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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION
The spirit soul bewildered by the infl uence of false ego thinks himself the
doer of activities that are in actuality ca rried out by the three modes of material
nature.
PURPORT
Two persons, one in Kåñëa consci ousness and the other in material
consciousness, working on the same level, may appear to be working on the
same platform, but there is a wide gu lf of difference in their respective
positions. The person in material consciou sness is convinced by false ego that
he is the doer of everything. He does  not know that the mechanism of the
body is produced by material nature, which works under the supervision of the
Supreme Lord. The materialistic person has no knowledge that ultimat ely he is
under the control of Kåñëa. The person in false ego takes all credit for doing
everything independently, and that is the symptom of his nescience. He does
not know that this gross and subtle body is the creation of material nature,
under the orde r of the Supreme Personality of Godhead, and as such his bodily
and mental activities should be engage d in the service of Kåñëa, in Kåñëa
consciousness. The ignorant man forg ets that the Supreme Personality of
Godhead is known as Håñékeça, or the master of  the senses of the material
body, for due to his long misuse of th e senses in sense gratification, he is
factually bewildered by the false ego,  which makes him forget his eternal
relationship with Kåñëa.
TEXT  28
Tatvivtau Mahabahae Gau<ak-MaRiv>aaGaYaae" )
Gau<aa Gau<aezu vTaRNTa wiTa MaTva Na SaÂTae )) 28 ))
tattva-vit tu mahä-bäho
guëa-karma-vibhägayoù


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.guëä guëeñu vartanta
iti matvä na sajjate
SYNONYMS
tattva-vit —the knower of the Absolute Truth; tu—but; mahä-bäho —O
mighty-armed one; guëa-karma —of works under material influence;
vibhägayoù —differences; guëäù —senses; guëeñu —in sense gratification;
vartante —are being engaged; iti—thus; matvä —thinking; na—never;
sajjate —becomes attached.
TRANSLATION
One who is in knowledge of the Absolute Truth, O mighty-armed, does not
engage himself in the senses and se nse gratification, knowing well the
differences between work in devo tion and work for fruitive results.
PURPORT
The knower of the Absolute Truth is convinced of his awkward position in
material association. He knows that he  is part and parcel of the Supreme
Personality of Godhead, Kåñëa, and that his position should not be in the
material creation. He knows his real  identity as part and parcel of the
Supreme, who is eternal bliss and knowle dge, and he realizes that somehow or
other he is entrapped in the material co nception of life. In his pure state of
existence he is meant to dovetail  his activities in devotional s ervice to the
Supreme Personality of Godhead, Kåñëa.  He therefore engages himself in the
activities of Kåñëa consciousness and becomes naturally unattached to the
activities of the material senses, whic h are all circumstantial and temporary.
He knows that his material condition of life is under the supreme control of
the Lord; consequently he is not distur bed by all kinds of material reactions,
which he considers to be the mercy of the Lord. According to
Çrémad-Bhägavatam,  one who knows the Absolute Truth i n three different
features—namely Brahman, Paramätm ä, and the Supreme Personality of


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Godhead—is called tattva-vit,  for he knows also his own factual position in
relationship with the Supreme.
TEXT  29
Pa[k*-TaeGauR<aSaMMaU!a" SaÂNTae Gau<ak-MaRSau )
TaaNak*-Tòivdae MaNdaNk*-Tòivà ivcal/YaeTa( )) 29 ))
prakåter guëa-sammüòhäù
sajjante guëa-karmasu
tän akåtsna-vido mandän
kåtsna-vin na vicälayet
SYNONYMS
prakåteù —of material nature; guëa —by the modes; sammüòhäù —befooled by
material identification; sajjante —they become engaged; guëa-karmasu —in
material activities; tän—those; akåtsna-vidaù —persons with a poor fund of
knowledge; mandän —lazy to understand self -realization; kåtsna-vit —one who
is in factual knowledge; na—not; vicälayet —should try to agitate.
TRANSLATION
Bewildered by the modes of material  nature, the ignorant fully engage
themselves in material activities and beco me attached. But the wise should not
unsettle them, although these duties are in ferior due to the performers’ lack of
knowledge.
PURPORT
Persons who are unknowledgeable falsely identify with gross material
consciousness and are full of material desi gnations. This body is a gift of the
material nature, and one who is too much  attached to the bodily consciousness
is called manda,  or a lazy pe rson without understanding of spirit soul. Ignorant


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.men think of the body as the self; they accept bodily connections with others
as kinsmanship, the land in which the body is obtained is their object of
worship, and they consider the formalities of religi ous rituals to be ends in
themselves. Social work, nationalism and altruism are some of the activities for
such materially designated persons. Un der the spell of such designations, they
are always busy in the material fi eld; for them spiritual realization is a myth,
and so they are not interested. Those who are enlightened in spiritual life,
however, should not try to agitate such materially engrossed persons. Better to
prosecute one’s own spiritual activities silently. Such bewildered persons may
be engage d in such primary moral principles of life as nonviolence and similar
materially benevolent work.
Men who are ignorant cannot appreciate activities in Kåñëa consciousness,
and therefore Lord Kåñëa advises us no t to disturb them and simply waste
valuable time. But the devotees of th e Lord are more kind than the Lord
because they understand the purpose o f the Lord. Consequently they
undertake all kinds of risks, even to the point of approaching ignorant men to
try to engage them in the acts of Kå ñëa consciousness, which are absolutely
necessary for the human being.
TEXT  30
MaiYa SavaRi<a k-MaaRi<a SaNNYaSYaaDYaaTMaceTaSaa )
iNaraXaqiNaRMaRMaae >aUTva YauDYaSv ivGaTaJvr" )) 30 ))
mayi sarväëi karmäëi
sannyasyädhyätma-cetasä
niräçér nirmamo bhütvä
yudhyasva vigata-jvaraù
SYNONYMS
mayi —unto Me; sarväëi —all sorts of; karmäëi —activities; sannyasya —giving
up completely; adhyätma —with full knowledge of the self; cetasä —by


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.consciousness; niräçéù —without desire for profit; nirmamaù —without
ownership; bhütvä —so being; yudhyasva —fight; vigata-jvaraù —without being
lethargic.
TRANSLATION
Therefore, O Arjuna, surrendering all your works unto Me, with full
knowledge of Me, without desires for profit, with no claims to proprietorship,
and free from lethargy, fight.
PURPORT
This verse clearly indicates the purpose of the Bhagavad-gétä.  The Lord
instructs that one has to become fully Kå ñëa conscious to discharge duties, as if
in military discipline. Such an injunction may make things a little difficult;
nevertheless duties mus t be carried out, with dependence on Kåñëa, because
that is the constitutional position of th e living entity. The living entity cannot
be happy independent of the cooperat ion of the Supreme Lord, because the
eternal constitutional position of the living en tity is to become subordinate to
the desires of the Lord. Arjuna was theref ore ordered by Çré Kåñëa to fight as if
the Lord were his military commander. On e has to sacrifice everything for the
good will of the Supreme Lord, and at the same time discharge p rescribed
duties without claiming proprietorship. Arjuna did not have to consider the
order of the Lord; he had only to exec ute His order. The Supreme Lord is the
soul of all souls; therefore, one who depends solely and wholly on the Supreme
Soul without p ersonal consideration, or in other words, one who is fully Kåñëa
conscious, is called adhyätma-cetas.  Niräçéù  means that one has to act on the
order of the master but should not expe ct fruitive results. The cashier may
count millions of dollars for his emp loyer, but he does not claim a cent for
himself. Similarly, one has to realize th at nothing in the world belongs to any
individual person, but that everything belongs to the Supreme Lord. That is
the real purport of mayi,  or “unto Me.” And when one acts in  such Kåñëa
consciousness, certainly he does not cl aim proprietorship over anything. This
consciousness is called nirmama,  or “nothing is mine.” And if there is any


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.reluctance to execute such a stern or der, which is without consideration of
so-called kinsm en in the bodily relationship, that reluctance should be thrown
off; in this way one may become vigata-jvara,  or without feverish mentality or
lethargy. Everyone, according to his qual ity and position, has a particular type
of work to discharge, and all su c h  d u t i e s  m a y  b e  d i s c h a r g e d  i n  K å ñ ë a
consciousness, as described above. That will lead one to the path of liberation.
TEXT  31
Yae Mae MaTaiMad& iNaTYaMaNauiTaïiNTa MaaNava" )
é[ÖavNTaae_NaSaUYaNTaae MauCYaNTae Tae_iPa k-MaRi>a" )) 31 ))
ye me matam idaà nityam
anutiñöhanti mänaväù
çraddhävanto ’nasüyanto
mucyante te ’pi karmabhiù
SYNONYMS
ye—those who; me—My; matam —injunctions; idam —these; nityam —as an
eternal function; anutiñöhanti —execute regularly; mänaväù —human beings;
çraddhä-vantaù —with faith and devotion; anasüyantaù —without envy;
mucyante —become free; te—all of them; api—even; karma bhiù—from the
bondage of the law of fruitive actions.
TRANSLATION
Those persons who execute their dutie s according to My injunctions and
who follow this teaching faithfully, without envy, become free from the
bondage of fruitive actions.
PURPORT
The injunction of the Supreme Person ality of Godhead, Kåñëa, is the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.essence of all Vedic wisdom and therefore is eternally true without exception.
As the Vedas  are eternal, so this truth of Kå ñëa consciousness is also eternal.
One should have firm faith in  this injunction, without envying the Lord.
There are many philosophers who write comments on the Bhagavad-gétä  but
have no faith in Kåñëa. They will ne ver be liberated from the bondage of
fruitive action. But an ordinary man with firm faith in the eternal  injunctions
of the Lord, even though unable to execute such orders, becomes liberated
from the bondage of the law of karma.  In the beginning of Kåñëa
consciousness, one may not fully discha rge the injunctions of the Lord, but
because one is not resentful of this principle and works sincerely without
consideration of defeat and hopelessness, he will surely be promoted to the
stage of pure Kåñëa consciousness.
TEXT  32
Yae TveTad>YaSaUYaNTaae NaaNauiTaïiNTa Mae MaTaMa( )
SavRjaNaivMaU!a&STaaiNviÖ NaíaNaceTaSa" )) 32 ))
ye tv etad abhyasüyanto
nänutiñöhanti me matam
sarva-jïäna-vimüòhäàs tän
viddhi nañöän acetasaù
SYNONYMS
ye—those; tu—however; etat—this; abhyasüyantaù —out of envy; na—do not;
anutiñöhanti —regularly perform; me—My; matam —injunction;
sarva-jïäna —in all sorts of knowledge; vimüòhän —perfectly befooled;
tän—they are; viddhi —know it well; nañöän —all ruined; acetas aù—without
Kåñëa consciousness.
TRANSLATION
But those who, out of envy, disregard these teachings and do not follow


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.them are to be considered bereft of all knowledge, befooled, and ruined in their
endeavors for perfection.
PURPORT
The flaw of not being Kåñëa conscious is clearly stated herein. As there is
punishment for disobedience to the or der of the supreme executive head, so
there is certainly punishment for diso bedience to the order of the Supreme
Personality of Godhead. A diso bedient person, however great he may be, is
ignorant of his own self, and of the Supreme Brahman, Paramätmä and the
Personality of Godhead, due to a vacant heart. Therefore there is no hope of
perfection of life for him.
TEXT  33
Sad*Xa& ceíTae SvSYaa" Pa[k*-TaejaRNavaNaiPa )
Pa[k*-iTa& YaaiNTa >aUTaaiNa iNaGa]h" ik&- k-irZYaiTa )) 33 ))
sadåçaà ceñöate svasyäù
prakåter jïänavän api
prakåtià yänti bhütäni
nigrahaù kià kariñyati
SYNONYMS
sadåçam —accordingly; ceñöate —tries; svasyäù —by his own; prakåteù —modes
of nature; jïäna-vän —learned; api—although; prakåtim —nature;
yänti —undergo; bhütäni —all living entities; nigrahaù —repression;
kim—what; kariñyati —can do.
TRANSLATION
Even a man of knowledge acts according to his own nature, for everyone
follows the nature he has acquired from the three modes. What can repression


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.accomplish?
PURPORT
Unless one is situated on the tr anscendental platform of Kåñëa
consciousness, he cannot get free from the influence of the modes of material
nature, as it is confirmed by th e Lord in the Seventh Chapter ( 7.14).
Therefore, even for the most highly educated person on the mundane plane, it
is impossible to get out of the entanglement of mäyä  simply by theoretical
knowledge, or by separating the soul from the body. There are many so-called
spiritualists who outwardly pose as advanced in the science but inwardly  or
privately are completely under particular modes of nature which they are
unable to surpass. Academically, one may be very learned, but because of his
long association with material nature, he is in bondage. Kåñëa consciousness
helps one to get out of t he material entanglement, even though one may be
engaged in his prescribed duties in te rms of material existence. Therefore,
without being fully in Kåñëa consciousness, one should not give up his
occupational duties. No one should suddenly give up his pres cribed duties and
become a so-called yogé or transcendentalist artificially. It is better to be
situated in one’s position and to tr y to attain Kåñëa consciousness under
superior training. Thus one may be freed from the clutches of Kåñëa’s mäyä.
TEXT  34
wiNd]YaSYaeiNd]YaSYaaQaeR raGaÜezaE VYaviSQaTaaE )
TaYaaeNaR vXaMaaGaC^etaaE ùSYa PairPaiNQaNaaE )) 34 ))
indriyasyendriyasyärthe
räga-dveñau vyavasthitau
tayor na vaçam ägacchet
tau hy asya paripanthinau
SYNONYMS


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.indriyasya —of the senses; indriyasya arthe —in the sense objects;
räga—attachment; dveñau —also detachment; vyavasthitau —put under
regulations; tayoù —of them; na—never; vaçam —control; ägacchet —one
should come; tau—those; hi—certainly; asya—his; paripanthinau —stumbling
blocks.
TRANSLATION
There are principles to regulate attach ment and aversion pertaining to the
senses and their objects. One should not come under the control of such
attachment and aversion, because they are stumbling blocks on the path of
self-realization.
PURPORT
Those who are in Kåñëa consciousness are naturally reluctant to engage in
material sense gratification. But those who are not in such consciousness
should follow the rules and regulations of  the revealed scriptures. Unrestricted
sense enjoyment is the caus e of material encagement, but one who follows the
rules and regulations of the revealed sc riptures does not become entangled by
the sense objects. For example, se x enjoyment is a necessity for the
conditioned soul, and sex enjo yment is allowed under the li cense of marriage
ties. According to scriptural injunction s, one is forbidden to engage in sex
relationships with any women other than one’s wife. All other women are to
be considered as one’s mother. But in sp ite of such injunctions, a man is still
inclin ed to have sex relationships with other women. These propensities are to
be curbed; otherwise they will be stumbling blocks on the path of
self-realization. As long as the material body is there, the necessities of the
material body are allowed, but under rules and regulations. And yet, we should
not rely upon the control of such allo wances. One has to follow those rules and
regulations, unattached to them, becaus e practice of sense gratification under
regulations may also lead one to go astray—as much as t here is always the
chance of an accident, even on the ro yal roads. Although they may be very
carefully maintained, no one can guaran tee that there will be no danger even


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.on the safest road. The sense enjoyment spirit has been current a very long,
long time , owing to material association. Therefore, in spite of regulated sense
enjoyment, there is every chance of falling down; therefore any attachment
for regulated sense enjoyment must also be avoided by all means. But
attachment to Kåñëa consciousness, or ac ting always in the loving service of
Kåñëa, detaches one from all kinds of sensory activities. Therefore, no one
should try to be detached from Kåñëa consciousness at any stage of life. The
whole purpose of detachment from all kinds of sense attachment is ultimately
to become situated on the platform of Kåñëa consciousness.
TEXT  35
é[eYaaNSvDaMaaeR ivGau<a" ParDaMaaRTSvNauiïTaaTa( )
SvDaMaeR iNaDaNa& é[eYa" ParDaMaaeR >aYaavh" )) 35 ))
çreyän sva-dharmo viguëaù
para-dharmät sv-anuñöhität
sva-dharme nidhanaà çreyaù
para-dharmo bhayävahaù
SYNONYMS
çreyän —far better; sva-dharmaù —one’s prescribed duties; viguëaù —even
faulty; para-dharmät —than duties mentioned for others;
su-anuñöhität —perfectly done; sva-dharme —in one’s prescribed duties;
nidhanam —destruction; çreyaù —better; para-dharmaù —duties prescr ibed for
others; bhaya-ävahaù —dangerous.
TRANSLATION
It is far better to discharge one’s prescribed duties, even though faultily,
than another’s duties perfectly. Destruction in the course of performing one’s
own duty is better than engaging in an other’s duties, for to follow another’s
path is dangerous.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT
One should therefore discharge his prescribed duties in full Kåñëa
consciousness rather than those prescribed for others. Materially, prescribed
duties are duties enjoined according to  one’s psychophysical condition, under
the spell of the modes of materia l nature. Spiritual duties are as ordered by the
spiritual master for the transcendental service of Kåñëa. But whether material
or spiritual, one should stick to his prescribed duties even up to death, rather
than imitate another’s prescribed duties. Dutie s on the spiritual platform and
duties on the material platform may be  different, but the principle of following
the authorized direction is always good  for the performer. When one is under
the spell of the modes of material  nature, one should follow the p rescribed
rules for his particular situation and sh ould not imitate others. For example, a
brähmaëa,  who is in the mode of goodness, is nonviolent, whereas a kñatriya,
who is in the mode of passion, is allowed to be violent. As such, for a kñatriya  it
is better to be vanquished following the rules of violence than to imitate a
brähmaëa  who follows the principles of nonv iolence. Everyone has to cleanse
his heart by a gradual process, not abruptly. However, when one transcends
the modes of material nature and  is fully situated in Kåñëa consciousness, he
can perform anything and everything under the direction of a bona fide
spiritual master. In that complete stage of Kåñëa consciousness, the kñatriya
may act as a brähmaëa,  or a brähmaëa  may act as a kñatriya.  In the
transcendental stage, the distinctions of  the material world do not apply. For
example, Viçvämitra was originally a kñatriya,  but later on he acted as a
brähmaëa,  whereas Paraçuräma was a brähmaëa  but later on he acted as a
kñatriya.  Being transcende ntally situated, they could do so; but as long as one is
on the material platform, he must perf orm his duties according to the modes of
material nature. At the same time, he must have a full sense of Kåñëa
consciousness.
TEXT  36


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.AJauRNa ovac
AQa ke-Na Pa[Yau¢-ae_Ya& PaaPa& criTa PaUåz" )
AiNaC^àiPa vaZ<aeRYa bl/aidv iNaYaaeiJaTa" )) 36 ))
arjuna uväca
atha kena prayukto ’yaà
päpaà carati püruñaù
anicchann api värñëeya
baläd iva niyojitaù
SYNONYMS
arjunaù uväca —Arjuna said; atha—then; kena —by what;
prayuktaù —impelled; ayam —one; päpam —sins; carati —does; püruñaù —a
man; anicchan —without desiring; api—although; värñëeya —O descendant of
Våñëi; balät —by force; iva—as if; niyojitaù —engaged.
TRANSLATION
Arjuna said: O descendant of Våñëi, by what is one impelled to sinful acts,
even unwillingly, as if engaged by force?
PURPORT
A living entity, as part and parcel of the Supreme, is originally spiritual,
pure, and free from all material contaminat ions. Therefore, by nature he is not
subject to the sins of the material worl d. But when he is in contact with the
material nature, he a cts in many sinful ways without hesitation, and sometimes
even against his will. As such, Arjuna’s question to Kåñëa is very sanguine, as
to the perverted nature of the living  entities. Although the living entity
sometimes does not want to act in sin, he i s still forced to act. Sinful actions
are not, however, impelled by the Supe rsoul within, but are due to another
cause, as the Lord explains in the next verse.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  37
é[q>aGavaNauvac
k-aMa Wz §-aeDa Wz rJaaeGau<aSaMauÙv" )
MahaXaNaae MahaPaaPMaa ivÖyeNaiMah vEir<aMa( )) 37 ))
çré-bhagavän uväca
käma eña krodha eña
rajo-guëa-samudbhavaù
mahäçano mahä-päpmä
viddhy enam iha vairiëam
SYNONYMS
çri-bhagavän uväca —the Personality of Godhead said; kämaù —lust;
eñaù—this; krodhaù —wrath; eñaù—this; rajaù-guëa —the mode of passion;
samudbhavaù —born of; mahä-açanaù —all-devouring; mahä-päpmä —greatly
sinful; viddhi —know; enam —this; iha—in the material worl d;
vairiëam —greatest enemy.
TRANSLATION
The Supreme Personality of Godhead said: It is lust only, Arjuna, which is
born of contact with the material mode of passion and later transformed into
wrath, and which is the all-devouring sinful enemy of this world.
PURPORT
When a living entity comes in cont act with the material creation, his
eternal love for Kåñëa is transformed into  lust, in association with the mode of
passion. Or, in other words, the sense of  love of God becomes transformed into
lust, as milk in contact w ith sour tamarind is transformed into yogurt. Then
again, when lust is unsatisfied, it turn s into wrath; wrath is transformed into
illusion, and illusion continues the material existence. Therefore, lust is the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.greatest enemy of the living entity, and it i s lust only which induces the pure
living entity to remain entangled in the material world. Wrath is the
manifestation of the mode of ignoranc e; these modes exhibit themselves as
wrath and other corollaries. If, therefor e, the mode of passion, instead of b eing
degraded into the mode of ignorance, is elevated to the mode of goodness by
the prescribed method of living and acting, then one can be saved from the
degradation of wrath by spiritual attachment.
The Supreme Personality of Godhead ex panded Himself into many for His
ever-increasing spiritual bliss, and the living entities are parts and parcels of
this spiritual bliss. They also have part ial independence, but by misuse of their
independence, when the  service attitude is transformed into the propensity for
sense enjoyment, they come under the sw ay of lust. This material creation is
created by the Lord to give facility to  the conditioned souls to fulfill these
lustful propensities, and when completely b affled by prolonged lustful
activities, the living entities begin to inquire about their real position.
This inquiry is the beginning of the Vedänta-sütras,  wherein it is said,
athäto brahma jijïäsä : one should inquire into th e Supreme. And the Supreme
is defined in Çrémad-Bhägavatam  as janmädy asya yato ’nvayäd itarataç ca , or,
“The origin of everything is the Supreme Brahman.” Therefore the origin of
lust is also in the Supreme. If, therefore, lust is transformed into love for the
Supreme, or transformed into Kåñë a consciousness—or, in other words,
desiring everything for Kåñëa—then both lust and wrath can be spiritualized.
Hanumän, the great servitor of Lord Rä ma, exhibited his wrath by burning the
golden city of Rävaëa, but by doing so he became the greatest devotee of the
Lord. Here also, in Bhagavad-gétä,  the Lord induces Arjuna to engage his wrath
upon his enemies for the satisfaction of the Lord. Therefore, lust and wrath,
when they are employed in Kåñëa consciousness, become our friends instead of
our enemies.
TEXT  38
DaUMaeNaaiv]YaTae viöYaRQaadXaaeR Male/Na c )


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.YaQaaeLbeNaav*Taae Ga>aRSTaQaa TaeNaedMaav*TaMa( )) 38 ))
dhümenävriyate vahnir
yathädarço malena ca
yatholbenävåto garbhas
tathä tenedam ävåtam
SYNONYMS
dhümena —by smoke; ävriyate —is covered; vahniù —fire; yathä —just as;
ädarçaù —mirror; malena —by dust; ca—also; yathä —just as; ulbena —by the
womb; ävåtaù —is covered; garbhaù —embryo; tathä —so; tena—by that lust;
idam —this; ävåtam —is covered.
TRANSLATION
As fire is covered by smoke, as a mirro r is covered by dust, or as the embryo
is covered by the womb, the living en tity is similarly covered by different
degrees of this lust.
PURPORT
There are three degrees of covering of  the living entity by which his pure
consciousness is obscured. This covering is but lust under different
manifestations like smoke in the fire, dust on the mirror, and the womb about
the embryo. When lust is compared to smoke, it is understood that the fire of
the living spark can be a little percei ved. In other words, when the living
entity exhibits his Kåñëa consciousness slightly, he may be likened to the fire
covered by smoke. Although fire is necessary where there  is smoke, there is no
overt manifestation of fire in the early st age. This stage is like the beginning of
Kåñëa consciousness. The dust on the mirror refers to a cleansing process of
the mirror of the mind by so many sp iritual methods. The best process is  to
chant the holy names of the Lord. Th e embryo covered by the womb is an
analogy illustrating a helpless position, fo r the child in the womb is so helpless


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.that he cannot even move. This stage of  living condition can be compared to
that of the trees. The  trees are also living entities, but they have been put in
such a condition of life by such a great exhibition of lust that they are almost
void of all consciousness. The covere d mirror is compared to the birds and
beasts, and the smoke-covered fire is com pared to the human being. In the
form of a human being, the living  entity may revive a little Kåñëa
consciousness, and, if he makes further development, the fire of spiritual life
can be kindled in the human form of li fe. By careful handling of the smoke i n
the fire, fire can be made to blaze. Therefore the human form of life is a
chance for the living entity to escape the entanglement of material existence.
In the human form of life, one can conq uer the enemy, lust, by cultivation of
Kåñëa consciousness un der able guidance.
TEXT  39
Aav*Ta& jaNaMaeTaeNa jaiNaNaae iNaTYavEir<aa )
k-aMaæPae<a k-aENTaeYa duZPaUre<aaNale/Na c )) 39 ))
ävåtaà jïänam etena
jïänino nitya-vairiëä
käma-rüpeëa kaunteya
duñpüreëänalena ca
SYNONYMS
ävåtam —covered; jïänam —pure consciousness; etena —by this; jïäninaù —of
the knower; nitya-vairiëä —by the eternal enemy; käma-rüpeëa —in the form
of lust; kaunteya —O son of Kunté; duñpüreëa —never to be satisfied;
analena —by the fire; ca—also.
TRANSLATION
Thus the wise living entity’s pure consciousness becomes covered by his
eternal enemy in the form of lust, which is never satisfied and which burns like


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.fire.
PURPORT
It is said in the Manu-småti  that lust cannot be satisfied by any amount of
sense enjoyment, just as fire is never ex tinguished by a constant supply of fuel.
In the material world, the center of all activities is sex, and thus this material
world is called  maithunya-ägära,  or the shackles of sex life. In the ordinary
prison house, criminals are kept within  bars; similarly, the criminals who are
disobedient to the laws of the Lord ar e shackled by sex life. Advancement of
material civilization on the basis of  sense gratification means increasing the
duration of the material existence of a li ving entity. Therefore, this lust is the
symbol of ignorance by which the living  entity is kept within the material
world. While one enjoys sense gratification, it may be t hat there is some
feeling of happiness, but actually that  so-called feeling of happiness is the
ultimate enemy of the sense enjoyer.
TEXT  40
wiNd]Yaai<a MaNaae buiÖrSYaaiDaïaNaMauCYaTae )
WTaEivRMaaehYaTYaez jaNaMaav*TYa deihNaMa( )) 40 ))
indriyäëi mano buddhir
asyädhiñöhänam ucyate
etair vimohayaty eña
jïänam ävåtya dehinam
SYNONYMS
indriyäëi —the senses; manaù —the mind; buddhiù —the intelligence; asya—of
this lust; adhiñöhänam —sitting place; ucyate —is called; etaiù —by all these;
vimohayati —bewilders; eñaù—this lust; jïänam —knowledge;
ävåtya —covering; dehinam —of the embodied.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION
The senses, the mind and the intelligence  are the sitting places of this lust.
Through them lust covers the real knowledge of the living entity and bewilders
him.
PURPORT
The enemy has captured different stra tegic positions in the body of the
conditioned soul, and therefore Lord Kåñë a is giving hints of those places, so
that one who wants to conquer the enemy may know where he can be found.
Mind is the center of all the act ivities of the senses, and thus when we hear
about sense objects the mind generally becomes a reservoir of all ideas of sense
gratification; and, as a result, the mind  and the senses become the repositories
of lust. Next, the intelligence department become s the capital of such lustful
propensities. Intelligence is the immediate next-door neighbor of the spirit
soul. Lusty intelligence influences the sp irit soul to acquire the false ego and
identify itself with matter, and thus with the mind and senses. The spirit soul
becomes addicted to enjoying the material senses and mistakes this as true
happiness. This false identification of the spirit soul is very nicely explained in
the Çrémad-Bhägavatam  (10.84.13 ):
yasyätma-buddhiù kuëape tri-dhätuke
sva-dhéù kalaträdiñu bhauma ijya-dhéù
yat-tértha-buddhiù salile na karhicij
janeñv abhijïeñu sa eva go-kharaù
“A human being who identifies this bo dy made of three elements with his
self, who considers the by-products of  t h e  b o d y  t o  b e  h i s  k i n s m e n ,  w h o
considers the land of birth worshipable, and who goes to the place of
pilgrimage simply to take a bath rather tha n meet men of transcendental
knowledge there, is to be considered like an ass or a cow.
TEXT  41


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TaSMaatviMaiNd]Yaa<YaadaE iNaYaMYa >arTazR>a )
PaaPMaaNa& Pa[Jaih ùeNa& jaNaivjaNaNaaXaNaMa( )) 41 ))
tasmät tvam indriyäëy ädau
niyamya bharatarñabha
päpmänaà prajahi hy enaà
jïäna-vijïäna-näçanam
SYNONYMS
tasmät —therefore; tvam —you; indriyäëi —senses; ädau —in the beginning;
niyamya —by regulating; bharata-åñabha —O chief amongst the descendants of
Bharata; päpmänam —the great symbol of sin; prajahi —curb; hi—certainly;
enam —this; jïäna —of knowledge; vijïäna —and scientific knowledge of the
pure soul; näçanam —the destroyer.
TRANSLATION
Therefore, O Arjuna, best of the Bhäratas, in the very beginning curb this
great symbol of sin [lust] by regulating the senses, and slay this destroyer of
knowledge and self-realization.
PURPORT
The Lord advised Arjuna to regulate the senses from the very beginning so
that he could curb the greatest sinful enemy, lust, which destroys the urge for
self-realization and specific knowledge of the self. Jïäna  refers to knowledge of
self as distinguishe d from non-self, or in other wo rds, knowledge that the spirit
soul is not the body. Vijïäna  refers to specific knowledge of the spirit soul’s
constitutional position and his relationship to the Supreme Soul. It is
explained thus in the Çrémad-Bhägavatam  (2.9.31):
jïänaà parama-guhyaà me
yad vijïäna-samanvitam


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.sa-rahasyaà tad-aìgaà ca
gåhäëa gaditaà mayä
“The knowledge of the self and Supr eme Self is very confidential and
mysterious, but such knowledge and specific realization can be understood if
explained with their various aspects by the Lord Himself.” Bhagavad-gétä  gives
us that general and specific kn owledge of the self. The living entities are parts
and parcels of the Lord, and therefore th ey are simply meant to serve the Lord.
This consciousness is called Kåñëa consciousness. So, from the very beginning
of life one has to learn this Kåñëa consciousne ss, and thereby one may become
fully Kåñëa conscious and act accordingly.
Lust is only the perverted reflection of  the love of God which is natural for
every living entity. But if one is educat ed in Kåñëa consciousness from the very
beginning, that natural love of God canno t deteriorate into lust. When love of
God deteriorates i nto lust, it is very difficult to  return to the normal condition.
Nonetheless, Kåñëa consciousness is so powerful that even a late beginner can
become a lover of God by following the regulative principles of devotional
service. So, from any stage of life, or from the time of understanding its
urgency, one can begin regulating the senses in Kåñëa consciousness,
devotional service of the Lord, and turn  the lust into love of Godhead—the
highest perfectional stage of human life.
TEXT  42
wiNd]Yaai<a Para<YaahuiriNd]Yae>Ya" Par& MaNa" )
MaNaSaSTau Para buiÖYaaeR buÖe" ParTaSTau Sa" )) 42 ))
indriyäëi paräëy ähur
indriyebhyaù paraà manaù
manasas tu parä buddhir
yo buddheù paratas tu saù
SYNONYMS


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.indriyäëi —senses; paräëi —superior; ähuù —are said; indriyebhyaù —more than
the senses; param —superior; manaù —the mind; manasaù —more than the
mind; tu—also; parä—superior; buddhiù —intelligence; yaù—who;
buddheù —more than the intelligence; parataù —superior; tu—but; saù—he.
TRANSLATION
The working senses are superior to dull matter; mind is higher than the
senses; intelligence is still higher than the mind; and he [the soul] is even
higher than the intelligence.
PURPORT
The senses are different outlets for the activities of lust. Lust is reserved
within the body, but it is given vent through the senses. Therefore, the senses
are superior to the body as a whole. Th ese outlets are not in use when there is
superior conscious ness, or Kåñëa consciousness. In Kåñëa consciousness the
soul makes direct connection with the Supreme Personality of Godhead;
therefore the hierarchy of bodily functions, as described here, ultimately ends
in the Supreme Soul. Bodily action means the func tions of the senses, and
stopping the senses means stopping all bodily actions. But since the mind is
active, then even though the body may be silent and at rest, the mind will
act—as it does during dreaming. But above the mind is the determination of
the intelligence, and above the intelligence is the soul proper. If, therefore, the
soul is directly engaged with the Supr eme, naturally all other subordinates,
namely, the intelligence, mind and senses, will be automatically engaged. In
the Kaöha Upaniñad  there is a similar passage, in which it is said that the
objects of sense gratification are superior  to the senses, and mind is superior to
the sense objects. If, therefore, the mind  is directly engaged in the service of
the Lord constantly, then there is no chance that the senses will become
engaged in other ways. This mental attitude has already been explained. paraà
dåñövä nivartate . I f  t h e  m i n d  i s  e n g a g e d  i n  t h e transcendental service of the
Lord, there is no chance of its being engaged in the lower propen sities. In the
Kaöha Upaniñad  the soul has been described as mahän,  the great. Therefore the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.soul is above all—namely, the sense ob jects, the senses, the mind and the
intelligence. Therefore, directly understanding the constitutional position of
the soul i s the solution of the whole problem.
With intelligence one has to seek out the constitutional position of the soul
and then engage the mind always in Kåñëa consciousness. That solves the
whole problem. A neophyte spiritualist is generally advised to keep aloof from
the objects of the senses. But aside from that, one has to strengthen the mind
by use of intelligence. If by intelli gence one engages one’s mind in Kåñëa
consciousness, by complete surrend er unto the Supreme Personality of
Godhead, then, automatically, the mind becomes stronger, and  even though
the senses are very strong, like serpen ts, they will be no more effective than
serpents with broken fangs. But even  though the soul is the master of
intelligence and mind, and the senses also , still, unless it is strengthened by
association wi th Kåñëa in Kåñëa consciousness, there is every chance of falling
down due to the agitated mind.
TEXT  43
Wv& buÖe" Par& bud(ßa Sa&STa>YaaTMaaNaMaaTMaNaa )
Jaih Xa}au& Mahabahae k-aMaæPa& duraSadMa( )) 43 ))
evaà buddheù paraà buddhvä
saàstabhyätmänam ätmanä
jahi çatruà mahä-bäho
käma-rüpaà duräsadam
SYNONYMS
evam —thus; buddheù —to intelligence; param —superior; buddhvä —knowing;
saàstabhya —by steadying; ätmänam —the mind; ätmanä —by deliberate
intelligence; jahi—conquer; çatrum —the enemy; mahä-bäho —O
mighty-armed one; käma-rüpam —in the form of lust; duräsadam —formi dable.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION
Thus knowing oneself to be transcendental to the material senses, mind and
intelligence, O mighty-armed Arjuna, one should steady the mind by deliberate
spiritual intelligence [Kåñëa consciousness] and thus—by spiritual
strength—conquer this insatiable ene my known as lust.
PURPORT
This Third Chapter of the Bhagavad-gétä  is conclusively directive to Kåñëa
consciousness by knowing oneself as the eternal servitor of the Supreme
Personality of Godhead, without considering impersonal voidness the ultimate
end. In the material existence o f life, one is certainly influenced by
propensities for lust and desire for dominating the resources of material
nature. Desire for overlording and for sense gratification is the greatest enemy
of the conditioned soul; but by the strength of Kåñëa consciou sness, one can
control the material senses, the mind and the intelligence. One may not give
up work and prescribed duties all of a sudden; but by gradually developing
Kåñëa consciousness, one can be situated  in a transcendental position without
being influ enced by the material senses and the mind—by steady intelligence
directed toward one’s pure identity. This is the sum total of this chapter. In the
immature stage of material existence, philosophical speculations and artificial
attempts to control the sens es by the so-called practice of yogic postures can
never help a man toward spiritual life. He must be trained in Kåñëa
consciousness by higher intelligence.
Thus end the Bhaktivedanta Purports to the Third Chapter of the Çrémad
Bhagavad-gétä  in the matter of Karma-yoga,  or the Discharge of One’s Prescribed
Duty in Kåñëa Consciousness.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.- CHAPTER 4 -
Transcendental Knowledge
TEXT  1
é[q>aGavaNauvac
wMa& ivvSvTae YaaeGa& Pa[ae¢-vaNahMaVYaYaMa( )
ivvSvaNMaNave Pa[ah MaNauir+vak-ve_b]vqTa( )) 1 ))
çré-bhagavän uväca
imaà vivasvate yogaà
proktavän aham avyayam
vivasvän manave präha
manur ikñväkave ’bravét
SYNONYMS
çré-bhagavän uväca —the Supreme Personality of Godhead said; imam —this;
vivasvate —unto the sun-god; yogam —the science of one’s relationship to the
Supreme; proktavän —instructed; aham —I; avyayam —imperishable;
vivasvän —Vivasvän (the sun-god’s name); manave —un to the father of
mankind (of the name Vaivasvata); präha —told; manuù —the father of
mankind; ikñväkave —unto King Ikñväku; abravét —said.
TRANSLATION
The Personality of Godhead, Lord Çré Kåñëa, said: I instructed this
imperishable science of yoga to the sun-god, Vivasvän, and Vivasvän instructed
it to Manu, the father of mankind, and Manu in turn instructed it to Ikñväku.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT
Herein we find the history of the Bhagavad-gétä  traced from a remote time
when it was delivered to the royal order of all planets, beginning from the sun
planet. The kings of all planets are espe cially meant for the protection of the
inhabitants, and there fore the royal order should understand the science of
Bhagavad-gétä  i n  o r d e r  t o  b e  a b l e  t o  r u l e  the citizens and protect them from
material bondage to lust. Human life is meant for cultivation of spiritual
knowledge, in eternal relationship with the Suprem e Personality of Godhead,
and the executive heads of all states an d all planets are obliged to impart this
lesson to the citizens by education, cu lture and devotion. In other words, the
executive heads of all states are in tended to spread the science of Kå ñëa
consciousness so that the people may ta ke advantage of this great science and
pursue a successful path, utilizing the opportunity of the human form of life.
In this millennium, the sun-god is know n as Vivasvän, the king of the sun,
which is the origin of all planet s within the solar system. In the
Brahma-saàhitä  (5.52) it is stated:
yac-cakñur eña savitä sakala-grahäëäà
räjä samasta-sura-mürtir açeña-tejäù
yasyäjïayä bhramati sambhåta-käla-cakro
govindam ädi-puruñaà tam ahaà bhajämi
“Let me worship,” Lord Brahmä said, “the Supreme Personality of Godhead,
Govinda [Kåñëa], who is the original person and under whose order the sun,
which is the king of all planets, is assuming immense power and heat. The sun
represents the eye of the Lord  and traverses its orbit in obedience to His
order.”
The sun is the king of the planets, and the sun-god (at present of the name
Vivasvän) rules the sun planet, which is controlling all other planets by
supplying heat and light. He is rotati ng under the order of Kåñëa, and Lord
Kåñëa originally made Vivasvän  His first disciple to understand the science of
Bhagavad-gétä.  The Gétä is not, therefore, a speculative treatise for the
insignificant mundane scholar but is a standard book of knowledge coming


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.down from time immemorial.
In the Mahäbhärata  (Çänti-parva  348.51–52 ) we can trace out the history of
the Gétä as follows:
tretä-yugädau ca tato
vivasvän manave dadau
manuç ca loka-bhåty-arthaà
sutäyekñväkave dadau
ikñväkuëä ca kathito
vyäpya lokän avasthitaù
“In the beginning of the millennium kn own as Tretä-yuga this science of
the relationship with the Supreme was delivered by Vivasvän to Manu. Manu,
being the father of mankind, gave it to  his son Mahäräja Ikñväku, the king of
this earth planet and forefathe r of the Raghu dynasty, in which Lord
Rämacandra appeared.” Therefore, Bhagavad-gétä  existed in human society
from the time of Mahäräja Ikñväku.
At the present moment we have just passed through five thousand years of
the Kali-yuga, which lasts 432,000 years. Before this there was Dväpara-yuga
(800,000 years), and before that there was Tretä-yuga (1,200,000 years). Thus,
some 2,005,000 years ago, M anu spoke the Bhagavad-gétä  to his disciple and son
Mahäräja Ikñväku, the king of this pl anet earth. The age of the current Manu
is calculated to last some 305,3 00,000 years, of which 120,400,000 have passed.
Accepting that before the birth of Manu the Gétä was spoken by the Lord to
His disciple the sun-god Vivasvän, a rough estimate is that the Gétä was spoken
at least 120,400,000 years ago; and in huma n society it has been extant for two
million years. It was respoken by the Lord again to Arjuna about fiv e thousand
years ago. That is the rough es timate of the history of the Gétä,  according to
the Gétä itself and according to the versio n of the speaker, Lord Çré Kåñëa. It
was spoken to the sun-god Vivasvän because he is also a kñatriya  and is the
father of all kñatriyas  who are descendants of the sun-god, or the sürya-vaàça
kñatriyas.  Because Bhagavad-gétä  is as good as the Vedas,  being spoken by the
Supreme Personality of Godhead, this knowledge is apauruñeya,  superhuman.
Since the Vedic instructions are ac cepted as they are, without human


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.interpretation, the Gétä must therefore be accepted without mundane
interpretation. The mundane wranglers may speculate on the Gétä in their
own ways, but that is not Bhagavad-gétä  as it is. Therefore, Bhagavad-gétä  has to
be accepted as it is, from the discip lic succession, and it is described herein
that the Lord spoke to the sun-god, the sun-god spoke to his son Manu and
Manu spoke to his son Ikñväku.
TEXT  2
Wv& ParMParaPa[aáiMaMa& raJazRYaae ivdu" )
Sa k-ale/Naeh MahTaa YaaeGaae Naí" ParNTaPa )) 2 ))
evaà paramparä-präptam
imaà räjarñayo viduù
sa käleneha mahatä
yogo nañöaù parantapa
SYNONYMS
evam —thus; paramparä —by disciplic succession; präptam —received;
imam —this science; räja-åñayaù —the saintly kings; viduù —understood;
saù—that knowledge; kälena —in the course of time; iha—in this world;
mahatä —great; yogaù —the science of one’s relationship w ith the Supreme;
nañöaù —scattered; parantapa —O Arjuna, subduer of the enemies.
TRANSLATION
This supreme science was thus received through the chain of disciplic
succession, and the saintly kings understood it in that way. But in course of
time the succession was broken, and theref ore the science as it is appears to be
lost.
PURPORT


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.It is clearly stated that the Gétä was especially meant for the saintly kings
because they were to execute its purpos e in ruling over the citizens. Certainly
Bhagavad-gétä  was never meant for the demonic persons, who would dissipate
its value for no one’s benefit and would devise all types of interpretations
according to personal whims. As soon as the original purpose was scattered by
the motives of the unscrupulous commentators, there arose the need to
reestablish the disciplic succession. Five thousand ye ars ago it was detected by
the Lord Himself that the disciplic succession was broken, and therefore He
declared that the purpose of the Gétä appeared to be lost. In the same way, at
the present moment also there are so many editions of the Gétä (especially  in
English), but almost all of them are not according to authorized disciplic
succession. There are innumerable interpretations rendered by different
mundane scholars, but almost all of them do not accept the Supreme
Personality of Godhead, Kåñëa, althoug h they make a good business on the
words of Çré Kåñëa. This spirit is demonic, because demons do not believe in
God but simply enjoy the property of th e Supreme. Since there is a great need
of an edition of the Gétä in English, as it is received by the paramparä
(disciplic succession) system, an attempt is  made herewith to fulfill this great
want. Bhagavad-gétä —accepted as it is—is a great boon to humanity; but if it is
accepted as a treatise of philosophical speculations, it is simply a waste of time.
TEXT  3
Sa WvaYa& MaYaa Tae_Û YaaeGa" Pa[ae¢-" PauraTaNa" )
>a¢-ae_iSa Mae Sa%a ceiTa rhSYa& ùeTadutaMaMa( )) 3 ))
sa eväyaà mayä te ’dya
yogaù proktaù purätanaù
bhakto ’si me sakhä ceti
rahasyaà hy etad uttamam
SYNONYMS


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.saù—the same; eva—certainly; ayam —this; mayä —by Me; te—unto you;
adya —today; yogaù —the science of yoga;  proktaù —spoken; purätanaù —very
old; bhaktaù —devotee; asi—you are; me—My; sakhä —friend; ca—also;
iti—therefore; rahasyam —mystery; hi—certainly; etat—this ;
uttamam —transcendental.
TRANSLATION
That very ancient science of the relationship with the Supreme is today told
by Me to you because you are My devotee as well as My friend and can
therefore understand the transcen dental mystery of this science.
PURPORT
There are two classes of men, namely the devotee and the demon. The Lord
selected Arjuna as the recipient of th is great science owing to his being a
devotee of the Lord, but for the demon it is not possible to understand this
great mysterious science. Ther e are a number of editions of this great book of
knowledge. Some of them have commentaries by the devotees, and some of
them have commentaries by the demo ns. Commentation by the devotees is
real, whereas that of the demons is useless. Arjuna accepts Çré Kå ñëa as the
Supreme Personality of Godhead, and any commentary on the Gétä following
in the footsteps of Arjuna is real devoti onal service to the cause of this great
science. The demonic, however, do not accept Lord Kåñëa as He is. Instead
they concoct some thing about Kåñëa and mislead general readers from the
path of Kåñëa’s instructions. Here is a warning about such misleading paths.
One should try to follow the discipli c succession from Arjuna, and thus be
benefitted by this great science of Çrémad Bhagav ad-gétä.
TEXT  4
AJauRNa ovac
APar& >avTaae JaNMa Par& JaNMa ivvSvTa" )


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.k-QaMaeTaiÜJaaNaqYaa& TvMaadaE Pa[ae¢-vaiNaiTa )) 4 ))
arjuna uväca
aparaà bhavato janma
paraà janma vivasvataù
katham etad vijänéyäà
tvam ädau proktavän iti
SYNONYMS
arjunaù uväca —Arjuna said; aparam —junior; bhavataù —Your; janma —birth;
param —superior; janma —birth; vivasvataù —of the sun-god; katham —how;
etat—this; vijänéyäm —shall I understand; tvam —You; ädau —in the
beginning; proktavän —instructed; iti—thus.
TRANSLATION
Arjuna said: The sun-god Vivasvän is senior by birth to You. How am I to
understand that in the beginning You instructed this science to him?
PURPORT
Arjuna is an accepted devotee of th e Lord, so how could he not believe
Kåñëa’s words? The fact is that Arjuna  is not inquiring for himself but for
those who do not believe in the Supreme Personality of Godhead or for the
demons who do not like the idea tha t Kåñëa should be accepted as the Supreme
Personality of Godhead; for them only Arjuna inquires on this point, as if he
were himself not aware of the Personality of Godhead, or Kåñëa. As it will be
evident from the Tenth Chapter, Arjuna knew perfectly well  that Kåñëa is the
Supreme Personality of Godhead, the fo untainhead of everything and the last
word in transcendence. Of course, Kåñëa also appeared as the son of Devaké on
this earth. How Kåñëa remained the same Supreme Personality of Godhead,
the eternal  original person, is very difficult for an ordinary man to understand.
Therefore, to clarify this point, Arjuna  put this question before Kåñëa so that


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.He Himself could speak authoritatively. That Kåñëa is the supreme authority is
accepted by the whole worl d, not only at present but from time immemorial,
and the demons alone reject Him. An yway, since Kåñëa is the authority
accepted by all, Arjuna put this questi on before Him in order that Kåñëa would
describe Himself without being depicted by the demons, who  always try to
distort Him in a way understandable to the demons and their followers. It is
necessary that everyone, for his own interest, know the science of Kåñëa.
Therefore, when Kåñëa Himself speaks ab out Himself, it is auspicious for all
the worlds. T o the demons, such explanations by Kåñëa Himself may appear to
be strange because the demons always study Kåñëa from their own standpoint,
but those who are devotees heartily welcome the statements of Kåñëa when
they are spoken by Kåñëa Himself. The devote es will always worship such
authoritative statements of Kåñëa becaus e they are always eager to know more
and more about Him. The atheists, who consider Kåñëa an ordinary man, may
in this way come to know that Kåñëa is superhuman, that He is
sac-cid-änanda- vigraha  [Bs. 5.1]—the eternal form of bliss and
knowledge—that He is transcendental, and that He is above the domination
of the modes of material nature and ab ove the influence of time and space. A
devotee of Kåñëa, like Arjuna, is undoubtedly above any mi sunderstanding of
the transcendental position of Kåñëa. Ar juna’s putting this question before the
Lord is simply an attempt by the devotee to defy the atheistic attitude of
persons who consider Kåñëa to be an ordinary human being, subject to the
modes of m aterial nature.
TEXT  5
é[q>aGavaNauvac
bhUiNa Mae VYaTaqTaaiNa JaNMaaiNa Tav caJauRNa )
TaaNYah& ved SavaRi<a Na Tv& veTQa ParNTaPa )) 5 ))
çré-bhagavän uväca
bahüni me vyatétäni
janmäni tava cärjuna


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.täny ahaà veda sarväëi
na tvaà vettha parantapa
SYNONYMS
çré-bhagavän uväca —the Personality of Godhead said; bahüni —many; me—of
Mine; vyatétäni —have passed; janmäni —births; tava—of yours; ca—and also;
arjuna —O Arjuna; täni—those; aham —I; veda—do know; sarväëi —all;
na—not; tvam —you; vettha —know; parantapa —O subdu er of the enemy.
TRANSLATION
The Personality of Godhead said: Many, many births both you and I have
passed. I can remember all of them, but you cannot, O subduer of the enemy!
PURPORT
In the Brahma-saàhitä  (5.33) we have information of many, many
incarnations of the Lord. It is stated there:
advaitam acyutam anädim ananta-rüpam
ädyaà puräëa-puruñaà nava-yauvanaà ca
vedeñu durlabham adurlabham ätma-bhaktau
govindam ädi-puruñaà tam ahaà bhajämi
“I worship the Supreme Personality of  Godhead, Govinda [Kåñëa], who is
the original person—absolute, infallible, without beginning. Although
expanded into unlimited forms, He is st ill the same original, the oldest, and the
person always appearing as a fres h youth. Such eternal, blissful, all-knowing
forms of the Lord are usually understood by the best Vedic scholars, but they
are always manifest to pure, unalloyed devotees.”
It is also stated in Brahma-saàhitä  (5.39):
rämädi-mürtiñu kalä-niyamena tiñöhan
nänävatäram akarod bhuvaneñu kintu
kåñëaù svayaà samabhavat paramaù pumän yo


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.govindam ädi-puruñaà tam ahaà bhajämi
“I worship the Supreme Personality of  Godhead, Govinda [Kåñëa], who is
always situated in various incarnations such as Räma, Nåsiàha and many
subincarnations as well, but who is the original Personality of Godhead known
as Kåñëa, and who incarnates persona lly also.”
In the Vedas  also it is said that the Lord , although one without a second,
manifests Himself in innumerable forms. He is like the vaidurya  stone, which
changes color yet still remains one. All those multiforms are understood by the
pure, unalloyed devotees , but not by a simple study of the Vedas  (vedeñu
durlabham adurlabham ätma-bhaktau ). Devotees like Arjuna are constant
companions of the Lord, and whenever  the Lord incarnates, the associate
devotees also incarnate in order to serve the Lord in different c apacities.
Arjuna is one of these devotees, and in this verse it is understood that some
millions of years ago when Lord Kåñëa spoke the Bhagavad-gétä  to the sun-god
Vivasvän, Arjuna, in a different capacity , was also present. But the difference
between th e Lord and Arjuna is that the Lord remembered the incident
whereas Arjuna could not remember. That is the difference between the
part-and-parcel living entity and th e Supreme Lord. Although Arjuna is
addressed herein as the mighty hero who could subdue the  enemies, he is
unable to recall what had happened in his various past births. Therefore, a
living entity, however great he may be in the material estimation, can never
equal the Supreme Lord. Anyone who is a constant companion of the Lord is
certainly a l iberated person, but he cannot be equal to the Lord. The Lord is
described in the Brahma-saàhitä  as infallible ( acyuta ), which means that He
never forgets Himself, even though He is  in material contact. Therefore, the
Lord and the living entity can never b e equal in all respects, even if the living
entity is as liberated as Arjuna. Althou gh Arjuna is a devotee of the Lord, he
sometimes forgets the nature of the Lord , but by the divine grace a devotee can
at once understand the infallible condition of the Lo rd, whereas a nondevotee
or a demon cannot understand this tran scendental nature. Consequently these
descriptions in the Gétä cannot be understood by demonic brains. Kåñëa
remembered acts which were performed by Him millions of years before, but
Arjuna cou ld not, despite the fact that both Kåñëa and Arjuna are eternal in


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.nature. We may also note herein that a living entity forgets everything due to
his change of body, but the Lord reme mbers because He does not change His
sac-cid-änanda  body. He is advaita,  which means there is no distinction
between His body and Himself. Everything in relation to Him is
spirit—whereas the conditioned soul is different from his material body. And
because the Lord’s body and self are iden tical, His position is always different
from that of the ordinary living entity , even when He descends to the material
platform. The demons cannot adjust them selves to this transcendental nature
of the Lord, which the Lord Himself explains in the following verse.
TEXT  6
AJaae_iPa SaàVYaYaaTMaa >aUTaaNaaMaqìrae_iPa SaNa( )
Pa[k*-iTa& SvaMaiDaïaYa SaM>avaMYaaTMaMaaYaYaa )) 6 ))
ajo ’pi sann avyayätmä
bhütänäm éçvaro ’pi san
prakåtià sväm adhiñöhäya
sambhavämy ätma-mäyayä
SYNONYMS
ajaù—unborn; api—although; san—being so; avyaya —without deterioration;
ätmä —body; bhütänäm —of all those who are born; éçvaraù —the Supreme
Lord; api—although; san—being so; prakåtim —in the transcendental form;
sväm —of Myself; adhiñöhäya —being so situated; sambhavämi —I do incarnate;
ätma-mäyayä —by My internal energy.
TRANSLATION
Although I am unborn and My transc endental body never deteriorates, and
although I am the Lord of all living entities, I still appear in every millennium
in My original transcendental form.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT
The Lord has spoken about the peculiar ity of His birth: although He may
appear like an ordinary person, He remembers everything of His many, many
past “births,” whereas a common man cannot remember what he has done
even a few hours before. If someone is as ked what he did exactly at the same
time one day earlier, it would be very  difficult for a common man to answer
immediately. He would surely have to dr edge his memory to recall what he was
doing exactly at the same time on e day before. And yet, men often d are claim
to be God, or Kåñëa. One should not be misled by such meaningless claims.
Then again, the Lord explains His prakåti,  or His form. Prakåti  means “nature,”
as well as svarüpa,  or “one’s own form.” The Lord says that He appears in His
own body. He d oes not change His body, as the common living entity changes
from one body to another. The conditione d soul may have one kind of body in
the present birth, but he has a different body in the next birth. In the material
world, the living entity has no fixed  body but transmigrates from one body to
another. The Lord, however, does not do so. Whenever He appears, He does so
in the same original body, by His inte rnal potency. In other words, Kåñëa
appears in this material world in  His original eternal form, with  two hands,
holding a flute. He appears exactly in  His eternal body, uncontaminated by
this material world. Although He appear s in the same transcendental body and
is Lord of the universe, it still appears that He takes His birth like an ordinary
living en tity. And although His body does not deteriorate like a material body,
it still appears that Lord Kåñëa grow s from childhood to boyhood and from
boyhood to youth. But astonishingly en ough He never ages beyond youth. At
the time of the Battle of Kurukñetra,  He had many grandchildren at home; or,
in other words, He had sufficiently aged by material calculations. Still He
looked just like a young man twenty or  twenty-five years old. We never see a
picture of Kåñëa in old age beca use He never grows old like us,  although He is
the oldest person in the whole creation —past, present, and future. Neither His
body nor His intelligence ever deteriorates  or changes. Therefore, it is clear
that in spite of His being in the material  world, He is the same unborn, eternal
form of bliss and knowledge, changele ss in His transcendental body and


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.intelligence. Factually, His appearance and disappearance is like the sun’s
rising, moving before us, and then di sappearing from our eyesight. When the
sun is out of sight, we think that  the sun is set, and when the sun is before our
eyes, we think that the sun is on the hori zon. Actually, the sun is always in its
fixed position, but owing to our defectiv e, insufficient senses, we calculate the
appearance and disappearance of the sun in t he sky. And because Lord Kåñëa’s
appearance and disappearance are completely different from that of any
ordinary, common living entity, it is evident that He is eternal, blissful
knowledge by His internal potency—and He is never contaminated by
material na ture. The Vedas  also confirm that the Supreme Personality of
Godhead is unborn yet He still appears to take His birth in
multimanifestations. The Vedic supplem entary literatures also confirm that
even though the Lord appears to be taking His birth, He is s till without change
of body. In the Bhägavatam,  He appears before His mother as Näräyaëa, with
four hands and the decorations of the six kinds of full opulences. His
appearance in His original eternal form is His causeless mercy, bestowed upon
the living e ntities so that they can concentrat e on the Supreme Lord as He is,
and not on mental concoctions or im aginations, which the impersonalist
wrongly thinks the Lord’s forms to be. The word mäyä,  or ätma-mäyä,  refers to
the Lord’s causeless mercy, according to  the Viçva-koça  dictionary. The Lord is
conscious of all of His previous appearances and disappearances, but a common
living entity forgets everything about his past body as soon as he gets another
body. He is the Lord of all living entities because He per forms wonderful and
superhuman activities while He is on th is earth. Therefore, the Lord is always
the same Absolute Truth and is withou t differentiation between His form and
self, or between His quality and body. A question may now be raised as to why
the Lord appears and disappears in this world. This is explained in the next
verse.
TEXT  7
Yada Yada ih DaMaRSYa Gl/aiNa>aRviTa >aarTa )


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.A>YauTQaaNaMaDaMaRSYa TadaTMaaNa& Sa*JaaMYahMa( )) 7 ))
yadä yadä hi dharmasya
glänir bhavati bhärata
abhyutthänam adharmasya
tadätmänaà såjämy aham
SYNONYMS
yadä yadä —whenever and wherever; hi—certainly; dharmasya —of religion;
gläniù —discrepancies; bhavati —become manifested; bhärata —O descendant
of Bharata; abhyutthänam —predominance; adharmasya —of irreligion;
tadä—at that time; ätmänam —self; såjämi —manifest; aham—I.
TRANSLATION
Whenever and wherever there is a decline in religious practice, O
descendant of Bharata, and a predominant rise of irreligion—at that time I
descend Myself.
PURPORT
The word såjämi  is significant herein. Såjämi  cannot be used in the sense of
creation, because, according to the previous verse, there is no creation of the
Lord’s form or body, since all of the forms are eternally existent. Therefore,
såjämi  means that th e Lord manifests Himself as He is. Although the Lord
appears on schedule, namely at th e end of the Dväpara-yuga of the
twenty-eighth millennium of the seventh Manu in one day of Brahmä, He has
no obligation to adhere to such rules and regulations, because He is completely
free to act in many ways at His will.  He therefore appears by His own will
whenever there is a predominance of irreligiosity and a disappearance of true
religion. Principles of religion are laid down in the Vedas,  and any discrepancy
in th e matter of properly executing the rules of the Vedas  makes one
irreligious. In the Bhägavatam  it is stated that such principles are the laws of


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.the Lord. Only the Lord can manufa cture a system of religion. The Vedas  are
also accepted as originally spoken by the Lord Himself to Brahmä, from within
his heart. Therefore, the principles of dharma,  or religion, are the direct orders
of the Supreme Personality of Godhead ( dharmaà tu säkñäd bhagavat-praëétam
[SB 6.3.19 ]). These principles are clearly indicated th roughout the
Bhagavad-gétä.  The purpose of the Vedas  is to establish such principles under
the order of the Supreme Lord, and the Lo rd directly orders, at the end of the
Gétä,  that the highest principle of religion  is to surrender unto Him only, and
nothin g more. The Vedic principles push one towards complete surrender unto
Him; and whenever such principles ar e disturbed by the demoniac, the Lord
appears. From the Bhägavatam  we understand that Lord Buddha is the
incarnation of Kåñëa who appeared when materi alism was rampant and
materialists were using the pretext of the authority of the Vedas.  Although
there are certain restrictive rules and re gulations regarding animal sacrifice for
particular purposes in the Vedas,  people of demonic tendency still took to
animal sacrifice without reference to  the Vedic principles. Lord Buddha
appeared to stop this nonsense and to establish the Vedic principles of
nonviolence. Therefore each and every avatära,  or incarnation of the Lord,
has a particular mission, and they ar e all described in the revealed scriptures.
No one should be accepted as an avatära  unless he is referred to by scriptures.
It is not a fact that the Lord appears only on Indian soil. He can manifest
Himself anywhere and everywhere, and whenever He desires  to appear. In
each and every incarnation, He speaks as much about religion as can be
understood by the particular people under their particular circumstances. But
the mission is the same—to lead people  to God consciousness and obedience to
the principles of religion. Sometimes He descends personally, and sometimes
He sends His bona fide representative in  the form of His son, or servant, or
Himself in some disguised form.
The principles of the Bhagavad-gétä  were spoken to Arjuna, and, for that
matter, to other highly elevated persons, because he was highly advanced
compared to ordinary persons in other parts of the world. Two plus two equals
four is a mathematical principle  that is true in the beginner’s arithmetic class
and in the advanced class as well. Still, there are higher and lower


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.mathematics. In all incarnations of the Lord, therefore, the same principles are
taught, but they appear to be higher and lower in varied circumstances. The
higher principles of religion begin with  the acceptance of the four orders and
the four statuses of social life, as wi ll be explained later. The whole purpose of
the mission of incarnations is to ar ouse Kåñëa consciousness everywhere. Su ch
consciousness is manifest and nonmanifest only under different circumstances.
TEXT  8
Pair}aa<aaYa SaaDaUNaa& ivNaaXaaYa c duZk*-TaaMa( )
DaMaRSa&SQaaPaNaaQaaRYa SaM>avaiMa YauGae YauGae )) 8 ))
pariträëäya sädhünäà
vinäçäya ca duñkåtäm
dharma-saàsthäpanärthäya
sambhavämi yuge yuge
SYNONYMS
pariträëäya —for the deliverance; sädhünäm —of the devotees; vinäçäya —for
the annihilation; ca—and; duñkåtäm —of the miscreants; dharma —principles
of religion; saàsthäpana-arthäya —to reestablish; sambhavämi —I do appear;
yuge—millennium; yuge—after millennium.
TRANSLATION
To deliver the pious and to annihilate the miscreants, as well as to
reestablish the principles of religion, I Myself appear, millennium after
millennium.
PURPORT
According to Bhagavad-gétä,  a sädhu  (holy man) is a man in Kåñëa
consciousness. A person may appear to  be irreligious, but if he has the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.qualifications of Kåñëa consciousness wh olly and fully, he is to be understood
to be a sädhu.  And duñkåtäm  applies to t hose who do not care for Kåñëa
consciousness. Such miscreants, or duñkåtäm,  are described as foolish and the
lowest of mankind, even though they may be decorated with mundane
education, whereas a person who is one hundred percent engaged in Kåñëa
conscious ness is accepted as a sädhu,  e v e n  t h o u g h  s u c h  a  p e r s o n  m a y  b e
neither learned nor well cultured. As far as the atheistic are concerned, it is
not necessary for the Supreme Lord to a ppear as He is to destroy them, as He
did with the demons Rävaëa and Kaàsa.  The Lord has many agents who are
quite competent to vanquish demons. But the Lord especially descends to
appease His unalloyed devotees, who are always harassed by the demoniac. The
demon harasses the devotee, even though the latter may happen to be his k in.
Although Prahläda Mahäräja was the son of Hiraëyakaçipu, he was
nonetheless persecuted by his father; although Devaké, the mother of Kåñëa,
was the sister of Kaàsa, she and her husband Vasudeva were persecuted only
because Kåñëa was to be born of them.  So Lord Kåñëa appeared primarily to
deliver Devaké, rather than kill Kaàsa, but both were performed
simultaneously. Therefore it is said here that to deliver the devotee and
vanquish the demon miscreants, the Lord appears in different incarnations.
In the Caitanya-caritämåta  of Kåñëadäsa Kaviräja, the following verses
(Madhya  20.263–264 ) summarize these principles of incarnation:
såñöi-hetu yei mürti prapaïce avatare
sei éçvara-mürti ‘avatära’ näma dhare
mäyätéta paravyome sabära avasthäna
viçve avatari’ dhare ‘avatära’ näma
“The avatära,  or incarnation of Godhead, descends from the kingdom of
God for material manifestation. And the particular form of the Personality of
Godhead who so descends is called an incarnation, or avatära.  Such
incarnations are situated in the spiritua l world, the kingdom of God. When
they descend to the material creation, they assume the name avatära. ”
There are various kinds of avatäras,  such as puruñävatäras, guëävatäras,
lélävatäras, çakty-äveça avatäras, manvantara-avatäras  and yugävatäras —all


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.appearing on schedule all over the un iverse. But Lord Kåñëa is the primeval
Lord, the fountainhead of all avatäras.  Lord Çré Kåñëa descends for the specific
purpose of mitigating the anxieties of the pure devotees, who are very anxious
to see Him in His original Våndävana pastimes. Therefore, the prime purpose
of the Kåñëa avatära  is to satisfy His unalloyed dev otees.
The Lord says that He incarnates  Himself in every millennium. This
indicates that He incarnates also in  the Age of Kali. As stated in the
Çrémad-Bhägavatam,  the incarnation in the Age of Kali is Lord Caitanya
Mahäprabhu, who spread the worship of Kåñëa by the saìkértana  movement
(congregational chanting of the holy names) and spread Kåñëa consciousness
throughout India. He predicted that this culture of saìkértana  would be
broadcast all over the world, from town  to town and village to village. Lord
Caitanya  as the incarnation of Kåñëa, the Personality of Godhead, is described
secretly but not directly in the confiden tial parts of the revealed scriptures,
such as the Upaniñads, Mahäbhärata  and Bhägavatam.  The devotees of Lord
Kåñëa are very much attracted by the saìkértana  movement of Lord Caitanya.
This avatära  of the Lord does not kill the misc reants, but delivers them by His
causeless mercy.
TEXT  9
JaNMa k-MaR c Mae idVYaMaev& Yaae veita TatvTa" )
TYa¤-a deh& PauNaJaRNMa NaEiTa MaaMaeiTa Saae_JauRNa )) 9 ))
janma karma ca me divyam
evaà yo vetti tattvataù
tyaktvä dehaà punar janma
naiti mäm eti so ’rjuna
SYNONYMS
janma —birth; karma —work; ca—also; me—of Mine; divyam —transcendental;
evam —like this; yaù—anyone who; vetti—knows; tattvataù —in reality;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.tyaktvä —leaving aside; deham —this body; punaù —again; janma —birth;
na—never; eti—does attain; mäm —unto Me; eti—does attai n; saù—he;
arjuna —O Arjuna.
TRANSLATION
One who knows the transcendental nature of My appearance and activities
does not, upon leaving the body, take his birth again in this material world, but
attains My eternal abode, O Arjuna.
PURPORT
The Lord’s descent from His transcen dental abode is already explained in
the 6th verse. One who can understand the truth of the appearance of the
Personality of Godhead is already liberated from material bondage, and
therefore he returns to the kingdom of God immediately after quitting this
present material body. Such liberation of the living entity from material
bondage is not at all easy. The impersonalists and the yogés  attain liberation
only after much trouble and many, many births. Even then, the liber ation they
achieve—merging into the impersonal brahmajyoti  of the Lord—is only
partial, and there is the risk of returning to this material world. But the
devotee, simply by understanding the tr anscendental nature of the body and
activities of the Lord, at tains the abode of the Lord after ending this body and
does not run the risk of returning to this material world. In the
Brahma-saàhitä  (5.33) it is stated that the Lord has many, many forms and
incarnations: advaitam acyutam anädim ananta-rüpam.  Although there are
many transcendental forms of the Lo rd, they are still one and the same
Supreme Personality of Godhead. One has to understand this fact with
conviction, although it is incomprehens ible to mundane scholars and empiric
philosophers. As stated in the  Vedas  (Puruña-bodhiné Upaniñad ):
eko devo nitya-lélänurakto
bhakta-vyäpé hådy antar-ätmä
“The one Supreme Personality of Godhead is eternally engaged in many,


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.many transcendental forms in relationsh ips with His unalloyed devotees.” This
Vedic version is confirmed in this verse of the Gétä personally by the Lord. He
who accepts this truth on th e strength of the authority of the Vedas  and of the
Supreme Personality of Godhead and who does not waste time in philosophical
speculations attains the highest perfectional stage of liberation. Simply by
accepting this truth on faith, one can, without a d oubt, attain liberation. The
Vedic version tat tvam asi  is actually applied in this case. Anyone who
understands Lord Kåñëa to be the Supr eme, or who says unto the Lord “You
are the same Supreme Brahman, the Personality of Godhead,” is certainly
liberated instantly, and consequently his entrance into the transcendental
association of the Lord is guaranteed. In  other words, such a faithful devotee of
the Lord attains perfection, and this is confirmed by the following Vedic
assertion:
tam eva viditväti måtyum eti
nänyaù panthä vidyate ’yanäya
“One can attain the perfect stage of liberation from birth and death simply
by knowing the Lord, the Supreme Pers onality of Godhead, and there is no
other way to achieve this perfection.” ( Çvetäçvatara Upaniñad  3.8) That there
is no alternative means that anyone who does not understand Lord Kåñëa as
the Supreme Personality of Godhead is surely in the mode of ignorance and
consequently he will not attain salvatio n simply, so to speak, by licking the
outer surface of the bottle of honey, or by interpreting th e Bhagavad-gétä
according to mundane scholarship. Su ch empiric philosophers may assume
very important roles in the material worl d, but they are not necessarily eligible
for liberation. Such puffed-up mundane sc holars have to wait for the causeless
mercy of  the devotee of the Lord. One should therefore cultivate Kåñëa
consciousness with faith and knowledge, and in this way attain perfection.
TEXT  10
vqTaraGa>aYa§-aeDaa MaNMaYaa MaaMauPaaié[Taa" )


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.bhvae jaNaTaPaSaa PaUTaa MaÙavMaaGaTaa" )) 10 ))
véta-räga-bhaya-krodhä
man-mayä mäm upäçritäù
bahavo jïäna-tapasä
pütä mad-bhävam ägatäù
SYNONYMS
véta—freed from; räga—attachment; bhaya —fear; krodhäù —and anger;
mat-mayä —fully in Me; mäm —in Me; upäçritäù —being fully situated;
bahavaù —many; jïäna —of knowledge; tapasä —by the penance; pütäù —being
purified; mat-bhävam —transcendental love for Me; ägatäù —attained.
TRANSLATION
Being freed from attachment, fear and anger, being fully absorbed in Me and
taking refuge in Me, many, many persons in the past became purified by
knowledge of Me—and thus they all a ttained transcendental love for Me.
PURPORT
As described above, it is very difficu lt for a person who is too materially
affected to understand the personal nature of the Supreme Absolute Truth.
Generally, people who are attached to the bodily conception of life are so
absorbed in materialism that it  is almost impossible for them to understand
how the Supreme can be a person. Such materialists cannot even imagine that
there is a transcendental body which is imperishable, full of knowledge and
eternally blissful. In the materialistic concept, the body is perishable, full of
ignorance and completely miserable. Therefore, people in general keep this
same bodily idea in mind when they ar e informed of the personal form of the
Lord. For such materialistic men, the form of the gigantic material
manifestation is supreme. Consequently they consider the Supreme to be
impersonal. And because they are too materially absorbed, the conception of


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.retaining the personality after liberation from matter frightens them. When
they are informed that spiritual life is also i ndividual and personal, they
become afraid of becoming persons again , and so they naturally prefer a kind
of merging into the impersonal void . Generally, they compare the living
entities to the bubbles of the ocean, which merge into the ocean. That is the
highest perfection of spiritual existence attainable without individual
personality. This is a kind of fearful st age of life, devoid of perfect knowledge
of spiritual existence. Furthermore there are many persons who cannot
understand spiritual existence a t all. Being embarrassed by so many theories
and by contradictions of various type s of philosophical speculation, they
become disgusted or angry and foolishl y conclude that there is no supreme
cause and that everything is ultimately void. Such people are i n a diseased
condition of life. Some people are too ma terially attached and therefore do not
give attention to spiritual life, some of them want to merge into the supreme
spiritual cause, and some of them disbel ieve in everything, being angry at all
sorts of spiritual speculation out of hopelessn ess. This last class of men take to
the shelter of some kind of intoxication, and their affective hallucinations are
sometimes accepted as spiritual vision. One has to get rid of all three stages of
attachment to th e material world: negligence of spiritual life, fear of a spiritual
personal identity, and the conception of  void that arises from frustration in
life. To get free from these three stages of the material concept of life, one has
to take complete shelter of  the Lord, guided by the bo na fide spiritual master,
and follow the disciplines and regulative principles of devotional life. The last
stage of the devotional life is called bhäva,  or transcendental love of Godhead.
According to Bhakti-rasämåta-sindhu  (1.4.15–16 ), the science of devotional
service:
ädau çraddhä tataù sädhu-
saìgo ’tha bhajana-kriyä
tato ’nartha-nivåttiù syät
tato niñöhä rucis tataù
athäsaktis tato bhävas
tataù premäbhyudaïcati


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.sädhakänäm ayaà premëaù
prädurbhäve bhavet kramaù
“In the beginning one must have a preliminary desire for self-realization.
This will bring one to the stage of tryi ng to associate with persons who are
spiritually elevated. In the next stag e one becomes initiated by an elevated
spiritual master, and under  his instruction the neophyte devotee begins the
process of devotional service. By exec ution of devotional service under the
guidance of the spiritual master, one becomes free from all material
attachment, attains steadiness in self-realization, and acquir es a taste for
hearing about the Absolute Personality of  Godhead, Çré Kåñëa. This taste leads
one further forward to attachment for Kåñëa consciousness, which is matured
in bhäva,  or the preliminary stage of transcen dental love of God. Real love for
God is  called prema,  the highest perfectional stage of life.” In the prema  stage
there is constant engagement in the tran scendental loving service of the Lord.
So, by the slow process of devotional service, under the guidance of the bona
fide spiritual master, o ne can attain the highest stage, being freed from all
material attachment, from the fearfulness of one’s individual spiritual
personality, and from the frustrations th at result in void philosophy. Then one
can ultimately attain to the abode of the Supreme Lord.
TEXT  11
Yae YaQaa Maa& Pa[PaÛNTae Taa&STaQaEv >aJaaMYahMa( )
MaMa vTMaaRNauvTaRNTae MaNauZYaa" PaaQaR SavRXa" )) 11 ))
ye yathä mäà prapadyante
täàs tathaiva bhajämy aham
mama vartmänuvartante
manuñyäù pärtha sarvaçaù
SYNONYMS
ye—all who; yathä —as; mäm —unto Me; prapadyante —surrender; tän—them;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.tathä —so; eva—certainly; bhajämi —reward; aham —I; mama —My;
vartma —path; anuvartante —follow; manuñyäù —all men; pärtha —O son of
Påthä; sarvaçaù —in all respects.
TRANSLATION
As all surrender unto Me, I reward them accordingly. Everyone follows My
path in all respects, O son of Påthä.
PURPORT
Everyone is searching for Kåñëa in the different aspects of His
manifestations. Kåñëa, the Supreme Personality of Godhead, is partially
realized in His impersonal brahmajyoti  effulgence and as the all-pervading
Supersoul dwelling within everything, includi ng the particles of atoms. But
Kåñëa is fully realized only by His pure devotees. Consequently, Kåñëa is the
object of everyone’s realization, and thus anyone and everyone is satisfied
according to one’s desire to have Hi m. In the transcendental world also , Kåñëa
reciprocates with His pure devotees in the transcendental attitude, just as the
devotee wants Him. One devotee may wa nt Kåñëa as supreme master, another
as his personal friend, another as his so n, and still another as his lover. Kåñëa
rewards all t he devotees equally, according to their different intensities of love
for Him. In the material world, the same  reciprocations of feelings are there,
and they are equally exchanged by th e Lord with the different types of
worshipers. The pure devotees both h ere and in the transcendental abode
associate with Him in person and are ab le to render personal service to the
Lord and thus derive transcendental bli ss in His loving service. As for those
who are impersonalists and who want to commit spiritual suicide by
annihilating the individual existence of  the living entity, Kåñëa helps also by
absorbing them into His effulgence. Such  impersonalists do not agree to accept
the eternal, blissful Personality of Go dhead; consequently they cannot relish
the bliss of trans cendental personal service to the Lord, having extinguished
their individuality. Some of them, who are not firmly situated even in the
impersonal existence, return to this material field to exhibit their dormant


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.desires for activities. They are not admitte d into the spiritual planets, but they
are again given a chance to act on th e material planets. For those who are
fruitive workers, the Lord awards the desired results of their prescribed duties,
as the yajïeçvara;  and those who are yogés  seeking mystic po wers are awarded
such powers. In other words, everyone is dependent for success upon His mercy
alone, and all kinds of spiritual proce sses are but different degrees of success on
the same path. Unless, therefore, one co mes to the highest perfection of Kåñë a
consciousness, all attempts remain imperfect, as is stated in the
Çrémad-Bhägavatam  (2.3.10 ):
akämaù sarva-kämo vä
mokña-käma udära-dhéù
tévreëa bhakti-yogena
yajeta puruñaà param
“Whether one is without desire [the  condition of the devotees], or is
desirous of all fruitive results, or is after liberation, one should with all efforts
try to worship the Supreme Personality of Godhead for complete perfection,
culminating in Kåñëa cons ciousness.”
TEXT  12
k-a¿NTa" k-MaR<aa& iSaiÖ& YaJaNTa wh devTaa" )
i+aPa[& ih MaaNauze l/aeke- iSaiÖ>aRviTa k-MaRJaa )) 12 ))
käìkñantaù karmaëäà siddhià
yajanta iha devatäù
kñipraà hi mänuñe loke
siddhir bhavati karma-jä
SYNONYMS
käìkñantaù —desiring; karmaëäm —of fruitive activities; siddhim —perfection;
yajante —they worship by sacrifices; iha—in the material world; devatäù —the
demigods; kñipram —very quickly; hi—certainly; mänuñe —in human society;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.loke—within this world; siddhiù —succ ess; bhavati —comes; karma-jä —from
fruitive work.
TRANSLATION
Men in this world desire success in fruitive activities, and therefore they
worship the demigods. Quickly, of course, men get results from fruitive work in
this world.
PURPORT
There is a great misconception about the gods or demigods of this material
world, and men of less intelligence, although passing as great scholars, take
these demigods to be various forms of the Supreme Lord. Actually, the
demigods are not different forms of God, but they are God’s different parts and
parcels. God is one, and the parts and parcels are many. The Vedas  say, nityo
nityänäm:  God is one. Éçvaraù paramaù kåñëaù . The Supreme God is
one—Kåñëa—and the demigods are delegated with powers to manage thi s
material world. These demigods are all living entities ( nityänäm ) with different
grades of material power. They cannot be equal to the Supreme
God—Näräyaëa, Viñëu, or Kåñëa. An yone who thinks that God and the
demigods are on the same level is called an a theist, or päñaëòé.  Even the great
demigods like Brahmä and Çiva cannot be compared to the Supreme Lord. In
fact, the Lord is worshiped by demigods such as Brahmä and Çiva
(çiva-viriïci-nutam ). Yet curiously enough there are many human leaders who
are wors hiped by foolish men under the misunderstanding of
anthropomorphism or zoomorphism. Iha devatäù  denotes a powerful man or
demigod of this material world. But Näräyaëa, Viñëu, or Kåñëa, the Supreme
Personality of Godhead, does not belong to this world. He i s above, or
transcendental to, material creation. Ev en Çrépäda Çaìkaräcärya, the leader of
the impersonalists, maintains that Näräya ëa, or Kåñëa, is beyond this material
creation. However, foolish people ( håta-jïäna ) worship the demigods because
they want immediate results. They get the resu lts, but do not know that results
so obtained are temporary and are meant for less intelligent persons. The


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.intelligent person is in Kåñëa consciousn ess, and he has no need to worship the
paltry demigods for some immedia te, temporary benefit. The demigods of this
material world, as well as their worshipers, will vanish with the annihilation of
this material world. The boons of the demigods are material and temporary.
Both the material worlds and their inhabitants, includi ng the demigods and
their worshipers, are bubbles in the co s m i c  o c e a n .  I n  t h i s  w o r l d ,  h o w e v e r ,
human society is mad after temporary things such as the material opulence of
possessing land, family and enjoyable paraphernalia. To achieve such
temporary thing s, people worship the demigods or powerful men in human
society. If a man gets some ministersh i p  i n  t h e  g o v e r n m e n t  b y  w o r s h i p i n g  a
political leader, he considers that he ha s achieved a great boon. All of them are
therefore kowtowing to the so-called leader s or “big guns” in order to achieve
temporary boons, and they indeed achi eve such things. Such foolish men are
not interested in Kåñëa consciousness for the permanent solution to the
hardships of material existence. They  are all after sense enjoyment, and to get
a little facility for sense enjoyment th ey are attracted to worship empowered
living entities known as demigods. This verse indicates that people are rarely
interested in Kåñëa consciousness. Th ey are mostly interested in material
enjoyment, and the refore they worship some powerful living entity.
TEXT  13
caTauvR<Ya| MaYaa Sa*í& Gau<ak-MaRiv>aaGaXa" )
TaSYa k-TaaRrMaiPa Maa& ivÖyk-TaaRrMaVYaYaMa( )) 13 ))
cätur-varëyaà mayä såñöaà
guëa-karma-vibhägaçaù
tasya kartäram api mäà
viddhy akartäram avyayam
SYNONYMS
cätuù-varëyam —the four divisions of human society; mayä —by Me;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.såñöam —created; guëa —of quality; karma —and work; vibhägaçaù —in terms of
division; tasya —of that; kartäram —the father; api—although; mäm —Me;
viddhi —you may know; akartäram —as the nondoer; avyaya m—unchangeable.
TRANSLATION
According to the three modes of material nature and the work associated
with them, the four divisions of human society are created by Me. And
although I am the creator of this system, you should know that I am yet the
nondoer, being unchangeable.
PURPORT
The Lord is the creator of everyt hing. Everything is born of Him,
everything is sustained by Him, and everything, after annihilation, rests in
Him. He is therefore the creator of th e four divisions of the social order,
beginning with the intelligent class of men, technically called brähmaëas  due
to their being situated in the mode of  goodness. Next is the administrative
class, technically called the kñatriyas  due to their being situated in the mode of
passion. The mercantile men, called the vaiçyas,  are sit uated in the mixed
modes of passion and ignorance, and the çüdras,  or laborer class, are situated in
the ignorant mode of material nature. In spite of His creating the four
divisions of human society, Lord Kåñëa does not belong to any of these
divisions, b ecause He is not one of the conditioned souls, a section of whom
form human society. Human society is si milar to any other animal society, but
to elevate men from the animal stat us, the above-mentioned divisions are
created by the Lord for the systematic d evelopment of Kåñëa consciousness.
The tendency of a particular man toward  work is determined by the modes of
material nature which he has acquired. Such symptoms of life, according to the
different modes of material nature, are described in the Eighteenth  Chapter of
this book. A person in Kåñëa consci ousness, however, is above even the
brähmaëas.  Although brähmaëas  by quality are supposed to know about
Brahman, the Supreme Absolute Truth,  most of them approach only the
impersonal Brahman manifestation of L ord Kåñëa. But a man who transcends


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.the limited knowledge of a brähmaëa  and reaches the knowledge of the
Supreme Personality of Godhead, Lord Çré Kåñëa, becomes a person in Kåñëa
consciousness—or, in other words, a Vaiñëava. Kåñëa consciousness includes
knowledge of all different plenary ex pansions of Kåñëa, namely Räma,
Nåsiàha, Varäha, etc. And as Kåñëa is transcendental to this system of the
four divisions of human society, a pe rson in Kåñëa consciousness is also
transcendental to all divisions of human society, whether we consider the
divisions of community, nation or species.
TEXT  14
Na Maa& k-MaaRi<a il/MPaiNTa Na Mae k-MaRf-le/ SPa*ha )
wiTa Maa& Yaae_i>aJaaNaaiTa k-MaRi>aNaR Sa bDYaTae )) 14 ))
na mäà karmäëi limpanti
na me karma-phale spåhä
iti mäà yo ’bhijänäti
karmabhir na sa badhyate
SYNONYMS
na—never; mäm —Me; karmäëi —all kinds of work; limpanti —do affect;
na—nor; me—My; karma-phale —in fruitive action; spåhä —aspiration;
iti—thus; mäm —Me; yaù—one who; abhijänäti —does know; karmabhiù —by
the reaction of such work; na—never; saù—he; badhyate —become s entangled.
TRANSLATION
There is no work that affects Me; nor do I aspire for the fruits of action.
One who understands this truth about Me also does not become entangled in
the fruitive reactions of work.
PURPORT


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.As there are constitutional laws in th e material world stating that the king
can do no wrong, or that the king is no t subject to the state laws, similarly the
Lord, although He is the creator of this material world, is not affected by the
activities of the  material world. He creates and remains aloof from the
creation, whereas the living entities ar e entangled in the fruitive results of
material activities because of their pr opensity for lording it over material
resources. The proprietor of an establishment  is not responsible for the right
and wrong activities of the workers, but the workers are themselves
responsible. The living entities are engaged in their respective activities of
sense gratification, and these activities are not ordained by the Lord. For
advancement of sense gratification, the living entities are engaged in the work
of this world, and they aspire to he avenly happiness after death. The Lord,
being full in Himself, has no attraction for so-called heavenly happiness. The
heavenly demigods ar e only His engaged servants. The proprietor never desires
the low-grade happiness such as the work ers may desire. He is aloof from the
material actions and reactions. For exam ple, the rains are not responsible for
different types of vegetation that appear on the earth, although without such
rains there is no possibility of vegetative growth. Vedic småti  confirms this fact
as follows:
nimitta-mätram eväsau
såjyänäà sarga-karmaëi
pradhäna-käraëé-bhütä
yato vai såjya-çaktayaù
“In the material creations, the Lord  is only the supreme cause. The
immediate cause is material nature, by which the cosmic manifestation is made
visible.” The created beings are of ma ny varieties, such as the demigods,
human beings and lower animals, and all of them are subject to the reactions
of their past good or bad activities . The Lord only gives them the proper
facilities for such activities and the regulations of the modes of nature, but He
is never responsible for their past and present activities.  In the Vedänta-sütra
(2.1.34 ) it is confirmed, vaiñamya-nairghåëye na säpekñatvät:  the Lord is never
partial to any living entity. The living entity is responsible for his own acts.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.The Lord only gives him facilities, through the agency of material nature , the
external energy. Anyone who is fully conv ersant with all the intricacies of this
law of karma,  or fruitive activities, does not become affected by the results of
his activities. In other words, the pers on who understands this transcendental
nature of  the Lord is an experienced man in Kåñëa consciousness, and thus he
is never subjected to the laws of karma.  One who does not know the
transcendental nature of the Lord and who thinks that the activities of the
Lord are aimed at fruitive results, as are th e activities of the ordinary living
entities, certainly becomes entangled hi mself in fruitive reactions. But one
who knows the Supreme Truth is a liberated soul fixed in Kåñëa consciousness.
TEXT  15
Wv& jaTva k*-Ta& k-MaR PaUvŒriPa MauMau+aui>a" )
ku-å k-MaŒv TaSMaatv& PaUvŒ" PaUvRTar& k*-TaMa( )) 15 ))
evaà jïätvä kåtaà karma
pürvair api mumukñubhiù
kuru karmaiva tasmät tvaà
pürvaiù pürvataraà kåtam
SYNONYMS
evam —thus; jïätvä —knowing well; kåtam —was performed; karma —work;
pürvaiù —by past authorities; api—indeed; mumukñubhiù —who attained
liberation; kuru —just perform; karma —prescribed duty; eva—certainly;
tasmät —therefore; tvam —you; pürvaiù —by the predecessors;  pürva-taram —in
ancient times; kåtam —as performed.
TRANSLATION
All the liberated souls in ancient times acted with this understanding of My
transcendental nature. Therefore you should perform your duty, following in
their footsteps.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT
There are two classes of men. Some of them are full of polluted material
things within their hearts, and some of them are materially free. Kåñëa
consciousness is equally beneficial for both of these persons. Those who are full
of dirty things can take to t he line of Kåñëa consciousness for a gradual
cleansing process, following the regulative principles of devotional service.
Those who are already cleansed of the im purities may continue to act in the
same Kåñëa consciousness so that others may follow their exemplary activities
and thereby be benefited. Foolish person s or neophytes in Kåñëa consciousness
often want to retire from activities  without having knowledge of Kåñëa
consciousness. Arjuna’s desire to retire  from activities on the battlefield was
not ap proved by the Lord. One need only kn ow how to act. To retire from the
activities of Kåñëa consciousness and to sit aloof making a show of Kåñëa
consciousness is less important than actua lly engaging in the field of activities
for the sake of Kåñëa. Arjuna is here advised to act in Kåñëa consciousness,
following in the footsteps of the Lord’s previous disciples, such as the sun-god
Vivasvän, as mentioned hereinbefore. The Supreme Lord knows all His past
activities, as well as those of persons who acted in Kå ñëa consciousness in the
past. Therefore He recommends the acts of the sun-god, who learned this art
from the Lord some millions of years be fore. All such students of Lord Kåñëa
are mentioned here as past liberated persons, engaged in the discharge of
duties allotted by Kåñëa.
TEXT  16
ik&- k-MaR ik-Mak-MaeRiTa k-vYaae_PYa}a MaaeihTaa" )
Tatae k-MaR Pa[v+YaaiMa YaJjaTva Maae+YaSae_éu>aaTa( )) 16 ))
kià karma kim akarmeti
kavayo ’py atra mohitäù
tat te karma pravakñyämi


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.yaj jïätvä mokñyase ’çubhät
SYNONYMS
kim—what is; karma —action; kim—what is; akarma —inaction; iti—thus;
kavayaù —the intelligent; api—also; atra—in this matter; mohitäù —are
bewildered; tat—that; te—unto you; karma —work; pravakñyämi —I shall
explain; yat—which; jïätvä —knowing; mokñyase —you will be liberated;
açubhät —from ill fortune.
TRANSLATION
Even the intelligent are bewildered in determining what is action and what is
inaction. Now I shall explain to you what action is, knowing which you shall be
liberated from all misfortune.
PURPORT
Action in Kåñëa consciousness has to  be executed in accord with the
examples of previous bona fide devo tees. This is recommended in the 15th
verse. Why such action should not be  independent will be explained in the
text to follow.
To act in Kåñëa consciousness, one has to follow the leadership of
authorized persons who are in a line of disciplic succession as explained in the
beginning of this chapter. The system of Kåñëa consciousness was first
narrated to the sun-god, the sun-god explained it to his son Manu, Manu
explained it to his son Ikñväku, and th e system is current on this earth from
that very remote time. Therefore, one ha s to follow in the footsteps of previous
authorities in the line of di sciplic succession. Otherwise eve n the most
intelligent men will be bewildered regarding the standard actions of Kåñëa
consciousness. For this reason, the Lord  decided to instruct Arjuna in Kåñëa
consciousness directly. Because of the direct instruction of the Lord to Arjuna,
anyone who f ollows in the footsteps of Arjuna is certainly not bewildered.
It is said that one cannot ascertain the ways of religion simply by imperfect


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.experimental knowledge. Actually, the principles of religion can only be laid
down by the Lord Himself. Dharmaà tu säkñäd bhagavat-praëétam  (Bhäg.
6.3.19 ). No one can manufacture  a religious principle by imperfect speculation.
One must follow in the footsteps of great authorities like Brahmä, Çiva,
Närada, Manu, the Kumäras, Kapila, Prahläda, Bhéñma, Çukadeva Gosvämé,
Yamaräja, Janaka, and Bali Mahäräja. By mental speculation one cannot
ascertain what is religion or self-reali zation. Therefore, out of causeless mercy
to His devotees, the Lord explains direct ly to Arjuna what action is and what
inaction is. Only action performed in Kåñëa consciousness can deliver a person
from the e ntanglement of material existence.
TEXT  17
k-MaR<aae ùiPa baeÖVYa& baeÖVYa& c ivk-MaR<a" )
Ak-MaR<aê baeÖVYa& GahNaa k-MaR<aae GaiTa" )) 17 ))
karmaëo hy api boddhavyaà
boddhavyaà ca vikarmaëaù
akarmaëaç ca boddhavyaà
gahanä karmaëo gatiù
SYNONYMS
karmaëaù —of work; hi—certainly; api—also; boddhavyam —should be
understood; boddhavyam —should be understood; ca—also; vikarmaëaù —of
forbidden work; akarmaëaù —of inaction; ca—also; boddhavyam —should be
understood; gahanä —very difficult; karmaëaù —of work; gatiù—entrance.
TRANSLATION
The intricacies of action are very hard  to understand. Therefore one should
know properly what action is, what forbidden action is, and what inaction is.
PURPORT


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.If one is serious about liberation from material bondage, one has to
understand the distinctions between  action, inaction and unauthorized
actions. One has to apply oneself to such  an analysis of action, reaction and
perverted actions because it is a very difficult subject matter. To understand
Kåñëa consciousness and action according to its modes, one has to learn one’s
relationship with the Supreme; i.e., one who has learned perfectly knows that
every living entity is an eter nal servitor of the Lord and t hat consequently one
has to act in Kåñëa consciousness. The entire Bhagavad-gétä  is directed toward
this conclusion. Any other conclusions,  against this consciousness and its
attendant actions, are vikarmas,  or prohibited actions. To understand all this
one has to associate with authorities in Kåñëa consciousness and learn the
secret from them; this is as good as le arning from the Lord directly. Otherwise,
even the most intelligent persons will be bewildered.
TEXT  18
k-MaR<Yak-MaR Ya" PaXYaedk-MaRi<a c k-MaR Ya" )
Sa buiÖMaaNMaNauZYaezu Sa Yau¢-" k*-Tòk-MaRk*-Ta( )) 18 ))
karmaëy akarma yaù paçyed
akarmaëi ca karma yaù
sa buddhimän manuñyeñu
sa yuktaù kåtsna-karma-kåt
SYNONYMS
karmaëi —in action; akarma —inaction; yaù—one who; paçyet —observes;
akarmaëi —in inaction; ca—also; karma —fruitive action; yaù—one who;
saù—he; buddhi-män —is intelligent; manuñyeñu —in human society; saù—he;
yuktaù —is in the transcendental position; kåtsna-kar ma-kåt —although
engaged in all activities.
TRANSLATION


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.One who sees inaction in action, and action in inaction, is intelligent among
men, and he is in the transcendental position, although engaged in all sorts of
activities.
PURPORT
A person acting in Kåñëa consciousne ss is naturally free from the bonds of
karma.  His activities are all performed for Kåñëa; therefore he does not enjoy
or suffer any of the effects of work. Co nsequently he is intelligent in human
society, even though he is engaged in all sorts of activities for Kåñëa. Akarma
means without reaction to work. The impersonalist ceases fruitive activities
out of fear, so that the resultant acti on may not be a stumbling block on the
path of self-realization, but the personalist  knows rightly his position as the
eternal servitor of the Supreme Personal ity of Godhead. Therefore he engages
himself in the activities of Kåñëa consci ousness. Because everything is done for
Kåñëa, he enjoys only transcendental happiness in the discharge  of this
service. Those who are engaged in this process are known to be without desire
for personal sense gratification. The se nse of eternal servitorship to Kåñëa
makes one immune to all sorts of reactionary elements of work.
TEXT  19
YaSYa SaveR SaMaarM>aa" k-aMaSaªLPaviJaRTaa" )
jaNaaiGandGDak-MaaR<a& TaMaahu" Pai<@Ta& buDaa" )) 19 ))
yasya sarve samärambhäù
käma-saìkalpa-varjitäù
jïänägni-dagdha-karmäëaà
tam ähuù paëòitaà budhäù
SYNONYMS
yasya —one whose; sarve —all sorts of; samärambhäù —attempts; käma —based


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.on desire for sense gratification; saìkalpa —determination; varjitäù —are
devoid of; jïäna —of perfect knowledge; agni—by the fire; dagdha —burned;
karmäëam —whose work; tam—him; ähuù —declare ; paëòitam —learned;
budhäù —those who know.
TRANSLATION
One is understood to be in full knowle dge whose every endeavor is devoid of
desire for sense gratification. He is said by sages to be a worker for whom the
reactions of work have been burned up by the fire of perfect knowledge.
PURPORT
Only a person in full knowledge can unde rstand the activities of a person in
Kåñëa consciousness. Because the person in Kåñëa consciousness is devoid of
all kinds of sense-gratificatory propensities , it is to be understood that he has
burned up the reactio ns of his work by perfect knowledge of his constitutional
position as the eternal servitor of th e Supreme Personality of Godhead. He is
actually learned who has attained to such perfection of knowledge.
Development of this knowledge of eternal servitorship  to the Lord is compared
to fire. Such a fire, once kindled, can burn up all kinds of reactions to work.
TEXT  20
TYa¤-a k-MaRf-l/aSa®& iNaTYaTa*áae iNaraé[Ya" )
k-MaR<Yai>aPa[v*taae_iPa NaEv ik-iÄTk-raeiTa Sa" )) 20 ))
tyaktvä karma-phaläsaìgaà
nitya-tåpto niräçrayaù
karmaëy abhipravåtto ’pi
naiva kiïcit karoti saù
SYNONYMS


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.tyaktvä —having given up; karma-phala-äsaìgam —attachment for fruitive
results; nitya —always; tåptaù —being satisfied; niräçrayaù —without any
shelter; karmaëi —in activity; abhipravåttaù —being fully engaged; api—in
spite of; na—does not; eva—certainly; kiïcit —anything; karoti —do; saù—he.
TRANSLATION
Abandoning all attachment to the results of his activities, ever satisfied and
independent, he performs no fruitive ac tion, although engaged in all kinds of
undertakings.
PURPORT
This freedom from the bondage of actions is possible only in Kåñëa
consciousness, when one is doing ever ything for Kåñëa. A Kåñëa conscious
person acts out of pure love for th e Supreme Personality of Godhead, and
therefore he has no attraction for the resu lts of the action. He is not even
attached to his personal maintenance, for everything is left to Kåñëa. Nor is he
anxious to secure things, nor to prot ect things already in his possession. He
does his duty to the best of his ability and leaves everything to Kåñëa. Such an
unattached person is always free from the resultant reactions of good and bad;
it is as though he were not doin g anything. This is the sign of akarma,  or
actions without fruitive reactions. An y other action, therefore, devoid of
Kåñëa con sciousness, is binding upon the work er, and that is the real aspect of
vikarma,  as explained hereinbefore.
TEXT  21
iNaraXaqYaRTaictaaTMaa TYa¢-SavRPairGa]h" )
Xaarqr& ke-vl&/ k-MaR ku-vRàaPanaeiTa ik-iLbzMa( )) 21 ))
niräçér yata-cittätmä
tyakta-sarva-parigrahaù
çäréraà kevalaà karma


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.kurvan näpnoti kilbiñam
SYNONYMS
niräçéù —without desire for the result; yata—controlled; citta-ätmä —mind and
intelligence; tyakta —giving up; sarva —all; parigrahaù —sense of
proprietorship over possessions; çäréram —in keeping body and soul together;
kevalam —only; karma —work; kurvan —doing; na—never; äpnoti —does
acquire; kilbiñam —sinful reactions.
TRANSLATION
Such a man of understanding acts with mind and intelligence perfectly
controlled, gives up all sense of proprietorship over his possessions, and acts
only for the bare necessities of life. Thus  working, he is not affected by sinful
reactions.
PURPORT
A Kåñëa conscious person does not ex pect good or bad results in his
activities. His mind and intelligence are fully controlled. He knows that
because he is part and parcel of the Supreme, the part played by him, as a part
and parcel of the whole, is not hi s own activity but is only being done through
him by the Supreme. When the hand move s, it does not move out of its own
accord, but by the endeavor of the whole body. A Kåñëa conscious person is
always dovetailed with the supreme desire, for he has no desir e for personal
sense gratification. He moves exactly li ke a part of a machine. As a machine
part requires oiling and cleaning for maintenance, so a Kåñëa conscious man
maintains himself by his work just to remain fit for action in the
transcendental loving  service of the Lord. He is therefore immune to all the
reactions of his endeavors. Like an anim al, he has no proprietorship even over
his own body. A cruel proprietor of an an imal sometimes kills the animal in his
possession, yet the animal does not prote st. Nor does it have any real
independence. A Kåñëa conscious person, fully engaged in self-realization, has


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.very little time to falsely possess any ma terial object. For maintaining body and
soul, he does not require unfair means of accumulating money. He does not,
therefore, become contaminated by such  material sins. He is free from all
reactions to his actions.
TEXT  22
Yad*C^al/a>aSaNTauíae ÜNÜaTaqTaae ivMaTSar" )
SaMa" iSaÖaviSaÖaE c k*-TvaiPa Na iNabDYaTae )) 22 ))
yadåcchä-läbha-santuñöo
dvandvätéto vimatsaraù
samaù siddhäv asiddhau ca
kåtväpi na nibadhyate
SYNONYMS
yadåcchä —out of its own accord; läbha —with gain; santuñöaù —satisfied;
dvandva —duality; atétaù —surpassed; vimatsaraù —free from envy;
samaù —steady; siddhau —in success; asiddhau —failure; ca—also;
kåtvä —doing; api—although; na—never; nibadhyate —becomes affecte d.
TRANSLATION
He who is satisfied with gain which comes of its own accord, who is free
from duality and does not envy, who is steady in both success and failure, is
never entangled, although performing actions.
PURPORT
A Kåñëa conscious person does not make much endeavor even to maintain
his body. He is satisfied with gains which are obtained of their own accord. He
neither begs nor borrows, but he labors ho nestly as far as is in his power, and is
satisfied with whatever  is obtained by his own honest labor. He is therefore


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.independent in his livelihood. He does  not allow anyone’s service to hamper
his own service in Kåñëa consciousness. However, for the service of the Lord
he can participate in any kind of action without being disturbed by the duality
of the material world. The duality of the material world is felt in terms of heat
and cold, or misery and happiness. A Kå ñëa conscious person is above duality
because he does not hesitate to act in any way for the satisfactio n of Kåñëa.
Therefore he is steady both in success and in failure. These signs are visible
when one is fully in transcendental knowledge.
TEXT  23
GaTaSa®SYa Mau¢-SYa jaNaaviSQaTaceTaSa" )
YajaYaacrTa" k-MaR SaMaGa]& Pa[ivl/IYaTae )) 23 ))
gata-saìgasya muktasya
jïänävasthita-cetasaù
yajïäyäcarataù karma
samagraà praviléyate
SYNONYMS
gata-saìgasya —of one unattached to the modes of material nature;
muktasya —of the liberated; jïäna-avasthita —situated in transcendence;
cetasaù —whose wisdom; yajïäya —for the sake of Yajïa (Kåñëa);
äcarataù —acting; karma —work; samagram —in total; praviléyate —merges
entirely.
TRANSLATION
The work of a man who is unattached to the modes of material nature and
who is fully situated in transcende ntal knowledge merges entirely into
transcendence.
PURPORT


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Becoming fully Kåñëa conscious, one is  freed from all dualities and thus is
free from the contaminations of the mate rial modes. He can become liberated
because he knows his constitutional posi tion in relationship with Kåñëa, and
thus his mind cannot be dra wn from Kåñëa consciousness. Consequently,
whatever he does, he does for Kåñëa, wh o is the primeval Viñëu. Therefore, all
his works are technically sacrifices because sacrifice aims at satisfying the
Supreme Person, Viñëu, Kåñëa. The resultant reactions to  all such work
certainly merge into transcendence, and one does not suffer material effects.
TEXT  24
b]øaPaR<a& b]ø hivb]RøaGanaE b]ø<aa huTaMa( )
b]øEv TaeNa GaNTaVYa& b]øk-MaRSaMaaiDaNaa )) 24 ))
brahmärpaëaà brahma havir
brahmägnau brahmaëä hutam
brahmaiva tena gantavyaà
brahma-karma-samädhinä
SYNONYMS
brahma —spiritual in nature; arpaëam —contribution; brahma —the Supreme;
haviù —butter; brahma —spiritual; agnau —in the fire of consummation;
brahmaëä —by the spirit soul; hutam —offered; brahma —spiritual kingdom;
eva—certainly; tena—by him; gantavyam —to be reach ed; brahma —spiritual;
karma —in activities; samädhinä —by complete absorption.
TRANSLATION
A person who is fully absorbed in Kåñëa consciousness is sure to attain the
spiritual kingdom because of his full contribution to spiritual activities, in
which the consummation is absolute and that which is offered is of the same
spiritual nature.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT
How activities in Kåñëa consciousne ss can lead one ultimately to the
spiritual goal is described here. There are various activities in Kåñëa
consciousness, and all of them will be described in the following verses. But,
for the present, just the principle of Kåñëa consciousness is described. A
conditioned soul, entangled in material contamination, is sure to act in the
material atmosphere, and yet he has to get out of such an environment. The
process by which the conditioned soul can get out of the material  atmosphere
is Kåñëa consciousness. For example, a patient who is suffering from a disorder
of the bowels due to overindulgence in milk products is cured by another milk
product, namely curds. The materially absorbed conditioned soul can be cured
by Kåñëa consciousness as set forth here in the Gétä.  This process is generally
known as yajïa,  or activities (sacrifices) simp ly meant for the satisfaction of
Viñëu, or Kåñëa. The more the activities of the material world are performed
in Kåñëa consciousness, or f or Viñëu only, the more the atmosphere becomes
spiritualized by complete absorption. The word brahma  (Brahman) means
“spiritual.” The Lord is spiritual, and the rays of His transcendental body are
called brahmajyoti,  His spiritual effulgence. Everything th at exists is situated in
that brahmajyoti,  but when the jyoti i s  c o v e r e d  b y  i l l u s i o n  ( mäyä ) or sense
gratification, it is called material. This material veil can be removed at once by
Kåñëa consciousness; thus the offering for the sake of Kåñëa consciousne ss, the
consuming agent of such an offeri ng or contribution, the process of
consumption, the contributor, an d the result are—all combined
together—Brahman, or the Absolute Truth. The Absolute Truth covered by
mäyä  is called matter. Matter dovetailed for th e cause of the Absolute Truth
regains its spiritual quality. Kåñëa consciousness is the process of converting
the illusory consciousness into Brahman, or the Supreme. When the mind is
fully absorbed in Kåñëa consciousness, it is said to be in samädhi,  or t rance.
Anything done in such transcendental consciousness is called yajïa,  or
sacrifice for the Absolute. In that cond ition of spiritual consciousness, the
contributor, the contribution, the consumpt ion, the performer or leader of the
performance, and the result or ultimate gain—everything—becomes one in


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.the Absolute, the Supreme Brahman. That is the method of Kåñëa
consciousness.
TEXT  25
dEvMaevaPare Yaj& YaaeiGaNa" PaYauRPaaSaTae )
b]øaGanavPare Yaj& YajeNaEvaePaJauûiTa )) 25 ))
daivam eväpare yajïaà
yoginaù paryupäsate
brahmägnäv apare yajïaà
yajïenaivopajuhvati
SYNONYMS
daivam —in worshiping the demigods; eva—like this; apare —some others;
yajïam —sacrifices; yoginaù —mystics; paryupäsate —worship perfectly;
brahma —of the Absolute Truth; agnau —in the fire; apare —others;
yajïam —sacrifice; yajïena —by sacrifice; eva—thus; upajuhv ati—offer.
TRANSLATION
Some yogés perfectly worship the demigods  by offering different sacrifices to
them, and some of them offer sacrifices  in the fire of the Supreme Brahman.
PURPORT
As described above, a person engaged in discharging duties in Kåñëa
consciousness is also called a perfect yogé or a first-class mystic. But there are
others also, who perform similar sacrifices in the worship of demigods, and still
others who sacrifice to  the Supreme Brahman, or the impersonal feature of the
Supreme Lord. So there are different kind s of sacrifices in terms of different
categories. Such different categories of sacrifice by different types of
performers only superficially demark varieties of  sacrifice. Factually sacrifice


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.means to satisfy the Supreme Lord, Viñëu,  who is also known as Yajïa. All the
different varieties of sacrifice can be  placed within two primary divisions:
namely, sacrifice of worldly possessions and sacrifice in pursuit of
transcendental knowledge. Those who are in Kåñëa consciousness sacrifice all
material possessions for the satisfaction of the Supreme Lord, while others,
who want some temporary material happiness, sacrifice their material
possessions to satisfy demigods s uch as Indra, the sun-god, etc. And others, who
are impersonalists, sacrifice their iden tity by merging into the existence of
impersonal Brahman. The demigods are powerful living entities appointed by
the Supreme Lord for the maintenance and supervision of  all material
functions like the heating, watering an d lighting of the universe. Those who
are interested in material benefits wo rship the demigods by various sacrifices
according to the Vedic rituals. They are called bahv-éçvara-vädé,  or believers in
many  gods. But others, who worship the impersonal feature of the Absolute
Truth and regard the forms of the demi gods as temporary, sacrifice their
individual selves in the supreme fire and thus end their individual existences
by merging into the existence of t he Supreme. Such impersonalists sacrifice
their time in philosophical speculation to understand the transcendental
nature of the Supreme. In other words,  the fruitive workers sacrifice their
material possessions for material enjoyment, whereas the imperson alist
sacrifices his material designations with  a view to merging into the existence
of the Supreme. For the impersonalist, th e fire altar of sacrifice is the Supreme
Brahman, and the offering is the self being consumed by the fire of Brahman.
The Kåñëa co nscious person, like Arjuna, however, sacrifices everything for
the satisfaction of Kåñëa, and thus a ll his material possessions as well as his
own self—everything—is sacrificed for Kåñëa. Thus, he is the first-class yogé;
but he does not lose his individu al existence.
TEXT  26
é[ae}aadqNaqiNd]Yaa<YaNYae Sa&YaMaaiGanzu JauûiTa )
XaBdadqiNvzYaaNaNYa wiNd]YaaiGanzu JauûiTa )) 26 ))


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.çroträdénéndriyäëy anye
saàyamägniñu juhvati
çabdädén viñayän anya
indriyägniñu juhvati
SYNONYMS
çrotra-ädéni —such as the hearing process; indriyäëi —senses; anye —others;
saàyama —of restraint; agniñu —in the fires; juhvati —offer;
çabda-ädén —sound vibration, etc.; viñayän —objects of sense gratification;
anye —others; indriya —of the sense organs; agniñu —in  the fires; juhvati —they
sacrifice.
TRANSLATION
Some [the unadulterated brahmacärés] sacrifice the hearing process and the
senses in the fire of mental control, and others [the regulated householders]
sacrifice the objects of the sens es in the fire of the senses.
PURPORT
The members of the four divisions of human life, namely the brahmacäré,
the gåhastha,  the vänaprastha  and the sannyäsé,  are all meant to become perfect
yogés  or transcendentalists. Since human life is not meant for our enjoying
sense gratification like the  animals, the four orders of human life are so
arranged that one may become perfect in spiritual life. The brahmacärés,  or
students under the care of a bona fide  spiritual master, control the mind by
abstaining from sense gratification. A brahmacäré  hears only words concerning
Kåñëa consciousness; hearing is the basic principle for understanding, and
therefore the pure brahmacäré  engages fully in harer
nämänukértanam —chanting and hearing the glorie s of the Lord. He restrains
himself from the vibrations of m aterial sounds, and his hearing is engaged in
the transcendental sound vibration of Ha re Kåñëa, Hare Kåñëa. Similarly, the
householders, who have some license for sense gratification, perform such acts


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.with great restraint. Sex life, intoxication and meat- eating are general
tendencies of human society, but a regulated householder does not indulge in
unrestricted sex life and other sense gr atification. Marriage on the principles
of religious life is therefore current in all civilized human society because th at
is the way for restricted sex life. This restricted, unattached sex life is also a
kind of yajïa  because the restricted householder sacrifices his general
tendency toward sense gratification for higher, transcendental life.
TEXT  27
SavaR<aqiNd]Yak-MaaRi<a Pa[a<ak-MaaRi<a caPare )
AaTMaSa&YaMaYaaeGaaGanaE JauûiTa jaNadqiPaTae )) 27 ))
sarväëéndriya-karmäëi
präëa-karmäëi cäpare
ätma-saàyama-yogägnau
juhvati jïäna-dépite
SYNONYMS
sarväëi —of all; indriya —the senses; karmäëi —functions;
präëa-karmäëi —functions of the life breath; ca—also; apare —others;
ätma-saàyama —of controlling the mind; yoga—the linking process;
agnau —in the fire of; juhvati —offer; jïäna-dépite —because of the urge for
self-realization.
TRANSLATION
Others, who are interested in achieving self-realization through control of
the mind and senses, offer the functions of all the senses, and of the life breath,
as oblations into the fire of the controlled mind.
PURPORT


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.The yoga system conceived by Pataïjali is referred to herein. In the
Yoga-sütra  of Pataïjali, the soul is called pratyag-ätmä  and paräg-ätmä.  As long
as the soul is attached to sense enjoyment it is called paräg-ätmä,  but as soon as
the same soul becomes d etached from such sense enjoyment it is called
pratyag-ätmä.  The soul is subjected to the func tions of ten kinds of air at work
within the body, and this is percei ved through the breathing system. The
Pataïjali system of yoga instructs one on how to contro l the functions of the
body’s air in a technical manner so that ultimately all the functions of the air
within become favorable for purifying the soul of material attachment.
According to this yoga system, pratyag-ätmä  is the ultimate goal. This
pratyag-ät mä is withdrawn from activities in matter. The senses interact with
the sense objects, like the ear for hearin g, eyes for seeing, nose for smelling,
tongue for tasting, hand for touching , and all of them are thus engaged in
activities outside the self. The y are called the functions of the präëa-väyu.  The
apäna-väyu  goes downwards, vyäna-väyu  acts to shrink and expand,
samäna-väyu  adjusts equilibrium, udäna-väyu  goes upwards—and when one is
enlightened, one engages all these in searching for self-realization .
TEXT  28
d]VYaYajaSTaPaaeYaja YaaeGaYajaSTaQaaPare )
SvaDYaaYajaNaYajaê YaTaYa" Sa&iXaTav]Taa" )) 28 ))
dravya-yajïäs tapo-yajïä
yoga-yajïäs tathäpare
svädhyäya-jïäna-yajïäç ca
yatayaù saàçita-vratäù
SYNONYMS
dravya-yajïäù —sacrificing one’s possessions; tapaù-yajïäù —sacrifice in
austerities; yoga-yajïäù —sacrifice in eightfold mysticism; tathä —thus;
apare —others; svädhyäya —sacrifice in the study of the Vedas;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.jïäna-yajïäù —sacrifice in advancement of transcendent al knowledge;
ca—also; yatayaù —enlightened persons; saàçita-vratäù —taken to strict vows.
TRANSLATION
Having accepted strict vows, some be come enlightened by sacrificing their
possessions, and others by performing severe austerities, by practicing the yoga
of eightfold mysticism, or by studying the Vedas to advance in transcendental
knowledge.
PURPORT
These sacrifices may be fitted into various divisions. There are persons who
are sacrificing their possessions in the fo rm of various kinds of charities. In
India, the rich mercantile community or  princely orders open various kinds of
charitable institutio ns like dharma-çälä, anna-kñetra, atithi-çälä, anäthälaya
and vidyä-péöha.  In other countries, too, there are many hospitals, old age
homes and similar charitable foundations meant for distributing food,
education and medical treatment free to the poor. Al l these charitable
activities are called dravyamaya-yajïa.  There are others who, for higher
elevation in life or for promotion to higher planets within the universe,
voluntarily accept many kinds of austerities such as candräyaëa  and
cäturmäsya.  These proc esses entail severe vows for conducting life under
certain rigid rules. For example, under the cäturmäsya  vow the candidate does
not shave for four months during the ye ar (July to October), he does not eat
certain foods, does not eat twice in a day or does  not leave home. Such
sacrifice of the comforts of life is called tapomaya-yajïa.  There are still others
who engage themselves in different kinds of mystic yogas  like the Pataïjali
system (for merging into the existence of the Absolute), or haöha-yoga  or
añöäìga-yoga  (for particular perfections). And some travel to all the sanctified
places of pilgrimage. All these practices are called yoga-yajïa,  sacrifice for a
certain type of perfection in the mate rial world. There are others who engage
themselves in the  studies of different Vedic literatures, specifically the
Upaniñads  and Vedänta-sütras,  or the Säìkhya philosophy. All of these are


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.called svädhyäya-yajïa.  or engagement in the sacrifice of studies. All these
yogés  are faithfully engaged in different types  of sacrifice and are seeking a
higher status of life. Kåñëa consciousness, however, is different from these
because it is the direct service of the Supreme Lord. Kåñëa consciousness
cannot be attained by any one of the above-mentioned types of sacrifice b ut
can be attained only by the mercy of the Lord and His bona fide devotees.
Therefore, Kåñëa consciousness is transcendental.
TEXT  29
APaaNae JauûiTa Pa[a<a& Pa[a<ae_PaaNa& TaQaaPare )
Pa[a<aaPaaNaGaTaq åd(ßa Pa[a<aaYaaMaParaYa<aa" )
APare iNaYaTaahara" Pa[a<aaNPa[a<aezu JauûiTa )) 29 ))
apäne juhvati präëaà
präëe ’pänaà tathäpare
präëäpäna-gaté ruddhvä
präëäyäma-paräyaëäù
apare niyatähäräù
präëän präëeñu juhvati
SYNONYMS
apäne —in the air which acts downward; juhvati —offer; präëam —the air
which acts outward; präëe —in the air going outward; apänam —the air going
downward; tathä —as also; apare —others; präëa —of the air going outward;
apäna —and the air going downward; gaté—the m ovement;
ruddhvä —checking; präëa-äyäma —trance induced by stopping all breathing;
paräyaëäù —so inclined; apare —others; niyata —having controlled;
ähäräù —eating; präëän —the outgoing air; präëeñu —in the outgoing air;
juhvati —sacrifice.
TRANSLATION


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Still others, who are inclined to the pr ocess of breath restraint to remain in
trance, practice by offering the movement of the outgoing breath into the
incoming, and the incoming breath into the outgoing, and thus at last remain in
trance, stopping all br eathing. Others, curtailing the eating process, offer the
outgoing breath into itself as a sacrifice.
PURPORT
This system of yoga for controlling the breathing process is called
präëäyäma,  and in the beginning it is practiced in the haöha-yoga  system
through different sitting postures. All of these processes are recommended for
controlling the senses and for advan cement in spiritual realization. This
practice involves controlling the airs wi thin the body so as to reverse the
directions of their passage. The apäna  air goes downward, and the präëa  air
goes up. The präëäyäma-yogé  practices breathing the opposite way u ntil the
currents are neutralized into püraka.  equilibrium. Offering the exhaled breath
into the inhaled breath is called recaka.  When both air currents are completely
stopped, one is said to be in kumbhaka-yoga.  By practice of kumbhaka-yoga.  one
can incre ase the duration of life for perfec tion in spiritual realization. The
intelligent yogé is interested in attaining perfection in one life, without waiting
for the next. For by practicing kumbhaka-yoga.  the yogés  increase the duration
of life by many, many y ears. A Kåñëa conscious person, however, being always
situated in the transcendental lovi ng service of the Lord, automatically
becomes the controller of the senses. Hi s senses, being always engaged in the
service of Kåñëa, have no chance of becoming otherw ise engaged. So at the
end of life, he is naturally transferre d to the transcendental plane of Lord
Kåñëa; consequently he makes no attempt to increase his longevity. He is at
once raised to the platform of liberation, as stated in Bhagavad-gétä  (14.26 ):
mäà ca yo ’vyabhicäreëa
bhakti-yogena sevate
sa guëän samatétyaitän
brahma-bhüyäya kalpate


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.“One who engages in unalloyed devoti onal service to the Lord transcends
the modes of material nature and is immediately elevated to the spiritual
platform.” A Kåñëa conscious person begi ns from the transcendental stage, and
he is constantly in that conscio usness. Therefore, there is no falling down, and
ultimately he enters into the abode of the Lord without delay. The practice of
reduced eating is automatically done when one eats only kåñëa-prasädam,  or
food which is offered first to the Lord. Reducing the  eating process is very
helpful in the matter of sense control.  And without sense control there is no
possibility of getting out of the material entanglement.
TEXT  30
SaveR_PYaeTae Yajivdae Yaj+aiPaTak-LMaza" )
YajiXaíaMa*Ta>auJaae YaaiNTa b]ø SaNaaTaNaMa( )) 30 ))
sarve ’py ete yajïa-vido
yajïa-kñapita-kalmañäù
yajïa-çiñöämåta-bhujo
yänti brahma sanätanam
SYNONYMS
sarve —all; api—although apparently different; ete—these;
yajïa-vidaù —conversant with the purpose of performing sacrifices;
yajïa-kñapita —being cleansed as the result of such performances;
kalmañäù —of sinful reactions; yajïa-çiñöa —of the result of such perf ormances
of yajïa;  amåta-bhujaù —those who have tasted such nectar; yänti —do
approach; brahma —the supreme; sanätanam —eternal atmosphere.
TRANSLATION
All these performers who know the mean ing of sacrifice become cleansed of
sinful reactions, and, having tasted the nectar of the results of sacrifices, they


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.advance toward the supreme eternal atmosphere.
PURPORT
From the foregoing explanation of different types of sacrifice (namely
sacrifice of one’s possessions, study of the Vedas  or philosophical doctrines, and
performance of the yoga system), it is found that  the common aim of all is to
control the senses. Sens e gratification is the root cause of material existence;
therefore, unless and until one is situ ated on a platform apart from sense
gratification, there is no chance of be ing elevated to the eternal platform of
full knowledge, full bliss and full life. Thi s platform is in the eternal
atmosphere, or Brahman atmosphere. All the above-mentioned sacrifices help
one to become cleansed of the sinful re actions of material existence. By this
advancement in life, not only does on e become happy and opulent in this li fe,
but also, at the end, he enters into the eternal kingdom of God, either merging
into the impersonal Brahman or assoc iating with the Supreme Personality of
Godhead, Kåñëa.
TEXT  31
NaaYa& l/aek-ae_STYaYajSYa ku-Taae_NYa" ku-åSataMa )) 31 ))
näyaà loko ’sty ayajïasya
kuto ’nyaù kuru-sattama
SYNONYMS
na—never; ayam —this; lokaù —planet; asti—there is; ayajïasya —for one who
performs no sacrifice; kutaù —where is; anyaù —the other; kuru-sat-tama —O
best amongst the Kurus.
TRANSLATION
O best of the Kuru dynasty, without sacrifice one can never live happily on


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.this planet or in this life: what then of the next?
PURPORT
Whatever form of material existence on e is in, one is invariably ignorant of
his real situation. In other words, existe nce in the material world is due to the
multiple reactions to our sinful lives. Ig norance is the cause of sinful life, and
sinful life is  the cause of one’s dragging on in material existence. The human
form of life is the only loophole  by which one may get out of this
entanglement. The Vedas,  therefore, give us a chance for escape by pointing
out the paths of religion, economic comfort, reg ulated sense gratification and,
at last, the means to get out of the miserable condition entirely. The path of
religion, or the different kinds of sacrifice recommended above, automatically
solves our economic problems. By performance of yajïa  we can have enough
food, enough milk, etc.—even if there is  a so-called increase of population.
When the body is fully supplied, naturally the next stage is to satisfy the
senses. The Vedas  prescribe, therefore, sacred marriage for regulated sense
gratification. There by one is gradually elevated to the platform of release from
material bondage, and the highest perfecti on of liberated life is to associate
with the Supreme Lord. Perfection is achieved by performance of yajïa
(sacrifice), as described above. Now, if a per son is not inclined to perform
yajïa  according to the Vedas,  how can he expect a happy life even in this body,
and what to speak of another body on another planet? There are different
grades of material comforts in diffe rent heavenly planets, and in all ca ses there
is immense happiness for persons engaged in different kinds of yajïa.  But the
highest kind of happiness that a man ca n achieve is to be promoted to the
spiritual planets by practice of Kåñëa consciousness. A life of Kåñëa
consciousness is therefo re the solution to all the problems of material
existence.
TEXT  32
Wv& bhuivDaa Yaja ivTaTaa b]ø<aae Mau%e )


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.k-MaRJaaiNviÖ TaaNSavaRNaev& jaTva ivMaae+YaSae )) 32 ))
evaà bahu-vidhä yajïä
vitatä brahmaëo mukhe
karma-jän viddhi tän sarvän
evaà jïätvä vimokñyase
SYNONYMS
evam —thus; bahu-vidhäù —various kinds of; yajïäù —sacrifices; vitatäù —are
spread; brahmaëaù —of the Vedas;  mukhe —through the mouth;
karma-jän —born of work; viddhi —you should know; tän—them; sarvän —all;
evam —thus; jïätvä —knowing; vimokñyase —you will be liberat ed.
TRANSLATION
All these different types of sacrifice are approved by the Vedas, and all of
them are born of different types of work. Knowing them as such, you will
become liberated.
PURPORT
Different types of sacrifice, as discussed above, are mentioned in the Vedas
to suit the different types of worker. Be cause men are so deeply absorbed in the
bodily concept, these sacrifices are so arranged that one can work either with
the body, with the mind, or with the intelligence. But all of them are
recommended for ultimately bringing ab out liberation from the body. This is
confirmed by the Lord herewith from His own mouth.
TEXT  33
é[eYaaNd]VYaMaYaaÛjaJjaNaYaj" ParNTaPa )
Sav| k-MaaRi%l&/ PaaQaR jaNae PairSaMaaPYaTae )) 33 ))


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.çreyän dravya-mayäd yajïäj
jïäna-yajïaù parantapa
sarvaà karmäkhilaà pärtha
jïäne parisamäpyate
SYNONYMS
çreyän —greater; dravya-mayät —of material possessions; yajïät —than the
sacrifice; jïäna-yajïaù —sacrifice in knowledge; parantapa —O chastiser of the
enemy; sarvam —all; karma —activities; akhilam —in totality; pärtha —O son of
Påthä; jïäne —in knowledge; parisamä pyate —end.
TRANSLATION
O chastiser of the enemy, the sacrifice performed in knowledge is better than
the mere sacrifice of material possessions. After all, O son of Påthä, all sacrifices
of work culminate in transcendental knowledge.
PURPORT
The purpose of all sacrifices is to arrive at the status of complete knowledge,
then to gain release from material miseries, and, ultimately, to engage in loving
transcendental service to the Supreme Lord (Kåñëa consciousness).
Nonetheless, there is a myst ery about all these different activities of sacrifice,
and one should know this mystery. Sacrifices sometimes take different forms
according to the particular faith of the performer. When one’s faith reaches
the stage of transcendental knowledge, the perfo rmer of sacrifices should be
considered more advanced than those wh o simply sacrifice material possessions
without such knowledge, for without attainment of knowledge, sacrifices
remain on the material platform an d bestow no spiritual benefit. Real
knowled ge culminates in Kåñëa consciousness, the highest stage of
transcendental knowledge. Without the el evation of knowledge, sacrifices are
simply material activities. When, howe ver, they are elevated to the level of
transcendental knowledge, all such activiti es enter onto the spiritual platform.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Depending on differences in consciousne ss, sacrificial activities are sometimes
called karma-käëòa  (fruitive activities) and sometimes jïäna-käëòa
(knowledge in the pursuit of truth). It is better when the end is knowl edge.
TEXT  34
TaiÜiÖ Pa[i<aPaaTaeNa PairPa[éneNa SaevYaa )
oPade+YaiNTa Tae jaNa& jaiNaNaSTatvdiXaRNa" )) 34 ))
"tad viddhi praëipätena
paripraçnena sevayä
upadekñyanti te jïänaà
jïäninas tattva-darçinaù
SYNONYMS
tat—that knowledge of different sacrifices; viddhi —try to understand;
praëipätena —by approaching a spiritual master; paripraçnena —by submissive
inquiries; sevayä —by the rendering of service; upadekñyanti —they will
initiate; te—you; jïänam —into knowledge; jïäninaù —the self-realized;
tattva —of the truth; darçinaù —seers.
TRANSLATION
Just try to learn the truth by approaching a spiritual master. Inquire from
him submissively and render service unto him. The self-realized souls can
impart knowledge unto you beca use they have seen the truth.
PURPORT
The path of spiritual realization is undoubtedly difficult. The Lord
therefore advises us to approach a bona fide spiritual master in the line of
disciplic succession from the Lord Himself. No one can be a bona fide spiritual
master without following this principle of disciplic succession. The Lord is the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.original spiritual master, and a person in the disciplic succession can convey
t h e  m e s s a g e  o f  t h e  L o r d  a s  i t  i s  t o  his disciple. No one can be spiritually
realized by manufacturing his own process, as is t he fashion of the foolish
pretenders. The Bhägavatam  (6.3.19 ) says, dharmaà tu säkñäd
bhagavat-praëétam:  the path of religion is directly enunciated by the Lord.
Therefore, mental speculation or dry arguments cannot help lead one to the
right path. Nor by independent study of books of  knowledge can one progress
in spiritual life. One has to approach a bo na fide spiritual master to receive the
knowledge. Such a spiritual master shou ld be accepted in full surrender, and
one should serve the spiritual master l ike a menial servant, without false
prestige. Satisfaction of the self-realized spiritual master is the secret of
advancement in spiritual life. Inquirie s and submission constitute the proper
combination for spiritual understanding. Unless there is submiss ion and
service, inquiries from the learned spir itual master will not be effective. One
must be able to pass the test of the spiritual master, and when he sees the
genuine desire of the disciple, he automatically blesses the disciple with
genuine spiritual  understanding. In this verse, both blind following and absurd
inquiries are condemned. Not only shou ld one hear submissively from the
spiritual master, but one must also get a clear understanding from him, in
submission and service and inquiries. A bona f ide spiritual master is by nature
very kind toward the disciple. Therefor e when the student is submissive and is
always ready to render service, the reciprocation of knowledge and inquiries
becomes perfect.
TEXT  35
YaJjaTva Na PauNaMaaeRhMaev& YaaSYaiSa Paa<@v )
YaeNa >aUTaaNYaXaezai<a d]+YaSYaaTMaNYaQaae MaiYa )) 35 ))
yaj jïätvä na punar moham
evaà yäsyasi päëòava
yena bhütäny açeñäëi
drakñyasy ätmany atho mayi


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
yat—which; jïätvä —knowing; na—never; punaù —again; moham —to illusion;
evam —like this; yäsyasi —you shall go; päëòava —O son of Päëòu; yena —by
which; bhütäni —living entities; açeñäëi —all; drakñyasi —you will see;
ätmani —in the Supreme Soul; atha u —or in other w ords; mayi —in Me.
TRANSLATION
Having obtained real knowledge from a self-realized soul, you will never fall
again into such illusion, for by this knowledge you will see that all living beings
are but part of the Supreme, or, in other words, that they are Mine.
PURPORT
The result of receiving knowledge fr om a self-realized soul, or one who
knows things as they are, is learning th at all living beings are parts and parcels
of the Supreme Personality of Godhead, Lord Çré Kåñëa. The sense of an
existence separate from Kåñëa is called mäyä  (mä—not, yä—this). Some think
that we have nothing to do with Kåñëa,  that Kåñëa is only a great historical
personality and that the Absolute is the impersonal Brahman. Factually, as it is
stated in the Bhagavad-gétä,  this impersonal Brahman is the personal
effulgence of Kåñëa. Kåñëa, as the Su preme Personality of Godhead, is the
cause of everything. In the Brahma-saàhitä  it is clearly stated that Kåñëa is the
Supreme Personality of Godhead, the ca use of all causes. Even the millions of
incarn ations are only His different expans ions. Similarly, the living entities
are also expansions of Kåñëa. The Mäyävädé philosophers wrongly think that
Kåñëa loses His own separate existence in His many expansions. This thought
is material in nature. We have e xperience in the material world that a thing,
when fragmentally distributed, lose s its own original identity. But the
Mäyävädé philosophers fail to understand that absolute  means that one plus
one is equal to one, and that one minus one is also equal to on e. This is the
case in the absolute world.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.For want of sufficient knowledge in the absolute science, we are now
covered with illusion, and therefore we think that we are separate from Kåñëa.
Although we are separated parts of Kåñëa, we are nevertheless not different
from Him. The bodily difference of the living entities is mäyä,  or not actual
fact. We are all meant to satisfy Kåñëa. By mäyä  alone Arjuna thought that the
temporary bodily relationship with his kinsmen was more important than his
eternal spiritual relationship with Kåñëa. The whole tea ching of the Gétä is
targeted toward this end: that a livi ng being, as Kåñëa’s eternal servitor,
cannot be separated from Kåñëa, and his sense of being an identity apart from
Kåñëa is called mäyä.  The living entities, as separate parts and parcels of the
Supreme, have a purpose to fulfill. Ha ving forgotten that purpose since time
immemorial, they are situated in different bodies, as men, animals, demigods,
etc. Such bodily differences arise fr om forgetfulness of the transcendental
service of the Lord. But w hen one is engaged in transcendental service
through Kåñëa consciousness, one becomes at once liberated from this illusion.
One can acquire such pure knowledge only from the bona fide spiritual master
and thereby avoid the delusion  that the living entity i s equal to Kåñëa. Perfect
knowledge is that the Supreme Soul, Kåñëa, is the supreme shelter for all living
entities, and giving up such shelter, th e living entities are deluded by the
material energy, imagining themselves to have a separate identity. Thus,  under
different standards of material identi ty, they become forgetful of Kåñëa.
When, however, such deluded living en tities become situated in Kåñëa
consciousness, it is to be understood th at they are on the path of liberation, as
confirmed in the Bhägava tam (2.10.6 ): muktir hitvänyathä-rüpaà svarüpeëa
vyavasthitiù.  Liberation means to be situated in one’s constitutional position as
an eternal servitor of Kåñëa (Kåñëa consciousness).
TEXT  36
AiPa cediSa PaaPae>Ya" SaveR>Ya" PaaPak*-taMa" )
Sav| jaNaâveNaEv v*iJaNa& SaNTairZYaiSa )) 36 ))
api ced asi päpebhyaù


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.sarvebhyaù päpa-kåt-tamaù
sarvaà jïäna-plavenaiva
våjinaà santariñyasi
SYNONYMS
api—even; cet—if; asi—you are; päpebhyaù —of sinners; sarvebhyaù —of all;
päpa-kåt-tamaù —the greatest sinner; sarvam —all such sinful reactions;
jïäna-plavena —by the boat of transcendental knowledge; eva—certainly;
våjinam —the ocean of miseries; santariñyasi —you will cross completely.
TRANSLATION
Even if you are considered to be the mo st sinful of all sinners, when you are
situated in the boat of transcendental knowledge you will be able to cross over
the ocean of miseries.
PURPORT
Proper understanding of one’s constitu tional position in relationship to
Kåñëa is so nice that it can at once lift one from the struggle for existence
which goes on in the ocean of nescienc e. This material world is sometimes
regarded as an ocean of nescien ce and sometimes as a blazing forest. In the
ocean, however expert a swimmer one ma y be, the struggle for existence is very
severe. If someone comes forward and lifts the struggling swimmer from the
ocean, he is the greatest savior. Perfect knowledge, rece ived from the Supreme
Personality of Godhead, is the path  of liberation. The boat of Kåñëa
consciousness is very simple, but at the same time the most sublime.
TEXT  37
YaQaEDaa&iSa SaiMaÖae_iGan>aRSMaSaaTku-åTae_JauRNa )
jaNaaiGan" SavRk-MaaRi<a >aSMaSaaTku-åTae TaQaa )) 37 ))


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.yathaidhäàsi samiddho ’gnir
bhasma-sät kurute ’rjuna
jïänägniù sarva-karmäëi
bhasma-sät kurute tathä
SYNONYMS
yathä —just as; edhäàsi —firewood; samiddhaù —blazing; agniù —fire;
bhasma-sät —ashes; kurute —turns; arjuna —O Arjuna; jïäna-agniù —the fire
of knowledge; sarva-karmäëi —all reactions to material activities;
bhasma-sät —to ashes; kurute —it turns; tathä —similarly.
TRANSLATION
As a blazing fire turns firewood to ashes, O Arjuna, so does the fire of
knowledge burn to ashes all reactions to material activities.
PURPORT
Perfect knowledge of self and Supe rself and of their relationship is
compared herein to fire. This fire not only burns up all reactions to impious
activities, but also all reactions to pi ous activities, turning them to ashes.
There are many stages of react ion: reaction in the making, reaction
fructifying, reaction already achieved, and reaction a priori.  But knowledge of
the constitutional position of the livi ng entity burns everything to ashes.
When one is in complete knowledge, all reactions, both a prior i and a
posteriori,  are consumed. In the Vedas  (Båhad-äraëyaka Upaniñad  4.4.22 ) it is
stated, ubhe uhaivaiña ete taraty amåtaù sädhv-asädhüné:  “One overcomes both
the pious and impious reactions of work.”
TEXT  38
Na ih jaNaeNa Sad*Xa& Paiv}aiMah ivÛTae )


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TaTSvYa& YaaeGaSa&iSaÖ" k-ale/NaaTMaiNa ivNdiTa )) 38 ))
na hi jïänena sadåçaà
pavitram iha vidyate
tat svayaà yoga-saàsiddhaù
kälenätmani vindati
SYNONYMS
na—nothing; hi—certainly; jïänena —with knowledge; sadåçam —in
comparison; pavitram —sanctified; iha—in this world; vidyate —exists;
tat—that; svayam —himself; yoga—in devotion; saàsiddhaù —he who is
mature; kälena —in course of time; ätmani —in himself; vindati —enjoys.
TRANSLATION
In this world, there is nothing so sublime and pure as transcendental
knowledge. Such knowledge is the mature  fruit of all mysticism. And one who
has become accomplished in the prac tice of devotional service enjoys this
knowledge within himself in due cour se of time.
PURPORT
When we speak of transcendental knowle dge, we do so in terms of spiritual
understanding. As such, there is  nothing so sublime and pure as
transcendental knowledge. Ignorance is the cause of our bondage, and
knowledge is the cause of our liberation. This kn owledge is the mature fruit of
devotional service, and when one is si tuated in transcendental knowledge, he
need not search for peace elsewhere, fo r he enjoys peace within himself. In
other words, this knowledge and peace culminate in Kåñëa consciousness. That
is the last word in the Bhagavad-gétä.
TEXT  39


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.é[Öavamç>aTae jaNa& TaTPar" Sa&YaTaeiNd]Ya" )
jaNa& l/Bßa Para& XaaiNTaMaicre<aaiDaGaC^iTa )) 39 ))
çraddhäväl labhate jïänaà
tat-paraù saàyatendriyaù
jïänaà labdhvä paräà çäntim
acireëädhigacchati
SYNONYMS
çraddhä-vän —a faithful man; labhate —achieves; jïänam —knowledge;
tat-paraù —very much attached to it; saàyata —controlled; indriyaù —senses;
jïänam —knowledge; labdhvä —having achieved; paräm —transcendental;
çäntim —peace; acireëa —very soon; adhigacchati —attains.
TRANSLATION
A faithful man who is dedicated to transcendental knowledge and who
subdues his senses is eligible to achiev e such knowledge, and having achieved it
he quickly attains the supreme spiritual peace.
PURPORT
Such knowledge in Kåñëa consciousness can be achieved by a faithful
person who believes firmly in Kåñëa. One is called a faithful man who thinks
that simply by acting in Kåñëa cons ciousness he can attain the highest
perfection. This faith is attained by th e discharge of devotional service, and by
chanting Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare
Räma, Räma Räma, Hare Hare, which cleanses one’s heart of all material dirt.
Over and above this, one should control the senses. A person who  is faithful to
Kåñëa and who controls the senses ca n easily attain perfection in the
knowledge of Kåñëa consciousness without delay.
TEXT  40


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Ajêaé[ÕDaaNaê Sa&XaYaaTMaa ivNaXYaiTa )
NaaYa& l/aek-ae_iSTa Na Parae Na Sau%& Sa&XaYaaTMaNa" )) 40 ))
ajïaç cäçraddadhänaç ca
saàçayätmä vinaçyati
näyaà loko ’sti na paro
na sukhaà saàçayätmanaù
SYNONYMS
ajïaù —a fool who has no knowledge in standard scriptures; ca—and;
açraddadhänaù —without faith in revealed scriptures; ca—also; saàçaya —of
doubts; ätmä —a person; vinaçyati —falls back; na—never; ayam —in this;
lokaù —world; asti—there is; na—nor; paraù —in the next life; na—not;
sukham —happiness; saàçaya —doubtful; ätmanaù —of the person.
TRANSLATION
But ignorant and faithless persons who doubt the revealed scriptures do not
attain God consciousness; they fall down. For the doubting soul there is
happiness neither in this world nor in the next.
PURPORT
Out of many standard and author itative revealed scriptures, the
Bhagavad-gétä  is the best. Persons who are almost like animals have no faith in,
or knowledge of, the standard revealed scriptures; and some, even though they
have knowledge of, or can cite pa ssages from, the revealed scriptures, have
actually no faith in these words. And even though others may have faith in
scriptures like Bhagavad-gétä,  they do not believe in or worship the Personality
of Godhead, Çré Kåñëa. Such persons cannot have any stand ing in Kåñëa
consciousness. They fall down. Out of all the above-mentioned persons, those
who have no faith and are always doub t f u l  m a k e  n o  p r o g r e s s  a t  a l l .  M e n


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.without faith in God and His revealed word  find no good in this world, nor in
the next. For the m there is no happiness whatsoever. One should therefore
follow the principles of revealed scriptur es with faith and thereby be raised to
the platform of knowledge. Only this knowledge will help one become
promoted to the transcendental platform of spiritu al understanding. In other
words, doubtful persons have no status whatsoever in spiritual emancipation.
One should therefore follow in the footsteps of great äcäryas  who are in the
disciplic succession and thereby attain success.
TEXT  41
YaaeGaSaNNYaSTak-MaaR<a& jaNaSaiH^àSa&XaYaMa( )
AaTMavNTa& Na k-MaaRi<a iNabDaniNTa DaNaÅYa )) 41 ))
yoga-sannyasta-karmäëaà
jïäna-saïchinna-saàçayam
ätmavantaà na karmäëi
nibadhnanti dhanaïjaya
SYNONYMS
yoga—by devotional service in karma-yoga;  sannyasta —one who has
renounced; karmäëam —the fruits of actions; jïäna —by knowledge;
saïchinna —cut; saàçayam —doubts; ätma-vantam —situated in the self;
na—never; karmäëi —works; nibadhnanti —do bind; dhanaïjaya —O
conq ueror of riches.
TRANSLATION
One who acts in devotional service, renouncing the fruits of his actions, and
whose doubts have been destroyed by transcendental knowledge, is situated
factually in the self. Thus he is not bound by the reactions of work, O
conqueror of riches.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT
One who follows the instruction of the Bhagavad-gétä,  as it is imparted by
the Lord, the Personality of Godhead Hi mself, becomes free from all doubts by
the grace of transcendental knowledge. He , as a part and parcel of the Lord, in
full Kåñëa consciousnes s, is already established in self-knowledge. As such, he
is undoubtedly above bondage to action.
TEXT  42
TaSMaadjaNaSaM>aUTa& ôTSQa& jaNaaiSaNaaTMaNa" )
i^tvENa& Sa&XaYa& YaaeGaMaaiTaïaeitaï >aarTa )) 42 ))
tasmäd ajïäna-sambhütaà
håt-sthaà jïänäsinätmanaù
chittvainaà saàçayaà yogam
ätiñöhottiñöha bhärata
SYNONYMS
tasmät —therefore; ajïäna-sambhütam —born of ignorance;
håt-stham —situated in the heart; jïäna —of knowledge; asinä —by the weapon;
ätmanaù —of the self; chittvä —cutting off; enam —this; saàçayam —doubt;
yogam —in yoga;  ätiñöha —be situated; uttiñöha —stand up to fi ght; bhärata —O
descendant of Bharata.
TRANSLATION
Therefore the doubts which have arisen in your heart out of ignorance
should be slashed by the weapon of knowledge. Armed with yoga, O Bhärata,
stand and fight.
PURPORT


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.The yoga system instructed in this chapter is called sanätana-yoga,  or
eternal activities performed by the living entity. This yoga has two divisions of
sacrificial actions: one is called sacrifice of one’s material possessions, and the
other is called kno wledge of self, which is pure spiritual activity. If sacrifice of
one’s material possessions is not dovetail ed for spiritual realization, then such
sacrifice becomes material. But one who performs such sacrifices with a
spiritual objective, or in devotiona l service, makes a perfect sacrifice. When we
come to spiritual activities, we find that these are also divided into two:
namely, understanding of one’s own self (or one’s constitutional position), and
the truth regarding the Supreme Personality of Godhead . One who follows the
path of Bhagavad-gétä  as it is can very easily understand these two important
divisions of spiritual knowledge. For him there is no difficulty in obtaining
perfect knowledge of the self as pa rt and parcel of the Lord. And such
underst anding is beneficial, for such a person can easily understand the
transcendental activities of the Lord. In the beginning of this chapter, the
transcendental activities of the Lord were discussed by the Supreme Lord
Himself. One who does not understand the  instructions of the Gétä is faithless,
and is to be considered to be misusing the fragmental independence awarded
to him by the Lord. In spite of such instructions, one who does not understand
the real nature of the Lord as  the eternal, blissful, all-know ing Personality of
Godhead is certainly fool number one.  Ignorance can be removed by gradual
acceptance of the principles of Kåñë a consciousness. Kåñëa consciousness is
awakened by different types of sacrifices to the demigods, sacrifice to
Brahman, sacrif ice in celibacy, in household life, in controlling the senses, in
practicing mystic yoga,  in penance, in forgoing material possessions, in
studying the Vedas,  and in partaking of the social institution called
varëäçrama-dharma.  All of these are known as sa crifice, and all of them are
based on regulated action. But within a ll these activities, the important factor
is self-realization. One who seeks that objective is the real student of
Bhagavad-gétä,  but one who doubts the author ity of Kåñëa falls back. One is
therefore advised to study Bhagavad-gétä,  or any other scripture, under a bona
fide spiritual master, with service and su rrender. A bona fide spiritual master is
in the disciplic succession from time eternal, and he does not deviate at all


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.from the inst ructions of the Supreme Lord as  they were imparted millions of
years ago to the sun-god, from  whom the instructions of Bhagavad-gétä  have
come down to the earthly kingdom. On e should, therefore, follow the path of
Bhagavad-gétä  as it is expressed in the Gétä itself and beware of self-interested
people after personal aggrandizement wh o deviate others from the actual path.
The Lord is definitely the supreme person, and His activities are
transcendental. One who understands th is is a liberated person from the very
beginning of his study of Bhagavad-gétä.
Thus end the Bhaktivedanta Purports to the Fourth Chapter of the Çrémad
Bhagavad-gétä  in the matter of Transcendental Knowledge.
- CHAPTER 5 -
Karma-yoga—Action in Kåñëa Consciousness
TEXT  1
AJauRNa ovac
SaNNYaaSa& k-MaR<aa& k*-Z<a PauNaYaaeRGa& c Xa&SaiSa )
YaC^\eYa WTaYaaerek&- TaNMae b]Uih SauiNaiêTaMa( )) 1 ))
arjuna uväca
sannyäsaà karmaëäà kåñëa
punar yogaà ca çaàsasi
yac chreya etayor ekaà
tan me brühi su-niçcitam


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
arjunaù uväca —Arjuna said; sannyäsam —renunciation; karmaëäm —of all
activities; kåñëa —O Kåñëa; punaù —again; yogam —devotional service;
ca—also; çaàsasi —You are praising; yat—which; çreyaù —is more beneficial;
etayoù —of these two; ekam —one; tat—that; me—unto m e; brühi —please tell;
su-niçcitam —definitely.
TRANSLATION
Arjuna said: O Kåñëa, first of all You ask me to renounce work, and then
again You recommend work with devotion. Now will You kindly tell me
definitely which of the two is more beneficial?
PURPORT
In this Fifth Chapter of the Bhagavad-gétä,  t h e  L o r d  s a y s  t h a t  w o r k  i n
devotional service is better than dry me ntal speculation. Devotional service is
easier than the latter because, being tr anscendental in nature, it frees one
from reaction. In the Second  Chapter, preliminary knowledge of the soul and
its entanglement in the material body were explained. How to get out of this
material encagement by buddhi-yoga,  or devotional service, was also explained
therein. In the Third Chap ter, it was explained that a person who is situated
on the platform of knowledge no longer has any duties to perform. And in the
Fourth Chapter the Lord told Arjuna that all kinds of sacrificial work
culminate in knowledge. However, at th e end of the Fourth Chapter, the Lord
advised  Arjuna to wake up and fight, being situated in perfect knowledge.
Therefore, by simultaneously stressi ng the importance of both work in
devotion and inaction in knowledg e, Kåñëa has perplexed Arjuna and
confused his determination. Arjuna understands that renunciation in
knowledge involves cessation of all kinds of work performed as sense activities.
But if one performs work in devotional service, then how is work stopped? In
other words, he thinks that sannyäsa,  or renunciation in knowledge, should be


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.altogether free from all kinds of acti vity, because work and renunciation
appear to him to be incompatible. He  appears not to have understood that
work in full knowledge is nonreactive an d is therefore the same as inaction.
He inquires, therefore, whether he s hould cease work altogether or work with
full knowledge.
TEXT  2
é[q>aGavaNauvac
SaNNYaaSa" k-MaRYaaeGaê iNa"é[eYaSak-ravu>aaE )
TaYaaeSTau k-MaRSaNNYaaSaaTk-MaRYaaeGaae iviXaZYaTae )) 2 ))
çré-bhagavän uväca
sannyäsaù karma-yogaç ca
niùçreyasa-karäv ubhau
tayos tu karma-sannyäsät
karma-yogo viçiñyate
SYNONYMS
çré-bhagavän uväca —the Personality of Godhead said;
sannyäsaù —renunciation of work; karma-yogaù —work in devotion; ca—also;
niùçreyasa-karau —leading to the path of liberation; ubhau —both; tayoù —of
the two; tu—but; karma-sannyäsät —in comparison to the renunc iation of
fruitive work; karma-yogaù —work in devotion; viçiñyate —is better.
TRANSLATION
The Personality of Godhead replied: The renunciation of work and work in
devotion are both good for liberation. But, of the two, work in devotional
service is better than renunciation of work.
PURPORT


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Fruitive activities (seeking sense gratification) are cause for material
bondage. As long as one is engaged in activities aimed at improving the
standard of bodily comfort, one is sure  to transmigrate to different types of
bodies, thereby continuing materi al bondage perpetually. Çrémad-Bhägavatam
(5.5.4–6 ) confirms this as follows:
nünaà pramattaù kurute vikarma
yad indriya-prétaya äpåëoti
na sädhu manye yata ätmano ’yam
asann api kleça-da äsa dehaù
paräbhavas tävad abodha-jäto
yävan na jijïäsata ätma-tattvam
yävat kriyäs tävad idaà mano vai
karmätmakaà yena çaréra-bandhaù
evaà manaù karma-vaçaà prayuìkte
avidyayätmany upadhéyamäne
prétir na yävan mayi väsudeve
na mucyate deha-yogena tävat
“People are mad after sense gratification, and they do not know that this
present body, which is full of miseries, is a result of one’s fruitive activities in
the past. Although this body is temporary, it is always giving one trouble in
many ways. Therefor e, to act for sense gratification is not good. One is
considered to be a failure in life as long as he makes no inquiry about his real
identity. As long as he does not know his real identity, he has to work for
fruitive results for sense gratification, and  as long as one is engrossed in the
consciousness of sense gratification one has to transmigrate from one body to
another. Although the mind may be en grossed in fruitive activities and
influenced by ignorance, one must de velop a love for devotional service  to
Väsudeva. Only then can one have the opportunity to get out of the bondage
of material existence.”
Therefore, jïäna  (or knowledge that one is not this material body but spirit
soul) is not sufficient for liberation. One has to act in the status of spirit soul,


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.otherwise there is no escape from material bondage. Action in Kåñëa
consciousness is not, howe ver, action on the fruitive platform. Activities
performed in full knowledge strengthen one’s advancement in real knowledge.
Without Kåñëa consciousness, mere renunciation of fruitive activities does not
actually purify the heart of a conditioned soul. As long as the heart is not
purified, one has to work on the fruitive platform. But action in Kåñëa
consciousness automatically helps one esca pe the result of fruitive action so
that one need not descend to the mater ial platform. Therefore action in Kåñëa
consciousness is always superior to renunciation, which always entails a risk of
falling. Renunciation without Kåñëa consciousness is incomplete, as is
confirmed by Çréla Rüpa Gosvämé in his Bhakti-rasämåta-sindhu  (1.2.258 ):
präpaïcikatayä buddhyä
hari-sambandhi-vastunaù
mumukñubhiù parityägo
vairägyaà phalgu kathyate
“When persons eager to achieve liberation renounce things related to the
Supreme Personality of Godhead, thinking them to be material, their
renunciation is called incomplete.” Renunc iation is complete when it is in the
knowledge that everything in existen ce belongs to the Lord and that no one
should claim proprietorship over an ything. One should understand that,
factually, nothing belongs to anyone . Then where is the question of
renunciation? One who knows that everyt hing is Kåñëa’s property is always
situated in renunciation. Since everything  belongs to Kåñëa, everything should
be employed in the service of Kåñëa. This perfect form of action in Kåñëa
consciousness is far better than any am ount of artificial renunciation by a
sannyäsé  of the Mäyävädé school .
TEXT  3
jeYa" Sa iNaTYaSaNNYaaSaq Yaae Na Üeií Na k-ax(+aiTa )
iNaÜRNÜae ih Mahabahae Sau%& bNDaaTPa[MauCYaTae )) 3 ))


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.jïeyaù sa nitya-sannyäsé
yo na dveñöi na käìkñati
nirdvandvo hi mahä-bäho
sukhaà bandhät pramucyate
SYNONYMS
jïeyaù —should be known; saù—he; nitya —always; sannyäsé —renouncer;
yaù—who; na—never; dveñöi —abhors; na—nor; käìkñati —desires;
nirdvandvaù —free from all dualities; hi—certainly; mahä-bäho —O
mighty-armed one; sukham —happily; bandhät —from bondage; pramucyate —is
completely liberated.
TRANSLATION
One who neither hates nor desires the fruits of his activities is known to be
always renounced. Such a person, free from all dualities, easily overcomes
material bondage and is completely liberated, O mighty-armed Arjuna.
PURPORT
One who is fully in Kåñëa consciousness is always a renouncer because he
feels neither hatred nor desire for the re sults of his actions. Such a renouncer,
dedicated to the transcendental loving service of the Lord, is fully qualified in
knowledge because h e knows his constitutional position in his relationship
with Kåñëa. He knows fully well that Kåñëa is the whole and that he is part and
parcel of Kåñëa. Such knowledge is pe rfect because it is qualitatively and
quantitatively correct. The concept of onenes s with Kåñëa is incorrect because
the part cannot be equal to the whole. Knowledge that one is one in quality
yet different in quantity is correct transcendental knowledge leading one to
become full in himself, having nothing to aspire to or lament over. T here is no
duality in his mind because whatever he does, he does for Kåñëa. Being thus
freed from the platform of dualities, he is liberated—even in this material
world.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  4
Saa&:YaYaaeGaaE Pa*QaGbal/a" Pa[vdiNTa Na Pai<@Taa" )
Wk-MaPYaaiSQaTa" SaMYaGau>aYaaeivRNdTae f-l/Ma( )) 4 ))
säìkhya-yogau påthag bäläù
pravadanti na paëòitäù
ekam apy ästhitaù samyag
ubhayor vindate phalam
SYNONYMS
säìkhya —analytical study of the material world; yogau —work in devotional
service; påthak —different; bäläù —the less intelligent; pravadanti —say;
na—never; paëòitäù —the learned; ekam —in one; api—even; ästhitaù —being
situated; samyak —complete; ubhayoù —of both ; vindate —enjoys; phalam —the
result.
TRANSLATION
Only the ignorant speak of devotional service [karma-yoga] as being different
from the analytical study of the material world [Säìkhya]. Those who are
actually learned say that he who applies himself well to one of these paths
achieves the results of both.
PURPORT
The aim of the analytical study of the material world is to find the soul of
existence. The soul of the material world is Viñëu, or the Supersoul.
Devotional service to the Lord entails service to the Supersoul. One process is
to find the root of the tree,  and the other is to water the root. The real student
of Säìkhya philosophy finds the root of the material world, Viñëu, and then,
in perfect knowledge, engages himself in  the service of the Lord. Therefore, in


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.essence, there is no difference between the t wo because the aim of both is
Viñëu. Those who do not know the ul timate end say that the purposes of
Säìkhya and karma-yoga  are not the same, but one who is learned knows the
unifying aim in these different processes.
TEXT  5
YaTSaa&:YaE" Pa[aPYaTae SQaaNa& TaÛaeGaEriPa GaMYaTae )
Wk&- Saa&:Ya& c YaaeGa& c Ya" PaXYaiTa Sa PaXYaiTa )) 5 ))
yat säìkhyaiù präpyate sthänaà
tad yogair api gamyate
ekaà säìkhyaà ca yogaà ca
yaù paçyati sa paçyati
SYNONYMS
yat—what; säìkhyaiù —by means of Säìkhya philosophy; präpyate —is
achieved; sthänam —place; tat—that; yogaiù —by devotional service; api—also;
gamyate —one can attain; ekam —one; säìkhyam —analytical study; ca—and;
yogam —action in devotion; ca—and; yaù—one who; paçyati —sees; saù—he;
paçyati —actually sees.
TRANSLATION
One who knows that the position reached by means of analytical study can
also be attained by devotional service, and who therefore sees analytical study
and devotional service to be on the sa me level, sees things as they are.
PURPORT
The real purpose of philosophical research is to find the ultimate goal of
life. Since the ultimate goal of life is self-realization, there is no difference
between the conclusions reached by the two processes. By Säìkhya


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.philosophical research one comes t o the conclusion that a living entity is not a
part and parcel of the material world but of the supreme spirit whole.
Consequently, the spirit soul has nothin g to do with the material world; his
actions must be in some relation with the Supreme. When he ac ts in Kåñëa
consciousness, he is actually in his cons titutional position. In the first process,
Säìkhya, one has to become detached  from matter, and in the devotional yoga
process one has to attach himself to the work of Kåñëa consciousness.
Factually, bot h processes are the same, although superficially one process
appears to involve detachment and the other process appears to involve
attachment. Detachment from matter an d attachment to Kåñëa are one and
the same. One who can see this sees things as they ar e.
TEXT  6
SaNNYaaSaSTau Mahabahae du"%MaaáuMaYaaeGaTa" )
YaaeGaYau¢-ae MauiNab]Rø Naicre<aaiDaGaC^iTa )) 6 ))
sannyäsas tu mahä-bäho
duùkham äptum ayogataù
yoga-yukto munir brahma
na cireëädhigacchati
SYNONYMS
sannyäsaù —the renounced order of life; tu—but; mahä-bäho —O
mighty-armed one; duùkham —distress; äptum —afflicts one with;
ayogataù —without devotional service; yoga-yuktaù —one engaged in
devotional service; muniù —a thinker; brahma —the Supreme; na
cireëa —witho ut delay; adhigacchati —attains.
TRANSLATION
Merely renouncing all activities yet not engaging in the devotional service of
the Lord cannot make one happy. But a th oughtful person engaged in devotional


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.service can achieve the Supreme without delay.
PURPORT
There are two classes of sannyäsés,  or persons in the renounced order of life.
The Mäyävädé sannyäsés  are engaged in the study of Säìkhya philosophy,
whereas the Vaiñëava sannyäsés  are engaged in the study of Bhägavatam
philosophy, which affords the proper  commentary on the Vedänta-sütras.  The
Mäyävädé sannyäsés  also study the Vedänta-sütras,  but use their own
commentary, called Çäréraka-bhäñya,  written by Çaìkaräcärya. The students of
the Bhägavata  school are engaged in the devotional service of the Lord,
according to päïcarätriké  regulations, and therefore the Vaiñëava sannyäsés
have multiple engagements in the tran scendental service of the Lord. The
Vaiñëava sannyäsés  have nothing to do with material activities, and yet they
perform various activities in their devotional service to the Lord. But the
Mäyävädé sannyäsés,  engaged in the studies of Säìkhya and Vedänta and
speculation, cannot relish the transcen dental service of the Lord. Because
their studies become very tedious, they sometimes become tired of  Brahman
speculation, and thus they take shelter of the Bhägavatam  without proper
understanding. Consequently their study of the Çrémad-Bhägavatam  becomes
troublesome. Dry speculations and impersonal interpretations by artificial
means are all useless for the Mäyävädé sannyäsés.  The Vaiñëava sannyäsés,  who
are engaged in devotional service, are happy in the discharge of their
transcendental duties, and they have th e guarantee of ultimate entrance into
the kingdom of God. The Mäyävädé sannyäsés  sometimes fal l down from the
path of self-realization and again en ter into material activities of a
philanthropic and altruistic natu re, which are nothing but material
engagements. Therefore, the conclusi on is that those who are engaged in
Kåñëa conscious activities ar e better situated than the sannyäsés  engaged in
simple speculation about what is Brah man and what is not Brahman, although
they too come to Kåñëa consciousness, after many births.
TEXT  7


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.YaaeGaYau¢-ae ivéuÖaTMaa iviJaTaaTMaa iJaTaeiNd]Ya" )
SavR>aUTaaTMa>aUTaaTMaa ku-vRàiPa Na il/PYaTae )) 7 ))
yoga-yukto viçuddhätmä
vijitätmä jitendriyaù
sarva-bhütätma-bhütätmä
kurvann api na lipyate
SYNONYMS
yoga-yuktaù —engaged in devotional service; viçuddha-ätmä —a purified soul;
vijita-ätmä —self-controlled; jita-indriyaù —having conquered the senses;
sarva-bhüta —to all living entities; ätma-bhüta-ätmä —compassionate; kurvan
api—although engaged in work; na—nev er; lipyate —is entangled.
TRANSLATION
One who works in devotion, who is a pure soul, and who controls his mind
and senses is dear to everyone, and ev eryone is dear to him. Though always
working, such a man is never entangled.
PURPORT
One who is on the path of liberation by Kåñëa consciousness is very dear to
every living being, and every living bein g is dear to him. This is due to his
Kåñëa consciousness. Such a person cannot think of any living being as
separate from Kåñëa, just as th e leaves and branches of a tree are not separate
from the tree. He knows very well that by pouring water on the root of the
tree, the water will be distributed to  all the leaves and branches, or by
supplying food to the stomach, the energy is automatically  distributed
throughout the body. Because one who works in Kåñëa consciousness is servant
t o  a l l ,  h e  i s  v e r y  d e a r  t o  e v e r y o n e .  And because everyone is satisfied by his
work, he is pure in consciousness. Because he is pure in consciousness, his


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.mind is comp letely controlled. And because his mind is controlled, his senses
are also controlled. Because his mind is  always fixed on Kåñëa, there is no
chance of his being deviated from Kåñë a. Nor is there a chance that he will
engage his senses in matters other tha n the service of the Lord. He does not
like to hear anything except topics relating to Kåñëa; he does not like to eat
anything which is not offered to Kåñëa; and he does not wish to go anywhere if
Kåñëa is not involved. Therefore, his senses are controlled . A man of
controlled senses cannot be offensive to  anyone. One may ask, “Why then was
Arjuna offensive (in battle) to others ? Wasn’t he in Kåñëa consciousness?”
Arjuna was only superficially offensive because (as has already been explained
in the Second C hapter) all the assembled persons on the battlefield would
continue to live individually, as the soul cannot be slain. So, spiritually, no one
was killed on the Battlefield of Kurukñetra. Only their dresses were changed by
the order of Kåñëa, who was perso nally present. Therefore Arjuna, while
fighting on the Battlefield of Kurukñetra, was not really fighting at all; he was
simply carrying out the orders of Kåñëa in full Kåñëa consciousness. Such a
person is never entangled in the reactions of work.
TEXTS  8–9
NaEv ik-iÄTk-raeMaqiTa Yau¢-ae MaNYaeTa TatvivTa( )
PaXYaHXa*<vNSPa*XaiÅga]àénNGaC^NSvPaNìSaNa( )) 8 ))
Pa[l/PaiNvSa*JaNGa*õàuiNMaziàiMazàiPa )
wiNd]Yaa<aqiNd]YaaQaeRzu vTaRNTa wiTa DaarYaNa( )) 9 ))
naiva kiïcit karométi
yukto manyeta tattva-vit
paçyaï çåëvan spåçaï jighrann
açnan gacchan svapan çvasan
pralapan visåjan gåhëann
unmiñan nimiñann api
indriyäëéndriyärtheñu


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.vartanta iti dhärayan
SYNONYMS
na—never; eva—certainly; kiïcit —anything; karomi —I do; iti—thus;
yuktaù —engaged in the divine consciousness; manyeta —thinks;
tattva-vit —one who knows the truth; paçyan —seeing; çåëvan —hearing;
spåçan —touching; jighran —smelling; açnan —eating; gacchan —going;
svapan —dreaming; çvasan —breathing; pralapan —talking; visåjan —giving up;
gåhëan —accepting; unmiñan —opening; nimiñan —closing; api—in spite of;
indriyäëi —the senses; indriya-artheñu —in sense gratification; vartante —let
them be so engaged; iti—thus; dhärayan —considering.
TRANSLATION
A person in the divine consciousness,  although engaged in seeing, hearing,
touching, smelling, eating, moving about, sleeping and breathing, always knows
within himself that he actually does nothing at all. Because while speaking,
evacuating, receiving, or  opening or closing his eyes, he always knows that only
the material senses are engaged with their objects and that he is aloof from
them.
PURPORT
A person in Kåñëa consciousness is pu re in his existence, and consequently
he has nothing to do with any work which depends upon five immediate and
remote causes: the doer, the work, the situation, the endeavor and fortune.
This is because he is engaged in  the loving transcendental service of Kåñëa.
Although he appears to be acting with his body and senses, he is always
conscious of his actual position, which is spiritual engagement. In material
consciousness, the senses are engaged in sense gratification, but in Kåñëa
consciousness the senses are engaged in the satisfaction of Kåñëa’s senses.
Therefore, the Kåñëa conscious person is  always free, even though he appears
to be engaged in affairs of the senses. Activities such as seeing and hearing are


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.actions of the senses meant for receiving knowledge, whereas moving,
speaking, evacuating, etc., are actions of the senses meant for work. A Kåñëa
conscious person is never affected by  the actions of the senses. He cannot
perform any act except in the service of t he Lord because he knows that he is
the eternal servitor of the Lord.
TEXT  10
b]ø<YaaDaaYa k-MaaRi<a Sa®& TYa¤-a k-raeiTa Ya" )
il/PYaTae Na Sa PaaPaeNa PaÚPa}aiMavaM>aSaa )) 10 ))
brahmaëy ädhäya karmäëi
saìgaà tyaktvä karoti yaù
lipyate na sa päpena
padma-patram ivämbhasä
SYNONYMS
brahmaëi —unto the Supreme Personality of Godhead; ädhäya —resigning;
karmäëi —all works; saìgam —attachment; tyaktvä —giving up;
karoti —performs; yaù—who; lipyate —is affected; na—never; saù—he;
päpena —by sin; padma-patram —a lotus leaf; iva—like; ambhasä —by the
water.
TRANSLATION
One who performs his duty without attachment, surrendering the results
unto the Supreme Lord, is unaffected by sinful action, as the lotus leaf is
untouched by water.
PURPORT
Here brahmaëi  means in Kåñëa consciousness. The material world is a sum
total manifestation of the three modes of material nature, technically called


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.the pradhäna.  The Vedic hymns sarvaà hy etad brahma  (Mäëòükya Upaniñad
2), tasmäd etad brahma näma-rüpam a nnaà ca jäyate  (Muëòaka Upaniñad
1.2.10 ), and, in the Bhagavad-gétä  (14.3), mama yonir mahad brahma  indicate
that everything in the material world is a manifestation of Brahman; and
although the effects are differently ma nifested, they are nondifferent fro m the
cause. In the Éçopaniñad  it is said that everything is related to the Supreme
Brahman, or Kåñëa, and thus everythi ng belongs to Him only. One who knows
perfectly well that everything belongs to  Kåñëa, that He is the proprietor of
everything and that,  therefore, everything is engaged in the service of the
Lord, naturally has nothing to do with the results of his activities, whether
virtuous or sinful. Even one’s material body, being a gift of the Lord for
carrying out a particular type of action, can b e engaged in Kåñëa
consciousness. It is then beyond contam ination by sinful reactions, exactly as
the lotus leaf, though remaining in the wa ter, is not wet. The Lord also says in
the Gétä (3.30), mayi sarväëi karmäëi sannyasya:  “Resign all works unto Me
[Kåñëa].” The conclusion is that a pe rson without Kåñëa consciousness acts
according to the concept of the mater ial body and senses, but a person in
Kåñëa consciousness acts according to the knowledge that the body is the
property of Kåñëa and should therefo re be engaged in the service of Kåñëa.
TEXT  11
k-aYaeNa MaNaSaa buÖya ke-vlE/iriNd]YaEriPa )
YaaeiGaNa" k-MaR ku-vRiNTa Sa®& TYa¤-aTMaéuÖYae )) 11 ))
käyena manasä buddhyä
kevalair indriyair api
yoginaù karma kurvanti
saìgaà tyaktvätma-çuddhaye
SYNONYMS
käyena —with the body; manasä —with the mind; buddhyä —with the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.intelligence; kevalaiù —purified; indriyaiù —with the senses; api—even;
yoginaù —Kåñëa conscious persons; karma —actions; kurvanti —they perform;
saìgam —attachment; tyaktvä —giving up; ätma —of the self ; çuddhaye —for
the purpose of purification.
TRANSLATION
The yogés, abandoning attachment, act with body, mind, intelligence and
even with the senses, only for the purpose of purification.
PURPORT
When one acts in Kåñëa consciousness for the satisfaction of the senses of
Kåñëa, any action, whether of the body, mind, intelligence or even the senses,
is purified of material contaminatio n. There are no material reactions
resulting from the activities o f a Kåñëa conscious person. Therefore purified
activities, which are generally called sad-äcära,  can be easily performed by
acting in Kåñëa consciousness. Çré Rüpa Gosvämé in his
Bhakti-rasämåta-sindhu  (1.2.187 ) describes this as follows:
éhä yasya harer däsye
karmaëä manasä girä
nikhiläsv apy avasthäsu
jévan-muktaù sa ucyate
“A person acting in Kåñëa consciousne ss (or, in other words, in the service
of Kåñëa) with his body, mind, intelli gence and words is a liberated person
even within the material world, although  he may be engaged in many so-called
material activities.” He ha s no false ego, for he does not believe that he is this
material body, or that he possesses the bo dy. He knows that he is not this body
and that this body does not belong to him. He himself belongs to Kåñëa, and
the body too belongs to Kåñëa. When he appli es everything produced of the
body, mind, intelligence, words, life, wealth, etc.—whatever he may have
within his possession—to Kåñëa’s service, he is at once dovetailed with Kåñëa.
He is one with Kåñëa and is devoid of  the false ego that leads one to beli eve


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.that he is the body, etc. This is the perfect stage of Kåñëa consciousness.
TEXT  12
Yau¢-" k-MaRf-l&/ TYa¤-a XaaiNTaMaaPanaeiTa NaEiïk-IMa( )
AYau¢-" k-aMak-are<a f-le/ Sa¢-ae iNabDYaTae )) 12 ))
yuktaù karma-phalaà tyaktvä
çäntim äpnoti naiñöhikém
ayuktaù käma-käreëa
phale sakto nibadhyate
SYNONYMS
yuktaù —one who is engaged in devotional service; karma-phalam —the results
of all activities; tyaktvä —giving up; çäntim —perfect peace; äpnoti —achieves;
naiñöhikém —unflinching; ayuktaù —one who is not in Kåñëa consciousness;
käma-käreëa —for enjoying the resul t of work; phale —in the result;
saktaù —attached; nibadhyate —becomes entangled.
TRANSLATION
The steadily devoted soul attains unad ulterated peace because he offers the
result of all activities to Me; whereas a person who is not in union with the
Divine, who is greedy for the fruits of his labor, becomes entangled.
PURPORT
The difference between a person in Kåñëa consciousness and a person in
bodily consciousness is that the former is attached to Kåñëa whereas the latter
is attached to the results of his activiti es. The person who is attached to Kåñëa
and works for Him only is certainly a liberated person, and he has no anxiety
over the results of his work. In the Bhägavatam,  the cause of anxiety over the
result of an activity is explained as being one’s functioning in the conception


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.of duality, that is, without knowledge of the Absolute Truth. Kåñëa is the
Supreme Absolute Truth, the Personality of Godhead. In Kåñëa consciousness,
there is no duality. All that exists is  a product of Kåñëa’s energy, and Kåñëa is
all good. Therefore, activities in Kåñëa consciousness are on the  absolute
plane; they are transcendental and have no material effect. One is therefore
filled with peace in Kåñëa consciousness. But one who is entangled in profit
calculation for sense gratification cannot ha ve that peace. This is the secret of
Kåñëa cons ciousness—realization that there is no existence besides Kåñëa is
the platform of peace and fearlessness.
TEXT  13
SavRk-MaaRi<a MaNaSaa SaNNYaSYaaSTae Sau%& vXaq )
NavÜare Paure dehq NaEv ku-vRà k-arYaNa( )) 13 ))
sarva-karmäëi manasä
sannyasyäste sukhaà vaçé
nava-dväre pure dehé
naiva kurvan na kärayan
SYNONYMS
sarva —all; karmäëi —activities; manasä —by the mind; sannyasya —giving up;
äste—remains; sukham —in happiness; vaçé—one who is controlled;
nava-dväre —in the place where there are nine gates; pure—in the city;
dehé—the embodied soul; na—never; eva—certainly; kurvan —doing anything;
na—not; kärayan —causing to be done.
TRANSLATION
When the embodied living being controls his nature and mentally renounces
all actions, he resides happily in the city of nine gates [the material body],
neither working nor causing work to be done.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT
The embodied soul lives in the city of nine gates. The activities of the body,
or the figurative city of body, are co nducted automatically by its particular
modes of nature. The soul, although subjec ting himself to the conditions of the
body, can be beyond  those conditions, if he so desires. Owing only to
forgetfulness of his superior nature, he identifies with the material body, and
therefore suffers. By Kåñëa consciousness,  he can revive his real position and
thus come out of his embodiment. Therefore, wh en one takes to Kåñëa
consciousness, one at once becomes comp letely aloof from bodily activities. In
such a controlled life, in which his deliberations are changed, he lives happily
within the city of nine gates. The nine gates are mentioned as follows:
nava-dväre pure dehé
haàso leläyate bahiù
vaçé sarvasya lokasya
sthävarasya carasya ca
“The Supreme Personality of Godhead, who is living within the body of a
living entity, is the controller of all li ving entities all over the universe. The
body consists of nine gates [two eyes , two nostrils, two ears, one mouth, the
anus and the genitals].  The living entity in his conditioned stage identifies
himself with the body, but when he id entifies himself with the Lord within
himself, he becomes just as free as  the Lord, even while in the body.”
(Çvetäçvatara Upaniñad  3.18)
Therefore, a Kåñëa conscious person is  free from both the outer and inner
activities of the material body.
TEXT  14
Na k-Ta*RTv& Na k-MaaRi<a l/aek-SYa Sa*JaiTa Pa[>au" )
Na k-MaRf-l/Sa&YaaeGa& Sv>aavSTau Pa[vTaRTae )) 14 ))


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.na kartåtvaà na karmäëi
lokasya såjati prabhuù
na karma-phala-saàyogaà
svabhävas tu pravartate
SYNONYMS
na—never; kartåtvam —proprietorship; na—nor; karmäëi —activities;
lokasya —of the people; såjati —creates; prabhuù —the master of the city of the
body; na—nor; karma-phala —with the results of activities;
saàyogam —connection; svabhävaù —the modes of material natu re; tu—but;
pravartate —act.
TRANSLATION
The embodied spirit, master of the city of his body, does not create activities,
nor does he induce people to act, nor does  he create the fruits of action. All this
is enacted by the modes of material nature.
PURPORT
The living entity, as will be explained in the Seventh Chapter, is one of the
energies or natures of the Supreme Lord  but is distinct from matter, which is
another nature—called inferior—of the Lord. Somehow the superior nature,
the living entity, has been  in contact with material nature since time
immemorial. The temporary body or mate rial dwelling place which he obtains
is the cause of varieties of activities and their resultant reactions. Living in
such a conditional atmosphere, one suffers the results o f the activities of the
body by identifying himself (in ignora nce) with the body. It is ignorance
acquired from time immemorial that is the cause of bodily suffering and
distress. As soon as the living entity becomes aloof from the activities of the
body, he becomes free from the reactions as we ll. As long as he is in the city of
body, he appears to be the master of it, but actually he is neither its proprietor
nor controller of its actions and reaction s .  H e  i s  s i m p l y  i n  t h e  m i d s t  o f  t h e


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.material ocean, str uggling for existence. The waves of the ocean are tossing
him, and he has no control over them. His best solution is to get out of the
water by transcendental Kåñëa consciousness. That alone will save him from
all turmoil.
TEXT  15
Naadtae k-SYaicTPaaPa& Na cEv Sauk*-Ta& iv>au" )
AjaNaeNaav*Ta& jaNa& TaeNa MauùiNTa JaNTav" )) 15 ))
nädatte kasyacit päpaà
na caiva sukåtaà vibhuù
ajïänenävåtaà jïänaà
tena muhyanti jantavaù
SYNONYMS
na—never; ädatte —accepts; kasyacit —anyone’s; päpam —sin; na—nor;
ca—also; eva—certainly; su-kåtam —pious activities; vibhuù —the Supreme
Lord; ajïänena —by ignorance; ävåtam —covered; jïänam —knowledge;
tena—by that; muhyanti —are bewildered; jantavaù —the living entities.
TRANSLATION
Nor does the Supreme Lord assume anyone’s sinful or pious activities.
Embodied beings, however, are bewild ered because of the ignorance which
covers their real knowledge.
PURPORT
The Sanskrit word vibhu  means the Supreme Lord who is full of unlimited
knowledge, riches, strength, fame, be auty and renunciation. He is always
satisfied in Himself, undisturbed by sinful or pious activities. He does not
create a particular situation for any living entity, but the living entity,


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.bewildered by ignorance, desires to be put into certain conditions of life, and
thereby his chain of action and reaction begins. A living entity is, by superior
nature, full of knowledge. Nevertheless, he is prone to be influenced by
ignorance due to his limited power. The Lord is omnipotent, but the living
entity is not. The Lord is vibhu,  or omniscient, but the living entity is aëu, or
atomic. Because he is a living soul, he has the capacity to desire by his free will.
Such desire is fulfilled only by the omnipotent Lord. And so, when the living
entity is bewildered in his desires, the Lord allows him to fulfill those desires,
but the Lord is never responsible for th e actions and reactions of the particular
situati on which may be desired. Being in a bewildered condition, therefore, the
embodied soul identifies himself with the circumstantial material body and
becomes subjected to the temporary misery and happiness of life. The Lord is
the constant companion of the l iving entity as Paramätmä, or the Supersoul,
and therefore He can understand the desi res of the individual soul, as one can
smell the flavor of a flower by being near it. Desire is a subtle form of
conditioning for the living en tity. The Lord fulfills his desire as he deserves:
Man proposes and God disposes. The individual is not, therefore, omnipotent
in fulfilling his desires. The Lord, howe ver, can fulfill all desires, and the Lord,
being neutral to everyone, does not interfere with the desires of the mi nute
independent living entities. However, wh en one desires Kåñëa, the Lord takes
special care and encourages one to desire  in such a way that one can attain to
Him and be eternally happy. The Vedic hymns therefore declare, eña u hy eva
sädhu karma kärayat i taà yam ebhyo lokebhya unninéñate.  eña u eväsädhu karma
kärayati yam adho ninéñate:  “The Lord engages the living entity in pious
activities so that he may be elevat ed. The Lord engages him in impious
activities so that he may go to hell.” ( Kauñétaké Upan iñad 3.8)
ajïo jantur anéço ’yam
ätmanaù sukha-duùkhayoù
éçvara-prerito gacchet
svargaà väçv abhram eva ca
“The living entity is completely de pendent in his distress and happiness. By
the will of the Supreme he can go to heaven  or hell, as a cloud is driven by the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.air.”
Therefore the embodied soul, by his immemorial desire to avoid Kåñëa
consciousness, causes his own bewilderment. Consequently, although he is
constitutionally eternal, blissful and cognizant, due to the littleness of his
existence he forgets his constituti onal position of service to the Lord and is
thus entrapped by nescience. And, under the spell of ignorance, the living
entity claims that the Lord is responsible for his conditional existence. The
Vedänta-sütras  (2.1.34 ) also confirm this. Vaiñamya-nairghå ëye na säpekñatvät
tathä hi darçayati:  “The Lord neither hates nor likes anyone, though He
appears to.”
TEXT  16
jaNaeNa Tau TadjaNa& Yaeza& NaaiXaTaMaaTMaNa" )
TaezaMaaidTYavJjaNa& Pa[k-aXaYaiTa TaTParMa( )) 16 ))
jïänena tu tad ajïänaà
yeñäà näçitam ätmanaù
teñäm äditya-vaj jïänaà
prakäçayati tat param
SYNONYMS
jïänena —by knowledge; tu—but; tat—that; ajïänam —nescience;
yeñäm —whose; näçitam —is destroyed; ätmanaù —of the living entity;
teñäm —their; äditya-vat —like the rising sun; jïänam —knowledge;
prakäçayati —discloses; tat param —Kåñëa consciousness.
TRANSLATION
When, however, one is enlightened with the knowledge by which nescience
is destroyed, then his knowledge reveals everything, as the sun lights up
everything in the daytime.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT
Those who have forgotten Kåñëa must certainly be bewildered, but those
who are in Kåñëa consciousness are not bewi ldered at all. It is stated in the
Bhagavad-gétä,  sarvaà jïäna-plavena,  jïänägniù sarva-karmäëi  and na hi
jïänena sadåçam.  Knowledge is always  highly esteemed. And what is that
knowledge? Perfect knowledge is achiev ed when one surrenders unto Kåñëa, as
is said in the Seventh Chapter, 19th verse : bahünäà janmanäm ante jïänavän
mäà prapadyate.  After passing through many, many births, when one perf ect
in knowledge surrenders unto Kåñëa, or when one attains Kåñëa consciousness,
then everything is revealed to him, as everything is revealed by the sun in the
daytime. The living entity is bewilder ed in so many ways. For instance, when
he unceremoniously  thinks himself God, he actua lly falls into the last snare of
nescience. If a living entity is God, then how can he become bewildered by
nescience? Does God become bewildered by nescience? If so, then nescience,
or Satan, is greater than God. Real knowledg e can be obtained from a person
who is in perfect Kåñëa consciousness. Therefore, one has to seek out such a
bona fide spiritual master and, under him, learn what Kåñëa consciousness is,
for Kåñëa consciousness will certainly  drive away all nescience, as t he sun
drives away darkness. Even though a pe rson may be in full knowledge that he
is not this body but is transcendental to the body, he still may not be able to
discriminate between the soul and the Supersoul. However, he can know
everything well if he c ares to take shelter of the perfect, bona fide Kåñëa
conscious spiritual master. One can kn ow God and one’s relationship with
God only when one actually meets a re presentative of God. A representative
of God never claims that he is God, although he is paid  all the respect
ordinarily paid to God because he has knowledge of God. One has to learn the
distinction between God and the living entity. Lord Çré Kåñëa therefore stated
in the Second Chapter ( 2.12) that every living being is individual and that the
Lord also is individual. They were a ll individuals in the past, they are
individuals at present, and they will cont inue to be individuals in the future,
even after liberation. At night we see everything as one in the darkness, but in
day, when the sun is up, we see everything in its re al identity. Identity with


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.individuality in spiritual life is real knowledge.
TEXT  17
Tad(buÖYaSTadaTMaaNaSTaiàïaSTaTParaYa<aa"
GaC^NTYaPauNarav*ita& jaNaiNaDaURTak-LMaza" )) 17 ))
tad-buddhayas tad-ätmänas
tan-niñöhäs tat-paräyaëäù
gacchanty apunar-ävåttià
jïäna-nirdhüta-kalmañäù
SYNONYMS
tat-buddhayaù —those whose intelligence is always in the Supreme;
tat-ätmänaù —those whose minds are always in the Supreme;
tat-niñöhäù —those whose faith is only meant for the Supreme;
tat-paräyaëäù —who have completely taken shelter of Him; gacchanti —go;
apunaù-ävåttim —to liberation; jïäna —by knowledge; nirdhüta —cleansed;
kalmañäù —misgivings.
TRANSLATION
When one’s intelligence, mind, faith an d refuge are all fixed in the Supreme,
then one becomes fully cleansed of misg ivings through complete knowledge and
thus proceeds straight on the path of liberation.
PURPORT
The Supreme Transcendental Truth is Lord Kåñëa. The whole
Bhagavad-gétä  centers around the declaratio n that Kåñëa is the Supreme
Personality of Godhead. That is the version of all Vedic literature. Para-tattva
means the Supreme Reality, who is understood b y the knowers of the Supreme
as Brahman, Paramätmä and Bhagavän. Bhagavän, or the Supreme Personality


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.of Godhead, is the last word in the Ab solute. There is nothing more than that.
The Lord says, mattaù parataraà nänyat kiïcid asti dhanaïjaya . Impersonal
Brahman is also supported by Kåñëa: brahmaëo hi pratiñöhäham . Therefore in
all ways Kåñëa is the Supreme Reality. One whose mind, intelligence, faith and
refuge are always in Kåñëa, or, in ot her words, one who is fully in Kåñëa
consciousness, is undoubtedly  washed clean of all misgivings and is in perfect
knowledge in everything concerning tr anscendence. A Kåñëa conscious person
can thoroughly understand that there is duality (simultaneous identity and
individuality) in Kåñëa, and, equipped with such transce ndental knowledge,
one can make steady progress on the path of liberation.
TEXT  18
ivÛaivNaYaSaMPaàe b]aø<ae Gaiv hiSTaiNa )
éuiNa cEv ìPaake- c Pai<@Taa" SaMadiXaRNa" )) 18 ))
vidyä-vinaya-sampanne
brähmaëe gavi hastini
çuni caiva çva-päke ca
paëòitäù sama-darçinaù
SYNONYMS
vidyä —with education; vinaya —and gentleness; sampanne —fully equipped;
brähmaëe —in the brähmaëa;  gavi—in the cow; hastini —in the elephant;
çuni—in the dog; ca—and; eva—certainly; çva-päke —in the dog-eater (the
outcaste); ca—respectively; paëòitäù —those who are wise;
sama-darçinaù —who see with equal vision.
TRANSLATION
The humble sages, by virtue of true knowledge, see with equal vision a
learned and gentle brähmaëa, a cow, an elephant, a dog and a dog-eater
[outcaste].


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT
A Kåñëa conscious person does not make any distinction between species or
castes. The brähmaëa  and the outcaste may be different from the social point
of view, or a dog, a cow, and an elep hant may be different from the point of
view of species, but these d ifferences of body are meaningless from the
viewpoint of a learned transcendentalist.  This is due to their relationship to
the Supreme, for the Supreme Lord, by His plenary portion as Paramätmä, is
present in everyone’s heart. Such an understanding of the Supreme is real
knowledge. As far as the bodies are co ncerned in different castes or different
species of life, the Lord is equally kind to everyone because He treats every
living being as a friend yet maintains Himself as Paramätmä regardless of the
circu mstances of the living entities. The Lord as Paramätmä is present both in
the outcaste and in the brähmaëa,  although the body of a brähmaëa  and that
of an outcaste are not the same. Th e bodies are material productions of
different modes of material nature,  but the soul and the Supersoul within the
body are of the same spiritual quality. The similarity in the quality of the soul
and the Supersoul, however, does not ma ke them equal in quantity, for the
individual soul is present only in that particular body w hereas the Paramätmä
is present in each and every body . A Kåñëa conscious person has full
knowledge of this, and therefore he is truly learned and has equal vision. The
similar characteristics of the soul and Supersoul are that they are both
conscious, ete rnal and blissful. But the difference is that the individual soul is
conscious within the limited jurisdiction  of the body whereas the Supersoul is
conscious of all bodies. The Supersou l is present in all bodies without
distinction.
TEXT  19
whEv TaEiJaRTa" SaGaaeR Yaeza& SaaMYae iSQaTa& MaNa" )
iNadaeRz& ih SaMa& b]ø TaSMaad(b]øi<a Tae iSQaTaa" )) 19 ))


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.ihaiva tair jitaù sargo
yeñäà sämye sthitaà manaù
nirdoñaà hi samaà brahma
tasmäd brahmaëi te sthitäù
SYNONYMS
iha—in this life; eva—certainly; taiù—by them; jitaù—conquered;
sargaù —birth and death; yeñäm —whose; sämye —in equanimity;
sthitam —situated; manaù —mind; nirdoñam —flawless; hi—certainly;
samam —in equanimity; brahma —like the Supreme; tasmät —therefore;
brahmaë i—in the Supreme; te—they; sthitäù —are situated.
TRANSLATION
Those whose minds are established in sameness and equanimity have already
conquered the conditions of birth and death. They are flawless like Brahman,
and thus they are already situated in Brahman.
PURPORT
Equanimity of mind, as mentioned above, is the sign of self-realization.
Those who have actually attained to such a stage should be considered to have
conquered material conditions, specifically birth and death. As long as one
identifies with this body, he  is considered a conditioned soul, but as soon as he
is elevated to the stage of equanimity through realization of self, he is liberated
from conditional life. In other words, he  is no longer subject to take birth in
the material world but can enter into t he spiritual sky after his death. The
Lord is flawless because He is without a ttraction or hatred. Similarly, when a
living entity is without attraction or  hatred, he also becomes flawless and
eligible to enter into the spirit ual sky. Such persons are to b e considered
already liberated, and their symptoms are described below.
TEXT  20


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Na Pa[ôZYaeiTPa[Ya& Pa[aPYa NaaeiÜJaeTPa[aPYa caiPa[YaMa( )
iSQarbuiÖrSaMMaU!ae b]øivd(b]øi<a iSQaTa" )) 20 ))
na prahåñyet priyaà präpya
nodvijet präpya cäpriyam
sthira-buddhir asammüòho
brahma-vid brahmaëi sthitaù
SYNONYMS
na—never; prahåñyet —rejoices; priyam —the pleasant; präpya —achieving;
na—does not; udvijet —become agitated; präpya —obtaining; ca—also;
apriyam —the unpleasant; sthira-buddhiù —self-intelligent;
asammüòhaù —unbewildered; brahma-vit —one who knows the Supreme
perfectly; brahmaëi —in the transcendence; sthitaù —situated.
TRANSLATION
A person who neither rejoices upon  achieving something pleasant nor
laments upon obtaining something unplea sant, who is self-intelligent, who is
unbewildered, and who knows the science of God, is already situated in
transcendence.
PURPORT
The symptoms of the self-realized person are given herein. The first
symptom is that he is not illusioned by the false identification of the body with
his true self. He knows perfectly well that he is not this body, but is the
fragmental portion of the Sup reme Personality of Godhead. He is therefore
not joyful in achieving something, nor does he lament in losing anything
which is related to his body. Th is steadiness of mind is called sthira-buddhi,  or
self-intelligence. He is therefore never bewildered by m istaking the gross body
for the soul, nor does he accept the body as permanent and disregard the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.existence of the soul. This knowledge elevates him to the station of knowing
the complete science of the Absolute Truth, namely Brahman, Paramätmä and
Bhagavän . He thus knows his constitutional position perfectly well, without
falsely trying to become one with the Supreme in all respects. This is called
Brahman realization, or self-realization . Such steady consciousness is called
Kåñëa consciousness.
TEXT  21
baùSPaXaeRZvSa¢-aTMaa ivNdTYaaTMaiNa YaTSau%Ma( )
Sa b]øYaaeGaYau¢-aTMaa Sau%Ma+aYaMaénuTae )) 21 ))
bähya-sparçeñv asaktätmä
vindaty ätmani yat sukham
sa brahma-yoga-yuktätmä
sukham akñayam açnute
SYNONYMS
bähya-sparçeñu —in external sense pleasure; asakta-ätmä —one who is not
attached; vindati —enjoys; ätmani —in the self; yat—that which;
sukham —happiness; saù—he; brahma-yoga —by concentration in Brahman;
yukta-ätmä —self-connected; sukham —happiness; akñayam —unli mited;
açnute —enjoys.
TRANSLATION
Such a liberated person is not attrac ted to material sense pleasure but is
always in trance, enjoying the pleasure  within. In this way the self-realized
person enjoys unlimited happiness, for he concentrates on the Supreme.
PURPORT
Çré Yämunäcärya, a great devotee in Kåñëa consciousness, said:


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.yad-avadhi mama cetaù kåñëa-pädäravinde
nava-nava-rasa-dhämany udyataà rantum äsét
tad-avadhi bata näré-saìgame smaryamäne
bhavati mukha-vikäraù suñöhu niñöhévanaà ca
“Since I have been engaged in the tr anscendental loving service of Kåñëa,
realizing ever-new pleasure in Him, when ever I think of sex pleasure I spit at
the thought, and my lips curl with distaste.” A person in brahma-yoga,  or
Kåñëa consciousness, is so ab sorbed in the loving service of the Lord that he
loses his taste for material sense pleasu re altogether. The highest pleasure in
terms of matter is sex pleasure. The whole world is moving under its spell, and
a materialist cannot work at all without this m otivation. But a person engaged
in Kåñëa consciousness can work with greater vigor without sex pleasure,
which he avoids. That is the test in sp iritual realization. Spiritual realization
and sex pleasure go ill together. A Kåñëa conscious person is not att racted to
any kind of sense pleasure, due to his being a liberated soul.
TEXT  22
Yae ih Sa&SPaXaRJaa >aaeGaa du"%YaaeNaYa Wv Tae )
AaÛNTavNTa" k-aENTaeYa Na Taezu rMaTae buDa" )) 22 ))
ye hi saàsparça-jä bhogä
duùkha-yonaya eva te
ädy-antavantaù kaunteya
na teñu ramate budhaù
SYNONYMS
ye—those; hi—certainly; saàsparça-jäù —by contact with the material senses;
bhogäù —enjoyments; duùkha —distress; yonayaù —sources of; eva—certainly;
te—they are; ädi—beginning; anta—end; vantaù —subject to; kaunteya —O
son of Kunté; na—never; teñu—in those; ramate—takes delight; budhaù —the
intelligent person.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION
An intelligent person does not take part  in the sources of misery, which are
due to contact with the material senses. O son of Kunté, such pleasures have a
beginning and an end, and so the wise man does not delight in them.
PURPORT
Material sense pleasures are due to the contact of the material senses, which
are all temporary because the body itself is temporary. A liberated soul is not
interested in anything which is temporary. Knowing well the joys of
transcendental pleasures, how can a liberated soul agree to enjoy false
pleasure? In the Padma Puräëa  it is said:
ramante yogino ’nante
satyänande cid-ätmani
iti räma-padenäsau
paraà brahmäbhidhéyate
“The mystics derive unlimited transcendental pleasures from the Absolute
Truth, and therefore the Supreme Absolute Truth, the Personality of
Godhead, is also known as Räma.”
In the Çrémad-Bhägavatam  also ( 5.5.1) it is said:
näyaà deho deha-bhäjäà nå-loke
kañöän kämän arhate viò-bhujäà ye
tapo divyaà putrakä yena sattvaà
çuddhyed yasmäd brahma-saukhyaà tv anantam
“My dear sons, there is no reason to labor very hard for sense pleasure while
in this human form of life; such pleasures are available to the stool-eaters
[hogs]. Rather, you should undergo pe nances in this life by which your
existence will be purified, an d as a result you will be able to enjoy unlimited
transcendental bliss.”
Therefore, those who are true yogés  or learned transcendentalists are not


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.attracted by sense pleasures, which are the causes of continuous material
existence. The more one is addicted to material pleasures, the more he is
entrapped by material miseries.
TEXT  23
Xa¥-aeTaqhEv Ya" Saae!u& Pa[aKXarqrivMaae+a<aaTa( )
k-aMa§-aeDaaeÙv& veGa& Sa Yau¢-" Sa Sau%q Nar" )) 23 ))
çaknotéhaiva yaù soòhuà
präk çaréra-vimokñaëät
käma-krodhodbhavaà vegaà
sa yuktaù sa sukhé naraù
SYNONYMS
çaknoti —is able; iha eva —in the present body; yaù—one who; soòhum —to
tolerate; präk—before; çaréra —the body; vimokñaëät —giving up;
käma —desire; krodha —and anger; udbhavam —generated from; vegam —urges;
saù—he; yuktaù —in trance; saù—he; sukhé —happy; naraù —hum an being.
TRANSLATION
Before giving up this present body, if one is able to tolerate the urges of the
material senses and check the force of desire and anger, he is well situated and
is happy in this world.
PURPORT
If one wants to make steady progress on  the path of self-realization, he must
try to control the forces of the material senses. There are the forces of talk,
forces of anger, forces of mind, forces of the stomach, forces of the genitals,
and forces of the tongue. One who is able to co ntrol the forces of all these
different senses, and the mind, is called gosvämé,  or svämé.  Such gosvämés  live


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.strictly controlled lives, and forgo altoge ther the forces of the senses. Material
desires, when unsatiated, generate  anger, and thus the mind, eyes and chest
become agitated. Therefore, one must practice to control them before one
gives up this material body. One who can do this is understood to be
self-realized and is thus happy in the state of self-realization. It is the duty of
the transcendentalist to try strenuously to control desire and anger.
TEXT  24
Yaae_NTa"Sau%ae_NTararaMaSTaQaaNTaJYaaeRiTarev Ya" )
Sa YaaeGaq b]øiNavaR<a& b]ø>aUTaae_iDaGaC^iTa )) 24 ))
yo ’ntaù-sukho ’ntar-ärämas
tathäntar-jyotir eva yaù
sa yogé brahma-nirväëaà
brahma-bhüto ’dhigacchati
SYNONYMS
yaù—one who; antaù-sukhaù —happy from within; antaù-ärämaù —actively
enjoying within; tathä —as well as; antaù-jyotiù —aiming within;
eva—certainly; yaù—anyone; saù—he; yogé—a mystic;
brahma-nirväëam —liberation in the Supreme; brahma-bhütaù —being
self-realized ; adhigacchati —attains.
TRANSLATION
One whose happiness is within, who is active and rejoices within, and whose
aim is inward is actually the perfect mys tic. He is liberated in the Supreme, and
ultimately he attains the Supreme.
PURPORT
Unless one is able to relish happiness from within, how can one retire from


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.the external engagements meant for deriving superficial happiness? A
liberated person enjoys happiness by fact ual experience. He can, therefore, sit
silently at any place and enjoy  the activities of life from within. Such a
liberated person no longer desires external material happiness. This state is
called brahma-bhüta,  attaining which one is assured of going back to Godhead,
back to home.
TEXT  25
l/>aNTae b]øiNavaR<aMa*zYa" +aq<ak-LMaza" )
i^àÜEDaa YaTaaTMaaNa" SavR>aUTaihTae rTaa" )) 25 ))
labhante brahma-nirväëam
åñayaù kñéëa-kalmañäù
chinna-dvaidhä yatätmänaù
sarva-bhüta-hite ratäù
SYNONYMS
labhante —achieve; brahma-nirväëam —liberation in the Supreme;
åñayaù —those who are active within; kñéëa-kalmañäù —who are devoid of all
sins; chinna —having torn off; dvaidhäù —duality; yata-ätmänaù —engaged in
self-realization; sarva-bhüta —for all living entit ies; hite—in welfare work;
ratäù —engaged.
TRANSLATION
Those who are beyond the dualities that arise from doubts, whose minds are
engaged within, who are always busy working for the welfare of all living
beings, and who are free from all sins achieve liberation in the Supreme.
PURPORT
Only a person who is fully in Kåñëa co nsciousness can be said to be engaged


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.in welfare work for all living entities. When a person is actually in the
knowledge that Kåñëa is the fountainhead  of everything, then when he acts in
that spirit he acts for every one. The sufferings of humanity are due to
forgetfulness of Kåñëa as the supreme enjoyer, the supreme proprietor, and the
supreme friend. Therefore, to act to revi ve this consciousness within the entire
human society is the highest welfare work. One cannot  be engaged in such
first-class welfare work without being liberated in the Supreme. A Kåñëa
conscious person has no doubt about the supremacy of Kåñëa. He has no doubt
because he is completely freed from all sins. This is the state of divine love.
A person engaged only in ministering to the physical welfare of human
society cannot factually help anyone. Te mporary relief of the external body
and the mind is not satisfactory. The real cause of one’s difficulties in the hard
struggle for life may be fo und in one’s forgetfulness of his relationship with the
Supreme Lord. When a man is fully cons cious of his relationship with Kåñëa,
he is actually a liberated soul, although he may be in the material tabernacle.
TEXT  26
k-aMa§-aeDaivMau¢-aNaa& YaTaqNaa& YaTaceTaSaaMa( )
Ai>aTaae b]øiNavaR<a& vTaRTa e ividTaaTMaNaaMa( )) 26 ))
käma-krodha-vimuktänäà
yaténäà yata-cetasäm
abhito brahma-nirväëaà
vartate viditätmanäm
SYNONYMS
käma —from desires; krodha —and anger; vimuktänäm —of those who are
liberated; yaténäm —of the saintly persons; yata-cetasäm —who have full
control over the mind; abhitaù —assured in the near future;
brahma-nirväëam —liberation in the Supreme; vartate —is there;
vidita-ätmanäm —of those who are self-realized.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION
Those who are free from anger and all ma terial desires, who are self-realized,
self-disciplined and constantly endeavoring for perfection, are assured of
liberation in the Supreme in the very near future.
PURPORT
Of the saintly persons who are constantly engaged in striving toward
salvation, one who is in Kåñëa cons ciousness is the best of all. The Bhägavatam
(4.22.39 ) confirms this fact as follows:
yat-päda-paìkaja-paläça-viläsa-bhaktyä
karmäçayaà grathitam udgrathayanti santaù
tadvan na rikta-matayo yatayo ’pi ruddha-
sroto-gaëäs tam araëaà bhaja väsudevam
“Just try to worship, in devotion al service, Väsudeva, the Supreme
Personality of Godhead. Even great sage s are not able to control the forces of
the senses as effectively as those who are engaged in transcendental bliss by
serving the lotus feet of the Lo rd, uprooting the deep-grown desire for fruitive
activities.”
In the conditioned soul the desire to en joy the fruitive results of work is so
d e e p  r o o t e d  t h a t  i t  i s  v e r y  d i f f i c u l t  even for the great sages to control such
desires, despite great endeavors. A devo tee of the Lord, constantly engaged in
devotional service in Kåñëa consciousness, perfect in self-realization, very
quickly attains liberation in the Suprem e. Owing to his complete knowledge in
self-realization, he always remains in trance. To cite an analogous example of
this:
darçana-dhyäna-saàsparçair
matsya-kürma-vihaìgamäù
sväny apatyäni puñëanti
tathäham api padma-ja


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.“By vision, by meditation and by touch only do the fish, the tortoise and the
birds maintain their offspring. Similarly do I also, O Padmaja!”
The fish brings up its offspring simp ly by looking at them. The tortoise
brings up its offspring simply by meditation. The eggs of the tortoise are laid
on land, and the tortoise meditates on the eggs while in the water. Similarly,
the devotee in Kåñëa con sciousness, although far away from the Lord’s abode,
can elevate himself to that abode simply by thinking of Him constantly—by
engagement in Kåñëa consciousness. He does not feel the pangs of material
miseries; this state of life is called brahma-nirväëa,  or the absence of material
miseries due to being constantly immersed in the Supreme.
TEXTS  27–28
SPaXaaRNk*-Tva bihbaRùa&ê+auêEvaNTare >a]uvae" )
Pa[a<aaPaaNaaE SaMaaE k*-Tva NaaSaa>YaNTarcair<aaE )) 27 ))
YaTaeiNd]YaMaNaaebuiÖMauRiNaMaaeR+aParaYa<a" )
ivGaTaeC^a>aYa§-aeDaae Ya" Sada Mau¢- Wv Sa" )) 28 ))
sparçän kåtvä bahir bähyäàç
cakñuç caiväntare bhruvoù
präëäpänau samau kåtvä
näsäbhyantara-cäriëau
yatendriya-mano-buddhir
munir mokña-paräyaëaù
vigatecchä-bhaya-krodho
yaù sadä mukta eva saù
SYNONYMS
sparçän —sense objects, such as sound; kåtvä —keeping; bahiù —external;
bähyän —unnecessary; cakñuù —eyes; ca—also; eva—certainly;
antare —between; bhruvoù —the eyebrows; präëa-apänau —up-and


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.down-moving air; samau —in suspension; kåtvä —keeping;
näsa-abhyantara —wit hin the nostrils; cäriëau —blowing; yata—controlled;
indriya —senses; manaù —mind; buddhiù —intelligence; muniù —the
transcendentalist; mokña —for liberation; paräyaëaù —being so destined;
vigata —having discarded; icchä —wishes; bhaya —fear; krodhaù —anger;
yaù—one who; sadä—always; muktaù —liberated; eva—certainly; saù—he is.
TRANSLATION
Shutting out all external sense objects, keeping the eyes and vision
concentrated between the two eyebrows , suspending the inward and outward
breaths within the nostrils, and thus controlling the mind, senses and
intelligence, the transcendentalist aiming at liberation becomes free from desire,
fear and anger. One who is always in this state is certainly liberated.
PURPORT
Being engaged in Kåñëa consciousness, one can immediately understand
one’s spiritual identity, and then on e can understand the Supreme Lord by
means of devotional service. When one is well situated in devotional service,
one comes to the transcendental pos ition, qualified to feel the presence of the
Lord in the sphere of one’s activity. This  particular position is called liberation
in the Supreme.
After explaining the above principles of liberation in the Supreme, the
Lord gives instruction to Arjuna as to  how one can come to that position by
the practice of the mysticism or yoga known as añöäìga-yoga,  which is divisible
into an eightfold procedure called yama, niyama, äsana, präëäyäma,
pratyähära, dhäraëä, dhyäna  and samädhi.  In the Sixth Chapter the subject of
yoga is explicitly detailed, and at the end of the Fifth it is only preliminarily
explained. One has to drive out the sense objects such as sound, touch, form,
taste and smell by the pratyähära  process in yoga,  and then keep the vision of
the eyes between the two eyebrows an d concentrate on the tip of the nose
with half-closed lids. There is no benefi t in closing the eyes altogether, because
then there is every chance of falling asleep. Nor is there benefit in opening the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.eyes completely, because then there is the hazard of being attracted by sense
objects. The breathing movement is restrained within the nostrils by
neutralizing the up-moving a nd down-moving air within the body. By practice
of such yoga one is able to gain control over  the senses, refrain from outward
sense objects, and thus prepare oneself for liberation in the Supreme.
This yoga process helps one become free from all kinds of fear and anger
and thus feel the presence of the Supersoul in the transcendental situation. In
other words, Kåñëa consciousness is the easiest process of executing yoga
principles. This will be thor oughly explained in the next chapter. A Kåñëa
conscious person, however, being always engaged in devotional service, does
not risk losing his senses to some other engagement. This is a better way of
controlling the senses than by the añöäìga-yoga.
TEXT  29
>aae¢-ar& YajTaPaSaa& SavRl/aek-MaheìrMa( )
Sauôd& SavR>aUTaaNaa& jaTva Maa& XaaiNTaMa*C^iTa )) 29 ))
bhoktäraà yajïa-tapasäà
sarva-loka-maheçvaram
suhådaà sarva-bhütänäà
jïätvä mäà çäntim åcchati
SYNONYMS
bhoktäram —the beneficiary; yajïa —of sacrifices; tapasäm —and penances and
austerities; sarva-loka —of all planets and the demigods thereof;
mahä-éçvaram —the Supreme Lord; su-hådam —the benefactor; sarva —of all;
bhütänäm —the living entities; jïätvä —thus knowin g; mäm —Me (Lord
Kåñëa); çäntim —relief from material pangs; åcchati —one achieves.
TRANSLATION
A person in full consciousness of Me, knowing Me to be the ultimate


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.beneficiary of all sacrifices and austeritie s, the Supreme Lord of all planets and
demigods, and the benefactor and well-wisher of all living entities, attains peace
from the pangs of mate rial miseries.
PURPORT
The conditioned souls within the clutches  of illusory energy are all anxious
to attain peace in the material world. But they do not know the formula for
peace, which is explained in this part of the Bhagavad-gétä.  The greatest peace
formula is simply this:  Lord Kåñëa is the beneficiary in all human activities.
Men should offer everything to the transcendental service of the Lord because
He is the proprietor of all planets and the demigods thereon. No one is greater
than He. He is greater than the greatest o f the demigods, Lord Çiva and Lord
Brahmä. In the Vedas  (Çvetäçvatara Upaniñad  6.7) the Supreme Lord is
described as tam éçvaräëäà paramaà maheçvaraà.  Under the spell of illusion,
living entities are trying to be lord s of all they survey, but actually they  are
dominated by the material energy of the Lord. The Lord is the master of
material nature, and the conditioned souls are under the stringent rules of
material nature. Unless one understands th ese bare facts, it is not possible to
achieve peace in the wo rld either individually or collectively. This is the sense
of Kåñëa consciousness: Lord Kåñëa is the supreme predominator, and all living
entities, including the great demigods , are His subordinates. One can attain
perfect peace only in complete Kåñëa cons ciousness.
This Fifth Chapter is a practical explanation of Kåñëa consciousness,
generally known as karma-yoga.  The question of mental speculation as to how
karma-yoga  can give liberation is answered herewith. To work in Kåñëa
consciousness is to work with the comple te knowledge of the Lord as the
predominator. Such work is not diffe rent from transcendental knowledge.
Direct Kåñëa consciousness is bhakti-yoga,  and jïäna-yoga  is a path leading to
bhakti-yoga.  Kåñëa consciousness means to work in full knowledge of one’s
relationship with the Supreme Absolute, and the perfection of this
consciousness is full knowledge of Kå ñëa, or the Supreme Personality of
Godhead. A pure soul is the eternal serv ant of God as His fragmental part and


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.parcel. He comes into contact with mäyä (illusion) due to the desire to lord it
over mäyä,  and that is the cause of his many  sufferings. As long as he is in
contact with matter, he has to execute wo rk in terms of material necessities.
Kåñëa consciousness, however, brings one into spiritual lif e even while one is
within the jurisdiction of matter, for it is an arousing of spiritual existence by
practice in the material world. The more one is advanced, the more he is freed
from the clutches of matter. The Lord is not partial toward anyone. Everyt hing
depends on one’s practical performance of duties in Kåñëa consciousness,
which helps one control the senses in every respect and conquer the influence
of desire and anger. And one who stands fast in Kåñëa consciousness,
controlling the abovementioned passions, remains factually in the
transcendental stage, or brahma-nirväëa.  The eightfold yoga mysticism is
automatically practiced in Kåñëa consciousness because the ultimate purpose is
served. There is a gradual process of elevation in the practice of yama, niyama,
äsana, präëäyäma, pratyähära, dhäraëä, dhyäna  and samädhi.  But these only
preface perfection by devotional servic e, which alone can award peace to the
human being. It is the highest perfection of life.
Thus end the Bhaktivedanta Purports to the Fifth Chapter of the Çrémad
Bhagavad-gétä  in the matter of Karma-yoga,  or Action in Kåñëa Consciousness.
- CHAPTER 6 -
Dhyäna-yoga
TEXT  1
é[q>aGavaNauvac


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.ANaaié[Ta" k-MaRf-l&/ k-aYa| k-MaR k-raeiTa Ya" )
Sa SaNNYaaSaq c YaaeGaq c Na iNariGanNaR cai§-Ya" )) 1 ))
çré-bhagavän uväca
anäçritaù karma-phalaà
käryaà karma karoti yaù
sa sannyäsé ca yogé ca
na niragnir na cäkriyaù
SYNONYMS
çré-bhagavän uväca —the Lord said; anäçritaù —without taking shelter;
karma-phalam —of the result of work; käryam —obligatory; karma —work;
karoti —performs; yaù—one who; saù—he; sannyäsé —in the renounced order;
ca—also; yogé—mystic; ca—also; na—not; niù—without ; agniù —fire;
na—nor; ca—also; akriyaù —without duty.
TRANSLATION
The Supreme Personality of Godhead sa id: One who is unattached to the
fruits of his work and who works as he is obligated is in the renounced order of
life, and he is the true mystic, not he wh o lights no fire and performs no duty.
PURPORT
In this chapter the Lord explains that the process of the eightfold yoga
system is a means to control the mind and the senses. However, this is very
difficult for people in general to perf orm, especially in the Age of Kali.
Although the eightfold yoga system is recommended in this chapter, the Lord
emphasizes that the process of karma-yoga,  or acting in Kåñëa consciousness, is
better. Everyone acts in this world to maintain his family and their
paraphernalia, but no one is working without some self-interest , some personal
gratification, be it concentrated or ex tended. The criterion of perfection is to
act in Kåñëa consciousness, and not with a view to enjoying the fruits of work.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.To act in Kåñëa consciousness is the duty  of every living entity because all ar e
constitutionally parts and parcels of the Supreme. The parts of the body work
for the satisfaction of the whole body. The limbs of the body do not act for
self-satisfaction but for the satisfaction of the complete whole. Similarly, the
living entity who acts for satisfaction of the supreme whole and not for
personal satisfaction is the perfect sannyäsé,  the perfect yogi.
The sannyäsés  sometimes artificially think that they have become liberated
from all material duties, and therefore they cease to perform agnihotra yajïas
(fire sacrifices), but actually they are self-interested because their goal is to
become one with the impersonal Brahman. Such a desire is greater than any
material desire, but it is not without self-interest. Similarly, the mystic yogé
who practices the yoga system with half-open eyes, ceasing all material
activities, desires some satisfaction for his per sonal self. But a person acting in
Kåñëa consciousness works for the satisfaction of the whole, without
self-interest. A Kåñëa conscious person has no desire for self-satisfaction. His
criterion of success is the satisfaction of Kåñëa, and thus he is the p erfect
sannyäsé,  or perfect yogé. Lord Caitanya, the highest perfectional symbol of
renunciation, prays in this way:
na dhanaà na janaà na sundaréà
kavitäà vä jagad-éça kämaye
mama janmani janmanéçvare
bhavatäd bhaktir ahaituké tvayi
“O Almighty Lord, I have no desire to accumulate wealth, nor to enjoy
beautiful women. Nor do I want any number of followers. What I want only is
the causeless mercy of Your devotional service in my life, birth after birth.”
TEXT  2
Ya& SaNNYaaSaiMaiTa Pa[ahuYaaeRGa& Ta& iviÖ Paa<@v )
Na ùSaNNYaSTaSaªLPaae YaaeGaq >aviTa k-êNa )) 2 ))
yaà sannyäsam iti prähur


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.yogaà taà viddhi päëòava
na hy asannyasta-saìkalpo
yogé bhavati kaçcana
SYNONYMS
yam—what; sannyäsam —renunciation; iti—thus; prähuù —they say;
yogam —linking with the Supreme; tam—that; viddhi —you must know;
päëòava —O son of Päëòu; na—never; hi—certainly; asannyasta —without
giving up; saìkalpaù —desire for self-satisfaction; yogé—a mystic
transcendentalist; bhavati —becomes; kaçcana —anyone.
TRANSLATION
What is called renunciation you should know to be the same as yoga, or
linking oneself with the Supreme, O son of Päëòu, for one can never become a
yogé unless he renounces the desire for sense gratification.
PURPORT
Real sannyäsa-yoga  or bhakti  means that one should know his constitutional
position as the living entity, and act accordingly. The living entity has no
separate independent identity. He is the marginal energy of the Supreme.
When he is entrapped by materia l energy, he is conditioned, and when he is
Kåñëa conscious, or aware of the spiritua l energy, then he is in his real and
natural state of life. Therefore, when on e is in complete knowledge, one ceases
all material sense gratification, or renounces all kin ds of sense gratificatory
activities. This is practiced by the yogés  who restrain the senses from material
attachment. But a person in Kåñëa consciousness has no opportunity to engage
his senses in anything which is not for the purpose of Kåñëa. Therefore,  a
Kåñëa conscious person is simultaneously a sannyäsé  and a yogé. The purpose of
knowledge and of restraining the senses, as prescribed in the jïäna  and yoga
processes, is automatically served in Kåñëa consciousness. If one is unable to
give up the activi ties of his selfish nature, then jïäna  and yoga are of no avail.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.The real aim is for a living entity to give up all selfish satisfaction and to be
prepared to satisfy the Supreme. A Kåñë a conscious person has no desire for
any kind of self-enjoyment. He is  always engaged for the enjoyment of the
Supreme. One who has no informatio n of the Supreme must therefore be
engaged in self-satisfaction, because no one can stand on the platform of
inactivity. All purposes are perfectly served by the practice of Kåñëa
consciousness.
TEXT  3
Aaåå+aaeMauRNaeYaaeRGa& k-MaR k-ar<aMauCYaTae )
YaaeGaaæ!SYa TaSYaEv XaMa" k-ar<aMauCYaTae )) 3 ))
ärurukñor muner yogaà
karma käraëam ucyate
yogärüòhasya tasyaiva
çamaù käraëam ucyate
SYNONYMS
ärurukñoù —who has just begun yoga;  muneù —of the sage; yogam —the
eightfold yoga system; karma —work; käraëam —the means; ucyate —is said to
be; yoga—eightfold yoga;  ärüòhasya —of one who has attained; tasya —his;
eva—certainly; çamaù —cessation of all material ac tivities; käraëam —the
means; ucyate —is said to be.
TRANSLATION
For one who is a neophyte in the eightfold yoga system, work is said to be
the means; and for one who is already elevated in yoga, cessation of all material
activities is said to be the means.
PURPORT


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.The process of linking oneself with the Supreme is called yoga.  It may be
compared to a ladder for attaining th e topmost spiritual realization. This
ladder begins from the lowest material co ndition of the living entity and rises
up to perfect self-realizat ion in pure spiritual life. According to various
elevations, different parts of the ladder are known by different names. But all
in all, the complete ladder is called yoga and may be divided into three parts,
namely jïäna-yoga, dhyäna-yoga  and bhakti-yoga.  The beginning of the ladder
is called the yogärurukñu  stage, and the highest rung is called yogärüòha.
Concerning the eightfold yoga system, attempts in the beginning to enter
into meditation through regulative princi ples of life and practice of different
sitting postures (which are more or less bodily exercises) are considered
fruitive material activities.  All such activities lead to achieving perfect mental
equilibrium to control the senses. When one is accomplished in the practice of
meditation, he ceases all disturbing mental activities.
A Kåñëa conscious person, however, is situated from the beginning on the
platform of meditation because he a lways thinks of Kåñëa. And, being
constantly engaged in the service of Kåñëa,  he is considered to have ceased all
material activities.
TEXT  4
Yada ih NaeiNd]YaaQaeRzu Na k-MaRSvNauzÂTae )
SavRSaªLPaSaNNYaaSaq YaaeGaaæ!STadaeCYaTae )) 4 ))
yadä hi nendriyärtheñu
na karmasv anuñajjate
sarva-saìkalpa-sannyäsé
yogärüòhas tadocyate
SYNONYMS
yadä —when; hi—certainly; na—not; indriya-artheñu —in sense gratification;
na—never; karmasu —in fruitive activities; anuñajjate —one necessarily


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.engages; sarva-saìkalpa —of all material desires; sannyäsé —renouncer;
yoga-ärüòhaù —elevated in yoga;  tadä—at that t ime; ucyate —is said to be.
TRANSLATION
A person is said to be elevated in yoga when, having renounced all material
desires, he neither acts for sense gratific ation nor engages in fruitive activities.
PURPORT
When a person is fully engaged in the transcendental loving service of the
Lord, he is pleased in himself, and thus he is no longer engaged in sense
gratification or in fruitive activities. Otherwise, one must be engaged in sense
gratification, since one c annot live without engagement. Without Kåñëa
consciousness, one must be always seeking self-centered or extended selfish
activities. But a Kåñëa conscious person can do everything for the satisfaction
of Kåñëa and thereby be perfectly detached from sense g ratification. One who
has no such realization must mechanically try to escape material desires before
being elevated to the top rung of the yoga ladder.
TEXT  5
oÖredaTMaNaaTMaaNa& NaaTMaaNaMavSaadYaeTa( )
AaTMaEv ùaTMaNaae bNDauraTMaEv irPauraTMaNa" )) 5 ))
uddhared ätmanätmänaà
nätmänam avasädayet
ätmaiva hy ätmano bandhur
ätmaiva ripur ätmanaù
SYNONYMS
uddharet —one must deliver; ätmanä —by the mind; ätmänam —the
conditioned soul; na—never; ätmänam —the conditioned soul;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.avasädayet —put into degradation; ätmä —mind; eva—certainly; hi—indeed;
ätmanaù —of the conditioned soul; bandhuù —friend; ätmä —mind;
eva—certa inly; ripuù —enemy; ätmanaù —of the conditioned soul.
TRANSLATION
One must deliver himself with the help of his mind, and not degrade himself.
The mind is the friend of the conditioned soul, and his enemy as well.
PURPORT
The word ätmä  denotes body, mind and soul—depending upon different
circumstances. In the yoga system, the mind and the conditioned soul are
especially important. Since the mind is the central point of yoga practice, ätmä
refers here to the mind. The purpos e of the yoga system is to control the mind
and to draw it away from attachment to sense objects. It is stressed herein that
the mind must be so trained that it ca n deliver the conditioned soul from the
mire of nescience. In material existence one is subje cted to the influence of
the mind and the senses. In fact, the pu re soul is entangled in the material
world because the mind is involved with the false ego, which desires to lord it
over material nature. Therefore, the mind should be trained so that it wil l not
be attracted by the glitter of material nature, and in this way the conditioned
soul may be saved. One should not de grade oneself by attraction to sense
objects. The more one is attracted by sense objects, the more one becomes
entangled in material e xistence. The best way to disentangle oneself is to
always engage the mind in Kåñëa consciousness. The word hi i s  u s e d  f o r
emphasizing this point, i.e., that one must  do this. It is also said:
mana eva manuñyäëäà
käraëaà bandha-mokñayoù
bandhäya viñayäsaìgo
muktyai nirviñayaà manaù
“For man, mind is the cause of bondage and mind is the cause of liberation.
Mind absorbed in sense objects is th e cause of bondage, and mind detached


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.from the sense objects is the cause of liberation.” ( Amåta-bindu Upaniñad  2)
Therefore, the mind which is always engaged in Kåñëa consciousness is the
cause of supreme liberation.
TEXT  6
bNDauraTMaaTMaNaSTaSYa YaeNaaTMaEvaTMaNaa iJaTa" )
ANaaTMaNaSTau Xa}auTve vTaeRTaaTMaEv Xa}auvTa( )) 6 ))
bandhur ätmätmanas tasya
yenätmaivätmanä jitaù
anätmanas tu çatrutve
vartetätmaiva çatru-vat
SYNONYMS
bandhuù —friend; ätmä —the mind; ätmanaù —of the living entity; tasya —of
him; yena —by whom; ätmä —the mind; eva—certainly; ätmanä —by the living
entity; jitaù—conquered; anätmanaù —of one who has failed to control the
mind; tu—but; çatrutve —because of enmity; varteta —remains; ätmä eva —the
very mind; çatru-vat —as an enemy.
TRANSLATION
For him who has conquered the mind, the mind is the best of friends; but for
one who has failed to do so, his mind will remain the greatest enemy.
PURPORT
The purpose of practicing eightfold yoga is to control the mind in order to
make it a friend in discharging the human mission. Unless the mind is
controlled, the practice of yoga (for show) is simply a waste of time. One who
cannot control his mind lives a lways with the greatest enemy, and thus his life
and its mission are spoiled. The constitution al position of the living entity is to


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.carry out the order of the superior. As long as one’s mind remains an
unconquered enemy, one has to serve the dictations of  lust, anger, avarice,
illusion, etc. But when the mind is conq uered, one voluntarily agrees to abide
by the dictation of the Personality of Godhead, who is situated within the
heart of everyone as Paramätmä. Real yoga practice entails meeting the
Paramätm ä within the heart and then follo wing His dictation. For one who
takes to Kåñëa consciousness directly, pe rfect surrender to the dictation of the
Lord follows automatically.
TEXT  7
iJaTaaTMaNa" Pa[XaaNTaSYa ParMaaTMaa SaMaaihTa" )
XaqTaaeZ<aSau%du"%ezu TaQaa MaaNaaPaMaaNaYaae" )) 7 ))
jitätmanaù praçäntasya
paramätmä samähitaù
çétoñëa-sukha-duùkheñu
tathä mänäpamänayoù
SYNONYMS
jita-ätmanaù —of one who has conquered his mind; praçäntasya —who has
attained tranquillity by such control over the mind; parama-ätmä —the
Supersoul; samähitaù —approached completely; çéta—in cold; uñëa —heat;
sukha —happiness; duùkheñu —and distress; tathä —also ; mäna —in honor;
apamänayoù —and dishonor.
TRANSLATION
For one who has conquered the mind, th e Supersoul is already reached, for
he has attained tranquillity. To such a man happiness and distress, heat and
cold, honor and dishonor are all the same.
PURPORT


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Actually, every living entity is intend ed to abide by the dictation of the
Supreme Personality of Godhead, who is seated in everyone’s heart as
Paramätmä. When the mind is misled by the external, illusory energy, one
becomes entangled in material activitie s. Therefore, as soon as one’s mind is
controlled through one of the yoga systems, one should be considered to have
already reached the destination. One has to abide by superior dictation. When
one’s mind is fixed on the superior nature, he has no alternat ive but to follow
the dictation of the Supreme. The mind  must admit some superior dictation
and follow it. The effect of controlling  the mind is that one automatically
follows the dictation of the Paramätmä, or Supersoul. Because this
transcendental positi on is at once achieved by one who is in Kåñëa
consciousness, the devotee of the Lord  is unaffected by the dualities of
material existence, namely distress and happiness, cold and heat, etc. This
state is practical samädhi,  or absorption in the Supreme.
TEXT  8
jaNaivjaNaTa*áaTMaa kU-$=SQaae iviJaTaeiNd]Ya" )
Yau¢- wTYauCYaTae YaaeGaq SaMal/aeí\aXMak-aÄNa" )) 8 ))
jïäna-vijïäna-tåptätmä
küöa-stho vijitendriyaù
yukta ity ucyate yogé
sama-loñöräçma-käïcanaù
SYNONYMS
jïäna —by acquired knowledge; vijïäna —and realized knowledge;
tåpta —satisfied; ätmä —a living entity; küöa-sthaù —spiritually situated;
vijita-indriyaù —sensually controlled; yuktaù —competent for self-realization;
iti—thus; ucyate —is said; yogé—a mystic; sama —equipoised; loñöra —pebbles;
açma —stone; käïcanaù —gold.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION
A person is said to be established in self-realization and is called a yogé [or
mystic] when he is fully satisfied by  virtue of acquired knowledge and
realization. Such a person is situated in  transcendence and is self-controlled. He
sees everything—whethe r it be pebbles, stones or gold—as the same.
PURPORT
Book knowledge without realization of the Supreme Truth is useless. This is
stated as follows:
ataù çré-kåñëa-nämädi
na bhaved grähyam indriyaiù
sevonmukhe hi jihvädau
svayam eva sphuraty adaù
“No one can understand the transcendental nature of the name, form,
quality and pastimes of Çré Kåñëa through his materially contaminated senses.
Only when one becomes spiritually satura ted by transcendental service to the
Lord are the transcendental name,  form, quality and pastimes of the Lord
revealed to him.” ( Bhakti-rasämåta-sindhu  1.2.234 )
This Bhagavad-gétä  is the science of Kåñëa consciousness. No one can
become Kåñëa conscious simply by mundane scholarship. One must be
fortunate enough to associate with a pe rson who is in pure consciousness. A
Kåñëa conscious person has realized knowledge , by the grace of Kåñëa, because
he is satisfied with pure devotional service. By realized knowledge, one
becomes perfect. By transcendental knowledge one can remain steady in his
convictions, but by mere academic knowledge one can be easily deluded and
confused by apparent contradictions. It is the realized soul who is actually
self-controlled, because he is surrendered to Kåñëa. He is transcendental
because he has nothing to do with mundane scholarship. For him mundane
scholarship and mental speculation, which may be as good as gold to others, are
of no greater value than pebbles or stones.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  9
SauôiNMa}aaYauRdaSaqNaMaDYaSQaÜeZYabNDauzu )
SaaDauZviPa c PaaPaezu SaMabuiÖivRiXaZYaTae )) 9 ))
suhån-miträry-udäséna-
madhyastha-dveñya-bandhuñu
sädhuñv api ca päpeñu
sama-buddhir viçiñyate
SYNONYMS
su-håt —to well-wishers by nature; mitra —benefactors with affection;
ari—enemies; udäséna —neutrals between belligerents;
madhya-stha —mediators between belligerents; dveñya —the envious;
bandhuñu —and the relatives or well-wishers; sädhuñu —unto the pious; api—as
well as; ca—and; päpeñu —unto the sinners; sama-buddhiù —having equal
intelligence; viçiñyate —is far advanced.
TRANSLATION
A person is considered still further advanced when he regards honest
well-wishers, affectionate benefactors, the neutral, mediators, the envious,
friends and enemies, the pious and the sinners all with an equal mind.
TEXT  10
YaaeGaq YauÅqTa SaTaTaMaaTMaaNa& rhiSa iSQaTa" )
Wk-ak-I YaTaictaaTMaa iNaraXaqrPairGa]h" )) 10 ))
yogé yuïjéta satatam
ätmänaà rahasi sthitaù


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.ekäké yata-cittätmä
niräçér aparigrahaù
SYNONYMS
yogé—a transcendentalist; yuïjéta —must concentrate in Kåñëa consciousness;
satatam —constantly; ätmänam —himself (by body, mind and self); rahasi —in
a secluded place; sthitaù —being situated; ekäké —alone;
yata-citta-ätmä —always careful in mind; niräçéù —withou t being attracted by
anything else; aparigrahaù —free from the feeling of possessiveness.
TRANSLATION
A transcendentalist should always engage his body, mind and self in
relationship with the Supreme; he should live alone in a secluded place and
should always carefully control his mind. He should be free from desires and
feelings of possessiveness.
PURPORT
Kåñëa is realized in different degrees as Brahman, Paramätmä and the
Supreme Personality of Godhead. Kåñëa consciousness means, concisely, to be
always engaged in the transcendental loving service of the Lord. But those
who are attached to the impersonal B rahman or the localized Supersoul are
also partially Kåñëa conscious, because impersonal Brahman is the spiritual ray
of Kåñëa and Supersoul is the all-perv ading partial expansion of Kåñëa. Thus
the impersonalist and the meditator are also indirectly Kåñëa  conscious. A
directly Kåñëa conscious person is th e topmost transcendentalist because such
a devotee knows what is meant by Br ahman and Paramätmä. His knowledge of
the Absolute Truth is perfect, wherea s the impersonalist and the meditative
yogé are imperf ectly Kåñëa conscious.
Nevertheless, all of these are instructed  herewith to be constantly engaged
in their particular pursuits so that they may come to the highest perfection
sooner or later. The first business of a transcendentalist is to keep the mind


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.always on Kåñëa. One sho uld always think of Kåñëa and not forget Him even
for a moment. Concentration of th e mind on the Supreme is called samädhi,  or
trance. In order to concentrate the mind, one should always remain in
seclusion and avoid disturbance by external objects. He sho uld be very careful
to accept favorable and reject unfavorable conditions that affect his
realization. And, in perfect determination, he should not hanker after
unnecessary material things that entangle him by feelings of possessiveness.
All these perfections and precautions are perfectly executed when one is
directly in Kåñëa consciousness, because direct Kåñëa consciousness means
self-abnegation, wherein there is very little chance for material possessiveness.
Çréla Rüpa Gosvämé characte rizes Kåñëa consciousness in this way:
anäsaktasya viñayän
yathärham upayuïjataù
nirbandhaù kåñëa-sambandhe
yuktaà vairägyam ucyate
präpaïcikatayä buddhyä
hari-sambandhi-vastunaù
mumukñubhiù parityägo
vairägyaà phalgu kathyate
“When one is not attached to anythi ng, but at the same time accepts
everything in relation to Kåñëa, one is rightly situated above possessiveness.
On the other hand, one who rejects ev erything without knowledge of its
relationship to Kåñëa is not as comple te in his renunciation.”
(Bhakti-rasämåta-sindhu  2.255–256 )
A Kåñëa conscious person well knows that  everything belongs to Kåñëa, and
thus he is always free from feelings of  personal possession. As such, he has no
hankering for anything on his own pers onal account. He knows how to accept
things in favor of Kåñëa co nsciousness and how to reject things unfavorable to
Kåñëa consciousness. He is always aloof  from material things because he is
always transcendental, and he is alwa ys alone, having nothing to do with
persons not in Kåñëa consciousness. Therefore a person i n Kåñëa consciousness
is the perfect yogé.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXTS  11–12
éucaE deXae Pa[iTaïaPYa iSQarMaaSaNaMaaTMaNa" )
NaaTYauiC^\Ta& NaaiTaNaqc& cEl/aiJaNaku-XaaetarMa( )) 11 ))
Ta}aEk-aGa]& MaNa" k*-Tva YaTaictaeiNd]Yai§-Ya" )
oPaivXYaaSaNae YauHJYaaÛaeGaMaaTMaivéuÖYae )) 12 ))
çucau deçe pratiñöhäpya
sthiram äsanam ätmanaù
näty-ucchritaà näti-nécaà
cailäjina-kuçottaram
tatraikägraà manaù kåtvä
yata-cittendriya-kriyaù
upaviçyäsane yuïjyäd
yogam ätma-viçuddhaye
SYNONYMS
çucau —in a sanctified; deçe—land; pratiñöhäpya —placing; sthiram —firm;
äsanam —seat; ätmanaù —his own; na—not; ati—too; ucchritam —high;
na—nor; ati—too; nécam —low; caila-ajina —of soft cloth and deerskin;
kuça —and kuça  grass; uttaram —covering; tatra —thereupon;  eka-agram —with
one attention; manaù —mind; kåtvä —making; yata-citta —controlling the
mind; indriya —senses; kriyaù —and activities; upaviçya —sitting; äsane —on
the seat; yuïjyät —should execute; yogam —yoga practice; ätma —the heart;
viçuddhaye —for clarifying.
TRANSLATION
To practice yoga, one should go to a se cluded place and should lay kuça grass
on the ground and then cover it with a deerskin and a soft cloth. The seat
should be neither too high nor too low and should be situated in a sacred place.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.The yogé should then s it on it very firmly and practice yoga to purify the heart
by controlling his mind, senses and activities and fixing the mind on one point.
PURPORT
“Sacred place” refers to places  of pilgrimage. In India the yogés,  the
transcendentalists or the devotees, all leave home and reside in sacred places
such as Prayäga, Mathurä, Våndävana, Håñékeça and Hardwar and in solitude
practice yoga where the sacred r ivers like the Yamunä and the Ganges flow.
But often this is not possible, especially for Westerners. The so-called yoga
societies in big cities may be successful  in earning material benefit, but they
are not at all suitable for the actual practice of yoga. One who is not
self-controlled and whose mind is not undisturbed cannot practice meditation.
Therefore, in the Båhan-näradéya Puräëa  it is said that in Kali-yuga (the
present yuga,  or age), when people in general are short-lived, slow in spiritual
realiz ation and always disturbed by various anxieties, the best means of
spiritual realization is chanting the holy name of the Lord.
harer näma harer näma
harer nämaiva kevalam
kalau nästy eva nästy eva
nästy eva gatir anyathä
 [Adi 17.21]
“In this age of quarrel and hypocrisy the only means of deliverance is
chanting the holy name of the Lord. Ther e is no other way. There is no other
way. There is no other way.”
TEXTS  13–14
SaMa& k-aYaiXaraeGa]qv& DaarYaàcl&/ iSQar" )
SaMPa[e+Ya NaaiSak-aGa]& Sv& idXaêaNavl/aek-YaNa( )) 13 ))
Pa[XaaNTaaTMaa ivGaTa>aqb]Røcairv]Tae iSQaTa" )


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.MaNa" Sa&YaMYa MaiÀtaae Yau¢- AaSaqTa MaTPar" )) 14 ))
samaà käya-çiro-grévaà
dhärayann acalaà sthiraù
samprekñya näsikägraà svaà
diçaç cänavalokayan
praçäntätmä vigata-bhér
brahmacäri-vrate sthitaù
manaù saàyamya mac-citto
yukta äséta mat-paraù
SYNONYMS
samam —straight; käya —body; çiraù —head; grévam —and neck;
dhärayan —holding; acalam —unmoving; sthiraù —still; samprekñya —looking;
näsikä —of the nose; agram —at the tip; svam —own; diçaù —on all sides;
ca—also; anavalokayan —not looking; praçänta —unagitated; ätmä —m ind;
vigata-bhéù —devoid of fear; brahmacäri-vrate —in the vow of celibacy;
sthitaù —situated; manaù —mind; saàyamya —completely subduing;
mat—upon Me (Kåñëa); cittaù —concentrating the mind; yuktaù —the actual
yogi;  äséta —should sit; mat—Me; paraù —the ultimate g oal.
TRANSLATION
One should hold one’s body, neck and head erect in a straight line and stare
steadily at the tip of the nose. Thus, with an unagitated, subdued mind, devoid
of fear, completely free from sex life, on e should meditate upon Me within the
heart and make Me th e ultimate goal of life.
PURPORT
The goal of life is to know Kåñëa, wh o is situated within the heart of every
living being as Paramätmä, th e four-handed Viñëu form. The yoga process is
practiced in order to discover and see th is localized form of Viñëu, and not for


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.any other purpose. The localized viñëu-mürti  is the plenary representation of
Kåñëa dwelling within one’s heart. On e who has no program to realize this
viñëu-mürti  is uselessly engaged in mock yoga practice and is certainly wasting
his time. Kåñëa is the ultimate goal of life, a nd the viñëu-mürti  situated in one’s
heart is the object of yoga practice. To realize this viñëu-mürti  within the heart,
one has to observe complete abstinence  from sex life; therefore one has to
leave home and live alone in a secluded place, remaining sea ted as mentioned
above. One cannot enjoy sex life daily at home or elsewhere and attend a
so-called yoga class and thus become a yogé. One has to practice controlling the
mind and avoiding all kinds of sense gratif ication, of which sex life is the chief.
In the rules of celibacy written by the great sage Yäjïavalkya it is said:
karmaëä manasä väcä
sarvävasthäsu sarvadä
sarvatra maithuna-tyägo
brahmacaryaà pracakñate
“The vow of brahmacarya  is meant to help one completely abstain from sex
indulgence in work, words and mind—at all times, under all circumstances,
and in all places.” No one can perform correct yoga practice through sex
indulgence. Brahmacarya  is taught, t herefore, from childhood, when one has
no knowledge of sex life. Children at  the age of five are sent to the guru-kula,
or the place of the spiritual master, and the master trains the young boys in the
strict discipline of becoming brahmacärés.  Without suc h practice, no one can
make advancement in any yoga,  whether it be dhyäna, jïäna  or bhakti.  One
who, however, follows the rules and regulations of married life, having a sexual
relationship only with his wife (and that also under regulation), is also calle d a
brahmacäré.  Such a restrained householder brahmacäré  may be accepted in the
bhakti  school, but the jïäna  and dhyäna  schools do not even admit householder
brahmacärés.  They require complete abstinence without compromise. In the
bhakti  school, a househol der brahmacäré  is allowed controlled sex life because
the cult of bhakti-yoga  is so powerful that one automatically loses sexual
attraction, being engaged in the supe rior service of the Lord. In the
Bhagavad-gétä  (2.59) it is said:


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.viñayä vinivartante
nirähärasya dehinaù
rasa-varjaà raso ’py asya
paraà dåñövä nivartate
Whereas others are forced to restrain themselves from sense gratification, a
devotee of the Lord automatically refrains because of superior taste. Other
than the devotee, no one has any information of that superior taste.
Vigata-bhéù.  One cannot be fearless unless one is fully in Kåñëa
consciousness. A conditioned soul is fe arful due to his perverted memory, his
forgetfulness of his eternal relationship with Kåñëa. The Bhägavatam  (11.2.37 )
says, bhayaà dvitéyäbhiniveçataù s yäd éçäd apetasya viparyayo ’småtiù.  Kåñëa
consciousness is the only basis for fearlessness. Therefore, perfect practice is
possible for a person who is Kåñëa cons cious. And since the ultimate goal of
yoga practice is to see the Lord within, a Kåñëa consci ous person is already the
best of all yogés.  The principles of the yoga system mentioned herein are
different from those of the popular so-called yoga societies.
TEXT  15
YauÅàev& SadaTMaaNa& YaaeGaq iNaYaTaMaaNaSa" )
XaaiNTa& iNavaR<aParMaa& MaTSa&SQaaMaiDaGaC^iTa )) 15 ))
yuïjann evaà sadätmänaà
yogé niyata-mänasaù
çäntià nirväëa-paramäà
mat-saàsthäm adhigacchati
SYNONYMS
yuïjan —practicing; evam —as mentioned above; sadä—constantly;
ätmänam —body, mind and soul; yogé—the mystic transcendentalist;
niyata-mänasaù —with a regulated mind; çäntim —peace;
nirväëa-paramäm —cessation of material existence; mat-saàsthäm —the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.spiritual sky  (the kingdom of God); adhigacchati —does attain.
TRANSLATION
Thus practicing constant control of the body, mind and activities, the mystic
transcendentalist, his mind regulated, attains to the kingdom of God [or the
abode of Kåñëa] by cessation of material existence.
PURPORT
The ultimate goal in practicing yoga is now clearly explained. Yoga  practice
is not meant for attaining any kind of ma terial facility; it is to enable the
cessation of all material existence. One who seeks an improvement in health
or aspires after material  perfection is no yogé according to Bhagavad-gétä.  Nor
does cessation of material existence en tail one’s entering into “the void,”
which is only a myth. There is no void  anywhere within the creation of the
Lord. Rather, the cessation of material existence enables one to enter into the
spiritual sky, the abode of the Lord. Th e abode of the Lord is also clearly
described in the Bhagavad-gétä  as that place where there is no need of sun,
moon or electricity. All the plan ets in the spiritual kingdom are
self-ill uminated like the sun in the mate rial sky. The kingdom of God is
everywhere, but the spiritual sky and the planets thereof are called paraà
dhäma,  or superior abodes.
A consummate yogé, who is perfect in understanding Lord Kåñëa, as is
clearly stated herein by the Lord Himself ( mat-cittaù, mat-paraù,
mat-sthänam ), can attain real peace and can ultimately reach His supreme
abode, Kåñëaloka, known as Goloka Våndävana. In the Brahma-saàhitä  (5.37)
it is clearly stated, goloka eva nivasaty akhilätma-bhütaù:  the Lord, although
residing always in His abode called Go loka, is the all-pervading Brahman and
the localized Paramätmä as well by dint  of His superior spiritual energies . No
one can reach the spiritual sky (Vaikuëöha) or enter into the Lord’s eternal
abode (Goloka Våndävana) without the proper understanding of Kåñëa and
His plenary expansion Viñëu. Therefore a person working in Kåñëa
consciousness is the perfect yogé, bec ause his mind is always absorbed in


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Kåñëa’s activities ( sa vai manaù kåñëa-pädäravindayoù ). In the Vedas  also
(Çvetäçvatara Upaniñad  3.8) we learn, tam eva viditväti måtyum eti:  “One can
overcome the path of birth and deat h only by understanding the Suprem e
Personality of Godhead, Kåñëa.” In other words, perfection of the yoga system
is the attainment of freedom from ma terial existence and not some magical
jugglery or gymnastic feats to befool innocent people.
TEXT  16
NaaTYaénTaSTau YaaeGaae_iSTa Na cEk-aNTaMaNaénTa" )
Na caiTaSvPanXaql/SYa JaaGa]Taae NaEv caJauRNa )) 16 ))
näty-açnatas ’tu yogo ’sti
na caikäntam anaçnataù
na cäti-svapna-çélasya
jägrato naiva cärjuna
SYNONYMS
na—never; ati—too much; açnataù —of one who eats; tu—but; yogaù —linking
with the Supreme; asti—there is; na—nor; ca—also; ekäntam —overly;
anaçnataù —abstaining from eating; na—nor; ca—also; ati—too much;
svapna-çélasya —of one who sleeps; jägrataù —or one who keeps night watch
too much; na—not; eva—ever; ca—and; arjuna —O Arjuna.
TRANSLATION
There is no possibility of one’s becoming a yogé, O Arjuna, if one eats too
much or eats too little, sleeps too much or does not sleep enough.
PURPORT
Regulation of diet and sleep is recommended herein for the yogés.  Too much
eating means eating more than is requir ed to keep the body and soul together.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.There is no need for men to eat animal s, because there is an ample supply of
grains, vegetables, fruits  and milk. Such simple foodstuff is considered to be in
the mode of goodness according to the Bhagavad-gétä.  Animal food is for those
in the mode of ignorance. Therefore,  those who indulge in animal food,
drinking, smoking and eating food which is not firs t offered to Kåñëa will
suffer sinful reactions because of eating only polluted things. Bhuïjate te tv
aghaà päpä ye pacanty ätma-käraëät . Anyone who eats for sense pleasure, or
cooks for himself, not offering his food to Kåñëa, eats only sin. One who eats
sin and eats more than is allo tted to him cannot execute perfect yoga.  It is best
that one eat only the remnants of f oodstuff offered to Kåñëa. A person in
Kåñëa consciousness does not eat anything which is not first offered to Kåñëa.
Therefore, only the Kåñëa conscious person can attain perfection in yoga
practice. Nor can one who artificially abstains from eating, manufacturing his
own personal process of fasting, practice yoga.  The Kåñëa conscious person
observes fasting as it is recommended in the scri ptures. He does not fast or eat
more than is required, and he is thus competent to perform yoga practice. One
who eats more than required will dream very much while sleeping, and he must
consequently sleep more than is required. One should not sleep more t han six
hours daily. One who sleeps more than si x hours out of twenty-four is certainly
influenced by the mode of ignorance. A person in the mode of ignorance is
lazy and prone to sleep a great deal. Such a person cannot perform yoga.
TEXT  17
Yau¢-aharivharSYa Yau¢-ceíSYa k-MaRSau )
Yau¢-SvPanavbaeDaSYa YaaeGaae >aviTa du"%ha )) 17 ))
yuktähära-vihärasya
yukta-ceñöasya karmasu
yukta-svapnävabodhasya
yogo bhavati duùkha-hä


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
yukta —regulated; ähära —eating; vihärasya —recreation; yukta —regulated;
ceñöasya —of one who works for maintenance; karmasu —in discharging duties;
yukta —regulated; svapna-avabodhasya —sleep and wakefulness;
yogaù —practice of yoga;  bhavati —becomes; duùkha-hä —di minishing pains.
TRANSLATION
He who is regulated in his habits of eating, sleeping, recreation and work can
mitigate all material pains by practicing the yoga system.
PURPORT
Extravagance in the matter of eating, sleeping, defending and
mating—which are demands of the body—can block advancement in the
practice of yoga.  As far as eating is concerned, it can be regulated only when
one is practiced to take and accept prasädam,  sanctified food. Lord Kåñëa is
offered, according to the Bhagavad-gétä  (9.26), vegetables, flowers, fruits,
grains, milk, etc. In this way, a person in Kåñëa consciousness becomes
automatically trained not to accept food not meant for human consumption,
or no t in the category of goodness. As far as sleeping is concerned, a Kåñëa
conscious person is always alert in the discharge of his duties in Kåñëa
consciousness , and therefore any unnecessary time spent sleeping is considered
a great loss. Avyartha-kälatvam:  [Cc. Madhya 23.18-19 ] a Kåñëa conscious
person cannot bear to pass a minute of his life without being engaged in the
service of the Lord. Therefore, his sleep ing is kept to a minimum. His ideal in
this respect is Çréla Rüpa Gosvämé, who was always engaged in the service of
Kåñëa and who could not sleep more than  two hours a day, and sometimes not
even that. Öhäkura Haridäsa would not even accept prasädam  nor even sleep
for a moment without finishing his dail y routine of chanting with his beads
three hundred  thousand names. As far as work is concerned, a Kåñëa conscious
person does not do anything which is not connected with Kåñëa’s interest, and


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.thus his work is always regulated and is  untainted by sense gratification. Since
there is no question of sense gra tification, there is no material leisure for a
person in Kåñëa consciousness. And because he is regulated in all his work,
speech, sleep, wakefulness and all other bodily activities, there is no material
misery for him.
TEXT  18
Yada iviNaYaTa& ictaMaaTMaNYaevaviTaïTae )
iNaSPa*h" SavRk-aMae>Yaae Yau¢- wTYauCYaTae Tada )) 18 ))
yadä viniyataà cittam
ätmany evävatiñöhate
nispåhaù sarva-kämebhyo
yukta ity ucyate tadä
SYNONYMS
yadä —when; viniyatam —particularly disciplined; cittam —the mind and its
activities; ätmani —in the transcendence; eva—certainly;
avatiñöhate —becomes situated; nispåhaù —devoid of desire; sarva —for all kinds
of; kämebhyaù —material sense gratification; yuktaù —well situated in yoga;
iti—thus; ucyate —is said to be; tadä—at that time.
TRANSLATION
When the yogé, by practice of yoga, disciplines his mental activities and
becomes situated in transcendence—devoid of all material desires—he is said to
be well established in yoga.
PURPORT
The activities of the yogé are distinguished from those of an ordinary person
by his characteristic cessation from all kinds of material desires—of which sex


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.is the chief. A perfect yogé is so well disciplined in the activities of the mind
that he can no l onger be disturbed by any kind of material desire. This
perfectional stage can automatically be attained by persons in Kåñëa
consciousness, as stated in the Çrémad-Bhägavatam  (9.4.18–20 ):
sa vai manaù kåñëa-pädäravindayor
vacäàsi vaikuëöha-guëänuvarëane
karau harer mandira-märjanädiñu
çrutià cakäräcyuta-sat-kathodaye
mukunda-liìgälaya-darçane dåçau
tad-bhåtya-gätra-sparçe ’ìga-saìgamam
ghräëaà ca tat-päda-saroja-saurabhe
çrémat-tulasyä rasanäà tad-arpite
pädau hareù kñetra-padänusarpaëe
çiro håñékeça-padäbhivandane
kämaà ca däsye na tu käma-kämyayä
yathottama-çloka-janäçrayä ratiù
“King Ambaréña first of all engaged his mind on the lotus feet of Lord
Kåñëa; then, one after another, he en gaged his words in describing the
transcendental qualities of the Lord, hi s hands in mopping the temple of the
Lord, his ears in hearing of the acti vities of the Lord, his eyes in seeing the
transcendental forms of the Lord, his body in touching the bodies of the
devotees, his sense of smell in smelling the scents of the lotus flowers offered to
the Lord, his tongue in tasting the tulasé  leaf offered at the lotus feet of the
Lord, his legs in going to places of pi lgrimage and the temple of the Lord, his
head in offering obeisances unto the Lord, and his desires in executing the
mission of the Lord. All these transcendental activities are quite befittin g a
pure devotee.”
This transcendental stage may be inexpressible subjectively by the followers
of the impersonalist path, but it becomes very easy and practical for a person
in Kåñëa consciousness, as is appare nt in the above description of the
engagements of Mahäräja Ambar éña. Unless the mind is fixed on the lotus feet


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.of the Lord by constant remembrance, such transcendental engagements are
not practical. In the devotional service of the Lord, therefore, these prescribed
activities are called arcana,  or engaging all the sen ses in the service of the
Lord. The senses and the mind require en gagements. Simple abnegation is not
practical. Therefore, for people in gene ral—especially those who are not in the
renounced order of life—transcendenta l engagement of the senses and the
mind as described above is the perfect process for transcendental achievement,
which is called yukta  in the Bhagavad-gétä.
TEXT  19
YaQaa dqPaae iNavaTaSQaae Nae®Tae SaaePaMaa SMa*Taa )
YaaeiGaNaae YaTaictaSYa YauÅTaae YaaeGaMaaTMaNa" )) 19 ))
yathä dépo niväta-stho
neìgate sopamä småtä
yogino yata-cittasya
yuïjato yogam ätmanaù
SYNONYMS
yathä —as; dépaù —a lamp; niväta-sthaù —in a place without wind; na—does
not; iìgate —waver; sä—this; upamä —comparison; småtä —is considered;
yoginaù —of the yogé;  yata-cittasya —whose mind is controlled;
yuïjataù —constantly engaged; yogam —in meditation; ätmanaù —on
transcendence.
TRANSLATION
As a lamp in a windless place does not waver, so the transcendentalist,
whose mind is controlled, remains always steady in his meditation on the
transcendent self.
PURPORT


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.A truly Kåñëa conscious person, always absorbed in transcendence, in
constant undisturbed meditation on his worshipable Lord, is as steady as a
lamp in a windless place.
TEXTS  20–23
Ya}aaeParMaTae icta& iNaåÖ& YaaeGaSaevYaa )
Ya}a cEvaTMaNaaTMaaNa& PaXYaàaTMaiNa TauZYaiTa )) 20 ))
Sau%MaaTYaiNTak&- Yatad(buiÖGa]aùMaTaqiNd]YaMa( )
veita Ya}a Na cEvaYa& iSQaTaêl/iTa TatvTa" )) 21 ))
Ya& l/Bßa caPar& l/a>a& MaNYaTae NaaiDak&- TaTa" )
YaiSMaiNSQaTaae Na du"%eNa Gauå<aaiPa ivcaLYaTae )) 22 ))
Ta& ivÛaÕu"%Sa&YaaeGaivYaaeGa& YaaeGaSa&ijTaMa( )) 23 ))
yatroparamate cittaà
niruddhaà yoga-sevayä
yatra caivätmanätmänaà
paçyann ätmani tuñyati
sukham ätyantikaà yat tad
buddhi-grähyam aténdriyam
vetti yatra na caiväyaà
sthitaç calati tattvataù
yaà labdhvä cäparaà läbhaà
manyate nädhikaà tataù
yasmin sthito na duùkhena
guruëäpi vicälyate
taà vidyäd duùkha-saàyoga-
viyogaà yoga-saàjïitam


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
yatra —in that state of affairs where; uparamate —cease (because one feels
transcendental happiness); cittam —mental activities; niruddham —being
restrained from matter; yoga-sevayä —by performance of yoga;  yatra —in
which; ca—also; eva—certainly; ätmanä —by the pure mind; ätmänam —the
self; paçyan —realizing the position of; ätmani —in the self; tuñyati —one
becomes satisfied; sukham —happiness; ätyantikam —supreme; yat—which;
tat—that; buddhi —by intelligence; grähyam —accessible;
aténdriyam —transcendental; vetti—one kn ows; yatra —wherein; na—never;
ca—also; eva—certainly; ayam —he; sthitaù —situated; calati —moves;
tattvataù —from the truth; yam—that which; labdhvä —by attainment;
ca—also; aparam —any other; läbham —gain; manyate —considers; na—never;
adhikam —more; tataù —than th at; yasmin —in which; sthitaù —being situated;
na—never; duùkhena —by miseries; guruëä api —even though very difficult;
vicälyate —becomes shaken; tam—that; vidyät —you must know;
duùkha-saàyoga —of the miseries of material contact;
viyogam —extermination; yoga-sa àjïitam —called trance in yoga.
TRANSLATION
In the stage of perfection called trance, or samädhi, one’s mind is completely
restrained from material mental activities by practice of yoga. This perfection is
characterized by one’s ability to see the self by the pure mind and to relish and
rejoice in t he self. In that joyous state, one is situated in boundless
transcendental happiness, realized thro ugh transcendental senses. Established
thus, one never departs from the truth, an d upon gaining this he thinks there is
no greater gain. Being situated in su ch a position, one is never shaken, even in
the midst of greatest difficulty. This indeed is actual freedom from all miseries
arising from material contact.
PURPORT


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.By practice of yoga one becomes gradually detached from material concepts.
This is the primary characteristic of the yoga principle. And after this, one
becomes situated in trance, or samädhi,  which means that the yogé realizes the
Supersoul through transc endental mind and intelligence, without any of the
misgivings of identifying the self with the Superself. Yoga  practice is more or
less based on the principles of the Pataïjali system. Some unauthorized
commentators try to identify the individual soul with  the Supersoul, and the
monists think this to be liberation, but they do not understand the real
purpose of the Pataïjali system of yoga.  There is an acceptance of
transcendental pleasure in the Pataïjal i system, but the monists do not accept
this transcen dental pleasure, out of fear of jeopardizing the theory of oneness.
The duality of knowledge and knower is not accepted by the nondualist, but in
this verse transcendental pleasure—realized through transcendental
senses—is accepted. And this is corroborate d by Pataïjali Muni, the famous
exponent of the yoga system. The great sage declares in his Yoga-sütras  (3.34):
puruñärtha-çünyänäà guëänäà pratiprasavaù kaivalyaà svarüpa-pratiñöhä vä
citi-çaktir iti.
This citi-çakti,  or internal potency, is transcendental. Puruñärtha  means
material religiosity, economic developmen t, sense gratification and, at the end,
the attempt to become one with th e Supreme. This “oneness with the
Supreme” is called kaivalyam  by th e monist. But according to Pataïjali, this
kaivalyam  is an internal, or transcendental , potency by which the living entity
becomes aware of his constitutional posi tion. In the words of Lord Caitanya,
this state of affairs is called ceto-darpaëa-märjanam  [Cc. Antya 20.12 ], or
clearance of the impure mirror of th e mind. This “clearance” is actually
liberation, or bhava-mahä-dävägni-nirväpaëam.  The theory of nirväëa —also
preliminary—corresponds with this principle. In the Bhägavatam  (2.10.6 ) this
is called svarüpeëa vyavasthitiù.  The Bhagavad-gétä  also confirms this situation
in this verse.
After nirväëa,  or material cessation, there is the manifestation of spiritual
activities, or devotional service to th e Lord, known as Kåñëa consciousness. In
the words of the Bhägavatam,  svarüpeëa vyavasthitiù:  this is the “real life of the
living entity.”  Mäyä,  or illusion, is the condition of spiritual life contaminated


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.by material infection. Liberation from  this material infection does not mean
destruction of the original eternal position of the living entity. Pataïjali also
accepts this by his words kaivalyaà svarüpa-pratiñöhä vä citi-çaktir iti.  This
citi-çakti,  or transcendental pleasure, is real life. This is confirmed in the
Vedänta-sütra  (1.1.12 ) as änanda-mayo ’bhyäsät.  This natural transcendental
pleasure is the ultimate goal of yoga and is easily  achieved by execution of
devotional service, or bhakti-yoga.  Bhakti-yoga  will be vividly described in the
Seventh Chapter of Bhagavad-gétä.
In the yoga system, as described in this chapter, there are two kinds of
samädhi,  called samprajïäta-samädhi  and asamprajïäta-samädhi.  When one
becomes situated in the transcendental position by various philosophical
researches, he is said to have achieved  samprajïäta-samädhi.  In the
asamprajïäta-samädhi  there is no longer any connection with mundane
pleasure, for one is then transcendental  to all sorts of happiness derived from
the senses. When the yogé is once situated in that  transcendental position, he
is never shaken from it. Unless the yogé is able to reach this position, he is
unsuccessful. Today’s so-called yoga practice, which involves various sense
pleasures, is contradictory. A yogé indulging in sex and intoxication is a
mockery. Even those yogés  who are attracted by the siddhis  (perfections) in the
process of yoga are not perfectly situated. If yogés  are attracted by the
by-products of yoga,  then they cannot attain the stage of perfection, as is
stated in this verse. Persons, therefore, indulging in the make-show practice of
gymnastic feats or siddhis  should know that the aim of yoga is lost in that way.
The best practice of yoga in this age is Kåñëa consciousness, which is not
baffling. A Kåñëa conscious person is so  happy in his occupation that he does
not aspire after any other happiness. Th ere are many impediments, especially
in this age of hypocrisy, to practicing haöha-yoga, dhyäna-yoga  and jïäna-yoga,
but there is no such problem in executing karma-yoga  or bhakti-yoga.
As long as the material body exists , one has to meet the demands of the
body, namely eating, sleeping, defending and mating. But a person who is in
pure bhakti-yoga,  or in Kåñëa consciousness, does not arouse the senses while
meeting the demands of the bod y. Rather, he accepts the bare necessities of
life, making the best use of a bad barg ain, and enjoys transcendental happiness


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.in Kåñëa consciousness. He is callous toward incidental occurrences—such as
accidents, disease, scarcity and even the death of a m ost dear relative—but he
is always alert to execute his duties in Kåñëa consciousness, or bhakti-yoga.
Accidents never deviate him from his duty. As stated in the Bhagavad-gétä
(2.14), ägamäpäyino ’nityäs täàs titikñasva bhärata.  He endures all such
incide ntal occurrences because he knows th at they come and go and do not
affect his duties. In this way he achieves the highest perfection in yoga
practice.
TEXT  24
Sa iNaêYaeNa Yaae¢-VYaae YaaeGaae_iNaivR<aceTaSaa )
SaªLPaPa[>avaNk-aMaa&STYa¤-a SavaRNaXaezTa" )
MaNaSaEveiNd]YaGa]aMa& iviNaYaMYa SaMaNTaTa" )) 24 ))
sa niçcayena yoktavyo
yogo ’nirviëëa-cetasä
saìkalpa-prabhavän kämäàs
tyaktvä sarvän açeñataù
manasaivendriya-grämaà
viniyamya samantataù
SYNONYMS
saù—that; niçcayena —with firm determination; yoktavyaù —must be
practiced; yogaù —yoga system; anirviëëa-cetasä —without deviation;
saìkalpa —mental speculations; prabhavän —born of; kämän —material desires;
tyaktvä —giving up; sarvän —all; açeñataù —completely; manasä —by the mind;
eva—certainly; indriya-grämam —the full set of senses; viniyamya —regulating;
samantataù —from all sides.
TRANSLATION
One should engage oneself in the prac tice of yoga with determination and


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.faith and not be deviated from the path. One should abandon, without
exception, all material desires born of mental speculation and thus control all
the senses on all sides by the min d.
PURPORT
The yoga practitioner should be determin ed and should patiently prosecute
the practice without deviation. One shou ld be sure of success at the end and
pursue this course with great persever ance, not becoming discouraged if there
is any delay in the attainm ent of success. Success is sure for the rigid
practitioner. Regarding bhakti-yoga,  Rüpa Gosvämé says:
utsähän niçcayäd dhairyät
tat-tat-karma-pravartanät
saìga-tyägät sato våtteù
ñaòbhir bhaktiù prasidhyati
“One can execute the process of bhakti-yoga  successfully with full-hearted
enthusiasm, perseverance, and determination, by following the prescribed
duties in the association of devotees and by engaging completely in activities
of goodness.” ( Upadeçämåta  3)
As for determination, one should fo llow the example of the sparrow who
lost her eggs in the waves of the ocean.  A sparrow laid her eggs on the shore of
the ocean, but the big ocean carried away  the eggs on its waves. The sparrow
became very upset and asked  the ocean to return her eggs. The ocean did not
even consider her appeal. So the spa rrow decided to dry up the ocean. She
began to pick out the water in her small beak, and everyone laughed at her for
her impossible determination. The news of her activity  spread, and at last
Garuòa, the gigantic bird carrier of Lord Viñëu, heard it. He became
compassionate toward his small sister bird, and so he came to see the sparrow.
Garuòa was very pleased by the determination of the small sparrow, and he
promised to h elp. Thus Garuòa at once asked the ocean to return her eggs lest
he himself take up the work of the spa rrow. The ocean was frightened at this,
and returned the eggs. Thus the sparrow became happy by the grace of Garuòa.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Similarly, the practice of yoga,  especially bhakti-yoga  in Kåñëa
consciousness, may appear to be a very difficult job. But if anyone follows the
principles with great determination, th e Lord will surely help, for God helps
those who help themselves.
TEXT  25
XaNaE" XaNaEåParMaed(buÖya Da*iTaGa*hqTaYaa )
AaTMaSa&SQa& MaNa" k*-Tva Na ik-iÄdiPa icNTaYaeTa( )) 25 ))
çanaiù çanair uparamed
buddhyä dhåti-gåhétayä
ätma-saàsthaà manaù kåtvä
na kiïcid api cintayet
SYNONYMS
çanaiù —gradually; çanaiù —step by step; uparamet —one should hold back;
buddhyä —by intelligence; dhåti-gåhétayä —carried by conviction;
ätma-saàstham —placed in transcendence; manaù —mind; kåtvä —making;
na—not; kiïcit —anything else; api—even; cintayet —should th ink of.
TRANSLATION
Gradually, step by step, one should be come situated in trance by means of
intelligence sustained by full conviction, and thus the mind should be fixed on
the self alone and should think of nothing else.
PURPORT
By proper conviction and intelligence one should gradually cease sense
activities. This is called pratyähära.  The mind, being controlled by conviction,
meditation, and cessation from the sens es, should be situated in trance, or
samädhi.  At that time there is no longer any danger of becoming engaged in


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.the material conception of life. In othe r words, although one is involved with
matter as long as the material body ex ists, one should not think about sense
gratification. One should think of no pleasure aside from the pleasure of the
Supreme Self. This state is easily attained by directly practicing Kåñëa
consciousness.
TEXT  26
YaTaae YaTaae iNaêl/iTa MaNaêÄl/MaiSQarMa( )
TaTaSTaTaae iNaYaMYaETadaTMaNYaev vXa& NaYaeTa( )) 26 ))
yato yato niçcalati
manaç caïcalam asthiram
tatas tato niyamyaitad
ätmany eva vaçaà nayet
SYNONYMS
yataù yataù —wherever; niçcalati —becomes verily agitated; manaù —the mind;
caïcalam —flickering; asthiram —unsteady; tataù tataù —from there;
niyamya —regulating; etat—this; ätmani —in the self; eva—certainly;
vaçam —control; nayet —must bring under.
TRANSLATION
From wherever the mind wanders due to its flickering and unsteady nature,
one must certainly withdraw it and bring it back under the control of the self.
PURPORT
The nature of the mind is flickering and unsteady. But a self-realized yogé
has to control the mind; the mind shou ld not control him. One who controls
the mind (and therefore the senses as well) is called gosvämé,  or svämé,  and one
who is controlled by the  mind is called go-däsa,  or the servant of the senses. A


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.gosvämé  knows the standard of sense ha ppiness. In transcendental sense
happiness, the senses are engaged in the service of Håñékeça, or the supreme
owner of the senses—Kåñëa. Serving Kåñëa with purif ied senses is called Kåñëa
consciousness. That is the way of brin ging the senses under full control. What
is more, that is the highest perfection of yoga practice.
TEXT  27
Pa[XaaNTaMaNaSa& ùeNa& YaaeiGaNa& Sau%MautaMaMa( )
oPaEiTa XaaNTarJaSa& b]ø>aUTaMak-LMazMa( )) 27 ))
praçänta-manasaà hy enaà
yoginaà sukham uttamam
upaiti çänta-rajasaà
brahma-bhütam akalmañam
SYNONYMS
praçänta —peaceful, fixed on the lotus feet of Kåñëa; manasam —whose mind;
hi—certainly; enam —this; yoginam —yogé;  sukham —happiness; uttamam —the
highest; upaiti —attains; çänta-rajasam —his passion pacified;
brahma-bhütam —liberation by identification with the A bsolute;
akalmañam —freed from all past sinful reactions.
TRANSLATION
The yogé whose mind is fixed on Me verily attains the highest perfection of
transcendental happiness. He is beyond the mode of passion, he realizes his
qualitative identity with the Supreme, and thus he is freed from all reactions to
past deeds.
PURPORT
Brahma-bhüta  is the state of being free fr om material contamination and


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.situated in the transcendental service of the Lord. Mad-bhaktià labhate paräm
(Bg. 18.54 ). One cannot remain in the quality of Brahman, the Absolute, until
one’s mind is fixed on the l otus feet of the Lord. Sa vai manaù
kåñëa-pädäravindayoù . To be always engaged in the transcendental loving
service of the Lord, or to remain in Kåñëa consciousness, is to be factually
liberated from the mode of passion and all material contamination.
TEXT  28
YauÅàev& SadaTMaaNa& YaaeGaq ivGaTak-LMaz" )
Sau%eNa b]øSa&SPaXaRMaTYaNTa& Sau%MaénuTae )) 28 ))
yuïjann evaà sadätmänaà
yogé vigata-kalmañaù
sukhena brahma-saàsparçam
atyantaà sukham açnute
SYNONYMS
yuïjan —engaging in yoga practice; evam —thus; sadä—always; ätmänam —the
self; yogé—one who is in touch with the Supreme Self; vigata —freed from;
kalmañaù —all material contamination; sukhena —in transcendental happiness;
brahma-saàsparçam —being in constant tou ch with the Supreme;
atyantam —the highest; sukham —happiness; açnute —attains.
TRANSLATION
Thus the self-controlled yogé, constantly engaged in yoga practice, becomes
free from all material contamination and achieves the highest stage of perfect
happiness in transcendental loving service to the Lord.
PURPORT
Self-realization means knowing one’s co nstitutional position in relationship


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.to the Supreme. The individual soul is part and parcel of the Supreme, and his
position is to render transcendental service to the Lord. This transcendental
contact with the Supre me is called brahma-saàsparça.
TEXT  29
SavR>aUTaSQaMaaTMaaNa& SavR>aUTaaiNa caTMaiNa )
wR+aTae YaaeGaYau¢-aTMaa SavR}a SaMadXaRNa" )) 29 ))
sarva-bhüta-stham ätmänaà
sarva-bhütäni cätmani
ékñate yoga-yuktätmä
sarvatra sama-darçanaù
SYNONYMS
sarva-bhüta-stham —situated in all beings; ätmänam —the Supersoul;
sarva —all; bhütäni —entities; ca—also; ätmani —in the self; ékñate —does see;
yoga-yukta-ätmä —one who is dovetailed in Kåñëa consciousness;
sarvatra —everywhere; sama-darçanaù —seeing equally.
TRANSLATION
A true yogé observes Me in all beings and also sees every being in Me.
Indeed, the self-realized person sees Me, the same Supreme Lord, everywhere.
PURPORT
A Kåñëa conscious yogé is the perfect seer because he sees Kåñëa, the
Supreme, situated in everyone’s heart as Supersoul (Paramätmä). Éçvaraù
sarva-bhütänäà håd-deçe ’rjuna tiñöhati.  The Lord in His Paramätmä feature is
situated within both the heart of th e dog and that of a brähmaëa.  The perfect
yogé knows that the Lord is eternally transcendental and is not materially
affected by His presence in either a dog or a brähmaëa.  That is the supreme


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.neutrality of the Lord. The indivi dual soul is also situated in  the individual
heart, but he is not present in all hear ts. That is the distinction between the
individual soul and the Supersoul. One who is not factually in the practice of
yoga cannot see so clearly. A Kåñëa conscious person can see Kåñëa in the
heart o f both the believer and the nonbeliever. In the småti  this is confirmed
as follows: ätatatväc ca mätåtväc ca ätmä hi paramo hariù . The Lord, being the
source of all beings, is like the moth er and the maintainer. As the mother is
neutral to all different ki nds of children, the supreme father (or mother) is
also. Consequently the Supersoul is always in every living being.
Outwardly, also, every living being is situated in the energy of the Lord. As
will be explained in the Seventh Chapter , the Lord has, primarily, two
energies—the spiritual (or superior) and the material (or inferior). The living
entity, although part of th e superior energy, is conditioned by the inferior
energy; the living entity is always in the Lord’s energy. Every living entity is
situated in Him in one way or another.
The yogé sees equally because he sees that  all living entities, although in
different situations according to the results of fruitive work, in all
circumstances remain the servants of Go d. While in the material energy, the
living entity serves the material  senses; and while in spiritual energy, he serves
the Supreme Lord directly. In either ca se the living entity is the servant of
God. This vision of equality is perfect in a person in Kåñëa consciousness.
TEXT  30
Yaae Maa& PaXYaiTa SavR}a Sav| c MaiYa PaXYaiTa )
TaSYaah& Na Pa[<aXYaaiMa Sa c Mae Na Pa[<aXYaiTa )) 30 ))
yo mäà paçyati sarvatra
sarvaà ca mayi paçyati
tasyähaà na praëaçyämi
sa ca me na praëaçyati


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
yaù—whoever; mäm —Me; paçyati —sees; sarvatra —everywhere;
sarvam —everything; ca—and; mayi —in Me; paçyati —sees; tasya —for him;
aham —I; na—not; praëaçyämi —am lost; saù—he; ca—also; me—to Me;
na—nor; praëaçyati —is lost.
TRANSLATION
For one who sees Me everywhere and sees  everything in Me, I am never lost,
nor is he ever lost to Me.
PURPORT
A person in Kåñëa consciousness certainly sees Lord Kåñëa everywhere, and
he sees everything in Kåñëa. Such a person may appear to see all separate
manifestations of the material nature, but in each and every instance he is
conscious of Kåñëa, knowing that  everything is a manifestation of Kåñëa’s
energy. Nothing can exist without Kåñëa, and Kåñëa is the Lord of
everything—this is the basic principle of Kåñëa consciousness. Kåñëa
consciousness is the development of lo ve of Kåñëa—a position transcendental
even to material liberation. At this stage of Kåñëa consciousness, beyond
self-realization, the devotee becomes on e with Kåñëa in the sense that Kåñëa
becomes everything for the devotee and the devotee becomes full in loving
Kåñëa. An intimate relationship be tween the Lord and the devotee then exists.
In that stage, the living entity can neve r be annihilated, nor is the Personality
of Godhead ever out of the sight of the devotee. To merge in Kåñëa is spiritual
annihilation. A devotee takes no such risk. It is stated in the Brahma-saàhitä
(5.38):
premäïjana-cchurita-bhakti-vilocanena
santaù sadaiva hådayeñu vilokayanti
yaà çyämasundaram acintya-guëa-svarüpaà
govindam ädi-puruñaà tam ahaà bhajämi


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.“I worship the primeval Lord, Govinda,  who is always seen by the devotee
whose eyes are anointed with the pulp of  love. He is seen in His eternal form
of Çyämasundara, situated within the heart of the devotee.”
At this stage, Lord Kåñëa never disa ppears from the sight of the devotee,
nor does the devotee ever lose sight of the Lord. In the case of a yogé who sees
the Lord as Paramätmä within the heart, the same applies. Such a yogé turns
into a pure devotee and c annot bear to live for a moment without seeing the
Lord within himself.
TEXT  31
SavR>aUTaiSQaTa& Yaae Maa& >aJaTYaek-TvMaaiSQaTa" )
SavRQaa vTaRMaaNaae_iPa Sa YaaeGaq MaiYa vTaRTae )) 31 ))
sarva-bhüta-sthitaà yo mäà
bhajaty ekatvam ästhitaù
sarvathä vartamäno ’pi
sa yogé mayi vartate
SYNONYMS
sarva-bhüta-sthitam —situated in everyone’s heart; yaù—he who; mäm —Me;
bhajati —serves in devotional service; ekatvam —in oneness; ästhitaù —situated;
sarvathä —in all respects; varta-mänaù —being situated; api—in spite of;
saù—he; yogé—the transcendentalist; mayi—in Me; vartate —remains.
TRANSLATION
Such a yogé, who engages in the worshipful service of the Supersoul,
knowing that I and the Supersoul are one, remains always in Me in all
circumstances.
PURPORT


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.A yogé who is practicing meditation on the Supersoul sees within himself
the plenary portion of Kåñëa as Viñëu— with four hands, holding conchshell,
wheel, club and lotus flower. The yogé should know that Viñëu is not different
from Kåñëa. Kåñëa in this for m of Supersoul is situated in everyone’s heart.
Furthermore, there is no difference between the innumerable Supersouls
present in the innumerable hearts of li ving entities. Nor is there a difference
between a Kåñëa conscious person always engaged in the tr anscendental loving
service of Kåñëa and a perfect yogé engaged in meditation on the Supersoul.
The yogé in Kåñëa consciousness—even though he may be engaged in various
activities while in material existence— remains always situated in Kåñëa. This
is confir med in the Bhakti-rasämåta-sindhu  (1.2.187 ) of Çréla Rüpa Gosvämé:
nikhiläsv apy avasthäsu jévan-muktaù sa ucyate.  A devotee of the Lord, always
acting in Kåñëa consciousness, is automatically liberated. In the
Närada-païcarätra  this is confirmed in this w ay:
dik-kälädy-anavacchinne
kåñëe ceto vidhäya ca
tan-mayo bhavati kñipraà
jévo brahmaëi yojayet
“By concentrating one’s attention on the transcendental form of Kåñëa,
who is all-pervading and beyond time and space, one becomes absorbed in
thinking of Kåñëa and then attains the happy state of transcendental
association with Him.”
Kåñëa consciousness is the highest stage of trance in yoga practice. This
very understanding that Kåñëa is pres ent as Paramätmä in everyone’s heart
makes the yogé faultless. The Vedas  (Gopäla-täpané Upaniñad  1.21) confirm this
inconceivable potency of the Lord as follows: eko ’pi san bahudhä yo ’vabhäti.
“ A l t h o u g h  t h e  L o r d  i s  o n e ,  H e  i s  p r esent in innumerable hearts as many.”
Similarly, in the småti-çästra  it is said:
eka eva paro viñëuù
sarva-vyäpé na saàçayaù
aiçvaryäd rüpam ekaà ca


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.sürya-vat bahudheyate
“Viñëu is one, and yet He is certainly  all-pervading. By His inconceivable
potency, in spite of His one form, He is  present everywhere, as the sun appears
in many places at once.”
TEXT  32
AaTMaaEPaMYaeNa SavR}a SaMa& PaXYaiTa Yaae_JauRNa )
Sau%& va Yaid va du"%& Sa YaaeGaq ParMaae MaTa" )) 32 ))
ätmaupamyena sarvatra
samaà paçyati yo ’rjuna
sukhaà vä yadi vä duùkhaà
sa yogé paramo mataù
SYNONYMS
ätma —with his self; aupamyena —by comparison; sarvatra —everywhere;
samam —equally; paçyati —sees; yaù—he who; arjuna —O Arjuna;
sukham —happiness; vä—or; yadi—if; vä—or; duùkham —distress; saù—such;
yogé—a transcendentalist; paramaù —perfect; mataù —is considered.
TRANSLATION
He is a perfect yogé who, by comparison to his own self, sees the true
equality of all beings, in both their happiness and their distress, O Arjuna!
PURPORT
One who is Kåñëa conscious is a perfect yogé;  he is aware of everyone’s
happiness and distress by dint of his own personal experience. The cause of the
distress of a living entity is forgetfulne ss of his relationship with God. And the
cause of happiness is  knowing Kåñëa to be the supreme enjoyer of all the
activities of the human being, the proprietor of all lands and planets, and the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.sincerest friend of all living entities. The perfect yogé knows that the living
being who is conditioned by the modes of mat erial nature is subjected to the
threefold material miseries due to forget fulness of his relationship with Kåñëa.
And because one in Kåñëa consciousness is happy, he tries to distribute the
knowledge of Kåñëa everywhere. Since the perfect yogé tries to bro adcast the
importance of becoming Kåñëa conscious, he is the best philanthropist in the
world, and he is the dearest servitor of the Lord. Na ca tasmän manuñyeñu
kaçcin me priya-kåttamaù  (Bg. 18.69 ). In other words, a devotee of the Lord
always looks to th e welfare of all living entities, and in this way he is factually
the friend of everyone. He is the best yogé because he does not desire
perfection in yoga for his personal benefit, but tries for others also. He does
not envy his fellow living entities. He re is a contrast between a pure devotee of
the Lord and a yogé interested only in his personal elevation. The yogé who has
withdrawn to a secluded place in order to meditate perfectly may not be as
perfect as a devotee who is trying his best to turn every man toward Kåñëa
consciousness.
TEXT  33
AJauRNa ovac
Yaae_Ya& YaaeGaSTvYaa Pa[ae¢-" SaaMYaeNa MaDauSaUdNa )
WTaSYaah& Na PaXYaaiMa cÄl/TvaiTSQaiTa& iSQaraMa( )) 33 ))
arjuna uväca
yo ’yaà yogas tvayä proktaù
sämyena madhusüdana
etasyähaà na paçyämi
caïcalatvät sthitià sthiräm
SYNONYMS
arjunaù uväca —Arjuna said; yaù ayam —this system; yogaù —mysticism;
tvayä —by You; proktaù —described; sämyena —generally; madhu-südana —O


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.killer of the demon Madhu; etasya —of this; aham —I; na—do not;
paçyämi —see; caïcalatvät —due to being restless; sthitim —situa tion;
sthiräm —stable.
TRANSLATION
Arjuna said: O Madhusüdana, the system of yoga which You have
summarized appears impractical and unendurable to me, for the mind is restless
and unsteady.
PURPORT
The system of mysticism described by Lord Kåñëa to Arjuna beginning with
the words çucau deçe  and ending with yogé paramaù  is here being rejected by
Arjuna out of a feeling of inability. It  is not possible for an ordinary man to
leave home and go to a secl uded place in the mountain s or jungles to practice
yoga in this Age of Kali. The present age is characterized by a bitter struggle
for a life of short duration. People are not serious about self-realization even by
simple, practical means, and what to spea k of this difficult yoga system, which
regulates the mode of living, the manne r of sitting, selection of place, and
detachment of the mind from material engagements. As a practical man,
Arjuna thought it was impossibl e to follow this system of yoga,  even t hough he
was favorably endowed in many ways. He belonged to the royal family and was
highly elevated in terms of numerous qualities; he was a great warrior, he had
great longevity, and, above all, he was the most intimate friend of Lord Kåñëa,
the Supreme Personality of Godhead. Five thousand years ago, Arjuna had
much better facilities than we do now, yet he refused to accept this system of
yoga.  In fact, we do not find any record in history of his practicing it at any
time. Therefore this system must be c onsidered generally impossible in this
Age of Kali. Of course it may be possible for some very few, rare men, but for
the people in general it is an impossible proposal. If this were so five thousand
years ago, then what of the present day? Those who are i mitating this yoga
system in different so-called schools an d societies, although complacent, are
certainly wasting their time. They are completely in ignorance of the desired


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.goal.
TEXT  34
cÄl&/ ih MaNa" k*-Z<a Pa[MaaiQa bl/vÕ*!Ma( )
TaSYaah& iNaGa]h& MaNYae vaYaaeirv SauduZk-rMa( )) 34 ))
caïcalaà hi manaù kåñëa
pramäthi balavad dåòham
tasyähaà nigrahaà manye
väyor iva su-duñkaram
SYNONYMS
caïcalam —flickering; hi—certainly; manaù —mind; kåñëa —O Kåñëa;
pramäthi —agitating; bala-vat —strong; dåòham —obstinate; tasya —its;
aham —I; nigraham —subduing; manye —think; väyoù —of the wind; iva—like;
su-duñkaram —difficult.
TRANSLATION
For the mind is restless, turbulent, obstinate and very strong, O Kåñëa, and
to subdue it, I think, is more difficult than controlling the wind.
PURPORT
The mind is so strong and obstinat e that it sometimes overcomes the
intelligence, although the mind is supposed to be subservient to the
intelligence. For a man in the practical world who has to fight so many
opposing elements, it is certainly very difficu lt to control the mind.
Artificially, one may establish a mental  equilibrium toward both friend and
enemy, but ultimately no worldly man can do so, for this is more difficult than
controlling the raging wind. In the Vedic literature ( Kaöha Upaniñad  1.3.3–4 )
it is said:


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.ätmänaà rathinaà viddhi
çaréraà ratham eva ca
buddhià tu särathià viddhi
manaù pragraham eva ca
indriyäëi hayän ähur
viñayäàs teñu gocarän
ätmendriya-mano-yuktaà
bhoktety ähur manéñiëaù
“The individual is the passenger in  the car of the material body, and
intelligence is the driver. Mind is the driving instrument, and the senses are
the horses. The self is thus the enjoye r or sufferer in the association of the
mind and senses. So it is un derstood by great thinkers.” Intelligence is
supposed to direct the mind, but the mind  is so strong and obstinate that it
often overcomes even one’s own intelligenc e, as an acute infection may surpass
the efficacy of medicine. Such a strong mind is suppose d to be controlled by
the practice of yoga,  but such practice is never practical for a worldly person
like Arjuna. And what can we say of modern man? The simile used here is
appropriate: one cannot capture the blowing wind. And it is even more
difficult to  capture the turbulent mind. The ea siest way to control the mind, as
suggested by Lord Caitanya, is chanting “Hare Kåñëa,” the great mantra  for
deliverance, in all humility. The method prescribed is sa vai manaù
kåñëa-pädäravindayoù : one must engage one’s mind fully in Kåñëa. Only then
will there remain no other engagements to agitate the mind.
TEXT  35
é[q>aGavaNauvac
ASa&XaYa& Mahabahae MaNaae duiNaRGa]h& cl/Ma( )
A>YaaSaeNa Tau k-aENTaeYa vEraGYae<a c Ga*ùTae )) 35 ))
çré-bhagavän uväca


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.asaàçayaà mahä-bäho
mano durnigrahaà calam
abhyäsena tu kaunteya
vairägyeëa ca gåhyate
SYNONYMS
çré-bhagavän uväca —the Personality of Godhead said;
asaàçayam —undoubtedly; mahä-bäho —O mighty-armed one; manaù —the
mind; durnigraham —difficult to curb; calam —flickering; abhyäsena —by
practice; tu—but; kaunteya —O son of Kunté; vairägyeëa —by detachment;
ca—also; gåhyate —can be so controlled.
TRANSLATION
Lord Çré Kåñëa said: O mighty-armed son of Kunté, it is undoubtedly very
difficult to curb the restless mind, but it is possible by suitable practice and by
detachment.
PURPORT
The difficulty of controlling the obstin ate mind, as expressed by Arjuna, is
accepted by the Personality of Godhead.  But at the same time He suggests that
by practice and detachment it is possible.  What is that practice? In the present
age no one can obser ve the strict rules and regula tions of placing oneself in a
sacred place, focusing the mind on th e Supersoul, restraining the senses and
mind, observing celibacy, remaining alone, etc. By the practice of Kåñëa
consciousness, however, one engages in nine ty pes of devotional service to the
Lord. The first and foremost of such de votional engagements is hearing about
Kåñëa. This is a very powerful transc endental method for purging the mind of
all misgivings. The more one hears about Kåñëa, the more one becomes
enlightened and detached from everyt hing that draws the mind away from
Kåñëa. By detaching the mind from acti vities not devoted to the Lord, one can
very easily learn vairägya.  Vairägya  means detachment from matter and


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.engagement of the mind in spirit. Imp ersonal spiritual detachment is more
difficult than attaching the mind to the activities of Kåñëa. This is practical
because by hearing about Kåñëa one be comes automatically attached to the
Supreme Spirit. This attachment is called pareçänubhava,  spiritual  satisfaction.
It is just like the feeling of satisfac tion a hungry man has for every morsel of
food he eats. The more one eats while hungry, the more one feels satisfaction
and strength. Similarly, by discharg e of devotional service one feels
transcendent al satisfaction as the mind becomes detached from material
objectives. It is something like curi ng a disease by expert treatment and
appropriate diet. Hearing of the transc endental activities of Lord Kåñëa is
therefore expert treatment for the mad mind, an d eating the foodstuff offered
to Kåñëa is the appropriate diet for the suffering patient. This treatment is the
process of Kåñëa consciousness.
TEXT  36
ASa&YaTaaTMaNaa YaaeGaae duZPa[aPa wiTa Mae MaiTa" )
vXYaaTMaNaa Tau YaTaTaa XaKYaae_vaáuMauPaaYaTa" )) 36 ))
asaàyatätmanä yogo
duñpräpa iti me matiù
vaçyätmanä tu yatatä
çakyo ’väptum upäyataù
SYNONYMS
asaàyata —unbridled; ätmanä —by the mind; yogaù —self-realization;
duñpräpaù —difficult to obtain; iti—thus; me—My; matiù —opinion;
vaçya —controlled; ätmanä —by the mind; tu—but; yatatä —while
endeavoring; çakyaù —practical; aväptum —to achieve; upäyataù —by
appropr iate means.
TRANSLATION


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.For one whose mind is unbridled, self-realization is difficult work. But he
whose mind is controlled and who strives by appropriate means is assured of
success. That is My opinion.
PURPORT
The Supreme Personality of Godhead declares that one who does not
accept the proper treatment to detach the mind from material engagement can
hardly achieve success in self-realization. Trying to practice yoga while
engaging the mind in material enjoyment is like trying to ignite a fire while
pouring water on it. Yoga  practice without mental control is a waste of time.
Such a show of yoga may be materially lucrative, but it is useless as far as
spiritual realization is concerned. Therefore, one must control  the mind by
engaging it constantly in the transcendental loving service of the Lord. Unless
one is engaged in Kåñëa consciousness, he cannot steadily control the mind. A
Kåñëa conscious person easily achieves the result of yoga practice without
separate e ndeavor, but a yoga practitioner cannot achieve success without
becoming Kåñëa conscious.
TEXT  37
AJauRNa ovac
AYaiTa" é[ÖYaaePaeTaae YaaeGaaÀil/TaMaaNaSa" )
APa[aPYa YaaeGaSa&iSaiÖ& k-a& GaiTa& k*-Z<a GaC^iTa )) 37 ))
arjuna uväca
ayatiù çraddhayopeto
yogäc calita-mänasaù
apräpya yoga-saàsiddhià
käà gatià kåñëa gacchati
SYNONYMS


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.arjunaù uväca —Arjuna said; ayatiù —the unsuccessful transcendentalist;
çraddhayä —with faith; upetaù —engaged; yogät —from the mystic link;
calita —deviated; mänasaù —who has such a mind; apräpya —failing to attain;
yoga-saàsiddhim —the highest perfection in mysti cism; käm—which;
gatim —destination; kåñëa —O Kåñëa; gacchati —achieves.
TRANSLATION
Arjuna said: O Kåñëa, what is the destination of the unsuccessful
transcendentalist, who in the beginning takes to the process of self-realization
with faith but who later desists due to worldly-mindedness and thus does not
attain perfection in mysticism?
PURPORT
The path of self-realization or mysticism is described in the Bhagavad-gétä.
The basic principle of self-realization is knowledge that the living entity is not
this material body but that he is diffe rent from it and that his happiness is in
eternal life, b liss and knowledge. These are transcendental, beyond both body
and mind. Self-realization is sought by the path of knowledge, by the practice
of the eightfold system or by bhakti-yoga.  In each of these processes one has to
realize the constitutional positi on of the living entity, his relationship with
God, and the activities whereby he can reestablish the lost link and achieve
the highest perfectional stage of Kåñëa consciousness. Following any of the
above-mentioned three methods, one is sure to reach the supreme goal sooner
or later. This was asserted by the Lord in the Second Chapter : even a little
endeavor on the transcendental path offers a great hope for deliverance. Out
of these three methods, the path of bhakti-yoga  is especially suitable for this
age because it is the most direct meth od of God realization. To be doubly
assured, Arjuna is asking Lord Kåñëa to confirm His former statement. One
may sincerely accept the path of self-rea lization, but the process of cultivation
of knowledge and the practic e of the eightfold yoga system are generally very
difficult for this age. Therefore, desp ite constant endeavor one may fail, for
many reasons. First of all, one may no t be sufficiently serious about following


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.the process. To pursue the transcendental path is more or less to declare war
on the illusory energy. Consequently, whenever a person tries to escape the
clutches of the illusory energy, she tries to defeat the practitioner by various
allurements. A conditioned soul is already allured by the modes of m aterial
energy, and there is every chance of being allured again, even while
performing transcendental disciplines. This is called yogäc calita-mänasaù:
deviation from the transcendental path . Arjuna is inquisitive to know the
results of deviation from the  path of self-realization.
TEXT  38
k-iÀàae>aYaiv>a]íiX^àa>a]iMav NaXYaiTa )
APa[iTaïae Mahabahae ivMaU!ae b]ø<a" PaiQa )) 38 ))
kaccin nobhaya-vibhrañöaç
chinnäbhram iva naçyati
apratiñöho mahä-bäho
vimüòho brahmaëaù pathi
SYNONYMS
kaccit —whether; na—not; ubhaya —both; vibhrañöaù —deviated from;
chinna —torn; abhram —cloud; iva—like; naçyati —perishes;
apratiñöhaù —without any position; mahä-bäho —O mighty-armed Kåñëa;
vimüòhaù —bewildered; brahmaëaù —of transcendence; pathi —on the path.
TRANSLATION
O mighty-armed Kåñëa, does not such a man, who is bewildered from the
path of transcendence, fall away from both spiritual and material success and
perish like a riven cloud, with no position in any sphere?
PURPORT


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.There are two ways to progress. Those who are materialists have no interest
in transcendence; therefore they are mo re interested in material advancement
by economic development, or in promotion to the higher planets by
appropriate work. When one takes to t he path of transcendence, one has to
cease all material activities and sacrifice all forms of so-called material
happiness. If the aspiring transcendentalis t fails, then he apparently loses both
ways; in other words, he can enjoy neither material happiness  nor spiritual
success. He has no position; he is like a riven cloud. A cloud in the sky
sometimes deviates from a small cloud an d joins a big one. But if it cannot join
a big one, then it is blown away by the wind and becomes a nonentity in the
vast sky. The brahmaëaù pathi  is the path of transcendental realization
through knowing oneself to be spiritual in essence, part and parcel of the
Supreme Lord, who is manifested as Brahman, Paramätmä and Bhagavän. Lord
Çré Kåñëa is the fullest manifestation of the Supreme Absolute Truth, and
therefore one who is surrendered to  the Supreme Person is a successful
transcendentalist. To reach this goal of life through Brahman and Paramätmä
realization takes many, many births ( bahünäà janmanäm ante  [Bg. 7.19]).
Therefor e the supermost path of transcendental realization is bhakti-yoga,  or
Kåñëa consciousness, the direct method.
TEXT  39
WTaNMae Sa&XaYa& k*-Z<a ^etauMahRSYaXaezTa" )
TvdNYa" Sa&XaYaSYaaSYa ^etaa Na ùuPaPaÛTae )) 39 ))
etan me saàçayaà kåñëa
chettum arhasy açeñataù
tvad-anyaù saàçayasyäsya
chettä na hy upapadyate
SYNONYMS
etat—this is; me—my; saàçayam —doubt; kåñëa —O Kåñëa; chettum —to dispel;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.arhasi —You are requested; açeñataù —completely; tvat—than You;
anyaù —other; saàçayasya —of the doubt; asya—this; chettä —remover;
na—never; hi—certainly; upapadyate —is to be found.
TRANSLATION
This is my doubt, O Kåñëa, and I ask You to dispel it completely. But for
You, no one is to be found who can destroy this doubt.
PURPORT
Kåñëa is the perfect knower of past, present and future. In the beginning of
the Bhagavad-gétä,  the Lord said that all living entities existed individually in
the past, they exist now in the present, and they continue to retain individual
identity in the f uture, even after liberation from the material entanglement.
So He has already cleared up the question of the future of the individual living
entity. Now, Arjuna wants to know  of the future of the unsuccessful
transcendentalist. No one is equal to or above  Kåñëa, and certainly the
so-called great sages and philosophers who are at the mercy of material nature
cannot equal Him. Therefore the verdic t of Kåñëa is the final and complete
answer to all doubts, because He know s past, present and future perfectly—bu t
no one knows Him. Kåñëa and Kåñëa co nscious devotees alone can know what
is what.
TEXT  40
é[q>aGavaNauvac
PaaQaR NaEveh NaaMau}a ivNaaXaSTaSYa ivÛTae )
Na ih k-LYaa<ak*-Tk-iêÕuGaRiTa& TaaTa GaC^iTa )) 40 ))
çré-bhagavän uväca
pärtha naiveha nämutra
vinäças tasya vidyate


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.na hi kalyäëa-kåt kaçcid
durgatià täta gacchati
SYNONYMS
çré-bhagavän uväca —the Supreme Personality of Godhead said; pärtha —O son
of Påthä; na eva —never is it so; iha—in this material world; na—never;
amutra —in the next life; vinäçaù —destruction; tasya —his; vidyate —exists;
na—never; hi—certainly; kalyäëa-kåt —one  who is engaged in auspicious
activities; kaçcit —anyone; durgatim —to degradation; täta—My friend;
gacchati —goes.
TRANSLATION
The Supreme Personality of Godhead said: Son of Påthä, a transcendentalist
engaged in auspicious activities does not meet with destruction either in this
world or in the spiritual world; one who does good, My friend, is never
overcome by evil.
PURPORT
In the Çrémad-Bhägavatam  (1.5.17 ) Çré Närada Muni instructs Vyäsadeva as
follows:
tyaktvä sva-dharmaà caraëämbujaà harer
bhajann apakvo ’tha patet tato yadi
yatra kva väbhadram abhüd amuñya kià
ko värtha äpto ’bhajatäà sva-dharmataù
“If someone gives up all material prospe cts and takes complete shelter of the
Supreme Personality of Godhead, there is no loss or degradation in any way.
On the other hand a nondevotee may fully engage in his occupational duties
and yet not gain anything.”  For material prospects there are many activities,
both scriptural and customary. A transc endentalist is supposed to give up all
material activities for the sake of spiritual advancement in life, Kåñëa


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.consciousness. One may argue that by Kåñëa consciousne ss one may attain the
highest perfection if it is completed,  but if one does not attain such a
perfectional stage, then he loses both materially and spiritually. It is enjoined
in the scriptures that one has to suffer the reaction for not executing
prescri bed duties; therefore one who fails to discharge transcendental
activities properly becomes subjected to these reactions. The Bhägavatam
assures the unsuccessful transcendentalis t that there need be no worries. Even
though he may be subjected to the reacti on for not perfectly executing
prescribed duties, he is still not a loser, because auspicious Kåñëa consciousness
is never forgotten, and one so engaged will continue to be so even if he is
lowborn in the next life. On the other hand, one who simply follow s strictly
the prescribed duties need not necessarily attain auspicious results if he is
lacking in Kåñëa consciousness.
The purport may be understood as follows. Humanity may be divided into
two sections, namely, the regulated and the nonregulated. Those who are
engaged simply in bestial sense gratifications without knowledge of their next
life or spiritual salvation belong  to the nonregulated section. And those who
follow the principles of prescribed du ties in the scriptures are classified
amongst the regulated section. The nonregulated section, both civilized and
noncivilized, educated and noneducated, strong and weak, are  full of animal
propensities. Their activities are never auspicious, because while enjoying the
animal propensities of eating, sleeping, defending and mating, they perpetually
remain in material existence, which is  always miserable. On the other hand,
those who are regulated by scriptural injunctions, and who thus rise gradually
to Kåñëa consciousness, certainly progress in life.
Those who are following the path of  auspiciousness can be divided into
three sections, namely (1) the followers of scriptural rules and regulations who
are enjoying material prosperity, (2) those who are trying to find ultimate
liberation from material exi stence, and (3) those who are devotees in Kåñëa
consciousness. Those who are following the rules and regulations of the
scriptures for material happiness may be further divided into two classes: those
who are fruitive workers and those who desire no fruit for sense gratification.
Those who are after fruitive results for se nse gratification may be elevated to a


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.higher standard of life—even to the high er planets—but still, because they are
not free from material existence, they are not following the truly aus picious
path. The only auspicious activities ar e those which lead one to liberation.
Any activity which is not aimed at ultimate self-realization or liberation from
the material bodily concept of life is not at all auspicious. Activity in Kåñëa
consciousne ss is the only auspicious activity, and anyone who voluntarily
accepts all bodily discomforts for the sake of making progress on the path of
Kåñëa consciousness can be called a perfect transcendentalist under severe
austerity. And because the eightfold yoga s y s t e m  i s  d i r e c t e d  t o w a r d  t h e
ultimate realization of Kåñëa consciousne ss, such practice is also auspicious,
and no one who is trying his best in this matter need fear degradation.
TEXT  41
Pa[aPYa Pau<Yak*-Taa& l/aek-aNauizTva XaaìTaq" SaMaa" )
éucqNaa& é[qMaTaa& Gaehe Yaae Ga>a]íae_i>aJaaYaTae )) 41 ))
präpya puëya-kåtäà lokän
uñitvä çäçvatéù samäù
çucénäà çrématäà gehe
yoga-bhrañöo ’bhijäyate
SYNONYMS
präpya —after achieving; puëya-kåtäm —of those who performed pious
activities; lokän —planets; uñitvä —after dwelling; çäçvatéù —many;
samäù —years; çucénäm —of the pious; çré-matäm —of the prosperous; gehe—in
the house; yoga-bhrañöaù —one who has fallen from the p ath of self-realization;
abhijäyate —takes his birth.
TRANSLATION
The unsuccessful yogé, after many, many  years of enjoyment on the planets
of the pious living entities, is born into a family of righteous people, or into a


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.family of rich aristocracy.
PURPORT
The unsuccessful yogés  are divided into two classes: one is fallen after very
little progress, and one is fallen after long practice of yoga.  The yogé who falls
after a short period of practice goes to the higher planets, where pious living
entities are al lowed to enter. After prolonged life there, one is sent back again
to this planet, to take birth in the family of a righteous brähmaëa vaiñëava  or
of aristocratic merchants.
The real purpose of yoga practice is to achieve the highest perfection of
Kåñëa consciousness, as explained in th e last verse of this chapter. But those
who do not persevere to such an exte nt and who fail because of material
allurements are allowed, by the  grace of the Lord, to make full utilization of
their material propensities. And after th at, they are given opportunities to live
prosperous lives in righteous or aristo cratic families. Those who are born in
such families may take advantage of the faciliti es and try to elevate themselves
to full Kåñëa consciousness.
TEXT  42
AQava YaaeiGaNaaMaev ku-le/ >aviTa DaqMaTaaMa( )
WTaiÖ dulR/>aTar& l/aeke- JaNMa Yadqd*XaMa( )) 42 ))
atha vä yoginäm eva
kule bhavati dhématäm
etad dhi durlabhataraà
loke janma yad édåçam
SYNONYMS
atha vä —or; yoginäm —of learned transcendentalists; eva—certainly; kule—in
the family; bhavati —takes birth; dhé-matäm —of those who are endowed with
great wisdom; etat—this; hi—certainly; durlabha-taram —very rare; loke—in


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.this world; janma —birth; yat—that wh ich; édåçam —like this.
TRANSLATION
Or [if unsuccessful after long practice of yoga] he takes his birth in a family
of transcendentalists who are surely great in wisdom. Certainly, such a birth is
rare in this world.
PURPORT
Birth in a family of yogés  or transcendentalists—those with great
wisdom—is praised herein because the child born in such a family receives a
spiritual impetus from the very beginning of  his life. It is especially the case in
the äcärya  or gosvämé  families . Such families are very learned and devoted by
tradition and training, and thus they be come spiritual masters. In India there
are many such äcärya  families, but they have now degenerated due to
insufficient education and trainin g. By the grace of the Lord , there are still
families that foster transcendentalis ts generation after generation. It is
certainly very fortunate to take birth in  such families. Fortunately, both our
spiritual master, Oà Viñëupäda Çré Çrémad Bhaktisiddhänta Sarasvaté
Gosvämé Mahäräja , and our humble self had the opportunity to take birth in
such families, by the grace of the Lord , and both of us were trained in the
devotional service of the Lord from th e very beginning of our lives. Later on
we met by the order of the transcendental s ystem.
TEXT  43
Ta}a Ta& buiÖSa&YaaeGa& l/>aTae PaaEvRdeihk-Ma( )
YaTaTae c TaTaae >aUYa" Sa&iSaÖaE ku-åNaNdNa )) 43 ))
tatra taà buddhi-saàyogaà
labhate paurva-dehikam
yatate ca tato bhüyaù
saàsiddhau kuru-nandana


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
tatra —thereupon; tam—that; buddhi-saàyogam —revival of consciousness;
labhate —gains; paurva-dehikam —from the previous body; yatate —he
endeavors; ca—also; tataù —thereafter; bhüyaù —again; saàsiddhau —for
perfection; kuru-nandana —O son of Kuru.
TRANSLATION
On taking such a birth, he revives the divine consciousness of his previous
life, and he again tries to make furthe r progress in order to achieve complete
success, O son of Kuru.
PURPORT
King Bharata, who took his third birth in the family of a good brähmaëa,  is
an example of good birth for the revival of previous transcendental
consciousness. King Bharata was the emperor of the world, and since his time
this planet has been known among th e demigods as Bhärata-varña. Formerly it
was known as Ilävåta-varña. The emperor, at an early age, retired for spiritual
perfection but failed to achieve success. In his next life he took birth in the
family of a good brähmaëa  and was known as Jaòa Bharata  because he always
remained secluded and did not talk to anyone. And later on he was discovered
as the greatest transcendentalist by King Rahügaëa. From his life it is
understood that transcendental endeavors, or the practice of yoga,  never go in
vain. By the grace of the Lord the transcendentalist gets repeated
opportunities for complete perfection in Kåñëa consciousness.
TEXT  44
 PaUvaR>YaaSaeNa TaeNaEv ih YaTae ùvXaae_iPa Sa" )
iJajaSauriPa YaaeGaSYa XaBdb]øaiTavTaRTae )) 44 ))


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.pürväbhyäsena tenaiva
hriyate hy avaço ’pi saù
jijïäsur api yogasya
çabda-brahmätivartate
SYNONYMS
pürva —previous; abhyäsena —by practice; tena—by that; eva—certainly;
hriyate —is attracted; hi—surely; avaçaù —automatically; api—also; saù—he;
jijïäsuù —inquisitive; api—even; yogasya —about yoga;
çabda-brahma —ritualistic principles of scriptures; ativartate —transcends.
TRANSLATION
By virtue of the divine consciousness of his previous life, he automatically
becomes attracted to the yogic principles—even without seeking them. Such an
inquisitive transcendentalist stands always above the ritualistic principles of the
scriptures.
PURPORT
Advanced yogés  are not very much attracted to  the rituals of the scriptures,
but they automatically become attracted to the yoga principles, which can
elevate them to complete Kåñëa consciousness, the highest yoga perfection. In
the Çrémad-Bhägavatam  (3.33.7), such disregard of Vedic rituals by the
advanced transcendentalists is explained as follows:
aho bata çva-paco ’to garéyän
yaj-jihvägre vartate näma tubhyam
tepus tapas te juhuvuù sasnur äryä
brahmänücur näma gåëanti ye te
“O my Lord! Persons who chant the holy names of Your Lordship are far,
far advanced in spiritual life, even if  born in families of dog-eaters. Such
chanters have undoubtedly performed a ll kinds of austerities and sacrifices,


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.bathed in all sacred places, an d finished all scriptural studies.”
The famous example of this was pres ented by Lord Caitanya, who accepted
Öhäkura Haridäsa as one of His most important disciples. Although Öhäkura
Haridäsa happened to take his birth in a Muslim family, he was elevated to the
post of nämäcärya  b y  L o r d  C a i t a nya due to his rigidly attended principle of
chanting three hundred thousand holy names of the Lord daily: Hare Kåñëa,
Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma,
Hare Hare. And because he chanted th e holy name of the Lord constant ly, it is
understood that in his previous life  he must have passed through all the
ritualistic methods of the Vedas,  known as çabda-brahma.  Unless, therefore,
one is purified, one cannot take to th e principles of Kåñëa consciousness or
become engaged in ch anting the holy name of the Lord, Hare Kåñëa.
TEXT  45
Pa[YaÒaÛTaMaaNaSTau YaaeGaq Sa&éuÖik-iLbz" )
ANaek-JaNMaSa&iSaÖSTaTaae YaaiTa Para& GaiTaMa( )) 45 ))
prayatnäd yatamänas tu
yogé saàçuddha-kilbiñaù
aneka-janma-saàsiddhas
tato yäti paräà gatim
SYNONYMS
prayatnät —by rigid practice; yatamänaù —endeavoring; tu—and; yogé—such a
transcendentalist; saàçuddha —washed off; kilbiñaù —all of whose sins;
aneka —after many, many; janma —births; saàsiddhaù —having achieved
perfection; tataù —thereafter; yäti—attains; paräm —the highest;
gatim —destination.
TRANSLATION
And when the yogé engages himself with  sincere endeavor in making further


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.progress, being washed of all contam inations, then ultimately, achieving
perfection after many, many births of practice, he attains the supreme goal.
PURPORT
A person born in a particularly righteous, aristocratic or sacred family
becomes conscious of his favorable condition for executing yoga practice. With
determination, therefore, he begins his unfinished task, and thus he
completely cleanses himself of all material contaminations. When he is finally
free from all contaminations, he a ttains the supreme perfection—Kåñëa
consciousness. Kåñëa consciousness is the perfect stage of being freed of all
contaminations. This is confirmed in the Bhagavad-gétä  (7.28):
yeñäà tv anta-gataà päpaà
janänäà puëya-karmaëäm
te dvandva-moha-nirmuktä
bhajante mäà dåòha-vratäù
“After many, many births of executing pious activities, when one is
completely freed from all contaminations , and from all illusory dualities, one
becomes engaged in the transcendental loving service of the Lord.”
TEXT  46
TaPaiSv>Yaae_iDak-ae YaaeGaq jaiNa>Yaae_iPa MaTaae_iDak-" )
k-iMaR>YaêaiDak-ae YaaeGaq TaSMaaÛaeGaq >avaJauRNa )) 46 ))
tapasvibhyo ’dhiko yogé
jïänibhyo ’pi mato ’dhikaù
karmibhyaç cädhiko yogé
tasmäd yogé bhavärjuna
SYNONYMS
tapasvibhyaù —than the ascetics; adhikaù —greater; yogé—the yogé;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.jïänibhyaù —than the wise; api—also; mataù —considered; adhikaù —greater;
karmibhyaù —than the fruitive workers; ca—also; adhikaù —greater; yogé—the
yogé;  tasmät —therefore; yogé—a transcendentalist ; bhava —just become;
arjuna —O Arjuna.
TRANSLATION
A yogé is greater than the ascetic, greater than the empiricist and greater
than the fruitive worker. Therefore, O Ar juna, in all circumstances, be a yogé.
PURPORT
When we speak of yoga we refer to linking our consciousness with the
Supreme Absolute Truth. Such a process is named differently by various
practitioners in terms of the particul ar method adopted. When the linking
process is predominantly in fruitive activ ities it is called karma-yoga,  when it is
predominantly empirical it is called jïäna-yoga,  and when it is predominantly
in a devotional relationship with the Supreme Lord it is called bhakti-yoga.
Bhakti-yoga,  or Kåñëa consciousness, is the ultimate perfec tion of all yogas,  as
will be explained in the next verse.  The Lord has confirmed herein the
superiority of yoga,  but He has not mentioned that it is better than bhakti-yoga.
Bhakti-yoga  is full spiritual knowledge, an d therefore nothing can excel it.
Asce ticism without self-knowledge is im perfect. Empiric knowledge without
surrender to the Supreme Lord is also imperfect. And fruitive work without
Kåñëa consciousness is a waste of time. Therefore, the most highly praised form
of yoga performance mentioned h ere is bhakti-yoga,  and this is still more
clearly explained in the next verse.
TEXT  47
YaaeiGaNaaMaiPa SaveRza& MaÓTaeNaaNTaraTMaNaa )
é[ÖavaN>aJaTae Yaae Maa& Sa Mae Yau¢-TaMaae MaTa" )) 47 ))
yoginäm api sarveñäà


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.mad-gatenäntar-ätmanä
çraddhävän bhajate yo mäà
sa me yuktatamo mataù
SYNONYMS
yoginäm —of yogés;  api—also; sarveñäm —all types of; mat-gatena —abiding in
Me, always thinking of Me; antaù-ätmanä —within himself; çraddhä-vän —in
full faith; bhajate —renders transcendental loving service; yaù—one who;
mäm —to Me (the Supreme Lord); saù—he; me—by Me; yukta-tamaù —the
greatest yogé;  mataù —is considered.
TRANSLATION
And of all yogés, the one with great fa ith who always abides in Me, thinks of
Me within himself, and renders transcendental loving service to Me—he is the
most intimately united with Me in yoga and is the highest of all. That is My
opinion.
PURPORT
The word bhajate  is significant here. Bhajate  has its root in the verb bhaj,
which is used when there is need of  service. The English word “worship”
cannot be used in the same sense as bhaj.  Worship means to adore, or to show
respect and honor to the worth y one. But service with love and faith is
especially meant for the Supreme Pers onality of Godhead. One can avoid
worshiping a respectable man or a demigod and may be called discourteous, but
one cannot avoid serving the Suprem e Lord without being thoroughl y
condemned. Every living entity is part  and parcel of the Supreme Personality
of Godhead, and thus every living enti ty is intended to serve the Supreme
Lord by his own constitution. Failin g to do this, he falls down. The
Bhägavatam  (11.5.3 ) confirms this as follows:
ya eñäà puruñaà säkñäd
ätma-prabhavam éçvaram


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.na bhajanty avajänanti
sthänäd bhrañöäù patanty adhaù
“Anyone who does not render service and neglects his duty unto the
primeval Lord, who is the source of a ll living entities, will certainly fall down
from his constitutional position.”
In this verse also the word bhajanti  is used. Therefore, bhajanti  is applicable
to the Supreme Lord only, whereas th e word “worship” can be applied to
demigods or to any other common living entity. The word avajänanti,  used in
this verse of Çrémad-Bhägavat am, is also found in the Bhagavad-gétä.  Avajänanti
mäà müòhäù : “Only the fools and rascals deride the Supreme Personality of
Godhead, Lord Kåñëa.” Such fools ta k e  i t  u p o n  t h e m s e l v e s  t o  w r i t e
commentaries on the Bhagavad-gétä  without an attitude of service to the Lord.
Consequently they cannot properly distinguish between the word bhajanti  and
the word “worship.”
The culmination of all kinds of yoga practices lies in bhakti yoga.  All other
yogas  are but means to come to the point of bhakti  in bhakti-yoga.  Yoga  actually
means bhakti-yoga;  all other yogas  are progressions toward the destination of
bhakti-yoga.  From t he beginning of karma-yoga  to the end of bhakti-yoga  is a
long way to self-realization. Karma-yoga,  without fruitive results, is the
beginning of this path. When karma-yoga  increases in knowledge and
renunciation, the stage is called jïäna-yoga.  When jïäna -yoga  increases in
meditation on the Supersoul by different physical processes, and the mind is
on Him, it is called añöäìga-yoga.  And when one surpasses the añöäìga-yoga
and comes to the point of the Supreme Personality of Godhead Kåñëa, it is
called bhak ti yoga,  the culmination. Factually, bhakti-yoga  is the ultimate goal,
but to analyze bhakti-yoga  minutely one has to understand these other yogas.
The yogé who is progressive is therefore on the true path of eternal good
fortune. One who sticks to a parti cular point and does not make further
progress is called by that particular name: karma-yogé, jïäna-yogé  or
dhyäna-yogé, räja-yogé, haöha-yogé,  etc. If one is fortunate enough to come to the
point of bhakti-yoga,  it is to be understood that he has surpasse d all other yogas.
Therefore, to become Kåñëa conscious is the highest stage of yoga,  just as,
when we speak of Himälayan, we refe r to the world’s highest mountains, of


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.which the highest peak, Mount Everest, is considered to be the culmination.
It is by great fortune that one comes to Kåñëa consciousness on the path of
bhakti-yoga  to become well situated according to the Vedic direction. The ideal
yogé concentrates his attention on Kåñëa, who is called Çyämasundara, who is
as beautifully colored as a cloud, whose lotuslike face is as effulgent as the sun,
whose dress is brilliant with jewels and whose body is flower-garlanded.
Illuminating all sides is His gorg eous luster, which is called the brahmajyoti.  He
incarnates in different forms such as R äma, Nåsiàha, Varäha and Kåñëa, the
Supreme Personality of Godhead, and He descends like a human being, as the
son of mother Yaçodä, and He is know n as Kåñëa, Govinda and Väsudeva. He
is the perfect child, husband, friend and master, and He is full with al l
opulences and transcendental qualities. If one remains fully conscious of these
features of the Lord, he is called the highest yogi.
This stage of highest perfection in yoga can be attained only by bhakti-yoga,
as is confirmed in all Vedic literature:
yasya deve parä bhaktir
yathä deve tathä gurau
tasyaite kathitä hy arthäù
prakäçante mahätmanaù
“Only unto those great souls who have implicit faith in both the Lord and
the spiritual master are all the impo rts of Vedic knowledge automatically
revealed.” [ ÇU 6.23(526) ]
Bhaktir asya bhajanaà tad ihämutropädhi-nairäsyenämuñmin
manaù-kalpanam, etad eva naiñkarmyam.  “Bhakti  means devotional service to
the Lord which is free from desire for material profit, either in this life or in
the next. Devoid of such inclinations, one should fully absorb the mind in the
Supreme. That is the purpose of naiñkarmya. ” (Gopäla-täpané Upaniñad  1.15)
These are some of the means for performance of bhakti,  or Kåñëa
consciousness, the highest perfectional stage of the yoga system.
Thus end the Bhaktivedanta Purports to the Sixth Chapter of the Çrémad
Bhagavad-gétä  in the matter of Dhyäna-yoga.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.- CHAPTER 7 -
Knowledge of the Absolute
TEXT  1
é[q>aGavaNauvac
MaYYaaSa¢-MaNaa" PaaQaR YaaeGa& YauÅNMadaé[Ya" )
ASa&XaYa& SaMaGa]& Maa& YaQaa jaSYaiSa TaC^*<au )) 1 ))
çré-bhagavän uväca
mayy äsakta-manäù pärtha
yogaà yuïjan mad-äçrayaù
asaàçayaà samagraà mäà
yathä jïäsyasi tac chåëu
SYNONYMS
çré-bhagavän uväca —the Supreme Lord said; mayi —to Me;
äsakta-manäù —mind attached; pärtha —O son of Påthä;
yogam —self-realization; yuïjan —practicing; mat-äçrayaù —in consciousness of
Me (Kåñëa consciousness); asaàçayam —without doubt;
samagram —completely; mäm —Me; yathä —how; jïäsyasi —you can know;
tat—that; çåëu—try to hear.
TRANSLATION
The Supreme Personality of Godhead said: Now hear, O son of Påthä, how


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.by practicing yoga in full consciousness of Me, with mind attached to Me, you
can know Me in full, free from doubt.
PURPORT
In this Seventh Chapter of Bhagavad-gétä,  the nature of Kåñëa
consciousness is fully described. Kåñëa is full in all opulences, and how He
manifests such opulences is described herein. Also, four kinds of fortunate
people who become attached to Kåñëa and f our kinds of unfortunate people
who never take to Kåñëa are described in this chapter.
In the first six chapters of Bhagavad-gétä,  the living entity has been
described as nonmaterial spirit so ul capable of elevating himself to
self-realization by different types of yogas.  At the end of the Sixth Chapter, it
has been clearly stated that the s teady concentration of the mind upon Kåñëa,
or in other words Kåñëa consciousn ess, is the highest form of all yoga.  By
concentrating one’s mind upon Kåñëa, on e is able to know the Absolute Truth
completely, but not otherwise. Impersonal brahmajyoti  or loca lized Paramätmä
realization is not perfect knowledge of the Absolute Truth, because it is
partial. Full and scientific knowledge is Kåñëa, and everything is revealed to
the person in Kåñëa consciousness. In complete Kåñëa consciousness one
knows that Kåñëa  is ultimate knowledge beyond any doubts. Different types of
yoga are only steppingstones on the pa th of Kåñëa consciousness. One who
takes directly to Kåñëa consciousness automatically knows about brahmajyoti
and Paramätmä in full. By practice of Kåñëa co nsciousness yoga,  one can know
everything in full—namely the Absolu te Truth, the living entities, the
material nature, and their manifestations with paraphernalia.
One should therefore begin yoga practice as directed in the last verse of the
Sixth Chapter. Concentration of the mi nd upon Kåñëa the Supreme is made
possible by prescribed devotional servic e in nine different forms, of which
çravaëam  is the first and most  important. The Lord therefore says to Arjuna,
tac chåëu,  or “Hear from Me.” No one can be a greater authority than Kåñëa,
and therefore by hearing from Him one receives the greatest opportunity to
become a perfectly Kåñëa conscious person. One has therefo re to learn from


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Kåñëa directly or from a pure devotee of Kåñëa—and not from a nondevotee
upstart, puffed up with academic education.
In the Çrémad-Bhägavatam  this process of understanding Kåñëa, the
Supreme Personality of Godhead, the Ab solute Truth, is described in the
Second Chapter of the First Canto as follows:
çåëvatäà sva-kathäù kåñëaù
puëya-çravaëa-kértanaù
hådy antaù-stho hy abhadräëi
vidhunoti suhåt satäm
nañöa-präyeñv abhadreñu
nityaà bhägavata-sevayä
bhagavaty uttama-çloke
bhaktir bhavati naiñöhiké
tadä rajas-tamo-bhäväù
käma-lobhädayaç ca ye
ceta etair anäviddhaà
sthitaà sattve prasédati
evaà prasanna-manaso
bhagavad-bhakti-yogataù
bhagavat-tattva-vijïänaà
mukta-saìgasya jäyate
bhidyate hådaya-granthiç
chidyante sarva-saàçayäù
kñéyante cäsya karmäëi
dåñöa evätmanéçvare
“To hear about Kåñëa from Vedic literatures, or to hear from Him directly
through the Bhagavad-gétä,  is itself righteous activity. And for one who hears
about Kåñëa, Lord Kåñëa, who is dwelli ng in everyone’s heart, acts as a
best-wishing friend and purifie s the devotee who constantly engages in
hearing of Him. In this way, a devotee naturally develops his dormant


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.transcendental knowledge. As he hears more about Kåñëa from the
Bhägavatam  and from the devotees, he become s fixed in the devotional service
of th e Lord. By development of devotional service one becomes freed from the
modes of passion and ignorance, and thus material lusts and avarice are
diminished. When these impurities ar e wiped away, the candidate remains
steady in his position of pure goodness,  becomes enlivened by devotional
service and understands the science of God perfectly. Thus bhakti-yoga  severs
the hard knot of material affection an d enables one to come at once to the
stage of asaàçayaà-samagram,  understanding of the Supreme Absolute Tru th
Personality of Godhead.” ( Bhäg.  1.2.17–21 )
Therefore only by hearing from Kåñëa or from His devotee in Kåñëa
consciousness can one understand the science of Kåñëa.
TEXT  2
jaNa& Tae_h& SaivjaNaiMad& v+YaaMYaXaezTa" )
YaJjaTva Naeh >aUYaae_NYaJjaTaVYaMaviXaZYaTae )) 2 ))
jïänaà te ’haà sa-vijïänam
idaà vakñyämy açeñataù
yaj jïätvä neha bhüyo ’nyaj
jïätavyam avaçiñyate
SYNONYMS
jïänam —phenomenal knowledge; te—unto you; aham —I; sa—with;
vijïänam —numinous knowledge; idam —this; vakñyämi —shall explain;
açeñataù —in full; yat—which; jïätvä —knowing; na—not; iha—in this world;
bhüyaù —further; anyat —anything more; jïätavyam —knowable;
avaçiñyate —remains.
TRANSLATION
I shall now declare unto you in full this knowledge, both phenomenal and


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.numinous. This being known, nothing further shall remain for you to know.
PURPORT
Complete knowledge includes knowle dge of the phenomenal world, the
spirit behind it, and the source of both of them. This is transcendental
knowledge. The Lord wants to expl ain the above-mentioned system of
knowledge because Arjuna is Kåñëa’s confidential devotee and friend. In the
beginning of the Fourth Chapter this explanation was given by the Lord, and
it is again confirmed here: complete kn owledge can be achieved only by the
devotee of the Lord in disciplic successi on directly from the Lord. Therefore
one should be intelligent enough to kn ow the source of all knowledge, who is
the cause of all causes and the only object for meditation in all types of yoga
practice. When the cause of all causes becomes known, then everything
knowable becomes known, and n othing remains unknown. The Vedas
(Muëòaka Upaniñad  1.3) say, kasmin bhagavo vijïäte sarvam idaà vijïätaà
bhavati.
TEXT  3
MaNauZYaa<aa& Sahóezu k-iêÛTaiTa iSaÖYae )
YaTaTaaMaiPa iSaÖaNaa& k-iêNMaa& veita TatvTa" )) 3 ))
manuñyäëäà sahasreñu
kaçcid yatati siddhaye
yatatäm api siddhänäà
kaçcin mäà vetti tattvataù
SYNONYMS
manuñyäëäm —of men; sahasreñu —out of many thousands; kaçcit —someone;
yatati —endeavors; siddhaye —for perfection; yatatäm —of those so
endeavoring; api—indeed; siddhänäm —of those who have achieved
perfection; kaçcit —someone; mäm —Me; vetti—does know; tattvataù —in fact.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION
Out of many thousands among men, one may endeavor for perfection, and of
those who have achieved perfection,  hardly one knows Me in truth.
PURPORT
There are various grades of men, an d out of many thousands, one may be
sufficiently interested in transcendental realization to try to know what is the
self, what is the body, and what is th e Absolute Truth. Generally mankind is
simply engaged in the anima l propensities, namely eating, sleeping, defending
and mating, and hardly anyone is intere sted in transcendental knowledge. The
first six chapters of the Gétä are meant for those who are interested in
transcendental knowledge, in understanding the self, th e Superself and the
process of realization by jïäna-yoga, dhyäna-yoga  and discrimination of the self
from matter. However, Kåñëa can be know n only by persons who are in Kåñëa
consciousness. Other transcendentalists may achieve impersonal Brahman
realizatio n, for this is easier than unders tanding Kåñëa. Kåñëa is the Supreme
Person, but at the same time He is beyond the knowledge of Brahman and
Paramätmä. The yogés  and jïänés  are confused in their attempts to understand
Kåñëa. Although the greatest of the imp ersonalists, Çrépäda Çaìkaräcärya, has
admitted in his Gétä commentary that Kåñëa is the Supreme Personality of
Godhead, his followers do not accept Kåñëa as such, for it is very difficult to
know Kåñëa, even though one has transcendental realization of im personal
Brahman.
Kåñëa is the Supreme Personality of Godhead, the cause of all causes, the
primeval Lord Govinda. Éçvaraù paramaù kåñëaù sac-cid-änanda-vigrahaù/
anädir ädir govindaù sarva-käraëa-käraëam . It is very difficult for the
nondevotees to know Him. Although nonde votees declare that the path of
bhakti,  or devotional service, is very easy, they cannot practice it. If the path of
bhakti  is so easy, as the nondevotee cla ss of men proclaim, then why do they
take up the difficult path? Actually the path of bhakti  is not  easy. The so-called
path of bhakti  practiced by unauthorized persons without knowledge of bhakti


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.may be easy, but when it is practice d factually according to the rules and
regulations, the speculative scholars and philosophers fall away from the path.
Çréla Rüpa Gosvämé writes in his Bhakti-rasämåta-sindhu  (1.2.101 ):
çruti-småti-puräëädi-
païcarätra-vidhià vinä
aikäntiké harer bhaktir
utpätäyaiva kalpate
“Devotional service of the Lord that ignores the authorized Vedic
literatures like the Upaniñads, Puräëas  and Närada-païcarätra  is simply an
unnecessary disturbance in society.”
It is not possible for the Brahma n-realized impersonalist or the
Paramätmä-realized yogé to understand Kåñëa the Supreme Personality of
Godhead as the son of mother Yaçodä or  the charioteer of Arjuna. Even the
great demigods are sometimes confused about Kå ñëa ( muhyanti yat sürayaù ).
Mäà tu veda na kaçcana : “No one knows Me as I am,” the Lord says. And if
one does know Him, then sa mahätmä su-durlabhaù . “Such a great soul is very
rare.” Therefore unless one practices devotional service to the Lord, one
canno t know Kåñëa as He is ( tattvataù ), even though one is a great scholar or
philosopher. Only the pure devotees can know something of the inconceivable
transcendental qualities in Kåñëa, in the cause of all causes, in His
omnipotence and opulence, and in His wealth, fame, strength, beauty,
knowledge and renunciation, because Kåñë a is benevolently inclined to His
devotees. He is the last word in Brahman realization, and the devotees alone
can realize Him as He is. Therefore it is said:
ataù çré-kåñëa-nämädi
na bhaved grähyam indriyaiù
sevonmukhe hi jihvädau
svayam eva sphuraty adaù
“No one can understand Kåñëa as He is by the blunt material senses. But He
reveals Himself to the devotees, be ing pleased with them for their
transcendental loving service unto Him.” ( Bhakti-rasämåta-sindhu  1.2.234 )


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  4
>aUiMaraPaae_Nal/ae vaYau" %& MaNaae buiÖrev c )
Ahªar wTaqYa& Mae i>aàa Pa[k*-iTaríDaa )) 4 ))
bhümir äpo ’nalo väyuù
khaà mano buddhir eva ca
ahaìkära itéyaà me
bhinnä prakåtir añöadhä
SYNONYMS
bhümiù —earth; äpaù —water; analaù —fire; väyuù —air; kham —ether;
manaù —mind; buddhiù —intelligence; eva—certainly; ca—and;
ahaìkäraù —false ego; iti—thus; iyam —all these; me—My; bhinnä —separated;
prakåtiù —energies; añöadhä —eightfold.
TRANSLATION
Earth, water, fire, air, ether, mind, intelligence and false ego—all together
these eight constitute My separated material energies.
PURPORT
The science of God analyzes the constitutional position of God and His
diverse energies. Material nature is called prakåti,  or the energy of the Lord in
His different puruña  incarnations (expansions) as described in the
Sätvata-tantra:
viñëos tu tréëi rüpäëi
puruñäkhyäny atho viduù
ekaà tu mahataù srañöå
dvitéyaà tv aëòa-saàsthitam
tåtéyaà sarva-bhüta-sthaà


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.täni jïätvä vimucyate
“For material creation, Lord Kåñë a’s plenary expansion assumes three
Viñëus. The first one, Mahä-Viñëu, creates the total material energy, known as
the mahat-tattva.  The second, Garbhodakaçäyé Viñëu, enters into all the
universes to create diversities in e ach of them. The third, Kñérodakaçäyé Viñëu,
is diffused as the all-pervading Supersou l in all the universes and is known as
Paramätmä. He is present even within the atoms. Anyone who knows these
three Viñëus can be liberated from material entanglement.”
This material world is a temporary manifestation of one of the energies of
the Lord. All the activities of the material world are directed by these three
Viñëu expansions of Lord Kåñëa. These puruñas  are called incarnations.
Generally one who does not know  the science of God (Kåñëa) assumes that
this material world is for the enjoymen t of the living entities and that the
living entities are the puruñas —the causes, controllers and enjoyers of the
material energy. According to Bhagavad-gétä  this atheistic con clusion is false.
In the verse under discussion it is stated  that Kåñëa is the original cause of the
material manifestation. Çrémad-Bhägavatam  also confirms this. The ingredients
of the material manifestation are separated energies of the Lord. Even the
brahmajyoti,  which is the ultimate goal of the impersonalists, is a spiritual
energy manifested in the spiritual sky. There are no spiritual diversities in the
brahmajyoti  as there are in the Vaikuëöhalokas, and the impersonalist accepts
this brahmajyoti  as the ultimate eternal goal. The Paramätmä manifestation is
also a temporary all-pervasive aspect of the Kñérodakaçäyé Viñëu. The
Paramätmä manifestation is not eternal in the spiritual world. Therefore the
factual Absolute Truth is the Supreme Personality o f Godhead Kåñëa. He is
the complete energetic person, and He possesses different separated and
internal energies.
In the material energy, the principal manifestations are eight, as above
mentioned. Out of these, the first five  manifestations, namely earth, water,
fire, air and sky, are called the five gigantic creations or the gross creations,
within which the five se nse objects are included. They are the manifestations
of physical sound, touch, form, taste and smell. Material science comprises
these ten items and nothing more. But the other three items, namely mind,


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.intelligence and false ego, are neglected by the mat erialists. Philosophers who
deal with mental activities are also not perfect in knowledge because they do
not know the ultimate source, Kåñëa. Th e false ego—“I am,” and “It is mine,
which constitute the basic principle of  material existence—includes ten se nse
organs for material activities. Intelligenc e refers to the total material creation,
called the mahat-tattva.  Therefore from the eight separated energies of the
Lord are manifest the twenty-four elemen ts of the material world, which are
the subject matt er of Säìkhya atheistic philosophy; they are originally
offshoots from Kåñëa’s energies and ar e separated from Him, but atheistic
Säìkhya philosophers with a poor fund  of knowledge do not know Kåñëa as
the cause of all causes. The subject matter for discus sion in the Säìkhya
philosophy is only the manifestation of the external energy of Kåñëa, as it is
described in the Bhagavad-gétä.
TEXT  5
APareYaiMaTaSTvNYaa& Pa[k*-iTa& iviÖ Mae ParaMa( )
Jaqv>aUTaa& Mahabahae YaYaed& DaaYaRTae JaGaTa( )) 5 ))
apareyam itas tv anyäà
prakåtià viddhi me paräm
jéva-bhütäà mahä-bäho
yayedaà dhäryate jagat
SYNONYMS
aparä —inferior; iyam —this; itaù—besides this; tu—but; anyäm —another;
prakåtim —energy; viddhi —just try to understand; me—My; paräm —superior;
jéva-bhütäm —comprising the living entities; mahä-bäho —O mighty-armed
one; yayä —by whom; idam —this; dhäryate —is utili zed or exploited; jagat —the
material world.
TRANSLATION


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Besides these, O mighty-armed Arjuna, th ere is another, superior energy of
Mine, which comprises the living entitie s who are exploiting the resources of
this material, inferior nature.
PURPORT
Here it is clearly mentioned that li ving entities belong to the superior
nature (or energy) of the Supreme Lord. The inferior energy is matter
manifested in different elements, name ly earth, water, fire, air, ether, mind,
intelligence and false ego. Both f orms of material nature, namely gross (earth,
etc.) and subtle (mind, etc.), are prod ucts of the inferior energy. The living
entities, who are exploiting these inferior energies for different purposes, are
the superior energy of the Supreme Lord, and it is  due to this energy that the
entire material world functions. The cosmic manifestation has no power to act
unless it is moved by the superior energy , the living entity. Energies are always
controlled by the energetic, and therefore the living entities are always
controlled by the Lord—they have no independent existence. They are never
equally powerful, as unintelligent me n think. The distinction between the
living entities and the Lord is described in Çrémad-Bhägavatam  (10.87.30 ) as
follows:
aparimitä dhruväs tanu-bhåto yadi sarva-gatäs
tarhi na çäsyateti niyamo dhruva netarathä
ajani ca yan-mayaà tad avimucya niyantå bhavet
samam anujänatäà yad amataà mata-duñöatayä
“O Supreme Eternal! If the embodied living entities were eternal and
all-pervading like You, then they would not be under Your control. But if the
living entities are accepted as minute en ergies of Your Lordship, then they are
at once subject to Your supre me control. Therefore real liberation entails
surrender by the living entities to Yo ur control, and that surrender will make
them happy. In that constitutional position only can they be controllers.
Therefore, men with limited knowledge who advocate the mo nistic theory that
God and the living entities are equal in all respects are actually guided by a


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.faulty and polluted opinion.”
The Supreme Lord, Kåñëa, is the only controller, and all living entities are
controlled by Him. These living entities are His superior energy because the
quality of their existence is one and th e same with the Supreme, but they are
never equal to the Lord in quantity of power. While exploiting the gross and
subtle inferior energy (matter), the superior energy (the living entity) forgets
his real spiritual mind and intelligence. This forgetfulness is due to the
influence of matter upon the living entity. But  when the living entity becomes
free from the influence of the illusory material energy, he attains the stage
called mukti,  or liberation. The false ego, under the influence of material
illusion, thinks, “I am matter, and ma terial acquisitions are mine.” H is actual
position is realized when he is liberate d from all material ideas, including the
conception of his becoming one in all respects with God. Therefore one may
conclude that the Gétä confirms the living entity to be only one of the
multi-energies of Kåñëa; and when this energy is freed from material
contamination, it becomes fully Kåñëa conscious, or liberated.
TEXT  6
WTaÛaeNaqiNa >aUTaaiNa SavaR<aqTYauPaDaarYa )
Ah& k*-TòSYa JaGaTa" Pa[>av" Pa[l/YaSTaQaa )) 6 ))
etad-yonéni bhütäni
sarväëéty upadhäraya
ahaà kåtsnasya jagataù
prabhavaù pralayas tathä
SYNONYMS
etat—these two natures; yonéni —whose source of birth; bhütäni —everything
created; sarväëi —all; iti—thus; upadhäraya —know; aham —I;
kåtsnasya —all-inclusive; jagataù —of the world; prabhavaù —the source of
manifestation; pralayaù —annihilation; tathä —as well as.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION
All created beings have their source in these two natures. Of all that is
material and all that is spiritual in this world, know for certain that I am both
the origin and the dissolution.
PURPORT
Everything that exists is a product of matter and spirit. Spirit is the basic
field of creation, and matter is created by spirit. Spirit is not created at a
certain stage of material developmen t. Rather, this material world is
manifested only on the basis of spiritual energy. This material body is
developed because spirit is present within matter; a child grows gradually to
boyhood and then to manhood because that superior energy, spirit soul, is
present. Similarly, the entire cosmic manifestation of the gi gantic universe is
developed because of the presence of the Supersoul, Viñëu. Therefore spirit
and matter, which combine to manifest this gigantic universal form, are
originally two energies of the Lord, an d consequently the Lord is the original
cause of e verything. A fragmental part and parcel of the Lord, namely the
living entity, may be the cause of a big skyscraper, a big factory, or even a big
city, but he cannot be the cause of a bi g universe. The cause of the big universe
is the big soul, or the Supe rsoul. And Kåñëa, the Supreme, is the cause of both
the big and small souls. Therefore He is the original cause of all causes. This is
confirmed in the Kaöha Upaniñad  (2.2.13 ). Nityo nityänäà cetanaç cetanänäm.
TEXT  7
Mata" ParTar& NaaNYaiTk-iÄdiSTa DaNaÅYa )
MaiYa SavRiMad& Pa[aeTa& SaU}ae Mai<aGa<aa wv )) 7 ))
mattaù parataraà nänyat
kiïcid asti dhanaïjaya
mayi sarvam idaà protaà


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.sütre maëi-gaëä iva
SYNONYMS
mattaù —beyond Me; para-taram —superior; na—not; anyat kiïcit —anything
else; asti—there is; dhanaïjaya —O conqueror of wealth; mayi —in Me;
sarvam —all that be; idam —which we see; protam —is strung; sütre —on a
thread; maëi-gaëäù —pearls; iva—like.
TRANSLATION
O conqueror of wealth, there is no truth superior to Me. Everything rests
upon Me, as pearls are strung on a thread.
PURPORT
There is a common controversy over whether the Supreme Absolute Truth
is personal or impersonal. As far as Bhagavad-gétä  is concerned, the Absolute
Truth is the Personality of Godhead, Çré Kåñëa, and this is confirmed in every
step. In this verse, in parti cular, it is stressed that the Absolute Truth is a
person. That the Personality of Godhead is the Supreme Absolute Truth is also
the affirmation of the Brahma-saàhitä:  éçvaraù paramaù kåñëaù
sac-cid-änanda-vigrahaù ; that is, the Supreme Absolute Truth Pers onality of
Godhead is Lord Kåñëa, who is the primeval Lord, the reservoir of all pleasure,
Govinda, and the eternal form of complete bliss and knowledge. These
authorities leave no doubt that the Abso lute Truth is the Supreme Person, the
cause of all cause s. The impersonalist, however, argues on the strength of the
Vedic version given in the Çvetäçvatara Upaniñad  (3.10): tato yad uttarataraà
tad arüpam anämayam/ ya etad vidur amåtäs te bhavanti athetare duùkham
eväpiyanti.  “In the material world Brahmä, the  primeval living entity within
the universe, is understood to be th e supreme amongst the demigods, human
beings and lower animals. But beyond Brahmä there is the Transcendence,
who has no material form and is fr ee from all material contaminations.
Anyone w ho can know Him also becomes transcendental, but those who do


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.not know Him suffer the miseries of the material world.”
The impersonalist puts more stress on the word arüpam.  But this arüpam  is
not impersonal. It indicates the transc endental form of eternity, bliss and
knowledge as described in the Brahma-saàhitä  quoted above. Other verses in
the Çvetäçvatara Upaniñad  (3.8–9) substantiate this as follows:
vedäham etaà puruñaà mahäntam
äditya-varëaà tamasaù parastät
tam eva viditväti måtyum eti
nänyaù panthä vidyate ’yanäya
yasmät paraà näparam asti kiïcid
yasmän näëéyo no jyäyo ’sti kiïcit
våkña iva stabdho divi tiñöhaty ekas
tenedaà pürëaà puruñeëa sarvam
“I know that Supreme Personality of Godhead who is transcendental to all
material conceptions of darkness. Only  he who knows Him can transcend the
bonds of birth and death. There is no way for liberation other than this
knowledge of that Supreme Person.
“There is no truth superior to that  Supreme Person, because He is the
supermost. He is smaller than the smalle st, and He is greater than the greatest.
He is situated as a silent tree, and He  illumines the transcendental sky, and as
a tree spreads its roots , He spreads His extensive energies.”
From these verses one concludes that  the Supreme Absolute Truth is the
Supreme Personality of Godhead, who is  all-pervading by His multi-energies,
both material and spiritual.
TEXT  8
rSaae_hMaPSau k-aENTaeYa Pa[>aaiSMa XaiXaSaUYaRYaae" )
Pa[<av" SavRvedezu XaBd" %e PaaEåz& Na*zu )) 8 ))
raso ’ham apsu kaunteya


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.prabhäsmi çaçi-süryayoù
praëavaù sarva-vedeñu
çabdaù khe pauruñaà nåñu
SYNONYMS
rasaù —taste; aham —I; apsu—in water; kaunteya —O son of Kunté;
prabhä —the light; asmi —I am; çaçi-süryayoù —of the moon and the sun;
praëavaù —the three letters a-u-m;  sarva —in all; vedeñu —the Vedas;
çabdaù —sound vibration; khe—in the ether; pauruñam —ability; nåñu—in
men.
TRANSLATION
O son of Kunté, I am the taste of water, the light of the sun and the moon,
the syllable oà in the Vedic mantras; I am the sound in ether and ability in
man.
PURPORT
This verse explains how the Lord is all-pervasive by His diverse material
and spiritual energies. The Supreme Lo rd can be preliminarily perceived by
His different energies, and in this way He is realized impersonally. As the
demigod in the sun is a person and is perceived by his all-pervading energy, the
sunshine, so the Lord, although in His eternal abode, is perceived by His
all-pervading diffusive energies. The taste of water is the active principle of
water. No one likes to drink sea water, because the pure taste of water is mixed
with salt. Attraction for water depends on  the purity of the taste, and this pure
taste is one of the energies of the Lord. The impersonalist perceives the
presence of the Lord in water by it s taste, and the personalist also gl orifies the
Lord for His kindly supplying tasty wate r to quench man’s thirst. That is the
way of perceiving the Supreme. Practi cally speaking, there is no conflict
between personalism and impersonalism.  One who knows God knows that the
impersonal conceptio n and personal conception are simultaneously present in


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.everything and that there is no co ntradiction. Therefore Lord Caitanya
established His sublime doctrine: acintya
bheda -and- abheda-tattva —simultaneous oneness and difference.
The light of the sun and the moon is also originally emanating from the
brahmajyoti,  which is the impersonal effulgence of the Lord. And praëava,  or
the oàkära  transcendental sound in the beginning of every Vedic hymn,
addresses the Supreme Lord. Because t he impersonalists are very much afraid
of addressing the Supreme Lord Kåñëa by His innumerable names, they prefer
to vibrate the transcendental sound oàkära.  But they do not realize that
oàkära  is the sound representation of Kåñëa. The jurisdiction of Kåñë a
consciousness extends everywhere, and one who knows Kåñëa consciousness is
blessed. Those who do not know Kåñëa are in illusion, and so knowledge of
Kåñëa is liberation, and ignorance of Him is bondage.
TEXT  9
Pau<Yaae GaNDa" Pa*iQaVYaa& c TaeJaêaiSMa iv>aavSaaE )
JaqvNa& SavR>aUTaezu TaPaêaiSMa TaPaiSvzu )) 9 ))
puëyo gandhaù påthivyäà ca
tejaç cäsmi vibhävasau
jévanaà sarva-bhüteñu
tapaç cäsmi tapasviñu
SYNONYMS
puëyaù —original; gandhaù —fragrance; påthivyäm —in the earth; ca—also;
tejaù —heat; ca—also; asmi —I am; vibhävasau —in the fire; jévanam —life;
sarva —in all; bhüteñu —living entities; tapaù —penance; ca—also; asmi —I am;
tapasviñu —in those who practice penance.
TRANSLATION
I am the original fragrance of the earth, and I am the heat in fire. I am the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.life of all that lives, and I am the penances of all ascetics.
PURPORT
Puëya  means that which is not decomposed; puëya  is original. Everything in
the material world has a certain flavor or  fragrance, as the flavor and fragrance
in a flower, or in the earth, in water, in fire, in air, etc. The uncontaminated
flavor, the origin al flavor, which permeates everything, is Kåñëa. Similarly,
everything has a particular original tast e, and this taste can be changed by the
mixture of chemicals. So everything or iginal has some smell, some fragrance,
and some taste. Vibhävasu  means fire. Without fire we cannot run factories, we
cannot cook, etc., and that fire is Kå ñëa. The heat in the fire is Kåñëa.
According to Vedic medicine, indigestio n is due to a low temperature in the
belly. So even for digestion fire is needed. In Kåñëa consciousne ss we become
aware that earth, water, fire, air and ev ery active principle, all chemicals and
all material elements are due to Kåñëa. The duration of man’s life is also due to
Kåñëa. Therefore by the grace of Kåñëa,  man can prolong his life or diminish
it. So Kåñëa consciousness is active in every sphere.
TEXT  10
bqJa& Maa& SavR>aUTaaNaa& iv iÖ PaaQaR SaNaaTaNaMa( )
buiÖbuRiÖMaTaaMaiSMa TaeJaSTaeJaiSvNaaMahMa( )) 10 ))
béjaà mäà sarva-bhütänäà
viddhi pärtha sanätanam
buddhir buddhimatäm asmi
tejas tejasvinäm aham
SYNONYMS
béjam —the seed; mäm —Me; sarva-bhütänäm —of all living entities;
viddhi —try to understand; pärtha —O son of Påthä; sanätanam —original,
eternal; buddhiù —intelligence; buddhi-matäm —of the intelligent; asmi —I am;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.tejaù —prowess; tejasvinäm —of the powerful; aham —I am.
TRANSLATION
O son of Påthä, know that I am the original seed of all existences, the
intelligence of the intelligent, and the prowess of all powerful men.
PURPORT
Béjam  means seed; Kåñëa is the seed of everything. There are various living
entities, movable and inert. Birds, beasts, men and many other living creatures
are moving living entities; trees and plants, however, are inert—they cannot
move, but only stand. E very entity is contained within the scope of 8,400,000
species of life; some of them are moving  and some of them are inert. In all
cases, however, the seed of their life is  Kåñëa. As stated in Vedic literature,
Brahman, or the Supreme Absolute Truth, is th at from which everything is
emanating. Kåñëa is Parabrahman, the Supreme Spirit. Brahman is impersonal
and Parabrahman is personal. Impersonal  Brahman is situated in the personal
aspect—that is stated in Bhagavad-gétä.  Therefore, originally, Kåñëa is the
source of everything. He is the root. As  the root of a tree maintains the whole
tree, Kåñëa, being the original root of all things, maintains everything in this
material manifestation. This is also confirmed in the Vedic literature ( Kaöha
Upaniñad  2.2.13 ):
nityo nityänäà cetanaç cetanänäm
eko bahünäà yo vidadhäti kämän
He is the prime eternal among all eter nals. He is the supreme living entity
of all living entities, and He alone is maintaining all life. One cannot do
anything without intelligence, and Kåñëa al so says that He is the root of all
intelligence. Unless a per son is intelligent he cannot understand the Supreme
Personality of Godhead, Kåñëa.
TEXT  11


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.bl&/ bl/vTaa& cah& k-aMaraGaivviJaRTaMa( )
DaMaaRivåÖae >aUTaezu k-aMaae_iSMa >arTazR>a )) 11 ))
balaà balavatäà cähaà
käma-räga-vivarjitam
dharmäviruddho bhüteñu
kämo ’smi bharatarñabha
SYNONYMS
balam —strength; bala-vatäm —of the strong; ca—and; aham —I am;
käma —passion; räga—and attachment; vivarjitam —devoid of;
dharma-aviruddhaù —not against religious principles; bhüteñu —in all beings;
kämaù —sex life; asmi —I am; bharata-åñabha —O lord of the Bhärata s.
TRANSLATION
I am the strength of the strong, devoid  of passion and desire. I am sex life
which is not contrary to religious principles, O lord of the Bhäratas [Arjuna].
PURPORT
The strong man’s strength should be applied to protect the weak, not for
personal aggression. Similarly, sex life, according to religious principles
(dharma ), should be for the propagation of children, not otherwise. The
responsibility of parents is then t o make their offspring Kåñëa conscious.
TEXT  12
Yae cEv Saaitvk-a >aava raJaSaaSTaaMaSaaê Yae )
Mata WveiTa TaaiNviÖ Na Tvh& Taezu Tae MaiYa )) 12 ))
ye caiva sättvikä bhävä
räjasäs tämasäç ca ye


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.matta eveti tän viddhi
na tv ahaà teñu te mayi
SYNONYMS
ye—all which; ca—and; eva—certainly; sättvikäù —in goodness;
bhäväù —states of being; räjasäù —in the mode of passion; tämasäù —in the
mode of ignorance; ca—also; ye—all which; mattaù —from Me; eva—certainly;
iti—thus; tän—those; viddhi —try to know; na—not; tu—but; aham —I;
teñu—in them; te—they; mayi —in Me.
TRANSLATION
Know that all states of being—be they of goodness, passion or
ignorance—are manifested by My energy. I am, in one sense, everything, but I
am independent. I am not under the mode s of material nature, for they, on the
contrary, are within Me.
PURPORT
All material activities in the world are being conducted under the three
modes of material nature. Although these material modes of nature are
emanations from the Supreme Lord, Kåñëa, He is not subject to them. For
instance, under the state laws one may be  punished, but the king, the
lawmaker, is not subject to that law. Similarly, all the modes of material
nature—goodness, passion and ignoranc e—are emanations from the Supreme
Lord, Kåñëa, but Kåñëa is not subject to material nature. Therefore He is
nirguëa , which means that these guëas,  or modes, although issuing from Him,
do not affect Him. That is one of the special characteristics of Bhagavän, or
the Supreme Personality of Godhead.
TEXT  13
i}ai>aGauR<aMaYaE>aaRvErei>a" SavRiMad& JaGaTa( )


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.MaaeihTa& Naai>aJaaNaaiTa MaaMae>Ya" ParMaVYaYaMa( )) 13 ))
tribhir guëa-mayair bhävair
ebhiù sarvam idaà jagat
mohitaà näbhijänäti
mäm ebhyaù param avyayam
SYNONYMS
tribhiù —three; guëa-mayaiù —consisting of the guëas;  bhävaiù —by the states
of being; ebhiù —all these; sarvam —whole; idam —this; jagat —universe;
mohitam —deluded; na abhijänäti —does not know; mäm —Me; ebhyaù —above
these; param —the Supreme; avyayam —inexhaustible .
TRANSLATION
Deluded by the three modes [goodness, passion and ignorance], the whole
world does not know Me, who am above the modes and inexhaustible.
PURPORT
The whole world is enchanted by three modes of material nature. Those
who are bewildered by these three modes cannot understand that
transcendental to this material nature is the Supreme Lord, Kåñëa.
Every living entity under the influenc e of material nature has a particular
type of body and a particular type of  psychological and biological activities
accordingly. There are four classes of  men functioning in the three material
modes of nature. Those wh o are purely in the mode of goodness are called
brähmaëas.  Those who are purely in the mode of passion are called kñatriyas.
Those who are in the modes of both  passion and ignorance are called vaiçyas.
Those who are completely in ignorance are called çüdra s. And those who are
less than that are animals or animal li fe. However, these designations are not
permanent. I may either be a brähmaëa, kñatriya.  vaiçya  or whatever—in any
case, this life is temporary. But althou gh life is temporary and we do not know


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.what we are going to be in the next life, by the spell of this illusory energy we
consider ourselves in terms of this bodily  conception of life, and we thus think
that we are American, Indian, Russian, or brähmaëa.  Hindu, Muslim, etc. And
if we become entan gled with the modes of material  nature, then we forget the
Supreme Personality of Godhead who is behind all these modes. So Lord Kåñëa
says that living entities deluded by  these three modes of nature do not
understand that behind the material background is  the Supreme Personality of
Godhead.
There are many different kinds of livi ng entities—human beings, demigods,
animals, etc.—and each and every on e of them is under the influence of
material nature, and all of them have forgotten the transcendent Personality
of Godhead. Those who are in the m odes of passion and ignorance, and even
those who are in the mode of goodne ss, cannot go beyond the impersonal
Brahman conception of the Absolute Truth. They are bewildered before the
Supreme Lord in His personal featur e, which possesses all beauty, opulen ce,
knowledge, strength, fame and renunc iation. When even those who are in
goodness cannot understand, what hope is there for those in passion and
ignorance? Kåñëa consciousness is tran scendental to all these three modes of
material nature, and those who a re truly established in Kåñëa consciousness
are actually liberated.
TEXT  14
dEvq ùeza Gau<aMaYaq MaMa MaaYaa durTYaYaa )
MaaMaev Yae Pa[PaÛNTae MaaYaaMaeTaa& TariNTa Tae )) 14 ))
daivé hy eñä guëa-mayé
mama mäyä duratyayä
mäm eva ye prapadyante
mäyäm etäà taranti te
SYNONYMS


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.daivé —transcendental; hi—certainly; eñä—this; guëa-mayé —consisting of the
three modes of material nature; mama —My; mäyä —energy; duratyayä —very
difficult to overcome; mäm —unto Me; eva—certainly; ye—those who;
prapadyante —surrender; mäyäm etäm —this illusory energy;
taranti —overcome; te—they.
TRANSLATION
This divine energy of Mine, consisting of the three modes of material nature,
is difficult to overcome. But those who have surrendered unto Me can easily
cross beyond it.
PURPORT
The Supreme Personality of Godhead has innumerable energies, and all
these energies are divine. Although the li ving entities are part of His energies
and are therefore divine, due to contac t with material energy their original
superior power is covered. Be ing thus covered by material energy, one cannot
possibly overcome its influence. As previously stated, both the material and
spiritual natures, being emanations from the Supreme Personality of Godhead,
are eternal. The living entities belong to the eternal  superior nature of the
Lord, but due to contamination by the in ferior nature, matter, their illusion is
also eternal. The conditioned soul is therefore called nitya-baddha,  or eternally
conditioned. No one can trace out th e history of his becoming conditi oned at a
certain date in material history. Consequently, his release from the clutches of
material nature is very difficult, even though that material nature is an
inferior energy, because material ener gy is ultimately conducted by the
supreme will, which  the living entity cannot overcome. Inferior, material
nature is defined herein as divine na ture due to its divine connection and
movement by the divine will. Being conducted by divine will, material nature,
although inferior, acts so wonderfully in the co nstruction and destruction of
the cosmic manifestation. The Vedas  confirm this as follows: mäyäà tu
prakåtià vidyän mäyinaà tu maheçvaram.  “Although mäyä  [illusion] is false or
temporary, the background of mäyä  is the supreme magician, the Personality of


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Godhead, who is Maheçvara, the supreme controller.” ( Çvetäçvatara Upaniñad
4.10)
Another meaning of guëa  is rope; it is to be understood that the
conditioned soul is tightly tied by th e ropes of illusion. A man bound by the
hands and feet cannot free himself—he must be helped by a person who is
unbound. Because the bound cannot help th e bound, the rescuer must be
liberated. Therefore, only Lord Kåñëa,  or His bona fide representative the
spiritual master, can release the conditioned soul. Without such superior help,
one cannot be freed from the bondage of material nature. Devotional serv ice,
or Kåñëa consciousness, can help one g ain such release. Kåñëa, being the Lord
of illusory energy, can order this in surmountable energy to release the
conditioned soul. He orders this release out of His causeless mercy on the
surrendered soul and out o f His paternal affection for the living entity, who is
originally a beloved son of the Lord. Th erefore surrender unto the lotus feet of
the Lord is the only means to get fr ee from the clutches of the stringent
material nature.
The words mäm eva  are also significant. Mäm  means unto Kåñëa (Viñëu)
only, and not Brahmä or Çiva. Although Brahmä and Çiva are greatly elevated
and are almost on the level of Viñëu, it  is not possible for such incarnations of
rajo-guëa  (passion) and tamo- guëa  (ignorance) to release the conditioned soul
from the clutches of mäyä.  In other words, both Brahmä and Çiva are also
under the influence of mäyä.  Only Viñëu is the master of mäyä;  therefore He
alone can give release to the conditioned soul. The Vedas  (Çvetäçvatara
Upaniñad  3.8) confirm this in the phrase tam eva viditvä.  or “Freedom is
possible only by understanding Kåñëa.” Ev en Lord Çiva affirms that liberation
can be achieved only by the mercy of Viñëu. Lord Çiva says, mukti-pradätä
sarveñäà viñëur e va na saàçayaù:  “There is no doubt that Viñëu is the deliverer
of liberation for everyone.”
TEXT  15
Na Maa& duZk*-iTaNaae MaU!a" Pa[PaÛNTae NaraDaMaa" )


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.MaaYaYaaPaôTajaNaa AaSaur& >aavMaaié[Taa" )) 15 ))
na mäà duñkåtino müòhäù
prapadyante narädhamäù
mäyayäpahåta-jïänä
äsuraà bhävam äçritäù
SYNONYMS
na—not; mäm —unto Me; duñkåtinaù —miscreants; müòhäù —foolish;
prapadyante —surrender; nara-adhamäù —lowest among mankind; mäyayä —by
the illusory energy; apahåta —stolen; jïänäù —whose knowledge;
äsuram —demonic; bhävam —nature; äçritäù —accepting.
TRANSLATION
Those miscreants who are grossly foolish, who are lowest among mankind,
whose knowledge is stolen by illusion, and who partake of the atheistic nature
of demons do not surrender unto Me.
PURPORT
It is said in Bhagavad-gétä  that simply by surrendering oneself unto the lotus
feet of the Supreme Personality Kåñëa one can surmount the stringent laws of
material nature. At this point a ques tion arises: How is it that educated
philosophers, scientists, businessmen, administrators and all the leaders of
ordinary men do not surrender to the lotus feet of Çré Kåñëa, the all-powerful
Personality of Godhead? Mukti,  or liberation from the laws of material nature,
is sought by the leaders of mankind in differen t ways and with great plans and
perseverance for a great many years and births. But if that liberation is possible
by simply surrendering unto the lotus feet of the Supreme Personality of
Godhead, then why don’t these intelligent and hard-working leaders a dopt this
simple method?
The Gétä answers this question very frankly. Those really learned leaders of


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.society like Brahmä, Çiva, Kapila, the Kumäras, Manu, Vyäsa, Devala, Asita,
Janaka, Prahläda, Bali, and later on Madhväcärya, Rämänujäcärya, Çré
Caitanya and many others—who are f aithful philosophers, politicians,
educators, scientists, etc.—surrender to the lotus feet of the Supreme Person,
the all-powerful authority. Those who are not actually philosophers, scientists,
educators, administrators, etc., but who pose themselves as s uch for material
gain, do not accept the plan or path of the Supreme Lord. They have no idea
o f  G o d ;  t h e y  s i m p l y  m a n u f a c t u r e  t h eir own worldly plans and consequently
complicate the problems of material existence in their vain attempts to solve
them. Becaus e material energy (nature) is so powerful, it can resist the
unauthorized plans of the atheists and baffle the knowledge of “planning
commissions.”
The atheistic planmakers are described herein by the word duñkåtinaù,  or
“miscreants.” Kåté means one who has performed meritorious work. The atheist
planmaker is sometimes very intellige nt and meritorious also, because any
gigantic plan, good or bad, must  take intelligence to execute. But because the
atheist’s brain is improperly utilized in  opposing the plan of the Supreme Lord,
the atheistic planmaker is called duñkåté.  which indicates that his intelligence
and efforts are misdirected.
In the Gétä it is clearly mentioned that material energy works fully under
the direction of the Supreme Lord. It ha s no independent authority. It works
as the shadow moves, in accordance with the movements of the object. But
still material energy is very p owerful, and the atheist, due to his godless
temperament, cannot know how it works;  nor can he know the plan of the
Supreme Lord. Under illusion and the mo des of passion and ignorance, all his
plans are baffled, as in the case of Hiraëyakaçipu and Rävaëa, whose plans
were smashed to dust although they were  both materially learned as scientists,
philosophers, administrators and educators. These duñkåtinas,  or miscreants,
are of four different patterns, as outlined below.
(1) The müòhas  are those who are grossly foolish, like hardworking beasts of
burden. They want to enjoy the fruits of their labor by themselves, and so do
not want to part with them for the Su preme. The typical example of the beast
of burden is the ass. Th is humble beast is made to work very hard by his


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.master. The ass does not really know fo r whom he works so hard day and night.
He remains satisfied by filling his stomac h with a bundle of grass, sleeping for a
while under fear of being beaten by his master , and satisfying his sex appetite
at the risk of being repeatedly kicked  by the opposite party. The ass sings
poetry and philosophy sometimes, but th is braying sound only disturbs others.
This is the position of the foolis h fruitive worker who does not kno w for whom
he should work. He does not know that karma  (action) is meant for yajïa
(sacrifice).
Most often, those who work very hard day and night to clear the burden of
self-created duties say that they have no  time to hear of the immortality of the
living being. To such müòhas,  material gains, which are destructible, are life’s
all in all—despite t he fact that the müòhas  enjoy only a very small fraction of
the fruit of labor. Sometimes they spend sleepless days and nights for fruitive
gain, and although they may have ulcers or indigestion, they are satisfied with
practically no food; they are simply  absorbed in working hard day and night for
the benefit of illusory masters. Ignora nt of their real master, the foolish
workers waste their valuable time serv ing mammon. Unfortunately, they never
surrender to the supreme master of all masters, nor do they take time to hear of
Him from the proper sources. The swine who eat the night soil do not care to
accept sweetmeats made of sugar and ghee. Similarly, the foolish worker will
untiringly continue to hear of the sense-enjoyable tidings of the flickering
mund ane world, but will have very little ti me to hear about the eternal living
force that moves the material world.
(2) Another class of duñkåté,  or miscreant, is called the narädhama,  or the
lowest of mankind. Nara  means human being, and adhama  means the lowest.
Out of the 8,400,000 different species of living beings, there are 400,000
human species. Out of these there  are numerous lower forms of human life
that are mostly uncivilized. The civi lized human beings are those who have
regulative principles of social, political and religious life. Those who are
socially and politically developed but who have no religious pri nciples must be
considered narädhamas.  Nor is religion without God religion, because the
purpose of following religious principles is to know the Supreme Truth and
man’s relation with Him. In the Gétä the Personality of Godhead clearly states


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.that there is  no authority above Him and that He is the Supreme Truth. The
civilized form of human life is meant for man’s reviving the lost consciousness  of
his eternal relation with the Supreme Truth, the Personality of Godhead Çré
Kåñëa, who is all-powerful. Whoever  loses this chance is classified as a
narädhama.  We get information from revealed scriptures that when the baby is
in the mother’s womb (an extremely un comfortable situation) he prays to God
for deliverance and promises to wo rship Him alone as soon as he g ets out. To
pray to God when he is in difficulty is a natural instinct in every living being
because he is eternally related with Go d. But after his deliverance, the child
forgets the difficulties of birth and forg ets his deliverer also, being influenced
by mäyä,  the illusory energy.
It is the duty of the guardians of chil dren to revive the divine consciousness
dormant in them. The ten processes of reformatory ceremonies, as enjoined in
the Manu-småti.  which is the guide to religious principles, are meant for
reviving God consciousness  in the system of varëäçrama.  However, no process
is strictly followed now in any part of  the world, and therefore 99.9 percent of
the population is narädhama.
When the whole population becomes narädhama.  naturally all their
so-called education is made null and void by the all-powerful energy of
physical nature. According to the standard of the Gétä,  a learned man is he
who sees on equal terms the learned brähmaë a. the dog. the cow, the elephant
and the dog-eater. That is the vision of a true devotee. Çré Nityänanda Prabhu,
who is the incarnation of Godhead as divine master, delivered the typical
narädhamas.  the brothers Jagäi and Mädh äi, and showed how the mercy of a
real devotee is bestowed upon the lowest of mankind. So the narädhama  who is
condemned by the Personality of Godh ead can again revive his spiritual
consciousness only by the mercy of a devotee.
Çré Caitanya Mahäprabhu, in propagating the bhägavata-dharma,  or
activities of the devotees, has recommended that people submissively hear the
message of the Personality of Godhea d. The essence of this message is
Bhagavad-gétä.  The lowest amongst human bei ngs can be delivered by this
submissive hearing process only, but unfo rtunately they even refuse to give an
aural reception to these messages, and wh at to speak of surrendering to the will


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.of the Supreme Lord? Narädhamas,  or the lowest of mankind, will ful ly neglect
the prime duty of the human being.
(3) The next class of duñkåté  is called mäyayäpahåta-jïänäù,  or those persons
whose erudite knowledge has been nulli fied by the influence of illusory
material energy. They are mostly very learned fellows—great philosophers,
poets, literati, scientists, etc .—but the illusory energy misguides them, and
therefore they disobey the Supreme Lord.
There are a great number of mäyayäpahåta-jïänäù  at the present moment,
even amongst the scholars of the Bhagavad-gétä.  In the Gétä,  in plain and
simple language, it is stated that Çré Kåñëa is the Supreme Personality of
Godhead. There is none equal to or g reater than Him. He is mentioned as the
father of Brahmä, the original father of all human beings. In fact, Çré Kåñëa is
said to be not only the father of Brahmä but also the father of all species of life.
He is the root of the impersonal Brahman and Param ätmä; the Supersoul in
every entity is His plenary portion. He is the fountainhead of everything, and
everyone is advised to surrender unto His lotus feet. Despite all these clear
statements, the mäyayäpahåta-jïänäù  deride the personality of the Supreme
Lord and consider Him merely another human being. They do not know that
the blessed form of human life is desi gned after the eternal and transcendental
feature of the Supreme Lord.
All the unauthorized interpretations of the Gétä by the class of
mäyayäpahåta-jïänäù,  outside the purview of the paramparä  system, are so
many stumbling blocks on the path of  spiritual understanding. The deluded
interpreters do not surrender unto the lotus  feet of Çré Kåñëa, nor do they
teach others to follow this principle.
(4) The last class of duñkåté  is called äsuraà bhävam äçritäù,  or those of
demonic principles. This class is openly atheistic. Some of them argue that the
Supreme Lord can never descend upon this material world, but they are unable
to give any tangible rea sons as to why not. There are others who make Him
subordinate to the impersonal feature, al though the opposite is declared in the
Gétä.  Envious of the Supreme Personality of Godhead, the atheist will present
a number of illicit incarnations manufactured in  the factory of his brain. Such
persons, whose very principle of life is to decry the Personality of Godhead,


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.cannot surrender unto the lotus feet of Çré Kåñëa.
Çré Yämunäcärya Albandaru of South India said, “O my Lord! You are
unknowable to persons involved with  atheistic principles, despite Your
uncommon qualities, features and activities, despite Your personality’s being
confirmed by all the revealed scriptures  in the quality of goodness, and despite
Your being acknowledged by the famous  authorities renowned for their depth
of knowledge in the transcendental science and situated in the godly
qualities.”
Therefore, (1) grossly foolish persons,  (2) the lowest of mankind, (3) the
deluded speculators, and (4) the professed atheists, as above mentioned, never
surrender unto the lotus feet of the Pe rsonality of Godhead in spite of all
scriptural and authoritati ve advice.
TEXT  16
cTauivRDaa >aJaNTae Maa& JaNaa" Sauk*-iTaNaae_JauRNa )
AaTaaeR iJajaSaurQaaRQas jaNaq c >arTazR>a )) 16 ))
catur-vidhä bhajante mäà
janäù sukåtino ’rjuna
ärto jijïäsur arthärthé
jïäné ca bharatarñabha
SYNONYMS
catuù-vidhäù —four kinds of; bhajante —render services; mäm —unto Me;
janäù —persons; su-kåtinaù —those who are pious; arjuna —O Arjuna;
ärtaù —the distressed; jijïäsuù —the inquisitive; artha-arthé —one who desires
material gain; jïäné —one who knows things as they  are; ca—also;
bharata-åñabha —O great one amongst the descendants of Bharata.
TRANSLATION
O best among the Bhäratas, four kinds of pious men begin to render


