that Dou have indicated the uniQue Quality o/ Dour own devotee who absorbs his mind in Dou 6 mad gaten"ntar"tman"7 and has /aith in Dou4 But what ty'e o/ devotee is heH ne would e9'ect that he is Quali/ied with knowledge 6 j."na7 and realiOation 6vij."na74K The :ord then answers in two verses4 EealiOation will occur gradually in 'ro'ortion to the intensity o/ the worshi'4

bhakti% 'are$"nubhavo viraktir anyatra cai*a trika eka&k"la% 'ra'adyam"nasya yath"$nata% syus tu*-i% 'u*-i% k*ud&a'"yo Vnu&gh"sam
8evotion0 direct e9'erience o/ the Su'reme :ord0 and detachment /rom other things^these three occur simultaneously /or one who has taken shelter o/ the Su'reme Gersonality o/ 5odhead0 in the same way that 'leasure0 nourishment and relie/ /rom hunger come simultaneously and increasingly0 with each bite0 /or a 'erson engaged in eating4
SB ;;4<4><

Iust as by eating a hand/ul o/ /ood one does not attain satis/action or nourishment but by taking a lot o/ /ood one does get satis/action and nourishment0 when you have attained the stage o/ attachment to Me 6 mayy "sakta man"%7 in My /orm o/ 1y"masundara with yellow cloth0 you will know Me4 3ear how 6 yath"7 you will realiOe Me clearly4 Ahat ty'e o/ yoga is thisH Dou will gradually attain a relationshi' with Me 6 sa#yogam yu.jan74 Dou will take shelter o/ Me alone0 not karma or j."na 6mad&"$raya%70 since you are My ananya&bhakta4 Dou will be absolutely without doubt about which is better&&My im'ersonal as'ect or My 'ersonal as'ect0 as indicated later in cha'ter ;< with My words?

kle$o ,dhikataras te*"m avyakt"sakta&cetas"m avyakt" hi gatir du%kha# dehavadbhir av"'yate

Those who are attached to the im'ersonal as'ect endure great di//iculties4 The im'ersonal goal gives di//iculties /or one a body4

B5 ;<4B

Moreover0 that Brahman is just an e9'ression o/ My greatness0 as I0 in the /orm o/ Matsya0 say to Satyavrata?

mad(ya# mahim"na# ca 'ara# brahmeti $abditam vetsyasy anug)h(ta# me sam'ra$nair viv)ta# h)di
Dou will be thoroughly advised and /avored by Me0 and because o/ your inQuiries0 everything about My glories0 which are known as 'ara# brahma 0 will be mani/est within your heart4
SB S4<>4=S

In the 5(t" I will later say0 brahma+o hi 'rati*-h"ham? I am the basis o/ Brahman4 Thus0 in com'arison to knowledge about Me in My 'ersonal /orm0 which is com'lete 6 samagram70 this knowledge o/ im'ersonal Brahman is incom'lete4 There/ore you will know Me com'letely 6 samagra# m"m70 without doubt4
; Gerha's the 'revious sentence is a Quotation /rom some scri'ture0 and thus in the ne9t sentence Vi$van"tha e9'lains the meaning o/ the word matsya+Cika4

TEXT R4<

j."na# te ,ha# sa&vij."nam ida# vak*y"my a$e*ata% F yaj j."tv" neha bh@yo ,nyaj j."tavyam ava$i*yate FF<FF
I will e9'lain to you knowledge o/ My 'owers 6 j."na 7 along with knowledge o/ My sweetness 6 vij."na 70 knowing which nothing else remains to be known4
Be/ore attaining the stage o/ attachment to Me0 the devotee understands 6 j."nam7 about My 'owers4 !/ter that0 he realiOes 6vij."nam7 My sweetness4 3ear about both o/ these4 2nowing this0 nothing else remains to be known0 /or knowledge and realiOation o/ My im'ersonal as'ect are included in it4

TEXT R4=

manu*y"+"# sahasre*u ka$cid yatati siddhaye F yatat"m a'i siddh"n"# ka$cin m"# vetti tattvata% FF=FF
!mong thousands o/ men0 some attain success in their endeavors4 !mong those who attain success0 hardly anyone knows Me4
2nowledge o/ Me and realiOation o/ Me are rare /or the j."n(s and yog(s who were described in the 'revious si9 cha'ters4 Yirst0 the :ord s'eaks o/ the rarity o/ realiOing the sweetness o/ the :ord 6 vij."na7 among those 'ersons4 !mong the countless j(vas0 one may be a human being4 !mong thousands o/ humans0 one o/ them may work /or s'iritual 'rogress4 !mong thousands who work /or s'iritual 'rogress0 only one will know Me4 nly one 'erson will directly realiOe Me0 truly0 in the /orm o/ 1y"masundara4 This im'lies that the bliss /rom realiOation o/ 'ersonal Brahman is thousands o/ times greater than the bliss /rom realiOation o/ the im'ersonal Brahman4
TEXT R4>

bh@mir "'o ,nalo v"yu% kha# mano buddhir eva ca F ahaMk"ra it(ya# me bhinn" 'rak)tir a*-adh" FF>FF
Earth0 water0 /ire0 air0 ether 6as well as their sense objects70 mind0 intelligence0 /alse ego 6with the ten senses and mahat&tattva 7 are My se'arated energy in eight divisions4
!nd0 knowledge in relation to bhakti also means knowledge o/ the :ord,s 'owers0 not knowledge o/ the "tm" being se'arate /rom the body 6which is knowledge in relation to the 'rocess o/ j."na74 In de/ining knowledge o/ the :ord,s 'owers0 the :ord s'eaks o/ 3is two energies 6 'rak)ti70 su'erior and in/erior0 in two verses<4 By the listing o/ the /ive gross elements beginning with earth0 the subtle elements0 known as the sense objects smell0 taste0 /orm0 touch and sound0 are understood to be included as well4 By the word /alse ego0 the ten senses which arise /rom it0 and the mahat&tattva0 its cause0 are also understood to be included4 Mind and intellect are listed se'arately to show their greater im'ortance among all the elements4
< The 'revious verse s'oke o/ the :ord,s sweetness 6vij."nam74 This and the ne9t verse describe the :ord,s 'owers 6j."nam70 by describing 3is

in/erior and su'erior energies4

TEXT R4B

a'areyam itas tv any"# 'rak)ti# viddhi me 'ar"m F j(va&bh@t"# mah"&b"ho yayeda# dh"ryate jagat FFBFF
This is My in/erior energy4 Nnderstand My su'erior energy which is di//erent /rom this in/erior energy4 It is the j(vas 0 by whom the in/erior energy is em'loyed /or their enjoyment4
This 'rak)ti is called the e9ternal energy4 !s it is not conscious0 it is in/erior 6 a'ar"74 2now also the other energy0 tata*-ha&$akti0 which gives rise to the j(vas0 which is su'erior 6'ar"m70 because it is conscious4 Ahy is the j(va considered su'eriorH The unconscious matter 6 idam jagat7 is em'loyed 6dh"ryate7 by this conscious j(va0 /or j(va,s own enjoyment4
TEXT R4P

etad&yon(ni bh@t"ni sarv"+(ty u'adh"raya F aha# k)tsnasya jagata% 'rabhava% 'ralayas tath" FFPFF
2now that all things have their origin in these two energies0 and that I am the origin and dissolution o/ the whole universe4
The :ord is the cause o/ the world0 by these two energies4 2now that all moving and non&moving entities arise /rom these two energies0 m"y"&$akti and j(va&$akti0 k*etra and k*etra&j.a4 I alone am the creator o/ all this universe0 since these two energies arise /rom Me0 and I alone am the destroyer o/ the universe0 since it merges into Me0 the 'ossessor o/ these two energies4

TEXT R4R

matta% 'aratara# n"nyat ki.cid asti dhana.jaya F mayi sarvam ida# 'rota# s@tre ma+i&ga+" iva FFRFF
There is nothing su'erior to Me0 conQueror o/ wealth4 Everything is 'ervaded by Me0 as 'earls are strung on a thread4
Because o/ this0 I am everything4 That is e9'ressed in this verse4 There is nothing su'erior to Me0 because I am both the cause and the e//ect0 and I am the $akti and $aktim"n4 !s the $ruti says0 ekam ev"dvit(ya# brahma? there is only one Brahman and nothing else 6 Ch"ndogya N'ani*ad P4<4<7Z and neha n"n"sti ki.cana? there is no variety at all4 6B)had Wra+yaka N'ani*ad >4>4;T7 3aving thus s'oken about 3is own identity with everything0 the :ord then s'eaks about 3is entrance into everything4 The whole universe 6 sarvam idam70 com'osed o/ conscious and unconscious 'rak)ti0 is identical with Me0 because it is My e//ect4 Still0 everything is 'ervaded by the Garam"tm" 6I am in everything70 as 'earls are strung on a thread4 Madhus@dana Sarasvat( says that being strung like 'earls means only that everything is 'ervaded by the :ord0 and does not re/er to material causality4 ! suitable e9am'le o/ material causality would be gold and gold earrings4
TEXT R4S

raso ,ham a'su kaunteya 'rabh"smi $a$i&s@ryayo% F 'ra+ava% sarva&vede*u $abda% khe 'auru*a# n)*u FFSFF
I am the taste o/ water0 and the light o/ the sun and moon4 I am 'ra+ava in the Vedas 0 sound in the ether and success/ul e//orts o/ men4
Iust as I have entered into the universe0 My e//ect0 in the /orm as Garam"tm"0 also I e9ist in the /orm o/ the cause o/ those e//ects 6as sound in ether70 or in the /orm o/ the essence o/ those things 6as in success in man74 This is e9'ressed in /our verses4 The water,s taste0 which is its cause0 is a mani/estation o/ My 'ower 6 vibh@ti74 :ikewise one can /ind a similar meaning in the items /ollowing4 I am light itsel/ which gives light to the sun and moon4 I am

o#k"ra0 the source o/ the Vedas4 I am sound in the ether0 as sound is the cause o/ the ether =4 I am the distinguishing e//orts 6'auru*am7 o/ men0 since e//ort is the essence o/ humans4
= Sound gives rise to ether0 touch gives rise to air0 /orm gives rise to /ire0 taste gives rise to water0 and smell gives rise to earth4

TEXT R4T

'u+yo gandha% ')thivy"# ca teja$ c"smi vibh"vasau F j(vana# sarva&bh@te*u ta'a$ c"smi ta'asvi*u FFTFF
I am the /ragrance o/ the earth element0 the heat in /ire0 the li/e in all entities0 the austerity in the ta'asv(4
Gu+ya means J'leasingK or JnaturalK according to !mara 2o$a4 I am the natural /ragrance o/ earth element4 Ca indicates that this statement a''lies to all the elements4 Thus0 I am the 'leasing taste o/ water0 the 'leasing /orm o/ /ire as well as the natural /ragrance o/ the earth element4 I am the 'ower o/ /ire0 the essence^that which can burn0 illuminate0 and relieve cold in all things4 I am the li/e s'an o/ all entities^their essence4 I am the toleration o/ su//ering0 the essence o/ those 'er/orming austerities>4
> In this verse the :ord is the essence o/ all items0 e9ce't the /ragrance o/ earth4 Yragrance is the cause o/ earth4

TEXT R4;U

b(ja# m"# sarva&bh@t"n"# viddhi '"rtha san"tanam F buddhir buddhimat"m asmi tejas tejasvin"m aham FF;UFF
I am the eternal0 original cause o/ all entities0 son o/ G)th"4 I am the intelligence o/ the intelligent 'eo'le and the majesty o/ the majestic4
Bija or seed means the cause be/ore trans/ormation0 the 'radh"na4 San"tana means eternal4 Intelligence is the essence o/ the intelligent 'ersons4 I am that intelligence4

TEXT R4;;

bala# balavat"# c"ha# k"ma&r"ga&vivarjitam F dharm"viruddho bh@te*u k"mo ,smi bharatar*abha FF;;FF
I am the strength o/ the strong which is devoid o/ lust and anger4 I am that lust which is according to dharma 0 best o/ Bharata lineage4
I am the strength o/ the strong0 not dis'layed out o/ anger or used with the desire to maintain to ones own li/estyle4 I am lust not contrary to dharma0 directed towards one,s wi/e only /or the 'roduction o/ children4
TEXT R4;<

ye caiva s"ttvik" bh"v" r"jas"s t"mas"$ ca ye F matta eveti t"n viddhi na tv aha# te*u te mayi FF;<FF
2now that all things in sattva 0 rajas and tamas come /rom Me4 I am not in them0 but they are in Me4
The e9'ressions o/ My 'owers 6vibh@ti70 being the cause o/ things or the essence o/ things and being the living entities such as E"k*asasB have thus been mentioned to some degrees4 There is no need to list these more e9tensively4 !ll things are de'endent on Me0 and are an e9'ression o/ My 'ower4 Those things 6 bh"v"7 in the mode o/ goodness0 like sense and mind control and the devat"sZ those things in the mode o/ 'assion0 such as lust and 'ride0 and the asuras like 3ira+yaka$i'uZ and those things in the mode o/ ignorance like lamentation0 illusion and the E"k*asas&& these are all the 'roducts o/ the gu+as o/ 'rak)ti belonging to Me4 I do not e9ist in them? I do not de'end on them like the j(vas4 But they e9ist in Me? they are de'endent on Me4
B The re/erence seems unclear since E"k*asas have not been mentioned in the above list o/ vibh@tis4

TEXT R4;=

tribhir gu+a&mayair bh"vair ebhi% sarvam ida# jagat F mohita# n"bhij"n"ti m"m ebhya% 'aram avyayam FF;=FF
The whole world0 bewildered by the objects and 'ersons made o/ three gu+as 0 does not know Me0 the unchanging0 who am above all o/ those things4
JThen i/ Dou are all things0 why do 'eo'le not know Dou0 the Su'reme :ordHK !ll the j(vas born in the universe 6sarvam ida# jagat70 being bewildered by the states such as sense and mind control in the mood o/ goodness0 jubilation in the mode o/ 'assion0 and lamentation in the mode o/ ignorance0 stemming /rom the nature o/ the gu+as0 do not know Me0 who am su'erior to them 6 'aram7 and without change 6avyayam70 since I am beyond the gu+as4
TEXT R4;>

daiv( hy e*" gu+a&may( mama m"y" duratyay" F m"m eva ye 'ra'adyante m"y"m et"# taranti te FF;>FF
My m"y" made o/ the gu+as 0 /it /or j(va,s 'leasure0 is hard to sur'ass0 but those who surrender to Me alone can cross over m"y" 4
JThen how will they be delivered /rom this bewilderment o/ the three modesHK The word daiv( comes /rom deva0 which means Jthose who s'ort with sense enjoyment4K It re/ers to the j(vas4 Thus daiva makes it 'ossessive? that belonging to the j(vas /or their 'leasure4 8aiv( there/ore means that which bewilders the j(vas4 This m"y" is the bewilderer o/ the j(vas who enjoy sense objects 6daiv(74 It is made o/ the gu+as0 and by im'lication0 it is a great noose o/ three strands 6 gu+a means ro'e74 This m"y"0 the e9ternal energy0 belongs to Me0 the Su'reme :ord4 It is di//icult to sur'ass4 !s a noose0 it is im'ossible /or anyone to untie or to cut it4 Touching 3is chest0 the :ord says0 J3ave /aith in My words4 !nyone who surrenders unto Me0 the /orm o/ 1y"masundara0 crosses over this m"y"4K

TEXT R4;B

na m"# du*k)tino m@Ch"% 'ra'adyante nar"dham"% F m"yay"'ah)ta&j."n" "sura# bh"vam "$rit"% FF;BFF
The /alsely intelligent0 consisting o/ the animalistic humans engrossed solely in material 'leasure0 the condemned humans who give u' bhakti a/ter 'racticing it0 the deluded theists who think My body is material0 and the demons who attack My /orm0 do not surrender to Me4
J8o not the wise then surrender unto DouHK Des0 those who are wise surrender to Me but those who only think themselves wise do not4 8u*-a means evil or s'oiled0 and k)tinah means clever4 Those who have evil intelligence 6 dusk)tina%7 are o/ /our ty'es4 ne is the m@Cha%0 the /ool eQual to an animal4 3e 'ursues only 6animalistic7 enjoyment through his work4 It is said?

n@na# daivena nihat" ye c"cyuta&kath"&sudh"m hitv" $)+vanty asad&g"th"% 'ur(*am iva viC&bhuja%
Because they are averse to the nectar o/ the activities o/ the Su'reme Gersonality o/ 5odhead0 they are com'ared to stool&eating hogs4 They give u' hearing the transcendental activities o/ the :ord and indulge in hearing o/ the abominable activities o/ materialistic 'ersons4
SB =4=<4;T

mukunda# ko vai na seveta vin" naretara%P

Aho would not serve Mukunda e9ce't a non&humanH
thers are nar"dhamas4 Yor some time0 they attain the status o/ a human by acce'ting the 'rocess o/ bhakti0 but they then reject it by their own will0 thinking that it is not use/ul as a 'ractice /or attaining their goals4 They become the lowest beings 6adhama7 because o/ giving u' bhakti 6a/ter attaining it74

thers0 though having studied the scri'tures0 have their knowledge stolen by m"y"4 They think that N"r"ya+a residing in Vaiku+-ha is obtainable by constant bhakti0 but not 2)*+a or E"ma0 whom they consider humans4 It is said0 avaj"nanti m"# m@Ch" m"nu*(# tanum "$ritam 6B5 T4;;74 These /ools think that I have a human body4 This means that though they surrender to Me 6in some /orms70 they actually do not surrender to Me4 thers take shelter o/ the mood o/ the asuras4 !suras like Iar"sandha0 seeing My /orm0 attack it with arrows4 They even try to destroy My /orm in Vaiku+-ha by their bad arguments0 based on /aulty logic such as insisting on visible 'roo/4 They do not surrender at all4
P Bh"gavatam B4;B4;; is similar4 Gerha's the Quotation is a di//erent version o/ the te9t4

TEXT R4;P

catur&vidh" bhajante m"# jan"% suk)tino ,rjuna F "rto jij."sur arth"rth( j."n( ca bharatar*abha FF;PFF
Your ty'es o/ religious 'ersons worshi' Me0 !rjuna? the su//erer0 the inQuirer0 the enjoyer and the j."n( 4
JThen0 who worshi's DouHK Your ty'es worshi' Me4 Those who /ollow the rules o/ var+"$rama 6suk)tina%70 worshi' Me4 !mong them some desire relie/ /rom a//liction0 /rom calamities like sicknessZ some desire knowledge o/ "tm" or desire knowledge o/ scri'tures with grammarZ and some desire enjoyment in this li/e and the ne9t with land0 ele'hants0 horses0 women0 gold and other such things4 These 'ersons worshi' Me4 These three are sak"ma g)hasthas4 The /ourth ty'e0 the j."n(0 a sanny"s( with 'ure heart who worshi's Me with devotion0 is ni*k"ma0 without material desireR4 These /our ty'es o/ devotees0 Quali/ied /or 'radh"n( bh@t" bhakti 6in which bhakti is the 'rinci'le com'onent70 have been enumerated4 The /irst three ty'es o/ 'ersons have karma&mi$ra&bhakti4 The /ourth ty'e has j."na&mi$ra& bhakti4 :ater in the book0 yoga&mi$ra&bhakti will also be described in verse like sarva dv"r"ni sa#yamya 6B5 S4;<74 But keval" bhakti0 unmi9ed with karma or j."na0 was also described in the beginning o/ this cha'ter with the words mayy"sakta mana% '"rtha 6B5 R4;74 2eval" bhakti will also be described in the eighth cha'ter with ananya cet"% satatam 6B5 S4;>70 in the ninth with mah"tm"nas tu m"m '"rtha 6B5 T4;=7 and with anany"$ cintayanto m"m

6B5 T4<<74 The :ord describes these two ty'es o/ bhakti0 'radh"n( bh@t" and keval" bhakti0 in the middle si9 cha'ters o/ the 5(t"4 ! third ty'e o/ bhakti0 gu+( bh@t" bhakti 6'rocesses in which bhakti is a secondary element7 is seen in the karm(s0 j."n(s and yog(s0 who 'redominantly desire results /or their actions 6 bhukti and mukti74 Because o/ the lack o/ 'redominance o/ bhakti0 and instead a 'redominance o/ karma0 j."na or yoga0 this gu+( bh@t" bhakti it is not classed as bhakti4 !s things should be classed by 'redominance o/ Quality0 these 'rocesses are classed as karma0 j."na and yoga0 and the 'ractitioners are not classed as bhaktas0 but as karm(s0 j."n(s or yog(s4 The result o/ sak"ma&karma is Svarga0 the result o/ ni*k"ma&karma is j."na&yoga0 and the result o/ j."na and a*-"Mga&yoga is nirv"+a mok*a0 im'ersonal liberation4 The results o/ the two ty'es o/ 'radh"n( bh@t" bhakti are described as /ollows4 !mong the ty'es o/ 'radh"n( bh@t" bhakti0 the /irst three are karma&mi$ra&bhakti0 or sak"ma& bhakti4 The result o/ this bhakti is attainment o/ the res'ective desires 6deliverance /rom su//ering0 attainment o/ scri'tural knowledge with materialistic method0 gain o/ material bene/its74 !nd a/ter that0 because the su'erior nature o/ their object o/ worshi' 6the :ord70 those devotees attain liberation in the /orm o/ s"lokya 6attaining the same 'lanet7 with 'redominance o/ ha''iness and 'owers 6 sukha and ai$varya74 !nd there is no /all down as in the case o/ e9hausting enjoyment in Svarga as a result o/ karma4 It will be said0 JThose who worshi' Me come to Me4K 6B5 T4<B7 The result o/ j."na&mi$ra&bhakti0 which is su'erior to the other three ty'es0 is $"nta rati 6bh"va70 as in the case o/ Sanaka and others4 Sometimes0 because o/ e9ce'tional mercy o/ the :ord and 3is devotee0 the result o/ j."na&mi$ra& bhakti is the su'reme 'osition o/ 'rema0 as in the case o/ 1ukadeva4 I/ sak"ma&bhakti 6the /irst three ty'es7 becomes ni*k"ma0 without desires0 the result is j."na&mi$ra&bhakti0 and the result o/ that j."na&mi$ra&bhakti is as stated above 6 $"nta&rati74 Sometimes0 those who have j."na&mi$ra&bhakti or karma&mi$ra&bhakti attain 'rema in d"sya and higher rasas on their own 6with no a''arent association o/ devotees in this li/e70 because o/ in/luence o/ association with devotees in 'revious lives4 3owever0 that 'rema is 'redominated by a mood o/ reverence 6ai$varya74 The result o/ 'ure bhakti unmi9ed with j."na0 karma or yoga0 called anany" bhakti aki.can" bhakti or uttam" bhakti0 which has many ty'es0 is that one becomes an associate o/ the :ord with d"sya0 s"khya0 and other rasas4 This is e9'lained elaborately in the commentaries on the Bh"gavatam4 !s it is a matter related to the to'ic at hand0 the distinctions in 'er/ected bhakti have been brie/ly discussedS4
R In this de/inition the j."n( does not have a desire /or liberation4 The devotee desiring liberation is mentioned at the end o/ the cha'ter as a

sak"ma&bhakta4 S Though the to'ic is s"dhana0 the results o/ s"dhya0 'rema0 are also described here to illustrate the di//erence in the s"dhanas4

TEXT R4;R

te*"# j."n( nitya&yukta eka&bhaktir vi$i*yate F 'riyo hi j."nino ,tyartham aha# sa ca mama 'riya% FF;RFF
/ these /our ty'es0 the j."n( 0 who is constantly engaged in thinking o/ Me0 who is 'racticing bhakti alone0 is the best4 I am cherished by that j."n( 0 and he is cherished by Me4
!mong these /our ty'es who are Quali/ied with bhakti 6those with 'radh"n( bh@t" bhakti70 who is the bestH !mong them the j."n( is the best4 3e is absorbed in Me constantly 6 nitya&yukta74 This means that because his consciousness has been brought under control by 'ractice o/ j."na0 he has /ull concentration in the mind4 The other three ty'es do not have this Quality4 JBut does the j."n( just worshi' you out o/ /ear that his j."na will be ine//ective without bhaktiHK No0 he has a 'redominance o/ bhakti 6eka&bhakti%70 not like other j."n(s who have a 'redominance o/ j."naZ or the meaning can be J3e has great attachment to the 'rocess o/ bhakti alone0 and is a j."n( in name only4K I0 in the /orm o/ 1y"masundara0 am e9ceedingly 6atyartham7 dear to such a j."n(4 3e cannot give Me u' either in the stage o/ s"dhana or 'er/ection4 I also hold him very dear4 This is according to the reasoning that I res'ond to the devotee in 'ro'ortion to his amount o/ surrender to Me4
TEXT R4;S

ud"r"% sarva evaite j."n( tv "tmaiva me matam F "sthita% sa hi yukt"tm" m"m ev"nuttam"# gatim FF;SFF
They are all e9alted0 but the j."n( is My soul0 because he is /irmly convinced that I alone am the highest goal4 That is My o'inion4

JThen0 that means that the other three are not dear to DouHK No0 they are all dear to Me4 Those who worshi' Me0 acce'ting objects they have desired0 but which I wanted to give them anyway0 are certainly dear to Me0 who have a//ection /or My devotees4 This is because I give generously to them4 But the j."n( is Mysel/4 3e worshi's Me and does not desire anything at all /rom Me0 neither Svarga nor mok*a4 Thus I am de'endent on him? he is My soul4 This is My o'inion4 This is because he is /irmly convinced 6asthita%7 that I alone in the /orm o/ Sy"masundara0 not My im'ersonal as'ect as brahma&nirv"+a0 am the highest goal 6anuttam"# gatim7 to be attained4 The j."n(0 who has a 'redominance o/ bhakti and no material desires0 is considered by the a//ectionate :ord as 3is own sel/4 But the keval" bhakta0 the 'ure devotee0 is considered by the :ord to be dearer than 3is very sel/4

na tath" me 'riyatama "tma&yonir na $aMkara% na ca saMkar*a+o na $r(r naiv"tm" ca yath" bhav"n

My dear Nddhava0 neither :ord Brahm"0 :ord 1iva0 :ord SaMkar*a+a0 the goddess o/ /ortune nor indeed My own sel/ are as dear to Me as you are4
SB ;;4;>4;B

n"ham "tm"nam "$"se mad&bhaktai% s"dhubhir vin"

best o/ the br"hma+as 0 without saintly 'ersons /or whom I am the only destination0 I do not desire to enjoy My transcendental bliss and My su'reme o'ulences4
SB T4>4P>

"tm"r"mo ,'y ar(ramat

Smiling u'on hearing these des'ondent words /rom the go'(s 0 :ord 2)*+a0 the su'reme master o/ all masters o/ mystic yoga 0 merci/ully enjoyed with them0 although 3e is sel/&satis/ied4
SB ;U4<T4><

TEXT R4;T

bah@n"# janman"m ante j."nav"n m"# 'ra'adyate F v"sudeva% sarvam iti sa mah"tm" sudurlabha% FF;TFF
The j."n( 0 seeing V"sudeva everywhere0 surrenders to Me through devotee association a/ter many births4 3e has a steady mind and is very rare4
JDou say that this j."n( is /i9ed in Dou as the su'reme goal4 ConseQuently this j."n( bhakta attains Dou4 But a/ter how long does a j."n( become Quali/ied as a devoteeHK 3e who 'ossesses knowledge0 seeing V"sudeva everywhere0 a/ter many births surrenders to Me4 Such a saintly 'erson surrenders to Me through chance association with devotees4 That j."n(&bhakta has a very steady mind 6mah"tm"70 and is very rare4 !s I have said0 manu*y"n"# sahasre*u0 out o/ thousands0 one 'erson may know Me in truth4 Ahat to s'eak o/ the rarity then0 o/ the kevala or ek"nta bhaktaH Such a 'erson is even rarer4
TEXT R4<U

k"mais tais tair h)ta&j."n"% 'ra'adyante ,nya&devat"% F ta# ta# niyamam "sth"ya 'rak)ty" niyat"% svay" FF<UFF
Those who have become /oolish because o/ their many desires worshi' various devat" s0 ado'ting various rules0 under the control o/ their low natures4
JIt is understood /rom what you have said that the sak"ma&bhaktas0 because they worshi' Dou0 the :ord0 who res'onds to them0 become somewhat success/ul4 But what ha''ens to those who have material desires and worshi' the devat"s with the desire to remove their su//ering or gain material 'leasureHK Your verses answer this Question4 These 'eo'le0 having no intelligence 6 h)ta&j."na70 think that the devat"s like S@rya will give immediate relie/ /rom a//lictions like sickness0 whereas Vi*+u will not4 They there/ore surrender to the devat"s4 They are under the control o/ their natures 6 'rak)ty" niyat" svay"70 which are corru'ted0 averse to surrender to Me4

TEXT R4<;

yo yo y"# y"# tanu# bhakta% $raddhay"rcitum icchati F tasya tasy"cal"# $raddh"# t"m eva vidadh"my aham FF<;FF
I give those 'ersons /irm /aith in those devat"s whose /orms they desire to worshi' with /aith4
Dou should not say that the devat"0 'leased with being worshi'ed0 will 'roduce /aith in worshi''ing the Su'reme :ord0 in order to give bene/it o/ the worshi''er4 !s those devat"s cannot even 'roduce /aith in their /ollowers to worshi' the devat"s0 how then can they 'roduce /aith in their /ollowers to worshi' MeH Ahen those 'eo'le desire to worshi' /orms 6tanum7 such as S@rya0 which are actually My /orms since they are My vibh@tis0 I0 as Garam"tm"0 give the /aith in those /orms o/ devat"s4 The devat"s do not give the /aith4
TEXT R4<<

sa tay" $raddhay" yuktas tasy"r"dhanam (hate F labhate ca tata% k"m"n mayaiva vihit"n hi t"n FF<<FF
Endowed with the /aith given by Me0 that 'erson worshi's the devat" 0 and attains his desired objects0 which are given only by Me4
That 'erson0 endowed with that /aith0 'er/orms 6 (hate7 worshi' o/ that devat"4 3e obtains the results o/ that worshi' 6k"m"n7 /rom the worshi' o/ that 'articular devat"4 But those devat"s cannot /ul/ill those desires4 It is I who /ul/ill those desires4
TEXT R4<=

antavat tu 'hala# te*"# tad bhavaty al'a&medhas"m F dev"n deva&yajo y"nti mad&bhakt" y"nti m"m a'i FF<=FF
The results obtained by these /oolish 'ersons are tem'orary4

Those who worshi' devas attain the devas 0 and those who worshi' Me attain to Me 4
JBut then Dou give the devotees o/ the devat" tem'orary results0 whereas Dou give Dour devotees 'ermanent results4 It is unjust /or Dou to do that0 since Dou are the Su'reme :ord4K No0 it is not unjust4 Those who worshi' the devat"s attain 6y"nti7 the devat"s4 Those who worshi' Me attain Me4 The meaning is this4 It is very logical that a 'erson attains what he worshi's4 Thus i/ the devat" are tem'orary0 how can their devotees become 'ermanent0 and how can the results o/ worshi' be 'ermanentH Thus it is said here that the devotees o/ those devat" are not intelligent 6al'a&medhas"m74 The Su'reme :ord however is eternal0 and there/ore 3is devotees are also eternal4 Their bhakti and all the results o/ their bhakti are eternal4
TEXT R4<>

avyakta# vyaktim "'anna# manyante m"m abuddhaya% F 'ara# bh"vam aj"nanto mam"vyayam anuttamam FF<>FF
The unintelligent think that the im'ersonal Brahman has mani/ested an illusory /orm as Mysel/4 They do not know My transcendental nature 6consisting o/ /orm0 Qualities and activities70 which are eternal and most e9cellent4
Ahat to s'eak o/ the worshi''ers o/ the devat" being /oolish and not recogniOing Me0 even those who study all the scri'tures such as the Vedas do not know the truth about Me4 :ord Brahm" has said to Me?

ath"'i te deva 'ad"mbuja&dvaya&'ras"da&le$"nug)h(ta eva hi j"n"ti tattva# bhagavan mahimno na c"nya eko V'i cira# vicinvan
My :ord0 i/ one is /avored by even a slight trace o/ the mercy o/ Dour lotus /eet0 he can understand the greatness o/ Dour 'ersonality4 But those who s'eculate to understand the Su'reme Gersonality o/ 5odhead are unable to know Dou0 even though they continue to study the Vedas /or many years4
SB ;U4;>4<T

Thus0 a'art /rom My devotees0 everyone else is /oolish regarding knowledge o/ Me4 Aith this intention 3e s'eaks this verse4 The unintelligent think that the /ormless Brahman beyond the material world 6 avyaktim7 has taken birth as Mysel/ in the house o/ Vasudeva 6vyaktim7 with an illusory /orm? what is now visible is just an illusory /orm4 This is because they do not know My transcendental state4 They do not know that My /orm0 birth0 activities0 and 'astimes are beyond m"y" 6mama 'ara# bh"vam74 Ahat ty'e o/ state is thisH It is eternal 6 avyayam7 and most e9cellent 6anuttamam74 !ccording to Medin(0 bh"va means e9istence0 nature0 intention0 endeavor0 sel/0 birth0 action0 'astime and meaning o/ a word4 1r( E@'a 5osv"m( in his Bh"gavat"m)ta has described this eternal nature o/ the :ord? the :ord,s /orm0 Qualities0 birth0 actions0 and 'astimes are eternal since they have no beginning and no end4 1r(dhara Sv"m( has also said0 JBh"vam means /orm0 and avyayam means eternal4 ]It is a 'ure /orm o/ sattva endowed with great 'ower4K
TEXT R4<B

n"ha# 'rak"$a% sarvasya yoga&m"y"&sam"v)ta% F m@Cho,ya# n"bhij"n"ti loko m"m ajam avyayam FF<BFF
Being covered by My yoga&m"y" 0 I am not visible at all times even to My devotees in My s'iritual abodes4 !nd the /oolish do not understand that I0 though a''earing as the son o/ Vasudeva0 am without birth and certainly have no material birth4
JI/ Dou have eternal /orm0 Qualities and 'astimes0 then why do we not see these things at all timesHK JI am not mani/est to all 'eo'le living at all times and 'laces4 I am always 'resent with My associates0 Qualities and 'astimes in some universe0 at some time0 but just as the sun is not visible to all 'eo'le at all times0 but only sometimes0 since it gets covered by Mount Meru0 I also am not visible at all times0 being covered by yoga&m"y"4 Though the sun is situated within the Oodiac and is always 'resent there /or all the living beings0 it is not visible to all 'eo'le at all times and 'laces4 Similarly I am not visible to all 'eo'le at all times in the various sections o/ Bh"rata4K JBut as the sun is always visible in its own abode0 why is 2)*+a not always visible to all the 'eo'le 'resently dwelling in 3is abodes such as Mathur" and 8v"rak"HK

JSince Meru is 'resent in the middle o/ the Oodiac0 then the sun0 when covered0 is not visible4 In the same way0 within 2)*+a,s e//ulgent abodes0 yoga&m"y" is always 'resent like Meru4 2)*+a0 like the sun0 covered by that Meru in the /orm o/ yoga&m"y"0 is not visible constantly0 but only sometimes4 This is all without /ault4 !s well0 the /oolish 'eo'le do not understand that I0 in My /orm as 1y"masundara 6 m"m70 though a''earing as Vasudeva,s son 6ajam70 am /ree /rom material birth 6ajam avyayam74 Thus0 /inally rejecting Me0 the ocean o/ aus'icious Qualities0 they worshi' My im'ersonal as'ect0 Brahman4K
TEXT R4<P

ved"ha# samat(t"ni vartam"n"ni c"rjuna F bhavi*y"+i ca bh@t"ni m"# tu veda na ka$cana FF<PFF
I know all things in the 'ast and 'resent0 !rjuna4 I know everything in the /uture as well0 but no one knows Me4
But My own knowledge is not covered by e9ternal m"y" or the internal yoga&m"y"0 since I cannot be bewildered by that to which I give shelter4 I know everything4 But no one0 whether material or s'iritual0 not even 1iva or the most omniscient 'erson0 knows Me com'letely0 since knowledge o/ Me is covered by either m"y" or yoga&m"y" according to the Quali/ication o/ the 'erson4
TEXT R4<R

icch"&dve*a&samutthena dvandva&mohena bh"rata F sarva&bh@t"ni sa#moha# sarge y"nti 'aranta'a FF<RFF

Since the beginning o/ creation0 all living beings have been intensely bewildered by the ignorance caused by duality arising /rom like and dislike4
Ahen do the j(vas become bewildered by Dour m"y"H !t the beginning o/ the creation o/ this universe 6 sarge70 all the j(vas 6sarva&bh@t"ni7 become bewildered4 3owH 8esire /or objects /avorable to the senses0 and hatred /or things which obstruct the 'leasure o/ the senses0 arising /rom 'revious actions0 give rise to illusion o/ duality&&o/ res'ect

and disres'ect0 hot and cold0 ha''iness and distress0 and woman and man4 ! 'erson thinks JI am ha''y0 being res'ected4K JI am sad0 being disres'ected4K JThis is my wi/e4K JThis is my husband4K This duality gives rise to com'lete ignorance 6moha74 That in turn gives rise to com'lete bewilderment 6 sa#moham7&&e9treme attachment to wi/e and sons4 Those who are e9tremely attached are not Quali/ied /or devotion to Me4 I will e9'lain this to Nddhava?

yad)cchay" mat&kath"dau j"ta&$raddhas tu ya% 'um"n F na nirvi++o n"ti&sakto bhakti&yogo ,sya siddhi&da% FF
I/ somehow or other by good /ortune one develo's /aith in hearing and chanting My glories0 such a 'erson0 being neither very disgusted with nor attached to material li/e 0 should achieve 'er/ection through the 'ath o/ loving devotion to Me4
SB ;;4<U4S

TEXT R4<S

ye*"# tv anta&gata# '"'a# jan"n"# 'u+ya&karma+"m F te dvandva&moha&nirmukt" bhajante m"# d)Cha&vrat"% FF<SFF
But those whose sins have been destroyed by 'ious acts0 being /ree o/ the ignorance arising /rom duality by worshi''ing Me0 then worshi' Me with determination 4
Then who is Quali/ied /or bhaktiH This verse answers4 Those who have 'u+ya karma0 who have destroyed sins 'artially0 develo' a 'redominance o/ sattva&gu+a and diminished tamo&gu+a4 The result o/ this is a decrease in illusion4 ConseQuently they become less attached4 Then they have chance association with My devotees4 They then become com'letely /ree o/ sin by 'ractice o/ worshi'4 Being /reed com'letely o/ illusion 6 dvandva&moha&nimukt"70 they become steady 6d)Cha&vrat"h7 in worshi''ing Me4 Thus0 one should not consider that 'u+ya karma is the cause o/ any ty'e o/ bhaktiT4 Yor the :ord has said?

ya# na yogena s"Mkhyena d"na&vrata&ta'o&Vdhvarai% F vy"khy"&sv"dhy"ya&sanny"sai% 'r"'nuy"d yatnav"n a'i FF

Even though one engages with great endeavor in the mystic yoga system0 'hiloso'hical s'eculation0 charity0 vows0 'enances0 ritualistic sacri/ices0 teaching o/ Vedic mantra s to others0 'ersonal study o/ the Vedas 0 or the renounced order o/ li/e0 still one cannot achieve Me4
SB ;;4;<4T

In many 'laces0 it is stated that 'u+ya&karmas are de'endent on keval" bhakti0 and not its cause4
T !ssociation with the devotees is the cause4

TEXT R4<T

jar"&mara+a&mok*"ya m"m "$ritya yatanti ye F te brahma tad vidu% k)tsnam adhy"tma# karma c"khilam FF<TFF
Those yog(s who0 taking shelter o/ Me0 strive /or /reedom /rom birth and death0 know Brahman0 the j(va 0 and rebirth o/ the j(va due to the in/luence karma4
It has been said that the three ty'es o/ sak"ma&bhaktas who worshi' Me become success/ul0 but the worshi''ers o/ devat"s 6also sak"ma7 /ail4 Those who are not Quali/ied /or worshi''ing the :ord have also been described4 Now the :ord s'eaks about a /ourth ty'e o/ sak"ma&bhakta4 Those yog(s who strive to destroy old age and death 6 jar"&mara+a&mok*"ya yatanti70 who desire liberation 6mok*a& k"m(70 and conseQuently worshi' Me0 know all about the /amous Brahman 6the :ord7 ;U4 They know about the j(va 6adhy"tmam70 'resent as the controller 6adhi7 o/ the body 6"tm"nam70 and the re'eated bodies o/ the j(va generated /rom all ty'es o/ actions 6karma akhilam70 due to the 'ower o/ devotion to Me4
;U Brahman will be de/ined as ak*ara0 in verse = o/ the ne9t cha'ter0 and ak*ara will be de/ined as N"r"ya+a in verse <;4

TEXT R4=U

s"dhibh@t"dhidaiva# m"# s"dhiyaj.a# ca ye vidu% F 'ray"+a&k"le ,'i ca m"# te vidur yukta&cetasa% FF=UFF
Those who know Me along with matter0 who know Me as the controller o/ devas 0 and who know My 'resence in sacri/ice0 /i9ed in knowledge0 will know Me even at the time o/ death4
Those who develo' such knowledge o/ Me by the in/luence o/ devotion to Me maintain that knowledge even at the time o/ death4 It is not like the intelligence o/ others0 established by karma0 which varies according to the /uture body4 The terms adhibh@ta0 adhidaiva and adhiyaj.a will be e9'lained in the ne9t cha'ter4 The devotees alone0 enumerated as si9 ty'es ;;0 who know the truth about the :ord0 cross over m"y"4 This has been 'resented as the meaning o/ the cha'ter4
;; These ty'es are three sak"ma devotees mentioned in verse ;P0 the mok*a&k"ma&bhakta mentioned in vesre <T0 the nisk"ma&j."na&mi$ra& bhakta mentioned in verse ;P0 and the kevala&bhakta mentioned in verse ;4

Thus0 the commentary on the seventh cha'ter o/ the 5(t" has been com'leted /or the 'leasure o/ the devotees, minds0 through the mercy o/ the "c"ryas 4

CHAPTER 8

TRAKA BRAHMA YOGA

TEXT S4;&<

arjuna uv"ca ki# tad brahma kim adhy"tma# ki# karma 'uru*ottama F adhibh@ta# ca ki# 'roktam adhidaiva# kim ucyate FF;FF adhiyaj.a% katha# ko ,tra dehe ,smin madhus@dana F 'ray"+ak"le ca katha# j.eyo ,si niyat"tmabhi% FF<FF
!rjuna said? Ahat is Brahman0 what is adhy"tma 0 what is karma 0 what is adhibh@ta and what is adhidaiva 0 Su'reme GersonH Aho is the adhiyaj.a 0 and how is he known in the bodyH 3ow are Dou to be known at the 'oint o/ death by those with concentrated mindsH
In the eighth cha'ter0 the :ord s'eaks about 'ure bhakti and yoga&mi$ra&bhakti0 in re'ly to !rjuna,s Questions4 3e also describes the two destinations o/ the yog(s4 !t the end o/ the 'revious cha'ter0 the :ord mentioned knowledge o/ seven items 6Brahman0 adhy"tma0 karma0 adhibh@ta0 adhidaiva0 adhiyaj.a0 and 3imsel/0 2)*+a74 Aanting to know about these things0 !rjuna asks Questions about them in the /irst two verses o/ this cha'ter4 Aho is the ruler o/ yaj.a in the body 6atra dehe7 and how should 3e be known in the body at the 'oint o/ deathH The sentence is com'leted with the ne9t line o/ verse <4
TEXT S4=

$r( bhagav"n uv"ca&& ak*ara# brahma 'arama# svabh"vo ,dhy"tmam ucyate F

bh@ta&bh"vodbhava&karo visarga% karma&sa#j.ita% FF=FF

The :ord said? the Brahman is the su'reme indestructible entity4 !dhy"tma is the j(va 4 2arma re/ers to transmigration arising /rom the creation o/ bodies made o/ material elements4
The :ord answers4 Brahman re/ers to the ak*ara&&that which does not get destroyed0 that which is eternal and su'reme4 The $ruti says etad vai tad ak*aram g"rgi br"hma+" abhivadanti ? the knowers o/ Brahman call the Su'reme :ord 6tad7 the indestructible 6ak*aram7;4 6B)had Wra+yaka N'ani*ad =4S4S7

Svabh"va means Jthat which 'roduces one,s sel/ 6sva# bh"vayati70 /rom im'osition o/ a body4K In other words0 it means the j(va0 since it creates the body4 The j(va is called adhy"tma4 r the meaning o/ svabh"va can be Jthat which causes one to attain the Garam"tm" 6 sva meaning the :ord in this case74 In this case adhy"tma re/ers to the 'uri/ied j(va0 since only the 'ure j(va is Quali/ied to attain Garam"tm"4
The word karma re/ers to transmigration 6visarga7 o/ the j(va0 the creation o/ bodies 6bh"va7 through the material elements 6bh@ta74 It is called karma because it is 'roduced /rom actions4
; In verse <; Vi$vanatha says that the ak*ara is N"r"ya+a4

TEXT S4>

adhibh@ta# k*aro bh"va% 'uru*a$ c"dhidaivatam F adhiyaj.o ,ham ev"tra dehe deha&bh)t"# vara FF>FF !dhibh@ta re/ers to all the tem'orary material objects4 !dhidaiva re/ers to the universal body o/ the :ord4 I0 on the other hand0 am the adhiyaj.a situated in the body0 !rjuna0 best among souls situated in a body4
The word adhibh@ta re/ers to tem'orary objects 6 k*aro bh"va%7 such as 'ots and cloth4 The word adhidaiva re/ers to the 'erson re'resenting the totality o/ the universe0 understood /rom the derivation o/ the word adhidaiva as J3e within whom all the devat"s e9ist as 3is subjectsK4 In the body 6 atra70 I0 the Garam"tm"0 am the adhiyaj.a0 the 'erson who induces others to 'er/orm actions like yaj.a4

But why should the word eva 6/or em'hasis7 be used with aham0 since the Garam"tm"0 antary"m(0 is only My e9'ansion or a#$aH It is because this antary"m(0 though an a#$a0 is not di//erent /rom Me0 whereas the other items such as adhy"tma 6j(va7 are di//erent /rom Me4 best 'erson 6vara70 among those having bodies 6deha&bh)tam70 you are the best o/ all in this body0 because you have a direct relationshi' with Me as /riend4
TEXT S4B

anta&k"le ca m"m eva smaran muktv" kalevaram F ya% 'ray"ti sa madbh"va# y"ti n"sty atra sa#$aya% FFBFF
!t the 'oint o/ death0 he who leaves the body while knowing Me in truth0 attains a nature similar to Mine4 / this there is no doubt4
This verse answers the Question J3ow are you to be known at the time o/ deathHK Smaran means remembering Me0 knowing Me in truth0 not like knowing 'ots or cloth4 The method o/ knowing or remembering the :ord is now e9'lained in /ourteen verses4
TEXT S4P

ya# ya# v"'i smaran bh"va# tyajaty ante kalevaram F ta# tam evaiti kaunteya sad" tad&bh"va&bh"vita% FFPFF
Ahatever one thinks o/ when leaving the body0 one attains a state similar to that object o/ constant thought0 son o/ 2unt(4
This verse e9'lains that just as0 by remembering Me0 one attains Me 6stated in the 'revious verse70 so by remembering something else0 one attains that object4 Being in/luenced 6bh"vita%7 by constant thoughts 6bh"va7 o/ that object0 a 'erson becomes similar to the object 6 bh"vita%74

TEXT S4R

tasm"t sarve*u k"le*u m"m anusmara yudhya ca F mayy ar'ita&mano&buddhir m"m evai*yasy asa#$aya% FFRFF
There/ore0 at all times remembering Me0 /ight4 Aithout doubt0 one whose intelligence and mind are o//ered to Me attains Me4
The mind creates the decision to think o/ Me4 The intelligence creates the determination to remain /i9ed in thinking o/ Me4
TEXT S4S

abhy"sa&yoga&yuktena cetas" n"nya&g"min" F 'arama# 'uru*a# divya# y"ti '"rth"nucintayan FFSFF

Continuously contem'lating Me with mind engaged in the 'ractice o/ re'eated remembrance0 without deviation0 one attains the transcendental su'reme 'erson4
There/ore0 that 'erson who 'ractices remembrance o/ Me during his li/e will naturally remember Me at the time o/ death0 and by that0 he will attain Me4 There/ore0 remembering Me by the mind is the highest yoga4 That is e9'ressed in this verse4 !bhy"sa means to re'eatedly remember Me4 The mind should be engaged in this method 6 yoga7 o/ re'etition o/ remembering Me4 It should not wander to other objects o/ remembrance4 By this 'ractice one will conQuer o/ the nature o/ the mind4
TEXT S4T&;U

kavi# 'ur"+am anu$"sit"ram a+or a+(y"#sam anusmared ya% F sarvasya dh"t"ram acintya&r@'am "ditya&var+a# tamasa% 'arast"t FFTFF 'ray"+a&k"le manas"calena bhakty" yukto yoga&balena caiva F

bhruvor madhye 'r"+am "ve$ya samyak sa ta# 'ara# 'uru*am u'aiti divyam FF;UFF
!t the time o/ death0 a 'erson endowed with devotion and with unwavering mind0 who concentrates between the brows through the strength o/ yoga 'ractice0 and who remembers 3e who is omniscient0 beginningless0 the teacher0 smaller than the smallest0 the container o/ everything0 the inconceivable0 an inde'endent /orm like the sun0 who is above 'rak)ti &&that 'erson attains the transcendental su'reme 'erson4
Aithout 'ractice o/ yoga it is di//icult to withdraw the mind /rom sense objects4 Aithout withdrawing the mind /rom sense objects0 it is di//icult to think constantly o/ the :ord4 There/ore one should e9ecute bhakti along with some ty'e o/ yoga 'ractice4 The :ord here s'eaks o/ such bhakti mi9ed with a*-"Mga&yoga 6yoga&mi$ra&bhakti7 in /ive verses4 The :ord is omniscient 6kavi74 But though one may be omniscient0 like Sanaka and others0 one may not be eternal4 There/ore0 the :ord is described as 'ur"+a0 without beginning4 Though 3e is both omniscient and without beginning0 this does not indicate that 3e becomes the instructor o/ bhakti as Garam"tm"4 There/ore 3e is called anu$"sit"ram0 the teacher0 who by 3is mercy gives instructions about devotion to 3imsel/ when 3e a''ears as 2)*+a or E"ma4 Though 3e is merci/ul0 3e is still a di//icult object to know /actually? com'ared to the smallest 3e is even smaller4 Then0 is 3e like the j(va0 the siOe o/ an atomH No0 3e is also o/ the greatest siOe0 s'reading everywhere0 since everything is contained within 3im 6sarvasya dh"t"ram74 Thus 3e is said to be inconceivable in /orm 6 acintya& r@'am74 Though 3e a''ears o/ medium siOe0 as a human being0 3is mani/estation is inde'endent o/ all others4 Thus 3e has a /orm 6var+a7 which is like that o/ the sun 6"ditya70 revealing both 3imsel/ and all others4 Thus0 though 3e is the 'ossessor o/ m"y"&$akti 6'rak)ti70 3is /orm is transcendental to 'rak)ti or m"y" 6tamasa% 'arast"t74 !t the time o/ death 6'ray"+a&k"le70 with unwavering mind0 engaged in bhakti with constant remembrance o/ Me as described above0 the yog( attains Me4 3ow does he attain unwavering mindH 3e attains it through the strength o/ his 'ractice o/ yoga 6yoga&balena74 The yoga 'rocess is then described4 Yi9ing his 'r"+a in the "j."&cakra 6bhruvor madhye70 he attains Me<4
< Yrom verse ;= it seems that attaining the :ord means attaining 3is abode0 attaining a distant relationshi' with the :ord4

TEXT S4;;

yad ak*ara# veda&vido vadanti vi$anti yad yatayo v(ta&r"g"% F yad icchanto brahmacarya# caranti tat te 'ada# saMgrahe+a 'ravak*ye FF;;FF
!long with the method0 I will s'eak o/ the /inal goal which the knowers o/ the Veda call om 0 and which the sanny"s(s who have given u' attachment attain4 8esiring this0 they 'ractice celibacy4
JIust by Dour mentioning that the yog( should concentrate the 'r"+a at the "j."&cakra0 I cannot understand this yoga4 Ahat is the manner o/ doing this yogaH Ahat should be chantedH N'on what should one meditateH Ahat is to be obtained by this yogaH Brie/ly Dou should tell me4K 2)*+a s'eaks three verses to answer him4 Glease listen as I describe what will be /actually attained 6 'adam7 along with the method o/ attainment 6saMgrahena7=&&that Brahman which the knowers o/ the Veda call om 6ak*ara70 which the sann"ys(s attain4
= SaMgraha is analyOed as Jthe means by which something is com'letely 6samyak7 understood 6g)hyate74K

TEXT S4;<&;=

sarva&dv"r"+i sa#yamya mano h)di nirudhya ca F m@rdhny "dh"y"tmana% 'r"+am "sthito yoga&dh"ra+"m FF;<FF om ity ek"k*ara# brahma vy"haran m"m anusmaran F ya% 'ray"ti tyajan deha# sa y"ti 'aram"# gatim FF;=FF
3e who leaves his body while withdrawing the senses /rom senses objects0 concentrating the mind in the heart0 /i9ing the 'r"+a at the "j."&cakra 0 com'letely absorbing his thoughts in Me0 uttering J om K and remembering Me constantly0 attains My 'lanet4
Elaborating what was 'revious s'oken0 the :ord describes the method o/ yoga4 Aithdrawing the o'enings o/ all the senses 6sarva&dv"r"+i7 /rom the e9ternal objectsZ con/ining the mind to the heart0 with no desire /or other objectsZ /i9ing the 'r"+a between the brows 6m@rdhni7Z and taking shelter o/ Me com'letely 6 yoga&dh"ra+"m7Z

uttering just one syllable0 om0 the /orm o/ BrahmanZ and meditating continuously u'on Me 6 m"m anusmaran7 re'resented by om&& giving u' his body0 he attains s"lokyam 6'aram"# gatim7>4
> Yrom this statement it would a''ear that this yoga&mi$ra&bhakta attains a similar state as the three ty'es o/ sak"ma&bhaktas mentioned in cha'ter R4

TEXT S4;>

ananya&cet"% satata# yo m"# smarati nitya$a% F tasy"ha# sulabha% '"rtha nitya&yuktasya yogina% FF;>FF
The devotee who remembers Me daily0 at all times0 without deviation to other 'rocesses0 'ersons or goals0 and who desires association with Me0 easily attains Me4
3aving s'oken o/ 'radh"n( bh@t" bhakti0 bhakti mi9ed with karma0 mentioned in "rto jij."sur arth"rth( 6B5 R4;P70 and with desire /or liberation in jar"&mara+a&mok*"ya 6B5 R4<T70 and also bhakti mi9ed with yoga in this cha'ter 6verse T&;=70 now the :ord s'eaks o/ keval" bhakti0 the best bhakti0 devoid o/ any material tinge4 The mind o/ that devotee is /ree /rom 'er/orming other 'rocesses such as karma&yoga or j."na&yogaB0 /ree /rom worshi' o/ other 'ersons or devat"s0 and /ree /rom other goals0 such as attainment o/ Svarga or mok*a4 Thus he is called ananya& cet"%0 with mind not thinking anything else e9ce't the :ord4 3e remembers Me every day0 6 nitya$a%70 constantly 6satatam70 not de'ending u'on a''ro'riate time0 'lace0 'erson0 or 'urity4 I can be easily attained 6 sulabha%7 by that 'erson0 by that bhakti4 It is not mi9ed with the di//iculties encountered in 'racticing yoga0 j."na or other 'rocesses4 3e constantly desires association with Me 6nity&yuktasya74 This grammatical /orm e9'resses desire in the /uture as well as the 'ast4 Dogina% here re/ers to the 'erson doing bhakti&yoga4 r it can mean a 'erson who has a relationshi' 6yoga7 with the :ord0 in d"sya0 s"khya or other relationshi's4
B The j."na&mi$ra&bhakta0 re/erred to as the j."n( in the enumeration o/ the /our ty'es does not have a desire /or material results nor /or liberation4 There/ore he has not been mentioned in the 'revious sentence4 3owever0 the j."na&mi$ra&bhakta retains some elements o/ the j."na 'rocess while 'racticing bhakti and is thus distinguished /rom the kevala&bhakta who 'er/orms only bhakti4

TEXT S4;B

m"m u'etya 'unar janma du%kh"layam a$"$vatam F n"'nuvanti mah"tm"na% sa#siddhi# 'aram"# gat"% FF;BFF
!ttaining Me0 those great souls do not return to a birth which is /ull o/ su//ering and tem'orary0 having attained the highest goal o/ 'ersonal service to Me4
JAhat ha''ens to that 'erson who attains DouHK !ttaining Me0 they do not attain birth again which is /ull o/ su//ering 6 du%kh"layam7 and tem'orary0 but attain a birth similar to Mine0 which is /ull o/ joy0 because it is eternal4 !ccording to the !mara 2o$a0 $"$vata means certain0 eternal0 continual0 everlasting4 Ahen I take My birth0 which is /ull o/ joy0 s'iritual0 and eternal0 in the house o/ Vasudeva0 My devotees0 being My eternal associates0 will also take such birth0 and not at other times 6caused by karma74 ther devotees attain 'er/ection0 but those who e9clusively think o/ Me 6 ananya&cet"%7 attain the very highest 'er/ection 6'aram"# sa#siddhim7&&a 'osition as an assistant in My 'astimes4 This indicates the observable su'eriority o/ the kevala&bhakta over all other ty'es o/ devotees mentioned4
TEXT S4;P

"&brahma&bhuvan"l lok"% 'unar&"vartino ,rjuna F m"m u'etya tu kaunteya 'unar&janma na vidyate FF;PFF
!rjuna0 all 'ersons including the inhabitants o/ Brahmaloka take birth again4 But having attained Me0 son o/ 2unt(0 a 'erson does not take birth again4
!ll j(vas take rebirth even i/ they have great 'u+yas4 But My devotees do not take such rebirth4 Even the inhabitants o/ the 'lanet o/ Brahm" 6"&brahma&bhuvan"l lok"%7 take rebirth4
TEXT S4;R

sahasra&yuga&'aryantam ahar yad brahma+o vidu% F

r"tri# yuga&sahasr"nt"# te,ho&r"tra&vido jan"% FF;RFF

The knowers o/ the day and night o/ Brahm"0 knowing that a day lasts one thousand cycles0 also know that a night o/ Brahm" lasts one thousand yuga cycles4
It is said in Bh"gavatam?

am)ta# k*emam abhaya# tri&m@rdhno ,dh"yi m@rdhasu

8eathlessness0 /earlessness and /reedom /rom the an9ieties o/ old age and disease e9ist in the kingdom o/ 5od0 which is beyond the three higher 'lanetary systems and beyond the material coverings4
SB <4P4;T

JBut some say that there is /earlessness on Brahmaloka as well0 and thus0 it is not 'ossible /or the sanny"s( to die there0 i/ they desire to stay there4K No0 i/ even Brahm"0 the master o/ that 'lanet0 must die0 what can we say o/ othersH Those who are knowledgeable o/ scri'ture0 who know that the day o/ Brahm" lasts a thousand yugas0 also know that the night lasts a thousand yugas0 because they are knowers o/ day and night4 By such days0 /ortnights and months 'ass4 ! hundred o/ such years make the li/e o/ Brahm"4 Then a/ter that0 Brahm" dies4 3owever0 a Brahm" who is a Vai*+ava attains liberation4
TEXT S4;S

avyakt"d vyaktaya% sarv"% 'rabhavanty ahar&"game F r"try"&game 'ral(yante tatraiv"vyakta&sa#j.ake FF;SFF

!t the coming o/ day0 all things become mani/est /rom the slee'ing state o/ Brahm"0 and at the a''roach o/ night they again become unmani/est4
Those who are in/erior0 residing within the three 'lanetary systems0 'erish day a/ter day4 Madhus@dana Sarasvat( says? the word avyakta re/ers to Brahm" in his slee'ing state 6not a total dissolution70 since during the daily creation

and dissolution o/ the universe0 the elements remain intake4 Then /rom a slee'ing state 6 avyakt"t70 through Brahm"0 the 'laces o/ enjoyment in the /orm o/ bodies and objects o/ enjoyment mani/est 6 vyaktay"70 or become suitable /or use4 !t the coming o/ night0 when Brahm" slee's0 everything disa''ears within him4
TEXT S4;T

bh@ta&gr"ma% sa ev"ya# bh@tv" bh@tv" 'ral(yate F r"try&"game ,va$a% '"rtha 'rabhavaty ahar&"game FF;TFF
In this way all the moving and non&moving entities0 having a''eared0 disa''ear at the coming o/ night0 beyond their control0 and rea''ear at the a''roach o/ day4
Thus0 all the moving and non&moving living entities 6 bh@t"&gr"ma%70 a/ter a''earing0 re'eated disa''ear4
TEXT S4<U

'aras tasm"t tu bh"vo ,nyo,vyakto ,vyakt"t san"tana% F ya% sa sarve*u bh@te*u na$yatsu na vina$yati FF<UFF
Su'erior to the unmani/est state o/ Brahm",s night is another unmani/est state which is eternal0 which is not destroyed when everything else is destroyed4
Su'erior to that state o/ dissolution0 to the 3ira+yagarbha or Brahm"0 su'erior to what has so /ar been described 6'ara% tasm"t avyakt"t70 is another state0 the cause o/ 3ira+yagarbha0 which is indeed unmani/est 6 avyakta70 and without beginning 6san"tana%74
TEXT S4<;

avyakto ,k*ara ity uktas tam "hu% 'aram"# gatim F ya# 'r"'ya na nivartante tad dh"ma 'arama# mama FF<;FF

That which was described as eternal and unmani/est is called the su'reme goal4 !ttaining that eternal /orm0 they do not return4
The word avyakta o/ the 'revious verse is e9'lained4 That which is avyakta is without destruction 6ak*ara7? N"r"ya+a4 !s the $ruti says0 eko n"r"ya+a "s(n na brahm" na ca $aMkara% ? only N"r"ya+a e9isted0 and not Brahm" or 1ivaP4 !ttaining My eternal /orm 6mama 'arama# dh"ma70 they do not return4 The word ak*ara may also be inter'reted as the im'ersonal Brahman0 in which case dh"ma 'arama# mama means JMy /orm o/ light0K since dh"ma also means JlightK4R
P eko ha vai n"r"ya+a "s(n na brahm" ne$"no is /ound in the Mah" N'ani*ad4 The Quotation is 'robably another version o/ the same 'assage4 R This would be the attainment /or j."n(s and yog(s who also 'er/orm a small amount o/ bhakti without o//ense4

TEXT S4<<

'uru*a% sa 'ara% '"rtha bhakty" labhyas tv ananyay" F yasy"nta%&sth"ni bh@t"ni yena sarvam ida# tatam FF<<FF
That su'reme 'erson0 within whom e9ist all entities and by which this universe is 'ervaded0 is attained by 'ure anany" bhakti 0 son o/ G)th"4
That su'reme 'erson0 who is just My a#$a0 cannot be known by other means0 which have in them desires /or karma&yoga or j."na&yoga4 !s I 'reviously said0 ananya&cet"% satatam4
TEXT S4<=

yatra k"le tv an"v)ttim "v)tti# caiva yogina% F 'ray"t" y"nti ta# k"la# vak*y"mi bharatar*abha FF<=FF
best o/ Bharata,s lineage0 I will now e9'lain about the 'aths by which the yog(s return or do not return4
JDou have said in verse <; that anyone who attains Dou does not come back0 but Dou have not mentioned about

any 'articular 'ath that the devotee must traverse4 Since the devotee is beyond the gu+as0 his 'ath is also beyond the gu+as0 not a sattvic 'ath such as going through the sun 'lanet4 But I am asking about the 'ath taken by the yog(s0 j."n(s and karm(s4 I will s'eak about the 'ath 6k"lam7S o/ return and no return that they traverse when they have died4K
S 2"la usually means Jtime0K but in this conte9t means J'ath4K

TEXT S4<>

agnir jyotir aha% $ukla% *a+&m"s" uttar"ya+am F tatra 'ray"t" gacchanti brahma brahma&vido jan"% FF<>FF
The knowers o/ Brahman 6j ."n(s 7 who de'art on the 'ath o/ /ire and light0 the wa9ing /ortnight0 and the northern 'rogress o/ the sun attain Brahman4
3e s'eaks in this verse about the 'ath o/ no return4 The words agnir jyotir 6/ire and light7 indicate the 'residing deity o/ the sun according to the $ruti statement te [rcisam abhisambhavanti? they go to the sun 'lanet4 !ha indicates the deity o/ the day0 and $ukla indicates the deity o/ the /ortnight o/ the wa9ing moon4 The si9 months o/ uttar"ya+a means the deity who 'resides over the uttar"ya+a4 The j."n(s 6brahma vida%7 who go on the 'ath o/ these devat"s attain Brahman4 !s the $ruti says?

te ,rci*am abhi sambhavanti arci*o ,rahna "'@ryam"+a&'ak*am "'@ryam"+a&'ak*"d y"n *a+& m"s"nudaMM"ditya eti m"lebhyo deva&lokam
They reach the deity o/ /ire4 Yrom there they go to the deity o/ the day0 /rom there to the deity o/ the wa9ing /ortnight0 and /rom there to the uttar"ya+a deity4
Ch"ndogya N'ani*ad B4;U4<

TEXT S4<B

dh@mo r"tris tath" k)*+a% *a+&m"s" dak*i+"yanam F tatra c"ndramasa# jyotir yog( 'r"'ya nivartate FF<BFF
8e'arting on the 'ath o/ smoke0 the night0 the waning /ortnight0 the southern course o/ the sun0 and attaining Svargaloka0 the karma&yog( returns4
This verse describes the 'ath o/ return taken by the karm(4 Smoke indicates the deity o/ smoke0 and similarly night indicates the deity o/ night4 Similarly there are the deity o/ the dark /ortnight and the deity o/ the dak*i+"yana4 The karma&yog( who goes on the 'ath re'resented by these devat"s attains Svarga indicated by the words c"ndramasa# jyoti%4 3aving enjoyed there0 he returns4
TEXT S4<P

$ukla&k)*+e gat( hy ete jagata% $"$vate mate F ekay" y"ty an"v)ttim anyay"vartate 'una% FF<PFF
These two 'aths0 o/ light and darkness0 are considered eternal in this world4 By one 'ath0 one does not return0 and by the other 'ath0 one returns4
The :ord summariOes the two 'aths mentioned4 They are considered without beginning 6 $"$vate70 since the transmigration o/ the j(vas is without beginning4 By the 'ath o/ light one attains no return0 and by the 'ath o/ darkness0 one takes birth again and again on the earth4
TEXT S4<R

naite s)t( '"rtha j"nan yog( muhyati ka$cana F tasm"t sarve*u k"le*u yoga&yukto bhav"rjuna FF<RFF
The yog( who knows these two 'aths is never bewildered4 There/ore0 at all times have a concentrated mind0 !rjuna4

2nowledge o/ these two 'aths 'roduces a sense o/ discrimination4 This verse 'raises such discrimination4 There/ore at all times you should have a concentrated mind 6 yoga&yukta%74
TEXT S4<S

vede*u yaj.e*u ta'a%su caiva d"ne*u yat 'u+ya&'hala# 'radi*-amF atyeti tat sarvam ida# viditv" yog( 'ara# sth"nam u'aiti c"dyam FF<SFF
2nowing this0 the yog( endowed with devotion sur'asses all the 'ious results declared by studying the Vedas 0 'er/ormance o/ sacri/ice0 austerity and giving in charity4 3e attains the s'iritual0 eternal 'lace4
This verse relates the results o/ knowing what has been e9'lained in this cha'ter4 Sur'assing 6atyeti7 all the results o/ other 'rocesses0 the yog(0 'ossessing devotionT0 attains the best 'lace0 which is non&material 6 'aram7 and eternal 6"dyam74 The su'eriority o/ the devotees has been 'reviously stated4 It is made clear in this cha'ter4 !s well0 in this cha'ter0 the su'reme 'osition o/ the ananya&bhakta among all ty'es o/ devotees has been indicated4
T This seems to indicate that this verse re/ers to the yoga&mi$ra&bhakta4 ! mere yog( without bhakti could not attain the 'lace o/ the :ord or even liberation4 ! yog( with a small amount o/ bhakti could attain liberation4 Such yog(s were described in cha'ter P4 ! devotee with some mi9ture o/ yoga however attains s"lokya4

Thus the commentary on the eighth cha'ter o/ the 5(t" /or the 'leasure o/ the devotees has been com'leted by the mercy o/ the "c"ryas 4

CHAPTER 9

RJA GUHYA YOGA

TEXT T4;

$r(&bhagav"n uv"ca ida# tu te guhyatama# 'ravak*y"my anas@yave F j."na# vij."na&sahita# yaj j."tv" mok*yase V$ubh"t FF;FF
The :ord said? I will s'eak to you0 who have no envy0 the most secret knowledge0 bhakti0 along with realiOation o/ Me0 knowing which you will be /reed /rom su//ering4
The majestic as'ect o/ the :ord as the object o/ worshi'0 suitable /or 3is servants0 and the e9cellence o/ that 'ure devotee are described clearly in the ninth cha'ter4

Bhakti is su'erior to karma0 j."na0 yoga and other 'rocesses4 !s described in the seventh cha'ter0 such bhakti is either 'radh"n( bh@t" or keval"4 !nd amongst the ty'es o/ bhakti0 the su'reme 'osition o/ keval" bhakti0 which is e9tremely 'ower/ul0 not de'endent o/ 'urity o/ heart or other elements like j."na0 has clearly been shown4
The ninth cha'ter begins to s'eak about the 'owers o/ the :ord reQuired as knowledge in order to 'er/orm that 'ure bhakti 6keval" bhakti74 The 5(t" is the essence o/ all scri'tures0 and essence o/ the 5(t" is the middle si9 cha'ters4 The middle o/ those si9 cha'ters0 the ninth and tenth cha'ters0 is the /urther essence o/ the si9 cha'ters4 In three verses0 the :ord 'raises what 3e will be describing in the cha'ter4 The j."na which gives liberation described in the second0 third and other cha'ters is guhya0 or secret4 The knowledge which I revealed in the seventh and eighth cha'ter0 which is suitable /or attainment o/ Me&&the method o/ knowledge ;0 bhakti0 by which Bhagav"n is known&&is guhyatara0 more secret4 In this cha'ter0 I will s'eak to you knowledge about keval"0 or $uddh" bhakti0 which is by /ar guhyatama0 most secret4 By the word j."na or knowledge0 one should understand that it means only bhakti0 not the well known j."na mentioned in the /irst si9 cha'ters4 In the second verse0 by using the adjective avyayam or indestructible0 it must be understood that this knowledge is beyond the gu+as4 It is bhakti which is beyond the gu+as0 not the j."na mentioned earlier0 which is in sattva&gu+a4 In verse =0 the word dharma means only bhakti as well4 I will teach this

most secret bhakti to you0 to one who is not hostile or sel/ish 6 anas@yave74 This indicates that there is a rule that bhakti should only be taught to one who is not sel/ish or inimical4 I will teach you this bhakti 6j."na70 culminating in direct realiOation o/ Me 6 vij."na&sahitam70 by which you will be /reed /rom rebirth0 or /reed /rom all obstacles to bhakti 6a$ubh"t74
; I."na is de/ined as Jthat by which something is known4K Thus bhakti is called j."na since by bhakti Bhagav"n is known4

TEXT T4<

r"ja&vidy" r"ja&guhya# 'avitram idam uttamam F 'ratyak*"vagama# dharmya# susukha# kartum avyayam FF<FF
This is the highest ty'e o/ bhakti 0 the most secret ty'e o/ bhakti 0 the most 'uri/ying o/ all methods4 It is directly realiOed0 the highest dharma 0 easy to e9ecute0 and eternal 4
Moreover0 this knowledge 6bhakti7 is the king o/ knowledge 6 raja&vidy"70 meaning the king o/ worshi'4 There are various ty'es o/ bhakti and this is the king0 or in the highest 'osition0 e9ceeding all others4 The usage o/ raja&vidy" is similar to the word raja&danta or /ront teeth4 !s in the usage raja&danta 6/ront teeth? king o/ teeth70 there is reversal o/ the normal order o/ the elements o/ the com'ound word4 This is 'ermitted according to the rule r"ja&dant"ditv"d 6!*-"dhy"y(0 G"+ini <4<4=;74 / all secrets0 it is the highest4 Bhakti o/ any ty'e is very secret0 and o/ all the ty'es o/ bhakti0 this keval" bhakti is the king0 the most secret 6raja&guhyam74 It is called most 'uri/ying 6 'avitram uttaman70 because it acts as the atonement /or all sins4 It is even more 'uri/ying than knowledge o/ the soul 6 tva# 'ad"rtha74 !ccording to Madhus@dana Sarasvat(0 since it immediately u'roots all the sin/ul reactions s'read over many thousands o/ li/etimes which are situated in the gross and subtle bodies0 and as well u'roots the cause o/ all sins0 ignorance0 it is called the most 'uri/ying o/ all things4 It gives direct realiOation 6'ratyak*"vagamam7?

bhakti% 'are$"nubhavo viraktir anyatra cai*a trika eka&k"la% 'ra'adyam"nasya yath"$nata% syus tu*-i% 'u*-i% k*ud&a'"yo Vnu&gh"sam
8evotion0 direct e9'erience o/ the Su'reme :ord0 and detachment /rom other things^these

three occur simultaneously /or one who has taken shelter o/ the Su'reme Gersonality o/ 5odhead0 in the same way that 'leasure0 nourishment and relie/ /rom hunger come simultaneously and increasingly0 with each bite0 /or a 'erson engaged in eating4
SB ;;4<4><

Yrom this verse o/ Bh"gavatam0 it should also be understood that the realiOation is constant0 since the realiOation comes in accordance with the worshi' 6and the ananya&bhakta constantly worshi's the :ord74 It does not deviate /rom dharma 6dharmyam70 because0 though one may /ail to 'er/orm all dharmas or religious duties0 those dharmas are /ul/illed sim'ly by e9ecuting bhakti4 This is understood /rom the statement o/ N"rada?

yath" taror m@la&ni*ecanena t)'yanti tat&skandha&bhujo'a$"kh"% 'r"+o'ah"r"c ca yathendriy"+"# tathaiva sarv"rha+am acyutejy"
!s 'ouring water on the root o/ a tree energiOes the trunk0 branches0 twigs and everything else0 and as su''lying /ood to the stomach enlivens the senses and limbs o/ the body0 sim'ly worshi'ing the Su'reme Gersonality o/ 5odhead through devotional service automatically satis/ies the demigods0 who are 'arts o/ that Su'reme Gersonality4
SB >4=;4;>

Nnlike karma0 j."na and other 'rocesses0 bhakti is easy to e9ecute 6susukha# kartum74 There are no e9treme 'ains to the body0 voice or mind by renunciation o/ the senses0 since bhakti makes use o/ the ears and other senses as 'rinci'al elements in hearing chanting and other 'rocesses4 Because it is beyond the gu+as0 the 'rocess o/ bhakti is eternal 6avyayam70 unlike such 'rocesses as karma and j."na which are tem'orary4
TEXT T4=

a$raddadh"n"% 'uru*" dharmasy"sya 'aranta'a F

a'r"'ya m"# nivartante m)tyu&sa#s"ra&vartmani FF=FF

a//licter o/ enemies0 those who do not have /aith in this bhakti do not attain Me and remain /i9ed on the 'ath o/ transmigration and death4
JAell i/ this dharma is so easy to e9ecute0 who will remain in this worldHK This verse answers4 Nsing genitive 6'ossessive case7 instead o/ locative case in the 'hrase dharmasya asya is 'oetic license4 Those who do not have /aith in this 'rocess o/ dharma0 who think that the su'reme 'osition given to bhakti in the scri'tures is just e9aggeration0 and who do not acce't it with /aith0 do not attain Me0 even though they make e//orts to attain Me by other methods4 They remain com'letely 6 nivartate is eQual to nitar"m vartate7 on the 'ath o/ transmigration 6sa#s"ra&vartmani70 'ervaded by death4
TEXT T4>

may" tatam ida# sarva# jagad avyakta&m@rtin" F mat&sth"ni sarva&bh@t"ni na c"ha# te*v avasthita% FF>FF
I 'ervade this whole universe by My /orm invisible to material senses0 since I am the cause4 !ll entities are situated in Me0 since I am their cause0 but I am not in them0 since I am com'letely detached4
In seven verses0 the :ord s'eaks o/ the knowledge o/ the 'owers o/ 5od reQuired by devotees who are situated in d"sya&bhakti4 This whole universe is 'ervaded by Me0 whose /orm is invisible to the senses 6 avyakta70 since I am the cause o/ the universe 6I am in the universe74 !nd as well0 all the living entities moving and non&moving are situated in Me 6 mat& sth"ni70 a /orm o/ 'ure consciousness0 since I am their cause 6The universe is in Me74 But I am not situated in all these entities 6I do not 'ervade them70 as clay is 'resent in its 'roduct a 'ot0 because I am com'letely inde'endent o/ everything4

TEXT T4B

na ca mat&sth"ni bh@t"ni 'a$ya me yogam ai$varam F bh@ta&bh)n na ca bh@ta&stho mam"tm" bh@ta&bh"vana% FFBFF
!nd the living beings as well are not situated in Me4 See my 'ower o/ yoga 4 My body0 maintaining them and 'rotecting them0 is not in them4
JThough everything is situated in Me0 they are not situated in Me0 since I am com'letely inde'endent o/ everything4K JBut this is contrary to what Dou said be/ore? that Dou are 'ervading the universe and that Dou are the shelter o/ the universe4K JSee My su'ernatural 6yogam7 'ower 6ai$varyam70 My e9traordinary skill in doing what cannot be doneL !nd see also something else which is astonishing4 Even though I am the maintainer o/ all the living beings 6 bh@t"&bh)t7 in the universe0 and the 'rotector o/ them all 6bh@t"&bh"vana%70 I0 in My s'iritual body 6mam"tm"70 am not situated in them 6na bh@t"&stha%74K Since in the :ord there is no di//erence between the body and the soul0 the e9'ression JMy bodyK 6 mam"tm"7 is em'loyed in the manner o/ the e9'ression Jthe head o/ E"hu4K Though E"hu and his head are non&di//erent <0 as 2)*+a and 3is body are non&di//erent0 the 'ossessive case is used0 making some distinction4 The meaning is this? the j(vas acce't a body0 'rotect it0 and0 develo'ing attachment to it0 remain in that body4 But though I acce't all the living beings and 'rotect them&& though they are My material body consisting o/ all creatures&&I am not situated there0 because I am not attached4K
< E"hu has only a head and no other bodily 'art4

TEXT T4P

yath"k"$a&sthito nitya# v"yu% sarvatra&go mah"n F tath" sarv"+i bh@t"ni mat&sth"n(ty u'adh"raya FFPFF
Glease understand that just as the wind0 going everywhere and greatly

e9'ansive0 is situated in the ether0 so all beings are situated in Me4

Though the living beings are in Me0 who remain detached and inde'endent0 they are not in MeZ and though I am in them0 I am not in them4 !n e9am'le is given in this verse to illustrate4 The wind remains always situated in the ether0 which has a nature o/ being detached4 The wind has a nature o/ being restless0 going everywhere 6sarvatra&ga%7 and is great in siOe 6mah"n74 Because o/ the detachment o/ the ether0 the wind is situated in it0 but not situated in it&&the ether0 though in the wind0 is not in the wind0 because o/ detachment4 Similarly0 all things such as ether0 which are great in dimension and are moving everywhere0 are situated in Me0 but are not situated in Me0 since I also have the nature o/ detachment4 Glease consider and acce't this /act4 JBut Dou have said that Dour 'owers are inconceivable? 'a$ya me yogam ai$varam4 3ow then can those 'owers remain inconceivable i/ they are just like common ether and windHK This is e9'lained as /ollows4 Ether has detachment because it is unconscious by its very nature4 !mong conscious beings however0 detachment does not e9ist anywhere0 e9ce't in the :ord0 even though 3e is at once contains everything and dwells in everything4 This /act establishes the inconceivability o/ the :ord4 In any case0 this e9am'le0 com'aring ether to the :ord0 is given /or the understanding o/ the common man4
TEXT T4R

sarva&bh@t"ni kaunteya 'rak)ti# y"nti m"mik"m F kal'a&k*aye 'unas t"ni kal'"dau vis)j"my aham FFRFF
son o/ 2unt(0 all things will enter My 'rak)ti at the time o/ destruction4 !t the time o/ creation0 again I create everything4
JI understand that all these things which can 'resently be seen are situated in Dou0 but at the time o/ destruction where will they goHK This verse answers4 !ll these things will merge into My energy called 'rak)ti com'osed o/ the three gu+as4 !t the end o/ the 'eriod o/ destruction0 at the time o/ creation0 6kal'a&k*aye70 I will again create everything in detail 6vi$e*e+a s)j"mi74

TEXT T4S

'rak)ti# sv"m ava*-abhya vis)j"mi 'una% 'una% F bh@ta&gr"mam ima# k)tsnam ava$a# 'rak)ter va$"t FFSFF
Being situated in 'rak)ti 0 which belongs to Me0 I create again and again all the entities who are all de'endent0 being under the control o/ their natures caused by their 'revious actions4
JBut how can Dou create i/ Dou are detached and are unchangeable by natureHK This verse answers4 By being situated in My 6sv"m7 energy 6'rak)tim70 I again create all entities who are de'endent on action and other /actors 6ava$am70 since they are under control o/ their own natures 6 'rak)ter va$"t70 which are caused by actions o/ 'revious lives4
TEXT T4T

na ca m"# t"ni karm"+i nibadhnanti dhana#jaya F ud"s(na&vad "s(nam asakta# te*u karmasu FFTFF
conQueror o/ wealth0 these actions do not bind Me0 who am situated like an indi//erent 'arty0 unattached to these activities4
JBut then0 since Dou do so much activity0 how is it that Dou do not get bound like the j(vasHK This verse answers4 !ctivities like creation do not bind Me4 Bondage arises /rom attachment to action4 Because all My desires are /ul/illed s'ontaneously without having to act0 I do not have attachment to action0 and have no bondage4 I am like an indi//erent 'erson who is not a//ected by the mi9ture o/ ha''iness and distress o/ Quarreling 'arties 6 ud"s(navad74
TEXT T4;U

may"dhyak*e+a 'rak)ti% s@yate sa&car"caram F hetun"nena kaunteya jagad vi'arivartate FF;UFF

By My direction0 'rak)ti gives rise to the universe o/ moving and non&moving entities4 By this cause0 son o/ 2unt(0 the universes a''ears again and again4
JI cannot acce't that Dou are indi//erent in Dour acts such as creation4K By My direction as the e//icient cause 6 nimitta7=0 'rak)ti gives rise to this universe o/ moving and non&moving entities 6s@yate74 I am only the director4 It is like the duties o/ the kingdom going on under the kings like !mbar(*a through their ministers4 In that situation0 the king remains aloo/4 But just as nothing can be done by the ministers without the king sitting on the throne0 so unconscious matter can do nothing without My directorshi' in the /orm o/ My 'resence and authority4 By this cause 6hetun"70 by My 'resence0 this world is re'eatedly created4
= The e//icient cause 6nimitta7 is distinguished /rom the material cause 6u'"d"na70 'rak)ti4 The 'otter is the e//icient cause and the clay is the material cause o/ the 'ot4

TEXT T4;;

avaj"nanti m"# m@Ch" m"nu*(# tanum "$ritam F 'ara# bh"vam aj"nanto mama bh@ta&mahe$varam FF;;FF
The /ools deride Me in this human /orm0 not knowing that I am the great :ord o/ the Brahman0 higher than all else4
JThat well known Mah"'uru*a lying on the 2"ra+a cean with sat&cid&"nanda /orm0 s'reading 3imsel/ through millions o/ universes0 who creates the universe by 3is own energy0 is indeed Dou4 But some say in de'recation that when Dou come as the son o/ Vasudeva with human&like /orm it is just an a#$a o/ that Mah"'uru*a4K In res'onse the :ord s'eaks this verse4 Des0 they deride this human&like /orm that I assume4 They do not know that this human&like body is the su'reme /orm 6'ara# bh"vam74 It is My svar@'a0 My actual /orm0 more attractive than and su'erior to the Mah"'uru*a lying on the 2"ra+a cean and other /orms as well4 Ahat ty'e o/ /orm is thisH It is the highest truth 6 bh@ta70 meaning BrahmanZ and it is the great lord 6mahe$varam74 The 'hrase Jgreat lordK e9cludes other meanings o/ the word bh@ta4 !ccording to the !mara 2o$a0 bh@ta has various meanings such as truth0 the elements like earth0 or being /it4 The $ruti says?

tam eka# govinda# sac&cid&"nanda&vigraha# v)nd"vana&sura&bh@ruha&bh"van"s(na# satata# sa&marud& ga+o,ha# 'aramay" stuty" to*ay"mi
I constantly satis/y with 'raises along with the Maruts that one 5ovinda with sat&cid&"nanda /orm sitting beneath a desire tree4
5o'"la T"'an( N'ani*ad ;4=B

The sm)ti says nar"k)ti&'ara&brahma? the su'reme Brahman has a human /orm4 6 Vi*+u Gur"+a >4;;4<7 Thus My knowledgeable devotees describe My human&like body as being sat&cid&"nanda4 My mother Da$od" also saw that sat& cid&"nanda /orm during My childhood0 that /orm which e9tended over the whole universe4 r another meaning o/ 'ara# bh"vam> is as /ollows4 The last line describes the reality o/ that m"nus(# tanum4 That human /orm is the most e9alted state 6 'aram bh"vam70 vi$uddha&sattva0 a svar@'a o/ sat&cid&"nanda4 !mara 2o$a says bh"va means state0 ones nature or intention4 That highest state is then detailed4 I am the great lord 6mahe$v"ram7 o/ beings such as Brahm" 6bh@ta7 whom I create4 This means that I0 the lord o/ Brahm" and others0 unlike the j(vas0 since I am their lord0 am not di//erent /rom My human body4 I am My body4 My body is Mysel/4 That body is Brahman4 1ukadeva0 who is knowledgeable0 says My body is directly Brahman?

$"bda# brahma dadhad va'u%

Then0 in the Satya&yuga0 the lotus&eyed Su'reme Gersonality o/ 5odhead0 being 'leased0 showed 3imsel/ to that 2ardama Muni and dis'layed 3is transcendental /orm0 which can be understood only through the Vedas 4
SB =4<;4S

This should be acce'ted by 'ersons like you4

> The /irst meaning o/ 'ara# bh"vam was that it was su'erior to the /orm o/ Mah"vi*+u4

TEXT T4;<

mogh"$" mogha&karm"+o mogha&j."n" vicetasa% F

r"k*as(m "sur(# caiva 'rak)ti# mohin(# $rit"% FF;<FF

!mong those who cannot distinguish this truth0 those who are devotees do not gain s"lokya 0 those who are karm(s do not attain their material /ruits0 and those who are j."n(s do not attain liberation4 They assume the nature o/ E"k*asas and asuras 4
Ahat is the destination o/ those who do not acce't Dou0 2)*+a0 as the :ord and think that Dou have a human material bodyH Even i/ devotees are in this condition0 their as'irations are in vain 6 mogh"$a%74 They do not achieve s"lokya or whatever else they have desired4 I/ they are karm(s0 they do not attain the desired results o/ their actions such as Svarga 6mogha&karma+a%74 I/ they are j."n(s0 they do not attain the result o/ knowledge0 liberation 6 mogha& j."na74 Then what do they attainH They assume the nature 6'rak)tim7 o/ E"k*asas4
TEXT T4;=

mah"tm"nas tu m"# '"rtha daiv(# 'rak)tim "$rit"% F bhajanty ananya&manaso j."tv" bh@t"dim avyayam FF;=FF
The /ortunate souls0 attaining deva nature0 worshi' My human /orm with no distractions0 knowing that My human&like body is the cause o/ all things and is indestructible0 being /ully s'iritual 4
But those men who attain greatness by un'redictable mercy o/ My devotees attain the nature o/ the devas 6daiv(# 'rak)tim7 6rather than asuras70 and worshi' Me in My human&like /orm4 Their minds do not dwell on such things as desires /or j."na or karma 6ananya manasa%74 By knowledge o/ My 'owers 6may" tatam ida# sarvam70 they know that I am the cause o/ all the unlimited bodies starting with Brahm" 6 bh@t"dim74 They know that I am indestructible 6avayayam70 since I have a body o/ sat&cid&"nanda4 Yor understanding that I am worthy o/ worshi'0 they should have at least this much knowledge o/ Me4 2nowing this 6 j."tv"70 they worshi' Me4 It should be understood that this bhakti0 which is not de'endent on karma or j."na which aim at realiOation o/ "tm" 6tvam70 and which is e9clusively centered on the :ord0 is the best o/ all0 the king o/ knowledge0 the king o/ secrets4

TEXT T4;>

satata# k(rtayanto m"# yatanta$ ca d)Cha&vrat"% F namasyanta$ ca m"# bhakty" nitya&yukt" u'"sate FF ;> FF
They worshi' Me at all times with devotion0 in the /orm o/ singing about Me0 having strict vows0 desiring to be My associates0 wandering about to gain association0 and o//ering unto Me res'ects as well as other devotional acts4
In the last verse0 it was mentioned that they worshi' Me4 Ahat ty'e o/ worshi' do they 'er/ormH They worshi' always 6satatam70 not as in karma&yoga which is de'endent on suitable time0 'lace0 'erson and 'urity /or its e9ecution4 The sm)ti says?

na de$a&niyamas tatra na k"la&niyamas tatha nocchi*-h"dau ni*edho ,sti $r(&harer n"mni lubdhaka
Yor one eager /or the name o/ 3ari0 there are no restrictions o/ time0 'lace or im'urity4
Vi*+u 8harma

Iust as 'oor householders strive /or money at the door o/ a wealthy man in order to su''ort their /amilies0 My devotees seek out 6yatanti7 the assembly o/ devotees in order to obtain devotional 'rocesses like chanting4 !ttaining that0 they re'eatedly recite the scri'tures teaching bhakti4 They have strict rules /or themselves 6d)Cha&vrat"%70 thinking0 JI must do this number o/ rounds o/ chanting0 this many obeisance0 this much service4K They o//er their obeisances4 The word ca indicates that they also 'er/orm all the other 'rocess o/ bhakti such as hearing0 and serving the lotus /eet which are not mentioned in the verse4 They desire to be in eternal association with Me 6 nitya&yukt"%74 There is a rule that desire can be e9'ressed by the 'ast tense4 3ere the 'ast tense e9'resses the 'resent condition o/ desiringB4 Singing about Me0 they worshi' Me4 This 'arallel construction indicates that the singing and other acts are their /orm o/ worshi'4 Thus there is no /ault in re'etition o/ the word m"m4
B E"m"nuja gives the same meaning4

TEXT T4;B

j."na&yaj.ena c"'y anye yajanto m"m u'"sate F ekatvena ')thaktvena bahudh" vi$vato&mukham FF;BFF
thers worshi' Me through knowledge sacri/ices0 thinking o/ themselves as non&di//erent /rom Me0 worshi''ing Me in many di//erent /orms0 and worshi''ing Me as the universe in many ways4
Thus0 in this cha'ter and the 'revious cha'ter0 the ananya&bhakta0 also called the mah"tm" 6B5 S4;B70 is shown to be su'erior to the other devotees such as the one who a''roaches the :ord to rid himsel/ o/ su//ering4 Now the :ord shows three other ty'es o/ devotees who have not been mentioned 'reviously0 who are in/erior to the 'reviously mentioned ones? those who worshi' themselves0 those who worshi' 'rat(ka or secondary /orms0 and those who worshi' the vi$var@'a4 Madhus@dana Sarasvat( e9'lains the verse as /ollows4 These others are unable to 'ractice the s"dhana o/ the mah"tm" mentioned 'reviously4 They worshi' by the sacri/ice o/ knowledge mentioned in the $ruti in this way? tva# v" aham asmi bhagavo devate aha# vai tvam asi ? :ord0 I am Dou and Dou are I46 Var"ha N'ani*ad ==7 They worshi' solely by a 'rocess o/ knowledge in which they identi/y themselves with 5od4 Thus it is called j."na&yaj.a4 Ca means JonlyK and a'i indicates that they give u' other 'ractices4 Thus the meaning is? some0 not desiring any other /orm o/ s"dhana0 worshi' Me through the sacri/ice o/ knowledge0 denying di//erence0 sim'ly by contem'lating the non&di//erence o/ the worshi''er and the object o/ worshi' 6 ekatvena74 These are the best o/ the three ty'esP4 In/erior to this ty'e are others who0 thinking o/ di//erence 6 ')thaktvena7 between worshi''er and object o/ worshi'0 worshi' Me through sacri/ice o/ knowledge in di//erent e9ternal /orms 6 devat"s7 re'resenting the :ord0 according to the $ruti statements such as "dityo brahmety "de$a%? the sun is Brahman0 this is the instruction4 6 Ch"ndogya N'ani*ad =4;T4;7 thers who are in/erior to that0 and are unable to worshi' either in non&di//erence or di//erence0 worshi' Me as the soul o/ all 6vi$vato mukham70 vi$var@'a0 by many methods 6bahudh"74 !ccording to the Tantric idea0 one who does not identi/y with the deva cannot worshi' that deva? n"devo devam arcayetR4 Such worshi' in which one thinks0 JI am 5o'"laK is called aha#graho'"san"4 The worshi' o/ the vibh@tis o/ the :ord0 taking one and worshi''ing se'arately0 is called 'rat(ko'"san"4 In such worshi' the 'erson thinks0 JThe Su'reme :ord Vi*+u is non&di//erent /rom the sun0 3e is non&di//erent /rom Indra0 3e is non&di//erent /rom Soma4K Aorshi' o/ the totality o/ the vibh@tis0 thinking JVi*+u is everythingK is called vi$var@'a u'"san"4 These are the

three ty'es o/ j."na&yaj.a4 r the meaning o/ ekatvena ')thaktvena can mean that the two states JI am 5o'"laK 6oneness7 and JI am the servant o/ 5o'"la0K 6di//erence7 are simultaneously contem'lated by one 'erson0 just like the river going to the ocean is di//erent and non&di//erent /rom the ocean4 In this case there are only two ty'es o/ j."na&yaj.aS4
P This is Madhus@dana Sarasvat(,s o'inion0 not the Vai*+ava 'hiloso'hy4 R This is Quoted in Tattva and Bhakti Sandarbhas as well4 S The other worshi' would be worshi' o/ vi$var@'a4

TEXT T4;P&;T

aha# kratur aha# yaj.a% svadh"ham aham au*adham mantro Vham aham ev"jyam aham agnir aha# hutam FF;PFF 'it"ham asya jagato m"t" dh"t" 'it"maha% F vedya# 'avitram o#k"ra )k s"ma yajur eva ca FF;RFF gatir bhart" 'rabhu% s"k*( niv"sa% $ara+a# suh)t F 'rabhava% 'ralaya% sth"na# nidh"na# b(jam avyayam FF;SFF ta'"my aham aha# var*a# nig)h+"my uts)j"mi ca F am)ta# caiva m)tyu$ ca sad asac c"ham arjuna FF;TFF
I am the sacri/ices mentioned in the $ruti and sm)ti0 the o//ering to the Git)s0 the herbs0 the mantra 0 the ghee0 the /ire and the act o/ o//ering4 I am the /ather o/ the universe0 the mother0 the maintainer0 the grand/ather0 the object o/ knowledge0 the 'uri/ier0 om 0 the ak0 S"ma and Dajur Vedas 4 I am the result0 the master0 the controller0 the witness0 the abode0 the shelter0 the /riend4 I am creation0 destruction and maintenance0 the treasure0 the indestructible cause4 I create heat0 withdraw rain and then shower it4 I am liberation and bondage0 the subtle and gross0 !rjuna4

J3ow one can worshi' Dou as vi$var@'a in many ways 6bahudh"7HK The :ord s'eaks /our verses in res'onse4

2ratu means sacri/ices mentioned in the $ruti like the agni*-oma4 Daj.a re/ers to sacri/ices mentioned in the sm)tis like vai$vadeva&homa4 !u*adham re/ers to /ood made /rom herbs4
I am the /ather 6'it"7 because I give rise to individual and total ingredients 6material cause7 /or all the universes4 I am the mother 6m"t"7 because I hold within My womb the universe4 I am the nourisher 6 d"t"7 o/ the universe4 I am the grand/ather0 because I 'roduce the creator o/ the universe0 Brahm"4 I am the object to be known and the object which 'uri/ies4 I am the result 6gati70 the master 6bhart)70 the controller 6'rabhu70 the seer o/ all good and bad things 6 sak*i70 the abode 6niv"sa%70 the deliverer /rom dangers 6$ara+am70 and the motiveless bene/actor 6suh)t74 I am the act o/ creation0 destruction and maintenance 6'rabhava&'ralaya&sth"nam74 I am the treasures 6nidh"nam7 such as 'adma& nidhi and $aMkha&nidhiT0 the cause 6b(jam70 which is indestructible 6avyayam70 unlike rice and other seeds which are tem'orary4 Being the sun0 I cause heat in the summer0 and shower rain in the rainy season0 and sometimes I also hold back the rain4 I am liberation 6 am)tam70 and re'eated birth and death in bondage 6 m)tyu%74 I am the subtle and the gross 6sad&asad74 Thus the 'erson0 thinking that I am all o/ this0 worshi's Me as the /orm o/ universe4 These verses are thus connected with the last 'art o/ verse ;B which mentions the universal /orm4
T These are some o/ 2uvera,s treasures4

TEXT T4<U

traividy" m"# soma&'"% '@ta&'"'" yaj.air i*-v" svar&gati# 'r"rthayante F te 'u+yam "s"dya surendra&lokam a$nanti divy"n divi deva&bhog"n FF<UFF
2nowers o/ the three Vedas 0 worshi''ing Me indirectly through sacri/ice0 drinking soma and becoming 'uri/ied0 'ray /or Svarga4 !ttaining 'u+ya in the /orm o/ the 'lanet o/ Indra0 they enjoy in heaven the celestial 'leasures o/ the devas 4
Those devotees who worshi' Me through those three methods0 and know Me as the Su'reme :ord0 become liberated;U4 But those who /ollow material karma do not become liberated4 This is e9'lained in two verses4 Those

who study and know the three Vedas0 ak0 Dajur0 and S"ma0 or those who are absorbed in the karmas described in those three Vedas0 not knowing that Indra and other devat"s are actually My /orms0 and conseQuently worshi' Me 6indirectly7 through worshi''ing those /orms 6 m"m i*-v"70 drink the remnants o/ the sacri/ice 6soma&'"%70 and thus attain 'u+ya4
;U These three ty'es o/ devotees were classed as in/erior to the other ty'es0 and 'er/ormed j."na&yaj.a as 'art o/ bhakti4 Because the worshi' is in/erior to that o/ the ananya and mi9ed devotees0 they attain less than s"lokya4

TEXT T4<;

te ta# bhuktv" svarga&loka# vi$"la# k*(+e 'u+ye martya&loka# vi$anti F eva# tray(&dharmam anu'ra'ann" gat"gata# k"ma&k"m" labhante FF<;FF
3aving enjoyed the vast 'leasures o/ Svarga and e9hausting their merit0 they return to this 'lanet4 Yollowing the rites o/ the three Vedas 0 desiring objects o/ enjoyment0 they take re'eated birth and death4
Being /illed with desires /or enjoyment0 they take re'eated birth and death 6 gat"gatam74
TEXT T4<<

anany"$ cintayanto m"# ye jan"% 'aryu'"sate F te*"# nity"bhiyukt"n"# yoga&k*ema# vah"my aham FF<<FF
But I carry the burden o/ su''ly and maintenance o/ those who desire constant association with Me0 and who0 thinking only o/ Me0 worshi' only Me4
n the other hand0 the ha''iness o/ My ananya&bhaktas is given by Me4 It is not obtained by 'ious acts4 They are at all times 6nityam7 well versed in matters concerning Me 6 abhiyukt"n"m7 and are always ignorant o/ all other things4 r the 'hrase can mean that they constantly desire to be in My association4 Yor such 'ersons0 I take care o/ their attainment o/ wealth 6yoga7 and their maintenance 6k*emam70 though they do not e9'ect such things4 It would be unsuitable /or the :ord sim'ly to say that he 'er/orms these acts4 Thus the word vah"mi meaning Jcarry0K is used4

The use o/ the word vah"mi indicates that the :ord bears the burden o/ maintaining their bodies0 in the manner that the householder takes the res'onsibility /or maintaining his own wi/e and children4 Thus0 one should not say that0 like others0 their attainment or 'reservation o/ bodily needs is due to karma4 JStill0 since Dou are "tm"r"ma0 enjoying within0 and indi//erent to all things as the Su'reme :ord0 where is the Question o/ Dou bearing this res'onsibilityHK JThe $ruti says?

bhaktir asya bhajana# tad ih"mutro'"dhi&nair"syen"mu*min mana%&kal'anam etad eva nai*karmyam Bhakti is worshi' o/ the :ord0 concentrating the mind on 3im0 renouncing all material desires /or enjoyment 6 u'"dhi 7 in this world and the ne9t4 It destroys all karmas 4
5o'"la T"'an( N'ani*ad0 ;4;B

Because My ananya devotee has no karma due to lack o/ desire 6nai*karmayam70 his ha''iness is given by Me4 Though I am indi//erent to all else0 I have great a//ection /or My devotee4 This is the cause4 ne should also not say that in giving the burden o/ their maintenance to their worshi'able :ord0 the devotees show lack o/ 'rema4 In /act0 they do not give to Me that burden4 Eather0 I0 by My own will0 acce't it4 It should also be understood that I am not bearing it as a duty0 in the manner that I create and maintain the universe by My will alone4 Eather0 being attached to My devotees0 I take the greatest 'leasure in taking care o/ their needs0 like carrying the weight o/ one,s lover4K
TEXT T4<=

ye ,'y anya&devat"&bhakt" yajante $raddhay"nvit"% F te ,'i m"m eva kaunteya yajanty avidhi&'@rvakam FF<=FF
Those who are devoted to other gods and with /aith worshi' them&& they also worshi' Me0 but by the wrong method0 son o/ 2unt(4
JIn verse ;B0 Dou have mentioned the three ty'es o/ worshi'0 and then to e9'lain the third ty'e o/ worshi' 6vi$var@'a7 Dou have recited verses to illustrate it 6verse ;P&;T74 Some others worshi' Indra and others as 'art o/ their 'ractice in karma&yoga 6verse <U74 Though they 'redominantly worshi' other devat"s0 they are also Dour

devotees4 Ahy do they not get liberationH Eather0 Dou said0 [They again take re'eated birth and death, 6verse <;7 and [Men o/ small intelligence worshi' the demigods0 and their /ruits are limited and tem'orary4,K B5 R4<= This verse answers4 Des0 they do worshi' Me 6 te mam eva yajanti74 3owever0 they worshi' without any rules /or attaining Me 6avidhi&'@rvakam74 Thus they return to this world4
TEXT T4<>

aha# hi sarva&yaj."n"# bhokt" ca 'rabhur eva ca F na tu m"m abhij"nanti tattven"ta$ cyavanti te FF<>FF
I am the enjoyer and master o/ all sacri/ices4 Those who do not know Me in truth /all down4
This verse e9'ands on the 'hrase avidhi&'@rvakam4 I am the only enjoyer o/ the /ruits0 and I am the only master 6'rabhu70 and the only giver o/ /ruits0 through the /orms o/ these devat"s4 But they do not know this about Me /actually4 Yor instance0 such 'ersons think0 JI am a worshi''er o/ the sun4 May the sun be 'leased with me and give me my desired results4 The sun is the Su'reme :ord0 not N"r"ya+a4 3e gives me /aith to worshi' him0 and gives the results o/ my worshi'4K Thus lacking true knowledge about Me0 they return to this world4 But those who worshi' Me as the /orm o/ the universe0 understanding that they are worshi''ing N"r"ya+a0 the Su'reme :ord through the /orm o/ the sun0 attain liberation4 It is thus indicated here that one must worshi' the :ord,s vibh@tis such as the sun while understanding that they are vibh@tis o/ the :ord4
TEXT T4<B

y"nti deva&vrat" dev"n 'itXn y"nti 'it)&vrat"% F bh@t"ni y"nti bh@tejy" y"nti mad&y"jino V'i m"m FF<BFF
The worshi''ers o/ the devas go to the devas 0 and the worshi''ers o/ the Git)s go to the Git)s4 The worshi''ers o/ ghosts go to the ghosts0 and worshi''ers o/ Me go to Me4

JBut they are just worshi''ing those 'articular devat"s according to the rules established in the books describing the method o/ worshi''ing those devat"s4 The Vai*+avas worshi' Vi*+u according what is stated in the books dedicated to Vi*+u worshi'4 Ahat is wrong i/ those worshi''ers /ollow the instructions o/ those booksHK JThat is true0 but the rule is this? the devotees o/ those 'articular devat"s will attain only those 'articular devat"s4 !nd because the devat"s are destructible0 how can the worshi''ers o/ those devat"s become indestructibleH But it is understood that My devotees are eternal4 They are im'erishable0 just as I am eternal and im'erishable4K Both $ruti and sm)ti con/irm the eternal nature o/ both the :ord and the devotee?

bhav"n eka% $i*yate $e*a&sa#j.a%

!t that time0 Dou alone remain0 and Dou are known as !nanta4
SB ;U4=4<B

eko n"r"ya+a ev"s(n na brahm" na ca $aMkara%

N"r"ya+a alone e9isted0 not Brahm" or 1iva4
Mah" N'ani*ad ;

'ar"rdh"nte so ,budhyata go'a&r@'o me 'urast"d "virbabh@va

!t the end o/ Brahm",s night0 3e arose /rom yoga nidr" and a''eared be/ore me as be/ore in the /orm o/ a cowherd boy4
5o'"la T"'an( N'ani*ad ;4<R

na cyavante ca mad&bhakt" mahati 'ralaye ,'i

My devotees are not destroyed even at the time o/ 'ralaya 4
Skanda Gur"+a

TEXT T4<P

'atra# 'u*'a# 'hala# toya# yo me bhakty" 'rayacchati F tad aha# bhakty&u'ah)tam a$n"mi 'rayat"tmana% FF<PFF
I acce't that which is o//ered with love /rom the genuine devotee0 having 'ure body and mind0 who gives just a lea/0 /lower0 /ruit or water4
Yor the worshi''ers o/ the devat"s0 there is e9treme trouble0 but this is not so /or My devotees4 In this verse0 the word bhakyt" in the instrumental case literally means Jby the devotional 'rocess4K But then with the ne9t 'hrase bhakty u'ah)tam 6o//ered by the 'rocess o/ bhakti70 there would be unnecessary re'etition4 The sentence would read0 JI acce't that which is o//ered by devotion /rom whoever o//ers by devotion4K Thus the word bhakty" in this verse should mean bhakty" sahita%0 indicating in this sentence Ja 'erson endowed with genuine devotion&&the real devotee4K Thus the meaning should be JI acce't that which is o//ered with bhakti /rom the real devotee even i/ he gives just a lea/0 /lower0 /ruit or water4K Thus0 I do not acce't what is o//ered by 'ersons who are not My devotees0 who have only some tem'orary s'urt o/ devotion4 But whatever My devotee gives0 I enjoy it in a suitable way 6a$n"mi74 Ahat ty'e o/ o//ering is itH 3e does not o//er it because someone told him to o//er it0 but he gives it out o/ love 6bhakty u'"h)tam74 But i/ My devotee has an im'ure body0 I do not acce't even that o//ering4 3e must have a 'ure body 6'rayat"tmana%0 ritually 'ure body74 This e9cludes 'ersons /rom o//ering during menstrual cycle or with other im'urities4 3owever0 the word 'rayata "tmanah can also mean a 'erson with 'ure mind4 No one e9ce't My devotee has a 'ure mind4 !s Gar(ksit says?

dhaut"tm" 'uru*a% k)*+a&'"da&m@la# na mu.cati

! 'ure devotee o/ the :ord whose heart has once been cleansed by the 'rocess o/ devotional service never relinQuishes the lotus /eet o/ :ord 2)*+a0 /or they /ully satis/y him0 as a traveler is satis/ied at home a/ter a troubled journey4
SB <4S4P

The sign o/ their 'urity is the /act that they cannot give u' the service to My lotus /eet4 Even i/ there is a trace o/ lust or anger0 it is insigni/icant0 like the bite o/ a toothless snake4

TEXT T4<R

yat karo*i yad a$n"si yaj juho*i dad"si yat F yat ta'asyasi kaunteya tat kuru*va mad&ar'a+am FF<RFF
Ahatever you do0 whatever you eat0 whatever you sacri/ice0 whatever you give0 whatever austerity you 'er/orm0 o//er it to Me0 son o/ 2unt(4
J!mong all the ty'es o/ bhakti Dou have mentioned starting with mention o/ the bhakti o/ the su//erer0 the desirer o/ wealth0 the inQuisitive and j."n(0 which bhakti should I 'er/ormHK !rjuna0 because you cannot reject karma0 j."na and other 'rocesses in your 'resent state0 and are not Quali/ied /or the su'reme bhakti0 keval" bhakti0 and because you should not degrade yoursel/ to 'er/orm the in/erior sak"ma& bhakti0 you should 'er/orm bhakti0 with a slight mi9ture o/ karma and j."na 6karma&j."na&mi$ra 'radh"n( bh@t" bhakti70 but which is ni*k"ma;;4 2)*+a e9'lains this in two verses4 Ahatever you do0 whether /ollowing rules o/ the Veda or whether 'er/orming worldly action0 whatever you eat or drink in ordinary li/e0 whatever austerities you 'er/orm0 do it in such a way that it becomes an o//ering to Me4 ne should call this neither ni*k"ma&karma&yoga nor bhakti&yoga4 The 'ractitioners o/ karma&yoga o//er actions 'rescribed in the scri'tures to the :ord0 but not all o/ the actions they do in ordinary li/e4 This view is acce'ted by everyone4 The devotees0 however0 o//er to the :ord all the actions o/ their mind0 'r"+as and senses4 The method o/ bhakti is stated?

k"yena v"c" manasendriyair v" buddhy"tman" v"nus)ta&svabh"v"t karoti yad yat sakala# 'arasmai n"r"ya+"yeti samar'ayet tam
In accordance with the 'articular nature one has acQuired in conditioned li/e0 whatever one does with body0 words0 mind0 senses0 intelligence or 'uri/ied consciousness one should o//er to the Su'reme0 thinking0 JThis is /or the 'leasure o/ :ord N"r"ya+a4K
SB ;;4<4=P

JBut when you mention that I should o//er in sacri/ice0 that sacri/ice is derived /rom arcana0 which is an aMga o/ bhakti0 aiming at the 'leasure o/ Vi*+u4 !nd when you mention austerities0 it means vows such as Ek"da$( /ast4 This

is all anany" bhakti4 3ow can Dou say that it is notHK True0 but anany" bhakti does not mean that you 'er/orm an action and then o//er it to the :ord4 Eather0 in anany" bhakti the action is done a/ter /irst o//ering it to the :ord4 This is mentioned by Grahl"da when he says?

iti 'u#s"r'it" vi*+au bhakti$ cen nava&lak*a+" kriyeta bhagavaty

This bhakti o/ nine ty'es a/ter being o//ered to the :ord should then be 'er/ormed /or the :ord4
6SB R4B4<>7

1r(dhara Sv"m( has e9'lained this Bh"gavatam verse4 JIn anany" bhakti0 actions0 /irst being o//ered to the :ord0 should be 'er/ormed0 rather than 'er/orming the acts and then o//ering them later4K Thus0 the 'resent verse is not included in keval" bhakti0 since the acts are 'er/ormed and then o//ered;<4
;; This is 'redominately bhakti with some mi9ture o/ other elements4 It is similar to karma&yoga because activities are 'er/ormed0 but it su'erior to karma&yoga and ni*k"ma&karma&yoga because all activities0 even beyond 'rescribed duties0 are o//ered to the :ord without desire4 It is similar to j."na&mi$ra&bhakti because the 'erson has knowledge o/ "tm" and Garam"tm"4 But it is su'erior to j."na& mi$ra&bhakti because it has abundant a''reciation o/ the 'ersonal /eatures o/ the :ord4 But because the consciousness is not always /i9ed on the :ord0 the activities are o//ered a/ter 'er/ormance rather than be/ore4 Thus it cannot be classed as anany" bhakti4 ;< Nor is it considered ni*k"ma&karma&yoga because all acts are o//ered0 not just 'rescribed duties4

TEXT T4<S

$ubh"$ubha&'halair eva# mok*yase karma&bandhanai% F sanny"sa&yoga&yukt"tm" vimukto m"m u'ai*yasi FF<SFF

By this 'rocess o/ bhakti mi9ed with ni*k"ma&karma and j."n a0 you will be /ree /rom the bondage o/ karma with its 'ious and sin/ul reactions4 Being engaged in renunciation o/ results0 being s'ecially liberated0 you will attain Me and serve Me intimately4
Dou will be liberated /rom the bondage o/ karma in the /orm o/ unlimited sin/ul and 'ious reactions4 The $ruti says0

bhaktir asya bhajanam tad ih"mutro'"dhi&nair"syenaiv"mu*min mana%&kal'anam etad eva ca nai*karmyam Bhakti is worshi' o/ the :ord0 concentrating the mind on him0 renouncing all material desires /or enjoyment in this world and the ne9t4 It destroys all karmas 4
5o'"la T"'an( N'ani*ad ;4;B

Dou0 with mind engaged in renunciation o/ the results o/ action 6 sanny"sa&yoga70 will not only be liberated0 but being 'reeminent among the liberated souls 6 vimukta%70 will attain Me4 Dou will come close to Me to serve Me directly4

Sm)ti says?

mukt"n"m a'i siddh"n"# n"r"ya+a&'ar"ya+a% sudurlabha% 'ra$"nt"tm" ko-i*v a'i mah"mune

great sage0 among many millions who are liberated and 'er/ect in knowledge o/ liberation0 one may be a devotee o/ :ord N"r"ya+a0 or 2)*+a4 Such devotees0 who are /ully 'eace/ul0 are e9tremely rare4
SB P4;>4B

1ukadeva has also said?

mukti# dad"ti karhicit sma na bhakti&yogam

Those engaged in getting the :ord,s /avor attain liberation /rom the :ord very easily0 but 3e does not very easily give the o''ortunity to render direct service unto 3im4
SB B4P4;S

This achievement0 with direct service to Me0 is /ar su'erior to liberation4 That is indicated in this verse ;=4

;= Those who 'er/orm bhakti attain more than liberation0 which is reserved /or the j."n(s and yog(s4 This bhakti is su'erior to sak"ma&bhakti and ni*k"ma&j."na&mi$ra&bhakti0 which yield s"lokya and $"nta rasa res'ectively4 It yields direct service to the :ord4

TEXT T4<T

samo Vha# sarva&bh@te*u na me dve*yo Vsti na 'riya% F ye bhajanti tu m"# bhakty" mayi te te*u c"'y aham FF<TFF
I am eQual to all living beings4 I do not hate anyone nor do I /avor anyone4 To whatever e9tent a 'erson worshi's Me with devotion0 I am attached to them in a similar way4
JDou liberate the devotees and then give Doursel/ to Dour devotees0 but not to the non&devotees4 But then do Dou not show 'rejudice0 arising /rom attraction and re'ulsionHK The :ord re/utes this in this verse4 I am eQual to all4 I neither hate nor /avor anyone4 The :ord then says0 JBut the devotees who worshi' Me with devotion e9ist in Me0 and I e9ist also in them4K There is nothing s'ecial in this statement since the whole universe e9ists within the :ord0 and the :ord e9ists everywhere in the universe4 Thus the statement should actually mean J!s those who worshi' Me with devotion are attached to Me 6 te mayi70 so I am attached to them 6aham te*u74K This takes into consideration the statement J!s they surrender to Me0 I res'ond to them4K To com'are the :ord to a kal'a&v)k*a0 which gives to all 'ersons without discrimination0 is only 'artially correct4 Those who take shelter o/ that tree do not become attached to it without desire /or the /ruit4 Nor is the kal'a&v)k*a attached to those who take shelter o/ it4 Nor does it hate the enemies o/ those who have taken shelter4 But the :ord kills with is own hands the enemies o/ 3is devotee4 The :ord says to Grahl"da?

'rahr"d"ya yad" druhyed dhani*ye ,'i varorjitam

I shall kill 3iranyakasi'u immediately0 des'ite the benedictions o/ Brahm"4
SB R4>4<S

Some 'ersons e9'lain that the word tu indicates a di//erent intention4 JI am eQual to all0 but still I /avor My devotee4K Thus it means that the :ord has some 'rejudice0 classed as a//ection0 /or the devotee4 But0 they e9'lain0 in the :ord0 this is an ornament or enhancement0 not a /ault4 The a//ection o/ the :ord /or 3is devotee is well known4

3e does not have a//ection /or the j."n( or the yog(4 Iust as other 'ersons have a//ection /or their own servants and not /or the servants o/ others0 the :ord also has a//ection /or 3is devotees0 and not /or the devotees o/ 1iva or 8urg"4
TEXT T4=U

a'i cet sudur"c"ro bhajate m"m ananya&bh"k F s"dhur eva sa mantavya% samyag vyavasito hi sa% FF=UFF
Even i/ the most sin/ul 'erson worshi's Me with no other desire than to 'lease Me0 I consider that 'erson to be My devotee0 as he has /i9ed himsel/ com'letely in Me4
My attachment to My devotee is My very nature4 That attachment does not decrease even i/ the devotee commits wrong0 /or I make him come u' to the highest standard4 I/ someone with bad conduct0 addicted to violence0 thievery0 or adultery 6sudur"c"ra%70 worshi's Me0 and worshi's no one e9ce't Me0 and does not /ollow any other 'rocess like karma or j."na0 and has no other desire than My desire 6ananya&bhak70 he is My devotee 6s"dhu%74 JBut0 considering his bad conduct0 how is he a devoteeHK J3e is to be res'ected 6mantavya%7 as a devotee because o/ his devotee Qualities4 It is a command4 Not doing so is o//ense4 My order is the authority4K JSo he should be considered a devotee in that 'ortion where he worshi' Dou0 and as a non&devotee in that 'ortion where he commits adulteryHK JNo0 he should be considered as a devotee 6 eva7 in all his 'arts4 Dou should not see his bad Qualities at all4 3e is com'letely convinced 6samyak vyavasthita%74 3e makes a s'lendid resolution? [I will go to hell /or my sin/ul actions which are hard to give u'0 but I will not give u' dedicated worshi' o/ 2)*+a4,K
TEXT T4=;

k*i'ra# bhavati dharm"tm" $a$vac&ch"nti# nigacchati F kaunteya 'ratij"n(hi na me bhakta% 'ra+a$yati FF=;FF
Very Quickly he becomes a righteous 'erson0 and becomes com'letely devoid

o/ contamination4

son o/ 2unt(0 you declare that My devotee never 'erishes4

J3ow can Dou acce't the worshi' o/ such a sin/ul 'ersonH 3ow can you eat the /ood and drink o//ered by a heart contaminated with lust and angerHK JVery Quickly he becomes righteous4K The 'resent is used and not the /uture to e9'ress the /act that having committed sin0 by remembering the :ord0 he becomes re'entant0 and thus very Quickly becomes righteous4 J how un/ortunate I amL There is no one as low as I0 bringing bad name to the devotees4K Ee'eatedly 6 $a$vat70 he /eels com'letely 6ni /or nitar"m7 disgust 6$"ntim7 /or those actions4 r0 the use o/ the 'resent tense can indicate that in the /uture he will develo' righteousness /ully0 but even right now it e9ists in a subtle /orm4 !/ter taking medicine0 though the destructive e//ects o/ /ever or 'oison remains /or some time0 it is not considered seriously4 Thus0 with the entrance o/ bhakti in his mind0 the sin/ul actions are not taken seriously4 !nd the traces o/ sin such as lust and anger should be considered insigni/icant0 like the biting o/ a toothless snake4 Thus he attains 6nigacchati7 com'lete cessation o/ lust and anger 6$"ntim7 'ermanently 6$a$vat74 In nigacchati0 ni stands /or nitar"m0 com'letely4 This means that even during the stage o/ having tendency to commit sin0 he has a 'ure heart4 JI/ he eventually becomes righteous there would be no argument4 3owever0 i/ a devotee is sin/ul right u' till his death0 what is his 'ositionHK The :ord0 a//ectionate to 3is devotees0 then s'eaks loudly with a little anger4 J destroyed4 !t the time o/ death0 he does not /all4K JBut arguers with harsh tongues will not res'ect this4K 2)*+a then encourages the worried0 lamenting !rjuna4 J 2aunteya0 going to the sQuabbling assembly0 with a tumultuous sound o/ drums0 throwing your hands in the air0 you should /earless declare this4K J8eclare whatHK J8eclare that My devotee0 the devotee o/ the Su'reme :ord0 though committing sin0 does not 'erish0 but rather reaches success4 !rguments de/eated0 'ride de/lated0 they should undoubtedly res'ect you as a guru4K This is 1r(dhara Sv"m(,s e9'lanation4 But why does the :ord order !rjuna to declare this0 when 3e could do it himsel/H !s 3e will say later0 m"m evai*yasi satya# te 'ratij"ne 'riyo,si me? I declare to you that you will truly come to Me4 Dou are very dear to Me4K 6B5 ;S4PB7 In the same way0 why does 3e not now say0 JI declare0 2aunteya0 that My devotee does not 'erish4KH son o/ 2unt(0 My devotee is not

The reason is e9'lained here4 The :ord considered as /ollows4 Being a//ectionate to My devotee and not tolerating even a slight degradation o/ My devotee0 I will under all circumstances u'hold the declaration made by My devotee0 whereas I can break My own 'romise and acce't criticism o/ Mysel/&&just as0 in breaking My own 'romise in /ighting with Bh(*ma0 I /ul/illed Bh(*ma,s 'romise4 Thus0 hearing a declaration /rom My mouth0 the materialistic dis'uters will laugh0 but they will acce't !rjuna,s declaration as i/ written on stone4 There/ore0 I will have !rjuna make the declaration4 !nd thus0 one should not acce't the statements o/ the /alsely intelligent 'ersons0 who0 a/ter hearing about anany" bhakti even o/ the greatest sinner0 think that this declaration made by the 'ure devotee cannot a''ly in cases where attachment to wi/e and children0 sin/ul acts0 lamentation0 illusion0 lust0 anger and other des'icable Qualities mani/est4
TEXT T4=<

m"# hi '"rtha vya'"$ritya ye V'i syu% '"'a&yonaya% F striyo vai$y"s tath" $@dr"s te V'i y"nti 'ar"# gatim FF=<FF
Aomen0 vai$yas and $@dr"s 0 and even the outcastes0 i/ they surrender to Me0 attain the su'reme goal4
Is it so remarkable that My bhakti does not consider the accidental /aults arising by actions o/ My misbehaving devoteeH Yor My bhakti does not even consider the inherent /aults o/ such a 'erson which arise /rom his very birth4 Even those o/ sin/ul birth 6'a'a&yonaya%70 outcastes or mlecchas0 who surrender to Me0 attain the su'reme goal4

kir"ta&h@+"ndhra&'ulinda&'ulka$" "bh(ra&$umbh" yavan"% khas"daya% ye,nye ca '"'" yad&a'"$ray"$ray"% $udhyanti tasmai 'rabhavi*+ave nama%
2ir"ta0 3u+a0 Wndhra0 Gulinda0 Gulka$a0 Wbh(ra0 1umbha0 Davana0 members o/ the 2hasa races and even others addicted to sin/ul acts can be 'uri/ied by taking shelter o/ the devotees o/ the :ord0 due to 3is being the su'reme 'ower4 I beg to o//er my res'ect/ul obeisances unto 3im4

SB <4>4;S

aho bata $va&'aco ,to gar(y"n yaj&jihv"gre vartate n"ma tubhyam te'us ta'as te juhuvu% sasnur "ry" brahm"n@cur n"ma g)+anti ye te
h0 how glorious are they whose tongues are chanting Dour holy nameL Even i/ bornin the /amilies o/ dog&eaters0 such 'ersons are worshi'able4 Gersons who chant the holy name o/ Dour :ordshi' must have e9ecuted all kinds o/ austerities and /ire sacri/ices and achieved all the good manners o/ the Wryans4 To be chanting the holy name o/ Dour :ordshi'0 they must have bathed at holy 'laces o/ 'ilgrimage0 studied the Vedas and /ul/illed everything reQuired4
SB =4==4R

Ahat then to s'eak o/ women0 vai$yas or others who are im'ure or subject to bad Qualities such as lyingH
TEXT T4==

ki# 'unar br"hma+"% 'u+y" bhakt" r"jar*ayas tath" F anityam asukha# lokam ima# 'r"'ya bhajasva m"m FF==FF
Ahat then to s'eak o/ devotees who are 'ure br"hma+as or kingsH There/ore0 having come into this im'ermanent world o/ distress0 worshi' Me4
Ahat then to s'eak o/ br"hma+as born in 'ure /amilies0 o/ good conduct who are devoteesH There/ore0 you should worshi' Me4
TEXT T4=>

man&man" bhava mad&bhakto mad&y"j( m"# namaskuru F m"m evai*yasi yuktvaivam "tm"na# mat&'ar"ya+a% FF=>FF

Concentrate your mind on Me4 Be My devotee4 Aorshi' Me4 //er res'ects to Me4 3aving absorbed your body and mind in Me0 surrendering to Me0 you will come to Me4
In this verse the :ord concludes by describing the method o/ worshi'4 There/ore0 having absorbed your body and mind in Me 6"tm"na# yukta70 you will certainly come to Me4 That su'reme 'osition o/ 'ure bhakti0 the to'most secret0 which does not discriminate between who is Quali/ied or unQuali/ied0 and by its contact 'uri/ies all 'ersons0 has been described in this cha'ter4
3ere ends the commentaries on the ninth cha'ter o/ the 5(t" /or the 'leasure o/ the devotees, minds0 by the mercy o/ the "c"ryas 4

CHAPTER 1

VIBH!TI YOGA
TEXT ;U4;

$r(&bhagav"n uv"ca bh@ya eva mah"&b"ho $)+u me 'arama# vaca% F yat te ,ha# 'r(yam"+"ya vak*y"mi hita&k"myay" FF;FF
The :ord said? !gain0 Mighty&armed one0 hear My su'reme teachings0 which I will s'eak to you0 who are Quali/ied with 'rema 0 because I desire to give you bene/it4
Starting /rom the seventh cha'ter0 a/ter revealing 3is 'owers0 2)*+a s'oke o/ bhakti4 Now in the tenth cha'ter0 3e s'eaks o/ the con/idential elements o/ bhakti along with a descri'tion o/ 3is vibh@tis4 By knowing the 'owers o/ the :ord0 one understands that the :ord is worthy o/ worshi'4 These 'owers have been described starting /rom the seventh cha'ter4 Now the :ord will e9'lain the 'owers in detail /or the 'leasure o/ those who have devotion4 !ccording to the rule that the )*is s'eak indirectly and the :ord is /ond o/ such indirect statements0 and thus0 because this knowledge is somewhat di//icult to com'rehend0 the :ord s'eaks again 6 bh@ya%74

'arok*a&v"d" )*aya% 'arok*a# ca mama 'riyam

The Vedic seers and mantra s deal in esoteric terms0 and I also am 'leased by such con/idential descri'tions4
SB ;;4<;4=B

J!gain 6bh@ya%70 hear My words4K This means0 J!gain I will s'eak about the king o/ knowledge0 the king o/ secrets4K J Mighty&armed one0 you dis'lay your su'reme 'ower o/ your arms4 This 'ower is greater than that o/ all others4 In the same way0 you should dis'lay the su'reme 'ower o/ your intelligence in this to'ic4 :isten to the words I s'eak4K This im'lies that !rjuna should limit his attention to what is s'oken0 though he is already listening4

JThese words are even su'erior to what I have s'oken 'reviously 6 'arama# vaca%74 I s'eak these words to you0 in order to cause you astonishment4K Nse o/ the dative case 6 te7 with a verb 6vak*y"mi7 indicates a su''ressed in/initive o/ 'ur'ose0 by the rule kriy"rtho'a'adasya ca4 6!*-"dhy"y(0 G"+ini <4=4;>7; The reason /or s'eaking to !rjuna is then given? JI will s'eak to you because you are /illed with 'rema 6'riyam"+"ya74K
; Nse o/ te 6dative case7 with the verb vak*y"mi indicates there is a hidden in/inite which should be understood4 Thus0 aham te vak*y"mi0 instead o/ sim'ly meaning JI s'eak to youK means JI s'eak to you in order to amaOe you0 im'ress you0 'lease you etc4K

TEXT ;U4<

na me vidu% sura&ga+"% 'rabhava# na mahar*aya% aham "dir hi dev"n"# mahar*(+"# ca sarva$a% FF<FF
The devat"s and great )*is do not know about My e9traordinary birth0 /or I am the source o/ the devat"s and great )*is 4
JMy a''earance can be known only by My un'recedented mercy and by no other means4 The devat"s do not know My most e9traordinary 6'ra7 birth 6bhavam7 /rom 8evak(4K JAell0 the devat"s may not know because they are absorbed in material 'leasure0 but the sages must know4K JNo0 they also do not know 6na mahar*aya%74K The :ord e9'lains the reason why they do not know? JBecause I am the cause o/ all o/ them0 in all ways0 they do not know about My birth0 just as the sons cannot know about the birth o/ the /ather4K ne should not think o/ another meaning o/ the word 'rabhavam<0 because in verse ;>0 !rjuna says in con/irmation o/ that meaning that neither the demons nor devas know about the a''earance 6birth7 o/ the :ord? na hi te bhagavan vyakti# vidur dev" na d"nav"%4
< Grabhava means J'owerK as well as Jbirth4K

TEXT ;U4=

yo m"m ajam an"di# ca vetti loka&mahe$varam asamm@Cha% sa martye*u sarva&'"'ai% 'ramucyate FF=FF
3e who0 without bewilderment0 knows that I am unborn since I have no beginning and also am born0 and knows that I am the lord o/ all 'lanets0 is /reed /rom all sins in this world and 'er/orms bhakti without im'ediments4
JBut certainly the devat"s and )*is know about birth o/ this body belonging to Dou0 the su'reme Brahman0 who are unlimited by all time and s'ace4K Glacing 3is inde9 /inger on 3is chest the :ord s'eaks this verse4 J3e who knows that I am without birth and am beginningless is /ree /rom sin4K J8oes not everyone know that Brahm" is not beginningless0 but that you0 Garam"tm"0 are called aja0 without birth0 because o/ having no beginning 6ajam an"dim7HK J3e who knows that I am unborn0 and also born to Vasudeva0 and am still without beginning0 is /reed /rom all sins4K ca here signi/ies that 3e is also born4 By using the word m"m 6me70 2)*+a indicates 3is 'articular birth /rom Vasudeva4 This re/ers back to the :ord,s 'revious statement in cha'ter /our0 J3e who knows that My birth and activities are transcendental]44K JI take birth0 but because I am Garam"tm"0 I am eternally without birth4K Both these conditions are absolute truth0 a demonstration o/ the acintya $akti4 The :ord has said0 ajo, 'i san avyay"tm"] sambhav"mi 0 JThough I am unborn0 I a''ear4K Nddhava also says?

karm"+y an(hasya bhavo ,bhavasya te durg"$rayo ,th"ri&bhay"t 'al"yanam k"l"tmano yat 'ramad"&yut"$rama% sv"tman&rate% khidyati dh(r vid"m iha
My :ord0 even the learned sages become disturbed in their intelligence when they see that Dour 5reatness engages in /ruitive work although Dou are /ree /rom all desires0 that Dou take birth although Dou are unborn0 that Dou /lee out o/ /ear o/ the enemy and take shelter in a /ort although Dou are the controller o/ invincible time0 and that Dou enjoy householder li/e surrounded by many women although Dou enjoy in Dour Sel/4

SB =4>4;P

The commentary in the :aghu Bhagavat"m)ta says?

tat tan na v"stava# cet sy"d vid"# buddhi&bhramas tad" na sy"d evety ato ,cinty" $aktir l(l"su k"ra+am
I/ all this were not true0 then all 'erce'tions would be illusory4 But that is not so4 Thus the acintya&$akti is the cause o/ 3is 'astimes 4
:aghu Bh"gavatam)ta ;4B4;;T

In My childhood0 during the 8"modara&l(l"0 it is inconceivable that I could be bound by strings o/ bells0 but not by the cords o/ mother Da$od"4 In the same way0 My birth and non&birth are also inconceivable4 The :ord then s'eaks o/ 3is 'owers0 which are hard to understand4 3e who knows that0 though I am your chariot driver0 I am also the great controller o/ all the 'lanets 6 loka&mahe$varam7&&he alone is not bewildered among men0 and is /ree o/ all sins0 which are an obstacle to bhakti4 But he who0 though acce'ting that the :ord is unborn0 without beginning and is the controller o/ all beings0 thinks that 3is being born is just a semblance o/ birth0 is bewildered0 and is not /reed /rom all sins4
TEXT ;U4>

buddhir j."nam asammoha% k*am" satya# dama% $ama% F sukha# du%kha# bhavo ,bh"vo bhaya# c"bhayam eva ca FF>FF ahi#s" samat" tu*-is ta'o d"na# ya$o ,ya$a% F bhavanti bh"v" bh@t"n"# matta eva ')thag&vidh"% FFBFF
Intelligence0 knowledge0 /reedom /rom illusion0 tolerance0 truth/ulness0 sense control0 mind control0 'leasure0 'ain0 birth0 death0 /ear0 /earlessness0 non&violence0 eQuanimity0 satis/action0 austerity0 charity0 /ame0 in/amy&&all these various states o/ the living beings

arise only /rom Me4

Even those who are knowledgeable o/ scri'tures cannot know about Me by their intelligence4 Because intelligence and other elements are generated /rom the material gu+as like sattva0 and though they all originate in Me0 in themselves they are not suitable /or understanding about Me who am beyond the gu+as4 The list o/ items in these verses is given to show this4 Intelligence 6buddhi7 is ca'able o/ discerning the /ine meaning o/ things4 2nowledge 6 j."na7 re/ers to the ability to distinguish between "tm" and non&"tm"=4 Non&bewilderment 6asa#moha7 means to be devoid o/ 'er'le9ity4 These three Qualities0 though they are regarded as causing knowledge o/ Me0 are not really causes o/ that knowledge4 The other states seen in 'eo'le which arev mentioned here also do not arise on their own 6they come /rom Me74 Tolerance 6k*am"70 to s'eak the truth 6satyam70 control o/ the e9ternal senses 6dama70 and control o/ the internal sense 6$ama7 are sattvic4 3a''iness is sattvic and sorrow is tamasic4 Birth and death0 ty'es o/ sorrow0 and /ear0 are tamasic4 Yearlessness arising /rom knowledge is sattvic0 but i/ it arises /rom rajas or tamas0 it is rajasic or tamasic4 Non&violence and seeing others as ones sel/ 6 samat"7 are sattvic4 Satis/action0 i/ unconditional is sattvic0 and i/ conditional0 is rajasic4 !usterity and charity0 i/ unconditional0 are sattvic and i/ conditional0 are rajasic4 Yame and in/amy are similarly either sattvic or rajasic4 !ll these arise /rom My energy4 Because o/ the non&di//erence o/ the energy and the source o/ energy0 it is said they arise /rom Me 6 matta%74
= Even knowledge o/ "tm" distinct /rom the body is only sattva gu+a4

TEXT ;U4P

mahar*aya% sa'ta '@rve catv"ro manavas tath" mad&bh"v" m"nas" j"t" ye*"# loka im"% 'raj"% FFPFF
The seven great sages0 and be/ore them0 the /our 2um"ras0 and the /ourteen Manus0 whose descendants are the 'eo'le o/ this world0 arose /rom Me0 /rom My mind4
Not having mentioned that intelligence0 knowledge and non&bewilderment cannot give real knowledge o/ the :ord0 the :ord in this verse states that these things cannot give true knowledge o/ the :ord4 The seven great sages beginning with Mar(ci >0 the /our 2um"ras such as Sanaka0 and the /ourteen Manus

beginning with Sv"yambhuva0 take birth /rom Me in the /orm o/ 3ira+yagarbha 6Brahm"74 They arose /rom My mind4 The br"hma+as and others e9ist as the o//s'ring0 sons and grandsons0 or students0 and students o/ students o/ the seven sages0 the /our 2um"ras and the Manus4B
> The seven sages are Bh)gu0 Mar(ci0 !tri0 Gulastya0 Gulaha0 2ratu0 and Vasi*-ha4 B Because all o/ these 'ersons with great intelligence and wisdom arise /rom the :ord0 they cannot understand about the :ord4

TEXT ;U4R

et"# vibh@ti# yoga# ca mama yo vetti tattvata% F so ,vikal'ena yogena yujyate n"tra sa#$aya% FFRFF
3e who knows My vibh@tis 0 which will be recited in this cha'ter0 and the 'rocess o/ bhakti&yoga 0 and who acce'ts this as the highest truth0 becomes /i9ed in un/linching bhakti with knowledge about Me4 / this there is no doubt4
But according to My own statement0 I can be attained only by 'ure bhakti? bhakty "ham ekay" grahya%? 6SB ;;4;>4<;7 nly My ananya&bhakta0 receiving /irm /aith in My words by My mercy0 knows the truth about Me4 That is stated in this verse4 3e who knows the vibh@tis o/ which I will s'eak in summary and who knows bhakti&yoga 6et"# vibh@ti# yoga# ca7Z who then becomes endowed with even stronger /aith0 thinking JThis alone is the highest truth 6 tattvata%70 because My master 2)*+a has said so0K becomes endowed with unwavering 6 avikal'ena7 bhakti&yoga^which is characteriOed by knowledge o/ My true nature 6yogena74 There is no doubt about this4
TEXT ;U4S

aha# sarvasya 'rabhavo matta% sarva# 'ravartate F iti matv" bhajante m"# budh" bh"va&samanvit"% FFSFF
I am the source o/ everything4 8ue to Me everything o'erates4 Convinced by

this knowledge0 the intelligent 'ersons0 endowed with love0 worshi' Me4
3ere 3e s'eaks o/ 3is vibh@ti characteriOed by great 'ower4 I am the cause o/ the e9istence and mani/estation o/ everything&&both material and s'iritual 6'rabhava%74 Because o/ Me alone 6matta%70 in the /orm o/ Garam"tm"0 the whole material world o'erates 6 sarva# 'ravartate74 !s well0 because o/ Me alone0 in the /orm o/ avat"ras like N"rada 6matta%70 all the s'iritual s"dhanas such as bhakti0 j."na0 ta'as and karma and the goals o/ these s"dhanas o'erate 6sarva# 'ravartate74 3e then describes the yoga which is anany" bhakti4 Being convinced through /aith by this knowledge 6iti matv"70 the intelligent 'ersons endowed with bh"va in the /orms o/ d"ysa0 s"khya or other relationshi's 6bh"va&samanvit"%70 worshi' Me4P
P Thus the vibh@ti and the yoga mentioned in the 'revious verse have been e9'lained in this verse4

TEXT ;U4T

mac&citt" mad&gata&'r"+" bodhayanta% 'aras'aram F kathayanta$ ca m"# nitya# tu*yanti ca ramanti ca FFTFF
Aith minds greedy /or Me0 being com'letely de'endent on Me0 mutually hearing about Me0 and singing about Me0 they continuously e9'erience satis/action and enjoyment4
Such ananya&bhaktas0 who have attained s'iritual intelligence 6buddhi&yoga7 by My mercy0 attain /actual knowledge o/ Me mentioned 'reviously0 which is hard to understand4 Their minds are greedy /or My /orm0 name0 Qualities 'astimes and the taste o/ sweetness 6 mac&citt"%74 They are unable to maintain their lives without Me 6 mad&gata&'r"+"%70 just as men are com'letely dedicated to /ood 6 anna& gata&'r"+a&nara70 since they de'end on it to live4 They e9'lain to each other with /riendliness about the ty'es o/ bhakti and the real nature o/ bhakti 6bodhayanta%74 They talk about Me0 a great ocean o/ very sweet /orm0 Qualities and 'astimes 6kathayanta%7 and glori/y Me by narrating about My /orm0 Qualities and 'astimes4 Since smara+a 6mac& citt"%70 $rava+a 6bodhayanta%7 and k(rtana 6kathayanta%7 are the best among all ty'es o/ bhakti0 they have been s'eci/ically mentioned here4 Thus0 by this bhakti alone0 these devotees are satis/ied and e9'erience ha''iness4 This is the mysterious as'ect o/ bhakti4R r the meaning o/ Jsatis/action and enjoymentK can be as /ollows4 They are satis/ied even at the stage o/ s"dhana0

by continual 'er/ormance o/ their worshi' brought about by good /ortune0 and they take 'leasure in thinking o/ their /uture attainment o/ 'rema0 and enjoy with their :ord through the mind4 This inter'retation indicates r"g"nuga&bhakti4
R Materialists cannot understand how devotees can enjoy without de'endence on e9ternal material stimulation4

TEXT ;U4;U

te*"# satata&yukt"n"# bhajat"# 'r(ti&'@rvakam F dad"mi buddhi&yoga# ta# yena m"m u'ay"nti te FF;UFF
I a''ear within the heart o/ those who constantly desire to be with Me and worshi' Me with great love4 By this a''earance in their heart0 they attain My direct association4
JIt is understood that the joy o/ the devotee described in the 'revious verse is s'iritual bliss beyond the modes4 But by which method do the devotees gain direct contact with DouH Aho gives them the method o/ realiOing DouHK !ntici'ating such a Question0 the :ord s'eaks this verse4 I give buddhi&yoga 6bhakti7 to those who are constantly desirous o/ association with Me 6 satata&yukt"n"m74 This means that the :ord alone causes buddhi&yoga 6bhakti&yoga7^I alone a''ear within the /unctions o/ their minds4 This buddhi&yoga cannot be obtained at all /rom any other source and it does not a''ear on its own4 The statements means that realiOation o/ Me is given only by Me and received only by the devotee4 By this bhakti0 they attain MeZ they attain direct association with Me 6u'ay"nti^they come near Me74
TEXT ;U4;;

te*"m ev"nukam'"rtham aham aj."naja# tama% F n"$ay"my "tma&bh"va&stho j."na&d('ena bh"svat" FF;;FF
To show /avor to them0 I0 by Mysel/0 situated in their mental /unctions0 e9tinguish the darkness born o/ ignorance with the shining lam' o/ knowledge4

JAithout the /unctioning o/ knowledge and other such elements0 how can they attain Dou and how can they even strive /or that goalHK !ll this is not at all necessary4 3aving the intention o/ giving them mercy by all means0 even without them having to worry about attaining My mercy0 since I Mysel/ make the endeavor to give them mercy 6 te*am eva anukam'"rtham70 I0 being situated within the /unctioning o/ their intellects 6 "tma&bh"vastha%7&&by the lam' o/ knowledge0 knowledge arising /rom bhakti which is beyond the gu+as0 not sattvic knowledge0 since bhakti alone can reveal Me&&destroy the darkness born o/ ignorance in them alone0 and not in other 'ersons such as the yog(s 4 I alone 6aham eva7 do this0 all on My own4 Ahy should they strive /or this 'ur'oseH I have already said that I carry the res'onsibility o/ their s'iritual and material wel/are 6 yoga&k*ema# vah"my aham74 I acce't res'onsibility to su''ly all their material and s'iritual reQuirements4 These /amous /our verses which have been narrated are the essence o/ all to'ics in the 5(t" 0 removing the misery and 'roducing com'lete joy /or the j(vas4
TEXT ;U4;<&;=

arjuna uv"ca 'ara# brahma 'ara# dh"ma 'avitra# 'arama# bhav"n F 'uru*a# $"$vata# divyam "di&devam aja# vibhum FF;<FF "hus tv"m )*aya% sarve devar*ir n"radas tath" F asito devalo vy"sa% svaya# caiva brav(*i me FF;=FF
!rjuna said? Dou are the su'reme Brahman0 the su'reme body0 the most 'uri/ying4 The sages0 N"rada0 !sita0 8evala and Vy"sa0 there/ore declare Dou to be the eternal human /orm0 beyond the gu+as 0 unborn0 the source o/ all0 and the greatest4 !nd so also do Dou declare it to me4
8esiring to hear in detail what was just s'oken brie/ly by the :ord0 !rjuna s'eaks by /irst 'raising the :ord4 Dou are 'aram brahma and Dou are the most attractive body in the /orm o/ 1y"masundara 6 'ara# dh"ma74

!ccording to !mara 2o$a0 dh"ma means house0 body0 light and glory4 That Brahman is Dou4 Dou have no di//erence between Doursel/ and Dour body0 unlike the j(va4 Ahat ty'e o/ body is thisH It is su'remely 'uri/ying0 taking away the contamination o/ ignorance /or the 'erson who sees it 6 'arama# 'avitram74 There/ore all the )*is s'eak o/ the eternality o/ Dou in the human /orm 6$"$vata# 'uru*am "hu%74
TEXT ;U4;>

sarvam etad )ta# manye yan m"# vadasi ke$ava F na hi te bhagavan vyakti# vidur dev" na d"nav"% FF;>FF
But0 I acce't as true all that you have told me0 2e$ava4 :ord0 the devas and 8"navas do not know about Dour birth4

I do not doubt at all what Dou say to me4 But these )*is say that Dour su'reme body is without birth4 They do not know about Dour birth 6vyaktim74 They do not understand how Dou with Dour svar@'a o/ 'ara&brahma can be both unborn and born4 Ahat Dou have said in verse ;U4<&&that neither the devat"s nor )*is know about Dour birth&&I acce't as com'letely true 6sarvam etad )ta# manye74 2e$ava0 Dou bind u' even Brahm" and 1iva with ignorance o/ Dour true nature4 6kabBrahm"0 ($ab1iva0 vabto bind74 Then0 certainly it must be said that the devat"s and 8"navas also do not know Dou4
TEXT ;U4;B

svayam ev"tman"tm"na# vettha tva# 'uru*ottama F bh@ta&bh"vana bh@te$a deva&deva jagat&'ate FF;BFF
su'reme among the creators0 the lord o/ creators o/ all creators0 the 'er/ormer o/ 'astimes0 the master o/ all in this universe0 Dou alone know Doursel/ by Doursel/4
There/ore0 Dou alone know about Doursel/4 Dour devotee knows that actually Dou do have birth and are also without birth0 though such a condition is di//icult to e9ist4 But he also does not know by which method it can ha''en4 Dou alone 6eva7 know that4 Dou know through Doursel/ 6"tman"7 alone0 not through any other means4

There/ore0 among all the 'uru*a avat"ras0 who are creators o/ the mahat&tattva and other elements0 Dou are su'reme 6uttama74 Not only are Dou su'reme among them4 Dou are the lord o/ those lords u' to Brahm"0 who have become the creators o/ all material bodies 6bh@t"&bh"vana&bh@te$a74 Not only are Dou the lord o/ all o/ them0 Dou are also the 'er/ormer o/ 'astimes 6deva7S0 taking the devas as instruments in Dour 'astimes 6 deva&deva 74 Moreover0 out o/ Dour in/inite mercy0 Dou are the master o/ those like me 6just a d"sa7 dwelling within the universe 6jagat&'ate74 !ll /our o/ these terms starting with 'uru*ottama and ending with jagat&'ate are in the vocative case4 !nother meaning is as /ollows4 These words may be taken as terms describing the nature o/ being the su'reme 'erson 6'uru*ottama74 Dou are /ather o/ all creatures 6bh@t"&bh"vana74 But since sometimes a /ather is not res'ected0 !rjuna says JDou are the controller o/ all creatures 6 bh@te$a74K But sometimes even a controller is not so worthy o/ worshi'4 There/ore he says JDou are the deva among all the devas4K Though the devas are worshi'able0 sometimes they do not give 'rotection4 There/ore he says JDou are the 'rotector o/ the universe 6 jagat&'ate74K
S The word deva comes /rom the root div and means Jone who 'lays4K

TEXT ;U4;P

vaktum arhasy a$e*e+a divy" hy "tma&vibh@taya% y"bhir vibh@tibhir lok"n im"#s tva# vy"'ya ti*-hasi FF;PFF
Dou should s'eak about Dour vibh@tis in detail0 at least about those by which Dou remain 'ervading this universe4
JIt is di//icult to understand the truth about Dou4 There/ore0 I want to know about Dour vibh@tis4 Dour vibh@tis are very attractive 6divya74 Dou should s'eak about them /ully4K JBut it is im'ossible to s'eak o/ all o/ My vibh@tis /ully4K JS'eak about those vibh@tis by which Dou s'read Doursel/ in this world4K

TEXT ;U4;R

katha# vidy"m aha# yogi#s tv"# sad" 'aricintayan F ke*u ke*u ca bh"ve*u cintyo ,si bhagavan may" FF;RFF
master o/ yoga m"y" 0 by what method o/ thinking can I know Dou at all timesH 3ow should I think o/ Dou with devotion in various objects0 :ordH
J :ord0 one who 'ossesses the yoga&m"y"&$akti 6yogin7LK This is similar to the construction o/ vanamalin0 one who wears a garland o/ /lowers4 3ow can I0 thinking o/ Dou0 know Dou 6 vidy"m7 at all timesH / course you say bhakty" m"m abhij"n"ti y"v"n ya$ c"smi tattvata%? only by bhakti can I be known as I am in truth4 6 B5 ;S4BB7 But in which objects 6bh"ve*u7 can I think o/ DouH This means J3ow can I 'er/orm bhakti by thinking o/ Dou in various objectsHK
TEXT ;U4;S

vistare+"tmano yoga# vibh@ti# ca jan"rdana F bh@ya% kathaya t)'tir hi $)+vato n"sti me ,m)tam FF;SFF
Ian"rdana0 'lease tell me again in detail about Dour vibh@tis and Dour bhakti&yoga 4 3earing Dour nectar0 I have no satiation4
JI have already said that I am the source o/ everything and everything moves because o/ Me? aha# sarvasya 'rabhava%4 There/ore you should understand that everything is My vibh@ti4 !nd by saying0 J2nowing this0 they worshi' MeK 6iti matv" bhajante m"m7 I have indicated bhakti&yoga4K JBut s'eak in detail about Dour vibh@tis and about bhakti4 Ian"rdana0 in 'eo'le such as me 6 jana70 by the sweetness o/ Dour bene/icial instructions0 you create longing4 Dou make us agitated 6 ardana70 and Dou make us beg4 Ahat can we doH Yor me0 hearing nectar in the /orm o/ Dour instructions0 relishing through a tongue in the /orm o/ my ear0 there is no satiation4K

TEXT ;U4;T

$r(&bhagav"n uv"ca hanta te kathayi*y"mi divy" hy "tma&vibh@taya% F 'r"dh"nyata% kuru&$re*-ha n"sty anto vistarasya me FF;TFF
The :ord said? By My mercy0 I will tell you about the chie/ o/ My e9cellent vibh@tis 4 best o/ the 2urus0 there is no end to My mani/estations4
h 6hanta70 out o/ mercy0 I will tell you about these vibh@tis4 I will s'eak o/ the chie/ ones0 because there is no end to their number4 Vibhutaya% is used /or vibhut(% 6/eminine 'lural accusative74 These vibh@tis are e9cellent 6divya70 not like grass or bricks4 The word vibh@ti includes both material and s'iritual mani/estations o/ 'ower o/ the :ord4 Because they all arise /rom the $akti o/ the :ord0 they should all be considered as worthy o/ meditation as /orms o/ the :ord0 though some are 're/erable to others4
TEXT ;U4<U

aham "tm" guC"ke$a sarva&bh@t"$aya&sthita% F aham "di$ ca madhya# ca bh@t"n"m anta eva ca FF<UFF
conQueror o/ slee'0 I am the soul o/ 'rak)ti 0 situated as the s'irit within each universe0 and within each living entity4 I alone am the creation0 maintenance and destruction o/ all creatures4
Yirst you should think o/ Me alone as the cause o/ all these vibh@tis by using just one o/ My 'ortions4 I am "tm"0 the soul within 'rak)tiZ I am the creator o/ the mahat&tattva0 the 'uru*a0 the Garam"tm" 62ara+odaka$"y(74 one who conQuers slee' 65uC"ke$a70 you are Quali/ied /or meditation since you do not slee'4 I am situated in the aggregate o/ all beings 6vair"jas70 as the antary"m( o/ the vir"- 65arbhodaka$"y(74 I am also situated within the hearts o/ all living entities0 as the antary"m( o/ the individuals 62*(rodaka$"y(74 6Two meanings are given to the 'hrase sarva&bhut"$aya&sthita%74 I am the cause o/ the creation 6adi%70 the maintenance 6madhyam7 and the destruction o/ all entities4

TEXT ;U4<;

"dity"n"m aha# vi*+ur jyoti*"# ravir a#$um"n F mar(cir marut"m asmi nak*atr"+"m aha# $a$( FF<;FF
!mong Wdityas I am Vi*+u0 and among lights0 I am the many&rayed sun4 !mong the winds0 I am Mar(ci T 4 I am the moon amidst the stars4
The genitive case is use /or the rest o/ the cha'ter to indicate a s'eci/ic head o/ grou' o/ items and also to indicate a relation to a grou'4 !mong the twelve Wdityas0 I am Vi*+u0 one o/ the names o/ the sun ;U4 This is My vibh@ti4 !mong all lights0 those things which reveal0 I am the sun0 with a multitude o/ rays4 Mar(ci is outstanding among the winds4
T The story is told in SB P4;S4 Indra entered 8iti,s womb and cut her son into /orty&nine 'arts4 In this way the /orty&nine kinds o/ air known as the Maruts a''eared4 ;U The sun is given twelve names according its 'osition in the twelve Oodiac signs throughout the year4 The names are 8h"t)0 !ryaman0 Mitra0 Varu+a0 Indra0 Vivasvat0 G@*an0 Garjanya0 !m$a0 Bhaga0 Tva*-) and Vi*+u4

TEXT ;U4<<

ved"n"# s"ma&vedo ,smi dev"n"m asmi v"sava% F indriy"+"# mana$ c"smi bh@t"n"m asmi cetan" FF<<FF
!mong the Vedas 0 I am the S"ma 0 and among the devat"s 0 I am Indra4 !mong the senses0 I am the mind4 In all living creatures0 I am the 'ower o/ awareness4
!mong the devat"s0 I am Indra 6v"sava%74 I am j."na&$akti 6cetan"7 related to all beings4 3ere the use o/ the genitive is relational4
TEXT ;U4<=

rudr"+"# $aMkara$ c"smi vitte$o yak*a&rak*as"m F vas@n"# '"vaka$ c"smi meru% $ikhari+"m aham FF<=FF

!mong the Eudras0 I am 1aMkara ;; 0 and among the Dak*as and E"k*asas0 I am 2uvera ;< 4 !mong the Vasus0 I am /ire ;= 4 !mong the 'eaked mountains0 I am Meru4
Vittesa%0 lord o/ wealth0 means 2uvera4
;; :ord Brahm" said? My dear boy Eudra0 you have eleven other names? Manyu0 Manu0 Mahinasa0 Mah"n0 1iva0 atadhvaja0 Ngraret"0 Bhava0 2"la0 V"madeva and 8h)tavrata4 SB =4;<4;< ;< 2uvera is a Dak*a4 ;= The eight Vasus are W'a0 8hurva0 Soma0 8harma0 !nila0 G"vaka0 Gratyu*a and Grabh"sa4

TEXT ;U4<>

'urodhas"# ca mukhya# m"# viddhi '"rtha b)has'atim F sen"n(n"m aha# skanda% saras"m asmi s"gara% FF<>FF
!mong head 'riests0 I am the chie/ one0 B)has'ati4 !mong leaders o/ armies0 I am 2"rtikeya4 !mong reservoirs o/ water0 I am the ocean4
Skanda means 2"rtikeya4 The /orm sen"n(n"m is 'oetic license 6the other /orm would be sen"niyam74
TEXT ;U4<B

mahar*(+"# bh)gur aha# gir"m asmy ekam ak*aram F yaj."n"# ja'a&yaj.o ,smi sth"var"+"# him"laya% FF<BFF
!mong the great sages0 I am Bh)gu4 !mong words0 I am o# 4 !mong sacri/ices0 I am ja'a 4 !mong immovable objects0 I am the 3im"layas4
Ek"k*ara0 one syllable0 re/ers to the 'ra+ava om4

TEXT ;U4<P

a$vattha% sarva&v)k*"+"# devar*(+"# ca n"rada% F gandharv"+"# citraratha% siddh"n"# ka'ilo muni% FF<PFF
!mong the trees0 I am the 'i''ala ;> 4 !mong the divine sages0 I am N"rada4 !mong the 5andharvas0 I am Citraratha4 !mong 'er/ected beings0 I am 2a'ila4
;> This tree is regards as a re'resentative o/ Vi*+u4

TEXT ;U4<R

uccai%$ravasam a$v"n"# viddhi m"m am)todbhavam F air"vata# gajendr"+"# nar"+"# ca nar"dhi'am FF<RFF
2now that among horses I am Nccai%$rava who rose /rom the nectar ocean4 !mong ele'hants I am !ir"vata ;B 4 !mong men I am the king4
!mong horses0 I am Ncchai%$rava who arose /rom the churning o/ the nectar ocean 6 am)todbhavam74
;B The ele'hant also arose /rom the churning o/ the ocean4

TEXT ;U4<S

"yudh"n"m aha# vajra# dhen@n"m asmi k"ma&dhuk F 'rajana$ c"smi kandar'a% sar'"+"m asmi v"suki% FF<SFF
!mong wea'ons0 I am the thunderbolt4 !mong cows0 I am the 2"madhenu4 !mong ty'es o/ lust0 I am that /or 'roducing o//s'ring4 !mong snakes0 I am V"suki4
!mong the cows0 I am 2"madhenu 6k"ma&dhuk7;P4 !mong the ty'es o/ lust0 I am lust 'roducing o//s'ring 6'rajana%74 /or the 'ur'ose o/

;P This cow was born /rom the churning o/ the milk ocean4 She gives unlimited milk4

TEXT ;U4<T

ananta$ c"smi n"g"n"# varu+o y"das"m aham F 'itX+"m aryam" c"smi yama% sa#yamat"m aham FF<TFF
!mong N"gas ;R 0 I am !nanta4 !mong inhabitants o/ water I am Varu+a4 !mong the Git)s0 I am !ryam"4 !mong 'unishers0 I am Dama4
!mong the inhabitants o/ the water 6 y"das"m70 I am Varu+a4 !mong those who 'unish 6 sa#yamat"m70 I am Dama4
;R N"gas have many heads0 whereas sar'as0 regular snakes0 have only one head each4

TEXT ;U4=U

'rahl"da$ c"smi daity"n"# k"la% kalayat"m aham F m)g"+"# ca m)gendro ,ha# vainateya$ ca 'ak*i+"m FF=UFF
!mong the demons0 I am Grahl"da4 !mong controllers0 I am time4 !mong animals0 I am the lion4 !mong birds0 I am 5aruCa4
!mong subjugators 6kalayat"m70 I am time4 !mong animals0 I am the lion 6 m)gendra%74 !mong birds0 I am 5aruCa 6vainateya%74
TEXT ;U4=;

'avana% 'avat"m asmi r"ma% $astrabh)t"m aham F jha*"+"# makara$ c"smi srotas"m asmi j"hnav( FF=;FF
!mong 'uri/iers and the swi/t0 I am the wind4 !mong holders o/ wea'ons0 I am

Gara$ur"ma4 !mong the /ishes0 I am the makara 4 !mong rivers0 I am the 5aMg"4
/ moving or 'uri/ying agents0 I am the wind4 !mong bearers o/ wea'ons0 I am Gara$ur"ma4 3e is suitable as a vibh@ti because 3e is an ave$"vat"ra0 and because 3e is an outstanding j(va among those who have been given 'owers by the :ord;S4 Gadma Gur"+a0 Quoted in Bhagavat"m)ta says J devi0 I have recited to you the story o/ Gara$ur"ma0 a $aktyave$a avat"ra o/ the :ord4K !lso it says0 J3e took birth as an em'owered j(va4K The characteristics o/ the ave$"vat"ra are also mentioned in the Bhagavat"m)ta4 JAhere a j(va is /illed with 'ortions o/ j."na&$akti or other $akti o/ the :ord0 he is called ave$"vat"ra4K 6:aghu Bhagavat"m)ta ;4> 4=T0 ;4>4=S0 ;4;4;S7 !mong /ish 6jha*"+"m70 I am the makara0 a s'ecial ty'e o/ /ish4 !mong rivers 6srotas"m70 I am the 5aMg"4
;S E"ma is taken as Gara$ur"ma rather than E"macandra0 since he is a j(va 4 ! j(va can be a vibh@ti0 but not the :ord 3imsel/4

TEXT ;U4=<

sarg"+"m "dir anta$ ca madhya# caiv"ham arjuna F adhy"tma&vidy" vidy"n"# v"da% 'ravadat"m aham FF=<FF
I am the creation0 destruction and maintenance o/ all elements4 !mong ty'es o/ knowledge0 I am knowledge o/ the soul4 !mong ty'es o/ debate I am v"da 4
I am the creation 6adi%7 and destruction 6anta%7 o/ ether and other elements 6sarg"+"m70 and the maintenance o/ them as well4 ne should meditate u'on creation0 maintenance and destruction as My vibh@tis4 This means that I0 the Su'reme :ord0 am the creator0 maintainer and destroyer4 !mong ty'es o/ knowledge0 I am knowledge o/ the sel/4 !mong ty'es o/ argumentation in order to establish ones own idea and de/eat others ideas0 such as jal'a and vita+Ca0 I am v"da0 which attem'ts to discern actual truth with the goal o/ coming to a conclusion ;T4
;T V"da0 jal'a and vita+Ca are /amous as the three ty'es o/ argument4 Ahen both 'arties desire to win by establishing their own o'inion with 'roo/s and arguments0 and re/uting the o''onent,s view with circumvention 6chala70 /alse generaliOation 6j"ti7 and syllogistic /ault 6nigraha& sth"na70 it is called jal'a4 Ahen one 'arty re/utes the o''onent,s view 6by the above means70 without establishing his own o'inion0 it is called vita+Ca4 These two ty'es o/ debate0 with a desire to win0 sim'ly dis'lay skill in debating and bear no result4 That discussion having a desire /or truth is called v"da4

TEXT ;U4==

ak*ar"+"m a&k"ro ,smi dvandva% s"m"sikasya ca F aham ev"k*aya% k"lo dh"t"ha# vi$vato&mukha% FF==FF
I am the letter JaK among all letters4 !mong com'ounds0 I am the dvandva 4 !mong destroyers0 I am 1iva and among creators0 I am Brahm"0 with /our /aces4
The dvandva com'ound is su'erior among com'ounds since its elements are eQual <U4 !mong destroyers I am indestructible time4 This re/ers to Mah"k"la0 Eudra0 /amous as the destroyer4 !mong the creators I am Brahm" 6dh"t"70 with /our /aces 6vi$vato mukha%74
<U In the avyay(bh"va com'ound the /irst element is more im'ortant? adhy"tma0 in the soul4 In the tat&'uru*a com'ound the second element is more im'ortant? gu+"tita0 sur'assing the gu+as4 In the bahu&vr(hi com'ound both elements are unim'ortant0 de'ending on re/erence to a third element? mah"&bahu%0 one who has strong arms4

TEXT ;U4=>

m)tyu% sarva&hara$ c"ham udbhava$ ca bhavi*yat"m F k(rti% $r(r v"k ca n"r(+"# sm)tir medh" dh)ti% k*am" FF=>FF
!mong deaths0 I am that which takes away all memory4 !mong all trans/ormations o/ the body which will take 'lace0 I am the /irst one0 birth4 !mong women I am 2(rti0 1r(0 V"k0 Sm)ti0 Medh"0 8h)ti and 2*am"0 and other wives o/ 8harma4
!mong all ty'es o/ deaths which are ha''ening at every moment0 I am death which takes away all memory4 It is said m)tyur atyanta&vism)ti%? death is e9treme /orget/ulness4 6SB ;;4<<4=T7 !mong the trans/ormations which will take 'lace /or the living entities in the /uture0 I am birth0 the /irst trans/ormation4 !mong women0 I am /ame0 beauty0 and re/ined s'eech 6v"k70 these three and also the /our? memory0 intelligence0 /ortitude and tolerance4 Ca indicates the other wives o/ 8harma such as M@rti<;4
<; 8harma married thirteen daughters o/ 8ak*a4 1raddh"0 Maitr(0 8ay"0 S"nti0 Tu*-i0 Gu*-i0 2riy"0 Nnnati0 Buddhi0 Medh"0 Titik*"0 3r( and M@rti are mentioned in SB >4;4>T4 Mah"bh"rata gives a di//erent list which includes 2(rti0 1r(0 and 8h)ti4 V"k does not seem to be one o/ 8harma,s wives4

TEXT ;U4=B

b)hat&s"ma tath" s"mn"# g"yatr( chandas"m aham F m"s"n"# m"rga&$(r*o ,ham )t@n"# kusum"kara% FF=BFF
!mong the s"mas 0 I am the B)hat S"ma 4 !mong meters0 I am g"yatr(4 !mong months0 I am Mrga$(r*a << 4 !mong the seasons0 I am the s'ring4
The :ord has already said that he is the S"ma among the Vedas4 3ere he says that among the verses to be sung he is the B)hat S"ma in the verse which begins tvam)rddhim hav"mahe4 6ag Veda P4>P4;7 !mong meters I am g"yatr(0 and among seasons I am s'ring 6kusum"kara%70 /illed with /lowers4
<< This is the /irst month in one calendar system4

TEXT ;U4=P

dy@ta# chalayat"m asmi tejas tejasvin"m aham F jayo ,smi vyavas"yo ,smi sattva# sattvavat"m aham FF=PFF
I am gambling in the cheaters4 !mong conQuerors0 I am their victory4 !mong those who endeavor0 I am the endeavor4 !mong the strong0 I am their strength4
Eelated to those who mutually cheat each other0 I am gambling4 3ere genitive case is used to show relationshi' with the cheaters4 !mong the conQuerors0 I am victory4 !mong those who endeavor0 I am e//ort4 !mong the strong0 I am strength 6sattvam74
TEXT ;U4=R

v)*+(n"# v"sudevo ,smi '"+Cav"n"# dhana.jaya% F mun(n"m a'y aha# vy"sa% kav(n"m u$an" kavi% FF=RFF
!mong the V)*+is0 I am Vasudeva4 !mong the G"+Cavas0 I am !rjuna4

!mong the sages0 I am Vy"sa4 !mong the wise0 I am N$anas4

!mong the V)*+is0 I am Vasudeva0 who is My /ather <=4 3e is My vibh@ti4 The rule is given as /ollows? 'raj."ditv"t 6!*-"dhy"y(0 G"+ini B4>4=S7<>4 Sometimes the long " can have the same meaning as short a4 The long " is used to indicate sel/&interest4 thers would 'ro'ose that the meaning is J!mong the V)*+is0 I am Mysel/0 the son o/ Vasudeva4K This however is not agreeable0 as it does not mean anything4
<= Baladeva says that V"sudeva re/ers to Balar"ma0 since V"sudeva usually means the son o/ Vasudeva4 In either case0 taking V"sudeva as /ather or brother avoids making 2)*+a his own vibh@ti4 <> V"sudeva usually means the son o/ Vasudeva4 3owever sometimes by the rule given0 V"sudeva can sim'ly mean Vasudeva4

TEXT ;U4=S

da+Co damayat"m asmi n(tir asmi jig(*at"m F mauna# caiv"smi guhy"n"# j."na# j."navat"m aham FF=SFF
I am 'unishment among those who 'unish4 In those who desire victory0 I am 'ro'er 'olicy4 In secrets0 I am silence4 I am knowledge in those who have knowledge4
!mong those who 'unish0 I am 'unishment4 3ere the genitive is used to indicate relationshi'4
TEXT ;U4=T

yac c"'i sarva&bh@t"n"# b(ja# tad aham arjuna F na tad asti vin" yat sy"n may" bh@ta# car"caram FF=TFF
I am that seed which causes all living entities to mani/est0 !rjuna4 No moving or non&moving entities can e9ist without Me4
I am the seed o/ all beings0 the cause o/ their s'routing0 because without Me0 moving and non&moving creatures would not e9ist4 This means they would be /alse things4

TEXT ;U4>U

n"nto ,sti mama divy"n"# vibh@t(n"# 'aranta'aF e*a t@dde$ata% 'rokto vibh@ter vistaro may" FF>UFF
There is no end to My wonder/ul vibh@tis 0 a//licter o/ enemies4 I have only brie/ly declared the e9'anse o/ My vibh@tis4
Now the :ord summariOes the subject4 There is no end to My vibh@tis4 Brie/ly only 6udde$ata%70 in name only0 I have s'oken o/ the multitude o/ My vibh@tis4
TEXT ;U4>;

yad yad vibh@timat sattva# $r(mad @rjitam eva v" F tat tad ev"vagaccha tva# mama tejo&,#$a&sa#bhavam FF>;FF
Ahatever object in 'ast0 'resent or /uture dis'lays majesty0 e9cellence0 or strength0 know that it has arisen /rom just a /ragment o/ My 'ower4
In this verse the :ord brings together all the vibh@tis o/ 'ast0 'resent and /uture which were not 'reviously mentioned4 Ahatever object 6sattvam7 has majesty 6vibh@timat70 e9cellence 6$r(mat70 or e9traordinary strength or 'ower 6@rjitam70 know that it comes /rom a 'ortion o/ My 'ower4
TEXT ;U4><

atha v" bahunaitena ki# j."tena tav"rjuna F vi*-abhy"ham ida# k)tsnam ek"#$ena sthito jagat FF><FF
But what is the use o/ all this knowledge /or you0 !rjunaH Glease understand? by just one 'ortion o/ Mysel/0 I am /irmly established in this universe4
2now the results that come /rom these many se'arate 'ieces o/ knowledge4 By one 'ortion alone0 by the

Garam"tm" in human /orm0 /i9ing Mysel/ 6 vi*-abhya7 in the world which I have created0 su''orting this created world by being its basis0 su'erintending the world by being its ruler0 controlling the world by being its controller0 'ervading the world by being 'ervasive0 and creating the world by beings its cause0 I am situated in this world4 Everything in this universe is 2)*+a alone0 and 3e is thus worthy o/ service4 By intelligence given by that realiOation0 one should taste 3is sweetness4 This has been e9'lained in this cha'ter4
3ere ends the commentaries on the tenth cha'ter o/ the 5(t" /or the 'leasure o/ the devotees, minds0 by the mercy o/ the "c"ryas 4

CHAPTER 11

VI"VAR!PA DAR"ANA YOGA

TEXT ;;4;

arjuna uv"ca mad&anugrah"ya 'arama# guhyam adhy"tma&sa#j.itam F yat tvayokta# vacas tena moho ,ya# vigato mama FF;FF
!rjuna said? By Dour mercy0 my illusion concerning Dour 'owers is gone0 through hearing the words you s'oke concerning the highest secret o/ your vibh@tis along with knowledge o/ the soul4
In the eleventh cha'ter0 !rjuna0 seeing the universal /orm0 'raises it in reverence4 Ahen 2)*+a shows 3imsel/ again0 !rjuna becomes 'leased4 !t the end o/ the last cha'ter0 hearing about one a#$a o/ his dear /riend0 the adi'uru*a who is the shelter o/ all the vibh@tis0 with the words vi*-abhy"ham ida# k)tsnam ek"#$ena sthito jagat0 !rjuna became submerged in the highest bliss and desired to see that /orm4 3e 'raises what the :ord has just s'oken in three verses4 JThe words s'oken by Dou revealing vibh@tis 'resent in Doursel/ 6adhy"tma7 have removed my ignorance concerning Dour 'owers 6moha%74K The word adhy"tma is here taken as an avyay(bh"va com'ound o/ adhi 6in7 and "tm" 6sel/70 meaning Jin the sel/4K
TEXT ;;4<

bhav"'yayau hi bh@t"n"# $rutau vistara$o may" F tvatta% kamala&'atr"k*a m"h"tmyam a'i c"vyayam FF<FF
lotus&eyed one0 in detail I have heard about the creation and dissolution o/ all beings arising through Dou0 as well as how Dou remain una//ected as well4

I have heard 'lenty about the creation and destruction o/ the living entities coming /rom Dou 6 tvatta%7 in the middle si9 cha'ters0 in such statements as aha# k)tsnasya jagata% 'rabhava% 'ralayas tath" ? I am the creation and destruction o/ the universe4 !nd I have also heard how Dou remain aloo/ and una//ected in s'ite o/ being the creator and destroyer 6m"h"tmyam avyayam70 in such verses as may" tatam ida# sarvam? I am 'ervading all this universeZ and na ca m"# t"ni karm"+i nibadhnanti? these actions do not bind Me4
TEXT ;;4=

evam etad yath"ttha tvam "tm"na# 'arame$vara F dra*-um icch"mi te r@'am ai$vara# 'uru*ottama FF=FF
Su'reme :ord0 what Dou have s'oken about Doursel/ is all true4 Su'reme Gerson0 I desire to see that 'ower/ul /orm o/ Dours4
Ahatever Dou have said about Doursel/0 such as JI am su''orting the whole universe by one o/ My 'ortions0K is indeed true 6evam etad74 I do not have any doubt about it4 But still0 desiring to be /ully satis/ied0 I desire to see that /orm dis'laying Dour 'owers4 I now want to see0 with my eyes0 that e9'ansion /orm o/ Dours by which Dou su''ort this world4
TEXT ;;4>

manyase yadi tac chakya# may" dra*-um iti 'rabho F yoge$vara tato me tva# dar$ay"tm"nam avyayam FF>FF
I/ Dou think that I am Quali/ied to see that /orm0
then show to me that indestructible /orm4 The word yoge$vara indicates that though !rjuna is unQuali/ied 6 ayogya70 the :ord with 3is 'ower o/ Quali/ication 6yoga70 can make him Quali/ied to see that /orm4

master0

:ord o/ Quali/ication0

TEXT ;;4B

$r(&bhagav"n uv"ca 'a$ya me '"rtha r@'"+i $ata$o ,tha sahasra$a% F n"n"&vidh"ni divy"ni n"n"&var+"k)t(ni ca FFBFF
The :ord said? son o/ G)th"0 see My hundreds and thousands o/ wonder/ul /orms0 o/ various ty'es0 o/ various colors0 and various sha'es4
JYirst I will show him that /orm described in the 'uru*a&s@kta as sahasra&$(r*" 'uru*a% sahasr"k*a% sahasra'"t? that /orm with a thousand heads0 a thousand eyes and a thousand /eet4 It is My own e9'ansion0 the /irst 'uru*a avat"ra 6Mahavi*+u70 the antary"m( o/ 'rak)ti4 :ater0 by having the necessary Quali/ication0 I will show him My /orm o/ time4K Considering in this way in 3is mind0 the :ord /aced !rjuna0 telling him to 'ay attention4 Thus 3e s'eaks this verse4 JSee these hundreds and thousands o/ /orms 6 r@'"+i74 In My one /orm0 My svar@'a0 see hundreds o/ My svar@'as0 which are My vibh@tis4K
TEXT ;;4P

'a$y"dity"n vas@n rudr"n a$vinau marutas tath"F bah@ny ad)*-a&'@rv"+i 'a$y"$cary"+i bh"rata FFPFF
See the Wdityas0 the Vasus0 the Eudras0 the two !$vins and the Maruts4 descendant o/ Bharata0 see many astonishing /orms not seen be/ore4
TEXT ;;4R

ihaika&stha# jagat k)tsna# 'a$y"dya sa&car"caram F mama dehe guC"ke$a yac c"nyad dra*-um icchasi FFRFF

Now0 in this 'lace0 see in one 'art o/ My body this whole universe with its moving and non&moving entities0 conQueror o/ slee'0 and see whatever else you desire to see4
n this occasion 6iha70 this universe0 which is im'ossible /or you to see com'letely even i/ you wander within it /or millions o/ years0 is situated in just one 'art o/ My body 6 eka&stham74 See that universe and whatever else you desire to see0 such as your victory or de/eat 6 yac ca anyat70 in My body0 which is the shelter o/ the universe0 being its cause4
TEXT ;;4S

na tu m"# $akyase dra*-um anenaiva sva&cak*u*" F divya# dad"mi te cak*u% 'a$ya me yogam ai$varam FFSFF
But you will not be able to see with your material eye alone4 I give you the eye o/ the devas 4 Behold My majestic 'ower4
!rjuna should not think that this is some /orm caused by magical trick or material illusion4 Yor the 'ur'ose o/ giving him /aith that the /orm which contains this whole universe is sat&cid&"nanda0 3e s'eaks this verse4 By your material eyes 6anena7 you cannot see Me4 Dou cannot see My 'urely s'iritual /orm4 1aknose stands /or $aknosi4 There/ore0 I give you divine 6 divyam7 eyes4 See with those divine eyes4 By letting him see with those eyes0 the :ord,s intention was to give a little astonishment to !rjuna0 who was thinking himsel/ to be a material 'erson4 !ctually0 because he is a 'rinci'al associate o/ the :ord0 and there/ore 'reviously had a''eared as Nara along with the N"r"ya+a avat"ra0 !rjuna does not have material eyes like ordinary material 'ersons4 Ahat is the logic in giving s'iritual eyes to !rjuna in order to see a mere e9'ansion o/ the :ord0 when that same !rjuna with his very eyes directly realiOes the sweetness o/ his :ordH But0 on the other hand0 it can be said that the su'erior eye which sees only the great sweetness o/ 2)*+a,s human 'astimes0 as in the case o/ the ananya&bhakta0 does not at all acce't the glories o/ the :ord,s 'astimes 'er/ormed with the devat"s 6deva l(l"74 ne who has tasted the juice o/ the white lotus cannot relish sugar candy with his tongue4 Thus the :ord0 wanting to show the majestic nature o/ 3is 'astimes with the devat"s 6deva&l(l"70 in order to cause astonishment in !rjuna who had reQuested just that0 gave to !rjuna non&human eyes suitable /or seeing deva&l(l"

6divyam70 majestic in Quality4 The intention o/ giving such eyes will be e9'lained at the end o/ the cha'ter4
TEXT ;;4T

sanjaya uv"ca evam uktv" tato r"jan mah"&yoge$varo hari% F dar$ay"m "sa '"rth"ya 'arama# r@'am ai$varam FFTFF
Sa.jaya said? 2ing0 having s'oken thus0 2)*+a0 the master o/ great yoga 0 showed to !rjuna 3is su'reme0 majestic /orm4
TEXT ;;4;U

aneka&vaktra&nayanam anek"dbhuta&dar$anam F aneka&divy"bhara+a# divy"nekodyat"yudham FF;UFF

It had many mouths and eyes0 many astonishing as'ects0 many wonder/ul ornaments0 u'li/ting many wonder/ul wea'ons4
TEXT ;;4;;

divya&m"ly"mbara&dhara# divya&gandh"nule'anam F sarv"$carya&maya# devam ananta# vi$vato&mukham FF;;FF

That /orm wore astonishing garlands and dress0 astonishing 'er/umes and ointments4 It was shining0 greatly amaOing0 in/inite0 with /aces in every direction4
Vi$vato mukham means Jwhose /aces are everywhere4K

TEXT ;;4;<

divi s@rya&sahasrasya bhaved yuga'ad utthit" F yadi bh"% sad)$( s" sy"d bh"sas tasya mah"tmana% FF;<FF
I/ the s'lendor o/ a thousand suns rose simultaneously in the sky0 that e//ulgence would be somewhat similar to the e//ulgence o/ this great /orm4
I/ at one time the e//ulgence 6 bh"%7 o/ a thousand suns arose0 then it would be somewhat similar to the e//ulgence 6bh"sa%7 o/ the universal /orm 6mah"tmana%74
TEXT ;;4;=

tatraika&stha# jagat k)tsna# 'ravibhaktam anekadh" F a'a$yad deva&devasya $ar(re '"+Cavas tad" FF;=FF
n the battle/ield0 !rjuna saw 'arts o/ the universe in various 'arts o/ that body in various ways4
In that 'lace 6tatra70 on the battle /ield0 in the body o/ the :ord 6 deva&devasya70 it was im'ossible to take into account the whole universe4 There/ore !rjuna saw a 'art situated in one 'art o/ the body at di//erent moments 6'ravibhaktam0 eka&stham7&&a 'art situated in the :ord,s 'ore or a 'art situated in 3is belly0 and in various ways 6anekadh"74 That is0 he saw that /orm made o/ earth0 made o/ gold0 made o/ jewels0 or measuring /i/ty ko-i yojanas0 or a hundred ko-i yojanas or a hundred thousand ko-i yojanas4
TEXT ;;4;>

tata% sa vismay"vi*-o h)*-a&rom" dhana.jaya% F 'ra+amya $iras" deva# k)t".jalir abh"*ata FF;>FF
Then0 overcome with wonder0 hair standing on end0 !rjuna0 bowing his head be/ore the :ord and /olding his hands in 'rayer0 s'oke4

TEXT ;;4;B

arjuna uv"ca 'a$y"mi dev"#s tava deva dehe sarv"#s tath" bh@ta&vi$e*a&saMgh"n F brahm"+am ($a# kamal"sana&stham )*(#$ ca sarv"n urag"#$ ca divy"n FF;BFF
!rjuna said? In Dour body I see all the devat"s0 as well as the mass o/ all the beings4 I see :ord Brahm"0 seated on a lotus0 all the )*is 0 and shining snakes 4
I see a multitude o/ vivi'arous animals 6 bh@t"&vi$e*a7 and Brahm" situated on Mount Meru at the center o/ the lotus o/ the earth 'lanet4
TEXT ;;4;P

!neka&b"h@dara&vaktra&netra# 'a$y"mi tv" sarvato ,nanta&r@'am F n"nta# na madhya# na 'unas tav"di# 'a$y"mi vi$ve$vara vi$va&r@'a FF;PFF
I see Dou everywhere with in/inite /orm0 with many arms0 stomachs0 mouths and eyes4 lord o/ the universe0 origin o/ all thisL /orm o/ the universeL I do not see a beginning0 middle or end o/ this /orm o/ Dours4
Vi$ve$vara means the original 'erson0 the origin o/ this /orm4
TEXT ;;4;R

kir(-ina# gadina# cakri+a# ca tejo&r"$i# sarvato d('timantam F 'a$y"mi tv"# durnir(k*ya# samant"d d('t"nal"rka&dyutim a'rameyam FF;RFF
I see Dou with crown0 club0 cakra 0 a mass o/ light shining everywhere0 di//icult to behold0 with immeasurable radiance on all sides like the blaOing o/ /ire and sun4

TEXT ;;4;S

tvam ak*ara# 'arama# veditavya# tvam asya vi$vasya 'ara# nidh"nam F tvam avyaya% $"$vata&dharma&go't" san"tanas tva# 'uru*o mato me FF;SFF
Dou are known as the su'reme Brahman4 Dou are the 'lace o/ destruction o/ this universe4 Dou are indestructible0 the 'rotector o/ eternal dharma 4 I know that Dou are the eternal 'erson4
Dou are known by the strivers /or liberation as Brahman 6 ak*aram74 Dou are the 'lace o/ destruction o/ all things 6nidh"nam74
TEXT ;;4;T

an"di&madhy"ntam ananta&v(ryam ananta&b"hu# $a$i&s@rya&netram F 'a$y"mi tv"# d('ta&hut"$a&vaktra# sva&tejas" vi$vam ida# ta'antam FF;TFF
I see Dou are without beginning0 middle or end0 'ossessed o/ in/inite strength0 in/inite arms0 with the sun and moon /or Dour eyes0 with a mouth o/ blaOing /ire0 burning this universe with its heat4
Aith words like an"di0 !rjuna seems to re'eat himsel/4 8o not /ind /ault however with the re'etition in the words o/ !rjuna0 who was submerged in the ocean o/ the rasa o/ great astonishment 6mah"&vi*maya&rasa74 It is said? 'ras"de vi*maye har*e dvi&trir&ukta# na du*yati ? re'etition o/ statements two or three times due to joy0 astonishment or kindness is not a /ault4
TEXT ;;4<U

dy"v&"&')thivyor idam antara# hi vy"'ta# tvayaikena di$a$ ca sarv"% F d)*-v"dbhuta# r@'am ida# tavogra# loka&traya# 'ravyathita# mah"tman FF<UFF
The s'ace between heaven and earth and all directions are /illed with Dou alone4

Seeing this astonishing and /erocious /orm o/ Dours0 the three worlds have become terri/ied0 great soul4
Now that !rjuna had the 'ro'er Quali/ication0 the :ord shows him 3is /orm as time4 This is described in ten verses4
TEXT ;;4<;

am( hi tv" sura&saMgh" vi$anti kecid bh(t"% 'r".jalayo g)+anti F svast(ty uktv" mahar*i&siddha&saMgh"% stuvanti tv"# stutibhi% 'u*kal"bhi% FF<;FF
This host o/ devat"s enters into Dou4 Some in /ear 'raise Dou with /olded hands4 Shouting J SvastiLK the host o/ great sages and Siddhas 'raise Dou with e9cellent verses4
Tv" stands /or tv"m4
TEXT ;;4<<

rudr"dity" vasavo ye ca s"dhy" vi$ve ,$vinau maruta$ co*ma&'"$ ca F gandharva&yak*"sura&siddha&saMgh" v(k*ante tv"# vismit"$ caiva sarve FF<<FF
The Eudras0 Wdityas0 Vasus0 Sadhyas0 Vi$vas0 !$vins0 Maruts0 Git)s0 5andharvas0 Dak*as0 !suras0 and Siddhas all look at Dou in astonishment4
N*ma&'" re/ers to those who drink hot va'or o/ /ood4 That re/ers to the Git)s4
The $ruti says @*mabh"g" hi 'itara%? the Git)s eat the steam4 6Taittir(ya Br"hma+a0 Dajur Veda0 ;4=4;U4P7

TEXT ;;4<=

r@'a# mahat te bahu&vaktra&netra# mah"b"ho bahu&b"h@ru&'"dam F bah@dara# bahu&da#*-r"&kar"la# d)*-v" lok"% 'ravyathit"s tath"ham FF<=FF
mighty&armed one0 seeing this great /orm with many mouths and eyes0 many arms0 many thighs and /eet0 many stomachs0 /ear/ul with many teeth0 the world and I as well are /illed with terror4
TEXT ;;4<>

nabha%&s')$a# d('tam aneka&var+a# vy"tt"nana# d('ta&vi$"la&netram F d)*-v" hi tv"# 'ravyathit"ntar&"tm" dh)ti# na vind"mi $ama# ca vi*+o FF<>FF
Vi*+u0 seeing Dou touch the heavens0 shining in many colors0 with ga'ing mouth0 and wide0 blaOing eyes0 I have become distressed in mind0 and do not /ind any satis/action or relie/4
1ama means relie/ or tranQuility4
TEXT ;;4<B

da#*-r"&kar"l"ni ca te mukh"ni d)*-vaiva k"l"nala&sannibh"ni F di$o na j"ne na labhe ca $arma 'ras(da deve$a jagan&niv"sa FF<BFF
Seeing Dour mouth with shar' teeth0 like the /ire o/ cosmic destruction0 I cannot recogniOe the directions and I /eel no com/ort4 master o/ the devas0 abode o/ the universe0 be merci/ul to me 4

TEXT ;;4<P&<R

am( ca tv"# dh)tar"*-rasya 'utr"% sarve sahaiv"vani&'"la&saMghai% F bh(*mo dro+a% s@ta&'utras tath"sau sah"smad(yair a'i yodha&mukhyai% FF<PFF vaktr"+i te tvaram"+" vi$anti da#*-r"kar"l"ni bhay"nak"ni F kecid vilagn" da$an"ntare*u sand)$yante c@r+itair uttam"Mgai% FF<RFF
!ll the sons o/ 8h)tar"*-ra along with the host o/ rulers o/ the earth0 Bh(*ma0 8ro+a and 2ar+a0 together with our 'rominent warriors0 enter swi/tly into Dour /ear/ul mouth with shar' teeth4 Some0 with their heads ground u'0 are sticking between Dour teeth4
TEXT ;;4<S

yath" nad(n"# bahavo ,mbu&veg"% samudram ev"bhimukh" dravanti F tath" tav"m( nara&loka&v(r" vi$anti vaktr"+y abhivijvalanti FF<SFF
!s many swi/t currents o/ rivers /low towards the sea0 so these heroes o/ the world enter Dour /laming mouths4
TEXT ;;4<T

yath" 'rad('ta# jvalana# 'ataMg" vi$anti n"$"ya sam)ddha&veg"% F tathaiva n"$"ya vi$anti lok"s tav"'i vaktr"+i sam)ddha&veg"% FF<TFF
!s moths with increasing s'eed enter a blaOing /ire to meet their destruction0 so men enter Dour mouths with increasing s'eed to meet their destruction4

TEXT ;;4=U

lelihyase grasam"na% samant"l lok"n samagr"n vadanair jvaladbhi% F tejobhir "'@rya jagat samagra# bh"sas tavogr"% 'rata'anti vi*+o FF=UFF
Swallowing all these men all around with Dour /iery mouths0 Dou are licking Dour li's re'eatedly4 Vi*+u0 Dour /ierce rays0 /illing the whole universe with their s'lendor0 are burning it u'4
TEXT ;;4=;

"khy"hi me ko bhav"n ugra&r@'o namo ,stu te deva&vara 'ras(da F vij."tum icch"mi bhavantam "dya# na hi 'raj"n"mi tava 'rav)ttim FF=;FF
Tell me who Dou are0 with this terri/ying /orm4 I o//er res'ects to Dou4 best o/ the devas0 be merci/ul to me4 I desire to know Dou0 the /irst being4 I do not understand Dour 'ur'ose4
TEXT ;;4=<

$r(&bhagav"n uv"ca k"lo ,smi loka&k*aya&k)t 'rav)ddho lok"n sam"hartum iha 'rav)tta% F )te ,'i tv"# na bhavi*yanti sarve ye ,vasthit"% 'ratyan(ke*u yodh"% FF=<FF
The :ord said? I am time0 the destroyer o/ the worlds4 Increasing in 'ower0 I am here engaged in destroying these men4 Even without Dou0 all these warriors arrayed in con/ronting armies will cease to be4

TEXT ;;4==

tasm"t tvam utti*-ha ya$o labhasva jitv" $atr@n bhuMk*va r"jya# sam)ddham F mayaivaite nihat"% '@rvam eva nimitta&m"tra# bhava savyas"cin FF==FF
There/ore rise and gain /ame4 ConQuering the enemies0 enjoy a 'ros'erous kingdom4 These have all been killed by Me already4 Iust be an instrument0 !rjunaL
TEXT ;;4=>

dro+a# ca bh(*ma# ca jayadratha# ca kar+a# tath"ny"n a'i yodha&v(r"n F may" hat"#s tva# jahi m" vyathi*-h" yudhyasva jet"si ra+e sa'atn"n FF=>FF
Slay 8ro+a0 Bh(*ma0 Iayadratha0 2ar+a and other brave warriors0 who have already been killed by Me4 8o not grieve4 Yight and you will be victorious over the enemies in the war4
TEXT ;;4=B

sa.jaya uv"ca etac chrutv" vacana# ke$avasya k)t".jalir ve'am"na% kir(-( F namask)tv" bh@ya ev"ha k)*+a# sa&gadgada# bh(ta&bh(ta% 'ra+amya FF=BFF
Sa.jaya said? 3earing the words o/ 2e$ava0 !rjuna0 with /olded hands0 trembling0 o//ered his res'ectsZ and again overcome by great /ear0 o//ering res'ects0 s'oke to 2)*+a in /altering voice4
Namask)tv" is 'oetic license4 The normal /orm is namask)tya4

TEXT ;;4=P

arjuna uv"ca sth"ne h)*(ke$a tava 'rak(rty" jagat 'rah)*yaty anurajyate ca F rak*"#si bh(t"ni di$o dravanti sarve namasyanti ca siddha&saMgh"% FF=PFF
!rjuna said? controller o/ the senses0 rightly the world rejoices and becomes attracted to Dou by Dour glori/ication4 Eightly also0 the /rightened E"k*asas /lee in all directions0 and the host o/ devotees bow down to Dou4
Suddenly realiOing that the 'leasing /orm and /erocious /orm o/ the :ord were objects o/ attraction and re'ulsion0 he e9'lains this /act and 'raises the :ord4 Sth"ne0 an indeclinable0 here means Jsuitable4K 3)*(ke$a0 Dou ins'ire the senses o/ Dour devotees to turn towards Dou0 and Dou ins'ire the senses o/ the non& devotees to turn away /rom DouL The universe becomes joy/ul 6 'rah)*yati7 by the saMk(rtana glori/ying Dou 6'rak(rtya70 and becomes attracted to Dou 6 anurajyate74 This is reasonable 6sthane7 since the universe is /avorable to Dou4 The E"k*asas 0 asuras0 8"navas0 Gi$"cas and others 6 rak*"#si7 however0 becoming /ear/ul0 /lee to the directions 6di$a% dravanti74 This is also reasonable since they are un/avorably inclined to Dou4 !nd the whole grou' o/ those who are 'er/ected by devotion to Dou 6 siddha&saMgh"%7 o//er their res'ects to Dou4 This also is reasonable0 since they are Dour devotees4 This verse is /amous in mantra&$"stra /or its ability to give 'rotection /rom E"k*asas 4
TEXT ;;4=R

kasm"c ca te na nameran mah"tman gar(yase brahma+o ,'y "di&kartre F ananta deve$a jagan&niv"sa tvam ak*ara# sad asat tat'ara# yat FF=RFF
great soul0 why should they not o//er res'ects to Dou0 the /irst creator0 greater than Brahm"H in/inite one0 lord o/ the devas0 abode o/ the universe0 Dou are the Brahman0 above cause and e//ect4
Ahy should they not o//er res'ects to DouH Certainly0 they should o//er res'ects to Dou0 /or Dou are Brahman

6ak*aram70 above both cause and e//ect 6sad&asat 'aram7H

TEXT ;;4=S

tvam "di&deva% 'uru*a% 'ur"+as tvam asya vi$vasya 'ara# nidh"nam F vett"si vedya# ca 'ara# ca dh"ma tvay" tata# vi$vam ananta&r@'a FF=SFF
Dou are the original deva 0 the oldest 'erson0 the /inal 'lace /or the universe a/ter destruction4 Dou are the knower0 the object o/ knowledge0 the transcendental /orm4 in/inite /ormL Dou 'ervade this whole universe4
Nidh"nam means the 'lace o/ merging at the time o/ destruction4 Gara# dh"ma means the transcendental /orm o/ the :ord beyond the gu+as4
TEXT ;;4=T

v"yur yamo ,gnir varu+a% $a$"Mka% 'raj"'atis tva# 'ra'it"maha$ ca F namo namas te,stu sahasra&k)tva% 'una$ ca bh@yo ,'i namo namas te FF=TFF
Dou are V"yu0 Dama0 !gni0 Varu+a0 the moon0 Graj"'ati0 and the great grand/ather4 I o//er res'ects to Dou a thousand times0 and again I o//er res'ects to Dou4
TEXT ;;4>U

nama% 'urast"d atha ')*-hatas te namo,stu te sarvata eva sarva ananta&v(ry"mita&vikramas tva# sarva# sam"'no*i tato ,si sarva% FF>UFF
I o//er res'ects /rom the back0 /rom the /ront0 /rom all sides0 'erson who is everythingL Dou have in/inite 'ower0 with immeasurable skill4 Dou 'ervade everywhere0 and there/ore Dou are everything4

Dou 'ervade all o/ this universe 6 sarva# sam"'no*i70 since it is Dour 'roduct0 like gold in earrings and bracelets4 Thus Dou are everything4
TEXT ;;4>;&><

sakheti matv" 'rasabha# yad ukta# he k)*+a he y"dava he sakheti F aj"nat" mahim"na# taveda# may" 'ram"d"t 'ra+ayena v"'i FF>;FF yac c"vah"s"rtham asat&k)to ,si vih"ra&$ayy"sana&bhojane*u F eko ,tha v"'y acyuta tat&samak*a# tat k*"maye tv"m aham a'rameyam FF><FF
I beg 'ardon /rom Dou0 not knowing this greatness o/ Dours0 and through want o/ consideration or through a//ection0 looking u'on Dou0 the immeasurable0 as a /riend0 /or whatever I have said rudely0 such as addressing Dou J 2)*+a0 D"dava0 /riendK0 and /or whatever disres'ect I have shown to Dou in /un0 while 'laying0 lying0 sitting together or dining0 whether alone or in the com'any o/ others4
J 0 I have committed the greatest o//ense to Dou0 who are /illed with such great0 great 'owers4K In this way0 !rjuna mani/ests great regret4 J 2)*+a 6he k)*+a70 Dou are well known as the son o/ Vasudeva who is not /amous0 who was a human0 a mediocre /ighter situated on the same chariot as another /ighter 6ardha ratha74 I0 !rjuna0 am well known as the son o/ a king0 G"+Cu0 a great warrior /ighting on his own chariot 6 atiratha7;4 D"dava 6he y"dava70 Dou do not have the king,s 'osition in the Dadu dynasty4 But I have kingshi' over the Guru dynasty4 6The sandhi o/ sakha with iti is 'oetic license7 /riend 6he sakha70 my /riendshi' with Dou is not because o/ the greatness o/ Dour /ore/athers nor because o/ the re'utation o/ Dour /amily0 but it is sim'ly based on /amiliarity4 I beg 'ardon /or such rough words 6 'rasabham7 I have s'oken0 /or intending the above meanings4K The sense o/ verse >; is continued in verse >< with the verb k*amaye4 The 'ro'er /orm o/ the verb would be k*amay"m 6I should beg /or /orgiveness74 Either through negligence or out o/ a//ection0 not knowing Dou as the universal /orm 6 mahim"nam70 I have treated Dou badly during leisure and other times0 in order to joke4 I have scolded Dou with sarcastic words saying that Dou are truth/ul0 innocent0 and very gullible4 I beg /orgiveness /or the thousands o/ o//enses 'roduced when Dou were

alone0 not in the 'resence o/ /riends0 or when Dou were surrounded by /riends who were joking 6 tat samak*am74 master0 I beg Dou to /orgive me 6k*amaye74
; This is the im'lication o/ !rjuna calling out J2)*+a4K Each o/ the three names o/ address im'lies that 2)*+a is in a low 'osition0 not suitable in addressing the Su'reme :ord4

TEXT ;;4>=

'it"si lokasya car"carasya tvam asya '@jya$ ca gurur gar(y"n F na tvat&samo ,sty abhyadhika% kuto ,nyo loka&traye ,'y a'ratima&'rabh"va FF>=FF
Dou are the /ather o/ the world0 o/ all moving and non&moving beings4 Dou are most deserving o/ worshi' and as the teacher0 even more deserving o/ worshi'4 No one is eQual to Dou0 or greater than Dou in the three worlds0 'erson with unsur'assed glory4
TEXT ;;4>>

tasm"t 'ra+amya 'ra+idh"ya k"ya# 'ras"daye tv"m aham ($am (Cyam F 'iteva 'utrasya sakheva sakhyu% 'riya% 'riy"y"rhasi deva soChum FF>>FF
There/ore0 bowing down0 'rostrating my body0 I beg 'ardon /rom Dou0 the :ord0 most worthy o/ worshi'4 :ord0 Dou0 so dear to me0 should tolerate me0 so dear to Dou0 just as a /ather tolerates his son0 or a /riend tolerates his /riend4
Gra+idh"ya means 'lacing the body on the earth like a rod0 out o/ res'ect4 The sandhi in 'riy"y"rhasi is 'oetic license4

TEXT ;;4>B

ad)*-a&'@rva# h)*ito ,smi d)*-v" bhayena ca 'ravyathita# mano me F tad eva me dar$aya deva r@'a# 'ras(da deve$a jagan&niv"sa FF>BFF
I am delighted0 having seen what was unseen be/ore0 but at the same time my mind is greatly troubled with /ear4 :ord0 show me that 'leasing /orm o/ Dours4 Be kind to me0 lord o/ the devas 0 the resting 'lace o/ the universe at destruction4
Though I am delighted0 having seen Dour body com'osed o/ the /orm o/ the universe which has not been 'reviously seen0 my mind is distressed with /ear because o/ its /erocity4 There/ore0 show me that /orm 6 tad eva r@'a70 the /orm o/ the son o/ Vasudeva0 the /orm o/ sweetness0 which is millions o/ times dearer to my li/e4 Show /avor to me^do not dis'lay to me that /orm o/ great 'ower any longer4 I have now seen Dou as the :ord o/ the devat"s 6deve$a70 the resting 'lace o/ the universe 6 jagan&niv"sa%74 It should be understood that !rjuna did not see the body o/ 2)*+a in human /orm which was the origin o/ all the /orms seen by !rjuna when 2)*+a dis'layed the universal /orm0 because his vision was covered by yoga m"y"4
TEXT ;;4>P

kir(-ina# gadina# cakra&hastam icch"mi tv"# dra*-um aha# tathaiva F tenaiva r@'e+a catur&bhujena sahasra&b"ho bhava vi$va&m@rte FF>PFF
I wish to see Dou wearing a crown0 holding a club and cakra4 thousand&armed one0 /orm o/ the universe0 a''ear with that /our&armed /orm4
Moreover0 when you show Dour /orm with 'ower0 show that 'ower/ul /orm /illed with the highest rasa0 which gives joy to the mind and eyes o/ 'eo'le like us0 which we saw be/ore0 in the /orm o/ the son o/ Vasudeva /or 'er/orming human like 'astimes&& and not the majestic /orm which is distaste/ul to our mind and eye0 revealed as the universal /orm0 related to 'astimes with the devat"s0 which was never seen be/ore4 Aith this intention !rjuna s'eaks4 I desire to see that same /orm with a crown o/ valuable jewels 6 tath" eva7 which we saw 'reviously sometimes0 and which Dour 'arents saw when Dou were born4 /orm o/ the universe0 now having thousands o/ hands0 withdraw

that /orm and a''ear 6bhava7 in that /orm with /our hands4
TEXT ;;4>R

$r(&bhagav"n uv"ca may" 'rasannena tav"rjuneda# r@'a# 'ara# dar$itam "tma&yog"t F tejo&maya# vi$vam anantam "dya# yan me tvad&anyena na d)*-a&'@rvam FF>RFF
The :ord said? Being 'leased with Dou0 I have shown this su'reme0 brilliant0 in/inite0 original /orm o/ the universe0 which has not ever been seen by any e9ce't you0 by My own yoga&m"y" 4
J !rjuna0 you have said that you desired to see My majestic /orm 6verse =7 and by your reQuest0 I have shown the /orm o/ the universe which is one o/ My 'arts4 Ahy has your mind become disturbed on seeing itH Is it not astonishing that you 'lead with Me0 wanting now to see My human /ormHK Thus the :ord s'eaks this verse4 Being 'leased with you0 I have shown this /orm to you 6 tava7 alone0 and not to anyone else0 since it has not been seen 'reviously by anyone4 In s'ite o/ that0 do you not want to see that /ormH
TEXT ;;4>S

na veda&yaj."dhyayanair na d"nair na ca kriy"bhir na ta'obhir ugrai% F eva#&r@'a% $akya aha# n)&loke dra*-u# tvad&anyena kuru&'rav(ra FF>SFF
Not by study o/ the Vedas 0 by sacri/ice0 by recital o/ the scri'tures0 by charities0 by rituals0 or by severe austerities can this /orm been seen in this world by anyone e9ce't you0 hero o/ the 2urus4
This /orm which I have shown to you is rarely seen even by those who study the Vedas and /ollow other 'rocesses4 I cannot be seen in this /orm 6 evam r@'a%7 by anyone e9ce't you4 The absence o/ visarga and conseQuent sandhi to /orm $akyo, ham instead o/ $akya aham in this verse is 'oetic license4

There/ore considering this0 that you have attained something which is not attainable by others0 /i9 your mind on this /orm0 di//icult to see /or everyone^a /orm which is certainly the :ord4 3aving seen that /orm0 you should /orget about the human /orm you are again desiring to see4
TEXT ;;4>T

m" te vyath" m" ca vim@Cha&bh"vo d)*-v" r@'a# ghoram (d)M mamedam F vya'eta&bh(% 'r(ta&man"% 'unas tva# tad eva me r@'am ida# 'ra'a$ya FF>TFF
8o not be /ear/ul0 do not be bewildered0 having seen that terri/ying /orm o/ Mine4 8evoid o/ /ear0 'leased in mind0 see again this /orm o/ Mine4
J Su'reme :ord0 why do Dou not understand meH Dou are /orcibly giving me something which I do not want4 Seeing this /orm o/ Dours0 my limbs are distressed0 my mind is 'ained4 Constantly0 I am /ainting4 :et me o//er my res'ects again and again to that majestic /orm /rom /ar away4 I will never again 'ray to see that /orm4 Yorgive me0 /orgive me4 Show to me that human /orm with moon&like /ace0 covered in showers o/ nectar through the sweetest smiles4 Glease show that to me4K The :ord then s'eaks this verse in a com/orting mood to !rjuna who is distressed in the above manner4
TEXT ;;4BU

sa.jaya uv"ca ity arjuna# v"sudevas tathoktv" svaka# r@'a# dar$ay"m "sa bh@ya% F "$v"say"m "sa ca bh(tam ena# bh@tv" 'una% saumyava'ur mah"tm" FFBUFF
3aving s'oken to !rjuna thus0 V"sudeva showed him 3is 'ersonal /our&handed /orm again4 Then again0 a''earing in 3is 'leasant two&handed /orm0 the great soul gave com/ort to the /ear/ul !rjuna4
Iust as the :ord has showed the very /erocious /orm0 which arose /rom just one o/ his 'arts0 3e again showed 3is own0 very sweet 'ersonal /orm 6svaka# r@'am7 with /our hands0 crown0 club0 cakra and other ornaments0 which

was reQuested by !rjuna0 and which was a mi9ture o/ sweetness and grandeur4 Then again that great soul became the two handed0 'leasant /orm 6saumya&va'u%70 wearing bracelets0 earrings turban and yellow cloth0 and com/orted the /ear/ul !rjuna4
TEXT ;;4B;

arjuna uv"ca d)*-veda# m"nu*a# r@'a# tava saumya# jan"rdana F id"n(m asmi sa#v)tta% sa&cet"% 'rak)ti# gata% FFB;FF
!rjuna said? Ian"rdana0 seeing this 'leasant human /orm o/ Dours0 I have regained my consciousness and have gained com'osure4
Then !rjuna0 seeing the very sweet /orm o/ 2)*+a0 bathing in an ocean o/ bliss0 s'oke4 J Ian"rdana0 now I have regained my consciousness 6sa&cet"% sa#v)tta%70 and have gained com'osure 6'rak)ti# gata%74K
TEXT ;;4B<

$r(&bhagav"n uv"ca su&durdar$am ida# r@'a# d)*-av"n asi yan mama F dev" a'y asya r@'asya nitya# dar$ana&k"Mk*i+a% FFB<FF
The :ord said? This /orm o/ Mine which you have seen is very di//icult to see4 Even the devas are always eager to see this /orm4
3ere the :ord glori/ies in three verses 3is vi$varu'a which 3e showed4 The devat"s desire to see the vi$var@'a0 but cannot see it4 But you do not desire that /orm at all4 3ow can your two eyes0 which continually taste the great sweetness o/ My human /orm0 which is the original /orm0 enjoy that universal /ormH There/ore0 I gave you divya eyes to see it? divya# dad"mi te cak*u%4 But though I gave divya 6heavenly7 eyes0 I did not give you a divya mind4 Thus0

by those divya eyes alone you cannot enjoy com'letely that /orm0 because your mind relishes only the great sweetness o/ My human /orm4 I/ I had given you a divya mind0 then you would have relished that svar@'a o/ the 'uru*a as the universal /orm just as devat"s do4
TEXT ;;4B=

n"ha# vedair na ta'as" na d"nena na cejyay" F $akya eva#&vidho dra*-u# d)*-av"n asi m"# yath" FFB=FF
Not through the Vedas 0 not through austerities0 not through charities0 nor through 'er/ormance o/ sacri/ice0 is it 'ossible to see Me as you have seen Me4
Moreover0 'lease understand that others&&who desire as the goal o/ their lives that svar@'a which is not desired by you&& cannot see that /orm or know that /orm even by such 'ractices as study o/ the Vedas4
TEXT ;;4B>

bhakty" tv ananyay" $akya aham eva#&vidho ,rjuna F j."tu# dra*-u# ca tattvena 'rave*-u# ca 'araMta'a FFB>FF
nly by anany" bhakti it is 'ossible to know Me0 see Me0 or even merge with Me0 !rjuna4
Then0 by what 'ractice can this vi$var@'a be attainedH By bhakti I can be known and seen4 The dro''ing o/ visarga 6%7 without sandhi to /orm $akyo, ham0 the normal /orm0 instead o/ $akya aham in the 'resent te9t0 is 'oetic license4 Even i/ one desires nirv"+a&mok*a0 then one can merge 6'rave*-um7 with the Brahman 6tattvena7 only by anany" bhakti and not by other 'rocesses4 The gu+( bh@t" bhakti o/ the j."n(s remains as a small amount o/ anany" bhakti a/ter the renunciation o/ j."na at the time o/ death4 By that0 they attain s"yujya&mukti4 I will substantiate that 'oint later with the verse tato m"m tattvato j."tv" vi$ate tad anantaram? 2nowing Me as Brahman0 they then enter Me4 6B5 ;S4BB7

TEXT ;;4BB

mat&karma&k)n mat&'aramo mad&bhakta% saMga&varjita% F nirvaira% sarva&bh@te*u ya% sa m"m eti '"+Cava FFBBFF
3e who works /or Me0 who holds Me as su'reme0 who is devoted to Me0 without material attachment0 devoid o/ hatred o/ any living being0 attains Me0 !rjuna4
In order to summariOe the subject o/ bhakti0 in this verse the :ord s'eaks about the general characteristics o/ various ty'es o/ devotees who were described starting in the seventh cha'ter4 SaMga&varjita% means devoid o/ material attachment4 !rjuna understood that his victory on the battle /ield was de'endent on the great 'ower o/ 2)*+a alone4 This is the meaning o/ this cha'ter4
3ere ends the commentaries on the eleventh cha'ter o/ the 5(t" /or the 'leasure o/ the devotees, minds0 by the mercy o/ the "c"ryas 4

CHAPTER 12

BHAKTI YOGA
TEXT ;<4;

arjuna uv"ca eva# satata&yukt" ye bhakt"s tv"# 'aryu'"sate F ye c"'y ak*aram avyakta# te*"# ke yoga&vittam"% FF;FF
!rjuna said? Aho are the best knowers o/ yoga && those devotees who worshi' Dou as just described0 with desire to constantly associate with Dou0 or those who worshi' the unmani/est BrahmanH
In the twel/th cha'ter0 the su'eriority o/ all ty'es o/ devotees to the j."n(s is described0 and among the devotees those who are endowed with wonder/ul Qualities like lack o/ hatred are 'raised4 !rjuna heard the great su'eriority o/ bhakti at the beginning o/ the to'ic o/ bhakti in the /ollowing words?

yogin"m a'i sarve*"# mad&gaten"ntar&"tman" $raddh"v"n bhajate yo m"# sa me yuktatamo mata%

But I consider he who worshi's Me with /aith0 with mind attached to Me0 to be greater than all ty'es o/ yog(s4
B5 P4>R

!rjuna0 desiring to hear about the su'eriority o/ bhakti0 even i/ it is in summary0 asks a Question4 The devotees described as being constantly engaged0 worshi' Dou as 1y"masundara0 mentioned at the end o/ the last cha'ter with & mat&karma&k)n mat&'arama% 6B5 ;;4BB74 thers worshi' the Brahman 6ak*ara7 with no Qualities 6avyakta means nirvi$e*a7 described in the $rutis with statements such as etad vai tad ak*ara# g"rgi br"hma+" abhivadanty asth@lam ana+v ahrasvam? 5"rg(0 that ak*ara0 which is not wide0 not small and not short0 is called Brahman4 6 B)had Wra+yaka N'ani*ad =4S4T7 !mong these two ty'es o/ 'ersons who know yoga0 who are the best knowers o/ yoga 6yoga&vittama%7H Aho know the best 'rocess /or attaining DouH r0 do they not know the 'rocess /or attaining DouH

In a com'arison involving two items0 usually the /orm yoga&vittara 6which o/ the two ty'es know yoga better7 would be used4 The word yoga&vittama should be understood to suggest that among the better o/ the two ty'es o/ knowers o/ yoga 6yoga&vittar"70 who are the best knowers o/ yoga 6yoga&vittam"7H
TEXT ;<4<

$r(&bhagav"n uv"ca mayy "ve$ya mano ye m"# nitya&yukt" u'"sate F $raddhay" 'arayo'et"s te me yuktatam" mat"% FF<FF
The :ord said? I consider those who worshi' Me0 desiring to associate with Me constantly0 absorbing their minds in Me0 endowed /aith beyond the gu+as 0 to be the best knowers o/ yoga4
!mong them0 My devotees are the best4 Those who absorb their minds in Me0 1y"masundara0 those who desire to be constantly united with Me 6nitya&yukt"70 with /aith which is beyond the gu+as 6'aray" $raddhay"7&&they0 My ananya&bhaktas0 are the best knowers o/ yoga 6yuktatam"74 Concerning /aith0 it is said?

s"ttviky "dhy"tmik( $raddh" karma&$raddh" tu r"jas( t"masy adharme y" $raddh" mat&sev"y"# tu nirgu+"
Yaith directed toward s'iritual li/e is in the mode o/ goodness0 /aith rooted in /ruitive work is in the mode o/ 'assion0 /aith residing in irreligious activities is in the mode o/ ignorance0 but /aith in My devotional service is 'urely transcendental 4
SB ;;4<B4<R

Yrom this it should be in/erred that in/erior to these ananya&bhaktas are those having bhakti mi9ed with j."na0 karma or other 'rocesses0 who are called yoga&vittar"4 Thus it shown here that bhakti is better than j."na0 and that0 among the ty'es o/ bhakti0 anany" bhakti is the best4

TEXT ;<4=&>

ye tv ak*aram anirde$yam avyakta# 'aryu'"sate F sarvatra&gam acintya# ca k@-a&stham acala# dhruvam FF=FF sanniyamyendriya&gr"ma# sarvatra sama&buddhaya% F te 'r"'nuvanti m"m eva sarva&bh@ta&hite rat"% FF>FF
But those who worshi' the unnamed0 /ormless entity0 all&'ervading in s'ace and time0 the inconceivable0 unchanging0 eternal Brahman0 com'letely subduing their senses0 looking on all things eQually0 intent on the wel/are o/ all0 attain Me alone&& in the /orm o/ im'ersonal Brahman4
Those who worshi' My im'ersonal svar@'a known as Brahman are in/erior because o/ their state o/ su//ering4 This the :ord states in two verses4 Those who worshi' the Brahman 6 ak*aram7 which is not 'ossible to designate 6anirde$yam70 because it is without /orm or other Qualities 6 avyaktam70 which is s'read everywhere 6sarvatra&gam70 beyond logic 6acintyam7 and e9tending over all time 6 k@-a&stham70 devoid o/ increase or other change 6 acalam7 and eternal 6dhruvam70 attain Me in the /orm the im'ersonal Brahman4 3e says that they attain JMeK because the Brahman is non&di//erent /rom the :ord4 !mara 2o$a says that k@-asha means Jthat which 'ervades time with one /orm4K
TEXT ;<4B

kle$o ,dhikataras te*"m avyakt"sakta&cetas"m F avyakt" hi gatir du%kha# dehavadbhir av"'yate FFBFF
Those who are attached to the im'ersonal realiOation encounter e9treme di//iculties4 The unmani/est goal brings su//ering to those who have bodies4
This verse describes a little o/ their in/erior 'osition4 Those who are attracted to only Brahman 6 avyakt"sakta& cetas"m70 who desire only realiOation o/ Brahman0 undergo e9cessive di//iculties in attaining it0 because 6 hi7 by what means at all can something without Qualities be made mani/estH That goal is attained by the j(vas endowed with

bodies 6dehavadbhi%7 only by undergoing su//ering 6du%kham74 The senses have the 'ower /or 'articular knowledge such as sound0 not /or something which does not 'ossess 'articular Qualities4 There/ore0 sto''ing o/ the senses is necessary /or those who desire knowledge o/ the im'ersonal without 'articular Qualities 6 nirvi$e*a74 But sto''ing the senses is like sto''ing rivers4 Sto''ing the senses is di//icult4 Sanat 2um"ra says?

yat&'"da&'aMkaja&'al"$a&vil"sa&bhakty" karm"$aya# grathitam udgrathayanti santa% tadvan na rikta&matayo yatayo, 'i ruddha&sroto&ga+"s tam ara+a# bhaja v"sudevam
The devotees0 who are always engaged in the service o/ the toes o/ the lotus /eet o/ the :ord0 can very easily overcome hard&knotted desires /or /ruitive activities4 Because this is very di//icult0 the non&devotees^the j."n(s and yog(s ^although trying to sto' the waves o/ sense grati/ication0 cannot do so4 There/ore you are advised to engage in the devotional service o/ 2)*+a0 the son o/ Vasudeva4
SB >4<<4=T

k)cchro mah"n iha bhav"r+avam a'lave$"# *aC&varga&nakram asukhena tit(r*anti tat tva# harer bhagavato bhajan(yam aMghri# k)tvoCu'a# vyasanam uttara dustar"r+am
The ocean o/ nescience is very di//icult to cross because it is in/ested with many dangerous sharks4 !lthough those who are non&devotees undergo severe austerities and 'enances to cross that ocean0 we recommend that you sim'ly take shelter o/ the lotus /eet o/ the :ord0 which are like boats /or crossing the ocean4 !lthough the ocean is di//icult to cross0 by taking shelter o/ 3is lotus /eet you will overcome all dangers4
SB >4<<4>U

Yurthermore0 even that goal o/ im'ersonal Brahman which is attained by such su//ering is attained only by having a mi9ture with bhakti4 Aithout bhakti to the :ord0 the worshi''ers o/ the im'ersonal Brahman obtain only su//ering0 and not Brahman4 Brahm" says?

te*"m asau kle$ala eva $i*yate

n"nyad yath" sth@la&tu*"vagh"tin"m

!s a 'erson who beats an em'ty husk o/ wheat cannot get grain0 one who sim'ly s'eculates cannot achieve sel/&realiOation4 3is only gain is trouble4
SB ;U4;>4>

TEXT ;<4P&R

ye tu sarv"+i karm"+i mayi sannyasya mat&'ar"% F ananyenaiva yogena m"# dhy"yanta u'"sate FFPFF te*"m aha# samuddhart" m)tyu&sa#s"ra&s"gar"t F bhav"mi na cir"t '"rtha mayy "ve$ita&cetas"m FFRFF
son o/ G)th"0 I Quickly deliver /rom the ocean o/ re'eated birth and death those who meditate on Me and worshi' Me with anany" bhakti 0 having surrendered to Me and given u' all other 'rocesses /or attaining Me4
But the devotees0 even without j."na0 by keval" bhakti alone0 com/ortably attain liberation /rom sa#s"ra4 3aving given u' 6sannyasya means ty"ga or renunciation7 all other 'rocess /or the 'ur'ose o/ attaining Me 6 mayi70 they worshi' Me by anany" bhakti&yoga 6ananyena yogena7^which is devoid o/ karma0 j."na0 ta'as or other elements4 It is said?

yat karmabhir yat ta'as" j."na&vair"gyata$ ca yat yogena d"na&dharme+a $reyobhir itarair a'i sarva# mad&bhakti&yogena mad&bhakto labhate,.jas" svarg"'avarga# mad&dh"ma katha.cid yadi v".chati
Everything that can be achieved by /ruitive activities0 'enance0 knowledge0 detachment0

mystic yoga 0 charity0 religious duties and all other means o/ 'er/ecting li/e is easily achieved by My devotee through loving service unto Me4 I/ somehow or other My devotee desires 'romotion to heaven0 liberation0 or residence in My abode0 he easily achieves such benedictions4
SB ;;4<U4=<&==

In the Mok*a 8harma0 N"r"ya+(ya 'ortion it also says?

y" vai s"dhana m sam'atti% 'uru*"rtha catu*-aye tay" vin" tad a'noti naro n"r"ya+"$raya%
Ahatever among the /our goals o/ human li/e can be achieved by various s'iritual 'ractices is automatically achieved without such endeavors by the 'erson who has taken shelter o/ :ord N"r"ya+a0 the re/uge o/ all 'ersons4
JStill0 what is the method by which they cross sa#s"raHK JThere is no Question about the method by which they cross sa#s"ra0 because without even having a method0 I take them over it4 I Quickly become their deliverer /rom the ocean o/ sa#s"ra4K Im'lied here is that the :ord has a//ection /or 3is devotees0 but not /or the j."n(s4
TEXT ;<4S

mayy eva mana "dhatsva mayi buddhi# nive$aya F nivasi*yasi mayy eva ata @rdhva# na sa#$aya% FFSFF
Concentrate your mind only on Me4 Yi9 your intelligence on Me4 Dou will attain residence with Me a/ter leaving the body0 without doubt4
JSince bhakti is the best0 'lease 'er/orm only bhakti4K 3e teaches this bhakti in three verses4 The word eva e9cludes the im'ersonal as'ect o/ the :ord4 Concentrate your mind on Me only0 remember only Me 6mayy eva mana "dhatsva70 that /orm o/ 1y"masundara0 with yellow cloth and /orest garland&&and not the im'ersonal

Brahman4 !nd also0 /i9 your intelligence0 which has the 'ower o/ discrimination0 u'on Me4 This means to continually re/lect on the statements o/ scri'ture using intelligence0 which will result in meditation4 Such contem'lation is called manana4 Thus0 you will attain residence near Me4 Nivasi*yasi is a 'oetic /orm o/ nivatsyasi 6/uture o/ nivas7 /or metrical 'ur'ose4
TEXT ;<4T

atha citta# sam"dh"tu# na $akno*i mayi sthiram F abhy"sa&yogena tato m"m icch"'tu# dhana.jaya FFTFF
therwise0 i/ you are not able to concentrate your mind on Me steadily0 then seek to attain Me by the method o/ re'etition o/ /i9ing your mind on Me0 conQueror o/ wealth4
The :ord then s'eaks o/ a method to attain the state o/ remembrance mentioned above0 i/ one is unable to remember the :ord with no 're'aration4 Ee'eatedly withdrawing the mind when it goes here and there0 and /i9ing the mind on Me is called abhy"sa4 By this method o/ abhy"sa 6abhy"sa&yogena70 endeavor to attain Me4 In common words0 this means0 JSto' the movement o/ mind0 which like a river cannot be controlled0 and which gravitates to vulgar sense objects such as taste0 and establish the mind,s movement in My beauti/ul /orm and taste4 8hana.jaya0 having conQuered many enemies0 you have taken much wealth4 Now0 conQuering the mind0 you can take the treasure o/ meditation4K
TEXT ;<4;U

abhy"se ,'y asamartho ,si mat&karma&'aramo bhava F mad&artham a'i karm"+i kurvan siddhim av"'syasi FF;UFF
I/ you are unable to 'ractice in this manner0 then 'er/orm transcendental services /or Me4 Ger/orming activities /or My 'leasure0 you will attain 'er/ection4
J!s the tongue contaminated by jaundice does not like sugar candy0 so the mind contaminated by ignorance does not acce't Dour /orm0 even though it is sweet4 There/ore0 it is not 'ossible /or me to combat this very strong0

uncontrollable mind4K JI/ you should think in this way0 then I answer with these words4K JBecome engaged in My su'reme activities0 in activities meant /or the highest bene/it 6mat&karma&'arama%74 8oing services 6karm"+i kurvan7 such as hearing and singing about Me0 bowing to Me0 worshi'ing Me0 swee'ing and washing My tem'le0 'icking /lowers ;0 even without remembrance o/ Me as 'reviously described0 you will attain 'er/ection 6siddhim70 characteriOed by being one o/ My associates in 'rema4K
; These are e9ternal activities o/ bhakti4

TEXT ;<4;;

athaitad a'y a$akto ,si kartu# mad&yogam "$rita% F sarva&karma&'hala&ty"ga# tata% kuru yat"tmav"n FF;;FF
I/ you cannot do this0 take shelter o/ dedicating all 'rescribed actions to Me4 Ahile controlling your mind0 act with detachment /rom the results o/ the work4
I/ you are unable to do this0 then taking shelter o/ the 'rocess o/ o//ering all your actions to Me 6 mad&yogam "$rita%70 give u' all the results o/ your actions as described in the /irst si9 cha'ters 6 karma&yoga74 The meaning is this4 In the /irst si9 cha'ters0 the :ord s'oke o/ ni*k"ma&karma&yoga o//ered to the :ord0 a method to attain liberation4 In the second si9 cha'ters0 the :ord s'oke o/ bhakti&yoga0 the method o/ gaining the :ord 3imsel/4 Bhakti&yoga has two ty'es? being /i9ed in bhakti through internal senses0 and being /i9ed in bhakti through e9ternal senses4 The /irst ty'e o/ bhakti0 using internal senses0 has three sub categories? smara+a "tmika and manana "tmika 6mentioned in verse S0 using mind and intellect70 and /or those who desire remembrance0 but cannot do continual remembrance0 'ractice o/ the above0 called abhy"sa&r@'a 6verse T74 These three are di//icult /or a 'erson with 'oor intelligence0 and easy to 'er/orm /or one with good intellect and no o//enses4 The second ty'e0 relying on e9ternal senses0 is com'osed o/ hearing and chanting 6verse ;U74 It is easy to 'er/orm /or everyone4 Those who are Quali/ied /or 'er/orming both methods 6internal and e9ternal7 are most outstanding4 This was stated in the second si9 cha'ters4 Those who cannot do this0 who do not have /aith in /i9ing the senses on

the :ord0 those who are Quali/ied /or ni*k"ma&karma o//ered to the :ord as mentioned in the /irst si9 cha'ters o/ the 5(t" 0 are in an in/erior 'osition to the devotees 6verse ;;74
TEXT ;<4;<

$reyo hi j."nam abhy"s"j j."n"d dhy"na# vi$i*yate F dhy"n"t karma&'hala&ty"gas ty"g"c ch"ntir anantaram FF;<FF Manana is better than 'ractice0 but meditation is better than manana 4 Yrom meditation0 one easily becomes detached /rom the results o/ work in the /orm o/ bhukti and mukti 4 Yrom this detachment one /inally attains lasting 'eace 6absorbing his senses only in Me47
In this verse0 the :ord makes clear the successive su'eriority o/ abhy"sa0 manana and smara+a 6meditation7 mentioned 'reviously4 Better than 'ractice is /i9ing the intelligence on Me 6 j."nam or mananam74 By 'er/orming 'ractice alone0 it is di//icult to achieve meditation4 By 'er/orming manana0 easily one can come to meditation4 There/ore0 by this distinction0 it is concluded that meditation 6 mayi mana "dhatsva0 or smara+a7 is better than j."na 6manana74 AhyH Yrom meditation one becomes devoid o/ desire /or /ruits o/ sak"ma&karma in the /orm o/ Svarga0 and the /ruits o/ ni*k"ma&karma in the /orm o/ liberation4 Even though Svarga and liberation are attained without his endeavor0 the devotee becomes indi//erent to them4 Be/ore the devotee reaches steady meditation0 when he has not yet attained rati 6bh"va70 he has just a desire to give u' liberation4 But when he becomes /i9ed in meditation 6at bh"va stage70 he becomes disgusted with mok*a4 3e takes liberation as insigni/icant4 That meditation is the cause /or indi//erence to mok*a4 This is stated in Bhakti Eas"m)ta Sindhu0 where bhakti is glori/ied with si9 Qualities?

kle$a&ghn( $ubhad" mok*a&laghut"k)t sudurlabh" s"ndr"nanda&vi$e*"tm" $r(&k)*+"kar*a+( ca s"

Bhakti is characteriOed by destruction o/ su//ering0 bestowal o/ good Qualities0 disregard /or liberation0 rarity0 intense s'iritual bliss and attracting even 2)*+a4 <
Bhakti Eas"m)ta Sindhu ;4;4;R

na '"rame*-hya# na mahendra&dhi*+ya# na s"rvabhauma# na ras"dhi'atyam na yoga&siddh(r a'unar&bhava# v" mayy ar'it"tmecchati mad vin"nyat
The devotee who has o//ered his soul to Me does not want anything i/ it is se'arate /rom Me^not the 'osition o/ the su'reme demigod o/ the universe0 Brahm"0 nor that o/ :ord Indra0 nor kingshi' over the entire earth or over the lower 'lanetary systems0 nor the mystic 'er/ections o/ yoga0 nor even /reedom /rom the cycle o/ rebirth4
SB ;;4;>4;>

In that verse0 the 'hrase mayy ar'ita "tm" means J/i9ed in dhy"na on Me4K !/ter develo'ing distaste /or the /ruits o/ action0 he then attains 'eace in the /orm o/ sto''ing the senses /rom dwelling on all objects e9ce't My /orm and Qualities4 This e9'lanation directly links the succession o/ stages /rom the two words $reya% and vi$i*yate in the /irst line to anantaram in the second line4 No other e9'lanation can be considered4
< The /irst two Qualities a''earing during s"dhana&bhakti0 the second two0 including indi//erence to liberation0 a''ear during bh"va&bhakti0 or rati4 The last two Qualities a''ear in 'rema&bhakti4 The state o/ meditation is eQuated with bh"va&bhakti4 ne is naturally detached /rom both bhukti and mukti at that stage0 achieving karma&'hala&ty"ga mentioned in this verse4

TEXT ;<4;=&;>

adve*-" sarva&bh@t"n"# maitra% karu+a eva ca F nirmamo nirahaMk"ra% sama&du%kha&sukha% k*am( FF;=FF santu*-a% satata# yog( yat"tm" d)Cha&ni$caya% F mayy ar'ita&mano&buddhir yo mad&bhakta% sa me 'riya% FF;>FF
That devotee who is without hatred towards any 'erson0 who is a /riend to all living entities0 who is merci/ul0 without 'ossessiveness0 without /alse identi/ication with his body0 who is eQual in ha''iness and distress0 tolerant0 satis/ied with what comes o/ its own accord0 constantly engaged in bhakti&yoga 0 restrained in mind0 /i9ed in determination0 and

with mind and intelligence o//ered to Me0 is dear to Me4

Ahat is the descri'tion o/ the devotee who has attained such 'eaceH In res'onse to this Question0 the di//erent natures o/ many ty'es o/ devotees are described in eight verses4

!dve*-a means that a 'erson does not have hatred even /or those who hate onesel/4 Eather one has /riendliness towards them 6maitra%74 ne is merci/ul to them0 thinking that they should not end u' in un/ortunate circumstances 6karu+a%74
JBut by having what ty'e o/ discriminating 'owers can one attain /riendliness and mercy even to enemiesHK J ne should not make distinctions at all4 By non&'ossessiveness o/ children and wi/e 6 nirmama%70 by not thinking o/ the body as the sel/ 6nirahaMk"ra%70 My devotee never develo's hatred towards others4 Ahy should he acce't such distinctions0 i/ he wants to reduce su//ering 'roduced /rom hatred 6a distinction7HK JBut then one will be su//ering 'ain in the body by getting 'unched or kicked by others4K JIt is said by Siva?

n"r"ya+a&'ar"% sarve na kuta$cana bibhyati svarg"'avarga&narake*v a'i tuly"rtha&dar$ina%

8evotees solely engaged in the devotional service o/ the Su'reme Gersonality o/ 5odhead0 N"r"ya+a0 never /ear any condition o/ li/e4 Yor them the heavenly 'lanets0 liberation and the hellish 'lanets are all the same0 /or such devotees are interested only in the service o/ the :ord4
SB P4;R4<S

Thus one should consider ha''iness and distress eQually 6 sama&du%kha&sukham74 Moreover0 that 'erson thinks that he should necessarily endure his 'r"rabdha&karmas=4 In being eQual to ha''iness and distress0 he should be tolerant o/ the su//ering 6k*am(74K 2*am( means having tolerance0 coming /rom the root k*am meaning to endure4 JBut how will such a devotee be able to maintain his li/eHK J3e is satis/ied to eat what comes o/ its own accord0 or with very little e//ort 6 santu*-ha%74K JBut since Dou have said that one should be eQual in ha''iness and distress0 then how can one e9'ress satis/action

6santu*t%a%7 with getting something to eatHK JThat 'erson is constantly engaged in bhakti&yoga 6satata# yog(74 3e is acting /or the 'ur'ose o/ attaining 'er/ection in bhakti>4 It is said?

"h"r"rtha# yatataiva yukta# tat&'r"+a&dh"ra+am tattva# vim)$yate tena tad vij."ya 'ara# vrajet
I/ reQuired0 one should endeavor to get su//icient /oodstu//s0 because it is always necessary and 'ro'er to maintain one,s health4 Ahen the senses0 mind and li/e air are /it0 one can contem'late s'iritual truth0 and by understanding the truth one is liberated4
SB ;;4;S4=>

JMoreover0 i/ by chance he does not attain his reQuired /ood0 his mind is restrained 6 yata "tm"7Z it is without agitation4 Even i/ his mind ha''ens to become disturbed0 he does not resort to a*-"Mga&yoga or other 'rocesses to bring about 'eace4 3e remains convinced that he should only 'er/orm anany" bhakti 6d)Cha&ni$caya%74 3is devotion does not become weakened4 The cause o/ all o/ this is mentioned? he is absorbed in meditating on and contem'lating Me 6mayy ar'ita mano buddhi%74 Such a devotee greatly 'leases Me 6me 'riya%74K
= Gr"rabdha&karmas are those which will mani/est results in this li/etime4 !'r"rabdha&karmas will mani/est in /uture bodies0 though the acts have been committed in 'ast lives4Gr"rabdha&karmas are those which will mani/est results in this li/etime4 !'r"rabdha&karmas will mani/est in /uture bodies0 though the acts have been committed in 'ast lives4 > 3e will e9'ress satis/action because it is hel'/ul /or him to e9ecute bhakti&yoga4

TEXT ;<4;B

yasm"n nodvijate loko lok"n nodvijate ca ya% F har*"mar*a&bhayodvegair mukto ya% sa ca me 'riya% FF;BFF
3e who does not agitate others0 nor is agitated by others0 he who is /ree /rom material emotions such as joy0 jealousy0 /ear and an9iety0 is dear to Me4
Moreover0 it is said?

yasy"sti bhaktir bhagavaty aki.can" sarvair gu+ais tatra sam"sate sur"%

ne who has un/linching devotion /or the Gersonality o/ 5odhead has all the good Qualities o/ the demigods4
SB B4;S4;<

By this statement it is understood that other Qualities which 'lease the :ord also automatically a''ear by the constant 'er/ormance o/ bhakti to Me4 Glease hear about these4 Yive verses describe these Qualities4 The Qualities mentioned here&&being /reed /rom material jubilation0 anger0 /ear and an9iety&&are mentioned again in verse ;R in order to show the di//iculty in becoming /ree /rom those elements4
TEXT ;<4;P

ana'ek*a% $ucir dak*a ud"s(no gata&vyatha% F sarv"rambha&'arity"g( yo mad&bhakta% sa me 'riya% FF;PFF

3e who is devoid o/ e9'ectations /rom his work0 is clean0 skil/ul in all situations0 detached /rom other 'ersons0 without distress0 and who rejects all undertakings0 is dear to Me4
!na'ek*a% means devoid o/ e9'ectations /rom material work4 Nd"s(na% means to be unattached to material 'ersons4 3e has the Quality o/ giving u' all material endeavors in the 'resent and /uture0 and even some s'iritual endeavors such as teaching scri'ture 6sarv"rambha&'arity"g(74
TEXT ;<4;R

yo na h)*yati na dve*-i na $ocati na k"Mk*ati F $ubh"$ubha&'arity"g( bhaktim"n ya% sa me 'riya% FF;RFF

The devotee who neither rejoices or hates0 neither laments nor hankers0

who gives u' all sin/ul and 'ious actions0 is dear to Me4
TEXT ;<4;S&;T

sama% $atrau ca mitre ca tath" m"n"'am"nayo% F $(to*+a&sukha&du%khe*u sama% saMga&vivarjita% FF;SFF tulya&nind"&stutir maun( santu*-o yena kenacit F aniketa% sthira&matir bhaktim"n me 'riyo nara% FF;TFF
The devotee who is eQual to enemy and /riend0 eQual in res'ect or disres'ect0 in cold or heat0 ha''iness or distress0 who is /ree /rom attachments0 eQual in criticism or 'raise0 silent0 satis/ied with whatever is there0 unattached to his house0 and steady in mind0 is dear to Me4
!niketa% means that he is not attached to his material house4
TEXT ;<4<U

ye tu dharm"m)tam ida# yathokta# 'aryu'"sate F $raddadh"n" mat&'aram" bhakt"s te ,t(va me 'riy"% FF<UFF
But those devotees who com'letely take u' the nectar o/ these Qualities just taught0 who are /ull o/ /aith and most devoted0 are most dear to Me4
SummariOing the Qualities /i9ed in various ty'es o/ 3is devotees which 3e has just mentioned0 the :ord now describes the result o/ hearing and deliberating on the these Qualities by devotees desirous o/ obtaining all those Qualities4 Since these Qualities arise /rom sense control 6 $"nti0 mentioned in verse ;<70 which in turn arises /rom bhakti0 they are thus not material Qualities4 bhakty" tu*yati k)*+o +a gu+ai%? 2)*+a is 'leased by bhakti0 not by good material Qualities4 6Gady"val( S7 Such statements are innumerable in the scri'tures4

Tu here indicates di//erentiation4 The various devotees 'reviously mentioned were /i9ed in their individual natures with certain Qualities4 But those 'ractitioners who desire all o/ the Qualities o/ all the ty'es o/ devotees are su'erior to those just mentioned0 who have attained only some o/ the Qualities4 There/ore0 the word at(va 6sur'assingly7 is used4 Such devotees0 who take u' all the Qualities0 are even dearer to Me B4
The astonishing Qualities o/ bhakti0 which is su'reme and bliss/ul0 whose goal can be attained by all0 and which is easy to 'er/orm0 have been e9'lained in this cha'ter4 Though it has been shown that j."na is bitter like n(ma /ruit and bhakti is sweet like gra'e juice0 still0 these two 'rocesses are taken u' their res'ective /ollowers who crave that 'articular taste4
B Garyu'"sate means Jto com'letely take u'4K

Thus end the commentaries on the twel/th cha'ter o/ the 5(t" 0 to give joy to the hearts o/ devotees0 through the mercy o/ the "c"ryas 4

CHAPTER 13

PRAKTI PURUA VIBHGA YOGA

TEXT ;=4;

arjuna uv"ca 'rak)ti# 'uru*a# caiva k*etra# k*etra&j.am eva ca etad veditum icch"mi j."na# j.eya# ca ke$ava FF;FF
!rjuna said? 2e$ava0 I desire to know about 'rak)ti0 'uru*a 0 the /ield and knower o/ the /ield0 as well as the 'rocess o/ knowing and the object o/ knowledge4 ;
:et me o//er my res'ects to the :ord,s bhakti0 which0 by its mercy0 resides within j."na and other 'rocesses to a small degree in order to bring about success in those 'rocesses4 In the last si9 cha'ters o/ the 5(t"0 j."na mi9ed with bhakti is delineated4 Aithin these si9 cha'ters0 keval" bhakti also is shown indirectly to be su'reme4 In the thirteenth cha'ter0 the body where j(va and Garam"tm" reside0 the 'ractice o/ j."na0 the j(va and 'rak)ti are described4 In the middle si9 cha'ters0 it was mentioned that by keval" bhakti one attains the :ord0 Bhagav"n0 and three other methods o/ worshi'0 starting with worshi' o/ onesel/0 were then described4 :iberation arising /rom j."na mi9ed with bhakti 'racticed by /ollowers o/ ni*k"ma&karma&yoga and the 'rocess o/ j."na were brie/ly described in the /irst si9 cha'ters4 The third si9 cha'ters e9'lain this j."na in detail by /irst e9amining the /ield0 the knower o/ the /ield0 the 'rocess o/ knowledge and the object o/ knowledge4
; This verse is omitted in some editions4

TEXT ;=4<

$r(&bhagav"n uv"ca ida# $ar(ra# kaunteya k*etram ity abhidh(yate F etad yo vetti ta# 'r"hu% k*etra&j.a iti tad&vida% FF<FF

The :ord said? son o/ 2unt(0 this body is called the /ield 4 Those in knowledge call the 'erson who knows this /ield the knower o/ the /ield4
This verse answers the Question JAhat is the /ield and who is the knower o/ the /ieldHK This body with senses0 the abode o/ enjoyment0 is the /ield0 since it is the basis /or s'routing the tree o/ re'eated births4 3e who knows that body in terms o/ JI and mineK in the conditioned state due his attachment to that body0 and he who0 being devoid o/ the conce'tion o/ JI and mineK in the liberated state0 knows that he is not attached to that body0 is the j(va4 3e is called the knower o/ the /ield0 situated in these two conditions4 :ike one who 'loughs the /ield0 he is the knower o/ the /ield0 and is the enjoyer o/ the /ruit4 The :ord says?

adanti caika# 'halam asya g)dhr" gr"me&car" ekam ara+ya&v"s"% ha#s" ya eka# bahu&r@'am ijyair m"y"&maya# veda sa veda vedam
Those lusty a/ter material enjoyment and dedicated to /amily li/e enjoy one o/ the tree,s /ruits0 and swanlike men in the renounced order o/ li/e enjoy the other /ruit4 ne who with the hel' o/ the bona /ide s'iritual masters can understand this tree to be a mani/estation o/ the 'otency o/ the one Su'reme Truth a''earing in many /orms actually knows the meaning o/ the Vedic literature4
SB ;;4;<4<=

The meaning o/ this verse /rom Bh"gavatam is as /ollows4 5)dhra% means Jthose who desire4K< Those who have desire and who move in society0 the conditioned j(vas0 eat one /ruit o/ the tree called distress0 because the tree has the ability to generate distress0 even with its ri'ened /ruits o/ Svarga4 The swans0 which live in the /orest0 the liberated j(vas0 eat another /ruit called ha''iness0 because the tree has ability to generate ha''iness in the /orm o/ liberation4 Thus0 the one tree o/ sa#s"ra has many /orms since it has the ca'acity to let one attain hell0 Svarga0 and liberation4 It is called m"y"&mayam0 made o/ m"y"0 because it is generated /rom the :ord,s m"y"&$akti4 3e who knows this tree with the hel' o/ the worshi'able gurus 6ijyai%7 knows the Vedas4

Tad&vida% in the 5(t" verse re/ers to 'ersons who know the /ield and the knower o/ the /ield4
< This word also means Jvulture4K

TEXT ;=4=

k*etra&j.a# c"'i m"# viddhi sarva&k*etre*u bh"rata F k*etra&k*etraj.ayor j."na# yat taj j."na# mata# mama FF=FF
descendent o/ Bharata0 know that I also am the knower o/ the /ield in all bodies4 !ccording to Me0 knowledge means knowledge o/ the /ield and knowledge o/ the two ty'es o/ knowers o/ the /ield4
It has been said that the j(va is the knower o/ the /ield because o/ his knowledge o/ his body4 But the Garam"tm" also is the knower o/ the /ield because 3e knows all bodies com'letely4 J2now that I0 the Garam"tm" situated as the monitor in all the bodies0 am the knower o/ the /ield4 Each j(va has knowledge o/ his 'articular body0 but not o/ all bodies4 But I0 though one 'erson0 have knowledge o/ all bodies com'letely4K This distinction should be understood4 Ahat is knowledgeH 2nowledge o/ the j(va and Garam"tm"0 both knowers o/ the /ield0 along with knowledge o/ the /ield0 is called knowledge according to Me4 E9'laining this verse in a di//erent way0 saying that there is only one j(va in e9istence0 one knower o/ the /ield0 = cannot be acce'ted0 since that o'inion is contradicted by the later statement uttama% 'uru*as tv anya% 'aram"tmety ud"h)ta%? but there is another su'reme 'erson called the Garam"tm"4 6;B4;R7
= This is the case in M"y"v"da 'hiloso'hy4 Baladeva in his commentary e9'lains and de/eats this inter'retation4

TEXT ;=4>

tat k*etra# yac ca y"d)k ca yad&vik"ri yata$ ca yat F sa ca yo yat&'rabh"va$ ca tat sam"sena me $)+u FF>FF
3ear /rom Me brie/ly what is the com'osition o/ this /ield0 what are its Qualities0 what are its trans/ormations0 /rom where it originates0 by what varieties it is known0 who is the knower and what are his 'owers4
Now the :ord begins to elaborate on what 3e has said 'reviously in abbreviated /orm4 3ear /rom Me in brie/ o/ what the body consists 6 yac ca7&& a conglomeration o/ /ive gross elements0 'r"+a0 senses

and other thingsZ what Qualities it e9hibits 6 yad)k7&& such as desire and hatredZ what its trans/ormations are 6 yad& vik"ri7^into desirable or undesirable thingsZ /rom what it arises 6yata%7&&/rom the combination o/ matter and soulZ by what it is distinguished 6yat7&&by di//erences among various moving or non&moving bodiesZ and who 6 ya%7 is he 6sa7&&the knower o/ the /ield&&the j(va and the Garam"tm"4 The neuter /orm singular yat and tat are used instead o/ the masculine0 though j(va0 Garam"tm" and the /ield are re/erred to0 by the rule o/ grammar na'u#sakam ana'u#sakennaikavac ca 6!*-"dhy"y(0 G"+ini ;4<4PT74 I/ there is a grou' o/ items with the same base o/ various genders including neuter0 the neuter gender can be used to indicate all o/ them4 This o'eration is called eka&$e*a 6single remainder74
TEXT ;=4B

)*ibhir bahudh" g(ta# chandobhir vividhai% ')thak F brahma&s@tra&'adai$ caiva hetumadbhir vini$citai% FFBFF
This has been described by many )*is 0 by many verses o/ the Vedas and by the logical0 very decisive words o/ the Brahma S@tras 4
JDou are describing this brie/ly4 Aho then has described this in detailHK It has been described by )*is such as Vasi*-ha in the scri'tures dealing with yoga0 by the Vedas 6chandobhih7 and by the words o/ the Brahma S@tras4 The Brahma S@tras0 through their words 6'adai%7 such as ath"to brahma jij."sa 6Ved"nta&s@tra ;4;7 make known 6'adyate7 Brahman4 But what ty'e o/ words are theyH They are words o/ logic 6hetumadbhir70 which are very decisive 6vi$e*ata% ni$citai%74 E9am'les are as /ollows?

(k*ater n"$abdam
Brahman is not ine9'ressible by words0 because it is seen that it is conveyed through the words in the Vedas 4
Ved"nta&s@tra ;4;4B

"nandamayo ,bhy"s"t

The word "nandamaya re/ers to 'ara brahman because o/ the re'eated use o/ the word brahman in relation to it4
Ved"nta&s@tra ;4;4;=

TEXT ;=4P&R

mah"&bh@t"ny ahaMk"ro buddhir avyaktam eva ca F indriy"+i da$aika# ca 'a.ca cendriya&gocar"% FFPFF icch" dve*a% sukha# du%kha# saMgh"ta$ cetan" dh)ti% F etat k*etra# sam"sena sa&vik"ram ud"h)tam FFRFF
The /ield in brie/ is said to consist o/ the /ive gross elements0 /alse ego0 mahat&tattva0 'rak)ti 0 the ten senses0 the mind and the /ive sense objects0 desire0 hatred0 ha''iness and distress0 the body0 and conscious determination0 along with its trans/ormations4
In this verse0 the nature o/ the /ield is described4 Mah"bh@t"ni re/ers to ether0 air0 /ire0 water and earth4 !haMk"ra re/ers to /alse ego0 the cause o/ the mah"bh@tas4 Buddhi re/ers to mahat&tattva0 com'osed o/ vij."na0 the cause o/ ahaMk"ra4 !vyakta re/ers to 'rak)ti0 the cause o/ mahat&tattva4 Indriy"+i re/ers to the ten senses? eye0 ear0 nose0 skin0 tongue0 hands0 /eet0 genital0 anus and voice4 Eka re/ers to the mind4 The /ive indriya&gocar" are the sense objects&& sound0 touch0 /orm0 taste and smell4 The /ield is made o/ these twenty /our elements >4

SaMgh"ta is the body0 evolving /rom the twenty /our elements4 Icch"0 dve*a0 sukha and du%kha are well known4 Cetan" is the mental /unction constituted o/ knowledge4 8h)ti is 'erseverance4 Icch" and other Qualities mentioned in this verse are Qualities o/ the mind not the soul0 and thus they are included in the /ield B4 These are re'resentative o/ saMkal'a and other Qualities mentioned in the $ruti 6not being an e9haustive list o/ the Qualities o/ the mind7?

k"ma% saMkal'o vicikits" $raddh" dh)tir hr(r dh(r bh(r ity etat sarva# mana eva
8esire0 determination0 uncertainty0 /aith0 lack o/ /aith0 'erseverance0 lack o/ 'erseverance0 humility0 intelligence0 and /ear are all 'roducts o/ the mind4

B)had Wra+yaka N'ani*ad ;4B4=

By this list0 the Qualities o/ the /ield which was 'reviously 'romised by the word yad)k in verse = have been shown4 This /ield which has si9 trans/ormations 6 savik"ra70 such as birth and growth P 0has thus been brie/ly described 6ud"h)tam74
> Dac ca o/ verse =0 Jwhat is the /ield com'osed o/0K has been described here4 B This does not mean0 however0 that the soul does not have Qualities such as 'erseverance4 P The si9 trans/ormations are birth0 growth0 maintenance0 maturity0 decline and death4

TEXT ;=4S&;<

am"nitvam adambhitvam ahi#s" k*"ntir "rjavam F "c"ryo'"sana# $auca# sthairyam "tma&vinigraha% FFSFF indriy"rthe*u vair"gyam anahaMk"ra eva ca F janma&m)tyu&jar"&vy"dhi&du%kha&do*"nudar$anam FFTFF asaktir anabhi*vaMga% 'utra&d"ra&g)h"di*u F nitya# ca sama&cittatvam i*-"ni*-o'a'atti*u FF;UFF mayi c"nanya&yogena bhaktir avyabhic"ri+( F vivikta&de$a&sevitvam aratir jana&sa#sadi FF;;FF adhy"tma&j."na&nityatva# tattva&j."n"rtha&dar$anam F etaj j."nam iti 'roktam aj."na# yad ato,nyath" FF;<FF
Yreedom /rom 'rideZ lack o/ ostentationZ non&violenceZ /orbearanceZ sincerityZ worshi' o/ the teacherZ 'urityZ steadinessZ control o/ the mindZ detachment /rom enjoyment o/ sense objectsZ lack o/ identi/ication with bodyZ understanding that all states o/ e9istence such as birth0 death0 old age and disease give rise to su//eringZ /reedom /rom attachment to others0

lack o/ identi/ication with the condition o/ sons and othersZ eQuanimity o/ mind in the /ace o/ desirable or undesirable eventsZ devotion to me with undeviating attentionZ resorting to solitary 'laces with distaste /or crowdsZ constant engagement in knowledge o/ the sel/Z and always kee'ing in mind the goal o/ liberation&&all o/ these are declared to be knowledge4 Ahat is otherwise is ignorance4
The two knowers o/ the /ield0 the j(va and Garam"tm"0 which are to be known by distinguishing them /rom the /ield just mentioned will be described in detail4 The twenty /actors to be used /or gaining that knowledge are /irst mentioned in /ive verses4 / these0 eighteen are common to both the devotees and the j."n(s4 3owever the devotees Oealously engage in the one element mentioned in the eleventh verse0 mayi c"nanya&yogena bhaktir avyabhic"ri+(4 The other seventeen items mani/est automatically /or those who engage in that one item4 The bhaktas do not devote e//ort to the seventeen items individually4 This is the tradition4 The last two items are es'ecially /or the j."n(s4 The meaning o/ the items such as am"nitva is clear0 there/ore no comments are given4

1auca re/ers to both internal and e9ternal cleanliness4 The sm)ti says?

$auca# ca dvividha# 'rokta# b"hyam abhyantara# tath" m)j&jal"bhy"# sm)ta# b"hya# bh"va&$uddhis tath"ntaram
There are two ty'es o/ cleanliness described0 internal and e9ternal4 E9ternal cleanliness is by water and earth4 Internal cleanliness is 'urity o/ mind4 R
!nudar$anam means to observe constantly the detrimental e//ect o/ sorrow0 caused by birth0 death0 old age and disease4 !sakti means to give u' a//ection /or sons and others4 !n"bhi*vaMga means o/ lack o/ identi/ication with the ha''iness and distress o/ sons and others4 Sama&cittatvam means to remain calm in the /ace o/ receiving either /avorable or un/avorable treatment or events4
ne should have bhakti0 unmi9ed with karma0 j."na0 ta'a or yoga 6mayi ananya yogena bhaktir avyabhic"ri+(70 unto Me0 1y"masundara4 The word ca here indicates that bhakti may also be 'er/ormed with a slight mi9ture o/ j."na or other elements 6j."na&mi$ra&bhakti74 The /irst0 the unmi9ed ty'e0 will be e9ecuted by the devotees4 The second ty'e will be e9ecuted by the j."n(s4 Some devotees say however that this statement0 being in the last si9

cha'ters0 is /or showing that just as anany" bhakti 'roduces 'rema0 it is also necessary to 'ractice /or realiOation o/ Garam"tm"4 !nd i/ the sentence re/ers only to j."n(s0 then the 'hrase ananya yogena means Jby thinking o/ everything as "tm"4K !vyabhic"ri+( means that one should do it daily4 Madhus@dana Sarasvat( says the word avyabhic"ri+( re/ers to bhakti which cannot be sto''ed by any means at all4

!dhy"tma&j."na means knowledge related to the "tm"4 ne should engage onesel/ in that knowledge constantly4 This means that one should be /i9ed in the 'urity o/ the sel/ 6adhy"tma&j."na&nityatvam74 ne should always kee' in mind one,s goal o/ mok*a in ones cultivation o/ knowledge o/ truth 6 tattva&j."n"rtha&dar$anam74
These twenty elements are the common means o/ attaining knowledge o/ j(va and Garam"tm"4 6I."nam here re/ers to the means o/ knowledge rather than knowledge itsel/74 The additional methods necessary /or realiOing Garam"tm" will be e9'lained later4 8oing the o''osite o/ this0 such as e9hibiting 'ride instead o/ lack o/ 'ride0 is called ignorance4
R There is a similar verse in 1andilya N'ani*ad? $auca# n"ma dvividha# b"hyam "ntara# ceti tatra m)j jal"bhy"# b"hyam mana% $uddhir "ntaram

TEXT ;=4;=

j.eya# yat tat 'ravak*y"mi yaj j."tv"m)tam a$nute F an"di mat 'ara# brahma na sat tan n"sad ucyate FF;=FF
I will now s'eak about the object o/ knowledge0 knowing which you will attain liberation4 This su'reme Brahman0 Garam"tm"0 is without beginning0 taking shelter o/ Me0 and beyond material cause and e//ect4
Thus0 by means o/ the methods mentioned above0 one should know the j(va and Garam"tm"4 The Garam"tm" however is 'resent in all beings and is known as Brahman 4 That Brahman is worshi'ed by the devotees as 'ersonal0 with Qualities0 and by the j."n(s as im'ersonal0 with no Qualities4 !s the object o/ meditation with /our hands situated within the body0 Brahman is known as Garam"tm"4 This verse s'eaks o/ that Brahman /irst4 That /orm has no beginning 6an"di74 That means that since it is 3is svar@'a0 it is eternal4 Mat&'aram means Jo/ which I alone am the su'reme shelter 6'ara74K Ahat is itH It is called brahman 6Garam"tm"70 o/ which I alone am the su'reme shelter0 and which is beyond cause and e//ect 6 na sad na asad74 The :ord will later say brahma+o hi

'rati*-h"ham? I am the basis o/ Brahman4

TEXT ;=4;>

sarvata% '"+i&'"da# tat sarvato ,k*i&$iro&mukham F sarvata% $rutimal loke sarvam "v)tya ti*-hati FF;>FF
Everywhere this Brahman has 3is hands and /eet4 Everywhere Brahman has 3is eyes0 heads and mouths4 Everywhere are 3is ears4 Brahman covers everything in the universe4
The doubt may arise that i/ this Brahman is without cause and e//ect0 then that contradicts the statements o/ $ruti such as sarva# khalv ida# brahma 6Ch"ndogya N'ani*ad =4;>7 and brahmaiveda# sarvam 6Mu+Caka N'ani*ad <4<4;<7? everything is Brahman4 Though Brahman in its essential nature is beyond cause and e//ect0 this Brahman 6Garam"tm"7 is also cause and e//ect because o/ non& di//erence between the energy and the source o/ energy S4 That is stated in this verse4 This Brahman has 3is hands and /eet everywhere4 By the mani/estation everywhere o/ hands and /eet o/ all creatures /rom :ord Brahm" down to the ant 63is e//ects70 one can say that Brahman is endowed with countless hands and /eet4 Similarly0 3is eyes0 head0 and /ace are everywhere4
S The :ord is the creator o/ material bodies since 'rak)ti 'roduces the bodies0 but 'rak)ti0 being the energy o/ the :ord0 is non&di//erent /rom 3im4 Thus as 'rak)ti0 3e is a cause o/ the material bodies4

TEXT ;=4;B

sarvendriya&gu+"bh"sa# sarvendriya&vivarjitam F asakta# sarva&bh)c caiva nirgu+a# gu+a&bhokt) ca FF;BFF

That Brahman illuminates all the senses and sense objects0 but is devoid o/ all material senses4 3e is without attachment0 but maintains everything4 3e is without material gu+as 0 but 3e is the enjoyer o/ all gu+as4
3e illuminates all the senses and sense objects 6gu+a74 The $ruti says tac cak*u*a$ cak*u% 62ena N'ani*ad ;4<7? 3e

ins'ires the sight o/ the eye4 r the meaning can be J3e shines /orth or is endowed with all the senses and objects o/ the senses such as sound4K 3e however is also without all senses 6 sarvendriya vivarjitam74 This means 3e is without material senses4 Thus the $ruti says?

a'"+i&'"do javano grah(t" 'a$yaty acak*u% sa $)+oty akar+a%4

Aithout hands and /eet 3e moves and receives4 Aithout eyes 3e sees4 Aithout ears 3e hears4
1vet"$vatara N'ani*ad =4;

'ar"sya $aktir bahudhaiva $r@yate sv"bh"vik( j."na&bala&kriy" ca

The energy o/ the :ord is divided into j."na 0 bala and kriy" $akti s4
1vet"$vatara N'ani*ad P4S

This meaning is valid because it is well known in the $rutis that 3e is the abode o/ the svar@'a $akti0 3is s'iritual energyT4 3e is without attachment 6asaktam70 and also maintains everything by 3is /orm o/ Vi*+u 6 sarva&bh)t74 3e has a /orm without the material gu+as o/ sattva0 rajas and tamas 6nirgu+a74 But 3e is the enjoyer or taster o/ the si9 gu+as or bhagas known as ai$varya0 v(rya0 ya$as0 $r(0 j."na and vair"gya 6gu+a&bhokt)7;U4
T The :ord,s energies enable the :ord to /ul/ill 3is desires0 just as a living entity,s senses enable him to /ul/ill his desires4 3e is there/ore not devoid o/ organs to /ul/ill those desires4 ;U The si9 Qualities o/ Bhagav"n are de/ined as /ollows4 !i$varya means the :ord,s natural control o/ everything4 V(rya is re/ers to the :ord,s inconceivable 'otencies0 by which he mani/ests j(va and 'rak)ti and e9'ands as unlimited avat"ras4 Da$a% re/ers to the :ord,s ocean o/ good Qualities relating to body0 mind and s'eech4 1r( re/ers to the :ord,s eternal0 beauti/ul0 youth/ul body4 I."na re/ers to the :ord,s omniscience4 Vair"gya re/ers to the :ord,s detachment /rom all material a//airs4

TEXT ;=4;P

bahir anta$ ca bh@t"n"m acara# caram eva ca F s@k*matv"t tad avij.eya# d@ra&stha# c"ntike ca tat FF;PFF

3e is outside and inside all beings4 3e alone is all moving and non&moving beings4 3e is di//icult to understand because o/ 3is subtle nature4 3e is /ar away and also very near4
3e e9ists within and outside o/ all living entities0 who are 3is 'roducts 6 bh@t"n"m means arising /rom 3im70 just as ether and other elements e9ists within and outside all bodies o/ which they are the cause4 !ll non&moving and moving beings are only the :ord0 since 3e is the cause and they are the e//ect4 3e cannot be clearly known 6 tad avij.eyam74 In other words0 /or the ignorant0 3e is situated /ar away at millions o/ yojanas distance and /or the wise 3e is near0 as i/ living in that 'erson,s house0 since 3e is situated as the antary"m( within the 'erson4 The $ruti says?

d@r"t sud@re tad ih"ntike ca 'a$yatsv ihaiva nihita# guh"y"m

3e is /urther than /ar0 and very close4 In the body 3e is situated in the heart0 in those who see4
Mu+Caka N'ani*ad =4;4R

TEXT ;=4;R

avibhakta# ca bh@te*u vibhaktam iva ca sthitam F bh@ta&bhart) ca taj j.eya# grasi*+u 'rabhavi*+u ca FF;RFF
3e is undivided0 and also divided in all the living entities4 3e is to be known as the maintainer0 the destroyer and the creator4
!s the cause0 which is one 6avibhaktiam70 3e is situated in all the moving and non&moving entities0 and as the e//ect or 'roduct0 3e is situated se'arately as each object4 !s the /orm o/ N"r"ya+a0 3e is the 'rotection o/ the living entities 6bh@t"&bhart)7 during the duration o/ maintenance0 the destruction 6 grahi*+u7 at the time o/ 'ralaya0 and the creation o/ all beings 6'rabhavi*+u7 at the time o/ creation4 The word 'rabhavi*+u which usually means JlordK is taken here as meaning Jwhat is createdK since the word can also mean Jhe who is the 'roduct 6 'rabhavana7 because the cause is mani/est in the e//ects4K

TEXT ;=4;S

jyoti*"m a'i taj jyotis tamasa% 'aram ucyate F j."na# j.eya# j."na&gamya# h)di sarvasya vi*-hitam FF;SFF
This light o/ all luminaries is said to be beyond darkness4 3e is knowledge0 what is to be known0 and is obtained by the 'rocess o/ knowledge4 3e is situated in the heart o/ all4
/ the sun0 moon and other light bodies0 3e is the illuminator 6 tad&jyotih70 by which the sun shines0 by whose 'ower light radiates4 The $ruti says?

yena suryah ta'ati tejasendhah

By 3is 'ower the sun burns4
Taittir(ya Br"hma+a =4;<4T4R0 B

na tatra s@ryo bh"ti na candra&t"raka# nem" vidyuto bh"nti kuto,yam agni% tad eva bh"ntam anubh"ti sarva#
There0 the sun does not shine0 nor do the moon or stars4 There0 lightning does not /lash0 what to s'eak o/ /ire4 Everything shines in obedience to 3e who shines4
2a-ha N'ani*ad <4B4;B

aditya var+a# tamasa% 'arast"t

3e is like the sun0 beyond ignorance4
1vet"$vatara N'ani*ad =4S

I."nam means what is revealed by the /unction o/ intelligence4 The :ord is that j."nam 6awareness74 I.eyam means that awareness which develo's a s'eci/ic /orm0 Qualities etc4 6 j.eyam74 The :ord is that object o/ awareness4

3e is attained by the 'rocess o/ knowledge 6'ridelessness etc47 mentioned 'reviously 6 j."na&gamyam74 Being the /orm o/ Garam"tm"0 3e is situated as the regulator in the hearts o/ all living entities 6 dhi*-hitam74
TEXT ;=4;T

iti k*etra# tath" j."na# j.eya# cokta# sam"sata% F mad&bhakta etad vij."ya mad&bh"v"yo'a'adyate FF;TFF
Thus I have described concisely the /ield0 the 'rocess o/ knowing0 and the object o/ knowledge4 My devotee0 understanding this0 attains 'rema4
In this verse the :ord summariOes the to'ic about the /ield and other items 'reviously described0 along with the result /or those who 'ractice4 The /ield consists o/ the items starting with the /ive gross elements and ending with dh)ti or 'erseverance in verses B and P4 2nowledge was described starting with 'ridelessness 6am"nitvam7 and ending with reviewing the goal o/ liberation 6 tattva&j."n"rtha&dar$anam7 in verses R through ;;4 The object o/ knowledge to be attained by the 'rocess o/ knowledge was described in verses ;< through ;S0 starting with the word an"di and ending with the word dhi*-hitam4 The one truth known as Brahman0 meaning Bhagav"n and Garam"tm"0 has thus been brie/ly described4 The j."n( endowed with some devotion 6mad&bhakta%70 knowing this0 merges with Me 6mad bh"v"ya74 !n alternate meaning o/ the sentence is JMy ekanta&bhakta0 understanding that I0 his master0 have such 'owers 6etad vij."ya70 becomes endowed with 'rema 6mad&bh"v"ya7 /or Me4K
TEXT ;=4<U

'rak)ti# 'uru*a# caiva viddhy an"d( ubh"v a'i F vik"r"#$ ca gu+"#$ caiva viddhi 'rak)ti&sa#bhav"n FF<UFF
2now that both 'rak)ti and the j(va are without origin4 !nd know that the gu+as and its trans/ormations all arise /rom 'rak)ti4
JDou have described the Garam"tm" as the knower o/ the /ield4 But s'eaking o/ the j(va who is also the knower o/

the /ield0 how does the j(va come in contact with m"y" and when did it startHK 2now that m"y" 6'rak)ti70 and the j(va 6'uru*a7 are both without an origin 6an"di70 having no /irst cause4 This is because they are $aktis o/ Me0 the :ord who is also without origin 6an"di74 In verses > and B o/ cha'ter R it was said?

bh@mir "'o ,nalo v"yu% kha# mano buddhir eva ca ahaMk"ra it(ya# me bhinn" 'rak)tir a*-adh" a'areyam itas tv any"# 'rak)ti# viddhi me 'ar"m j(va&bh@t"# mah"b"ho yayeda# dh"ryate jagat
Yrom this it is understood that0 because matter and j(va are both without origin0 being My $aktis 0 their connection is also without origin 6 an"di 74 But there is a real di//erence between them0 even though they are mutually connected4 2now that the body0 senses and other elements 6 gu+"n 7 and the trans/ormations o/ the gu+as such as ha''iness0 distress0 lamentation and illusion 6 vik"r"n 70 all arise /rom 'rak)ti 4 2now that the j(va is very di//erent /rom that 'rak)ti which has trans/ormed into the /ield4
TEXT ;=4<;

k"rya&k"ra+a&kart)tve hetu% 'rak)tir ucyate F 'uru*a% sukha&du%kh"n"# bhokt)tve hetur ucyate FF<;FF Grak)ti is said to be the cause o/ the connection0 because o/ su''lying the body0 senses and sense devat"s4 The j(va is said to be the cause o/ the connection0 being the enjoyer o/ ha''iness and distress4
In this verse the :ord shows the j(va,s connection with 'rak)ti4 Grak)ti is the cause o/ the j(va,s un/ortunate condition by o//ering the body 6k"rya70 the senses which 'roduce ha''iness and distress 6 k"ra+a7 and the 'residing deities o/ the senses 6kart)74 Grak)ti0 by association with the j(va0 trans/orms into the /orm o/ body0 senses and sense devat"s0 and0 by its /unction o/ ignorance0 it becomes the bestower o/ the j(va,s misidenti/ication4 The j(va 6'uru*a70 having the 'osition as the enjoyer o/ the ha''iness and distress 'roduced by 'rak)ti0 is also the

cause o/ the connection4 The meaning is this4 Even though the body0 the senses0 the sense devat"s and the j(va,s ca'acity /or enjoyment 6bhokt)tva7 are all Qualities o/ 'rak)ti0 because o/ the 'redominance o/ unconsciousness in the body0 senses and sense devat"s0 and the 'redominance o/ consciousness in e9'eriencing ha''iness and distress 6 bhokt)70 the two get se'arately designated as causes according to 'redominance4 !ccording to this reasoning0 it is said that 'rak)ti is the cause0 by 'roducing the body0 sense and sense devat"s0 and j(va is the cause by his ca'acity to e9'erience ha''iness and distress4
TEXT ;=4<<

'uru*a% 'rak)ti&stho hi bhuMkte 'rak)ti&j"n gu+"n F k"ra+a# gu+a&saMgo ,sya sad&asad&yoni&janmasu FF<<FF
The j(va 0 identi/ying with 'rak)ti in the /orm o/ his body0 thinks he is e9'eriencing ha''iness and distress which are born /rom his mind4 This is caused by his association with the body0 which causes his birth in various bodies o/ devat" and animal4
But the j(va0 just by misidenti/ication caused by beginningless ignorance0 thinks that his ca'acity /or action and enjoyment are his very nature0 though they are just the nature o/ things related to him 6body0 senses74 Yrom this0 he takes re'eated birth4 Situated in the body 'roduced /rom 'rak)ti and identi/ying with it 6'rak)ti&stha%70 the j(va enjoys and su//ers by identi/ying as his own 6 bhuMkte7 the lamentation0 illusion0 ha''iness and distress 6 gu+"n7 which are Qualities o/ his mind 6 'rak)ti&j"n74 The cause is the contact o/ the soul 6 asya7 with the body0 made o/ gu+as 6gu+a&saMga%74 Though the soul does not actually contact the body0 the contact is /abricated through ignorance4 Ahere does the j(va enjoyH In re'eated births in li/e /orms like devat"s 6sad&yoni7 or animals 6asad&yoni70 'roduced by his 'ious or sin/ul actions4
TEXT ;=4<=

u'adra*-"numant" ca bhart" bhokt" mahe$vara% F 'aram"tmeti c"'y ukto dehe,smin 'uru*a% 'ara% FF<=FF

There is also a su'reme 'erson in the body0 called Garam"tm"0 the great lord0 who is the witness situated close to the j(va 0 merci/ul to the j(va 0 the su''orter and 'rotector o/ the j(va 4
3aving s'oken o/ the j(va0 the :ord now s'eaks about the Garam"tm"4 Though the :ord already described Garam"tm" in general and in detail /rom verses thirteen to eighteen0 it should be understood that the 'resent statement is made in order to clearly show that the Garam"tm" is situated in all bodies along with the j(va0 but di//erent /rom the j(va4 In this body0 there is another0 su'reme 'uru*a0 the great :ord0 called the Garam"tm" 6 'aram"tm" iti ca a'i ukta%74 The word 'arama in Garam"tm" clearly indicates a 'ersonal e9'ansion o/ :ord 6 sv"#$a70 distinct /rom the j(va0 in order to de/eat those who 'ro'ound the theory o/ one soul only4 3e is the witness 6 dra*-"7 situated close to 6u'a7 each j(va0 but se'arate /rom him4 3e is the bestower o/ /avors 6 anumant"70 showing mercy by 3is very closeness to the j(va4 The $ruti says sak*i ceta% kevalo nirgu+a$ ca? 3e is the witness0 the consciousness0 'ure0 beyond the material gu+as4 65o'"la T"'an( N'ani*ad <4TP7 3e is the su''orter 6bhart"7 and the 'rotector 6bhokt"7 o/ the j(va4
TEXT ;=4<>

ya eva# vetti 'uru*a# 'rak)ti# ca gu+ai% saha F sarvath" vartam"no ,'i na sa bh@yo ,bhij"yate FF<>FF
3e who knows the Garam"tm"0 'rak)ti 0 and the j(va 0 along with the gu+as 0 does not take birth again0 though encountering all sorts o/ circumstances4
The results o/ this knowledge are stated in this verse4 3e who knows Garam"tm" 6 'uru*am70 'rak)ti or m"y"&$akti 6along with its Qualities70 and the j(va 6indicated only by the word ca70 does not take birth again0 even though in this li/e he may be situated in all sorts o/ un/avorable circumstances 6 sarvata% vartam"no ,'i70 such as being overcome by slee' and having uncontrolled mind or other such 'roblems4

TEXT ;=4<B

dhy"nen"tmani 'a$yanti kecid "tm"nam "tman" F anye s"Mkhyena yogena karma&yogena c"'are FF<BFF
Some see Garam"tm" through meditation in bhakti&yoga 4 thers 'ractice j."na&yoga or a*-"Mga&yoga 0 and others 'ractice ni*k"ma&karma&yoga4
!lternative methods are mentioned in two verses4 Some devotees0 by contem'lation o/ the :ord 6 dhy"nena7 in the mind 6atmani7 without hel' /rom any other 'rocess0 s'ontaneously 6 "tman"70 not by any other 'rocess e9ce't bhakti0 see the Garam"tm"4 This is understood /rom a later verse? bhakty" m"m abhij"n"ti 6B5 ;S4BB70 only by devotion am I known4 thers 6anye70 j."n(s0 by distinguishing soul /rom body 6 s"Mkhyena70 and others 6a'are70 yog(s 0 by a*-"Mga&yoga 6yogena70 and others by ni*k"ma&karma 6karma&yogena70 see Garam"tm"4 In this regard0 j."na&yoga0 a*-"Mga&yoga and ni*k"ma&karma&yoga are successive causes o/ each other and not direct causes o/ seeing Garam"tm"4 That is because their nature is sattvic 6and thus the result can only be sattvic7 but the nature o/ Garam"tm" is beyond the gu+as4 Moreover0 it is said by the :ord?

j."na# ca mayi sannyaset

! sel/&realiOed 'erson who has cultivated scri'tural knowledge u' to the 'oint o/ enlightenment and who is /ree /rom im'ersonal s'eculation0 understanding the material universe to be sim'ly illusion0 should surrender unto Me both that knowledge and the means by which he achieved it4
SB ;;4;T4;

bhaky"ham ekay" gr"hya%

nly by 'racticing unalloyed devotional service with /ull /aith in Me can one obtain Me0 the Su'reme Gersonality o/ 5odhead4
SB ;;4;>4<;

Thus0 a/ter giving u' j."na0 indicated in the /irst o/ the verses Quoted0 becoming /ree /rom j."na0 one sees Garam"tm" by bhakti alone0 indicated in the second verse4
TEXT ;=4<P

anye tv evam aj"nanta% $rutv"nyebhya u'"sate F te ,'i c"titaranty eva m)tyu# $ruti&'ar"ya+"% FF<PFF
thers who 'er/orm worshi'0 though not knowing0 but hearing /rom others0 also sur'ass death0 being intent on hearing4
thers0 who worshi' Garam"tm"0 hearing talks /rom various sources0 also sur'ass death4
TEXT ;=4<R

y"vat saMj"yate ki.cit sattva# sth"vara&jaMgamam F k*etra&k*etraj.a&sa#yog"t tad viddhi bharatar*abha FF<RFF
2now that all entities0 whether moving or non&moving0 high or low0 a''ear /rom the combination /or matter and j(va 0 best o/ Bharata,s lineage4
Yrom this verse till the end0 the :ord e9'ands on the meaning o/ what 3e already s'oke4 2now that all living entities 6sattvam70 whether low or high0 non&moving or moving0 are born /rom the combination o/ /ield and knower o/ the /ield4
TEXT ;=4<R

sama# sarve*u bh@te*u ti*-hanta# 'arame$varam F vina$yatsv avina$yanta# ya% 'a$yati sa 'a$yati FF<RFF
ne who sees the indestructible Garam"tm"

situated in all destructible bodies actually sees4

ne should there/ore know Garam"tm"4 3e who sees the Garam"tm" situated in the destructible bodies 6vina$yatsu7 o/ all beings0 actually sees4 3e is an actual j."n(4
TEXT ;=4<S

sama# 'a$yan hi sarvatra samavasthitam ($varam F na hinasty "tman"tm"na# tato y"ti 'ar"# gatim FF<SFF
3e who sees Garam"tm" situated everywhere eQually does not degrade the soul by the deviating mind0 and attains to the su'reme goal4
3e who sees Me situated everywhere does not make the soul 6"tm"nam7 /all down 6hinasti7 by the mind 6"tman"70 which wanders on the wrong 'ath4
TEXT ;=4<T

'rak)tyaiva ca karm"+i kriyam"+"ni sarva$a% F ya% 'a$yati tath"tm"nam akart"ra# sa 'a$yati FF<TFF
3e who sees all activities being done by matter alone0 and sees the soul as doing nothing0 actually sees4
ne who sees that all actions are done by 'rak)ti in the /orm o/ body and senses0 and who sees that the j(va 6"tm"nam7 is the doer only by thinking himsel/ the body0 but is not actually the doer0 actually sees4
TEXT ;=4=U

yad" bh@ta&')thag&bh"vam eka&stham anu'a$yati F tata eva ca vist"ra# brahma sa#'adyate tad" FF=UFF

Ahen one sees that all se'arate beings are situated in one 'rak)ti at the time o/ dissolution0 and arise /rom that 'rak)ti at the time o/ creation0 the 'erson becomes Brahman4
Ahen one 'erceives that the various /orms o/ the living beings0 moving and non& moving 6')thag&bh"vam70 are situated in the one 'rak)ti at the time o/ 'ralaya0 and sees at the time o/ creation the e9'ansion o/ living entities /rom 'rak)ti0 he becomes Brahman 6brahma sa#'adyate74;;
;; Brahman would here mean that the j(va attains Qualities similar to the :ord4

TEXT ;=4=;

an"ditv"n nirgu+atv"t 'aram"tm"yam avyaya% F $ar(ra&stho ,'i kaunteya na karoti na li'yate FF=;FF
Because 3e is the su'reme cause and everything arises /rom 3im0 this indestructible Garam"tm"0 though situated in the body0 does not think 3imsel/ the doer and is not contaminated4
JDou have said that the j(va in contact with his body takes re'eated birth 6verse <<74 The j(va0 by thinking himsel/ the body by being in the body0 becomes contaminated by the gu+as and takes re'eated birth4 But the Garam"tm" does not become contaminated4 AhyHK 3e is called an"di because 3e has no original cause4 But just as anuttama can mean 'arama uttama taking the ablative sense o/ the word 6no one higher than 3im70 so an"di0 Jhaving no causeK0 can mean the su'reme cause 6no other cause than 3im74 There/ore because 3e is the /inal cause 6 an"ditv"t70 and because the gu+as such as creation and destruction arise out o/ 3im 6 nirgata% e gu+a b nirgu+atv"t70 this Garam"tm" is distinguished /rom the j(va4 !t all times0 in all circumstances0 3e is without decrease in 3is own knowledge0 bliss and other Qualities4 Though situated in the body0 because 3e does not take u' the Qualities o/ the body0 3e does not think 3e is a doer like the j(va 6na karoti7&& 3e does not become an enjoyer&&nor does 3e get contaminated by the gu+as o/ the material body 6na li'yate74

TEXT ;=4=<

yath" sarva&gata# sauk*my"d "k"$a# no'ali'yate F sarvatr"vasthito dehe tath"tm" no'ali'yate FF=<FF
Iust as the ether0 which s'reads everywhere0 is not contaminated0 because o/ its subtle nature0 the Garam"tm"0 though situated everywhere in the body0 is not contaminated4
In this verse the :ord gives an e9am'le4 Iust as the ether0 situated in mud and other 'laces0 is not contaminated because it is most subtle&&not contacting the mud at all0 the Garam"tm" is not connected with the gu+as or /aults o/ the material body0 and there/ore is not contaminated4
TEXT ;=4==

yath" 'rak"$ayaty eka% k)tsna# lokam ima# ravi% F k*etra# k*etr( tath" k)tsna# 'rak"$ayati bh"rata FF==FF
Iust as one sun lights u' the whole world0 this Garam"tm" illumines the whole body0 descendent o/ Bharata4
Nsing an e9am'le0 the :ord shows how the Garam"tm"0 being the source o/ illumination0 is not connected with the Qualities o/ what 3e illuminates4 Iust as the sun0 the illuminator0 is not connected to the Qualities o/ what 3e illuminates0 the Garam"tm" 6k*etr(7 illumines everything and is not a//ected4 The $ruti says?

s@ryo yath" sarva&lokasya cak*ur na li'yate c"k*u*air b"hya&do*ai% ekas tath" sarva&bh@t"ntar"tm" na li'yate $oka&du%khena b"hya%
Iust as the sun is the eye o/ all 'eo'le but is not contaminated by the material /aults o/ the eyes0 so the Garam"tm" within all beings is not contaminated by lamentation and su//ering o/ the material world4
2a-ha N'ani*ad B4;;

TEXT ;=4=>

k*etra&k*etraj.ayor evam antara# j."na&cak*u*" F bh@ta&'rak)ti&mok*a# ca ye vidur y"nti te 'aram FF=>FF

Those who know the di//erence between the two knowers o/ the /ield as well as their di//erence /rom the /ield0 and also the 'rocess /or liberation /rom 'rak)ti /or the living entities0 attain the su'reme goal4
The :ord summariOes the contents o/ the cha'ter4 Those who know the di//erence between two knowers o/ the /ield 6 k*etra&j.ayo%70 the j(va and Garam"tm"0 along with the /ield0 and also the method o/ liberation 6 mok*a7 /rom 'rak)ti /or the living entities 6bh@ta70 such as meditation0 achieve the su'reme goal4 !mong the knowers o/ the /ield0 the j(va0 enjoying the Qualities o/ the /ield0 is bound u'0 but is also liberated by knowledge4 This is the meaning o/ the cha'ter4
Thus end the commentaries on the thirteen cha'ter o/ the 5(t" /or the 'leasure o/ the devotees, minds0 by the mercy o/ the "c"ryas 4

CHAPTER 14

GUA TRAYA VIBHGA YOGA

TEXT ;>4;

$r(&bhagav"n uv"ca 'ara# bh@ya% 'ravak*y"mi j."n"n"# j."nam uttamam F yaj j."tv" munaya% sarve 'ar"# siddhim ito gat"% FF;FF
The :ord said? !gain I will s'eak the highest knowledge among all ty'es o/ knowledge4 2nowing this0 all the sages attained the highest 'er/ection4
In the /ourteenth cha'ter0 the bondage caused by the gu+as and the sym'toms are described4 The many sym'toms o/ the disa''earance o/ the gu+as0 and the cause o/ disa''earance0 bhakti0 are also described4 In the 'revious cha'ter0 it was described that the contact o/ the j(va with the body made o/ gu+as is the cause o/ his taking re'eated births? k"ra+a# gu+a&saMgo ,sya sad&asad&yoni&janmasu4 Ahat ty'es o/ results come /rom contact with the gu+asH Ahat are the sym'toms o/ those associated with the gu+asH 3ow is one liberated /rom the gu+asH In antici'ation o/ these Questions0 the :ord 'romises to s'eak about the above to'ics while 'raising them4 J2nowledgeK here means teachings by which one gains knowledge4
TEXT ;>4<

ida# j."nam u'"$ritya mama s"dharmyam "gat"% F sarge ,'i no'aj"yante 'ralaye na vyathanti ca FF<FF
Those who0 taking shelter o/ this knowledge0 have attained a /orm like Mine0 do not attain rebirth in this world0 and do not e9'erience 'ain at the time o/ death4
3e who has taken shelter o/ this knowledge and attained liberation in the /orm o/ s"r@'ya0 similarity o/ /orm with Mine 6s"dharmyam70 does not e9'erience 'ain at the time o/ death4 The /orm vyathayanti is used instead o/

vyathayante 6"tmane'ada74
TEXT ;>4=

mama yonir mahad brahma tasmin garbha# dadh"my aham F sa#bhava% sarva&bh@t"n"# tato bhavati bh"rata FF=FF
The great e9'anse called 'rak)ti is My womb4 In that womb I 'lace the seed in the /orm o/ all j(vas4 The birth o/ all beings comes /rom that0 descendent o/ Bharata4
In order to e9'lain how the contact o/ the j(va with the gu+as through beginningless ignorance creates bondage0 the :ord s'eaks about the method o/ a''earance o/ the /ield and knower o/ the /ield4 My 6Su'reme :ord,s7 'lace o/ im'regnation is 'rak)ti0 called mahat0 because it e9tends through all 'lace and time continuously4 It is called brahma because it is the cause o/ increase 6root is b)h74 In some $ruti te9ts0 'rak)ti is re/erred to as brahma4 I 'lace the seed 6garbha7 within that 'rak)ti4 The :ord said itas tv any"# 'rak)ti# viddhi me 'ar"# j(va&bh@t"m? know this other 'rak)ti o/ Mine0 which is su'erior and which gives rise to the j(vas4 6B5 R4B7 Yrom this it is understood that there is a mass o/ consciousness0 the j(va&'rak)ti0 which is called the tata*-ha&$akti4 This is called the seed 6garbha70 because it is gives li/e to all beings4 Then 6tata%7 /rom My action o/ 'lacing the seed 6 j(va&$akti7 in the 'rak)ti0 the a''earance o/ all the entities such as Brahm" and others takes 'lace4
TEXT ;>4>

sarva&yoni*u kaunteya m@rtaya% sa#bhavanti y"% F t"s"# brahma mahad yonir aha# b(ja&'rada% 'it" FF>FF
son o/ 2unt(0 'rak)ti is the mother and I am the /ather o/ all /orms that arise in all wombs in this world4
Not only at the time o/ creation o/ the universe is 'rak)ti the mother and I the /ather0 but at all times4 Grak)ti0

mahad brahma0 is the 'lace o/ birth 6yoni%70 the mother0 o/ all those /orms o/ moving and non&moving creatures which a''ear in all wombs /rom devas to grass0 and I am the giver o/ the seed4 I am the /ather0 the giver o/ the seed0 the giver o/ the j(vas4
TEXT ;>4B

sattva# rajas tama iti gu+"% 'rak)ti&sa#bhav"% F nibadhnanti mah"&b"ho dehe dehinam avyayam FFBFF
The gu+as o/ sattva0 rajas and tamas arising /rom 'rak)t i bind the unchanging j(va in this body0 Mighty&armed one4
!/ter the :ord has described the a''earance o/ all the living entities through 'rak)ti 6mother7 and 'uru*a 6/ather70 how are the gu+as to be describedH Ahat ty'e o/ bondage arises /or the j(va /rom association with these gu+asH This verse answers these Questions4 In the body0 the 'roduct o/ 'rak)ti0 the gu+as bind u' the j(va 6dehinam7 situated there by his identi/ication with it0 due to the association with the gu+as arising /rom beginningless ignorance0 even though the j(va actually is without change 6avyayam7 and not attached4
TEXT ;>4P

tatra sattva# nirmalatv"t 'rak"$akam an"mayam F sukha&saMgena badhn"ti j."na&saMgena c"nagha FFPFF
The mode o/ sattva0 which is 'eace/ul and gives knowledge0 binds the j(va with /alse conce'tions o/ ha''iness and knowledge0 sinless one4
This verse describes how sattva&gu+a binds the j(va4 It is without distress 6an"mayam7Z it is 'eace/ul4 The association o/ the j(va with ha''iness0 which is the 'roduct o/ 'eace/ulness0 and the association o/ the j(va with knowledge0 which is the 'roduct o/ illumination 6 'rak"$akam70 'roduce the mistaken identity o/ JI am ha''y0 I am learned4K Thus0 /rom ha''iness and knowledge whose Quality is to 'roduce these designations0 /rom this ignorance0

the j(va develo's his misconce'tion o/ himsel/4 These bind him4 'ure one 6anagha70 do not acce't im'urity in the /orm o/ such misconce'tion o/ JI am ha''yK or JI am learned4K
TEXT ;>4R

rajo r"g"tmaka# viddhi t)*+"&saMga&samudbhavam F tan nibadhn"ti kaunteya karma&saMgena dehinam FFRFF
son o/ 2unt(0 know that rajas 0 consisting o/ attraction0 arising /rom longing /or the unattained and attachment to the attained0 binds the j(va with attachment to action4
2now that rajo&gu+a consists o/ attraction 6r"g"tmakam74 Ahen one does not obtain ones desired objects0 one develo's desire 6t)*+a70 and when one obtains ones objects0 one develo's attachment 6 saMga74 Eajo&gu+a gives rise to these two4 Eajo&gu+a binds u' the soul 6dehinam7 by attachment 6saMgena7 to actions0 in Quest o/ 'resent and /uture goals4 !ttachment to action arises by desire and attachment 6 t)*+a and saMga74
TEXT ;>4S

tamas tv aj."na&ja# viddhi mohana# sarva&dehin"m F 'ram"d"lasya&nidr"bhis tan nibadhn"ti bh"rata FFSFF
2now that tamas 0 which 'roduces ignorance0 which causes con/usion /or all living beings0 binds the j(va with inattention0 laOiness0 and slee'4
I/ tamas tv aj."na jam means Jtamo&gu+a arising /rom ignorance0K then tamo&gu+a would a''ear to arise /rom its own result0 since tamo&gu+a 'roduces ignorance4 There/ore the meaning o/ aj."na&jam must be that tamo&gu+a 'roduces ignorance4 Mohanam means con/usion or error4 Gram"da means inattention4 !lasya means lack o/ e//ort4 Nidr" means slee'0 arising /rom lack o/ energy in the consciousness4

TEXT ;>4T

sattva# sukhe sa.jayati raja% karma+i bh"rata F j."nam "v)tya tu tama% 'ram"de sa.jayaty uta FFTFF Sattva 'roduces attachment to ha''inessZ rajas 'roduces attachment to actionZ and tamas 0 covering knowledge0 'roduces attachment to inattention0 descendent o/ Bharata4
The :ord summariOes what 3e has just said in this verse4 Sattva subjugates or binds the j(va who is attached to the ha''iness he has achieved /rom his actions4 Eajas binds the j(va who is attached to the actions he 'er/orms4 Tamas binds the j(va who is inattentive to his works0 and 'roduces ignorance in him 6 j."nam "v)tya74
TEXT ;>4;U

rajas tama$ c"bhibh@ya sattva# bhavati bh"rata F raja% sattva# tama$ caiva tama% sattva# rajas tath" FF;UFF
Ahen rajas and tamas disa''ear0 sattva becomes 'rominent0 descendent o/ Bharata4 Ahen rajas and sattva vanish0 tamas becomes 'rominent4 Ahen tamas and sattva disa''ear0 rajas becomes 'rominent4
Aith regards to their res'ective e//ects0 how do the gu+as ariseH Ahen rajas and tamas are ecli'sed0 sattva a''ears4 It a''ears because these two become invisible4 Thus0 rajo gu+a a''ears /rom the ecli'se o/ sattva and tamas4 Tamas a''ears /rom the ecli'se o/ sattva and rajas4
TEXT ;>4;;

sarva&dv"re*u dehe ,smin 'rak"$a u'aj"yate F j."na# yad" tad" vidy"d viv)ddha# sattvam ity uta FF;;FF
Ahen illumination in the /orm o/ knowledge arises in

all gates o/ the body0 know that sattva has increased4

It has been stated that the 'rominent gu+a a''ears when the other two gu+as become weak o/ their own accord4 Now the :ord s'eaks o/ the Qualities o/ increased gu+as in three verses4 Ahen illumination or knowledge0 real awareness o/ things through the sound o/ the Vedas0 a''ears in all the doors such as the ears0 one should understand there is an increase in sattva through such sym'toms o/ knowledge4 The word uta 6also7 indicates there will also be an a''earance o/ ha''iness arising /rom the soul4 Ahen knowledge and ha''iness a''ear0 one should understand there is an increase in sattva4
TEXT ;>4;<

lobha% 'rav)ttir "rambha% karma+"m a$ama% s')h" F rajasy et"ni j"yante viv)ddhe bharatar*abha FF;<FF
5reed0 absor'tion0 intense e//orts in actions and incessant enjoyment o/ objects arise with an increase o/ rajas 0 best o/ the Bharata lineage4
5reed0 absor'tion in various endeavors 6 'rav)tti%70 e//ort in actions such as building a house0 and the non& cessation o/ enjoyment o/ objects 6a$ama%7 and desire a''ear with the increase o/ rajas4
TEXT ;>4;=

a'rak"$o ,'rav)tti$ ca 'ram"do moha eva ca F tamasy et"ni j"yante viv)ddhe kuru&nandana FF;=FF
!bsence o/ discernment0 absence o/ e//ort0 inattention and absor'tion in the /alse a''ear with the increase o/ tamas 0 son o/ the 2urus4
!bsence o/ discrimination0 acce'ting sound and other sense objects not a''roved by the scri'tures 6 a'rak"$a%7Z absence o/ all e//ort 6a'rav)tti%7Z inattention0 /or e9am'le0 conviction that one does not have anything when holding it in ones hands 6'ram"da%7Z and absor'tion in the wrong or /alse 6moha%7 a''ear with the increase o/ tamas4

TEXT ;>4;>

yad" sattve 'rav)ddhe tu 'ralaya# y"ti deha&bh)t F tadottama&vid"# lok"n amal"n 'rati'adyate FF;>FF
Ahen a 'erson with 'redominance o/ sattva dies0 he attains the 'ure 'lanets o/ the worshi''ers o/ Brahm"4
Ahen a 'erson with a 'redominance o/ sattva dies 6'ralaya# yati70 he attains the 'ure worlds o/ the worshi'ers o/ 3ira+yagarbha 6uttam"&vid"m7 and others0 worlds which give ha''iness4 The word uttama vidam means Jo/ those who attain 6vindanti7 the su'reme 6uttama74K
TEXT ;>4;B

rajasi 'ralaya# gatv" karma&saMgi*u j"yate tath" 'ral(nas tamasi m@Cha&yoni*u j"yate FF;BFF
3e who dies in the mode o/ rajas attains a 'osition among 'ersons attached to work4 3e who dies in the mode o/ tamas is born in the wombs o/ the /oolish4
Those who die in the mode o/ rajas are born among men attached to work 6karma&saMgi*u74
TEXT ;>4;P

karma+a% suk)tasy"hu% sattvic# nirmala# 'halam rajasas tu 'hala# du%kham aj."na# tamasa% 'halam FF;PFF
The result o/ sattvic work is 'urity and absence o/ distress4 The result o/ rajas is sorrow4 The result o/ tamas is ignorance 4
The result o/ sattvic 6sukrt)sya7 work is 'urity without distress 6nirmalam74 The result o/ rajas work is sorrow4 The result o/ tamasic work is senselessness or unconsciousness 6aj."nam74

TEXT ;>4;R

sattv"t sa.j"yate j."na# rajaso lobha eva ca 'ram"da&mohau tamaso bhavato ,j."nam eva ca FF;RFF
2nowledge arises /rom sattva 4 5reed arises /rom rajas 4 Inattention0 con/usion and ignorance arise /rom tamas4
TEXT ;>4;S

@rdhva# gacchanti sattva&sth" madhye ti*-hanti r"jas"% jaghanya&gu+a&v)tti&sth" adho gacchanti t"mas" FF;SFF
Those situated in sattva go to higher 'lanets4 Those in rajas remain in the world o/ humans4 Those o/ the lowest gu+a 0 tamas 0 go downwards to hell4
!ccording to the amount o/ sattva one can go u'wards to Brahmaloka4 Those in rajo gu+a dwell on the human 'lane 6madhye74 Those o/ the lowest 6jaghanya7 gu+a0 with tamasic behavior like inattention and laOiness0 go to hell 6adha%74
TEXT ;>4;T

n"nya# gu+ebhya% kart"ra# yad" dra*-"nu'a$yati gu+ebhya$ ca 'ara# vetti mad&bh"va# so ,dhigacchati FF;TFF
Ahen the j(va sees that action is being 'er/ormed by the gu+as 0 in the /orm o/ the doer0 the action and the objects o/ the actions0 and understands that the soul is se'arate /rom this0 he attains a state o/ merging with Me4
3aving shown the re'eated births caused by association with the gu+as0 the :ord now shows liberation0 which is

beyond the gu+as0 in two verses4 Ahen the j(va 6dra*-"7 does not observe any other doer than the gu+as0 which change into the /orm o/ agent0 the action and the object&&when he realiOes that only the gu+as are always the doers0 and knows the soul is se'arate /rom the gu+as&&the j(va attains 6adhigacchati7 merging with Me 6mad&bh"vam74 It should be understood /rom the second to last verse in this cha'ter that one must still 'er/orm bhakti even a/ter 'racticing such j."na0 in order to get this result4
TEXT ;>4<U

gu+"n et"n at(tya tr(n deh( deha&samudbhav"n F janma&m)tyu&jar"&du%khair vimukto ,m)tam a$nute FF<U4FF
Sur'assing the three gu+as which give rise to the body0 /ree /rom the su//ering o/ birth0 death and old age0 one attains eternal li/e4
That 'erson is beyond the gu+as4 That is e9'lained in this verse4
TEXT ;>4<;

arjuna uvaca kair liMgais tr(n gu+"n et"n at(to bhavati 'rabho F kim&"c"ra% katha# cait"#s tr(n gu+"n ativartate FF<;FF
:ord0 by what sym'toms is a 'erson known to be beyond the gu+as 4 Ahat is his conductH 3ow does he sur'ass the gu+as H
This is the same Question asked in cha'ter two? sthita&'raj.asya k" bh"s" 6'lease describe the sthita&'raj.a74 3owever0 out o/ e9treme desire to know0 !rjuna asks again4 ne Question is JBy what sym'toms should one understand a 'erson is beyond the gu+asHK 6kair liMgai%7 The second Question is JAhat is his behaviorHK 6 kim "c"ra%7 The third Question is JAhat is the means o/ attaining transcendence o/ the gu+asHK 6katham ca et"n7 Ahen !rjuna asked his Question in cha'ter two0 he did not ask how a 'erson could transcend the gu+as4 But now he asks this Question also4 That is the di//erence4

TEXT ;>4<<

$r(&bhagav"n uv"ca 'rak"$a# ca 'rav)tti# ca moham eva ca '"+Cava F na dve*-i sa#'rav)tt"ni na niv)tt"ni k"Mk*ati FF<<FF
ne who is beyond the gu+as does not lament at the a''earance o/ illumination0 activity or con/usion0 nor rejoice at their disa''earance4
2)*+a answers the Question JAhat are the sym'toms o/ one who is beyond the gu+asHK Illumination 6'rak"$a%7 is the e//ect o/ sattva gu+a0 as mentioned 'reviously in the verse sarva dv"re*u dehe, smin 'rak"$a u'ajayate4 !bsor'tion in various 'rojects 6 'rav)tti7 is the e//ect o/ rajo gu+a4 !bsor'tion in the /alse 6moha7 is the e//ect o/ tamo gu+a4 These three words are re'resentative o/ all the other Qualities 6mentioned 'reviously7 o/ the res'ective gu+as4 3e who does not lament when all these e//ects o/ the gu+as0 illumination0 absor'tion in activities and absor'tion in /alsity a''ears suddenly0 nor rejoice when the e//ects o/ the gu+as disa''ear0 is said to beyond the gu+as4 The last 'hrase o/ verse <B0 sa gu+"t(ta ucyate is understood to a''ly to all the verses 'receding4 Nsing the neuter gender in the word sam'rav)tt"ni is 'oetic license4
TEXT ;>4<=

ud"s(na&vad "s(no gu+air yo na vic"lyate F gu+" vartanta ity eva# yo ,vati*-hati neMgate FF<=FF
ne who remains unmoved by the gu+as 0 who is situated indi//erently0 who remains without action0 understanding that only the gu+as are acting0 is said to have sur'assed the gu+as 4
2)*+a answers the second Question0 about the conduct o/ the 'erson beyond the gu+as0 in verses <=&<B4 3e who is not disturbed by the e//ects o/ the gu+as 6gu+ai%70 in the /orm o/ ha''iness and distress0 who does not move /rom his svar@'a as "tm" 6gu+ai% na vic"lyate70 who remains silent 6avati*-hati70 knowing JThe gu+as alone are giving

these e//ectsZ I have no relationshi' with this ha''iness and distress0K 6 gu+a vartante iti evam70 who does not strive /or bodily needs 6na iMgate70 is said to be beyond the gu+as4 !vati*-hati is used /or avati*-hate as 'oetic license4
TEXT ;>4<>&<B

sama&du%kha&sukha% sva&stha% sama&lo*-"$ma&k".cana% F tulya&'riy"'riyo dh(ras tulya&nind"tma&sa#stuti% FF<>FF m"n"'am"nayos tulyas tulyo mitr"ri&'ak*ayo% F sarv"rambha&'arity"g( gu+"t(ta% sa ucyate FF<BFF
3e who is /irmly situated0 who is eQual in sorrow and joy0 who sees a lum' o/ earth0 a stone and gold as the same0 who regards dear and not dear as the same0 who regards criticism and 'raise as the same0 who remains eQual in res'ect or disres'ect0 who is eQual to /riend and /oe0 who has given u' all undertakings0 is said to be beyond the gu+as 4
n seeing such sym'toms and conduct o/ the 'erson beyond the gu+as0 one should describe that 'erson as being beyond the gu+as4 ne who merely talks about the 'ossibility o/ being beyond the gu+as is not said to be beyond the gu+as4
TEXT ;>4<P

m"# ca yo ,vyabhic"re+a bhakti&yogena sevate F sa gu+"n samat(tyait"n brahma&bh@y"ya kal'ate FF<PFF

3e who serves Me in 'ure devotional service sur'asses the gu+as 0 and is Quali/ied /or Brahman4
In this verse0 the :ord answers the third Question about the method o/ sur'assing the gu+as4 Ca in this verse means eva? JonlyK4 3e who serves only Me 6mama ca7&&in My /orm as 1y"masundara0 the Su'reme :ord&&by bhakti& yoga0 he alone is Quali/ied /or becoming Brahman0 or realiOing Brahman 6 brahma&bh@y"ya kal'ate74 This statement is

su''orted by the use o/ the adjective ekay" in the statement bhakty"ham ekay" grahya%? I can be attained by bhakti alone4 !nd in the statement m"m eva ye 'ra'adyante m"y"m et"m taranti te? those who surrender to Me sur'ass the material world0 /rom use o/ the word eva 6only70 it is con/irmed that without bhakti 6to the :ord only70 realiOation o/ Brahman cannot be attained4 It cannot be attained by any other method4 Ahat ty'e o/ bhakti&yoga is thisH It should be without deviation 6 avyabhic"re+a74 That means it is without mi9ture o/ karma0 j."na or other elements0 because there are statements rejecting ni*k"ma&karma0 and statements rejecting even j."na by the j."n( in his /inal stage4 j."na# ca mayi sannyaset? ne should surrender that j."na to Me4 6SB ;;4;T4;7 But there are no statements about the rejection o/ bhakti&yoga anywhere4 Thus0 by bhakti&yoga0 a/ter giving u' even j."na&yoga0 just as he has 'reviously given u' karma&yoga0 the j."n( sur'asses the gu+as4 There is no other means4 3owever0 the anany" bhakta is already beyond the gu+as0 as understood /rom the statement in the Eleventh Canto nirgu+o mad a'"$raya%? one who surrenders to Me is beyond the gu+as4 6SB ;;4<B4<P7 3ere is the 'rinci'le4

sattvic% k"rako ,saMg( r"g"ndho r"jasa% sm)ta% t"masa% sm)ti&vibhra*-o nirgu+o mad&a'"$raya%
! worker /ree o/ attachment is in the mode o/ goodnessZ a worker blinded by 'ersonal desire is in the mode o/ 'assion0 and a worker who has com'letely /orgotten how to tell right /rom wrong is in the mode o/ ignorance4 But a worker who has taken shelter o/ Me is understood to be transcendental to the modes o/ nature4
SB ;;4<B4<P

It is understood that those who are /ree /rom attachment are 'racticing either karma&yoga or j."na&yoga on the level o/ sattva4 !nd the 'erson who is beyond the gu+as0 having taken shelter o/ the :ord0 is 'racticing s"dhana& bhakti4 The j."n(0 having reached the 'er/ection o/ j."na0 becomes transcendental to the gu+as by then giving u' the level o/ sattva4 But the devotee0 even at the beginning stage as a s"dhaka0 is beyond the gu+as4 This is the meaning o/ the Bh"gavatam verse4 1r(dhara Sv"m( also says that ca gives the meaning o/ limitation0 JonlyK4 Madhus@dana Sarasvat( says the meaning is J3e who serves only Me0 the :ord0 N"r"ya+a0 by undeviating bhakti&yoga as described in the twel/th cha'ter0 Quali/ies /or liberation4K

TEXT ;>4<R

brahma+o hi 'rati*-h"ham am)tasy"vyayasya ca F $"$vatasya ca dharmasya sukhasyaik"ntikasya ca FF<RFF

I am the basis o/ im'ersonal Brahman0 the basis o/ indestructible liberation0 the basis o/ the eternal method bhakti and the basis o/ the bliss o/ the unalloyed devotee4
JBut why would Dour devotees attain the im'ersonal Brahman0 which ha''ens only /or those who realiOe oneness with 5odHK JThat is because I am also the basis o/ that /amous Brahman0 since I am the su'reme basis o/ everything4 The meaning o/ 'rati*-ha is shelter0 that u'on which something is standing /irmly0 as this also is the meaning used everywhere in the $rutis 0 such as in the descri'tion o/ the annamaya&'uru*a in the Taittir(ya N'ani*ad4 !nd I am the basis or shelter o/ nectar 6am)tasya74K J8oes this mean the nectar o/ SvargaHK JNo0 it is indestructible 6avyayasya7? there/ore am)ta means liberation4 I am the basis o/ liberation4 !lso I am the basis o/ the eternal method 6 $"$vatasya dharmasya70 which is eternally 'resent0 both in the stage o/ s"dhana and 'er/ection0 the su'reme method called bhakti4 !nd also I am the basis o/ ha''iness&&o/ 'rema 6sukhasya7 in relation to the ek"ntika devotee 6aikantikasya70 who is Quali/ied to receive it4 !nd because everything is de'endent on Me0 he who worshi's Me with a desire to be one with 5od merges into the Brahman and attains the status o/ Brahman4K 1r(dhara Sv"m( gives the /ollowing meaning o/ the verse? JI am the basis o/ BrahmanK means JI am the condensed Brahman0K just as the sun globe is condensed light4 Iust as the sun0 though being the /orm o/ light0 is also acts as the basis o/ light0 so I0 2)*+a0 am the /orm o/ Brahman0 but I am also the basis o/ Brahman4 In this regard0 Vi*+u Gur"+a P4R4RP 'rovides the authority? subh"$raya% sa cittasya sarvagasya tath"tmana%4 This statement is e9'lained by 1r(dhara Sv"m(4 J3e is the shelter 6"$raya%70 or the 'rati*-ha0 o/ the su'reme Brahman 6sarvagasya "tmana%74 Thus it is stated by the :ord? I am the shelter o/ Brahman 6 brahma+o hi 'rati*-h"ham74K !lso in the Vi*+u 8harmottara0 concerning the subject o/ Naraka 8v"da$(0 it is said?

'rak)tau 'uru*e caiva brahma+y"'i ca sa 'rabhu% yathaika eva 'uru*o v"sudevo vyavasthita%

The :ord0 one 'erson0 V"sudeva is situated in 'rak)ti 0 the j(va and the Brahman4
In relation to m"sark*a worshi' it is also said?

yath"cyutas tvam 'arata% 'arasm"t sa brahmabh@t"t 'arata% 'ar"tm"

Iust as !cyuta0 Garam"tm" is su'erior to all others0 he is su'erior to Brahman4
Vi*+u 8harma <P4;=

The :ord s'eaks to !rjuna in relation to bringing back the children o/ the br"hma+a in 3ari Va#$a0 Vi*+u Garv" ;;>?

tat 'aram 'aramam brahma sarvam vibhajate jagat mamaiva tad ghanam tejo jn"tum arhasi bh"rata
That su'reme Brahman illuminates the whole universe4 Dou should know that the condensed light belongs to Me4
Brahma Sa#hit" says?

yasya 'rabh" 'rabhavato jagad&a+Ca&ko-i&ko-(*v a$e*a&vasudh"di&vibh@ti&bhinnam tad brahma ni*kalam anantam a$e*a&bh@ta# govindam "di&'uru*a# tam aha# bhaj"mi
I serve the Su'reme Gersonality o/ 5odhead 5ovinda0 the 'rimeval :ord0 whose transcendental bodily e//ulgence0 known as the brahmajyoti0 which is unlimited0 un/athomed and all&'ervasive0 is the cause o/ the creation o/ unlimited numbers o/ 'lanets0 etc40 with varieties o/ climates and s'eci/ic conditions o/ li/e4
Brahma Sa#hit" B4>U

In the Eighth Canto0 the :ord says?

mad(ya# mahim"na#c ca 'ara&brahmeti $abditam

vetsyasy anug)h(ta# me sam'ra$nair viv)ta# h)di

Dou will be thoroughly advised and /avored by Me0 and because o/ your inQuiries0 everything about My glories0 which are known as 'aram brahma 0 will be mani/est within your heart4 Thus you will know everything about Me4
SB S4<>4=S

Madhus@dana Sarasvat( e9'lains as /ollows? JBut Dour devotee should attain Dou4 3ow is he Quali/ied merely /or the state o/ Brahman 6brahma&bh@y"ya kal'ate70 when Dou are di//erent /rom BrahmanH This verse answers that4 I alone am the end0 the conclusion or 'ary"'ti% o/ Brahman4K !ccording to the !mara 2o$a0 the word 'ary"'ti% means com'lete /ullness4 Aith the /ollowing verse Madhus@dana Sarasvat( o//ers his 'raise to 2)*+a?

'ar"k)ta&mano&dvandva# 'ara# brahma nar"k)ti saundarya&s"ra&sarvasva# vande nand"tmaja# maha%

I o//er my res'ects to the son o/ Nanda0 joy 'ersoni/ied0 the very essence o/ all beauty in human /orm0 the su'reme Brahman0 devoid o/ dualities o/ the mind4
This cha'ter e9'lains the mis/ortune in being bound by the gu+as and the satis/action in being /ree o/ the gu+as0 which is 'roduced by bhakti alone4
Thus end the commentaries on the /ourteenth cha'ter o/ the 5(t" /or the 'leasure o/ the devotees, minds0 by the mercy o/ the "c"ryas 4

CHAPTER 15

PURUOTTAMA YOGA
TEXT ;B4;

$r(&bhagav"n uv"ca @rdhva&m@lam adha%&$"kham a$vattha# 'r"hur avyayam F chand"#si yasya 'ar+"ni yas ta# veda sa veda&vit FF;FF
They s'eak o/ this indestructible a$vattha tree which has its roots u'wards and branches downwards and whose leaves are the Vedas4 3e who knows this tree knows the Vedas4
The /i/teenth cha'ter states that detachment is the cause o/ cessation o/ birth0 that the soul is an a#$a o/ the :ord0 and that 2)*+a is su'erior to matter and the j(va4 The second to last verse o/ the last cha'ter stated that by bhakti&yoga one attains the status o/ Brahman?

m"# ca yo ,vyabhic"re+a bhakti&yogena sevate sa gu+"n samat(tyait"n brahma&bh@y"ya kal'ate

B5 ;>4<P

The Question may be asked J3ow does a 'erson attain im'ersonal Brahman by bhakti&yoga rendered to the :ord who 'ossesses a human /ormHK True0 I am human in /orm0 but I am the basis o/ Brahman0 the su'reme shelter o/ Brahman4 This statement0 which /unctions as a s@tra 0 /orms the beginning o/ cha'ter /i/teen4 Dou said that the devotee0 sur'assing the gu+as 6sa gu+"n samat(tya70 attains the status o/ Brahman4 Ahat is this material world made o/ the gu+asH Yrom where did it beginH Aho is that j(va who sur'asses sa#s"ra by devotion to DouH Dou also s'oke o/ the j(va being Quali/ied /or Brahman 6brahma&bh@y"ya kal'ate74 Ahat is that BrahmanH !nd who are Dou0 the basis o/ the BrahmanH !ntici'ating these Questions0 the :ord now s'eaks4 Yirst0 with use o/ a meta'hor0 the material world made o/ gu+as is com'ared to an a$vattha tree4 !bove all 'lanets0 in Satyaloka0 lives /our&headed Brahm"0 who is the one root

o/ the tree o/ the material world0 and who is com'osed o/ mahat&tattva0 the /irst s'rout /rom 'rak)ti 6@rdhva&m@la74 The branches o/ the tree are below0 com'osed o/ devas0 5andharvas0 2innaras0 asuras0 E"k*asas 0 Gretas0 Bh@tas0 humans0 cows0 horses and such beasts0 birds0 insects0 worms0 moths0 and immobile creatures at the bottom0 in the realms o/ Sva%0 Bhuva% and Bh@loka4 This a$vattha tree is the best tree because it lets one /ul/ill one,s goals o/ artha0 dharma0 k"ma and mok*a4 But according to the view'oint o/ bhakti0 a$va% means that which will not last till tomorrow 6 ab not0 $va%b tomorrow74 !$vattha there/ore means that which is bound to 'erish4 Yor the non&devotees however0 it a''ears to be indestructible 6avyayam74 Chand"#si re/ers to the Vedas0 which e9'ound karma in such verses as the /ollowing?

v"yavya# $vetam "labheta bh@mik"m

8esiring wealth and 'ower one should sacri/ice a white horse in the northwest4
Taittir(ya Sa#hit" <4;4;4;

aindram ek"da$aka&'"la# nirva'et 'raj"k"ma%

8esiring o//s'ring one should o//er eleven oblations in the east4
Baudh"yana 1rauta S@tras ;=4<4;<U4R

Because they e9'and the bondage o/ the material world0 they are called the leaves 6 'arn"+i74 Aith these leaves the tree becomes attractive4 3e who knows this tree is the knower o/ the Vedas4

2atha vall( $ruti says?

@rdhva&m@lo,v"k&$"kha e*o, $vattha% san"tana%

This eternal a$vattha tree has its root is u'wards and branches downwards4
2a-ha N'ani*ad <4=4;

TEXT ;B4<

adha$ cordhva# 'ras)t"s tasya $"kh" gu+a&'rav)ddh" vi*aya&'rav"l"% F adha$ ca m@l"ny anusantat"ni karm"nubandh(ni manu*ya&loke FF<FF
The branches0 nourished by the gu+as0 with sense objects /or twigs0 s'read u' and down4 Secondary roots s'read out everywhere in the world o/ men0 and are causes o/ continued action4
The branches o/ this tree s'read down 6adha%7 in the /orm o/ animals and others0 and u'ward in the /orm o/ the birth o/ devat"s and other elevated beings4 These branches increase and increase by the watering 'rocess in the /orm o/ actions o/ the three gu+as 6gu+a&'rav)ddh"74 The small twigs on the branches are the sense objects such as sound 6vi*aya&'rav"l"%74 Moreover0 it can be in/erred that0 at the base o/ the tree0 unknown to all 'eo'le0 is some great treasure4 There are e9ternal roots /rom the branches o/ the a$vattha0 meaning in this case a banyan tree ;0 which is de'endent /or su''ort on both the main root and the e9ternal roots4 These secondary roots0 the cause o/ continued action0 s'read out everywhere 6anusantant"ni7 below Brahmaloka 6adha%70 in the 'lanet o/ humans4 2arma anubandh(ni means that a/ter enjoying the results o/ ones actions in one li/e0 those actions become stimulus /or actions in another human birth4
; The a$vattha tree does not have these secondary roots /rom the branches4

TEXT ;B4=&>

na r@'am asyeha tatho'alabhyate n"nto na c"dir na ca sa#'rati*-h" F a$vattham ena# su&vir@Cha&m@lam asaMga&$astre+a d)Chena chittv" FF=FF tata% 'ada# tat&'arim"rgitavya# yasmin gat" na nivartanti bh@ya% F tam eva c"dya# 'uru*a# 'ra'adye yata% 'rav)tti% 'ras)t" 'ur"+( FF>FF
The real /orm o/ this tree0 its end0 its beginning0 and its shelter0 cannot be 'erceived in this world4 Cutting down this tree which has roots s'routing everywhere0 using the a9e o/ detachment0 a 'erson should search out the treasure0 attaining which he does not return

again4 3e should seek re/uge in that original 'erson /rom whom the ancient actions o/ sa#s"ra have originated4
Moreover0 the real /orm o/ the tree cannot be 'erceived in the world o/ men4 This is because o/ the great variety o/ o'inions such as JThe world is real4 The world is /alse4 The world is eternal4K ne cannot understand its end 6 na anta%70 and because it seems unlimited0 one cannot understand its beginning as well4 Because it seems to have no beginning0 one cannot understand its shelter 6 sam'rati*-h"7 or su''ort4 ne cannot understand what it is0 because o/ lack o/ real knowledge4 In any case0 knowing that detachment is the wea'on to cut down the tree0 which is the only cause o/ the su//ering o/ all j(vas0 one should cut down the tree with that detachment0 and should look /or the treasure situated at the base o/ the root4 The word asaMga% here means detachment0 or com'lete renunciation4 3aving cut the tree down with the a9e 6$astre+a7 o/ com'lete detachment0 se'arating it /rom onesel/0 one should then search 6 'arim"rgitavyam7 /or the object 6tat&'adam70 Brahman0 the great treasure0 e9isting at the root4 Ahat ty'e o/ thing is thatH ne should look /or that object which having attained 6 yasmin gata%70 one does not return4 3e then e9'lains the method o/ searching4 I worshi' 6'ra'adye7 that original 'erson /rom whom the long standing 6 'ur"+(7 action o/ sa#s"ra 6'rav)tti%7 has s'read out? one should search by the 'rocess o/ bhakti4
TEXT ;B4B

nirm"na&moh" jita&saMga&do*" adhy"tma&nity" viniv)tta&k"m"% F dvandvair vimukt"% sukha&du%kha&sa#j.air gacchanty am@Ch"% 'adam avyaya# tat FFBFF
Those who are /ree /rom the delusion o/ 'ride0 who are devoid o/ attachment0 who are absorbed in re/lecting on Garam"tm"0 who have renounced material desire0 who are /ree o/ dualities o/ ha''iness and distress0 and who are without bewilderment0 attain that indestructible goal4
Ger/orming bhakti0 what Qualities do the 'eo'le attain0 so they can attain that goalH This verse e9'lains4 !dhy"tma&nitya means Jthose who make a rule o/ constantly considering about adhy"tmaZ those who are absorbed in re/lecting on Garam"tm"4K

TEXT ;B4P

na tad bh"sayate s@ryo na $a$"Mko na '"vaka% F yad gatv" na nivartante tad dh"ma 'arama# mama FFPFF
The sun0 moon and /ire do not illuminate this su'reme light o/ Mine4 3aving attained this light one does not return 4
Ahat are the Qualities o/ that object which is attainedH The words JSun0 moon and /ire do not light itK means that it is sel/& revealing0 sel/&de'endent0 sel/&su//icient0 and devoid o/ miseries such as heat and cold 6caused by the sun0 moon and /ire74 tad dh"ma 'arama# mama means that light 6dh"ma7< which is non&material0 beyond the material senses 6'aramam70 which illuminates or reveals everything else0 and which belongs to Me 6 mama74 The 3ari Va#$a says?

tat 'ara# 'arama# brahma sarva# vibhajate jagat mamaiva tad ghana# tejo j."tum arhasi bh"rata
That su'reme Brahman lights u' this whole universe4 Dou should know that this intense light belongs to Me0 Bh"rata4
3ari Va#$a <4;;>4;<

The $ruti says?

na tatra s@ryo bh"ti na candra&t"raka# nem" vidyuto bh"nti kuto,yam agni% tam eva bh"ntam anubh"ti sarva# tasya bh"s" sarvam ida# vibh"ti
The sun does not shine there0 nor do the moon or stars4 Nor does lightning shine4 3ow0 then0 can /ire burnH Ahen 3e shines0 all o/ these shine4 Through 3is light0 all things shine4
2a-ha N'ani*ad <4<4;B
< 8h"ma can mean light0 'lace and /orm4

TEXT ;B4R

mamaiv"#$o j(va&loke j(va&bh@ta% san"tana% F mana%&*a*-h"n(ndriy"+i 'rak)ti&sth"ni kar*ati FFRFF

This eternal j(va 0 one o/ My 'arts0 drags with it the senses and the si9th sense called the mind0 which are situated in the bewildering 'rak)ti4
Aho is that j(va who0 crossing sa#s"ra by devotion to Dou0 attains that 'laceH= In the Var"ha Gur"+a it is said?

sv"#$a$ c"tha vibhinn"#$a iti dvedh"yam i*yate vibhinn"#$as tu j(va% sy"t

There are two ty'es o/ a#$a o/ the :ord0 the sv"#$a and vibhinn"#$a 4 The vibhinn"#$a is the j(va 4
The j(va is eternal 6san"tana%70 and in the conditioned state0 drags the senses0 the si9th o/ which is the mind0 situated in 'rak)ti0 situated in delusion&&like a 'erson who drags chains bolted on his /eet0 which he 'roudly acce'ts0 thinking JThese are mine4K
= This was one o/ the Questions asked in the commentary on the /irst verse o/ this cha'ter0 in res'onse to the last verses o/ the 'revious cha'ter4

TEXT ;B4S

$ar(ra# yad av"'noti yac c"'y utkr"mat($vara% F g)h(tvait"ni sa#y"ti v"yur gandh"n iv"$ay"t FFSFF
Ahenever the j(va acce'ts or leaves a body0 he takes these senses with him in the subtle body0 just as air takes /ragrances /rom objects and goes elsewhere4
In dragging around the senses0 what does the j(va doH Ahen the j(va0 the master o/ his senses 6($vara%70 acce'ts a body and leaves the body0 he goes away0 taking these senses along with the subtle body4 This is like the wind taking

the /ragrances with its subtle elements /rom the rece'tacles o/ /ragrance 6 "$ay"t70 such as garlands or sandalwood0 and going elsewhere4
TEXT ;B4T

$rotra# cak*u% s'ar$ana# ca rasana# ghr"+am eva ca F adhi*-h"ya mana$ c"ya# vi*ay"n u'asevate FFTFF
Taking shelter o/ the ear0 eye0 touch0 tongue and nose0 the j(va enjoys the objects o/ the senses4
3aving gone into a body0 what does he doH Taking shelter 6 adhi*-h"ya7 o/ the senses such as the ear and also the mind0 he enjoys the objects o/ the senses 6vi*ay"n70 such as sound4
TEXT ;B4;U

utkr"manta# sthita# v"'i bhu.j"na# v" gu+"nvitam F vim@Ch" n"nu'a$yanti 'a$yanti j."na&cak*u*a% FF;UFF
The /oolish do not understand when the j(va is leaving the body0 residing in it or enjoying the sense objects4 Those with eyes o/ knowledge 'erceive this4
8o we not realiOe at all that body /rom which we de'art0 within which we reside in the body and residing there0 how we enjoy 'leasuresH Gersons with no intelligence 6 vim@Ch"7 do not recogniOe when the j(va is leaving the body0 residing in the body or enjoying the 'resent sense objects with the senses 6 gu+"nvitam74 But men o/ discrimination 6j."na&cak*u*a%7 observe this4

TEXT ;B4;;

yatanto yogina$ caina# 'a$yanty "tmany avasthitam F yatanto ,'y ak)t"tm"no naina# 'a$yanty acetasa% FF;;FF
Endeavoring yog(s see this soul situated in the body4 Those with im'ure heart0 though they may endeavor0 do not see it4
Those 'ersons o/ discrimination are the endeavoring yog(s4 They see the soul in the body4 Those o/ im'ure consciousness 6ak)t"tm"na%70 even endeavoring0 do not see the soul there4
TEXT ;B4;<

yad "ditya&gata# tejo jagad bh"sayate ,khilam F yac candramasi yac c"gnau tat tejo viddhi m"makam FF;<FF
2now that the light o/ the sun0 moon and /ire0 which illuminates this universe0 is My light4
Ahatever the j(va attains in his bound state0 I0 being the essence o/ the sun0 moon and other objects0 su''ly that4 This is e9'lained in three verses4 The light situated in the sun0 rising in the morning on Ndaya Garvata0 illuminates the world in order to cause action /or the attaining 'resent and /uture enjoyment4 That light0 and all light 6 akhilam7 that is in the moon and /ire0 belong to Me alone4 Ahat are known as the sun0 moon and /ire0 are actually Me4 2now that these are My vibh@tis4
TEXT ;B4;=

g"m "vi$ya ca bh@t"ni dh"ray"my aham ojas" F 'u*+"mi cau*adh(% sarv"% somo bh@tv" ras"tmaka% FF;=FF
Entering the earth by My 'ower0 I su''ort all beings4 I nourish all 'lants0 becoming the moon0 /ull o/ sweet juice4

Entering the earth 6g"m7 by My own $akti 6ojas"70 and being situated there0 I maintain the moving and non& moving entities 6bh@t"ni74 Becoming the sweet&juiced moon0 I cause 'lants such as rice to increase and grow4
TEXT ;B4;>

aha# vai$v"naro bh@tv" 'r"+in"# deham "$rita% F 'r"+"'"na&sam"yukta% 'ac"my anna# catur&vidham FF;>FF
Becoming the /ire o/ digestion0 I take shelter within all beings4 I digest the /our ty'es o/ /ood using the 'r"+a and a'"na 4
Becoming vai$v"nara0 the /ire in the stomach0 taking shelter o/ the bodies o/ living entities0 along with the 'r"+a and a'"na0 which stimulate the /ire0 I digest the /ood o/ /our ty'es4 The /our ty'es o/ /ood are? chewed with the teeth 6bhak*ya70 like roasted chick 'easZ savored by the tongue without using the teeth 6 bhojya7 such as sou'Z licked 6lehya7 such as raw sugarZ and sucked items 6 co*ya70 in which the chewed 'ortion is discarded0 such as sugar cane stick4
TEXT ;B4;B

sarvasya c"ha# h)di sannivi*-o matta% sm)tir j."nam a'ohana# ca F vedai$ ca sarvair aham eva vedyo ved"nta&k)d veda&vid eva c"ham FF;BFF
I am situated in everyone,s heart4 Yrom Me come remembrance0 knowledge and /orget/ulness4 !nd I am also known by all the Vedas 4 I am the maker o/ the Ved"nta since I alone know the Vedas4
Iust as I am the /ire in the stomach0 I am also dwelling in the hearts o/ all moving and non&moving entities0 in the /orm o/ the element buddhi0 intelligence4 Yrom Me in the /orm o/ intelligence 6 matta%70 there is remembrance o/ sensations /rom objects 'reviously 'erceived4 Yrom Me there is also knowledge0 arising through contact o/ the senses with the sense objects0 and also the removal o/ both knowledge and memory4 3aving told how 3e hel's the j(va in his bound state0 the :ord then tells how 3e assists the j(va to attain

liberation4 I am known through the Vedas4 I alone made Ved"nta through Veda Vy"sa0 because I alone know the Vedas 6veda&vit7? I know the real meaning o/ the Vedas0 and no one e9ce't Me knows the real meaning4
TEXT ;B4;P

dv"v imau 'uru*au loke k*ara$ c"k*ara eva ca F k*ara% sarv"+i bh@t"ni k@-a&stho ,k*ara ucyate FF;PFF
There are two conscious beings in this universe? the collective j(vas and Brahman4
The collective j(vas are all these living entities4 The Brahman is /i9ed with one /orm /or all time4 Because I am the knower o/ the Vedas0 I will s'eak in brie/ the essential meaning o/ all the Vedas in three verses4 Glease listen4 In the material universe made o/ /ourteen worlds 6 loke70 there are these two conscious beings 6imau dvau 'uru*au74 3e then describes who they are in brie/4 ne is the j(va0 called k*ara0 because he is in a deviated 6k*ar means to /all7 condition /rom his svar@'a or true nature4 The other is Brahman0 called ak*ara0 which does not deviate /rom its svar@'a4 The $ruti says?

etad vai tad ak*ara# g"rgi br"hma+" abhivadanti

The knowers o/ Brahman know this as ak*ara 0
The sm)ti says?

5"rg(4
B)had Wra+yaka N'ani*ad =4S4=

ak*ara# brahma 'aramam

The ak*ara is the su'reme Brahman4
B5 S4=

Yrom these Quotations0 it is seen that the word ak*ara means Brahman4

Now the :ord makes clear the meaning o/ these two words4 !ll the living entities are one aggregate j(va 6sarv"ni k*ara%74 The collective j(va0 /allen /rom his svar@'a by beginningless ignorance and subject to karma0 becomes the variety o/ living entities u' to the moving entities like :ord Brahm"4 The singular number o/ k*ara% is used to e9'ress a class4 The second conscious being0 ak*ara0 is situated /or all o/ time with is one svar@'a0 which does not /all4

!mara 2o$a says JThat is ku-a&stha% which is situated over all time with one /orm4K
TEXT ;B4;R

uttama% 'uru*as tv anya% 'aram"tmety ud"h)ta% F yo loka&trayam "vi$ya bibharty avyaya ($vara% FF;RFF
But the highest 'erson is di//erent /rom this4 3e is described as the Garam"tm"0 who having entered the three worlds0 though being the controller and unchanging0 su''orts it4
3aving just s'oken about the im'ersonal Brahman0 which the j."n(s worshi'0 the :ord now s'eaks about the Garam"tm" which the yog(s worshi'4 The word tu indicates a distinction /rom what was 'reviously s'oken4 !s the yog( is a di//erent worshi''er than the j."n(0 the object worshi''ed by him will also be di//erent4 The :ord shows the nature o/ Garam"tm"4 Garam"tm" is 3e who0 though having the nature o/ commanding 6($vara7 and being unchanging 6avyaya%70 enters into the three worlds com'letely and su''orts and 'rotects it 6bibharti74
TEXT ;B4;S

yasm"t k*aram at(to ,ham ak*ar"d a'i cottama% F ato ,smi loke vede ca 'rathita% 'uru*ottama% FF;SFF
Because I am su'erior to the j(vas 0 to the Brahman and to the 'uru*a known as Garam"tm"0 and even to the other /orms o/ Bhagav"n0 I am celebrated in the Vedas and the sm)tis 0 as the Su'reme Gerson4

3aving s'oken about the object o/ worshi' o/ the yog(s0 Garam"tm"0 the :ord now s'eaks about the object o/ worshi' o/ the devotees0 Bhagav"n>4 Though 3e in 3is /orm as 2)*+a is also Bhagav"n0 3e denotes the su'reme e9cellence o/ 3is own svar@'a as 2)*+a by using the name 'uru*ottama4 I am su'erior to the j(va 6k*aram70 and I am su'erior to the Brahman 6 ak*ar"t70 and also to Garam"tm" 6the last statement is indicated by the word a'i47

yogin"m a'i sarve*"# mad&gaten"ntar&"tman" $raddh"v"n bhajate yo m"# sa me yuktatamo mata%

/ all yog(s 0 he who0 absorbing his mind in Me0 worshi's Me with /aith0 is considered by Me to be the best yog( 4
B5 P4>R

Yrom the di//erence in the worshi''er0 one can conclude that there is a di//erence in the worshi'able object4 The word ca indicates that 2)*+a is su'erior even to the :ord o/ Vaiku+-ha and other /orms o/ Bhagav"n0 as 1ukadeva has e9'lained in the Bh"gavatam?

ete c"#$a&kal"% 'u#sa% k)*+as tu bhagav"n svayam

These are all 'arts or 'arts o/ 'arts4 2)*+a is Bhagav"n 3imsel/4
SB ;4=4<S

Though 3is one sat&cid&"nanda /orm is called by the names Brahman0 Garam"tm" and Bhagav"n0 actually there is no di//erence at all between them4 Svar@'a&dvay"bh"v"t? there is no duality in Dour /orm4 6 SB P4T4 =P7 3owever0 because o/ observing di//erence in the worshi''ers0 in terms o/ s"dhana and the results0 di//erence has been designated4 That is to say0 the s"dhana res'ectively o/ the j."n(0 yog( and bhakta 'roduces realiOation o/ Brahman0 Garam"tm" and Bhagav"n4 The result o/ j."na and yoga is mere liberation0 and the result o/ bhakti is to become an associate o/ the :ord with 'rema4 !lso without bhakti0 the j."n( and yog( do not even attain liberation4 This is understood /rom the /ollowing verses?

nai*karmyam a'y acyuta&bh"va&varjita# na $obhate

2nowledge o/ sel/&realiOation0 even though /ree /rom all material a//inity0 does not look well i/ devoid o/ a conce'tion o/ the In/allible 5od4
SB ;4B4;<

'ureha bh@man bahavo ,'i yoginas tvad&ar'iteh" nija&karma&labdhay" vibudhya bhaktyaiva katho'an(tay" 'ra'edire ,.jo ,cyuta te gati# 'ar"m
almighty :ord0 in the 'ast many yog(s in this world achieved the 'lat/orm o/ devotional service by o//ering all their endeavors unto Dou and /aith/ully carrying out their 'rescribed duties4 Through such devotional service0 'er/ected by the 'rocesses o/ hearing and chanting about Dou0 they came to understand Dou0 in/allible one0 and could easily surrender to Dou and achieve Dour su'reme abode4
SB ;U4;>4B

The worshi''ers o/ Brahman and Garam"tm" must necessarily 'er/orm bhakti to Bhagav"n in order to achieve the /inal results o/ their s"dhana4 The worshi''ers o/ Bhagav"n however do not 'er/orm worshi' o/ Brahman or Garam"tm" to achieve the results o/ their s"dhana4

tasm"n mad&bhakti&yuktasya yogino vai mad&"tmana% na j."na# na ca vair"gya# 'r"ya% $reyo bhaved iha
There/ore0 /or a devotee engaged in My loving service0 with mind /i9ed on Me0 the cultivation o/ knowledge and renunciation is generally not the means o/ achieving the highest 'er/ection within this world4
SB ;;4<U4=;

yat karmabhir yat ta'as" j."na&vair"gyata$ ca yat yogena d"na&dharme+a $reyobhir itarair a'i

sarva# mad&bhakti&yogena mad&bhakto labhate ,.jas" svarg"'avarga# mad&dh"ma katha.cid yadi v".chati
Everything that can be achieved by /ruitive activities0 'enance0 knowledge0 detachment0 mystic yoga 0 charity0 religious duties and all other means o/ 'er/ecting li/e is easily achieved by My devotee through loving service unto Me4 I/ somehow or other My devotee desires 'romotion to heaven0 liberation0 or residence in My abode0 he easily achieves such benedictions4
SB ;4<U4=;&=<

y" vai s"dhana &sam'atti% 'uru*"rtha&catu*-aye tay" vin" tad "'noti naro n"r"ya+"$raya%
Even without the usual reQuirements /or achieving the 'er/ection o/ li/e0 a 'erson will gain that 'er/ection i/ he is sim'ly a surrendered devotee o/ N"r"ya+a4
N"r"ya+(ya

There/ore0 by worshi' o/ Bhagav"n0 it is 'ossible to attain all o/ the results? material enjoyment0 liberation and 'rema4 But by the worshi' o/ Brahman and Garam"tm" alone0 it is not 'ossible to attain enjoyment0 liberation or 'rema4 There/ore0 it is said that Bhagav"n is in a su'erior 'osition even though 3e is not di//erent /rom Brahman and Garam"tm"4 It is just as the huge /ire is considered su'erior among a small light0 a lam' and a huge /ire0 because o/ its su'erior ability to alleviate the 'ain o/ cold0 even though all the items are essential the same energy4 3owever0 among the /orms o/ Bhagav"n0 2)*+a is considered to be the su'reme attractive /orm0 just as the sun is considered su'erior to the huge /ire4 AhyH Because 2)*+a alone gave nirv"+a&mok*a0 the /inal /ruit o/ worshi' o/ Brahman0 even to 3is enemies such as !gha0 Baka and Iar"sandha0 who were most sin/ul4 This verse has been e9'lained according to 1r(dhara Sv"m(,s commentary on the verse brahma+o hi 'rati*-h"hamB4 Madhus@dana Srasvat( says?

Men skil/ul at 'ious work worshi' 2)*+a re'eatedly0 who a''ears continually to relieve the burden o/ the earth0 who enables the intelligent to cross the material ocean0 who is the

delight o/ the women o/ Vraja0 the essence o/ the beauty o/ the rain cloud as described in the Vedas 0 and the /orm o/ knowledge and bliss4 I do not know any truth higher than 2)*+a0 who has lotus eyes0 a /ace beauti/ul as the /ull moon0 and li's red like the bimba /ruitZ who has the com'le9ion o/ a rain cloudZ who wears yellow clothZ and who holds a /lute in his hand4
Madhus@dana Sarasvat(,s commentary on verse ;T

Those /ools who cannot tolerate the glories o/ 2)*+a which have been ascertained with valid 'roo/ go to hell4
Madhus@dana Sarasvat(,s commentary on verse <U

There should be no indignation at the e9'lanation o/ these three verses 6;P&;S7 which establish the su'reme 'osition o/ the /orm o/ 2)*+a4 I o//er my res'ects to the im'ersonalistsP4
> This answers the last Question raised in the commentary on the /irst verse? what is the basis o/ BrahmanH B 3e e9'lained that 2)*+a is the condensed /orm o/ Brahman4 P Madhus@dana Sarasvat( was actually a /amous su''orter o/ im'ersonalism0 but has also written such devotional verses in his 5(t" commentary4 Vi$van"tha is here giving him credit /or that0 though also recogniOing his im'ersonal stance4

TEXT ;B4;T

yo m"m evam asamm@Cho j"n"ti 'uru*ottamam F sa sarva&vid bhajati m"# sarva&bh"vena bh"rata FF;TFF
3e who without bewilderment knows Me as Bhagav"n knows everything4 3e worshi's Me with com'lete love0 descendent o/ Bharata4
JThough this has been established by Dou0 'hiloso'hers will argue over the meaning4K :et them argueL They are bewildered by My m"y"0 and the devotee is not bewildered4 3e who is not bewildered by the arguments o/ these 'hiloso'hers 6asa#m@Cha%7 knows everything4 Even though he has not studied the scri'tures0 he is the knower o/ the meaning o/ all scri'tures4 The other 'erson0 though he has indeed studied and

taught all the scri'tures0 is really a com'lete /ool 6 sam m@Cha%74 3e who knows Me worshi's Me with com'lete love4 The other 'erson0 though he worshi's something0 does not worshi' Me4
TEXT ;B4<U

iti guhyatama# $"stram idam ukta# may"nagha F etad buddhv" buddhim"n sy"t k)ta&k)tya$ ca bh"rata FF<UFF
Thus I have s'oken the most secret teaching0 sinless !rjuna4 2nowing this0 you will be intelligent and will have attained the goal0 descendent o/ Bharata4
This verse concludes the cha'ter4 In these twenty verses 6 iti70 I have thus s'oken com'letely the most secret teaching4 In this cha'ter0 the classes o/ matter and consciousness have been revealed by 3e who makes all things ha''en0 and the su'reme 'osition o/ 2)*+a has been e9'lained4
Thus the commentaries on the /i/teenth cha'ter o/ the 5(t" have been com'leted /or the 'leasure o/ the devotees, hearts0 by the mercy o/ the "c"ryas 4

CHAPTER 16

DAIVSURA SAMPAD YOGA

TEXT ;P4;&=

$r(&bhagav"n uv"ca abhaya# sattva&sa#$uddhir j."na&yoga&vyavasthiti% F d"na# dama$ ca yaj.a$ ca sv"dhy"yas ta'a "rjavam FF;FF ahi#s" satyam akrodhas ty"ga% $"ntir a'ai$unam F day" bh@te*v alolu'tva# m"rdava# hr(r ac"'alam FF<FF teja% k*am" dh)ti% $aucam adroho n"tim"nit" F bhavanti sa#'ada# daiv(m abhij"tasya bh"rata FF=FF
Yearlessness0 'urity o/ consciousness0 having knowledge o/ the methods o/ j."na 0 charity0 sense control0 worshi' o/ the :ord0 study o/ the Vedas 0 austerity0 sincerity0 non&violence0 truth0 absence o/ anger0 lack o/ 'ossessiveness0 'eace0 not criticiOing others0 mercy to living beings0 absence o/ greed0 gentleness0 humility0 steadiness0 strength0 /orgiveness0 /ortitude0 cleanliness0 avoiding injury o/ others0 and lack o/ 'ride mani/est in a 'erson born at a time indicating sattvic Qualities4
In the si9teenth cha'ter0 the deva and demon Qualities as well as the results o/ these two conditions will be described4 Eemembering that the /ruits o/ the a$vattha tree o/ sa#s"ra had not been described in the last cha'ter a/ter mentioning them0 the :ord in this cha'ter describes the /ruits o/ the tree which are o/ two varieties? those which cause liberation and those which cause bondage4 Yirst0 he describes those giving liberation in three verses4

!bhayam means /reedom /rom the /ear o/ J3ow will I live0 being alone in the /orest without wi/e and childrenHK Sattva&sa#suddhi% means 'urity o/ consciousness4

I."na&yoga vyavasthita% means being com'letely /amiliar with the methods o/ attaining j."na0 /or e9am'le lack o/ 'ride0 mentioned in cha'ter thirteen4 8"na means to distribute /ood or other items o/ one,s enjoyment to others 8ama means controlling the e9ternal senses4 Daj.a means worshi' o/ the :ord4 Svadhy"ya means studying or reciting the Vedas4
The other items a/ter this are clear4

Ty"ga means to give u' 'ossessiveness o/ wi/e0 children and other things4 !lolu'tam means absence o/ greed4
These twenty si9 items belong to the 'erson born at a moment indicating sattvic nature4
TEXT ;P4>

dambho dar'o ,tim"na$ ca krodha% '"ru*yam eva ca F aj."na# c"bhij"tasya '"rtha sa#'adam "sur(m FF>FF
Yalse 'retence0 'ride0 attachment0 anger0 cruelty and lack o/ discriminating 'ower mani/est in one born at a time indicating tamasic or rajasic Qualities4
The :ord now s'eaks o/ the /ruits which cause bondage4

8ambha means to announce onesel/ as religious even though one has a sin/ul nature4 8ar'a means 'ride due to wealth0 knowledge and the like4 !bhim"na means to desire res'ect /rom others or attachment to wi/e0 sons and other things4 2rodha means anger4 G"ru*ya means cruelty4 !j."na means lack o/ discrimination4

These are the Qualities o/ the asura0 which indicate other ty'es o/ beings0 such as E"k*asas as well4 These Qualities belong to the 'erson born at a moment indicating attainment o/ rajasic or tamasic Qualities4
TEXT ;P4B

daiv( sa#'ad vimok*"ya nibandh"y"sur( mat" F m" $uca% sa#'ada# daiv(m abhij"to,si '"+Cava FFBFF
The daiva Qualities lead to liberation and the asuric Qualities lead to bondage4 8o not worry !rjuna4 Dou have been born with the sattvic Qualities4
The :ord shows the e//ects o/ these two attainments in this verse4 JIt a''ears that I have the asuric traits which will lead to bondage in sa#s"ra0 since I desire to kill enemies by shooting arrows and am thus /illed with cruelty and anger4K To com/ort !rjuna who was thus worried0 the :ord s'eaks4 J8o not worry4 Dou are born with the daiva Qualities4 G"+CavaL Yor one born in a k*atriya /amily0 anger and cruelty during war are 'rescribed by the scri'tures4 To do otherwise would make you o/ the asuric nature0 'ossessing violence and other bad Qualities4K
TEXT ;P4P

dvau bh@ta&sargau loke,smin daiva "sura eva ca F daivo vistara$a% 'rokta "sura# '"rtha me $)+u FFPFF
There are two ty'es o/ created beings in this world&& the divine and demonic4 I have described the divine at length4 3ear /rom Me about the demonic0 son o/ G)th"4
Now 2)*+a begins to e9'lain about the asuric Qualities to the des'ondent !rjuna4 I have s'oken about the divine 'ersons in detail already0 in verse ;&=4

TEXT ;P4R

'rav)tti# ca niv)tti# ca jan" na vidur "sur"% F na $auca# n"'i c"c"ro na satya# te*u vidyate FFRFF
8emonic 'eo'le do not understand dharma and adharma4 They do not have cleanliness0 regulated activities0 or truth/ulness4
Grav)ttim means dharma and niv)ttim means adharma4
TEXT ;P4S

asatyam a'rati*-ha# te jagad "hur an($varam F a'aras'ara&sa#bh@ta# kim anyat k"ma&haitukam FFSFF
They say the world is /alse0 without a /oundation0 without a creator0 having arisen without cause4 Ahat else can be saidH Its cause is just some s'eculation according to ones desire4
This verse describes the thinking 'rocess o/ the asuras4 They say that the world is an illusory conce'tion0 based on /alsity 6asatyam7Z that it is without shelter 6a'rati*-ha70 not having even the basis o/ a /lower in the skyZ that it is without creatorshi' o/ a controller since it is /alse 6 an($varam74 Because it has arisen /rom nowhere like entities /rom 'ers'iration0 it has not arisen /rom a cause 6 a'aras'ara&sa#bh@tam74 Ahat else can be said 6kim anyat7H Its cause is just according to the desire o/ those who 'ro'ound theories about it 6 k"ma haitukam74 I/ they can imagine that the world arises only by illusion0 then that becomes the cause4 thers e9'lain the verse thus? It has no 'roo/0 no con/irmation /rom the Vedas0 Gur"+as or other sources o/ knowledge 6asatyam74 It is said?

trayo vedasya kart"ro bha+Ca&dh@rta&ni$"car"

The makers o/ the three Vedas are jackals imitating wise men4 ;

It has no state o/ dharma or adharma 6a'rati*-ham74 The ideas o/ dharma and adharma are both mistaken conce'tions4 The :ord also is conceived on the basis o/ mistake or bhrama 6an($varam74 JIt is observed that the world arises only /rom the mutual interactions o/ men and women4K This is not a /act4 The world does not arise /rom their interaction 6 a'aras'ara&sa#bh@tam74 Though it is said that the child arises /rom the mother and /ather0 it is a mistaken idea0 like /alse knowledge that the 'ot has arisen /rom the 'otter4 Ahat should be saidH The cause o/ the world is sim'ly a s'eculation o/ one,s whim 6 k"ma&haitukam74 By logic0 whatever di//erent 'ersons s'eak about atoms0 m"y" or 5od0 they talk o/ that as the cause4
; This is the 'hiloso'hy o/ C"rv"ka and others o/ the :ok"yata school4 This is Quoted by 1r(dhara Sv"m( as well0 but the source is not given4

TEXT ;P4T

et"# d)*-im ava*-abhya na*-"tm"no ,l'a&buddhaya% F 'rabhavanty ugra&karm"+a% k*ay"ya jagato ,hit"% FFTFF
Taking shelter o/ this view'oint0 being de'raved0 unintelligent0 'er/orming violent actions0 these men are born to bring destruction to the world4
Some o/ these asuras who s'eak in this way are lost souls 6 na*-"tma+a%70 some have little intelligence0 some are violent0 doing whatever they want0 living hellish e9istence4 This is described in eleven verses4 !va*-abhya means taking shelter o/ this conce'tion4
TEXT ;P4;U

k"mam "$ritya du*'@ra# dambha&m"na&mad"nvit"% F moh"d g)h(tv"sad&gr"h"n 'ravartante ,$uci&vrat"% FF;UFF

Taking shelter o/ insatiable lust0 /illed with /alse 'retense0 'ride and 'assion0 with im'ure vows0 they engage in all sorts o/ /alse doctrines out o/ bewilderment4
They engage in /alse doctrines 6asad gr"h"n74 They 'er/orm vrata without 'ure conduct 6a$uci vrat"%74

TEXT ;P4;;

cint"m a'arimey"# ca 'ralay"nt"m u'"$rit"% F k"mo'abhoga&'aram" et"vad iti ni$cit"% FF;;FF

Taking shelter o/ unlimited thoughts and worries0 they conclude that the goal is to enjoy sense objects to the utmost 4
Nntil death 6'ralay"nt"m7 they take shelter o/ unlimited thoughts4 They are convinced that the only 'ur'ort o/ scri'ture 6et"van iti ni$cit"%7 is to let the senses enjoy sense objects0 and why worry about itH
TEXT ;P4;<

"$"&'"$a&$atair baddh"% k"ma&krodha&'ar"ya+"% F (hante k"ma&bhog"rtham any"yen"rtha&sa#cay"n FF;<FF

Bound by hundreds o/ shackles o/ desire0 surrendered to lust and anger0 they strive to amass hea's o/ wealth through illegal means in order to enjoy sense objects4
TEXT ;P4;=

idam adya may" labdham ida# 'r"'sye manoratham F idam ast(dam a'i me bhavi*yati 'unar dhanam FF;=FF
I have gained this today4 Ne9t I will /ul/ill my other desires4 I have this wealth now4 This wealth will also be mine4

TEXT ;P4;>

asau may" hata% $atrur hani*ye c"'ar"n a'i F ($varo,ham aha# bhog( siddho,ha# balav"n sukh( FF;>FF
I have killed my enemy4 I will kill others also4 I am the lord4 I am the enjoyer4 I am 'er/ect0 strong and ha''y4
TEXT ;P4;B

"Chyo ,bhijanav"n asmi ko ,nyo ,sti sad)$o may" F yak*ye d"sy"mi modi*ya ity aj."na&vimohit"% FF;BFF
I am wealthy and high born4 Aho is eQual to meH I shall 'er/orm sacri/ices0 give charity and rejoice4 In this way0 they are bewildered by ignorance4
TEXT ;P4;P

aneka&citta&vibhr"nt" moha&j"la&sam"v)t"% F 'rasakt"% k"ma&bhoge*u 'atanti narake,$ucau FF;PFF

Misled by many thoughts0 covered by a net o/ illusion0 and e9tremely attached to enjoying objects0 they /all into an unclean hell4
!ttached to the enjoyment o/ their desired objects0 they /all to unclean hell0 into such 'laces as Vaitara+( 6/illed with blood and 'us74

TEXT ;P4;R

"tma&sa#bh"vit"% stabdh" dhana&m"na&mad"nvit"% F yajante n"ma&yaj.ais te dambhen"vidhi&'@rvakam FF;RFF

Ees'ected by the unintelligent0 unsubmissive0 /illed with the into9ication o/ 'ride in their wealth0 they 'er/orm worshi' /or show only0 through /alse yaj.a 0 without /ollowing scri'tural rules4
Wtma&sambh"vit" means those who have attained worshi'able status0 but are not res'ected by any well bred 'eo'le4 There/ore they are unsubmissive 6stabdh"74 They 'er/orm worshi' by actions which are sacri/ice in name only 6n"ma&yaj.ai% yajante74
TEXT ;P4;S

ahaMk"ra# bala# dar'a# k"ma# krodha# ca sa#$rit"% F m"m "tma&'ara&dehe*u 'radvi*anto,bhyas@yak"% FF;SFF
Surrendered to ego0 strength0 arrogance0 lust0 and anger0 they hate Me situated in their own and others, bodies0 and /ind /ault in the Qualities o/ the devotees4
They disres'ect Me 6'radvi*anta%70 the Garam"tm"0 who am situated in their own and others bodies 6 "tma&'ara& dehe*u74 r they hate Me who am situated in the bodies o/ the devotees who are surrendered to Garam"tm" 6 "tma& 'ara&dehe*u m"m74 They hate Me0 since they hate the devotees who have surrendered to Me4 !nd they /ind /ault in the Qualities o/ the devotees 6abhyas@yak"%74
TEXT ;P4;T

t"n aha# dvi*ata% kr@r"n sa#s"re*u nar"dham"n F k*i'"my ajasram a$ubh"n "sur(*v eva yoni*u FF;TFF
I cast those hate/ul0 cruel0 and lowest o/ humans0 constantly doing evil0

into re'eated birth and death in the wombs o/ demons4

TEXT ;P4<U

"sur(# yonim "'ann" m@Ch" janmani janmani F m"m a'r"'yaiva kaunteya tato y"nty adham"# gatim FF<UFF
Taking birth as demons birth a/ter birth0 these /ools0 not attaining Me0 then go to the lowest 'osition0 son o/ 2unt(4
Not attaining Me0 the asuras attain low births4 3owever0 those asuras in the /orm o/ 2a#sa and others attained Me0 2)*+a0 who a''eared at the end o/ 8v"'ara&yuga in the twenty eighth cycle o/ Vaivasvata Manu,s reign4 Though hating Me0 they attained Me in the /orm o/ liberation4 Because I am an ocean o/ mercy0 I give even such sin/ul asuras liberation0 which is only attained by the 'er/ection o/ bhakti and j."na4 The Gersoni/ied Vedas say?

nibh)ta&marun&mano,k*a d)Cha&yoga&yujo h)di yan munaya u'"sate tad&arayo,'i yayu% smara+"t

Sim'ly by constantly thinking o/ 3im0 the enemies o/ the :ord attained the same Su'reme Truth whom sages /i9ed in yoga worshi' by controlling their breath0 mind and senses4
SB ;U4SR4<=

This widens the sco'e o/ My su'reme attractive 'osition which I mentioned 'reviously4 But as the Bhagavat"m)ta 2"rik" says?

m"# k)*+a&r@'i+a# y"van n"'nuvanti mama dvi*a% t"vad ev"dhama# yoni# 'r"'nuvant(ti hi s'hu-am
In as much as those who hate Me do not attain Me in My /orm as 2)*+a0 it is clear that they attain the lowest births4

TEXT ;P4<;

trividha# narakasyeda# dv"ra# n"$anam "tmana% F k"ma% krodhas tath" lobhas tasm"d etat traya# tyajet FF<;FF
:ust0 anger and greed0 the three gates leading to hell0 destroy the sel/4 There/ore one should give u' these three4
Thus the :ord has described the nature o/ the asura in detail4 The :ord has also correctly said0 J8o not worry0 !rjuna0 you are born o/ the divine nature4K 6 B5 ;P4B7 To con/irm that this is true0 3e then says that there are indeed three inborn tendencies o/ the asuras in this verse4
TEXT ;P4<<

etair vimukta% kaunteya tamo&dv"rais tribhir nara% F "caraty "tmana% $reyas tato y"ti 'ar"# gatim FF<<FF
The 'erson who is /ree /rom these three gates leading to darkness acts in the best interest o/ the sel/0 and then attains the su'reme goal4
TEXT ;P4<=

ya% $"stra&vidhim uts)jya vartate k"ma&k"rata% F na sa siddhim av"'noti na sukha# na 'ar"# gatim FF<=FF
3e who giving u' the rules o/ scri'ture acts according to his own whim does not attain 'er/ection0 ha''iness0 or the su'reme goal4
In this verse the :ord e9'resses that it is bene/icial /or a 'erson to /ollow the scri'tures4 3e s'eaks o/ the 'erson who does not /ollow scri'ture0 and does whatever he wants 6 k"ma&k"rata%74

TEXT ;P4<>

tasm"c ch"stra# 'ram"+a# te k"ry"k"rya&vyavasthitau F j."tv" $"stra&vidh"nokta# karma kartum ih"rhasi FF<>FF
There/ore scri'ture is the authority in determining what to do and what not to do4 Nnderstanding what is stated in the scri'ture0 you should 'er/orm actions in this world4
This cha'ter has described how those who /ollow the scri'ture attain the su'reme goal and those who do not /ollow scri'ture go to hell4

Thus the commentaries on the si9teenth cha'ter o/ the 5(t" have been com'leted /or the 'leasure o/ the devotees, hearts0 by the mercy o/ the "c"ryas 4

CHAPTER 17

"RADDH TRAYA VIBHGA YOGA

TEXT ;R4;

arjuna uv"ca ye $"stra&vidhim uts)jya yajante $raddhay"nvit"% F te*"# ni*-h" tu k" k)*+a sattvam "ho rajas tama% FF;FF
!rjuna said? 2)*+a0 what is the 'osition o/ those who give u' the rules o/ scri'ture but act without desire /or sense enjoyment4 Is this sattva0 rajas or tamas H
In the seventeenth cha'ter according to the Questions o/ !rjuna0 the :ord gives a descri'tion o/ the sattvic0 rajasic and tamasic things4 J!/ter describing the asuric 'ersons0 Dou concluded by saying that0 giving u' the injunctions o/ scri'ture0 they do as they like and do not attain ha''iness in this li/e or the ne9t4 I have a Question about this4K Thus !rjuna s'eaks this verse4 Dou have s'oken o/ those who give u' scri'tural authority and act out o/ 'ersonal desire 6 k"ma&k"rit"%74 But what is the /oundation 6ni*-h"7 o/ those who give u' the rules o/ scri'ture0 and according to their inclination 'er/orm worshi'0 such as ta'a&yaj.a0 j."na&yaj.a or ja'a&yaj.a0 but with /aith0 without desire to enjoy as they like 6$raddhay"nvit"%7H Is it sattva0 rajas or tamasH Glease tell me that4 Who is an interrogative 'article4
TEXT ;R4<

$r(&bhagav"n uv"ca trividh" bhavati $raddh" dehin"# s" svabh"va&j" F s"ttvik( r"jas( caiva t"mas( ceti t"# $)+u FF<FF
The :ord said?

The /aith o/ embodied beings is o/ three ty'es0 arising /rom their 'revious im'ressions4 It is made o/ sattva0 rajas or tamas 4
!rjuna0 /irst hear /rom Me the situation o/ those who worshi' without giving u' the rules o/ scri'ture4 !/ter that I will s'eak to you about the condition o/ those who give u' the rules o/ scri'ture4 3ear about the three ty'es o/ /aith which arise /rom svabh"va&&'articular im'ressions /rom 'revious e9'eriences4
TEXT ;R4=

sattv"nur@'" sarvasya $raddh" bhavati bh"rata F $raddh"&mayo, ya# 'uru*o yo yac&chraddha% sa eva sa% FF=FF
This /aith corres'onds to the nature o/ the internal organ0 descendent o/ Bharata4 Man is made o/ his /aith4 3e becomes similar to whatever /orm he worshi's with /aith4
Sattvam here means the heart or internal sense organ 6anta%kara+a74 There are three ty'es o/ anta%kara+a? in the mode o/ sattva0 rajas and tamas4 !ccordingly0 those who have sattvic anta%kara+a have sattvic /aith4 Those with rajasic anta%kara+a have rajasic /aith0 and those with tamasic anta%kara+a have tamasic /aith4 3e becomes similar to whatever he /aith/ully worshi's^deva0 asura or E"k*asa 6yac $raddha%74
TEXT ;R4>

yajante s"ttvik" dev"n yak*a&rak*"#si r"jas"% F 'ret"n bh@ta&ga+"#$ c"nye yajante t"mas" jan"% FF>FF
Those with sattvic nature worshi' the devas 4 Those with rajasic nature worshi' the Dak*as and E"k*asas4 Those with tamasic nature worshi' the Gretas and Bh@tas4
The :ord clari/ies what 3e has said4 Those with sattvic anta%kara+a0 with sattvic /aith0 with rules o/ sattvic scri'ture0 worshi' devat"s4 Because o/ having /aith in those devat"s0 they are said to be deva4 In the same way0 those with rajasic and tamasic anta%kara+as take u' such /aith0 and worshi' E"k*asas and Bh@tas or Gretas ;0 and are said

to be E"k*asas and Bh@tas4

; !ccording to Baladeva0 the Gretas are the s'irits o/ those who have /allen /rom caste duties0 or else a ty'e o/ Gi$"ca4 The Bh@tas are according to some0 the seven mothers0 or the /ollowers o/ 1iva4

TEXT ;R4B&P

a$"stra&vihita# ghora# ta'yante ye ta'o jan"% F dambh"ha#k"ra&sa#yukt"% k"ma&r"ga&bal"nvit"% FFBFF kar$ayanta% $ar(ra&stha# bh@ta&gr"mam acetasa% F m"# caiv"nta%&$ar(ra&stha# t"n viddhy "sura&ni$cay"n FFPFF
2now that those 'eo'le are demonic in nature who0 out o/ ostentation and 'ride0 /illed with attachment0 lust and strength to endure0 having no discrimination0 undergo e9treme austerities not 'rescribed in the scri'tures0 and a//lict the elements in the body and Me residing in the body4
JDou asked the Question [Ahat is the 'osition o/ those who0 giving u' the rules o/ scri'ture but with /aith0 and not sim'ly enjoying as much as 'ossible0 'er/orm worshi'H, Now hear the answer4K The :ord answers in two verses4 They 'er/orm austerities which are harm/ul to living entities 6 ghoram74 The mention o/ austerities is re'resentative o/ other acts such a ja'a and sacri/ice as well4 They 'er/orm all these acts against the rules o/ scri'tures4 The absence o/ whimsical enjoyment and endowment o/ /aith 6 sraddh"nvit"%7 are understood in this conte9t4 But they are endowed with ostentation 6dambha%7 and 'ride 6ahaMk"ra%7 because without those two0 they could not transgress the rules o/ scri'ture4 They also have desire /or eternal youth0 eternal li/e0 kingdom and such things 6k"ma70 attachment to their 'articular austerity 6 r"ga70 and ability to 'er/orm the austerity 6 bala70 like that 3ira+yaka$i'u and others4 Endowed with these Qualities0 they starve or cause su//ering 6 kar*yanta%7 to all elements such as earth 6bh@t"&gramam70 to Me 6m"m7 and to My a#$a the j(va0 situated in their bodies4 2now these 'eo'le to be also situated on the level o/ asuras4

TEXT ;R4R

"h"ras tv a'i sarvasya trividho bhavati 'riya% F yaj.as ta'as tath" d"na# te*"# bhedam ima# $)+u FFRFF
The /ood that 'eo'le enjoy0 their sacri/ice0 austerity and charity have three divisions also4 Glease hear about these4
I have described in the 'revious cha'ter those who give u' scri'tural rules and do things according to their desire0 and in this cha'ter I have described those who0 according the asuras, scri'tures0 worshi' Dak*as0 E"k*asas0 Gretas and other beings 6verses >7Z and I have also described those who 'er/orm austerities and other acts 6which a''ear religious7 with no scri'ture at all 6verses B and P74 These all end u' as asuric beings4 Glease consider and understand0 in like manner0 as much as 'ossible0 the categories o/ deva and asura assumed by /oods and other things to be described according to division o/ the three gu+as4 Thirteen verses describe these items4
TEXT ;R4S

Wyu%&sattva&bal"rogya&sukha&'r(ti&vivardhan"% F rasy"% snigdh"% sthir" h)dy" "h"r"% sattvic&'riy"% FFSFF

Yoods which 'rolong li/e s'an0 increase will0 strength0 immunity to disease0 ha''iness and a''etite0 and are tasty0 mild0 substantial0 and bene/icial are dear to those in sattva gu+a 4
It is well known that sattvic /oods increase the li/e s'an 6 "yu%74 They also increase strength o/ will 6 sattva7 as well as 'hysical strength0 /reedom /rom disease0 ha''iness and delight/ulness in eating them4 The /ood should be tasty or juicy 6rasy"%74 Iaggery has taste but is coarse or dry4 Sattvic /ood should thus be mild0 with oil 6 snigdh"74 The /oam o/ milk0 though tasty and mild0 is insubstantial4 Sattvic /ood should be substantial0 with long lasting e//ect in the body 6sthir"74 Iack /ruit and other items are sweet0 mild0 and substantial0 but are not bene/icial to the stomach and other organs4 Sattvic /ood should thus also be bene/icial to the heart0 stomach and other organs 6 h)dy"7 as well4 Thus it is understood that /oods such as rice0 wheat0 other grains0 milk and sugar are dear to the sattvic 'eo'le0 because they have all /our o/ the above mentioned Qualities4 !s those /oods are dear to them0 the /oods are understood to be sattvic4 3owever0 even i/ /ood has those /our Qualities0 i/ it is im'ure0 the sattvic 'eo'le do not like

it4 Thus0 'urity should be added as a Quality o/ sattvic /ood4 ne should com'are the descri'tion o/ tamasic /ood mentioned later4 The adjective used to describe tamasic /ood is amedhya0 ritually im'ure0 not to be o//ered in sacri/ice4
TEXT ;R4T

2a-v&amla&lava+"ty&u*+a&t(k*+a&r@k*a&vid"hina% F "h"r" r"jasasye*-" du%kha&$ok"maya&'rad"% FFTFF

Yoods that are e9cessively bitter0 sour0 salty0 hot0 'ungent0 dry and burning0 and which 'roduce 'ain while eating0 sorrow a/terwards and /inally disease0 are dear to the rajasic 'erson4
In this list the adjective Je9tremelyK should be added to each Quality4 Very bitter /ood 6 ka-u7 means such /ood as n(ma4 Very sour0 very salty and very hot /oods are well known4 Very shar' /oods 6 t(k*+a7 are turmeric root and other items0 or 'e''er4 Very drying /oods 6 r@k*a7 are hing and kodrava4 Burning /oods 6vid"hina%7 are those that cause internal heat0 such as burned chick 'eas4 These cause su//ering 6 du%kha70 lamentation 6$oka70 and disease 6"mayam74 The word Jsu//eringK here re/ers to su//ering when eating0 causing 'ain to the tongue0 throat or other organ4 J:amentationK means a/terward0 in the /uture0 those /oods cause des'air4 Wmaya means disease4
TEXT ;R4;U

y"ta&y"ma# gata&rasa# '@ti 'aryu*ita# ca yat F ucchi*-am a'i c"medhya# bhojana# t"masa&'riyam FF;UFF
Stale /ood0 /ood without taste0 bad&smelling or rotten /ood0 le/tovers /rom others0 and im'ure /oods are dear to the tamasic 'erson4
D"ta y"mam means /ood which has remained three hours 6 y"mam7 a/ter cooking0 or in other words0 that which has become cold a/ter cooking4 5ata&rasam means /ood /rom which the natural taste is missing0 or has been e9tracted0 or such items as the skin and seed o/ the ri'e mango4 Guti means bad smelling4 Garyu*itam means over&

ri'e4 Ncchi*-am re/ers to the le/tovers other than that /rom the guru or other similar 'ersons4 !medyam means inedible items such as kala.ja4 Yrom reviewing the list o/ /oods0 one should conclude that those interested in their own wel/are should 'artake o/ sattvic /oods4 The Vai*+avas however reject any /ood not o//ered to the :ord0 even i/ it is sattvic /ood4 Yood o//ered to the :ord is dear to the devotees who are beyond the gu+as4 This is understood /rom the Bh"gavatam4
TEXT ;R4;;

a'hal"k"Mk*ibhir yaj.o vidhi&d)*-o ya ijyate F ya*-avyam eveti mana% sam"dh"ya sa sattvic% FF;;FF
That sacri/ice which is 'er/ormed according to scri'ture0 without desire /or material results0 with the mentality that it should be 'er/ormed because o/ scri'tural injunction0 is sattvic 4
Aith this verse the :ord begins to s'eak o/ the three ty'es o/ sacri/ice4 That is sattvic sacri/ice which is 'er/ormed according to the rules0 with no desire /or results4 Ahat would be the im'etus /or sacri/ice i/ there were no desire /or resultsH The mind is /i9ed in 'er/orming the sacri/ice with the idea that it should be done because the scri'tures 'rescribe it thus 6ya*-avyam eva iti74
TEXT ;R4;<

abhisandh"ya tu 'hala# dambh"rtham a'i caiva yat F ijyate bharata&$re*-ha ta# yaj.a# viddhi r"jasam FF;<FF
2now that the sacri/ice 'er/ormed with intention o/ enjoying the result0 or /or ostentation0 is rajasic0 best o/ Bharata,s lineage 4

TEXT ;R4;=

vidhi&h(nam as)*-"nna# mantra&h(nam adak*i+am F $raddh"&virahita# yaj.a# t"masa# 'aricak*ate FF;=FF

They say that the sacri/ice which is contrary to scri'ture0 with no /ood given in charity0 without 'ro'er mantras 0 in which the 'riests are not 'aid0 and which is 'er/ormed without /aith0 is tamasic4
!s)*-a annam means without giving /ood in charity4
TEXT ;R4;>

deva&dvija&guru&'r"j.a&'@jana# $aucam "rjavam F brahmacaryam ahi#s" ca $"r(ra# ta'a ucyate FF;>FF

Sattvic austerity o/ the body consists o/ worshi' o/ devas0 br"hma+as0 guru and the wise0 as well as 'urity0 sincerity0 celibacy and non&violence 4
S'eaking o/ three ty'es o/ austerity0 /irst the :ord s'eaks o/ three ty'es o/ sattvic austerity in three verses4
TEXT ;R4;B

anudvega&kara# v"kya# satya# 'riya&hita# ca yat F sv"dhy"y"bhyasana# caiva v"M&maya# ta'a ucyate FF;BFF
S'eech which does not disturb others0 which is true0 agreeable and bene/icial0 and as well0 the recitation o/ the Vedas0 is sattvic austerity o/ s'eech4
!nudvega&karam means that in calling out to other 'ersons who have done harm to onesel/0 one does not cause any disturbance to them4

TEXT ;R4;P

mana%&'ras"da% saumyatva# maunam "tma&vinigraha% F bh"va&sa#$uddhir ity etat ta'o m"nasam ucyate FF;PFF
Sattvic austerity o/ the mind consists o/ tranQuility0 gentleness0 silence0 control o/ the mind0 and 'urity o/ the heart4
TEXT ;R4;R

$raddhay" 'aray" ta'ta# ta'as tat tri&vidha# narai% F a'hal"k"Mk*ibhir yuktai% sattvic# 'aricak*ate FF;RFF
Ahen these three ty'es o/ austerity are undertaken with /ull /aith0 and without longing /or results0 they are said to be sattvic4
The three ty'es o/ austerity are those o/ body0 words0 and mind 6 tat tri&vidham74
TEXT ;R4;S

satk"ra&m"na&'@j"rtha# ta'o dambhena caiva yat F kriyate tad iha 'rokta# r"jasa# calam adhruvam FF;SFF
!usterity undertaken /or 'raise /rom others and /or res'ect /rom others0 or undertaken /or show alone0 is said to be rajasic4 It is tem'orary and uncertain4
The austerity 'er/ormed with ostentation0 /or the 'ur'ose o/ verbal res'ect by others who will say he is a great man0 /or the 'ur'ose o/ gaining bodily res'ect /rom others by having them stand u' when he a''roaches0 and /or the 'ur'ose o/ gaining mental res'ect /rom others which will mani/est in the /uture as gi/ts o/ money and other things0 is rajasic austerity4 Its results are very tem'orary 6 calam7 i/ they a''ear at all0 and it is uncertain 6 adhruvam7 that they will a''ear4

TEXT ;R4;T

m@Cha&gr"he+"tmano yat '(Cay" kriyate ta'a% F 'arasyots"dan"rtha# v" tat t"masam ud"h)tam FF;TFF
!usterity 'er/ormed out o/ /oolishness0 in/licting 'ain on onesel/0 or /or the 'ur'ose o/ harming others0 is tamasic austerity4
M@Cha&grahe+a means to be 'er/ormed out o/ /oolishness4 Garasya utsadana artha m means 'er/ormed with the intention o/ harming others4
TEXT ;R4<U

d"tavyam iti yad d"na# d(yate ,nu'ak"ri+e F de$e k"le ca '"tre ca tad d"na# sattvic# sm)tam FF<UFF
That charity 'er/ormed with the conviction that is should be given0 and given to a 'ro'er 'erson who cannot re'ay0 at the 'ro'er 'lace and time0 is known as sattvic charity4
ne should be convinced that the gi/t should be given 6 d"tavam iti74 It is understood here that there is no desire /or 'ersonal gain4
TEXT ;R4<;

yat tu 'ratyu'ak"r"rtha# 'halam uddi$ya v" 'una% F d(yate ca 'arikli*-a# tad d"na# r"jasa# sm)tam FF<;FF
That gi/t given with e9'ectation o/ reci'rocation0 with desire /or results0 given unwillingly0 is said to be rajasic4
Garikli*-am 6reluctance7 means that one re'ents a/ter giving the charity0 thinking JAhy is it necessary to give so much moneyHK r it can mean that though not desiring to give0 one gives charity only because the guru or someone

else ordered him to do so4 r it can mean to use inaus'icious items0 since one did not do the charity willingly4
TEXT ;R4<<

ade$a&k"le yad d"nam a'"trebhya$ ca d(yate asat&k)tam avaj."ta# tat t"masam ud"h)tam FF<<FF
Charity given with disregard and as a result0 with discourtesy0 to an undeserving 'erson at the wrong 'lace and time0 is said to be tamasic charity4
The result o/ disregard 6avaj.atam7 is o//ence 6asat&k)tam74
TEXT ;R4<=&<>

o# tat sad iti nirde$o brahma+as tri&vidha% sm)ta% br"hma+"s tena ved"$ ca yaj."$ ca vihit"% 'ur" FF<=FF tasm"d o# ity ud"h)tya yaj.a&d"na&ta'a%&kriy"% 'ravartante vidh"nokt"% satata# brahma&v"din"m FF<>FF
The three words o# tat sat were revealed by the ancient sages4 Brahman in the /orm o/ these three sounds created the br"hma+as0 the Vedas and sacri/ice4 There/ore0 sacri/ices0 austerities0 charity and other works o/ the 'resent seekers o/ Brahman are always started with the uttering o/ o#4
The three ty'es o/ austerity0 sacri/ice0 charity0 /oods and /aith have been described generally /or all human beings4 3owever0 among the sattvic 'eo'le there are also the seekers o/ Brahman4 !ll o/ their sacri/ices0 charities0 austerities and /ood indicate Brahman4 That is e9'lained in this verse4 The three words o# tat sat0 indicating Brahman0 have been revealed by the sages 6 sm)ta%74 !mong those words0 o# is well known in all the $rutis as the name o/ Brahman4 The word tat is well known to designate the cause o/ the

universe0 and is also known to signi/y the obliterator o/ what is not tat&& the material world4 Sat is de/ined in the $rutis as that which e9ists be/ore everything else 6eternal7? sad eva saumyam agre as(t4 6Ch"ndogya N'ani*ad P4<4>7 Since the br"hma+as0 sacri/ices and the Vedas were created 6vihit"%7 in ancient times by Brahman itsel/ 6 tena7 in the /orm o/ these sounds o# tat sat0 the sacri/ices0 austerities0 charity and other works o/ the 'resent seekers o/ Brahman are started uttering 6ud"h)tya7 the name o/ Brahman0 o#4
TEXT ;R4<B

tad ity anabhisandh"ya 'hala# yaj.a&ta'a%&kriy"% d"na&kriy"$ ca vividh"% kriyante mok*a&k"Mk*ibhi% FF<BFF
Nttering tat 0 'ersons as'iring /or liberation 'er/ormed sacri/ice0 austerity and charity without seeking results4
Nttering the word tat 6tad iti70 ud"h)tya being understood /rom the 'revious verse0 they 'er/orm activities such as charity4 !nabhisandhaya means without seeking results4
TEXT ;R4<P

sad&bh"ve s"dhu&bh"ve ca sad ity etat 'rayujyate 'ra$aste karma+i tath" sac&chabda% '"rtha yujyate FF<PFF
The word sat is used in relation to Brahman and also to the seekers o/ Brahman4 Thus the word sat is used in 'er/orming all aus'icious activities4
Because the word sat indicating Brahman is 'resent in the most e9cellent or aus'icious things0 it should be used in all aus'icious activities whether material or s'iritual4 That is e9'lained in two verses4 The word sat indicates Brahman 6sad bh"ve7 and the seekers o/ Brahman 6s"dhu bh"ve74

TEXT ;R4<R

yaj.e ta'asi d"ne ca sthiti% sad iti cocyate karma caiva tad&arth(ya# sad ity ev"bhidh(yate FF<RFF
Being the goal o/ sacri/ice0 austerity and charity0 sat is situated in those works0 which are called sat 4 !ny work dedicated to Brahman is called sat4
Sat is situated 6sthiti%7 in sacri/ice and other works since it is the goal o/ those works4 !ny work suitable /or serving Brahman 6tad&arth(yam7 such as cleaning the :ord,s tem'le0 is called sat4
TEXT ;R4<S

a$raddhay" huta# datta# ta'as ta'ta# k)ta# ca yat asad ity ucyate '"rtha na ca tat 'retya no iha FF<SFF
son o/ G)th"0 whatever is o//ered in the /ire0 whatever is given in charity0 whatever is undertaken as austerity0 but which is done without /aith0 is called asat since it bears no result now or in the ne9t li/e4
JI have heard about sat actions 6those indicating Brahman74 Ahat about asat actionsHK Ahatever oblation is o//ered0 whatever charity is given0 whatever austerity is undertaken0 whatever other actions is 'er/ormed0 is asat i/ 'er/ormed without /aith4 I/ there is no /aith <0 whatever oblations are o//ered are actually not o//ered0 whatever charity is given is actually not give0 whether austerity is 'er/ormed is actually not given0 and whatever is done is actually not done4 Everything is asat0 since one obtains no results in the ne9t world 6 'retya7 or in this world 6iha74 This cha'ter describes how sattvic actions o/ various ty'es0 'er/ormed with /aith0 lead to liberation4
< Sattvika /aith is understood here4

Thus the commentaries on the seventeenth cha'ter o/ the 5(t" have been com'leted /or

the 'leasure o/ the devotees, hearts0 by the mercy o/ the "c"ryas 4

CHAPTER 18

MOKA YOGA
TEXT ;S4;

arjuna uv"ca sanny"sasya mah"&b"ho tattvam icch"mi veditum ty"gasya ca h)*(ke$a ')thak ke$(&ni*@dana FF;FF
!rjuna said? Mighty&armed one0 controller o/ the senses0 killer o/ 2e$(0 I desire to know the true meaning o/ sanny"sa and the di//erent meaning o/ ty"ga 4
The eighteenth cha'ter s'eaks o/ the three ty'es o/ sanny"sa0 j."na and karma0 de/ines liberation0 and indicates bhakti as the highest secret o/ all4 JDou stated in the 'revious cha'ter [Nttering the word tat0 without seeking results0 sacri/ices0 austerities and charities are 'er/ormed by those with desire /or liberation /rom the atat material world4, Those with a desire /or liberation are sanny"s(s4 But there seems to be others who are detached /rom all the results o/ their work0 as mentioned by Dou when you said sarva&karma&'hala&ty"ga# tata% kuru yat"tmav"n ? give u' all the result o/ your work with great attention4 6B5 ;<4;;7 Ahat is the ty"ga o/ these othersHK Aanting to know the distinction0 !rjuna asks a Question in this verse4 JI/ the words sanny"sa and ty"ga have di//erent meanings0 I desire to know the distinct essence o/ these two4 But i/ they mean the same thing0 in Dour o'inion or others, o'inion0 I desire to know what is that one meaning as well4 J controller o/ the senses 6h)*(ke$a70 you have made this doubt arise in me since Dou are the instigator o/ my intelligence4 killer o/ 2e$( 6ke$(&nis@dana70 Dou will kill this doubt o/ mine just as Dou killed 2e$(4 Mighty& armed one 6mah"&b"ho70 Dou have great strength in Dour arms0 and I have insigni/icant strength in my arms4 Dou have become /riendly with an e9'ansion such as me0 rather than with Dour other e9'ansions with vast knowledge4 There/ore I am not a/raid to ask this Question0 since Dou have become somewhat /riendly with me4K

TEXT ;S4<

$r(&bhagav"n uv"ca k"my"n"# karma+"# ny"sa# sanny"sa# kavayo vidu% sarva&karma&'hala&ty"ga# 'r"hus ty"ga# vicak*a+"% FF<FF
The :ord said? The learned know that sanny"sa means to give u' all actions 'er/ormed /or 'ersonal bene/it4 The learned say that ty"ga means giving u' the results o/ all actions4
Taking u' the /ormer idea /irst0 the :ord e9'lains the di//erent derivations o/ the two words4 To renounce 6 ny"sa7 at the very root activities 'er/ormed /or /ul/illing 'ersonal desires 6 k"my"n"# karma+"m7 is called sanny"sa4 Gersonal desires are indicated in such statements as the /ollowing?

'utra&k"mo yajeta0 svarga&k"mo yajeta

ne with a desire /or a son should worshi'4 ne with desire /or Svarga should worshi'4
W'astamba 1rauta S@tra =4T4>0 ;T4;U4;>

This does not mean that one should reject daily obligatory activities 6 nitya&karma7 such as sandhya worshi'4;

Ty"ga means that one should give u' the results o/ all activities in 'er/ormance o/ actions with 'ersonal desire 6k"mya&karma7 or in 'er/ormance o/ obligatory actions 6 nitya&karma70 rather than to give u' those activities com'letely4
Yor the $rutis also 'romise results even /or the obligatory actions 6nitya&karma74

karma+" 'it)loka
By the obligatory actions one goes to Git)loka4
B)had Wra+yaka N'ani*ad ;4B

dharme+a '"'am a'anudati

By /ollowing dharma 0 one eradicates sin4
Mah"n"r"ya+a N'ani*ad ;B4R

There/ore0 in ty"ga0 one should 'er/orm all k"mya&karmas and nitya&karmas without seeking results0 whereas in sanny"sa one 'er/orms only obligatory duties 6nitya&karma7 without the desire /or results0 and com'letely rejects rituals /or 'ersonal grati/ication 6k"mya&karma74 This is the distinction o/ the two words sanny"sa and ty"ga4
; Nitya&karmas are activities ordered by the scri'tures as obligatory /or certain 'ersons4 2"mya&karmas are activities described in the scri'tures /or 'ersons having certain desires such as desire /or wealth or sons4 These are not obligatory /or anyone0 but are 'er/ormed according to 'ersonal desire4

TEXT ;S4=

ty"jya# do*a&vad ity eke karma 'r"hur man(*i+a% yaj.a&d"na&ta'a%&karma na ty"jyam iti c"'are FF=FF
Some learned 'ersons say that all actions should be given u' because they are all /aulty4 thers say that activities like sacri/ice0 charity and austerity should not be given u'4
In this verse0 the :ord describes other o'inions about the meaning o/ ty"ga4 The s"Mkhya 'hiloso'hers 6 eke man(*i+a%7 say that all activities described in the scri'ture0 because o/ being de/ective by inclusion o/ violence or other bad Qualities0 should be given u' com'letely4 n the other hand0 the M(m"#sakas 6 a'are7 say that activities such as sacri/ice cannot be given u' because they are 'rescribed by the scri'tures4
TEXT ;S4>

ni$caya# $)+u me tatra ty"ge bharata&sattama ty"go hi 'uru*a&vy"ghra tri&vidha% sam'rak(rtita% FF>FF
3ear /rom Me the conclusion regarding t y"ga 0 best descendent o/ Bharata4

tiger among men0 ty"ga is said to have three ty'es4

In this verse the :ord states 3is o'inion4 Ty"ga has three ty'es? in sattva0 rajas and tamas4 The :ord delays describing these three ty'es till verse seven0 and then starts with a descri'tion o/ ty"ga in the mode o/ tamas4 Yrom the use o/ the word sanny"sa in describing tamasic ty"ga in that verse0 it is understood that ty"ga and sanny"sa have the same meaning in the o'inion o/ the :ord4
TEXT ;S4B

yaj.a&d"na&ta'a%&karma na ty"jya# k"ryam eva tat yaj.o d"na# ta'a$ caiva '"van"ni man(*i+"m FFBFF
Sacri/ice0 charity and austerity should not be given u' but should be 'er/ormed0 since they 'uri/y even the wise4
!ccording to the :ord0 even among k"mya&karmas 6o'tional70 those sacri/ices0 charities and austerities which are sattvic in nature0 0 should be 'er/ormed without desire /or results4 < This is e9'lained in this verse4 Sacri/ice0 austerity and charity must be done0 because they cause 'uri/ication o/ the consciousness4
< In the second verse0 sanny"sa was de/ined as giving u' k"mya&karmas4

TEXT ;S4P

et"ny a'i tu karm"+i saMga# tyaktv" 'hal"ni ca kartavy"n(ti me '"rtha ni$cita# matam uttamam FFPFF
These actions must be done0 but without the misconce'tion o/ being the doer and without longing /or results4 This is My /inal o'inion4
In this verse the :ord shows the method by which these actions become 'uri/ying4 5iving u' the misconce'tion o/ being the doer 6 saMga# tyaktv"7 and also giving u' the Quest /or results 6 'hal"ni70 one should 'er/orm those actions4 5iving u' the idea o/ being the doer and giving u' seeking results is ty"ga and

this is also called sanny"sa4

TEXT ;S4R

niyatasya tu sanny"sa% karma+o no'a'adyate moh"t tasya 'arity"gas t"masa% 'arik(rtita% FFRFF
It is not recommended to give u' nitya&karmas even /or the sanny"s( 4 Eejection arising /rom ignorance o/ scri'ture ends in ignorance4
Starting the descri'tion o/ the three ty'es o/ ty"ga0 the :ord here describes tamasic ty"ga4 5iving u' daily activities 6niyatasya karma+a%7 is not recommended4 To reject the nitya&karmas out o/ ignorance o/ the meaning o/ scri'tures 6moh"t7 is called tamasic ty"ga4 The sanny"s( can reject k"mya&karmas since they are not obligatory0 but nitya& karmas are not to be rejected4 That is the suggestion o/ the word tu4 The result o/ such tamasic ty"ga is ignorance0 instead o/ attainment o/ knowledge0 which was the very goal in rejecting the nitya&karma4
TEXT ;S4S

du%kham ity eva yat karma k"ya&kle$a&bhay"t tyajet sa k)tv" r"jasa# ty"ga# naiva ty"ga&'hala# labhet FFSF
ne who gives u' the obligatory actions out o/ /ear o/ bodily 'ain0 thinking it is an unnecessary inconvenience /or the body0 'er/orms ty"ga in the mode o/ rajas 0 and does not attain the intended result o/ that ty"ga4
Even though one knows that 'er/ormance o/ nitya&karma is necessary and to do it is 'raiseworthy and to neglect to do it is a sin/ul0 i/ one rejects the action thinking it is useless trouble to the body0 it is known as rajasic ty"ga4 ne will not attain the desired result o/ ty"ga0 knowledge0 by doing so4

TEXT ;S4T

k"ryam ity eva yat karma niyata# kriyate ,rjuna saMga# tyaktv" 'hala# caiva sa ty"ga% s"ttviko mata% FFTFF
!rjuna0 that ty"ga in which obligatory actions are 'er/ormed out o/ duty0 without sense o/ doershi' and desire /or results0 is considered ty"ga in the mode o/ sattva 4
Ger/orming the nitya&karma 6niyata# karma7 thinking Jthis should be doneK while rejecting doershi' and desired results is called sattvic ty"ga4 It is understood here that the result o/ renouncing the /ruits and not renouncing the action in this sattvic ty"ga is knowledge4
TEXT ;S4;U

na dve*-y aku$ala# karma ku$ale n"nu*ajjate ty"g( sattva&sam"vi*-o medh"v( chinna&sa#$aya% FF;UFF
The wise renunciate situated in sattva0 devoid o/ doubt0 does not hate uncom/ortable duties nor 're/er com/ortable duties4
This verse describes the characteristics o/ one /i9ed in such sattvic ty"ga4 !ku$alam means those activities which bring su//ering to the body0 such as bathing during the winter4 2u$ala means those activities which are 'leasurable /or the body0 such as bathing during the summer4
TEXT ;S4;;

na hi deha&bh)t" $akya# tyaktu# karm"+y a$e*ata% yas tu karma&'hala&ty"g( sa ty"g(ty abhidh(yate FF;;FF
!s it is not 'ossible /or one with a body to give u' all actions com'letely0 he who gives u' the results o/ action is considered a ty"g( 4

There/ore0 actions ordained by scri'ture should not be given u'4 It is not 'ossible /or one with a body to give u' activities4 1akyam is used /or the 'ro'er word $aky"ni4 The :ord has already said that not /or a moment can the 'erson remain without doing action? na hi ka$cit k*a+am a'i j"tu ti*-haty akarma&k)t4 6B5 =4B7
TEXT ;S4;<

ani*-am i*-a# mi$ra# ca tri&vidha# karma+a% 'halam bhavaty aty"gin"# 'retya na tu sanny"s(n"# kvacit FF;<FF
Those who do not renounce in the 'rescribed way get results in the /orm o/ hellish su//ering0 heavenly enjoyment or human birth in the ne9t li/e4 This is not so /or one who renounces in the correct manner4
The /ault o/ not /ollowing this 'rocess o/ ty"ga is described4 Those who do not renounce in the 'rescribed way get results in the /orm o/ su//ering o/ hell 6 ani*-am70 the 'leasures o/ Svarga 6i*-am7 and human birth 6mi$ram7 in the ne9t li/e 6'retya74
TEXT ;S4;=

'a.cait"ni mah"&b"ho k"ra+"ni nibodha me s"Mkhye k)t"nte 'rokt"ni siddhaye sarva&karma+"m FF;=FF
Mighty&armed one0 learn /rom Me the /ive /actors necessary /or com'letion o/ action0 which are mentioned in the Ved"nta 0 which s'eaks about the destruction o/ karma4
JBut how can doing action not give karmic resultsHK In order to establish that there is no contamination o/ karma when 'er/orming actions without /alse identi/ication0 the :ord s'eaks /ive verses4 Yor the com'letion 6siddhaye7 o/ all actions0 know these /ive /actors /rom My words 6me74 S"Mkhya means to s'eak 6khy"7 directly 6samyak7 about the Garam"tm"4 These /ive causes are mentioned in the Ved"nta scri'tures

6s"Mkhye70 whose 'ur'ose is to destroy karma 6k)t"nte74

TEXT ;S4;>

adhi*-h"na# tath" kart" kara+a# ca ')thag&vidham vividh"$ ca ')thak ce*-" daiva# caiv"tra 'a.camam FF;>FF
These /ive /actors are the body0 the /alse ego0 the senses o/ various ty'es0 the li/e airs with various /unctions0 and the Su'ersoul4
The /ive causes are listed4 !dhi*-h"nam means the body4 2art" means the ahaMk"ra0 which ties together the soul with the body4= 2ara+am means the senses o/ many ty'es 6')thag&vidham7 such as eyes or ears4 Ce*-" re/ers to the li/e airs such as 'r"+a and a'"na0 which have various /unctions 6')thak74 8aiva re/ers to the antary"m( who sets everything in motion4
= Vi$van"tha does not include the j(va as a /actor in action because in the ne9t verses0 the :ord e9'lains that the j(va is not a doer4

TEXT ;S4;B

$ar(ra&v"M&manobhir yat karma 'r"rabhate nara% ny"yya# v" vi'ar(ta# v" 'a.caite tasya hetava% FF;BFF
These /ive are the causes o/ all actions both dharmic and adharmic that man 'er/orms with his body0 words or mind4
!ctions are o/ three ty'es? 'hysical0 vocal and mental4 These are all o/ two ty'es? /ollowing dharma 6ny"yam7 or not /ollowing dharma 6vi'ar(tam74 The /ive are causes o/ all these actions4

TEXT ;S4;P

tatraiva# sati kart"ram "tm"na# kevala# tu ya% 'a$yaty ak)ta&buddhitv"n na sa 'a$yati durmati%
Though these /ive are the causes o/ action0 the unintelligent /ool who sees only himsel/ as the doer does not see4
Then what ha''ensH Though these /ive are causes o/ action 6 tatra evam70 one who sees only that the sel/0 the j(va0 is the doer0 though actually the j(va is not associated with action at all0 does not see0 being a /ool 6 durmati%70 because o/ im'ure intelligence 6ak)ta&buddhitv"t74 ne may say that such a /oolish 'erson is blind4
TEXT ;S4;R

yasya n"haMk)to bh"vo buddhir yasya na li'yate hatv"'i sa im"d lok"n na hanti na nibadhyate FF;RFF
3e who does not think he is the doer0 and is not attached to actions by thinking them good or bad0 does not kill even though he kills0 and is not bound4
Aho then is intelligent with good eyesH ne who does not have the nature o/ ahaMk"ra 6ahaMk)to bh"va%70 who is not thinking himsel/ the doer0 who is not attached to actions by thinking the action will give good or bad results 6yasya buddhir na li'yate70 does not obtain reactions o/ karma4 Ahat else can be saidH Though he may do 'ious or sin/ul acts0 he does not do them4 Though it may a''ear /rom ordinary vision that he has killed all these living beings0 he does not kill0 /rom his own vision0 because he has no motive /or the action4 There/ore he is not bound4 3e does not receive the reactions o/ karma4
TEXT ;S4;S

j."na# j.eya# 'arij."t" tri&vidh" karma&codan" kara+a# karma karteti tri&vidha% karma&saMgraha% FF;SFF

The rules /or action are the 'rocess /or knowledge0 the object o/ knowledge and the knower4 The /actors in 'er/ormance o/ action are the instrument0 the object and the subject4
The sattvic ty"ga or sanny"sa just described and a''roved by the :ord is /or the j."n(s4 The bhaktas however reject karma&yoga by its very nature4 In the Eleventh Canto o/ Bh"gavatam it is said?

"j."yaiva gu+"n do*"n may"di*-"n a'i svak"n dharm"n santyajya ya% sarv"n m"# bhajet sa ca sattama%
3e 'er/ectly understands that the ordinary religious duties 'rescribed by Me in various Vedic scri'tures 'ossess /avorable Qualities that 'uri/y the 'er/ormer0 and he knows that neglect o/ such duties constitutes a discre'ancy in one,s li/e4 3aving taken com'lete shelter at My lotus /eet0 however0 a saintly 'erson ultimately renounces such ordinary religious duties and worshi's Me alone4 3e is thus considered to be the best among all living entities4
SB ;;4;;4=<

1r(dhara Sv"m( has e9'lained the meaning o/ the Bh"gavatam verse as /ollows4 J3e who giving u' his duties 'rescribed by Me in the /orm o/ the Vedas and worshi's Me is the best4 Is not such a 'erson ignorant or an atheistH No0 though knowing that /ollowing the 'rinci'les o/ dharma has good Qualities like 'uri/ication0 and on the other hand0 knowing the sin o/ not /ollowing dharma0 he gives u' these 'ractices with the /irm conviction that just by being My devotee0 all will be accom'lished0 as these other things cause distraction to meditation u'on Me4K J5iving u' dharmaK in the verse does not mean mere giving u' the results o/ those 'ractices4 It should be understood that there is no loss at all in giving u' the results o/ those 'ractices4 The meaning is this4 Nnderstanding o/ the statements o/ Bh"gavatam and the e9'lanations o/ the commentators reQuires 'urity o/ the consciousness4 In 'ro'ortion to the degree o/ 'uri/ication o/ the heart by ni*k"ma&karma0 there will be an awakening o/ knowledge4 There is no other way4 There/ore /or attaining the awakening o/ knowledge even the sanny"s(s must 'er/orm karma&yoga4 3owever0 such karma is no longer necessary /or those who have attained

com'lete 'uri/ication o/ the heart by such karma4 It is said?

"ruruk*or muner yoga# karma k"ra+am ucyate yog"r@Chasya tasaiva $ama% k"ra+am ucyate
Yor one who is a neo'hyte in the eight/old yoga system0 work is said to be the meansZ and /or one who is already elevated in yoga 0 cessation o/ all material activities is said to be the means4
B5 P4=

yas tv "tma&ratir eva sy"d "tma&t)'ta$ ca m"nava% "tmany eva ca santu*-as tasya k"rya# na vidyate
But /or one who takes 'leasure in the sel/0 whose human li/e is one o/ sel/&realiOation0 and who is satis/ied in the sel/ only0 /ully satiated^/or him there is no duty4
B5 =4;R

But bhakti0 being inde'endent0 su'reme and most 'ower/ul0 does not rely on 'uri/ication o/ the heart4 It is said?

vikr(Cita# vraja&vadh@bhir ida# ca vi*+o% $raddh"nvito ya% $)+uy"d atha var+ayed ya% bhakti# 'ar"# bhagavati 'arilabhya k"ma# h)d&rogam "$v a'ahinoty acire+a dh(ra%
!nyone who /aith/ully hears or describes the :ord,s 'lay/ul a//airs with the young go'(s o/ V)nd"vana will attain the :ord,s 'ure devotional service4 Thus he will Quickly become sober and conQuer lust0 the disease o/ the heart4
SB ;U4==4=T

Su'reme bhakti enters /rom the beginning o/ 'ractice 6s"dhana&bhakti7 into a 'erson a//licted with material

disease0 which causes su//ering0 and removes lust and other im'urities4

'ravi*-a% kar+a&randhre+a sv"n"# bh"va&saroruham dhunoti $amala# k)*+a% salilasya yath" $arat
The sound incarnation o/ :ord 2)*+a0 the Su'reme Soul _i4e4 1r(mad & Bh"gavatam `0 enters into the heart0 sits on the lotus /lower o/ his loving relationshi'0 and thus cleanses the dust o/ material association0 such as lust0 anger and hankering4 Thus it acts like autumnal rains u'on 'ools o/ muddy water4
SB <4S4B

Thus0 i/ bhakti alone can 'uri/y the heart in such a way0 why should the devotees 'er/orm 'rescribed dutiesH Now let us get back to the te9t at hand4 The 'rocess o/ knowledge means to do acts with understanding that one is di//erent /rom his body 6j."nam74 The object o/ knowledge 6j.eyam7 is the whole subject o/ "tm"4 The shelter o/ such knowledge is a j."n(0 the knower 6'arij."t"74 But this is not all4 These three are related to action4 Thus these should be understood by the sanny"s(4 The verse e9'lains this4 The word codana means Jrule4K The learned say that codana means teaching or rule4 The /irst hal/ o/ the verse is e9'lained in the second hal/ as /ollows4 2nowledge 6 j."na7 is the means o/ action or instrumental case 6 kara+a70 since knowledge literally means Jthat by which something is known4K Ahat is to be known 6 j.eyam70 j(v"tm"&tattva0 is the object o/ action 6knowing7 or the accusative case 6 karma74 The knower 6'arij."t"7 is the subject 6kart"7 or nominative case4 These^the instrumental0 the accusative0 and the nominative&&are the three /actors in bringing about action 6trividham74 These three are acce'ted in the 'er/ormance o/ ni*k"ma&karma 6karma sa#graha%74 2arma&sa#graha there/ore acts as an e9'lanation o/ karma&codana4 Thus0 the 'rocess o/ knowledge0 the object o/ knowledge and the knower act as a base /or 'er/ormance o/ ni*k"ma&karma4
TEXT ;S4;T

j."na# karma ca kart" ca tridhaiva gu+a&bhedata% 'rocyate gu+a&saMkhy"ne yath"vac ch)+u t"ny a'i FF;TFF

3ear about the three ty'es o/ knowledge0 action and the knower0 which are described in the scri'tures dealing with the gu+as 4
TEXT ;S4<U

sarva&bh@te*u yenaika# bh"vam avyayam (k*ate avibhakta# vibhakte*u taj j."na# viddhi sattvicm FF<UFF
2now that the 'rocess o/ knowledge is sattvic in nature when the individual indestructible soul with individual /orm is seen to e9ist successively in di//erent bodies4
This verse s'eaks o/ sattvic 'rocess o/ knowing4 Seeing one soul 6 eka# bh"vam70 with one /orm 6avibhaktam7 which is indestructible 6avyayam7 residing successively in di//erent /orms 6vibhakte*u7 such as human0 devat"0 or animal /or the 'ur'ose o/ enjoying various /ruits0 which are tem'orary0 through knowledge related to action 6verse ;S70 is known as sattvic knowledge4
TEXT ;S4<;

')thaktvena tu yaj j."na# n"n"&bh"v"n ')thag&vidh"n vetti sarve*u bh@te*u taj j."na# viddhi r"jasam FF<;FF
2now that knowledge to be rajasic in nature by which one understands various ty'es o/ knowledge and various o'inions concerning the soul which is claimed to be di//erent in each body it acce'ts4
This verse s'eaks o/ rajasic knowledge4 That knowledge which one sees the soul as di//erent in each body that it acce'ts0 acce'ting the asuric idea that the soul 'erishes with the body0 with a di//erent soul in every body that arisesZ that knowledge by which one knows various o'inions arising /rom such asuric scri'tures0 such as Jthe soul is the shelter o/ ha''iness and distress0 the soul is not the shelter o/ ha''iness and distress0 the soul is unconscious0 the soul is conscious0 the soul is all 'ervasive 0 the soul is atomic0 the souls are many0 the soul is oneK is known as rajasic knowledge4

TEXT ;S4<<

yat tu k)tsna&vad ekasmin k"rye saktam ahaitukam atattv"rtha&vad al'a# ca tat t"masam ud"h)tam FF<<FF
That knowledge which is without reason0 attached to one material action0 not concerned with truth0 and which is scant0 is known as knowledge in tamo&gu+a 4
This verse s'eaks o/ tamasic knowledge4 2nowledge which is s'eculative only 6 ahaitukam&&not with re/erence to any scri'ture70 which is e9tremely attached to 'er/orming one material activity such as eating or bathing0 drinking or enjoying with a woman0 with disregard /or Vedic activities like sacri/ice0 with no idea o/ real truth 6 atattva artha vat70 knowledge which is scant like that o/ an animal0 is known as tamasic knowledge4 2nowledge o/ tat0 which is di//erent /rom the body is sattvic4 2nowledge o/ scri'tures o/ logic and such0 which gives rise to various doctrines0 is rajasic4 2nowledge0 which is only o/ bathing0 eating and other material actions0 is tamasic4 This is a summary o/ the three ty'es o/ knowledge4
TEXT ;S4<=

niyata# saMga&rahitam ar"ga&dve*ata% k)tam a'hala&'re'sun" karma yat tat sattvicm ucyate FF<=FF
That action which is done regularly0 without attachment or re'ulsion0 without desire /or results0 is called sattvic4
3aving e9'lained the three ty'es o/ knowledge0 the :ord now e9'lains the three ty'es o/ action4 The work which is 'er/ormed regularly 6niyatam70 which is without attachment 6saMga rahitam70 'er/ormed with neither like or dislike 6ar"ga&dve*ata%70 done without desire /or results 6a'hala&'re'sun"70 is called sattvic work4

TEXT ;S4<>

yat tu k"me'sun" karma s"haMk"re+a v" 'una% kriyate bahul"y"sa# tad r"jasam ud"h)tam FF<>FF
That work is 'er/ormed with desire /or results0 with little or great 'ride0 with 'lenty o/ su//ering0 is called rajasic work4
That work which is 'er/ormed with desire /or results 6 k"ma i'sun"70 indicating a little 'ride0 or with great 'ride 6s"haMk"rena7 is called rajasic work4
TEXT ;S4<B

anubandha# k*aya# hi#s"m ana'ek*ya ca 'auru*am moh"d "rabhyate karma yat tat t"masam ucyate FF<BFF
That work leading to bondage0 which is destructive0 harm/ul to the sel/0 and 'er/ormed without 'rior consideration0 is called tamasic work4
That work which leads to later bondage by the servants o/ Dama0 by a king or by thieves 6 anubandham70 which destroys dharma0 knowledge and other good Qualities 6 k*ayam70 which destroys onesel/ 6hi#s"m70 which is 'er/ormed without 'rior consideration 6ana'ek*ya70 which is 'er/ormed only by materialistic 'ersons 6 'auru*am70 commenced out o/ ignorance 6moh"t70 is called tamasic work4
TEXT ;S4<P

mukta&saMgo ,naha#&v"d( dh)ty&uts"ha&samanvita% siddhy&asiddhyor nirvik"ra% kart" sattvic ucyate FF<PFF

The agent /ree /rom attachment and /alse ego0 endowed with /ortitude and enthusiasm0 un'erturbed in success or /ailure0 is in sattva gu+a 4

The three ty'es o/ work have been described4 Now0 the three ty'es o/ workers are described4
TEXT ;S4<R

r"g( karma&'hala&'re'sur lubdho hi#s"tmako ,$uci% har*a&$ok"nvita% kart" r"jasa% 'arik(rtita% FF<RFF
The agent who is attached to his work0 who desires the results o/ his actions0 who is attached to the enjoyment o/ the sense objects0 who gives 'ain to others0 who isunclean and subject to joy and sorrow0 is known to be in the mode o/ rajas4
E"g( means one who is attached to his work4 :ubdha means one who is attached to enjoyment o/ sense objects4
TEXT ;S4<S

ayukta% 'r"k)ta% stabdha% $a-ho nai*k)tiko ,lasa% vi*"d( d(rgha&s@tr( ca kart" t"masa ucyate FF<SFF
ne who does what should not be done0 whose acts according his nature0 who is indi//erent to work0 who is deceit/ul0 who o//ends others0 who is laOy0 dejected0 and delays the work0 is known as a tamasic worker
ne who does what should not be done is ayukta%4 ne who acts according his nature0 so that whatever occurs in his mind he does0 rather than according to the instruction o/ the guru is called 'r"k)ta%4 ne who o//ends others is nai*k)tika%4 The j."n(s must 'er/orm the sattvic ty"ga described here0 must take shelter o/ the knowledge /i9ed in sattvic karma0 must 'er/orm sattvic work0 and must become a sattvic doer4 This is the sanny"sa o/ the j."n(4 This is essential meaning o/ the section4 The knowledge 6j."nam7 'ossessed by the devotees however is beyond the gu+as4 Their work 6karma7 /or Me0

called bhakti&yoga0 is beyond the gu+as4 The doers 6bhaktas7 are also beyond the gu+as4 This is stated by the :ord in the Bh"gavatam?

kaivalya# sattvic# j."na# rajo vaikal'ika# tu yat 'r"k)ta# t"masa# j."na# man&ni*-ha# nirgu+a# sm)tam
!bsolute knowledge is in the mode o/ goodness0 knowledge based on duality is in the mode o/ 'assion0 and /oolish0 materialistic knowledge is in the mode o/ ignorance4 2nowledge based u'on Me0 however0 is understood to be transcendental4
SB ;;4<B4<>

lak*a+a# bhakti&yogasya nirgu+asya hy ud"h)tam

The characteristics o/ bhakti&yoga which is beyond the gu+as are mani/ested4
SB =4<T4;;

sattvic% k"rako ,saMg( r"g"ndho r"jasa% sm)ta% t"masa% sm)ti&vibhra*-o nirgu+o mad&a'"$raya%
! worker /ree o/ attachment is in the mode o/ goodnessZ a worker blinded by 'ersonal desire is in the mode o/ 'assionZ and a worker who has com'letely /orgotten how to tell right /rom wrong is in the mode o/ ignorance4 But a worker who has taken shelter o/ Me is understood to be transcendental to the modes o/ nature4
SB ;;4<B4<P

Not only these three items&&the knowledge0 action 6 bhakti&yoga7 and doer 6bhakta7&&are beyond the gu+as0 but rather everything related to bhakti is beyond the gu+as according to the 'hiloso'hy o/ bhakti4

s"ttviky "dhy"tmik( $raddh" karma&$raddh" tu r"jas( t"masy adharme y" $raddh" mat&sev"y"# tu nirgu+"

Yaith directed toward s'iritual li/e is in the mode o/ goodness0 /aith rooted in /ruitive work is in the mode o/ 'assion0 /aith residing in irreligious activities is in the mode o/ ignorance0 but /aith in My devotional service is 'urely transcendental4
SB ;;4<B4<R

vana# tu s"ttviko v"so gr"mo r"jasa ucyate t"masa# dyuta&sadana# man&niketa# tu nirgu+am
Eesidence in the /orest is in the mode o/ goodness0 residence in a town is in the mode o/ 'assion0 residence in a gambling house dis'lays the Quality o/ ignorance0 and residence in a 'lace where I reside is transcendental4
SB ;;4<B4<B

sattvic# sukham "tmottha# vi*ayottha# tu r"jasam t"masa# moha&dainyottha# nirgu+a# mad&a'"$rayam

3a''iness derived /rom the sel/ is in the mode o/ goodness0 ha''iness based on sense grati/ication is in the mode o/ 'assion0 and ha''iness based on delusion and degradation is in the mode o/ ignorance4 But that ha''iness /ound within Me is transcendental4
SB ;;4<B4<T

Thus0 /or the devotees who are beyond the gu+as0 things related to bhakti such as knowledge0 action0 /aith0 residence and the ha''iness derived /rom it0 are all beyond the gu+as4 Yor the j."n(s who are in the mode o/ sattva0 things related to j."na are all in the mode o/ sattva4 Everything related to karm(s acting in the mode o/ rajas is rajasic4 Yor the unrestrained 'erson in the mode o/ tamas0 everything related to their action is tamasic4 This should be understood by looking over the contents o/ the 5(t"4 It has also been stated in the /ourteenth cha'ter that even the j."n(0 at the last stage0 a/ter giving u' j."na0 attains a 'osition beyond the gu+as only by the 'ower o/ 'ure bhakti0 which remains at that 'oint4

TEXT ;S4<T

buddher bheda# dh)te$ caiva gu+atas tri&vidha# $)+u 'rocyam"nam a$e*e+a ')thaktvena dhana.jaya FF<TFF
conQueror o/ wealth0 listen to the three ty'es o/ intelligence and determination0 which will be discussed com'letely and individually4
In order to show that the j."n(s should only acce't sattvic items0 the :ord now s'eaks o/ three ty'es o/ intelligence and other items4
TEXT ;S4=U

'rav)tti# ca niv)tti# ca k"ry"k"rye bhay"bhaye bandha# mok*a# ca y" vetti buddhi% s" '"rtha s"ttvik( FF=UFF
The intelligence o/ sattva&gu+a understands the di//erence between dharma and adharma 0 what should be done and what should not be done0 what is to be /eared and not /eared0 and the di//erence between bondage and liberation4
The 'erson o/ sattvic intelligence understands the di//erence between /ear caused by sa#s"ra and /earlessness caused by /reedom /rom sa#s"ra4
TEXT ;S4=;

yay" dharmam adharma# ca k"rya# c"k"ryam eva ca ayath"vat 'raj"n"ti buddhi% s" '"rtha r"jas( FF=;FF
That intelligence is o/ rajo&gu+a 0 which does not understand correctly what is dharma and adharma 0 and what is to be done as duty and what is not to be done as duty4
The 'erson o/ rajasic intelligence does not correctly understand 6 ayath"vat7 the distinctions4

TEXT ;S4=<

adharma# dharmam iti y" manyate tamas"v)t" sarv"rth"n vi'ar(t"#$ ca buddhi% s" '"rtha t"mas( FF=<FF
That intelligence is in tamo&gu+a by which one considers adharma to be dharma 0 and sees all things contrary to the truth4
D" manyate is used /or yay" manyate4 The intelligence by which one considers everything o''osite o/ the truth is tamasic intelligence4 The statements in these verses0 such as this verse0 which literally says Jthe intelligence which considers adharma to dharmaK but actually means Jthe intelligence by which a man considers adharma to be dharmaK are similar to saying0 JThe a9e cuts the treeK instead o/ saying Jthe man cuts the tree using an a9e4K
TEXT ;S4==

dh)ty" yay" dh"rayate mana%&'r"+endriya&kriy"% yogen"vyabhic"ri+y" dh)ti% s" '"rtha s"ttvik( FF==FF
8etermination by which one restrains the activities o/ the mind0 li/e airs and senses0 using unswerving concentration o/ mind0 is in the mode o/ sattva 4
Three ty'es o/ determination are now described4
TEXT ;S4=>

yay" tu dharma&k"m"rth"n dh)ty" dh"rayate ,rjuna 'rasaMgena 'hal"k"Mk*( dh)ti% s" '"rtha r"jas( FF=>FF
That determination desiring results0 by which one restrains the senses and mind to attain dharma0 artha and k"ma with great attachment0 is in the mode o/ rajas4

TEXT ;S4=B

yay" sva'na# bhaya# $oka# vi*"da# madam eva ca na vimu.cati durmedh" dh)ti% s" '"rtha t"mas( FF=BFF
That determination by which one does not /ree onesel/ /rom slee'0 /ear0 lamentation0 dejection and 'assion is in the mode o/ tamas 4
TEXT ;S4=P

sukha# tv id"n(# tri&vidha# $)+u me bharatar*abha abhy"s"d ramate yatra du%kh"nta# ca nigacchati FF=PFF yat tad agre vi*am iva 'ari+"me ,m)to'amam tat sukha# sattvic# 'roktam "tma&buddhi&'ras"da&jam FF=RFF
best o/ Bharata,s lineage0 hear /rom Me about the three ty'es o/ ha''iness4 That ha''iness which brings joy and destroys sorrow with 'ractice0 which a''ears to be 'oison in the beginning but becomes nectar0 which arises /rom 'eace o/ mind concentrating on the sel/ is in the mode o/ sattva 4
Now sattvic ha''iness is described in one and a hal/ verses4 nly by constant 'ractice 6 abhy"s"t7 does such a 'erson enjoy4 This means that it is not like ha''iness derived /rom sense objects0 which gives 'leasure just on contact4 Enjoying in that ha''iness0 the 'erson crosses over the su//ering o/ sa#s"ra 6du%kh"nta# nigacchati74 In the beginning0 sattvic ha''iness is like 'oison0 since restraining the senses and mind causes su//ering4
TEXT ;S4=S

vi*ayendriya&sa#yog"d yat tad agre ,m)to'amam 'ari+"me vi*am iva tat sukha# r"jasa# sm)tam FF=SFF

That ha''iness which0 arising /rom contact with objects o/ the senses0 is like nectar in the beginning and like 'oison in the end0 is known to be in the mode o/ rajas 4
Eajasic ha''iness is like nectar in the beginning0 as in the case o/ enjoying se9 with others, wives4
TEXT ;S4=T

yad agre c"nubandhe ca sukha# mohanam "tmana% nidr"lasya&'ram"dottha# tat t"masam ud"h)tam FF=TFF
That ha''iness is said to be o/ tamo&gu+a 0 which arises /rom slee'0 laOiness and into9ication0 and is an illusion /or the sel/4
TEXT ;S4>U

na tad asti ')thivy"# v" divi deve*u v" 'una% sattva# 'rak)ti&jair mukta# yad ebhi% sy"t tribhir gu+ai% FF>UFF
There is no living entity on earth or in heaven who is /ree /rom these three gu+as arising /rom 'rak)ti4
Including those things not mentioned0 the :ord now summariOes this section4 There is not anything0 no living s'ecies or non&living things 6 sattvam70 which is /ree /rom the three gu+as born o/ 'rak)ti4 Everything in e9istence is com'osed o/ the three gu+as4 The meaning o/ this section is that sattvic items are acce'table and those o/ rajas and tamas are not4
TEXT ;S4>;

br"hma+a&k*atriya&vi$"# $@dr"+"# ca 'aranta'a karm"+i 'ravibhakt"ni svabh"va&'rabhavair gu+ai% FF>;FF

a//licter o/ enemies0 the activities o/ the br"hma+as0 k*atriyas0 vai$yas and $@dra s have been designated 'recisely according to the gu+as arising /rom birth4
3owever0 the living body /illed with the three gu+as becomes success/ul by worshi''ing the Su'reme :ord by 'rescribed activities according to the 'erson,s nature4 This is described in si9 verses4 These activities or duties0 designated 'recisely 6'ravibhakt"ni7 by the gu+as o/ sattva0 rajas and tamas0 which mani/est by birth 6svabh"vena70 are 'rescribed /or the br"hma+as0 k*atriyas0 vai$yas and $@dras4
TEXT ;S4><

$amo damas ta'a% $auca# k*"ntir "rjavam eva ca j."na# vij."nam "stikya# brahma&karma svabh"va&jam FF><FF
The natural activities o/ the br"hma+a are control o/ the mind0 control o/ the e9ternal senses0 austerity0 cleanliness0 tolerance0 honesty0 knowledge o/ scri'ture0 realiOation0 and /aith in the scri'tures4
This verse describes the natural activities o/ the br"hma+a who has a 'redominance o/ sattva4 Control o/ the inner sense organ 6$ama%70 control o/ the e9ternal senses 6dama%70 austerity o/ body0 mind and words0 j."na and vij."na0 which arise /rom understanding the scri'tures0 and /irm /aith in the 'ur'ort o/ the scri'tures 6 "stikyam7 are the activities o/ the br"hma+a arising /rom his nature4
TEXT ;S4>=

$aurya# tejo dh)tir d"k*ya# yuddhe c"'y a'al"yanam d"nam ($vara&bh"va$ ca k*"tra# karma svabh"va&jam FF>=FF
The natural activities o/ the k*atriya are courage0 con/idence0 /ortitude0 e9'ertise in /ighting0 not /leeing /rom battle0 charity and controlling others4
This verse describes the activities o/ the k*atriya0 in whom rajo&gu+a becomes 'rominent and sattva becomes

secondary4 Courage 6$auryam70 con/idence 6teja%70 /ortitude 6dh)ti%70 and controlling others 6($vara&bh"va%70 and not /leeing /rom battle are the activities o/ the k*atriya4
TEXT ;S4>>

k)*i&go&rak*ya&v"+ijya# vai$ya&karma svabh"va&jam 'aricary"tmaka# karma $@drasy"'i svabh"va&jam FF>>FF

The natural duties o/ the vai$ya are agriculture0 raising cows0 and commerce4 The natural duty o/ the $@dra is service to the other var+as4
This verse describes the actions o/ the vai$yas 'redominated by rajas with tamas as a secondary gu+a4 Grotecting the cows and commerce are the activities o/ the vai$ya4 ne who 'rotects the cows is called go&rak*a%4 The state o/ 'rotecting the cows is called go&rak*yam4 The verse also s'eaks o/ the $@dras in whom tamas 'redominates and rajas is secondary4 Serving the vai$yas0 k*atriyas and br"hma+as 6'aricary"tmikam7 is the activity o/ the $@dra4
TEXT ;S4>B

sve sve karma+y abhirata% sa#siddhi# labhate nara% sva&karma&nirata% siddhi# yath" vindati tac ch)+u FF>BFF
Man achieves com'lete success being engaged in his 'articular duties4 3ear how one attains success by engagement in one,s duties4
TEXT ;S4>P

yata% 'rav)ttir bh@t"n"# yena sarvam ida# tatam sva&karma+" tam abhyarcya siddhi# vindati m"nava% FF>PFF
Men achieve success by worshi'ing the :ord who is the origin o/ all entities

and is s'read everywhere0 through mentally o//ering their 'rescribed duties4

3umans attain 'er/ection by worshi''ing 6abhyarcya7 through their 'rescribed work 3im alone0 the Su'reme :ord0 /rom whom arise the activities o/ all living entities4 The worshi' consists o/ o//ering the work in the mind0 thinking0 JBy this work may the :ord be satis/ied4K
TEXT ;S4>R

$rey"n sva&dharmo vigu+a% 'ara&dharm"t sv&anu*-hit"t svabh"va&niyata# karma kurvan n"'noti kilbi*am FF>RFF
It is better to 'er/orm one,s own duties with /ault than to 'er/orm another,s duties 'er/ectly4 8oing your own duties according to your nature0 you do not receive sin4
:ooking at one,s own rajasic duties with its various activities0 and not having a taste /or them0 one should not 'er/orm sattvic duties4 It is better to do one,s own duties0 in/erior though they may be0 though done im'er/ectly 6vigu+a70 than doing another,s duty 6'ara&dharm"t70 though it may be 're/erred because it can be e9ecuted easily 6su anu*-hit"t74 Dou should not give u' your own work o/ /ighting because o/ its /ault o/ killing /riends0 and instead 'er/orm another,s dharma in the /orm o/ wandering around begging4
TEXT ;S4>S

saha&ja# karma kaunteya sa&do*am a'i na tyajet sarv"rambh" hi do*e+a dh@men"gnir iv"v)t"% FF>SFF
son o/ 2unt(0 one should not give u' work0 which is according to your nature0 even i/ it has some /ault4 !ll undertakings are covered by /ault0 as /ire is covered by smoke4
Dou should not think that only you have 'roblems in e9ecuting your duties4 There are 'roblems in others, duties also4 Dou should not give u' work according to your nature 6 sahajam70 even with /ault0 because all actions 'er/ormed now and in the /uture are covered by /ault0 just as /ire is seen to be covered by smoke4 Iust as by removing

the smoke0 the heat o/ the /ire is use/ul /or removing darkness and cold0 so by removing the /aulty 'ortion o/ your work0 the good 'ortion is use/ul /or 'uri/ication o/ your e9istence4
TEXT ;S4>T

asakta&buddhi% sarvatra jit"tm" vigata&s')ha% nai*karmya&siddhi# 'aram"# sanny"sen"dhigacchati FF>TFF

3e whose intelligence is unatta ched0 whose mind is under control0 and who is devoid o/ desire /or material ha''iness0 attains the highest 'er/ection by com'lete renunciation o/ action4
The /irst ty'e o/ sanny"s( gives u' the /aults in his work0 characteriOed by attachment to being the doer and attachment to the results4 Ahen that sanny"s( 'er/ects his s"dhana over time0 then he reaches the yog"r@Cha stage4 Then he gives u' actions com'letely4 That is the second ty'e o/ sanny"sa0 mentioned here4 3e whose intelligence is /ree /rom all attachments to material objects 6 asakta& buddhi%70 whose mind is under control 6jit"tm"70 who has no desire /or the ha''iness even o/ Brahmaloka 6 vigata&s')ha%70 then0 by com'lete renunciation o/ all activities 6 sanny"sena70 attains the highest 'er/ection o/ no action at all 6 nai*karmyam74 In other words0 at the stage o/ yog"r@Cha 6no actions70 with attainment o/ nai*karmyam0 one reaches the highest 'er/ection4
TEXT ;S4BU

siddhi# 'r"'to yath" brahma tath"'noti nibodha me sam"senaiva kaunteya ni*-h" j."nasya y" 'ar" FFBUFF
Nnderstand /rom Me in brie/0 son o/ 2unt(0 how a 'erson0 having attained cessation o/ all work0 attains Brahman0 the /inal attainment o/ j."na4
Nnderstand by which method 6yath"7 one attains or realiOes Brahman4 This is the very highest stage o/ j."na 6j."nasya ni*-h" 'ar"74 !ccording to the !mara 2o$a0 ni*-h" means consummation or /inal attainment4

The meaning is as /ollows? JGlease understand the method by which0 with the cessation o/ ignorance0 and undertaking even the cessation o/ knowledge 6 vidy"7&& giving u' even the 'rocess o/ j."na com'letely&&a 'erson will realiOe Brahman4K
TEXT ;S4B;&B=

buddhy" vi$uddhay" yukto dh)ty"tm"na# niyamya ca $abd"d(n vi*ay"#s tyaktv" r"ga&dve*au vyudasya ca FFB;FF vivikta&sev( laghv&"$( yata&v"k&k"ya&m"nasa% dhy"na&yoga&'aro nitya# vair"gya# samu'"$rita% FFB<FF ahaMk"ra# bala# dar'a# k"ma# krodha# 'arigraham vimucya nirmama% $anto brahma&bh@y"ya kal'ate FFB=FF
That 'erson who is endowed with sattvic intelligence0 with mind controlled by sattvic determinationZ who has given u' all the sense objects such as soundZ who has eliminated attachment and re'ulsionZ who resorts to solitude0 eats little0 controls s'eech0 body and mindZ who is com'letely absorbed in contem'lating the :ordZ who has taken shelter o/ detachmentZ who is /ree /rom /alse egoZ who is devoid o/ strength related to material attachment0 devoid o/ 'ride0 lust0 anger0 and 'ossessionsZ who is /ree /rom 'ossessive instinctZ and who has reached a cessation o/ sattva gu+a 0 can attain Brahman4
ne should be endowed with sattvic intelligence 6 buddhy" vi$uddhay"70 controlling the mind 6"tm"na# niyamya7 with similar sattvic determination4 ne should be com'letely devoted to thinking o/ Bhagav"n 6 dhy"na&yoga&'ara%74 ne should be devoid o/ strength 6 bala7 related to material attachment and desire0 rather than devoid o/ 'hysical strength4 Aith the cessation o/ ignorance 6avidy"7 characteriOed by /reedom /rom ahaMk"ra0 'rice0 lust0 anger and

'ossessions0 there is also the cessation o/ sattva&gu+a 6$"nta%74 This is the achievement o/ j."na&sanny"sa0 giving u' j."na itsel/4 This is understood /rom the statement in the Eleventh Canto o/ Bh"gavatam j."nam ca mayi sannyaset? one should o//er all j."na to Me4 This means that without the cessation o/ both ignorance and knowledge 6 aj."na and j."na70 there can be no attainment o/ Brahman realiOation4 Being /reed /rom all these0 it is 'ossible 6 kal'ate7 to realiOe 6bh@y"ya7 Brahman4
TEXT ;S4B>

brahma&bh@ta% 'rasann"tm" na $ocati na k"Mk*ati sama% sarve*u bh@te*u mad&bhakti# labhate 'ar"m FFB>FF
3aving attained the state o/ Brahman0 being a 'ure soul0 he does not lament in loss o/ what he had nor does he desire what he does not have0 and looks u'on all beings as eQual4 3e then mani/ests 'rema&bhakti 4
Aith the removal o/ all misconce'tions or a''earances 6 u'"dhi70 one attains the state o/ Brahman 6 brahma& bh@ta%70 by being in a state o/ uncovered consciousness4 Because o/ the disa''earance o/ the contamination o/ the gu+as0 he is said to be 'ure 6'rasanna7 and he is the soul 6"tm"74 !nd because o/ absence o/ misconce'tions o/ body0 when he loses something he does not lament and when he /ails to attain something he does not hanker /or it 6 na $ocati na kaMk*ati70 unlike his 'revious state4 :ike an innocent child0 he regards all beings as eQual whether good or bad0 without looking at the e9ternals4 Aith the cessation o/ j."na0 like a /ire which dies without /uel0 he attains indestructible bhakti to Me in the /orm o/ hearing chanting and other 'rocesses0 arising a/ter the cessation o/ j."na0 because0 through the action o/ My svar@'a&$akti0 bhakti alone does not disa''ear even with the disa''earance o/ vidy" and avidy"0 being di//erent /rom the m"y"&$akti4 It is called 'aram0 being /ar su'erior to j."na4 Eemaining a/ter the disa''earance o/ ni*k"ma&karma0 j."na and any other 'rocess0 it sur'asses all others0 and remains e9clusively0 'ure4 Thus 'aram is eQual to the word kevalam4 Though bhakti was 'reviously 'resent in a small 'ro'ortion during 'ractices such as j."na and vair"gya0 just in order to bring about liberation0 bhakti was not clearly visible0 being like the antary"m( in all beings4 There/ore the word labhate0 meaning Jdiscovers0K is the suitable word rather than 'roduces0 since it was already 'resent within the

'erson4 Though a golden jewel remains hidden when mi9ed among grains o/ yellow dhal0 when the grains are destroyed0 se'arated /rom them0 the indestructible golden jewel becomes keval"0 attaining its 'ure state4 !t this 'articular time0 there is also the 'ossibility o/ attaining com'lete 'rema bhakti4 The result o/ their 'ractice in this case is not s"yujya>4 Thus0 in that case0 the 'hrase 'ara# bhaktim should be e9'lained as meaning 'rema bhakti in this verse4
> Vi$van"tha e9'lains in the commentary on ne9t verse that some j."n(s who also worshi' the :ord with genuine bhakti0 by association o/ devotees attain 'rema4

TEXT ;S4BB

bhakty" m"m abhij"n"ti y"v"n ya$ c"smi tattvata% tato m"# tattvato j."tv" vi$ate tad&anantaram FFBBFF
nly by bhakti can a 'erson know Me as Brahman4 Then0 knowing Me as Brahman by that bhakti 0 he merges with Me4
J!/ter attaining bhakti0 then what ha''ens to that 'ersonHK 5iving a 'articular case o/ the general rule0 the :ord s'eaks this verse4 By bhakti alone one knows Me truly as either JthatK or as JMeK4 Thus0 the j."n( knows Me as tat 6Brahman7 and the various devotees know Me as m"m 6Bhagav"n74 Since I have said that only by 'ure bhakti am I known 6bhaky"ham ekay" grahya%70 then the j."n( under discussion0 a/ter that 6tad&anantaram70 by that bhakti alone which /unctions a/ter the cessation o/ vidy"0 knowing Me0 enters Me4 3e realiOes the ha''iness o/ merging with Me 6s"yujya74 The meaning is that since I am beyond m"y" and vidy" is 'art o/ m"y"0 I 6even in the /orm o/ Brahman7 cannot be known by vidy"4 But there may be objection0 /or in the N"rada Ga.car"tra it is said?

s"Mkhya&yogau ca vair"gya# ta'o bhakti$ ca ke$ave 'a.ca&'arvaiva vidy"

h 2e$ava0 there are /ive ty'es o/ knowledge? s"Mkhya 0 yoga 0 vair"gya 0 ta'as and bhakti 4
Bhakti is thus said to be a /unction o/ vidy" in this verse4 3owever0 this actually means that some small 'ortion o/

the hl"din(&$akti o/ bhakti enters into vidy" in order to give vidy" its results0 just as bhakti also enters into karma& yoga in order give results o/ karma4 This can be said because there are many statements saying that karma0 j."na0 yoga and other 'rocesses are just useless labor without bhakti4 Since nirgu+a bhakti is not a /unction o/ vidy" /illed with sattva&gu+a0 though vidy" is the cause o/ e9tinguishing avidy"0 the cause o/ knowledge o/ tat is bhakti alone4 Moreover0 the sm)ti says sattvam sa.jayate j."nam? sattva gives rise to j."na4 6B5 ;>4;R7 2nowledge0 which arises /rom sattva0 is called sattva4 Iust as the word sattva indicates vidy"0 so knowledge arising /rom bhakti is o/ten called bhakti4 Sometimes it is called bhakti and other times it is called j."na4 There/ore0 one should see that there are two ty'es o/ knowledge4 5iving u' the /irst ty'e o/ knowledge 6 sattva70 by the second ty'e o/ knowledge 6 bhakti70 one will attains brahma&s"yujya4 This can be understood by consulting the Bh"gavatam ;;0 twenty&/i/th cha'ter4 Now0 those who 'resume to be j."n(s0 desiring s"yujya0 by e9ecuting j."na alone without bhakti at all0 obtain only su//ering as their /ruit4 They are the most heavily condemned4 There are others also who0 knowing that one cannot attain liberation by j."na alone without bhakti0 'ractice j."na mi9ed with bhakti4 But they consider the /orm o/ bhagavan as a /alsity 6 u'"dhi7 created by m"y"0 and consider that the body o/ the :ord is made o/ the gu+as4 Eeaching the state o/ yog"r@Cha0 they think themselves liberated4 They too are condemned4 It is said?

mukha&b"h@ru&'"debhya% 'uru*asy"$ramai% saha catv"ro jaj.ire var+" gu+air vi'r"daya% ')thak

Each o/ the /our social orders0 headed by the br"hma+as 0 was born through di//erent combinations o/ the modes o/ nature0 /rom the /ace0 arms0 thighs and /eet o/ the Su'reme :ord in 3is universal /orm4 Thus the /our s'iritual orders were also generated4
SB ;;4B4<

ya eva# 'uru*a# s"k*"d "tma&'rabhavam ($varam na bhajanty avaj"nanti sth"n"d bhra*-"% 'atanty adha%

I/ any o/ the members o/ the /our var+as and /our "$ramas /ail to worshi' or intentionally disres'ect the Gersonality o/ 5odhead0 who is the source o/ their own creation0 they will /all down /rom their 'osition into a hellish state o/ li/e4
SB ;;4B4=

The meaning is that both those who do not worshi' Me and as well those who do worshi' Me but also disres'ect Me0 even i/ they are sanny"s(s0 have all their knowledge destroyed and /all4 It is also said?

ye ,nye ,ravind"k*a vimukta&m"ninas tvayy asta&bh"v"d avi$uddha&buddhaya% "ruhya k)cchre+a 'ara# 'ada# tata% 'atanty adho ,n"d)ta&yu*mad&aMghraya%
lotus&eyed :ord0 although non&devotees who acce't severe austerities and 'enances to achieve the highest 'osition may think themselves liberated0 their intelligence is im'ure4 They /all down /rom their 'osition o/ imagined su'erioritybecause they have no regard /or Dour lotus /eet4
SB ;U4<4=<

The word J/ootK 6aMghri7 should be taken to indicate Jwith bhakti4K Thus the 'hrase would mean Jthose who do not acce't Dour /eet with devotion4K They acce't the :ord0 but in the wrong way4 The 'hrase an"d)ta&yu*mad& aMghraya means that they disres'ect the :ord by thinking that the :ord,s body is material4 It is also said?

avaj"nanti m"# m@Ch" m"nu*(# tanum "$ritam

The /ools do not know Me4 They think I have taken the body o/ a material human4
B5 T4;;

!ctually 3is /orm is human0 but it is also sat&cid&"nanda4 That /orm can be seen only by the in/luence o/ the :ord,s inconceivable k)'"&$akti4

It is said in the N"r"ya+a !dhy"tma?

nity"vyakto,'i bhagav"n (k*6y7ate nija&$aktita% t"m )te 'aram"nanda# ka% 'a$yet tam ima# 'rabhum
The :ord who is eternal and invisible can be seen through 3is own $akti 4 ther than by that means0 who can see that :ord o/ the highest blissH
That the :ord has a sat&cid&"nanda body is con/irmed in the 5o'"la T"'an( N'ani*ad 6;4==7 with sat&cid&"nanda& vigraham $r(&v)nd"vana&sura&bh@ruha&tal"s(nam? that /orm o/ the :ord which is eternity knowledge and bliss was seated at the base o/ a desire tree in V)nd"vana4

dar$ay"m "sa ta# k*atta% $"bda# brahma dadhad va'u%

The :ord showed 3imsel/ to that 2ardama Muni and dis'layed 3is transcendental /orm0 which can be understood only through the Vedas 4
SB =4<;4S

Thus in the $rutis and sm)tis there are thousands o/ such authoritative statements indicating the :ord,s transcendental body4 3owever0 by such statements as the /ollowing0 these j."n(s think that the :ord0 Bhagav"n0 is a /alse creation o/ m"y" 6u'"dhi74

m"y"# tu 'rak)ti# vidy"n m"yina# tu mahe$varam

2now this nature to be m"y" 4 The great lord is also made o/ this m"y" 4
1vet"$vatara N'ani*ad >4<

3owever0 this statement means that the :ord is endowed with an eternal $akti called m"y" arising /rom 3is own svar@'a4 Madhv"c"rya Quotes $ruti to e9'lain this statement4

ato m"ya&maya# vi*+u# 'ravadanti san"tanam

Thus they call the eternal Vi*+u m"yamayam 4

Thus the word m"y"m in the 1vet"$vatara verse re/ers to the cit&$akti arising /rom the svar@'a o/ the :ord0 not to the $akti o/ the three gu+as0 which does not arise /rom 3is svar@'a4 6The meaning would then be? 2now this cit& $akti and the great lord who is the master o/ this $akti47They do not consider this meaning o/ the $ruti statement4 Nor do they consider that the statement could mean J8urg" is m"y" and 1iva is the 'ossessor o/ m"y"K4 Thus0 though these j."n(s attain the status o/ j(van&mukta0 they /all down because o/ a'ar"dha to the :ord4 It is said in the Gari$i*-a Vacana o/ the V"san" Bh"*ya?

j(van&mukt" a'i 'unar y"nti sa#s"ra&v"san"m yady acintya&mah"&$aktau bhagavaty a'ar"dhina%

The j(van&muktas 0 i/ they are o//enders to the :ord o/ inconceivable great $akti 0 again enter the illusions o/ sa#s"ra 4
!ttaining their goal0 they think s"dhana is no longer 'ro'er0 and thus at the time o/ rejecting j."na0 they reject not only j."na0 but also gu+( bh@t" bhaktiB0 thinking that tangible realiOation 6o/ /orm and Qualities7 is /alse4 !/ter bhakti disa''ears along with j."na0 because o/ o//ense to the /orm o/ the :ord0 it cannot be again attained4 Because they cannot realiOe tat without bhakti0 they are there/ore known only as 'ersons who think they are liberated0 having only /alse sam"dhi4 This is stated in the verse ye ,nye ,ravind"k*a vimukta&m"nina%4 But those who 'ractice j."na mi9ed with bhakti0 and at the same time res'ect the sat&cid&"nanda /orm o/ Bhagav"n0 gradually0 with the cessation o/ vidy" and avidy"0 attain 'ar" bhakti4 Those liberated souls are o/ two ty'es4 ne ty'e0 'er/orming bhakti /or obtaining s"yujya0 attains s"yujya in the :ord,s /orm0 realiOing tat4 These 'ersons are 'raiseworthy4 The other ty'e o/ 'erson0 such as 1ukadeva0 being greatly /ortunate0 gives u' the desire /or liberation by the in/luence o/ un'redicted association with kind0 elevated devotees0 and submerges himsel/ com'letely in the taste o/ the sweetness o/ bhakti rasa4 This is the most 'raiseworthy ty'e4 It is said?

"tm"r"m"$ ca munayo nirgranth" a'y urukrame kurvanty ahaituk(# bhaktim itthambh@ta&gu+o hari%

!ll di//erent varieties o/ "tm"r"ma0 those who take 'leasure in "tm" 0 or s'irit sel/`0 es'ecially those established on the 'ath o/ sel/&realiOation0 though /reed /rom all kinds o/ material bondage0 bondageZ desire to render unalloyed devotional service unto the Gersonality o/ 5odhead4 This means that the :ord 'ossesses transcendental Qualities and there/ore can attract everyone0 including liberated souls4
SB ;4R4;U

Thus there are /our ty'es o/ j."n(s? two0 re'roachable0 /allZ and two0 'raiseworthy0 cross sa#s"ra4
B The small amount o/ bhakti they 'er/orm along with j."na s"dhana4

TEXT ;S4BP

sarva&karm"+y a'i sad" kurv"+o mad&vya'"$raya% mat&'ras"d"d av"'noti $"$vata# 'adam avyayam FFBPFF
But that 'erson0 who0 though 'er/orming all ty'es o/ actions0 also takes shelter o/ Me 'redominantly0 attains My indestructible0 eternal abode0 by My mercy4
It has thus been said that the j."n( ste' by ste' giving u' the results o/ work0 work itsel/ and then j."na0 attains s"yujya4 Now hear /rom Me how My devotee attains Me4 That devotee takes shelter o/ Me0 even with evident material desires 6 vi a'a "$raya%74 Vi stands /or vi$e*ata%0 meaning J'articularly0K and a'a stands /or a'ak)*-a0 meaning Jlow4K 3e is not even a ni*k"ma&bhakta0 /or he 'er/orms all actions even material ones such as 'rotecting wi/e and children as well as nitya0 naimittika and k"mya& karmas4 Ahat is the Question o/ his giving u' karma0 yoga0 j."na0 worshi' o/ devat"s0 or other desiresH The word "$rayate means he com'letely serves4 The 're/i9 J "K em'hasiOes the 'redominance o/ service4 The use o/ the word a'i indicates in/eriority o/ these other actions4 Thus he 'er/orms these other activities0 but as secondary actions4 Thus0 he has bhakti mi9ed with karma0 rather than karma mi9ed with bhakti0 which was already described in the /irst si9 cha'ters4 There is no overla''ing o/ actions with the 'revious descri'tions4 That bhakta attains My eternal dh"mas 6'adam70 such as Vaiku+-ha0 Mathur"0 8v"rak"0 and !yodhy"4P

JBut will those dh"mas remain a/ter the 'ralayaHK JThey are indestructible 6avyayam74 !t the time o/ mah"'ralaya0 My dh"mas will not disa''ear0 because o/ My inconceivable 'ower4K JThe j."n(0 a/ter many births0 having undergone much su//ering and austerities0 having sto''ed the action o/ senses /or sense objects0 attains nai*karmya0 and then s"yujya4 3ow does this devotee0 'er/orming actions and having desires0 attain Dour eternal dh"mas just by taking shelter o/ DouHK J3e attains it by My mercy 6mat&'ras"d"t74 2now that My mercy is inconceivable and most 'ower/ul4K
P The karma mi$ra bhakta gets s"lokya4

TEXT ;S4BR

cetas" sarva&karm"+i mayi sannyasya mat&'ara% buddhi&yogam u'"$ritya mac&citta% satata# bhava FFBRFF
//ering all your activities to Me0 making Me your only goal o/ li/e0 taking shelter o/ bhakti&yoga with /i9ed intelligence0 remember Me always0 while doing your actions and at all other times4
JNow0 what are you indicating to Me 'articularlyH !m I an ananya&bhaktaH mentioned by DouHK r am I the sak"ma&bhakta just

JDou do not have the strength to become the most e9cellent ananya&bhakta4 !nd you should not be the sak"ma& bhakta0 the lowest among all the devotees4 There/ore0 be a madhyama devotee0 a devotee intermediate between these two4 Ahile o//ering to Me all o/ your occu'ational activities and your duties o/ "$rama0 you whose goal o/ li/e is only to attain Me 6mat&'ara%70 in other words0 being ni*k"ma0 remember Me always 6mat&citta% bhava70 while doing those activities and at any other time also 6 satatam70 being endowed with /i9ed intelligence0 vyavas"y"tmika buddhi 6buddhi&yogam u'"$ritya74K The :ord has 'reviously said the same?

yat karo*i yad a$n"si yaj juho*i dad"si yat

yat ta'asyasi kaunteya tat kuru*va mad&ar'a+am

Ahatever you do0 whatever you eat0 whatever you sacri/ice0 whatever you give0 whatever austerity you 'er/orm0 o//er it to Me0 son o/ 2unt(4
B5 T4<R

TEXT ;S4BS

mac&citta% sarva&durg"+i mat&'ras"d"t tari*yasi atha cet tvam ahaMk"r"n na $ro*yasi vinaMk*yasi FFBSFF
Yi9ing your mind on Me0 you will cross over all obstacles by My mercy4 I/0 on the other hand0 you do not listen out o/ 'ride0 you will 'erish4
Then what will ha''enH This verse describes the result? you will cross all obstacles4
TEXT ;S4BT

yad ahaMk"ram "$ritya na yotsya iti manyase mithyai*a vyavas"yas te 'rak)tis tv"# niyok*yati FFBTFF
I/0 in/luenced by /alse ego0 you think JI will not /ight0K that resolve is useless4 Dour nature will engage you in /ighting4
JYor me0 a k*atriya0 the highest dharma is to /ight4 But being a/raid o/ the sin incurred /rom killing /riends0 I do not desire to start /ighting4K The :ord scolds !rjuna in this verse4 JDour nature 6 'rak)ti%7 will make you /ight4 Now you do not res'ect My words4 But when your irre'ressible natural desire to /ight arises0 then while /ighting0 and automatically killing your elders like Bh(*ma0 you will smile at MeLK

TEXT ;S4PU

svabh"va&jena kaunteya nibaddha% svena karma+" kartu# necchasi yan moh"t kari*yasy ava$o ,'i tat FFPUFF
Being bound by actions arising /rom your nature0 hel'lessly0 you will do what you do not want to do out o/ bewilderment4
3ere the :ord e9'ands the meaning o/ what he has just said4 Dou are /ettered by your actions arising /rom 'revious li/e im'ressions that give you Qualities o/ the k*atriya 6svabh"va&jena74
TEXT ;S4P;

($vara% sarva&bh@t"n"# h)d&de$e ,rjuna ti*-hati bhr"mayan sarva&bh@t"ni yantr"r@Ch"ni m"yay" FFP;FF
!rjuna0 the :ord is situated in the heart o/ all living entities4 3e engages them in action by 3is energy0 like dolls moving by strings4
3aving stated the views o/ the advocates o/ innate nature 6 svabh"va7R in two verses0 the :ord now states 3is own view4 The :ord0 N"r"ya+a0 is the antary"m(4

ya% ')thivy"# ti*-han ')thivy" antaro0 ya# ')thiv( na veda0 yasya ')thiv( $ar(ra#0 ya% ')thiv(m antaro yamayati
3e is situated within the earth4 The earth does not know 3im4 The earth is 3is body4 3e controls the earth /rom within4
B)had Wra+yaka N'ani*ad =4P4=

yac ca ki.cij jagaty asmin d)$yate $r@yate,'i v" antar&bahi$ ca tat sarva# vy"'ya n"r"ya+a% sthita%

N"r"ya+a is s'read everywhere inside and outside o/ everything seen or heard o/ in the universe4
Mah"n"r"ya+a N'ani*ad ;=4B

!s is stated in these $rutis0 the :ord is situated in the heart4 Ahat does 3e doH By 3is own $akti 6m"yay"7 3e makes all living entities engage in their res'ective actions 6 bhr"mayan7S4 The living entities0 like arti/icial dolls attached to a device with strings0 are made to move by m"y"4 r another meaning is? all living entities mounted in their bodies are made to move by m"y"4
R !ccording to the theory o/ Svabh"va&v"da0 nature and its 'ro'erties are the cause o/ everything4 S Svabh"va by itsel/ cannot make the living entities do anything4

TEXT ;S4P<

tam eva $ara+a# gaccha sarva&bh"vena bh"rata tat&'ras"d"t 'ar"# $"nti# sth"na# 'r"'syasi $"$vatam FFP<FF
descendent o/ Bharata0 take re/uge in the Garam"tm" alone with com'lete devotion4 3aving e9tinguished both avidy" and vidy" 0 by My mercy0 you will attain the eternal s'iritual abode4
This verse e9'lains the 'ur'ose o/ the knowledge just revealed? take shelter o/ that :ord4 Dou will attain the cessation o/ vidy" and avidy" 6'ar"# $"ntim7 and then you will attain My eternal 'lace Vaiku+-ha 6 $"$vata# sth"nam74 This surrender to the antary"m( is /or worshi''ers o/ the antary"m( 6Garam"tm"7 whereas the worshi''ers o/ Bhagav"n surrender to Bhagav"n0 which will be e9'lained later4 T This is the o'inion o/ some concerning this verse4 JMy :ord 1r( 2)*+a0 is my guru0 and gives me instructions which are bene/icial /or my bhakti4 I surrender unto 3im4K In this way0 a 'erson will think4 Nddhava says?

naivo'ayanty a'aciti# kavayas tave$a brahmayus"'i k)tam )ddha&muda% smaranta%

yo,ntar&bahis tanu&bh)t"m a$ubha# vidhunvan "c"rya&caittya&va'u*" sva&gati# vyanakti

my :ordL Transcendental 'oets and e9'erts in s'iritual science could not /ully e9'ress their indebtedness to Dou0 even i/ they were endowed with the 'rolonged li/etime o/ Brahm"0 /or Dou a''ear in two /eatures^e9ternally as the "c"rya and internally as the Su'ersoul^to deliver the embodied living being by directing him how to come to Dou4
SB ;;4<T4P
T The direct 'rocess o/ bhakti and realiOation o/ Bhagav"n are described in verse PB and PP4

TEXT ;S4P=

iti te j."nam "khy"ta# guhy"d guhyatara# may" vim)$yaitad a$e*e+a yathecchasi tath" kuru FFP=FF
Thus I have e9'lained a scri'ture more secret than the secret knowledge o/ karma0 j."na and a*-"Mga&yoga 4 Considering this thoroughly0 do as you wish to do4
3ere the :ord concludes the whole subject o/ 5(t"4

I."na or knowledge consists o/ karma&yoga0 a*-"Mga&yoga and j."na&yoga4 The word j."na means Jthat by which one knows4K Thus j."na re/ers to a 'rocess0 in this case scri'tures0 which 'roduce knowledge o/ these s"dhanas4
I have revealed a scri'ture0 j."na0 which is more secret than those scri'tures 6 guhy"d guhyataram70 a 'rocess that has not been revealed in the scri'tures written by authors such as Vasi*-a0 B"dar"ya+a or N"rada4 !nother meaning is? In relation to their omniscience0 I am in/inite4 Thus they cannot understand the knowledge because o/ its most con/idential nature4 I also did not teach them at all because o/ its intensely con/idential nature4 Considering this thoroughly 6a$e*e+a70 as is suitable to your taste0 do what you want to do4 Thus0 the last si9 cha'ters concerning j."na have been com'leted4 These three grou's o/ si9 cha'ters0 the 5(t"0 the crown jewel o/ all knowledge0 are the bo9 containing the most valuable secret treasure o/ bhakti4 The /irst si9 cha'ters0 concerning karma0 are the lower covering made o/ gold4 The last si9 cha'ters0 concerning j."na0 are the lid made o/ gold and studded with jewels4 Aithin the middle si9

cha'ters0 resting within the container and the lid0 shines the most e9cellent jewel o/ bhakti0 more valuable than anything in the three worlds&&which brings 1r( 2)*+a under control4 Bhakti,s servants consisting o/ two verses 6PB and PP7 o/ si9ty&/our syllables 6jewels7 embedded on the lid o/ the bo9 6last si9 cha'ters7 should also be understood to be 'ure4
TEXT ;S4P>

sarva&guhyatama# bh@ya% $)+u me 'arama# vaca% i*-o ,si me d)Cham iti tato vak*y"mi te hitam FFP>FF
!gain hear /rom Me the highest words0 the su'reme secret4 Since you are very dear to Me0 I will s'eak /or your bene/it4
5lancing at !rjuna0 3is very dear /riend0 standing silently as he began to review the very dee' meaning o/ the 5(t" scri'ture0 the :ord0 3is heart melting like butter due to 3is mercy0 s'oke4 J My dear /riend !rjuna0 I will now s'eak the essence o/ the whole scri'ture in eight verses4 Yorget about the di//iculties in having to review everything in order to understand it4K !gain 6bh@ya%7 hear the most secret knowledge;U4 3e says JagainK because 3e said the same thing at the end o/ the ninth cha'ter?

man&man" bhava mad&bhakto mad&y"j( m"# namaskuru m"m evai*yasi yuktvaivam "tm"na# mat&'ar"ya+a%
B5 T4=>

Those are the highest words 6'arama# vaca%70 the most secret 6guhyatamam70 the essence o/ even the 5(t"0 which is the essence o/ the meaning o/ all scri'tures4 There is no secret greater than this0 in any 'lace0 /rom any cause0 by any means4 3e then gives the reason /or s'eaking this4 Because you are very 6 d)Cham7 dear 6i*-a%70 My /riend0 I s'eak /or your bene/it4 Aithout having such /riendshi' no one s'eaks any most con/idential to'ic4 8)Cha&mati% 6with /i9ed mind7 instead o/ d)Cham iti is another reading o/ the te9t4

;U This knowledge is there/ore more secret than that discussed in verse P<0 which was more secret that the knoweldge o/ karma0 j."na and yoga4

TEXT ;S4PB

man&man" bhava mad&bhakto mad&y"j( m"# namaskuru m"m evai*yasi satya# te 'ratij"ne 'riyo ,si me FFPBFF
Being My devotee0 o//er your mind to Me4 //er articles to Me in worshi'4 //er res'ects to Me4 I 'romise that you will come to Me without doubt0 /or you are most dear to Me4
The 'hrase bhava mad&bhakto means JBeing My devotee0 think o/ Me4K The :ord says this to e9clude the other 'ossibilities4 3e does not mean0 JBe a j."n( or be a yog( and meditate on Me4K r the 'hrase man&man" can mean? J5ive your mind as a gi/t to Me0 1y"masundara0 with moon&like /ace0 with shining locks o/ hair and beauti/ul eye brows0 raining nectar in the /orm o/ glances o/ sweet mercy4K !nd then bhava mad&bhakta% can mean0 J!nd give all your senses such as the ears to Me4 Ger/orm worshi' o/ Me 6bhava mad&bhakta%7 using all the senses with such services as hearing0 chanting0 seeing My m@rti0 cleaning and anointing My tem'le0 'icking /lowers0 and o//ering Me garlands0 ornaments0 umbrella and c"mara4K !nd then the :ord says0 J5ive Me objects such as gandha0 /lowers0 incense0 lam' and naivedya4 Be My worshi''er4 Ger/orm My worshi'4K 6mad&y"j(74 !nd then :ord says0 J 0 just give Me res'ects 6m"# namaskuru74 Yalling on the ground with the whole body0 o//er res'ects0 by touching the body to the ground with eight limbs4K J / these /our&&thinking o/ Me with the mind0 serving Me with the senses0 worshi''ing Me with items and o//ering res'ects to Me with the whole body&&do all o/ them or any o/ them0 and you will attain Me 6 m"m eva e*yasi74 Make an o//ering o/ your mind0 your senses0 or items o/ worshi' unto Me0 and I make an oath to you 6 te satyam7? I will give Mysel/ to you4K;; The word satyam im'lies something o/ which there is no doubt4 !ccording to the !mara 2o$a0 satyam means an oath and truth4 JAell0 the 'eo'le born in the land o/ Mathur" make such oaths in every sentence4K ;<

That is true4 In that case0 under oath 6 'ratij"ne7 I declare0 JDou are dear to Me4 No one cheats a 'erson dear to himsel/4K
;; 2)*+a said0 JDou will come to me4K !nother way o/ saying this is JI will give Mysel/ to you4K ;< 3ere is a re/erence to 2)*+a 'romising to return to Vraja4

TEXT ;S4PP

sarva&dharm"n 'arityajya m"m eka# $ara+a# vraja aha# tv"# sarva&'"'ebhyo mok*ayi*y"mi m" $uca% FFPPFF
5iving u' all dharmas 0 just surrender unto Me alone4 I will deliver you /rom all sins4 8o not worry4
J!m I su''osed to 'er/orm the meditation and other 'rocesses along with my var+a "$rama duties or without themHK J5iving u' all duties o/ var+a and "$rama 6sarva&dharm"n 'arityajya70 surrender only to Me4K ne should not say that 'arityaja means sannyasya0 to ado't the sanny"sa order0 because !rjuna was a k*atriya0 not Quali/ied /or sanny"sa4 !s well it should not be said the :ord used !rjuna just to instruct all other 'eo'le who are not k*atriyas to take sanny"sa0 /or !rjuna was Quali/ied to be the reci'ient o/ the :ord,s instructions which could not be taught to others4 Nor should one e9'lain the meaning o/ 'arityajya in this verse as merely Jgive u' all the results o/ activities4K Yor it is said?

devar*i&bh@t"'ta&nX+"# 'itX+"# n"ya# kiMkaro n"yam )+( ca r"jan sarv"tman" ya% $ara+a# $ara+ya# gato mukunda# 'arih)tya kartam
!nyone who has taken shelter o/ the lotus /eet o/ Mukunda0 the giver o/ liberation0 giving u' all kinds o/ obligation0 and has taken to the 'ath in all seriousness0 owes neither duties nor obligations to the demigods0 sages0 general living entities0 /amily members0 humankind or /ore/athers4

SB ;;4B4>;

martyo yad" tyakta&samasta&karm" nivedit"tm" vicik(r*ito me tad"m)tatva# 'rati'adyam"no may"tma&bh@y"ya ca kal'ate vai
! 'erson who gives u' all /ruitive activities and o//ers himsel/ entirely unto Me0 eagerly desiring to render service unto Me0 achieves liberation /rom birth and death and is 'romoted to the status o/ sharing My own o'ulences4
SB ;;4<T4=B

t"vat karm"+i kurv(ta na nirvidyeta y"vat" mat&kath"&$rava+"dau v" $raddh" y"van na j"yate
!s long as one is not satiated by /ruitive activity and has not awakened his taste /or devotional service by $rava+a# k(rtana# vi*+o% _ SB R4B4<=` one has to act according to the regulative 'rinci'les o/ the Vedic injunctions4
SB ;;4<U4T

"j."yaiva gu+"n do*"n may"di*-"n a'i svak"n dharm"n santyajya ya% sarv"n m"# bhajet sa ca sattama%
3e 'er/ectly understands that the ordinary religious duties 'rescribed by Me in various Vedic scri'tures 'ossess /avorable Qualities that 'uri/y the 'er/ormer0 and he knows that neglect o/ such duties constitutes a discre'ancy in one,s li/e4 3aving taken com'lete shelter at My lotus /eet0 however0 a saintly 'erson ultimately renounces such ordinary religious duties and worshi's Me alone4 3e is thus considered to be the best among all living entities4
SB ;;4;;4=R

The meaning o/ the word should thus be e9'lained using all these statements o/ the :ord with no contradiction4 The meaning can indeed be understood correctly by the 're/i9 'ari which means Jcom'letely4K JSurrender only to Me 6m"m eka# $ara+am vraja74K This means that there should be no worshi' o/ devat"s0 a*-"Mga&yoga0 j."na or dharma or other elements in that surrender4 JGreviously I have said that you were not Quali/ied /or anany" bhakti0 the highest ty'e o/ bhakti0 and that you were Quali/ied /or karma&mi$ra&bhakti0 when I said [Ahatever you do0 whatever you eat0 do it as an o//ering to Me4, But now0 by My great mercy0 you have Quali/ication /or anany" bhakti4 That anany" bhakti can only be attained by the causeless mercy o/ My ek"ntika&bhakta4 Though that is a rule I mysel/ have made0 I am now giving the mercy Mysel/0 breaking My own vow0 as I did in the /ight with Bh(*ma4 J!nd by /ollowing My orders you should not /ear some loss on your 'art in giving u' nitya and naimittika& karmas4 The order to 'er/orm these nitya&karmas was given by Me in the /orm o/ the Vedas4 Now0 I am ordering you to give them all u' com'letely4 Is there sin in not 'er/orming your nitya&karmasH No0 rather the o''osite&&in 'er/orming nitya&karmas you will commit sin0 because o/ disobeying My direct order4K JI/ someone surrenders to Dou0 he becomes de'endent0 like an animal 'urchased /or a 'rice4 3e does whatever Dou make him do4 I/ Dou 'ut him in one 'lace0 he stays there4 I/ Dou o//er him /ood0 he eats4 These are the characteristics o/ surrender4 But the V"yu Gur"+a says?

"nuk@lyasya saMkal'a% 'ratik@lyasya varjana# rak*i*yat(ti vi$v"so go't)tve;= vara+a# tath" ni%k*e'a+am ak"r'a+ya#;> *aC&vidh" $ara+"gati% Wnuk@lya means conduct which is 'leasing to the :ord and according to the scri'tures4 Gratik@lya means the o''osite4 5o't)tva means to think o/ the :ord and no one else as ones 'rotector4 ne should have /aith 6 vi$vasa% 7 that in times when ones own e9istence is threatened0 the :ord will give 'rotection0 as in the case o/ 5ajendra or 8rau'ad(4 Ni%k*e'a+am means em'loyment o/ ones gross and subtle bodies /or 2)*+a,s service4 !k"r'a+ya means that one should not make a show o/ ones own humility4 Surrender 6 $ara+a&gati 7 consists o/ 'er/ormance o/ these si9 items in relation to the :ord4K
Then starting today0 i/ I surrender to Dou0 I should then do whatever Dou say whether it is good or bad4 I/ Dou

make me 'er/orm dharma0 then I will not worry at all4 But i/ Dou engage me in adharma0 since Dou are the Su'reme :ord and can do what Dou want0 then what will ha''en to meH Glease tell me4K JI will /ree you /rom all sin/ul reactions&&/rom whatever reactions e9ist /rom the /ar 'ast and recent 'ast0 and /rom whatever reactions arise /rom acts I will make you 'er/orm in the /uture4 This is not im'ossible /or Me to do0 though it cannot be done by anyone else to whom you surrender4 Taking you as the means0 I am giving instructions to the whole world4 8o not /eel grie/ /or your own wel/are or that o/ others4 May you and all other 'eo'le0 giving u' all dharmas&&your own and everyone else,s&&absorbing your thoughts and actions in Me0 surrendering to Me0 remain in contentment4 I Mysel/ have acce'ted the burden o/ /reeing you /rom sin0 and /reeing you /rom sa#s"ra4

anany"$ cintayanto m"# ye jan"% 'aryu'"sate te*"# nity"bhiyukt"n"# yoga&k*ema# vah"my aham
But I carry the burden o/ su''ly and maintenance o/ those who desire constant association with Me0 and who0 thinking only o/ Me0 worshi' only Me4
B5 T4<<

8o not lament thinking [ h0 I have thrown my own burden on my masterL, It is no strain at all /or Me0 who am most a//ectionate to My devotee4 Nothing else remains to be instructed4K Thus the scri'ture has been concluded4
;= The 2rishnadas edition gives bhart)tve as an alternative reading both here and /urther down4 ;> The usual reading is "tma&nik*e'a&k"r'a+ye4

TEXT ;S4PR

ida# te n"ta'ask"ya n"bhakt"ya kad"cana na c"$u$r@*ave v"cya# na ca m"# yo ,bhyas@yati FFPRFF

This is not to be s'oken to one without control o/ his senses0 to one without true devotion0 to one who does not render humble service0 or to one who envies Me0 thinking that I am material4

3aving given the instructions o/ the scri'ture o/ the 5(t"0 the :ord now indicates the 'rocess /or 'assing on the in/ormation0 starting a sam'rad"ya4 !ta'ask"ya re/ers to one who does not control his senses4 The sm)ti says?

manasa$ cendriy"+"# ca aik"grya# 'arama# ta'a%

Concentration o/ the mind and senses on one object is the greatest austerity4
Mah"bh"rata0 1"nti Garv"0 <=

Even i/ a 'erson controls the senses0 i/ he is not a devotee0 he should not be taught4 Even i/ he is Quali/ied with three good Qualities just mentioned 6sense control0 devotion and obedience70 he should not be taught i/ he is envious Me0 i/ he thinks that I am a combination o/ material Qualities contaminating the 'ure Brahman4
TEXT ;S4PS

ya ida# 'arama# guhya# mad&bhakte*v abhidh"syati bhakti# mayi 'ar"# k)tv" m"m evai*yaty asa#$aya% FFPSFF
ne who teaches this su'reme secret to My devotees0 attains the highest bhakt i0 and /inally attains Me without doubt4
This verse and the ne9t state the results o/ giving instructions on bhakti4 The instructor /irst attains su'reme bhakti 6'ar"# bhaktim7 and then the :ord 3imsel/ 6m"m eva e*yati74
TEXT ;S4PT

na ca tasm"n manu*ye*u ka$cin me 'riya&k)ttama% bhavit" na ca me tasm"d anya% 'riyataro bhuvi FFPTFF
!mong men there is no one so dear to Me4 There will never be one dearer to Me than he4

There is no other whom I love so much as the 'erson who teaches bhakti4
TEXT ;S4RU

adhye*yate ca ya ima# dharmya# sa#v"dam "vayo% j."na&yaj.ena ten"ham i*-a% sy"m iti me mati% FFRUFF
It is My conviction that he who studies this sacred conversation between us two will have worshi''ed Me through the sacri/ice o/ knowledge4 ;B
This verse s'eaks o/ the results o/ studying this scri'ture4
;B In cha'ter /our 2)*+a stated the the sacri/ice o/ knowledge was su'erior to the sacri/ice o/ materials4

TEXT ;S4R;

$raddh"v"n anas@ya$ ca $)+uy"d a'i yo nara% so ,'i mukta% $ubh"l lok"n 'r"'nuy"t 'u+ya&karma+"m FFR;FF
Even that 'erson who0 being /ull o/ /aith0 without envy0 just hears this teaching0 will become /ree o/ sin and attain the aus'icious world o/ devotees4
This verse states the results o/ hearing the 5(t" 4
TEXT ;S4R<

kaccid etac chruta# '"rtha tvayaik"gre+a cetas" kaccid aj."na&sammoha% 'ra+a*-as te dhana.jaya FFR<FF
son o/ G)th"0 have you heard this with close attentionH conQueror o/ wealth0 have your ignorance and bewilderment been destroyedH

The :ord s'eaks this verse with the intention o/ teaching it again to !rjuna0 i/ he were unable to gras' the meaning /ully4
TEXT ;S4R=

arjuna uv"ca na*-o moha% sm)tir labdh" tvat&'ras"d"n may"cyuta sthito ,smi gata&sandeha% kari*ye vacana# tava FFR=FF
R!rjuna said? My delusion has been destroyed0 and my memory has been restored by Dour mercy0 !cyuta4 I remain without doubts0 and will /ollow Dour instructions4
JAhat else can I askH 3aving given u' all duties0 surrendering to Dou com'letely0 without worries0 I now com'letely trust Dou4K Thus he s'eaks this verse4 JI am ready to /ollow Dou0 who are worthy o/ surrender4 That is the duty o/ me0 who have surrendered to Dou4 I have no use /or /ollowing my var+a and "$rama0 nor j."na&yoga or other 'rocesses4 Starting today0 I have given them all u'4K J h My dear /riend !rjuna0 I have some remaining work to do in relieving the burden o/ the earth4 I want you to do that work4K Ahen the :ord said this0 !rjuna0 with 5"+C(va bow in hand0 rose to /ight4
TEXT ;S4R>

sa.jaya uv"ca ity aha# v"sudevasya '"rthasya ca mah"tmana% sa#v"dam imam a$rau*am adbhuta# roma&har*a+am FFR>FF
Sa.jaya said? Thus I have heard this remarkable0 hair&raising conversation between V"sudeva and the son o/ G)th"0 a great devotee o/ the :ord4

TEXT ;S4RB

vy"sa&'ras"d"c chrutav"n etad guhyam aha# 'aram yoga# yoge$var"t k)*+"t s"k*"t kathayata% svayam FFRBFF
By the mercy o/ Vy"sa0 I have heard this su'reme secret o/ bhakti&yoga 0 directly /rom the master o/ yoga 2)*+a while 3e 'ersonally s'oke it4
TEXT ;S4RP

r"jan sa#sm)tya sa#sm)tya sa#v"dam imam adbhutam ke$av"rjunayo% 'u+ya# h)*y"mi ca muhur muhu% FFRPFF
2ing0 remembering this wonder/ul0 sacred conversation between 2e$ava and !rjuna again and again0 I rejoice again and again4
TEXT ;S4RR

tac ca sa#sm)tya sa#sm)tya r@'am aty&adbhuta# hare% vismayo me mah"n r"jan h)*y"mi ca 'una% 'una% FFRRFF
2ing0 remembering again and again that amaOing /orm o/ 3ari0 I am /illed with wonder0 and rejoice again and again4
TEXT ;S4RS

yatra yoge$vara% k)*+o yatra '"rtho dhanur&dhara% tatra $r(r vijayo bh@tir dhruv" n(tir matir mama FFRSFF
Ahere there is 2)*+a0 the master o/ yoga 0 and where there is !rjuna0

he holder o/ the bow0 there will be un/ailing 'ros'erity0 victory0 ever&increasing wealth0 and righteousness4 That is my conviction4
!s /or the commentary on the last /ive verses0 which brings out the 'ur'ort o/ the whole 5(t"0 they were written on two 'ages0 which have been taken away by the carrier o/ 5ane$a 6a rat74 I have not bothered to write them again4 They were a tri/ling matter4 :et that be4 Thus the commentaries on the Bhagavad 5(t" called S"r"rtha 8ar$in( have been com'leted4 May this shower o/ meanings o/ the essence o/ scri'ture0 which give bene/it to the whole world0 delight the devotee c"taka birds with its sweetness and may the 'leasure they derive /rom it light u' my heart4

Thus end the commentaries on the eighteenth cha'ter o/ the 5(t" /or the 'leasure o/ the devotees, hearts0 by the mercy o/ the "c"ryas4