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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
tasmät —therefore; praëamya —offering obeisances; praëidhäya —laying down;
käyam —the body; prasädaye —to beg mercy; tväm —unto You; aham —I;
éçam —unto the Supreme Lord; éòyam —worshipable; pitä iva —like a father;
putrasya —with a son; sakhä iva —like a friend; sakhyuù—with a friend;
priyaù —a lover; priyäyäù —with the dearmost; arhasi —You should; deva—my
Lord; soòhum —tolerate.
TRANSLATION
You are the Supreme Lord, to be worshiped by every living being. Thus I fall
down to offer You my respectful obeisances and ask Your mercy. As a father
tolerates the impudence of his son, or a friend tolerates the impertinence of a
friend, or a wife tolera tes the familiarity of her partner, please tolerate the
wrongs I may have done You.
PURPORT
Kåñëa’s devotees relate to Kåñëa in various relationships; one might treat
Kåñëa as a son, or one might treat Kåñë a as a husband, as a friend, or as a
master. Kåñëa and Arjuna are related in friendship. As the father tolerates, or
the husband or a master t olerates, so Kåñëa tolerates.
TEXT  45
Ad*íPaUv| ôizTaae_iSMa d*îa >aYaeNa c Pa[VYaiQaTa& MaNaae Mae )
Tadev Mae dXaRYa dev æPa& Pa[Saqd deveXa JaGaiàvaSa )) 45 ))
adåñöa-pürvaà håñito ’smi dåñövä
bhayena ca pravyathitaà mano me
tad eva me darçaya deva rüpaà
praséda deveça jagan-niväsa


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
adåñöa-pürvam —never seen before; håñitaù —gladdened; asmi —I am;
dåñövä —by seeing; bhayena —out of fear; ca—also; pravyathitam —perturbed;
manaù —mind; me—my; tat—that; eva—certainly; me—unto me;
darçaya —show; deva—O Lord; rüpam —the form; praséda —just be gracio us;
deva-éça —O Lord of lords; jagat-niväsa —O refuge of the universe.
TRANSLATION
After seeing this universal form, wh ich I have never seen before, I am
gladdened, but at the same time my mind is disturbed with fear. Therefore
please bestow Your grace upon me and reveal again Your form as the
Personality of Godhead, O Lord of lords, O a bode of the universe.
PURPORT
Arjuna is always in confidence with Kåñëa because he is a very dear friend,
and as a dear friend is gladdened by his friend’s opulence, Arjuna is very joyful
to see that his friend Kåñëa is the Supreme Personality of Godhead and can
show such a wonderful u niversal form. But at the same time, after seeing that
universal form, he is afraid that he has committed so many offenses to Kåñëa
out of his unalloyed friendship. Thus his mind is disturbed out of fear,
although he had no reason to fear. Arjuna therefore  is asking Kåñëa to show
His Näräyaëa form, because He can assume any form. This universal form is
material and temporary, as the mater ial world is temporary. But in the
Vaikuëöha planets He has His transcendental form with four hands as
Näräyaëa. There ar e innumerable planets in the sp iritual sky, and in each of
them Kåñëa is present by His plenary manifestations of different names. Thus
Arjuna desired to see one of the forms manifest in the Vaikuëöha planets. Of
course in each Vaikuëöha planet the form of  Näräyaëa is four-handed, but the
four hands hold different arrangements of symbols—the conchshell, mace,
lotus and disc. According to the different  hands these four things are held in,


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.the Näräyaëas are variously named. A ll of these forms are one with Kåñ ëa;
therefore Arjuna requests to see His four-handed feature.
TEXT  46
ik-rqi$=Na& GaidNa& c§-hSTa‚ iMaC^aiMa Tva& d]íuMah& TaQaEv )
TaeNaEv æPae<a cTau>auRJaeNa Sahóbahae >av ivìMaUTaeR )) 46 ))
kiréöinaà gadinaà cakra-hastam
icchämi tväà drañöum ahaà tathaiva
tenaiva rüpeëa catur-bhujena
sahasra-bäho bhava viçva-mürte
SYNONYMS
kiréöinam —with helmet; gadinam —with club; cakra-hastam —disc in hand;
icchämi —I wish; tväm —You; drañöum —to see; aham —I; tathä eva —in that
position; tena eva —in that; rüpeëa —form; catuù-bhujena —four-handed;
sahasra-bäho —O thousand-handed one; bhava —just beco me; viçva-mürte —O
universal form.
TRANSLATION
O universal form, O thousand-armed Lord, I wish to see You in Your
four-armed form, with helmeted head and with club, wheel, conch and lotus
flower in Your hands. I long to see You in that form.
PURPORT
In the Brahma-saàhitä  (5.39) it is stated, rämädi-mürtiñu kalä-niyamena
tiñöhan:  the Lord is eternally situated in hundreds and thousands of forms, and
the main forms are those like Räma, Nåsiàha, Näräyaëa, etc. There are
innumerable forms. But Arjuna knew  that Kåñëa is the original Personality of
Godhead assuming His temporary universa l form. He is now asking to see the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.form of Näräyaëa, a spiritual form. Th is verse establishes without any doubt
the statement of the Çrémad-Bhägavatam  that Kåñëa is the orig inal Personality
of Godhead and all other features originate from Him. He is not different from
His plenary expansions, and He is God in  any of His innumerable forms. In all
of these forms He is fresh like a young ma n. That is the constant feature of the
Supreme Personality of Godhead. One who knows Kåñëa becomes free at once
from all contamination of the material world.
TEXT  47
é[q>aGavaNauvac )
MaYaa Pa[SaàeNa TavaJauRNaed& æPa& Par& diXaRTaMaaTMaYaaeGaaTa( )
TaeJaaeMaYa& ivìMaNaNTaMaaÛ& YaNMae TvdNYaeNa Na d*íPaUvRMa( )) 47 ))
çré-bhagavän uväca
mayä prasannena tavärjunedaà
rüpaà paraà darçitam ätma-yogät
tejo-mayaà viçvam anantam ädyaà
yan me tvad anyena na dåñöa-pürvam
SYNONYMS
çré-bhagavän uväca —the Supreme Personality of Godhead said; mayä —by Me;
prasannena —happily; tava—unto you; arjuna —O Arjuna; idam —this;
rüpam —form; param —transcendental; darçitam —shown; ätma-yogät —by My
internal potency; tejaù-mayam —full of effulgence; viçvam—the entire
universe; anantam —unlimited; ädyam —original; yat—that which; me—My;
tvat anyena —besides you; na dåñöa-pürvam —no one has previously seen.
TRANSLATION
The Supreme Personality of Godhead said: My dear Arjuna, happily have I
shown you, by My internal potency, th is supreme universal form within the
material world. No one before you has ever seen this primal form, unlimited and


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.full of glaring effulgence.
PURPORT
Arjuna wanted to see the universal form of the Supreme Lord, so Lord
Kåñëa, out of His mercy upon His devo tee Arjuna, showed His universal form,
full of effulgence and opulence. This fo rm was glaring like the sun, and its
many faces were rapidly changing. Kåñëa showed this form just to satisfy the
desire of His friend Arjuna. This form  was manifested by Kåñëa through His
internal potency, which is inconceiva ble by human speculation. No one had
seen this universal form of the Lord before Arjuna, but because the form was
shown to Arjuna, other devotees in the heavenly planets and in other planets
in outer space could also see it. They had not seen it before, but because of
Arjuna they were also able to see it. In  other words, all the disciplic devotees of
the Lord could see the universal form which was shown to Arjuna by the
mercy of Kåñëa. Someone has comment ed that this form was shown to
Duryodhana also when Kåñëa went to  Duryodhana to negotiate for peace.
Unfortunately, Duryodhana did not accept the peace of fer, but at that time
Kåñëa manifested some of His universa l forms. But those forms are different
from this one shown to Arjuna. It is clea rly said that no one had ever seen this
form before.
TEXT  48
Na vedYajaDYaYaNaENaR daNaE‚ NaR c i§-Yaai>aNaR TaPaaei>aåGa]E" )
Wv&æPa" XaKYa Ah& Na*l/aeke- d]íu& TvdNYaeNa ku-åPa[vqr )) 48 ))
na veda-yajïädhyayanair na dänair
na ca kriyäbhir na tapobhir ugraiù
evaà-rüpaù çakya ahaà nå-loke
drañöuà tvad anyena kuru-pravéra
SYNONYMS


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.na—never; veda-yajïa —by sacrifice; adhyayanaiù —or Vedic study;
na—never; dänaiù —by charity; na—never; ca—also; kriyäbhiù —by pious
activities; na—never; tapobhiù —by serious penances; ugraiù —severe;
evam-rüpaù —in this form; çakyaù —can; aham —I; nå-loke —in thi s material
world; drañöum —be seen; tvat—than you; anyena —by another;
kuru-pravéra —O best among the Kuru warriors.
TRANSLATION
O best of the Kuru warriors, no one be fore you has ever seen this universal
form of Mine, for neither by studying the Vedas, nor by performing sacrifices,
nor by charity, nor by pious activities, no r by severe penances can I be seen in
this form in the mat erial world.
PURPORT
The divine vision in this connectio n should be clearly understood. Who
can have divine vision? Divine means godly. Unless one attains the status of
divinity as a demigod, he cannot have divine vision. And what is a demigod? It
is stated in the Vedic script ures that those who are devotees of Lord Viñëu are
demigods ( viñëu-bhaktäù småtä deväù ). Those who are atheistic, i.e., who do not
believe in Viñëu, or who recognize only  the impersonal part of Kåñëa as the
Supreme, cannot have the divine vision. It is not  possible to decry Kåñëa and
at the same time have the divine vi sion. One cannot have the divine vision
without becoming divine. In other word s, those who have divine vision can
also see like Arjuna.
The Bhagavad-gétä  gives the description of the universal form. Although
this description was unknown to everyone before Arjuna, now one can have
some idea of the viçva-rüpa  after this incident. Those who are actually divine
can see the universal form of th e Lord. But one cannot be divine without
being a pure devotee of Kåñëa. The devotees, however, who are actually in the
divine nature and who have divine vi sion, are not very much interested in
seeing the universal form of th e Lord. As described in the prev ious verse,
Arjuna desired to see the four-handed form of Lord Kåñëa as Viñëu, and he


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.was actually afraid of the universal form.
In this verse there are some significant words, just like
veda-yajïädhyayanaiù,  which refers to studying Vedic literature and the
subject matter of sacrificial regulations. Veda  refers to all kinds of Vedic
literature, such as the four Vedas  (Åg, Yajur, Sä ma and Atharva ) and the
eighteen Puräëas,  the Upaniñads  and the Vedänta-sütra.  One can study these
at home or anywhere else. Similarly, there are sütras—Kalpa-sütras  and
Mémäàsä-sütras —for studying the method of sacrifice. Dänaiù  refers to
charity which is  offered to a suitable party, such as those who are engaged in
the transcendental loving service of the Lord—the brähmaëas  and the
Vaiñëavas. Similarly, “pious activities” refers to the agni-hotra  and the
prescribed duties of the different castes. And the voluntary acceptance of
some bodily pains is called tapasya.  So one can perform all these—can accept
bodily penances, give charity, study the Vedas,  etc.—but unless he is a devotee
like Arjuna, it is not possible to s ee that universal form. Those who are
impersonalists are also imagining that they  are seeing the universal form of the
Lord, but from Bhagavad-gétä  we understand that the impersonalists are not
devotees. Therefore they are unable to see the universal form of the Lord.
There are many persons who create incarnations. They falsely claim an
ordinary human to be an incarnation, but this is all foolishness. We should
follow the principles of Bhagavad-gétä,  otherwise there is no possibility of
attaining perfect spiritual knowl edge. Although Bhagavad-gétä  is considered
the preliminary study of the science of God,  still it is so perfect that it enables
one to distinguish what is what. The fo llowers of a pseudo incarnation may say
that they have also seen the transcendental incarn ation of God, the universal
form, but that is unacceptable because it  is clearly stated here that unless one
becomes a devotee of Kåñëa one cannot s ee the universal form of God. So one
first of all has to become a pure de votee of Kåñëa; then he can claim t hat he
can show the universal form of what he has seen. A devotee of Kåñëa cannot
accept false incarnations or followers of false incarnations.
TEXT  49


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Maa Tae VYaQaa Maa c ivMaU!>aavae d*îa æPa& gaaerMaqd*x(MaMaedMa( )
VYaPaeTa>aq" Pa[qTaMaNaa" PauNaSTv& Tadev Mae æPaiMad& Pa[PaXYa )) 49 ))
mä te vyathä mä ca vimüòha-bhävo
dåñövä rüpaà ghoram édåì mamedam
vyapeta-bhéù préta-manäù punas tvaà
tad eva me rüpam idaà prapaçya
SYNONYMS
mä—let it not be; te—unto you; vyathä —trouble; mä—let it not be; ca—also;
vimüòha-bhävaù —bewilderment; dåñövä —by seeing; rüpam —form;
ghoram —horrible; édåk—as it is; mama —My; idam —this; vyapeta-bhéù —free
from all fear; préta-manäù —pleased in mind; punaù —aga in; tvam —you;
tat—that; eva—thus; me—My; rüpam —form; idam —this; prapaçya —just see.
TRANSLATION
You have been perturbed and bewildered by seeing this horrible feature of
Mine. Now let it be finished. My devotee, be free again from all disturbances.
With a peaceful mind you can now see the form you desire.
PURPORT
In the beginning of Bhagavad-gétä  Arjuna was worried about killing Bhéñma
and Droëa, his worshipful grandfathe r and master. But Kåñëa said that he
need not be afraid of killing his grandfather. When the sons of Dhåtaräñöra
tried to disrobe Draupadé in the assembly of the Kurus, Bhéñma and Droëa
were silent, and for such negligence of duty they should be killed. Kåñëa
showed His universal form to Arjuna ju st to show him that these people were
already killed for their unlawful action. That scene was shown to Arjuna
because devotees are always peaceful and they cannot perform such horrible
actions. The purpose of the revelation of the universal form was shown; now
Arjuna wanted to see the four-armed form, and Kåñëa showed him. A devotee


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.is not much interested i n the universal form, for it does not enable one to
reciprocate loving feelings. Either a devotee wants to offer his respectful
worshipful feelings, or he wants to s ee the two-handed Kåñëa form so that he
can reciprocate in loving service with the Supreme Personality of Godhead.
TEXT  50
SaÅYa ovac )
wTYaJauRNa& vaSaudevSTaQaae¤-a Svk&- æPa& dXaRYaaMaaSa >aUYa" )
AaìaSaYaaMaaSa c >aqTaMaeNa& >aUTva PauNa" SaaEMYavPauMaRhaTMaa )) 50 ))
saïjaya uväca
ity arjunaà väsudevas tathoktvä
svakaà rüpaà darçayäm äsa bhüyaù
äçväsayäm äsa ca bhétam enaà
bhütvä punaù saumya-vapur mahätmä
SYNONYMS
saïjayaù uväca —Saïjaya said; iti—thus; arjunam —unto Arjuna;
väsudevaù —Kåñëa; tathä —in that way; uktvä —speaking; svakam —His own;
rüpam —form; darçayäm äsa —showed; bhüyaù —again; äçväsayäm
äsa—encouraged; ca—also; bhétam —fearful; enam —him; bhütvä —becoming;
punaù—again; saumya-vapuù —the beautiful form; mahä-ätmä —the great one.
TRANSLATION
Saïjaya said to Dhåtaräñöra: The Supreme Personality of Godhead, Kåñëa,
having spoken thus to Arjuna, displayed His real four-armed form and at last
showed His two-armed form, thus encouraging the fearful Arjuna.
PURPORT
When Kåñëa appeared as the son of Vasudeva and Devaké, He first of all


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.appeared as four-armed Näräyaëa, but when He was requested by His parents,
He transformed Himself into an ordinary child in appearance. Similarly, Kåñëa
knew that Arjuna was not interes ted in seeing a four-handed form, but since
Arjuna asked to see this four-handed form, Kåñëa also showed him this form
again and then showed Himself in  His two-handed form. The word
saumya-vapuù  is very significant. Saumya-vapuù  is a very beautiful form; i t is
known as the most beautiful form. Wh en He was present, everyone was
attracted simply by Kåñëa’s form, and because Kåñëa is the director of the
universe, He just banished the fear of  Arjuna, His devotee, and showed him
again His beautiful form of Kåñëa . In the Brahma-saàhitä  (5.38) it is stated,
premäïjana-cchurita-bhakti-vilocanena:  only a person whose eyes are smeared
with the ointment of love can see the beautiful form of Çré Kåñëa.
TEXT  51
AJauRNa ovac )
d*îed& MaaNauz& æPa& Tav SaaEMYa& JaNaadRNa )
wdaNaqMaiSMa Sa&v*ta" SaceTaa" Pa[k*-iTa& GaTa" )) 51 ))
arjuna uväca
dåñövedaà mänuñaà rüpaà
tava saumyaà janärdana
idäném asmi saàvåttaù
sa-cetäù prakåtià gataù
SYNONYMS
arjunaù uväca —Arjuna said; dåñövä —seeing; idam —this; mänuñam —human;
rüpam —form; tava—Your; saumyam —very beautiful; janärdana —O chastiser
of the enemies; idäném —now; asmi —I am; saàvåttaù —settled; sa-cetäù —in
my consciousness; prakåtim —to my own nature; gataù—returned.
TRANSLATION


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.When Arjuna thus saw Kåñëa in His original form, he said: O Janärdana,
seeing this humanlike form, so very beautiful, I am now composed in mind, and
I am restored to my original nature.
PURPORT
Here the words mänuñaà rüpam  clearly indicate the Supreme Personality of
Godhead to be originally two-handed. Those who deride Kåñëa as if He were
an ordinary person are shown here to be ignorant of His divine nature. If
Kåñëa is like an ordinary human bei ng, then how is it possible for Him to show
the universal form and again to show th e four-handed Näräyaëa form? So it is
very clearly stated in Bhagavad-gétä  that one who thinks that Kåñëa is an
ordinary person and who misguides the reader by claiming that  it is the
impersonal Brahman within Kåñëa speaking is doing the greatest injustice.
Kåñëa has actually shown His universal form and His four-handed Viñëu form.
So how can He be an ordinary human being? A pure devotee is not confused
by misguiding commenta ries on Bhagavad-gétä  because he knows what is what.
The original verses of Bhagavad-gétä  are as clear as the sun; they do not require
lamplight from foolish commentators.
TEXT  52
é[q>aGavaNauvac )
SaududRXaRiMad& æPa& d*ívaNaiSa YaNMaMa )
deva APYaSYa æPaSYa iNaTYa& dXaRNak-ax(i+a<a" )) 52 ))
çré-bhagavän uväca
su-durdarçam idaà rüpaà
dåñöavän asi yan mama
devä apy asya rüpasya
nityaà darçana-käìkñiëaù


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
çré-bhagavän uväca —the Supreme Personality of Godhead said;
su-durdarçam —very difficult to see; idam —this; rüpam —form; dåñöavän
asi—as you have seen; yat—which; mama —of Mine; deväù —the demigods;
api—also; asya—this; rüpasya —form; nityam —eternally;
darçana- käìkñiëaù —aspiring to see.
TRANSLATION
The Supreme Personality of Godhead said: My dear Arjuna, this form of
Mine you are now seeing is very difficult to behold. Even the demigods are ever
seeking the opportunity to see this form, which is so dear.
PURPORT
In the forty-eighth  verse of this chapter Lord Kåñëa concluded revealing
His universal form and informed Arjuna that this form is not possible to be
seen by so many pious activities, sacrifices, etc. Now here the word
su-durdarçam  is used, indicating that Kåñëa’s two-handed form is still more
confidential. One may be able to see the universal form of Kåñëa by adding a
little tinge of devotional service to vari ous activities like penances, Vedic study
and philosophical speculation. It may be possible, but wi thout a tinge of bhakti
one cannot see; that has already been ex plained. Still, beyond that universal
form, the form of Kåñëa with two hands is still more difficult to see, even for
demigods like Brahmä and Lord Çiva. They desire to see Him, and we have
evidence in the Çrémad-Bhägavatam  that when He was supposed to be in the
womb of His mother, Devaké, all the de migods from heaven came to see the
marvel of Kåñëa, and they offered nice  prayers to the Lord, although He was
not at that time visible to them. Th ey waited to see Him. A foolish person may
deride Him, thinking Him an ordinary person, and may offer respect not to
Him but to the impersonal “somethi ng” within Him, but these are all
nonsensical postures. Kåñëa in His two-armed form is actually desired t o be


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.seen by demigods like Brahmä and Çiva.
In Bhagavad-gétä  (9.11) it is also confirmed, avajänanti mäà müòhä mänuñéà
tanum äçritaù:  He is not visible to the foolish persons who deride Him. Kåñëa’s
body, as confirmed by Brahma-saàhitä  and confirmed by Kåñëa Himself in
Bhagavad-gétä,  is completely s piritual and full of bliss and eternality. His body
is never like a material body. But fo r some who make a study of Kåñëa by
reading Bhagavad-gétä  or similar Vedic scriptures, Kåñëa is a problem. For one
using a material process, Kåñëa is considered to be a great historical personality
and very learned philosopher, but He is an ordinary man, and even though He
was so powerful He had to accept a ma terial body. Ultimately they think that
the Absolute Truth is impersonal; th erefore they think that from His
impersonal feature He assumed a personal feature attached to material nature.
This is a materialistic calculation of the Supreme Lord. Another calculation is
speculative. Those who are in search of  knowledge also speculate on Kåñëa and
consider Him to be less  important than the universal form of the Supreme.
Thus some think that the universal fo rm of Kåñëa which was manifested to
Arjuna is more important than His pe rsonal form. According to them, the
personal form of the Supreme is  something imaginary. They be lieve that in the
ultimate issue, the Absolute Truth is  not a person. But the transcendental
process is described in Bhagavad-gétä,  Chapter Four:  to hear about Kåñëa from
authorities. That is the actual Vedic pr ocess, and those who are actually in the
Vedi c line hear about Kåñëa from authority, and by repeated hearing about
Him, Kåñëa becomes dear. As we have several times discussed, Kåñëa is covered
by His yoga-mäyä  potency. He is not to be s een or revealed to anyone and
everyone. Only by one to whom He re veals Himself can He be seen. This is
confirmed in Vedic literature; for one who is a surrendered soul, the Absolute
Truth can actually be understood. The transcendentalist, by continuous Kåñëa
consciousness and by devotional service to Kåñëa, can have his  spiritual eyes
opened and can see Kåñëa by revelation. Such a revelation is not possible even
for the demigods; therefore it is difficu lt even for the demigods to understand
Kåñëa, and the advanced demigods are always in hope of seeing Kåñëa in His
two-ha nded form. The conclusion is that al though to see the universal form of
Kåñëa is very, very difficult and not possi ble for anyone and everyone, it is still


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.more difficult to understand His personal form as Çyämasundara.
TEXT  53
Naah& vedENaR TaPaSaa Na daNaeNa Na ceJYaYaa )
XaKYa Wv&ivDaae d]íu& d*ívaNaiSa Maa& YaQaa )) 53 ))
nähaà vedair na tapasä
na dänena na cejyayä
çakya evaà-vidho drañöuà
dåñöavän asi mäà yathä
SYNONYMS
na—never; aham —I; vedaiù —by study of the Vedas;  na—never; tapasä —by
serious penances; na—never; dänena —by charity; na—never; ca—also;
ijyayä —by worship; çakyaù —it is possible; evam-vidhaù —like this;
drañöum —to see; dåñöavän —seeing; asi—you are; mäm —Me; yathä—as.
TRANSLATION
The form you are seeing with your transcendental eyes cannot be understood
simply by studying the Vedas, nor by  undergoing serious penances, nor by
charity, nor by worship. It is not by these means that one can see Me as I am.
PURPORT
Kåñëa first appeared  before His parents Devaké and Vasudeva in a
four-handed form, and then He transformed Himself into the two-handed
form. This mystery is very difficult to understand for those who are atheists or
who are devoid of devotional service. Fo r scholars who have simply studied
Vedic literature by way of grammatical knowledge or mere academic
qualifications, Kåñëa is not possible to understand. Nor is He to be understood
by persons who officially go to the te mple to offer worship. They make thei r


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.visit, but they cannot understand Kåñë a as He is. Kåñëa can be understood
only through the path of devotional se rvice, as explained by Kåñëa Himself in
the next verse.
TEXT  54
>a¢-ya TvNaNYaYaa XaKYa AhMaev&ivDaae_JauRNa )
jaTau& d]íu& c TatveNa Pa[veíu& c ParNTaPa )) 54 ))
bhaktyä tv ananyayä çakya
aham evaà-vidho ’rjuna
jïätuà drañöuà ca tattvena
praveñöuà ca parantapa
SYNONYMS
bhaktyä —by devotional service; tu—but; ananyayä —without being mixed
with fruitive activities or speculative knowledge; çakyaù —possible; aham —I;
evam-vidhaù —like this; arjuna —O Arjuna; jïätum —to know; drañöum —to
see; ca—and; tattvena —in fact; praveñöum —to e nter into; ca—also;
parantapa —O mighty-armed one.
TRANSLATION
My dear Arjuna, only by undivided de votional service can I be understood as
I am, standing before you, and can thus be seen directly. Only in this way can
you enter into the mysteries of My understanding.
PURPORT
Kåñëa can be understood only by the process of undivided devotional
service. He explicitly explains this in this verse so that unauthorized
commentators, who try to understand Bhagavad-gétä  by the speculative process,
will know that they are simply wasting  their time. No one can understand


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Kåñëa or how He came from parents in a four-handed form and at once
changed Himself into a two-handed form . These things are very difficult to
understand by study of the Vedas  or by philosophical speculation. Therefore it
is clearly stated here that no one ca n see Him or enter into understanding of
these matters. Those who, however, are very experienced students of Vedic
literature can learn about Him from th e Vedic literature in so many ways.
There are so many rules and r egulations, and if one at all wants to understand
Kåñëa, he must follow the regulative pr inciples described in the authoritative
literature. One can perform penance in accordance with those principles. For
example, to undergo serious penances one may obser ve fasting on Janmäñöamé,
the day on which Kåñëa appeared, an d on the two days of Ekädaçé (the
eleventh day after the new moon and the eleventh day after the full moon).
As far as charity is concerned, it is plain that charity should be given to the
devote es of Kåñëa who are engaged in His devotional service to spread the
Kåñëa philosophy, or Kåñëa consciousn ess, throughout the world. Kåñëa
consciousness is a benediction to huma nity. Lord Caitanya was appreciated by
Rüpa Gosvämé as the most munificent man o f charity because love of Kåñëa,
which is very difficult to achieve, was distributed freely by Him. So if one gives
some amount of his money to person s involved in distributing Kåñëa
consciousness, that charity, given to  spread Kåñëa consciousness, is the greatest
charity in the world. And if one worships  as prescribed in the temple (in the
temples in India there is always some st atue, usually of Viñëu or Kåñëa), that is
a chance to progress by offering worship and respect to the Supreme
Personality of Godh ead. For the beginners in devotional service to the Lord,
temple worship is essential, and this is confirmed in the Vedic literature
(Çvetäçvatara Upaniñad  6.23):
yasya deve parä bhaktir
yathä deve tathä gurau
tasyaite kathitä hy arthäù
prakäçante mahätmanaù
 [ÇU 6.23(881) ]
One who has unflinching devotion for the Supreme Lord and is directed by


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.the spiritual master, in whom he has similar unflinching faith, can see the
Supreme Personality of Godhead by re velation. One cannot understand Kåñëa
by mental speculation. For one wh o does not take personal training under the
guidance of a bona fide spiritual mast er, it is impossible to even begin to
understand Kåñëa. The word tu is specifically used here to indicate that no
other process can be used, can be recommended, or can be suc cessful in
understanding Kåñëa.
The personal forms of Kåñëa, the tw o-handed form and the four-handed,
are completely different from the temp orary universal form shown to Arjuna.
The four-handed form of Näräyaëa an d the two-handed form of Kåñëa are
eternal and transcendental, whereas the universal form exhibited to Arjuna is
temporary. The very word sudurdarçam,  meaning “difficult to see,” suggests
that no one had seen that universal fo rm. It also suggests that amongst the
devotees there was no necessity of  showing it. That form was exhibi ted by
Kåñëa at the request of Arjuna so th at in the future, when one represents
himself as an incarnation of God, people can ask to see his universal form.
The word na, used repeatedly in the previous verse, indicates that one
should not be very much proud of such credentials as an academic education in
Vedic literature. One must take to the devotional service of Kåñëa. Only then
can one attempt to write comm entaries on Bhagavad-gétä.
Kåñëa changes from the universal form to the four-handed form of
Näräyaëa and then to His own natural fo rm of two hands. This indicates that
the four-handed forms and other forms me ntioned in Vedic literature are all
emanations of the original two-handed K åñëa. He is the origin of all
emanations. Kåñëa is distinct even from  these forms, what to speak of the
impersonal conception. As far as the four-handed forms of Kåñëa are
concerned, it is stated clearly that ev en the most identical four-handed form of
Kåñëa (which is known as Mahä-Viñëu, who is lying on the cosmic ocean and
from whose breathing so many innume rable universes are passing out and
entering) is also an expansion of the Supreme Lord. As stated in the
Brahma-saàhitä  (5.48),
yasyaika-niçvasita-kälam athävalambya
jévanti loma-vila-jä jagad-aëòa-näthäù


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.viñëur mahän sa iha yasya kalä-viçeño
govindam ädi-puruñaà tam ahaà bhajämi
“The Mahä-Viñëu, into whom all the innumerable universes enter and from
whom they come forth again simply by His breathing process, is a plenary
expansion of Kåñëa. Therefore I worship Govinda, Kåñëa, the cause of all
causes.” Therefore one should conclusi vely worship the personal form of Kåñëa
as the Supreme Personality of Godhea d who has eternal bliss and knowledge.
He is the source of all forms of Viñë u ,  H e  i s  t h e  s o u r c e  o f  a l l  f o r m s  o f
incarnation, and He is the original  Supreme Personality, as confirme d in
Bhagavad-gétä.
In the Vedic literature ( Gopäla-täpané Upaniñad  1.1) the following statement
appears:
sac-cid-änanda-rüpäya
kåñëäyäkliñöa-käriëe
namo vedänta-vedyäya
gurave buddhi-säkñiëe
“I offer my respectful obeisances unto Kåñëa, who has a transcendental
form of bliss, eternity and knowledge. I offer my respect to Him, because
understanding Him means understanding the Vedas  and He is therefore the
supreme spiritual master.” Then it is s aid, kåñëo vai paramaà daivatam:  “Kåñëa
is the Supreme Personality of Godhead.” ( Gopäla-täpané Upaniñad  1.3) Eko vaçé
sarva-gaù kåñëa éòyaù:  “That one Kåñëa is the Supreme Personality of
Godhead, and He is worshipable.” Eko ’pi san bahudhä yo ’vabhäti:  “Kå ñëa is
one, but He is manifested in unlimited forms and expanded incarnations.”
(Gopäla-täpané Upaniñad  1.21)
The Brahma-saàhitä  (5.1) says,
éçvaraù paramaù kåñëaù
sac-cid-änanda-vigrahaù
anädir ädir govindaù
sarva-käraëa-käraëam
“The Supreme Personality of Godhead is  Kåñëa, who has a body of eternity,


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.knowledge and bliss. He has no be ginning, for He is the beginning of
everything. He is the cause of all causes.”
Elsewhere it is said, yaträvatérëaà kåñëäkhyaà paraà brahma naräkåti:  “The
Supreme Absolute Truth is a person, Hi s name is Kåñëa, and He sometimes
descends on this earth.” Similarly, in the Çrémad-Bhägavatam  w e  f i n d  a
description of all kinds of incarnatio ns of the Supreme Personality of
Godhead, and in this list the name of Kåñëa also appears. But then it is said
that this Kåñëa is not an incarnatio n of God but is the original Supreme
Personality of Godhead Himself ( ete cäàça-kaläù puàsaù kåñëas tu bhagavä n
svayam ).
Similarly, in Bhagavad-gétä  the Lord says, mattaù parataraà nänyat : “There
is nothing superior to My form as th e Personality of Godhead Kåñëa.” He also
says elsewhere in Bhagavad-gétä,  aham ädir hi devänäm : “I am the origin of all
the demigods.” And after understanding Bhagavad-gétä  from Kåñëa, Arjuna
also confirms this in the following words: paraà brahma paraà dhäma
pavitram-paramaà bhavän , “I now fully understand that You are the Supreme
Personality of Godhead, the Absolute Truth, and that You are the re fuge of
everything.” Therefore the universal fo rm which Kåñëa showed to Arjuna is
not the original form of God. The orig inal is the Kåñëa form. The universal
form, with its thousands and thousands of  heads and hands, is manifest just to
draw the attention of those who have no love for God. It is not God’s original
form.
The universal form is not attractive fo r pure devotees, who are in love with
the Lord in different transcendental  relationships. The Supreme Godhead
exchanges transcendental love in His original form of Kåñëa. Therefore to
Arjuna, who was so intimately rel ated with Kåñëa in friendship, this form of
the universal manifestation was not plea sing; rather, it was fearful. Arjuna,
who was a constant companion of Kåñëa’s, must have had transcendental eyes;
he was not an ordinary man. Therefore he was not captivate d by the universal
form. This form may seem wonderful to persons who are involved in elevating
themselves by fruitive activities, but to persons who are engaged in devotional
service the two-handed form of Kåñëa is the most dear.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  55
MaTk-MaRk*-NMaTParMaae MaÙ¢-" Sa®viJaRTa" )
iNavŒr" SavR>aUTaezu Ya" Sa MaaMaeiTa Paa<@v )) 55 ))
mat-karma-kån mat-paramo
mad-bhaktaù saìga-varjitaù
nirvairaù sarva-bhüteñu
yaù sa mäm eti päëòava
SYNONYMS
mat-karma-kåt —engaged in doing My work; mat-paramaù —considering Me
the Supreme; mat-bhaktaù —engaged in My devotional service;
saìga-varjitaù —freed from the contamination of fruitive activities and mental
speculation; nirvairaù —without an enemy; sarva-bhüte ñu—among all living
entities; yaù—one who; saù—he; mäm —unto Me; eti—comes; päëòava —O
son of Päëòu.
TRANSLATION
My dear Arjuna, he who engages in My pure devotional service, free from
the contaminations of fruitive activities and mental speculation, he who works
for Me, who makes Me the supreme goal of his life, and who is friendly to every
living being—he certainly  comes to Me.
PURPORT
Anyone who wants to approach the supreme of all the Personalities of
Godhead, on the Kåñëaloka planet in the spiritual sky, and be intimately
connected with the Supreme Personality,  Kåñëa, must take this formula, as
stated by the Supreme Himself. Therefore , this verse is considered to be the
essence of Bhagavad-gétä.  The Bhagavad-gétä  is a book directed to the
conditioned souls, who are engaged in the material world with the purpose of


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.lording it over nature and who do no t know of the real, spiritual life. The
Bhagavad-gétä  is meant to show how one can understand his spiritual existence
and his eternal relationship with th e supreme spiritual personality and to
teach one how to go back home, back to  Godhead. Now here is the verse which
clearly explains the pr ocess by which one can attain success in his spiritual
activity: devotional service.
A s  f a r  a s  w o r k  i s  c o n c e r n e d ,  o n e  s h ould transfer his energy entirely to
Kåñëa conscious activities. As stated in the Bhakti-rasämåta-sindhu  (2.255 ),
anäsaktasya viñayän
yathärham upayuïjataù
nirbandhaù kåñëa-sambandhe
yuktaà vairägyam ucyate
No work should be done by any man exce pt in relationship to Kåñëa. This is
called kåñëa-karma.  One may be engaged in various activities, but one should
not be attached to the result of his wo rk; the result should be done only for
Him. For example, one may be engaged in business, but to transform that
activity into Kåñëa consciousness, one ha s to do business for Kåñëa. If Kåñëa is
the proprietor of the business, then Kåñëa should enjoy the profit of the
business. If a businessman is in possession of thousand s and thousands of
dollars, and if he has to offer all this to  Kåñëa, he can do it. This is work for
Kåñëa. Instead of constructing a big building for his sense gratification, he can
construct a nice temple for Kåñëa, and he can install the Deity of Kåñëa and
arrange for the Deity’s service, as is  outlined in the authorized books of
devotional service. This is all kåñëa-karma.  One should not be attached to the
result of his work, but the result shou ld be offered to Kåñëa, and one should
accept as prasädam  the remnants of offerings to Kå ñëa. If one constructs a very
big building for Kåñëa and installs the Deity of Kåñëa, one is not prohibited
f r o m  l i v i n g  t h e r e ,  b u t  i t  i s  u n d e r s t o o d  that the proprietor of the building is
Kåñëa. That is called Kåñëa consciousne ss. If, however, one is not able to
construct a temple for Kåñëa, one can engage himself in cleansing the temple
of Kåñëa; that is also kåñëa-karma.  One can cultivate a garden. Anyone who
has land—in India, at least, any poor man has a certain amount of la nd—can


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.utilize that for Kåñëa by growing flowers to offer Him. One can sow tulasé
plants, because tulasé  leaves are very important and Kåñëa has recommended
this in Bhagavad-gétä.  Patraà puñpaà phalaà toyam . Kåñëa desires that one
offer Him either a leaf, or a flower, or fruit, or a little water—and by such an
offering He is satisfied. This leaf especially refers to the tulasé.  So one can sow
tulasé  and pour water on the plant. Thus , even the poorest man can engage in
the service of Kåñëa. These are some of  the examples of how one can engage in
working for Kåñëa.
The word mat-paramaù  refers to one who considers the association of Kåñëa
in His supreme abode to be the highest perfection of life. Such a person does
not wish to be elevated to the higher planets such as the moon or sun or
heavenly planets, or even the h ighest planet of this universe, Brahmaloka. He
has no attraction for that. He is only  attracted to being transferred to the
spiritual sky. And even in the spiritual sky he is not satisfied with merging into
the glowing brahmajyoti  effulgence, for he wants to enter the highest spiritual
planet, namely Kåñëaloka, Goloka Våndävana. He has full knowledge of that
planet, and therefore he is not interest ed in any other. As indicated by the
word mad-bhaktaù,  he fully engages in devotional service, specifically in the
nine processes of devotional engagement: hearing, chanting, remembering,
worshiping, serving the lotus feet of th e Lord, offering prayers, carrying out
the orders of the Lord, making friend s with Him, and surrendering everything
to Him. One can engage in all nine devotional processes, or eight, or seven, or
at least in one, and that will surely make one perfect.
The term saìga-varjitaù  is very significant. One should disassociate himself
from persons who are against Kåñëa. Not only are the atheistic persons against
Kåñëa, but so also are those who are attr acted to fruitive activities and mental
speculation. Theref ore the pure form of devotional service is described in
Bhakti-rasämåta-sindhu  (1.1.11 ) as follows:
anyäbhiläñitä-çünyaà
jïäna-karmädy-anävåtam
änukülyena kåñëänu-
çélanaà bhaktir uttamä
 [Madhya 19.167 ]


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.In this verse Çréla Rüpa Gosvämé clea rly states that if anyone wants to
execute unalloyed devotional service, he must be freed from all kinds of
material contamination. He must be fr eed from the association of persons who
are addicted to fruitive activitie s and mental speculation. When, freed from
such unwanted association and from th e contamination of material desires,
one favorably cultivates knowledge of Kåñëa, that is called pure devotional
service. Änukülyasya saìkalpaù prätikülyasya varjanam  (Hari-bha kti-viläsa
11.676 ). One should think of Kåñëa and act for Kåñëa favorably, not
unfavorably. Kaàsa was an enemy of Kåñëa’s. From the very beginning of
Kåñëa’s birth, Kaàsa planned in so many  ways to kill Him, and because he was
always unsuccessful, he was a lways thinking of Kåñëa. Thus while working,
while eating and while sleeping, he was always Kåñëa conscious in every
respect, but that Kåñëa consciousness was not favorable, and therefore in spite
of his always thinking of Kåñëa twenty-four hours a day, he  was considered a
demon, and Kåñëa at last killed him. Of course anyone who is killed by Kåñëa
attains salvation immediately, but that is  not the aim of the pure devotee. The
pure devotee does not even want salvatio n. He does not want to be transferred
even to the highest planet, Goloka Våndäv ana. His only objective is to serve
Kåñëa wherever he may be.
A devotee of Kåñëa is friendly to everyo ne. Therefore it is said here that he
has no enemy ( nirvairaù ). How is this? A devotee situated in Kåñëa
consciousness knows that only devotional  service to Kåñëa can relieve a person
from all the problems of life. H e has personal experience of this, and therefore
he wants to introduce this system, Kå ñëa consciousness, into human society.
There are many examples in history of devotees of the Lord who risked their
lives for the spreading of God consciousness. The favor ite example is Lord
Jesus Christ. He was crucified by the nond evotees, but he sacrificed his life for
spreading God consciousness. Of course, it would be superficial to understand
that he was killed. Similarly, in India also there are many examples, such a s
Öhäkura Haridäsa and Prahläda Mahäräja. Why such risk? Because they
wanted to spread Kåñëa consciousness, and it is difficult. A Kåñëa conscious
person knows that if a man is suffering it is due to his forgetfulness of his
eternal relationship with Kåñëa . Therefore, the highest benefit one can render


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.to human society is relieving one’s neighbor from all material problems. In
such a way, a pure devotee is engaged in  the service of the Lord. Now, we can
imagine how merciful Kåñëa is  to those engaged in His service, risking
everything for Him. Therefore it is certain that such persons must reach the
supreme planet after leaving the body.
In summary, the universal form of Kåñëa, which is a temporary
manifestation, and the form of time which devours everything, and even the
form of Viñëu, four-handed, have all been exhibited by Kåñëa. Thus Kåñëa is
the origin of all these manifestations. It is not that Kåñëa is a manifestation of
the original viçva-rüpa,  or Viñëu. Kåñëa is the origin of all forms. There are
hundreds and thousands of Viñëus, bu t for a devotee no form of Kåñëa is
important but the original form, two-handed Çyämasundara. In the
Brahma-saàhitä  it is stated that those who are attached to the Çyämasundara
form of Kåñëa in love and devotion can see Him always within the heart and
cannot see anything else. One should understand, therefore, that the purport
of this Eleventh Chapter is that the form of Kåñëa is essential and supreme.
Thus end the Bhaktivedanta Purports to the Eleventh Chapter of the Çrémad
Bhagavad-gétä  in the matter of the Universal Form.
- CHAPTER 12 -
Devotional Service
TEXT  1
AJauRNa ovac )
Wv& SaTaTaYau¢-a Yae >a¢-aSTva& PaYauRPaaSaTae )


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Yae caPYa+arMaVYa¢&- Taeza& ke- YaaeGaivtaMaa" )) 1 ))
arjuna uväca
evaà satata-yuktä ye
bhaktäs tväà paryupäsate
ye cäpy akñaram avyaktaà
teñäà ke yoga-vittamäù
SYNONYMS
arjunaù uväca —Arjuna said; evam —thus; satata —always; yuktäù —engaged;
ye—those who; bhaktäù —devotees; tväm —You; paryupäsate —properly
worship; ye—those who; ca—also; api—again; akñaram —beyond the senses;
avyaktam —the unmanifested; teñäm —of them; ke—who; yoga-vit-tamäù —the
most perfect in knowledge of yoga.
TRANSLATION
Arjuna inquired: Which are considered to be more perfect, those who are
always properly engaged in Your devo tional service or those who worship the
impersonal Brahman, the unmanifested?
PURPORT
Kåñëa has now explained about the personal, the impersonal and the
universal and has described all kinds of devotees and yogés.  Generally, the
transcendentalists can be divided into two classes. One is the impersonalist,
and the other is the personalist. T he personalist devotee engages himself with
all energy in the service of the Suprem e Lord. The impersonalist also engages
himself, not directly in the service of Kåñëa but in meditation on the
impersonal Brahman, the unmanifested.
We find in this chapter that of the di fferent processes for realization of the
Absolute Truth, bhakti-yoga,  devotional service, is the highest. If one at all
desires to have the association of th e Supreme Personality of Godhead, then


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.he must take to devoti onal service.
Those who worship the Supreme Lord di rectly by devotional service are
called personalists. Those who engage themselves in meditation on the
impersonal Brahman are called impersonalists. Arjuna is here questioning
which position is better. There are differe nt ways to realize the Absolute
Truth, but Kåñëa indicates in this chapter that bhakti-yoga,  or devotional
service to Him, is the highest of all. It is the most direct, and it is the easiest
means for association with the Godhead.
In the Second Chapter  of Bhagavad-gétä,  the Supreme Lord explained that
a living entity is not the material body; he is a spiritual spark. And the
Absolute Truth is the spiritual whole. In the Seventh Chapter  He spoke of the
living entity as being part and  parcel of the supreme whole and recommended
that he transfer his attention fully  to the whole. Then again in the Eighth
Chapter  it was said that anyone who thinks of Kåñëa at the time of quitting his
body is at once transferred to the spiritual sky, to th e abode of Kåñëa. And at
the end of the Sixth Chapter  the Lord clearly said that of all yogés,  one who
always thinks of Kåñëa within himself is considered the most perfect. So in
practically every chapter the conclusion has been that one should be attached
to the personal form of Kåñëa, for that is the highest spiritual realization.
Nevertheless, there are those who are no t attached to the personal form of
Kåñëa. They are so firmly detached  that even in the preparation of
commentaries to Bhagavad-gétä  they want to distract other people from Kåñëa
and transfer all devotion to the imper sonal brahmajyoti.  They prefer to
meditate on the impersonal form of th e Absolute Truth, which is beyond the
reach of the senses and is not manifest.
And so, factually, there are two classes of transcendentalists. Now Arjuna is
trying to settle the question of which pr ocess is easier and which of the classes
is most perfect. In other words, he is clarifying his own position because he is
attached to the  personal form of Kåñëa. He is  not attached to the impersonal
Brahman. He wants to know whether hi s position is secure. The impersonal
manifestation, either in this material world or in the spiritual world of the
Supreme Lord, is a problem for meditation. Actually, one cannot perfectly
conceive of the impersonal feature of  the Absolute Truth. Therefore Arjuna


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.wants to say, “What is the use of such a waste of time?” Arjuna experienced in
the Eleventh Chapter  that to be attached to the personal form of Kåñëa is best
because he could thus understand all other forms at the same time and there
was no disturbance to his love for Kåñëa. This important question asked of
Kåñëa by Arjuna will clarify the dist inction between the impersonal and
personal conceptions of t he Absolute Truth.
TEXT  2
é[q>aGavaNauvac )
MaYYaaveXYa MaNaae Yae Maa& iNaTYaYau¢-a oPaaSaTae )
é[ÖYaa ParYaaePaeTaaSTae Mae Yau¢-TaMaa MaTaa" )) 2 ))
çré-bhagavän uväca
mayy äveçya mano ye mäà
nitya-yuktä upäsate
çraddhayä parayopetäs
te me yuktatamä matäù
SYNONYMS
çré-bhagavän uväca —the Supreme Personality of Godhead said; mayi —upon
Me; äveçya —fixing; manaù —the mind; ye—those who; mäm —Me;
nitya —always; yuktäù —engaged; upäsate —worship; çraddhayä —with faith;
parayä —transcendental; upetäù —endowed; te—they; me—by Me;
yukta-tamäù —most perfect in yoga;  matäù —are considered.
TRANSLATION
The Supreme Personality of Godhead said: Those who fix their minds on
My personal form and are always engaged in worshiping Me with great and
transcendental faith are considered by Me to be most perfect.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT
In answer to Arjuna’s question, Kåñëa clearly says that he who concentrates
upon His personal form and who worships  Him with faith and devotion is to be
considered most perfect in yoga.  For one in such Kåñëa consciousness there are
no material activities, because everything is done for Kåñëa. A pure devotee is
constantly engaged. Sometimes he chan ts, sometimes he hears or reads books
about Kåñëa, or sometimes he cooks prasädam  or goes to the marketplace to
purchase something for Kåñëa, or sometimes he washe s the temple or the
dishes—whatever he does, he does not let a single moment pass without
devoting his activities to Kåñëa. Such action is in full samädhi.
TEXTS  3–4
Yae Tv+arMaiNadeRXYaMaVYa¢&- PaYauRPaaSaTae )
SavR}aGaMaicNTYa& c kU-$=SQaMacl&/ Da]uvMa( )) 3 ))
SaiàYaMYaeiNd]YaGa]aMa& SavR}a SaMabuÖYa" )
Tae Pa[aPanuviNTa MaaMaev SavR>aUTaihTae rTaa" )) 4 ))
ye tv akñaram anirdeçyam
avyaktaà paryupäsate
sarvatra-gam acintyaà ca
küöa-stham acalaà dhruvam
sanniyamyendriya-grämaà
sarvatra sama-buddhayaù
te präpnuvanti mäm eva
sarva-bhüta-hite ratäù
SYNONYMS
ye—those who; tu—but; akñaram —that which is beyond the perception of the
senses; anirdeçyam —indefinite; avyaktam —unmanifested;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.paryupäsate —completely engage in worshiping; sarvatra-gam —all-pervading;
acintyam —inconceivable; ca—also; küöa-stham —unchanging;
acalam —immovable; dhruvam —fixed; sanniyamya —controlling;
indriya-grämam —all the senses; sarvatra —everywhere;
sama-buddhayaù —equally disposed; te—they; präpnuvanti —achieve;
mäm —Me; eva—certainly; sarva-bhüta-hite —for the welfare of all living
entities; ratäù—engaged.
TRANSLATION
But those who fully worship the unmanifested, that which lies beyond the
perception of the senses, the all-pervadin g, inconceivable, unchanging, fixed and
immovable—the impersonal conception of the Absolute Truth—by controlling
the various senses and being  equally disposed to everyone, such persons,
engaged in the welfare of all, at last achieve Me.
PURPORT
Those who do not directly worship the Supreme Godhead, Kåñëa, but who
attempt to achieve the same goal by an indirect process, also ultimately
achieve the same goal, Çré Kåñëa. “ After many births  the man of wisdom seeks
refuge in Me, knowing that Väsudeva is all.” When a person comes to full
knowledge after many births, he su rrenders unto Lord Kåñëa. If one
approaches the Godhead by the method mentioned in this verse, he has to
control the senses, render service to ever yone and engage in the welfare of all
beings. It is inferred that one has to approach Lord Kåñëa, otherwise there is
no perfect realization. Often there is much penance involved before one fully
surrenders unto Him.
In order to perceive the Supersoul wi thin the individual soul, one has to
cease the sensual activities of seeing, he aring, tasting, working, etc. Then one
comes to understand that the Supreme Soul is present everywhere. Realizing
this, one envies no living  entity—he sees no difference between man and
animal because he sees soul only, not the outer covering. But for the common
man, this method of impersonal realization is very difficult.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  5
©e-Xaae_iDak-TarSTaezaMaVYa¢-aSa¢-ceTaSaaMa( )
AVYa¢-a ih GaiTaduR"%& dehviÙrvaPYaTae )) 5 ))
kleço ’dhikataras teñäm
avyaktäsakta-cetasäm
avyaktä hi gatir duùkhaà
dehavadbhir aväpyate
SYNONYMS
kleçaù —trouble; adhika-taraù —very much; teñäm —of them; avyakta —to the
unmanifested; äsakta —attached; cetasäm —of those whose minds;
avyaktä —toward the unmanifested; hi—certainly; gatiù —progress;
duùkham —with trouble; deha-vadbhiù —by the embodied; aväpyate —is
achieved.
TRANSLATION
For those whose minds are attached to the unmanifested, impersonal feature
of the Supreme, advancement is very troublesome. To make progress in that
discipline is always difficult for those who are embodied.
PURPORT
The group of transcendentalists who follow the path of the inconceivable,
unmanifested, impersonal feature of the Supreme Lord are called jïäna-yogés,
and persons who are in full Kåñëa consciou sness, engaged in devotional service
to the Lord, are called bhakti-yogés.  Now, here the difference between
jïäna-yoga  and bhakti-yoga  is definitely expressed. The process of jïäna-yoga,
although ultimately bringing one to the same goal, is very troublesome,
whereas the path of bhakti-yoga,  the process of being in dir ect service to the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Supreme Personality of Godhead, is ea sier and is natural for the embodied
soul. The individual soul is embodied since time immemorial. It is very difficult
for him to simply theoretically understand that he is not the body. Therefore,
the bhakti-yogé  accepts the Deity of Kåñëa as worshipable because there is some
bodily conception fixed in the mind, which can thus be applied. Of course,
worship of the Supreme Personality of Godhead in His form within the temple
is not idol worship. There is evidence in the Vedic literature that worship may
be saguëa  and nirguëa —of the Supreme possessing or not possessing attributes.
Worship of the Deity in the temple is saguëa  worship, for the Lord is
represented by material qualities. But the form of the Lord, though represented
by material qualities such as stone, wood  or oil paint, is not actually material.
That is the absolute nature of the Supreme Lord.
A crude example may be given here. We  may find some mailboxes on the
street, and if we post our letters in thos e boxes, they will naturally go to their
destination without difficulty. But any ol d box, or an imitation which we may
find somewhere but which i s not authorized by the post office, will not do the
work. Similarly, God has an authorized representation in the Deity form,
which is called arcä-vigraha . This arcä-vigraha  is an incarnation of the
Supreme Lord. God will accept service through that form. The Lord is
omnipotent, all-powerful; therefore, by His incarnation  as arcä-vigraha  He can
accept the services of the devotee, just  to make it convenient for the man in
conditioned life.
So for a devotee there is no diffi culty in approaching the Supreme
immediately and directly, but for those who are following the impersonal way
to spiritual realization the path is di fficult. They have to understand the
unmanifested representation of the S upreme through such Vedic literatures as
the Upaniñads,  and they have to learn the language, understand the
nonperceptual feelings, and realize all these processes. This is not very easy for
a common man. A person in Kåñëa consciousness, engaged in devotio nal
service, simply by the guidance of th e bona fide spiritual master, simply by
offering regulative obeisances unto the Deity, simply by hearing the glories of
the Lord, and simply by eating the remnan ts of foodstuffs offered to the Lord,
realizes the Sup reme Personality of Godhead very easily. There is no doubt


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.that the impersonalists are unnecessarily  taking a troublesome path with the
risk of not realizing the Absolute Truth at the ultimate end. But the
personalist, without any risk, trouble or difficul ty, approaches the Supreme
Personality directly. A similar passage appears in Çrémad-Bhägavatam.  It is
stated there that if one ultimately has to surrender unto the Supreme
Personality of Godhead (this surrendering process is called bhakti ), but instead
takes the trouble to understand what is Brahman and what is not Brahman
and spends his whole life in that way, the result is simply troublesome.
Therefore it is advised here that one sh ould not take up this troublesome path
of self-realization, because there  is uncertainty in the ultimate result.
A living entity is eternally an individu al soul, and if he wants to merge into
the spiritual whole, he may accomplish  the realization of the eternal and
knowledgeable aspects of his original nature, but the blissful portion is not
realized. By the grace of  some devotee, such a transcendentalist, highly learned
in the process of jïäna-yoga,  may come to the point of bhakti-yoga,  or
devotional service. At that time, long practice in impersonalism also becomes a
source of trouble, because he cannot give up the idea. Therefore an embodied
soul is always in difficulty with the un manifest, both at the time of practice
and at the time of realization. Every living soul is partially independent, and
one should know for certain that this unmanifested realization is aga inst the
nature of his spiritual blissful self. On e should not take up this process. For
every individual living entity the proce ss of Kåñëa consciousness, which entails
full engagement in devotional service, is  the best way. If one wants to ignore
this de votional service, there is the danger  of turning to atheism. Thus the
process of centering attention on the unmanifested, the inconceivable, which
is beyond the approach of the senses, as  already expressed in this verse, should
never be encouraged at any t ime, especially in this age. It is not advised by
Lord Kåñëa.
TEXTS  6–7
Yae Tau SavaRi<a k-MaaRi<a MaiYa SaNNYaSYa MaTPara" )
ANaNYaeNaEv YaaeGaeNa Maa& DYaaYaNTa oPaaSaTae )) 6 ))


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TaezaMah& SaMauÖTaaR Ma*TYauSa&SaarSaaGaraTa( )
>avaiMa Na icraTPaaQaR MaYYaaveiXaTaceTaSaaMa( )) 7 ))
ye tu sarväëi karmäëi
mayi sannyasya mat-paräù
ananyenaiva yogena
mäà dhyäyanta upäsate
teñäm ahaà samuddhartä
måtyu-saàsära-sägarät
bhavämi na cirät pärtha
mayy äveçita-cetasäm
SYNONYMS
ye—those who; tu—but; sarväëi —all; karmäëi —activities; mayi —unto Me;
sannyasya —giving up; mat-paräù —being attached to Me; ananyena —without
division; eva—certainly; yogena —by practice of such bhakti-yoga;  mäm —upon
Me; dhyäyantaù —meditating; upäsate —worship;  teñäm —of them; aham —I;
samuddhartä —the deliverer; måtyu —of death; saàsära —in material existence;
sägarät —from the ocean; bhavämi —I become; na—not; cirät —after a long
time; pärtha —O son of Påthä; mayi —upon Me; äveçita —fixed; cetasäm —of
those whose minds.
TRANSLATION
But those who worship Me, giving up all their activities unto Me and being
devoted to Me without deviation, engaged in devotional service and always
meditating upon Me, having fixed their minds upon Me, O son of Påthä—for
them I am the swift deliverer from  the ocean of birth and death.
PURPORT
It is explicitly stated here that the devotees are very fortunate to be
delivered very soon from material existence by the Lord. In pure devotional


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.service one comes to the realization that  God is great and that the individual
soul is subordinate to Him. H is duty is to render service to the Lord—and if he
does not, then he will render service to mäyä.
As stated before, the Supreme Lord can be appreciated only by devotional
service. Therefore, one should be fully  devoted. One should fix his mind fully
on Kåñëa in order to achieve Him. One sh ould work only for Kåñëa. It does not
matter in what kind of wor k one engages, but that work should be done only
for Kåñëa. That is the standard of de votional service. The devotee does not
desire any achievement other than pleasing the Supreme Personality of
Godhead. His life’s mission is to please Kåñëa, and he can sa crifice everything
for Kåñëa’s satisfaction, just as Arjuna  did in the Battle of Kurukñetra. The
process is very simple: one can devote himself in his occupation and engage at
the same time in chanting Hare Kåñëa,  Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/
Hare R äma, Hare Räma, Räma Räma, Hare Hare. Such transcendental
chanting attracts the devotee to the Personality of Godhead.
The Supreme Lord herein promises th at without delay He will deliver a
pure devotee thus engaged from the ocean of material existence. Those who
are advanced in yoga practice can willfully transfer  the soul to whatever planet
they like by the yoga process, and others take the opportunity in various ways,
but as far as the devotee is concerned, it is clearly stated here that the Lord
Himself takes him. The devotee does not need to wait to become very
experienced in order to transfer himself to the spiritual s ky.
In the Varäha Puräëa  this verse appears:
nayämi paramaà sthänam
arcir-ädi-gatià vinä
garuòa-skandham äropya
yatheccham aniväritaù
The purport of this verse is that a devotee does not need to practice
añöäìga-yoga  in order to transfer his soul  to the spiritual planets. The
responsibility is taken by the Supreme Lord Himself. He clearly states here
that He Himself becomes the deliverer . A child is completely cared for by his
parents, and thus his position is secure . Similarly, a devotee does not need to


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.endeavor to transfer himself by yoga practice to other planets. Rather, the
Supreme Lord, by His great mercy, comes at once, riding on His bird carrier
Garuòa, and at once delivers the devot ee from material existence. Although a
man who has fallen in the ocean may struggle very hard and may be very
expert in swimming, he cannot save himself. But if someone comes and picks
him up from the water, then he is easily rescued. Similarly, the Lord picks up
the devotee from this material existence. One simply has to practice the easy
process of Kåñëa consciousness and fully engage himself in devotional service.
Any intelligent man should always pr efer the process of devotional service to
all other paths. In the Näräyaëéya  this is confirmed as follows:
yä vai sädhana-sampattiù
puruñärtha-catuñöaye
tayä vinä tad äpnoti
naro näräyaëäçrayaù
The purport of this verse is that on e should not engage in the different
processes of fruitive activity or cultiv ate knowledge by the mental speculative
process. One who is devoted to the Supreme Personality can attain all the
benefits derived from other y ogic processes, speculation, rituals, sacrifices,
charities, etc. That is the specific benediction of devotional service.
S i m p l y  b y  c h a n t i n g  t h e  h o l y  n a m e  of Kåñëa—Hare Kåñëa, Hare Kåñëa,
Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare—a
devotee of the Lord can approach the supreme destination easily and happily,
but this destination cannot be approached by  any other process of religion.
The conclusion of Bhagavad-gétä  is stated in the Eighteenth Chapter :
sarva-dharmän parityajya
mäm ekaà çaraëaà vraja
ahaà tväà sarva-päpebhyo
mokñayiñyämi mä çucaù
 [Bg. 18.66]
One should give up all other processes of self-realization and simply execute
devotional service in Kåñëa consciousness. That will enable one to reach the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.highest perfection of life. There is no  need for one to consider the sinful
actions of his past life,  because the Supreme Lord fully takes charge of him.
Therefore one should not futilely try to deliver himself in spiritual realization.
Let everyone take shelter of the suprem e omnipotent Godhead, Kåñëa. That is
the highest perfection of life.
TEXT  8
MaYYaev MaNa AaDaTSv MaiYa buiÖ& iNaveXaYa )
iNaviSaZYaiSa MaYYaev ATa Oß| Na Sa&XaYa" )) 8 ))
mayy eva mana ädhatsva
mayi buddhià niveçaya
nivasiñyasi mayy eva
ata ürdhvaà na saàçayaù
SYNONYMS
mayi —upon Me; eva—certainly; manaù —mind; ädhatsva —fix; mayi —upon
Me; buddhim —intelligence; niveçaya —apply; nivasiñyasi —you will live;
mayi —in Me; eva—certainly; ataù ürdhvam —thereafter; na—never;
saàçayaù —doubt.
TRANSLATION
Just fix your mind upon Me, the Supreme Personality of Godhead, and
engage all your intelligence in Me. Thus you will live in Me always, without a
doubt.
PURPORT
One who is engaged in Lord Kåñëa’s devotional service lives in a direct
relationship with the Supreme Lord, so there is no doubt that his position is
transcendental from the very beginning. A devotee does not live on the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.material plane—he lives in Kåñëa. T he holy name of the Lord and the Lord
are nondifferent; therefore when a devo tee chants Hare Kåñëa, Kåñëa and His
internal potency are dancing on the to ngue of the devotee. When he offers
Kåñëa food, Kåñëa directly accepts these eatables, and the devotee b ecomes
Kåñëa-ized by eating the remnants. One who does not engage in such service
cannot understand how this is so, alth ough this is a process recommended in
the Bhagavad-gétä  and in other Vedic literatures.
TEXT  9
AQa icta& SaMaaDaaTau& Na Xa¥-aeiz MaiYa iSQarMa( )
A>YaaSaYaaeGaeNa TaTaae MaaiMaC^aáu& DaNaÅYa )) 9 ))
atha cittaà samädhätuà
na çaknoñi mayi sthiram
abhyäsa-yogena tato
mäm icchäptuà dhanaïjaya
SYNONYMS
atha—if, therefore; cittam —mind; samädhätum —to fix; na—not;
çaknoñi —you are able; mayi —upon Me; sthiram —steadily; abhyäsa-yogena —by
the practice of devotional service; tataù —then; mäm —Me; icchä —desire;
äptum —to get; dhanam-jaya —O winner of wealth, Arjuna.
TRANSLATION
My dear Arjuna, O winner of wealth, if you cannot fix your mind upon Me
without deviation, then follow the regula tive principles of bhakti-yoga. In this
way develop a desire to attain Me.
PURPORT
In this verse, two different processes of bhakti-yoga  are indicated. The first


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.applies to one who has actually developed an attachment for Kåñëa, the
Supreme Personality of Godhead, by tran scendental love. And the other is for
one who has not developed an attachment for the Supreme Person by
transcendental love. For this second cl ass there are different prescribed rules
and regulations one can follow to be ultimately elevated to the stage of
attachment to Kåñëa.
Bhakti-yoga  is the purification of the senses. At the present moment in
material existence the senses are always impure, being engaged in sense
gratification. But by the practice of bhakti-yoga  these senses can become
purified, and in the purified state th ey come directly in contact with the
Supreme Lord. In this material existenc e, I may be engaged in some service to
some master, but I don’t really lovingly serve my master. I simply serve to get
some money. And the master also is not in love; he takes serv ice from me and
pays me. So there is no question of love. But for spiritual life, one must be
elevated to the pure stage of love. Th at stage of love can be achieved by
practice of devotional service, performed with the present senses.
This love of God is now in a dormant state in everyone’s heart. And, there,
love of God is manifested in different ways, but it is contaminated by material
association. Now the heart has to be purified of the material association, and
that dormant, natural  l o v e  f o r  K å ñ ë a  h a s  t o  b e  r e v i v e d .  T h a t  i s  t h e  w h o l e
process.
To practice the regulative principles of bhakti-yoga  one should, under the
guidance of an expert spiritual mast er, follow certain principles: one should
rise early in the morning, take bath, enter the temple and offer prayers and
chant Hare Kåñëa, then col lect flowers to offer to the Deity, cook foodstuffs to
offer to the Deity, take prasädam,  and so on. There are various rules and
regulations which one should follow. And one should constantly hear
Bhagavad-gétä  and Çrémad-Bhägavatam  from pure devotees. Thi s practice can
help anyone rise to the level of love of God, and then he is sure of his progress
into the spiritual kingdom of God. This practice of bhakti-yoga,  under the rules
and regulations, with the direction of a spiritual master, will surely bring o ne
to the stage of love of God.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  10
A>YaaSae_PYaSaMaQaaeR_iSa MaTk-MaRParMaae >av )
MadQaRMaiPa k-MaaRi<a ku-vRiNSaiÖMavaPSYaiSa )) 10 ))
abhyäse ’py asamartho ’si
mat-karma-paramo bhava
mad-artham api karmäëi
kurvan siddhim aväpsyasi
SYNONYMS
abhyäse —in practice; api—even if; asamarthaù —unable; asi—you are;
mat-karma —My work; paramaù —dedicated to; bhava —become;
mat-artham —for My sake; api—even; karmäëi —work; kurvan —performing;
siddhim —perfection; aväpsyasi —you will achieve.
TRANSLATION
If you cannot practice the regulations of bhakti-yoga, then just try to work
for Me, because by working for Me you will come to the perfect stage.
PURPORT
One who is not able even to practice the regulative principles of
bhakti-yoga,  under the guidance of a spiritual master, can still be drawn to this
perfectional stage by working for the Su preme Lord. How to do this work has
already been explained in the fifty-fifth verse  of the Eleventh Chapter. One
should be sympathetic to the propagation of Kåñëa consciousness. There are
many devotees who are engaged in th e propagation of Kåñëa consciousness,
and they require help. So, even if one cannot directly practice  the regulative
principles of bhakti-yoga,  he can try to help such work. Every endeavor
requires land, capital, organization and labor. Just as in business one requires a
place to stay, some capital to use, some labor and some organization to expand,


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.so th e same is required in the service of Kåñëa. The only difference is that in
materialism one works for sense gratific ation. The same work, however, can be
performed for the satisfaction of Kåñëa, and that is spiritual activity. If one has
sufficient money, h e can help in building an office or temple for propagating
Kåñëa consciousness. Or he can help with publications. There are various
fields of activity, and one should be inte rested in such activities. If one cannot
sacrifice the results of his activities, the same person can still sacrifice some
percentage to propagate Kåñëa consciousness. This voluntary service to the
cause of Kåñëa consciousness will help one to rise to a higher state of love for
God, whereupon one becomes perfect.
TEXT  11
AQaETadPYaXa¢-ae_iSa k-Tau| MaÛaeGaMaaié[Ta" )
SavRk-MaRf-l/TYaaGa& TaTa" ku-å YaTaaTMavaNa( )) 11 ))
athaitad apy açakto ’si
kartuà mad-yogam äçritaù
sarva-karma-phala-tyägaà
tataù kuru yatätmavän
SYNONYMS
atha—even though; etat—this; api—also; açaktaù —unable; asi—you are;
kartum —to perform; mat—unto Me; yogam —in devotional service;
äçritaù —taking refuge; sarva-karma —of all activities; phala —of the results;
tyägam —renunciation; tataù —then; kuru —do; yata-ätma -vän—self-situated.
TRANSLATION
If, however, you are unable to work in this consciousness of Me, then try to
act giving up all results of your work and try to be self-situated.
PURPORT


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.It may be that one is unable even to sympathize with the activities of Kåñëa
consciousness because of social, familial or religious considerations or because
of some other impediments. If one attach es himself directly to the activities of
Kåñëa consciousne ss, there may be objections from family members, or so many
other difficulties. For one who has such  a problem, it is advised that he
sacrifice the accumulated result of his activities to some good cause. Such
procedures are described in the Vedic rules. T here are many descriptions of
sacrifices and special functions of puëya,  or special work in which the result of
one’s previous action may be applied. Thus one may gradually become elevated
to the state of knowledge. It is also found that when one who is no t even
interested in the activities of Kåñë a consciousness gives charity to some
hospital or some other social institutio n, he gives up the hard-earned results of
his activities. That is also recommended here because by the practice of giving
up the fruits  of one’s activities one is sure to purify his mind gradually, and in
that purified stage of mind one becomes able to understand Kåñëa
consciousness. Of course Kåñëa consci ousness is not dependent on any other
experience, because Kåñëa consciousness itself  can purify one’s mind, but if
there are impediments to accepting Kåñë a consciousness, one may try to give
up the results of his actions. In that re spect, social service, community service,
national service, sacrifice for one’s country, etc., may be accept ed so that some
day one may come to the stage of pure devotional service to the Supreme Lord.
In Bhagavad-gétä  (18.46 ) we find it is stated, yataù pravåttir bhütänäm:  if one
decides to sacrifice for the supreme cause,  even if he does not know that the
supreme cause is Kåñëa, he will come gradua lly to understand that Kåñëa is the
supreme cause by the sacrificial method.
TEXT  12
é[eYaae ih jaNaMa>YaaSaaJjaNaaÖyaNa& iviXaZYaTae )
DYaaNaaTk-MaRf-l/TYaaGaSTYaaGaaC^aiNTarNaNTarMa( )) 12 ))
çreyo hi jïänam abhyäsäj
jïänäd dhyänaà viçiñyate


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.dhyänät karma-phala-tyägas
tyägäc chäntir anantaram
SYNONYMS
çreyaù —better; hi—certainly; jïänam —knowledge; abhyäsät —than practice;
jïänät —than knowledge; dhyänam —meditation; viçiñyate —is considered
better; dhyänät —than meditation; karma-phala-tyägaù —renunciation of the
results of fruitive action; tyägät —by such ren unciation; çäntiù —peace;
anantaram —thereafter.
TRANSLATION
If you cannot take to this practice, then engage yourself in the cultivation of
knowledge. Better than knowledge, howe ver, is meditation, and better than
meditation is renunciation of the fruits of action, for by such renunciation one
can attain peace of m ind.
PURPORT
As mentioned in the previous verses, there are two kinds of devotional
service: the way of regulative principles  and the way of full attachment in love
to the Supreme Personality of Godhead. For those who are actually not able to
follow the principles of K åñëa consciousness it is better to cultivate knowledge,
because by knowledge one can be able to understand his real position.
Gradually knowledge will develop to the point of meditation. By meditation
one can be able to understand the Supreme Personality o f Godhead by a
gradual process. There are processes which make one understand that one
himself is the Supreme, and that sort of meditation is preferred if one is unable
to engage in devotional service. If one is not able to meditate in such a way,
then the re are prescribed duties, as enjoined in the Vedic literature, for the
brähmaëas, kñatriyas, vaiçyas  and çüdras,  which we shall find in the last chapter
of Bhagavad-gétä.  But in all cases, one should gi v e  u p  t h e  r e s u l t  o r  f r u i t s  o f
labor; this means to emp loy the result of karma  for some good cause.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.In summary, to reach the Supreme Personality of Godhead, the highest
goal, there are two processes: one process is by gradual development, and the
other process is direct. Devotional serv ice in Kåñëa consciousness is the direct
method, and the other method  involves renouncing the fruits of one’s
activities. Then one can come to the stage of knowledge, then to the stage of
meditation, then to the stage of unders tanding the Supersoul, and then to the
stage of the Supreme Personality of Godhead. One may take e ither the
step-by-step process or the direct path. The direct process is not possible for
everyone; therefore the indirect process is also good. It is, however, to be
understood that the indirect process is not recommended for Arjuna, because
he is already  at the stage of loving devotional  service to the Supreme Lord. It is
for others, who are not at this stage; for them the gradual process of
renunciation, knowledge, meditation and realization of the Supersoul and
Brahman should be followed. But as far as Bhagavad-gétä  is concerned, it is the
direct method that is stressed. Everyone is advised to take to the direct method
and surrender  unto the Supreme Personality of Godhead, Kåñëa.
TEXTS  13–14
AÜeía SavR>aUTaaNaa& MaE}a" k-å<a Wv c )
iNaMaRMaae iNarhªar" SaMadu"%Sau%" +aMaq )) 13 ))
SaNTauí" SaTaTa& YaaeGaq YaTaaTMaa d*!iNaêYa" )
MaYYaiPaRTaMaNaaebuiÖYaaeR MaÙ¢-" Sa Mae iPa[Ya" )) 14 ))
adveñöä sarva-bhütänäà
maitraù karuëa eva ca
nirmamo nirahaìkäraù
sama-duùkha-sukhaù kñamé
santuñöaù satataà yogé
yatätmä dåòha-niçcayaù
mayy arpita-mano-buddhir


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.yo mad-bhaktaù sa me priyaù
SYNONYMS
adveñöä —nonenvious; sarva-bhütänäm —toward all living entities;
maitraù —friendly; karuëaù —kindly; eva—certainly; ca—also;
nirmamaù —with no sense of proprietorship; nirahaìkäraù —without false ego;
sama —equal; duùkha —in distress; sukhaù —and happiness; kñamé —forgiving;
santuñöaù —satisfied; satatam —always; yogé—one engaged in devotion;
yata-ätmä —self-controlled; dåòha-niçcayaù —with determination; mayi —upon
Me; arpita —engaged; manaù —mind; buddhiù —and intelligence; yaù—one
who; mat-bhaktaù —My devotee; saù—he; me—to Me; priyaù —dear.
TRANSLATION
One who is not envious but is a kind friend to all living entities, who does
not think himself a proprietor and is free from false ego, who is equal in both
happiness and distress, who is tolerant, always satisfied, self-controlled, and
engaged in devotion al service with determination, his mind and intelligence
fixed on Me—such a devotee of Mine is very dear to Me.
PURPORT
Coming again to the point of pure devo tional service, the Lord is describing
the transcendental qualifications of a pure devotee in these two verses. A pure
devotee is never disturbed in any circumstances. Nor is he envious of anyone.
Nor does a devotee be come his enemy’s enemy; he thinks, “This person is
acting as my enemy due to my own past misdeeds. So it is better to suffer than
to protest.” In the Çrémad-Bhägavatam  (10.14.8 ) it is stated: tat te ’nukampäà
susamékñamäëo bhuïjäna evätma-kåtaà vipäkam.  Wh enever a devotee is in
distress or has fallen into difficulty, he thinks that it is the Lord’s mercy upon
h i m .  H e  t h i n k s ,  “ T h a n k s  t o  m y  p a s t  misdeeds I should suffer far, far greater
than I am suffering now. So it is by  the mercy of the Supreme Lord that I  am
not getting all the punishment I am due. I am just getting a little, by the mercy


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.of the Supreme Personality of Godhead. ” Therefore he is always calm, quiet
and patient, despite many distressful co nditions. A devotee is also always kind
to everyone, ev en to his enemy. Nirmama  means that a devotee does not
attach much importance to the pain s and trouble pertaining to the body
because he knows perfectly well that he is not the material body. He does not
identify with the body; therefore he is freed from t he conception of false ego
and is equipoised in happiness and distress.  He is tolerant, and he is satisfied
with whatever comes by the grace of the Supreme Lord. He does not endeavor
much to achieve something with great difficulty; therefore he is always j oyful.
He is a completely perfect mystic be cause he is fixed in the instructions
received from the spiritual master, and because his senses are controlled he is
determined. He is not swayed by false arguments, because no one can lead him
from the fixed det ermination of devotional service. He is fully conscious that
Kåñëa is the eternal Lord, so no one ca n disturb him. All these qualifications
enable him to fix his mind and intelli gence entirely on the Supreme Lord.
Such a standard of devotional service is u ndoubtedly very rare, but a devotee
becomes situated in that stage by following the regulative principles of
devotional service. Furthermore, the Lord  says that such a devotee is very dear
to Him, for the Lord is always pleased with all his activities in f ull Kåñëa
consciousness.
TEXT  15
YaSMaaàaeiÜJaTae l/aek-ae l/aek-aàaeiÜJaTae c Ya" )
hzaRMazR>aYaaeÜeGaEMauR¢-ae Ya" Sa c Mae iPa[Ya" )) 15 ))
yasmän nodvijate loko
lokän nodvijate ca yaù
harñämarña-bhayodvegair
mukto yaù sa ca me priyaù
SYNONYMS


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.yasmät —from whom; na—never; udvijate —are agitated; lokaù —people;
lokät —from people; na—never; udvijate —is disturbed; ca—also; yaù—anyone
who; harña —from happiness; amarña —distress; bhaya —fear; udvegaiù —and
anxiety; muktaù —freed; yaù—who; saù—anyone; ca—als o; me—to Me;
priyaù —very dear.
TRANSLATION
He for whom no one is put into difficulty and who is not disturbed by
anyone, who is equipoised in happiness an d distress, fear and anxiety, is very
dear to Me.
PURPORT
A few of a devotee’s qualifications ar e further being described. No one is
put into difficulty, anxiety, fearfulne ss or dissatisfaction by such a devotee.
Since a devotee is kind to everyone, he does not act in such a way as to put
others into anxiety. At the same time, if others try to put a devotee into
anxiety, he is not disturbed. It is by the grace of the Lord that he is so practiced
that he is not disturbed by any outw ard disturbance. Actually because a
devotee is always engrossed in Kåñëa consciousne ss and engaged in devotional
service, such material circumstances cannot move him. Generally a
materialistic person becomes very happy when there is something for his sense
gratification and his body, but when he sees that others have something for
their s ense gratification and he hasn’t, he is sorry and envious. When he is
expecting some retaliation from an enemy,  he is in a state of fear, and when he
cannot successfully execute something he  becomes dejected. A devotee who is
always transcendental to all t hese disturbances is very dear to Kåñëa.
TEXT  16
ANaPae+a" éuicdR+a odaSaqNaae GaTaVYaQa" )
SavaRrM>aPairTYaaGaq Yaae MaÙ¢-" Sa Mae iPa[Ya" )) 16 ))


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.anapekñaù çucir dakña
udäséno gata-vyathaù
sarvärambha-parityägé
yo mad-bhaktaù sa me priyaù
SYNONYMS
anapekñaù —neutral; çuciù —pure; dakñaù —expert; udäsénaù —free from care;
gata-vyathaù —freed from all distress; sarva-ärambha —of all endeavors;
parityägé —renouncer; yaù—anyone who; mat-bhaktaù —My devotee; saù—he;
me—to Me; priyaù —very dear.
TRANSLATION
My devotee who is not dependent on the ordinary course of activities, who is
pure, expert, without cares, free from all pains, and not striving for some result,
is very dear to Me.
PURPORT
Money may be offered to a devotee, but he should not struggle to acquire it.
If automatically, by the grace of the Supreme, money comes to him, he is not
agitated. Naturally a devotee takes a bath at least twice in a day and rises early
in the morning for devotional service. Thus he is naturally clean both inwardly
and outwardly. A devotee is always expert because he fully knows the essence
of all activities of life and he is convinced of the authoritative scriptures. A
devotee never takes the part of a par ticular party; therefore he is carefree. He
is never pained, because he is free from all designations; he knows that his
body is a designation, so if there are some bodily pains, he is free. The pure
devotee does not endeavor for anything which is against the principles of
devotional service. For example, constr ucting a big building requires great
energy, and a devotee does not take to such business if it does not benefit him
by advancing his devotional service. He  may construct a temple for the Lord,
and f or that he may take all kinds of anxiety, but he does not construct a big


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.house for his personal relations.
TEXT  17
Yaae Na ôZYaiTa Na Üeií Na XaaeciTa Na k-ax(+aiTa )
éu>aaéu>aPairTYaaGaq >ai¢-MaaNYa" Sa Mae iPa[Ya" )) 17 ))
yo na håñyati na dveñöi
na çocati na käìkñati
çubhäçubha-parityägé
bhaktimän yaù sa me priyaù
SYNONYMS
yaù—one who; na—never; håñyati —takes pleasure; na—never;
dveñöi —grieves; na—never; çocati —laments; na—never; käìkñati —desires;
çubha —of the auspicious; açubha —and the inauspicious; parityägé —renouncer;
bhakti-män —devotee; yaù—one who; saù—he is; me—to Me; priyaù —dear.
TRANSLATION
One who neither rejoices nor grieves, who neither laments nor desires, and
who renounces both auspicious and inauspicious things—such a devotee is very
dear to Me.
PURPORT
A pure devotee is neither happy nor distressed over material gain and loss,
nor is he very much anxious to get a son or disciple, nor is he distressed by not
getting them. If he loses anything which is very dear to him, he does not
lament. Similarly, if he  does not get what he desires, he is not distressed. He is
transcendental in the face of all kind s of auspicious, inauspicious and sinful
activities. He is prepared to accept all kinds of risks for the satisfaction of the
Supreme Lord. Nothing is an impedi ment in the discharge of his devotional


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.service. Such a devotee is very dear to Kåñëa.
TEXTS  18–19
SaMa" Xa}aaE c iMa}ae c TaQaa MaaNaaPaMaaNaYaae" )
XaqTaaeZ<aSau%du"%ezu SaMa" Sa®ivviJaRTa" )) 18 ))
TauLYaiNaNdaSTauiTaMaaŒNaq SaNTauíae YaeNa ke-NaicTa( )
AiNake-Ta" iSQarMaiTa>aRi¢-MaaNMae iPa[Yaae Nar" )) 19 ))
samaù çatrau ca mitre ca
tathä mänäpamänayoù
çétoñëa-sukha-duùkheñu
samaù saìga-vivarjitaù
tulya-nindä-stutir mauné
santuñöo yena kenacit
aniketaù sthira-matir
bhaktimän me priyo naraù
SYNONYMS
samaù —equal; çatrau —to an enemy; ca—also; mitre —to a friend; ca—also;
tathä —so; mäna —in honor; apamänayoù —and dishonor; çéta—in cold;
uñëa —heat; sukha —happiness; duùkheñu —and distress; samaù —equipoised;
saìga-vivarjitaù —free from all association; tulya —equ al; nindä —in
defamation; stutiù —and repute; mauné —silent; santuñöaù —satisfied; yena
kenacit —with anything; aniketaù —having no residence; sthira —fixed;
matiù —determination; bhakti-män —engaged in devotion; me—to Me;
priyaù —dear; naraù —a man.
TRANSLATION
One who is equal to friends and enemies, who is equipoised in honor and
dishonor, heat and cold, happiness and distress, fame and infamy, who is always


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.free from contaminating association, always silent and satisfied with anything,
who doesn’t care for any  residence, who is fixed in knowledge and who is
engaged in devotional service—such a person is very dear to Me.
PURPORT
A devotee is always free from all bad association. Sometimes one is praised
and sometimes one is defamed; that is the nature of human society. But a
devotee is always transcendental to artificial fame and infamy, distress or
happiness. He is very patient. He does not speak of anything but the topics
about Kåñëa; therefore he is called silent . Silent does not mean that one should
not speak; silent means that one should  not speak nonsense. One should speak
only of essentials, and the most essential speech for  the devotee is to speak for
the sake of the Supreme Lord. A devotee is happy in all conditions; sometimes
he may get very palatable foodstuffs, sometimes not, but he is satisfied. Nor
does he care for any residential facility. He may sometimes live undern eath a
tree, and he may sometimes live in a very  palatial building; he is attracted to
neither. He is called fixed because he  is fixed in his determination and
knowledge. We may find some repetition in the descriptions of the
qualifications of a devotee, b ut this is just to emphas ize the fact that a devotee
must acquire all these qualifications. Without good qualifications, one cannot
be a pure devotee. Haräv abhaktasya kuto mahad-guëäù : one who is not a
devotee has no good qualification. One who wants to b e recognized as a
devotee should develop the good qual ifications. Of course he does not
extraneously endeavor to acquire these qualifications, but engagement in
Kåñëa consciousness and devotional se rvice automatically helps him develop
them.
TEXT  20
Yae Tau DaMaaRMa*TaiMad& YaQaae¢&- PaYauRPaaSaTae )
é[ÕDaaNaa MaTParMaa >a¢-aSTae_Taqv Mae iPa[Yaa" )) 20 ))


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.ye tu dharmämåtam idaà
yathoktaà paryupäsate
çraddadhänä mat-paramä
bhaktäs te ’téva me priyäù
SYNONYMS
ye—those who; tu—but; dharma —of religion; amåtam —nectar; idam —this;
yathä —as; uktam —said; paryupäsate —completely engage;
çraddadhänäù —with faith; mat-paramäù —taking Me, the Supreme Lord, as
everything; bhaktäù —devotees; te—they; atéva —very, very; me—to Me;
priyäù —dear.
TRANSLATION
Those who follow this imperishable path of devotional service and who
completely engage themselves with faith, making Me the supreme goal, are very,
very dear to Me.
PURPORT
In this chapter, from verse 2 through the end—from mayy äveçya mano ye
mäm  (“fixing the mind on Me”) through ye tu dharmämåtam idam  (“this
religion of eternal engagement”)—t he Supreme Lord has explained the
processes of transcendental service for approachi ng Him. Such processes are
very dear to the Lord, and He accepts a person engaged in them. The question
of who is better—one who is engaged in  the path of impersonal Brahman or
one who is engaged in the personal service of the Supreme Personality of
Godhea d—was raised by Arjuna, and the Lord replied to him so explicitly that
there is no doubt that devotional servic e to the Personality of Godhead is the
best of all processes of spiritual realizatio n. In other words, in this chapter it is
decided that through  good association one develops attachment for pure
devotional service and thereby accepts a bona fide spiritual master and from
him begins to hear and chant and ob serve the regulative principles of


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.devotional service with faith, attachment and devotion and  thus becomes
engaged in the transcendental service of the Lord. This path is recommended
in this chapter; therefore there is no do ubt that devotional service is the only
absolute path for self-realization, for the attainment of the Supreme
Personality of Godhead. The impersonal conception of the Supreme Absolute
Truth, as described in this chapter, is  recommended only up to the time one
surrenders himself for self-realization. In other words, as long as one does not
have the chance to associate with a pure  devotee, the impersonal conception
may be beneficial. In the impersonal conception of the Absolute Truth one
works without fruitive result, meditates and cultivates knowledge to
understand spirit and matter. This is necessary as long as one is not in the
association of a pure devotee. Fortunatel y, if one develops directly a desire to
engage in Kåñëa consciousness in pure de votional service, he does not need to
undergo step-by-step improvements in sp iritual realization. Devotional service,
as described in t he middle six chapters of Bhagavad-gétä,  is more congenial.
One need not bother about materials to keep body and soul together, because
by the grace of the Lord everything is carried out automatically.
Thus end the Bhaktivedanta Purports to the Twelfth Chapter of the Çrémad
Bhagavad-gétä  in the matter of Devotional Service.
- CHAPTER 13 -
Nature, the Enjoyer, and Consciousness
TEXTS  1–2
AJauRNa ovac


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Pa[k*-iTa& Pauåz& cEv +ae}a& +ae}ajMaev c )
WTaÜeidTauiMaC^aiMa jaNa& jeYa& c ke-Xav )) 1 ))
é[q>aGavaNauvacwd& Xarqr& k-aENTaeYa +ae}aiMaTYai>aDaqYaTae )
WTaÛae veita Ta& Pa[ahu" +ae}aj wiTa TaiÜd" )) 2 ))
arjuna uväca
prakåtià puruñaà caiva
kñetraà kñetra-jïam eva ca
etad veditum icchämi
jïänaà jïeyaà ca keçava
çré-bhagavän uväca
idaà çaréraà kaunteya
kñetram ity abhidhéyate
etad yo vetti taà prähuù
kñetra-jïa iti tad-vidaù
SYNONYMS
arjunaù uväca —Arjuna said; prakåtim —nature; puruñam —the enjoyer;
ca—also; eva—certainly; kñetram —the field; kñetra-jïam —the knower of the
field; eva—certainly; ca—also; etat—all this; veditum —to understand;
icchämi —I wish; jïänam —knowledge; jïeyam —the obje ct of knowledge;
ca—also; keçava —O Kåñëa; çré-bhagavän uväca —the Personality of Godhead
said; idam —this; çaréram —body; kaunteya —O son of Kunté; kñetram —the
field; iti—thus; abhidhéyate —is called; etat—this; yaù—one who; vetti—knows;
tam—he; prähuù —is calle d; kñetra-jïaù —the knower of the field; iti—thus;
tat-vidaù —by those who know this.
TRANSLATION
Arjuna said: O my dear Kåñëa, I wish to know about prakåti [nature],
puruña [the enjoyer], and the field and the knower of the field, and of
knowledge and the object of knowledge.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.The Supreme Personality of Godhead said: This body, O son of Kunté, is calle d
the field, and one who knows this body is called the knower of the field.
PURPORT
Arjuna was inquisitive about prakåti  (nature), puruña  (the enjoyer), kñetra
(the field), kñetra-jïa  (its knower), and knowledge and the object of
knowledge. When he inquired about all these, Kåñëa said that this body is
called the field and that one who kn ows this body is called the knower of the
field. This body is the field of ac tivity for the conditioned soul. The
conditioned soul is entrapped in material  existence, and he attempts to lord it
over material nature. And so, according to his capacity to dom inate material
nature, he gets a field of activity. That field of activity is the body. And what is
the body? The body is made of senses . The conditioned soul wants to enjoy
sense gratification, and, according to hi s capacity to enjoy sense gratification,
he is offered a body, or field of activity. Therefore the body is called kñetra,  or
the field of activity for the conditione d soul. Now, the person, who should not
identify himself with the body, is called kñetra-jïa,  the knower of the field. It is
not ver y difficult to understand the difference between the field and its
knower, the body and the knower of th e body. Any person can consider that
from childhood to old age he undergoes so many changes of body and yet is
still one person, remaining. Thus there i s a difference between the knower of
the field of activities and the actual fi eld of activities. A living conditioned
soul can thus understand that he is different from the body. It is described in
the beginning— dehino ’smin —that the living entity is withi n the body and
that the body is changing from chil dhood to boyhood and from boyhood to
youth and from youth to old age, and the person who owns the body knows
that the body is changing. The owner is distinctly kñetra-jïa.  Sometimes we
think, “I am happy,” “I am a man,” “I am a woman,” “I am a dog,” “I am a cat.”
These are the bodily designations of the knower. But the knower is different
from the body. Although we may use many articles—our clothes, etc.—we
know that we are different from the things used. Si milarly, we also understand
by a little contemplation that we are different from the body. I or you or


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.anyone else who owns the body is called kñetra-jïa,  the knower of the field of
activities, and the body is called kñetra,  the field of activities itself.
In the first six chapters of Bhagavad-gétä  the knower of the body (the living
entity) and the position by which he can understand the Supreme Lord are
described. In the middle six chapters of the Bhagavad-gétä  the Supreme
Personality of Godhead and the rel ationship between the individual soul and
the Supersoul in regard to devotional  service are described. The superior
position of the Supreme Personality of  Godhead and the subordinate position
of the individual soul are definitely defined in these chapters.  The living
entities are subordinate under all circum stances, but in their forgetfulness they
are suffering. When enlightened by pi ous activities, they approach the
Supreme Lord in different capacities —as the distressed, those in want of
money, the inquisi tive, and those in search of knowledge. That is also
described. Now, starting with the Th irteenth Chapter, how the living entity
comes into contact with material nature and how he is delivered by the
Supreme Lord through the different methods of fruitive a ctivities, cultivation
of knowledge, and the discharge of de votional service are explained. Although
the living entity is completely differe nt from the material body, he somehow
becomes related. This also is explained.
TEXT  3
+ae}aj& caiPa Maa& iviÖ SavR+ae}aezu >aarTa )
+ae}a+ae}ajYaaejaRNa& YataJjaNa& MaTa& MaMa )) 3 ))
kñetra-jïaà cäpi mäà viddhi
sarva-kñetreñu bhärata
kñetra-kñetrajïayor jïänaà
yat taj jïänaà mataà mama
SYNONYMS
kñetra-jïam —the knower of the field; ca—also; api—certainly; mäm —Me;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.viddhi —know; sarva —all; kñetreñu —in bodily fields; bhärata —O son of
Bharata; kñetra —the field of activities (the body); kñetra-jïayoù —and the
knower of the field; jïänam —knowledge of; yat—that which; tat—that;
jïänam —knowledge; matam —opinion; mama —My.
TRANSLATION
O scion of Bharata, you should understand that I am also the knower in all
bodies, and to understand this body and its knower is called knowledge. That is
My opinion.
PURPORT
While discussing the subject of the bo dy and the knower of the body, the
soul and the Supersoul, we shall find th ree different topics of study: the Lord,
the living entity, and matter. In every field of activities, in every body, there
are two souls: the i ndividual soul and the Supersoul. Because the Supersoul is
the plenary expansion of the Supreme Personality of Godhead, Kåñëa, Kåñëa
says, “I am also the knower, but I am no t the individual knower of the body. I
am the superknower. I am present in every bo dy as the Paramätmä, or
Supersoul.”
One who studies the subject matter of the field of activity and the knower
of the field very minutely, in terms of this Bhagavad-gétä,  can attain to
knowledge.
The Lord says, “I am the knower of the field of activities in every individual
body.” The individual may be the know er of his own body, but he is not in
knowledge of other bodies. The Supr eme Personality of Godhead, who is
present as the Supersoul in all b odies, knows everything about all bodies. He
knows all the different bodies of all th e various species of life. A citizen may
know everything about his patch of la nd, but the king knows not only his
palace but all the properties possessed by the individual  citizens. Similarly, one
may be the proprietor of the body indi vidually, but the Supreme Lord is the
proprietor of all bodies. The king is the original proprietor of the kingdom, and
the citizen is the secondary propriet or. Similarly, the Supreme Lord is the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.supreme proprietor of all bodies.
The body consists of the senses. The Supreme Lord is Håñékeça, Which
means “the controller of the senses.” He is the original controller of the senses,
just as the king is the original controlle r of all the activities of the state; the
citizens are seconda ry controllers. The Lord says, “I am also the knower.” This
means that He is the superknower; th e individual soul knows only his
particular body. In the Vedic literature, it is stated as follows:
kñeträëi hi çaréräëi
béjaà cäpi çubhäçubhe
täni vetti sa yogätmä
tataù kñetra-jïa ucyate
This body is called the kñetra,  and within it dwells the owner of the body
and the Supreme Lord, who knows both the body and the owner of the body.
Therefore He is called the knower of all fields. The distinction between the
field of activities, the knower  of activities, and the supreme knower of
activities is described as follows. Perfect knowledge of the constitution of the
body, the constitution of the individual soul, and the constitution of the
Supersoul is known in terms of Vedic literature as jïäna.  That is the opinion of
Kåñëa. To understand both the soul an d the Supersoul as one yet distinct is
knowledge. One who does not understand the field of activity and the knower
of activity is not in perfect knowledge.  One has to understand the position of
prakåti  (nature), puruña  (the enjoyer of nature) and éçvara  ( t h e  k n o w e r  w h o
dominates or controls nature and the in dividual soul). One should not confuse
the three in their different capacities. One should not confuse the painter, the
painting and the easel.  This material world, which is the field of activities, is
nature, and the enjoyer of nature is th e living entity, and above them both is
the supreme controller, the Personality of  Godhead. It is stated in the Vedic
language (in the Çvetäçvatara Upaniñad  1.12), bhoktä bhogyaà preritäraà ca
matvä/ sarvaà proktaà tri vidham-brahmam etat.  There are three Brahman
conceptions: prakåti  is Brahman as the field of activities, and the jéva
(individual soul) is also Brahman and is trying to control material nature, a nd
the controller of both of them is also Brahman, but He is the factual controller.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.In this chapter it will also be explain ed that out of the two knowers, one is
fallible and the other is infallible. One is  superior and the other is subordinate.
One who understands the two knowers of the field to be one and the same
contradicts the Suprem e Personality of Godhead, who states here very clearly,
“I am also the knower of the field of activity.” One who misunderstands a rope
to be a serpent is not in knowledge. There are different kinds of bodies, and
there are different owners of the bodies. B ecause each individual soul has his
individual capacity for lording it ov er material nature, there are different
bodies. But the Supreme also is presen t in them as the controller. The word ca
is significant, for it indicates the total number of bodies. Tha t is the opinion of
Çréla Baladeva Vidyäbhüñaëa. Kåñëa is th e Supersoul present in each and every
body apart from the individual soul. An d Kåñëa explicitly says here that the
Supersoul is the controller of both the field of activities and the finite enjoye r.
TEXT  4
TaT+ae}a& YaÀ Yaad*Kc YaiÜk-air YaTaê YaTa( )
Sa c Yaae YaTPa[>aavê TaTSaMaaSaeNa Mae é*<au )) 4 ))
tat kñetraà yac ca yädåk ca
yad-vikäri yataç ca yat
sa ca yo yat-prabhävaç ca
tat samäsena me çåëu
SYNONYMS
tat—that; kñetram —field of activities; yat—what; ca—also; yädåk —as it is;
ca—also; yat—having what; vikäri —changes; yataù —from which; ca—also;
yat—what; saù—he; ca—also; yaù—who; yat—having what;
prabhävaù —influence; ca—also; tat—that; samäsena —in summary;  me—from
Me; çåëu—understand.
TRANSLATION


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Now please hear My brief description of this field of activity and how it is
constituted, what its changes are, whence it is produced, who that knower of
the field of activities is, and what his influences are.
PURPORT
The Lord is describing the field of ac tivities and the knower of the field of
activities in their constitutional positions. One has to know how this body is
constituted, the materials of which this  body is made, under whose control this
body is working, ho w the changes are taking place, wherefrom the changes are
coming, what the causes are, what the reasons are, what the ultimate goal of
the individual soul is, and what the actu al form of the individual soul is. One
should also know the distinction between the individual living soul and the
Supersoul, their different influences, their potentials, etc. One just has to
understand this Bhagavad-gétä  directly from the description given by the
Supreme Personality of Godhead, and all this will be clarified. But on e should
be careful not to consider the Supreme Personality of Godhead in every body
to be one with the individual soul, the jéva. This is something like equating the
potent and the impotent.
TEXT  5
‰izi>abRhuDaa GaqTa& ^Ndaei>aivRivDaE" Pa*Qak(- )
b]øSaU}aPadEêEv heTauMaiÙivRiNaiêTaE" )) 5 ))
åñibhir bahudhä gétaà
chandobhir vividhaiù påthak
brahma-sütra-padaiç caiva
hetumadbhir viniçcitaiù
SYNONYMS
åñibhiù —by the wise sages; bahudhä —in many ways; gétam —described;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.chandobhiù —by Vedic hymns; vividhaiù —various; påthak —variously;
brahma-sütra —of the Vedänta;  padaiù —by the aphorisms; ca—also;
eva—certainly; hetu-madbhiù —with cause and effect; viniçcitaiù —certain.
TRANSLATION
That knowledge of the field of activitie s and of the knower of activities is
described by various sages in various Vedic writings. It is especially presented in
Vedänta-sütra with all reasoning as to cause and effect.
PURPORT
The Supreme Personality of Godhead, Kåñëa, is the highest authority in
explaining this knowledge. Still, as a matter of course, learned scholars and
standard authorities always give eviden ce from previous authorities. Kåñëa is
explaining this most controve rsial point regarding the duality and nonduality
of the soul and the Supersoul by referring to a scripture, the Vedänta,  which is
accepted as authority. First He says, “T his is according to different sages.” As
far as the sages are concerned, besides Himse lf, Vyäsadeva (the author of the
Vedänta-sütra ) is a great sage, and in the Vedänta-sütra  duality is perfectly
explained. And Vyäsadeva’s father, Paräçara , is also a great sage, and he writes
in his books of religiosity, aham tvaà ca tathänye.  .. “we—you, I and the various
other living entities—are all transcende ntal, although in material bodies. Now
we are fallen into the ways of the thr ee modes of material nature according to
our different karma.  As such, some are on higher levels, and some are in the
lower nature. The higher and lower natu res exist due to ignorance and are
being manifested in an infinite number of living entities. But the Supersoul,
which is infallible, is uncontaminated by the three qualities of nature and is
transcendental.” Similarly, in the original Vedas,  a distinction between the
soul, the Supersoul and the body is made, especially in the Kaöha Upaniñad.
There are many great sages who have explained this, and Paräçara is
considered principal among them.
The word chandobhiù  refers to the various Vedic literatures. The Taittiréya
Upaniñad,  for example, which is a branch of the Yajur Veda,  describes nature,


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.the living entity and the Supreme Personality of Godhead.
As stated before, kñetra  is the field of activities, and there are two kinds of
kñetra-jïa:  the individual living entity and the supreme living entity. As stated
in the Taittiréya Upaniñad  (2.9), brahma pucchaà pratiñöhä.  There is a
manifestation of the Su preme Lord’s energy known as anna-maya,  dependence
upon food for existence. This is a ma terialistic realization of the Supreme.
Then, in präëa-maya,  after realizing the Supreme Absolute Truth in food, one
can realize the Absolute Truth in the living sympto ms or life forms. In
jïäna-maya,  realization extends beyond the living symptoms to the point of
thinking, feeling and willing. Then th ere is Brahman realization, called
vijïäna-maya,  in which the living entity’s mind and life symptoms are
distinguished fro m the living entity himself. The next and supreme stage is
änanda-maya,  realization of the all-blissful na ture. Thus there are five stages of
Brahman realization, which are called brahma puccham.  Out of these, the first
three— anna-maya, präëa-maya  and jïäna-maya —involve the fields of
activities of the living entities. Transcende ntal to all these fields of activities is
the Supreme Lord, who is called änanda-maya.  The Vedänta-sütra  also
describes the Supreme by saying, änanda-mayo ’bhyäsät:  the Supreme
Perso nality of Godhead is by nature full of joy. To enjoy His transcendental
bliss, He expands into vijïäna-maya, präëa-maya, jïäna-maya  and anna-maya.
In the field of activities the living enti ty is considered to be the enjoyer, and
different from him is the änanda-maya.  That means that if the living entity
decides to enjoy in dovetailing himself with the änanda-maya,  then he
becomes perfect. This is the real pict ure of the Supreme Lord as the supreme
knower of the field, the living entity as the subordinate kn ower, and the
nature of the field of activities. One has to search for this truth in the
Vedänta-sütra,  or Brahma-sütra.
It is mentioned here that the codes of the Brahma-sütra  are very nicely
arranged according to cause and effect. Some of the sütras,  or aphorisms, are
na viyad açruteù  (2.3.2 ), nätmä çruteù  (2.3.18 ), and parät tu tac-chruteù
(2.3.40 ). The first aphorism ind icates the field of activities, the second
indicates the living entity, and the third indicates the Supreme Lord, the
summum bonum  among all the manifestations of various entities.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXTS  6–7
Maha>aUTaaNYahªarae buiÖrVYa¢-Maev c )
wiNd]Yaai<a dXaEk&- c PaÄ ceiNd]YaGaaecra" )) 6 ))
wC^a Üez" Sau%& du"%& SaºaTaêeTaNaa Da*iTa" )
WTaT+ae}a& SaMaaSaeNa Saivk-arMaudaôTaMa( )) 7 ))
mahä-bhütäny ahaìkäro
buddhir avyaktam eva ca
indriyäëi daçaikaà ca
païca cendriya-gocaräù
icchä dveñaù sukhaà duùkhaà
saìghätaç cetanä dhåtiù
etat kñetraà samäsena
sa-vikäram udähåtam
SYNONYMS
mahä-bhütäni —the great elements; ahaìkäraù —false ego;
buddhiù —intelligence; avyaktam —the unmanifested; eva—certainly; ca—also;
indriyäëi —the senses; daça-ekam —eleven; ca—also; païca —five; ca—also;
indriya-go-caräù —the objects of the senses; icchä —desire; dveñaù —hatred;
sukham —happiness; duùkham —distress; saìghätaù —the aggregate;
cetanä —living symptoms; dhåtiù —conviction; etat—all this; kñetram —the
field of activities; samäsena —in summary; sa-vikäram —with interactions;
udähåtam —exemplified.
TRANSLATION
The five great elements, false ego, in telligence, the unmanifested, the ten
senses and the mind, the five sense obje cts, desire, hatred, happiness, distress,
the aggregate, the life symptoms, and convictions—all these are considered, in


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.summary, to be the field of activities and its interactions.
PURPORT
From all the authoritative statements of the great sages, the Vedic hymns
and the aphorisms of the Vedänta-sütra,  the components of this world can be
understood as follows. First there are ea rth, water, fire, air and ether. These are
the five great element s (mahä-bhüta ). Then there are false ego, intelligence
and the unmanifested stage of the thr ee modes of nature. Then there are five
senses for acquiring knowledge: the eyes, ears, nose, tongue and skin. Then
five working senses: voice, legs, hands, anus an d genitals. Then, above the
senses, there is the mind, which is wi thin and which can be called the sense
within. Therefore, including the mind, there are eleven senses altogether.
Then there are the five objects of the senses: smell, taste, form, touch and
sound. Now the aggregate of these twenty-four elements is called the field of
activity. If one makes an analytical stud y of these twenty-four subjects, then he
can very well understand the field of activity. Then there are desire, hatred,
happiness and di stress, which are interactions, representations of the five great
elements in the gross body. The living symptoms, represented by consciousness
and conviction, are the manifestation of the subtle body—mind, ego and
intelligence. These subtle elements are i ncluded within the field of activities.
The five great elements are a gross repr esentation of the false ego, which in
turn represents the primal stage of fals e ego technically called the materialistic
conception, or tämasa-buddhi,  intelligence in ignorance. This, further,
represents the unmanife sted stage of the three modes of material nature. The
unmanifested modes of material nature are called pradhäna.
One who desires to know the twenty-four elements in detail along with
their interactions should study th e philosophy in more detail. In Bhagavad-gétä,
a summary only is given.
The body is the representation of all these factors, and there are changes of
the body, which are six in number: the body is born, it grows, it stays, it
produces by-products, then it begins to decay, and at the last stage it vanishes.
Therefore the field is a nonpermanent material thing. However, the kñetra-jïa,


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.the knower of the field, its proprietor, is different.
TEXTS  8–12
AMaaiNaTvMadiM>aTvMaih&Saa +aaiNTaraJaRvMa( )
AacaYaaeRPaaSaNa& XaaEc& SQaEYaRMaaTMaiviNaGa]h" )) 8 ))
wiNd]YaaQaeRzu vEraGYaMaNahªar Wv c )
JaNMaMa*TYauJaraVYaaiDadu"%daezaNaudXaRNaMa( )) 9 ))
ASai¢-rNai>aZv®" Pau}adarGa*haidzu )
iNaTYa& c SaMaictaTviMaía iNaíaePaPaitazu )) 10 ))
MaiYa caNaNYaYaaeGaeNa >ai¢-rVYai>acair<aq )
iviv¢-deXaSaeivTvMariTaJaRNaSa&Said )) 11 ))
ADYaaTMajaNaiNaTYaTv& TatvjaNaaQaRdXaRNaMa( )
WTaJjaNaiMaiTa Pa[ae¢-MajaNa& YadTaae_NYaQaa )) 12 ))
(8)
amänitvam adambhitvam
ahiàsä kñäntir ärjavam
äcäryopäsanaà çaucaà
sthairyam ätma-vinigrahaù
(9)
indriyärtheñu vairägyam
anahaìkära eva ca
janma-måtyu-jarä-vyädhi-
duùkha-doñänudarçanam
(10)
asaktir anabhiñvaìgaù
putra-dära-gåhädiñu
nityaà ca sama-cittatvam
iñöäniñöopapattiñu


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.(11)
mayi cänanya-yogena
bhaktir avyabhicäriëé
vivikta-deça-sevitvam
aratir jana-saàsadi
(12)
adhyätma-jïäna-nityatvaà
tattva-jïänärtha-darçanam
etaj jïänam iti proktam
ajïänaà yad ato ’nyathä
SYNONYMS
amänitvam —humility; adambhitvam —pridelessness; ahiàsä —nonviolence;
kñäntiù —tolerance; ärjavam —simplicity; äcärya-upäsanam —approaching a
bona fide spiritual master; çaucam —cleanliness; sthairyam —steadfastness;
ätma-vinigrahaù —self-control; indriya-artheñu —in the matter of the senses;
vairägyam —renunciation; anahaìkäraù —being without false egoism;
eva—certainly; ca—also; janma —of birth; måtyu —death; jarä—old age;
vyädhi —and disease; duùkha —of the distress; doña—the fault;
anudarçanam —observing; asaktiù —being without attachment;
anabhiñvaìgaù —being without association; putra —for son; dära —wife;
gåha-ädiñu —home, etc.; nityam —constant; ca—also;
sama-cittatvam —equilibrium; iñöa—the desirable; aniñöa —and undesirable;
upapattiñu —having obtained; mayi —unto Me; ca—als o; ananya-yogena —by
unalloyed devotional service; bhaktiù —devotion; avyabhicäriëé —without any
break; vivikta —to solitary; deça—places; sevitvam —aspiring; aratiù —being
without attachment; jana-saàsadi —to people in general;
adhyätma —pertaining to the self; jïäna —in knowledge;
nityatvam —constancy; tattva-jïäna —of knowledge of the truth; artha —for
the object; darçanam —philosophy; etat—all this; jïänam —knowledge;
iti—thus; proktam —declared; ajïänam —ignorance; yat—that which;
ataù—from this; anyathä —other.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION
Humility; pridelessness; nonviolence; tolerance; simplicity; approaching a
bona fide spiritual master; cleanliness; steadiness; self-control; renunciation of
the objects of sense gratification; absenc e of false ego; the perception of the evil
of birth, dea th, old age and disease; detach ment; freedom from entanglement
with children, wife, home and the rest; even-mindedness amid pleasant and
unpleasant events; constant and unalloyed devotion to Me; aspiring to live in a
solitary place; detachment from the gen eral mass of people; accepting the
importance of self-realization; and philosophical search for the Absolute
Truth—all these I declare to be knowle dge, and besides this whatever there
may be is ignorance.
PURPORT
This process of knowledge is someti mes misunderstood by less intelligent
men as being the interaction of the field of  activity. But actually this is the real
process of knowledge. If one accepts this process, then the possibility of
approaching the Absolut e Truth exists. This is not the interaction of the
twenty-four elements, as described before. This is actually the means to get out
of the entanglement of those elements. The embodied soul is entrapped by the
body, which is a casing made of the twenty-four  elements, and the process of
knowledge as described here is the means to get out of it. Of all the
descriptions of the process of knowledge,  the most important point is described
in the first line of the eleventh verse. Mayi cänanya-yogena bhaktir
avyabhi cäriëé:  the process of knowledge term inates in unalloyed devotional
service to the Lord. So if one does not a pproach, or is not able to approach, the
transcendental service of the Lord, th en the other nineteen items are of no
particular value. But if one t akes to devotional service in full Kåñëa
consciousness, the other nineteen item s automatically develop within him. As
stated in Çrémad-Bhägavatam  (5.18.12 ), yasyästi bhaktir bhagavaty akiïcanä
sarvair guëais tatra samäsate suräù.  All the good qualities of knowledge develop
in one who has attained the stage of devotional service. The principle of


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.accepting a spiritual master, as mentione d in the eighth verse, is essential.
Even for one who takes to devotional service, it is most important.
Transcendental lif e begins when one accepts a bona fide spiritual master. The
Supreme Personality of Godhead, Çré Kå ñëa, clearly states here that this
process of knowledge is the actual path . Anything speculated beyond this is
nonsense.
As for the knowledge outlined here, th e items may be analyzed as follows.
Humility means that one should not be  anxious to have the satisfaction of
being honored by others. The material conception of life makes us very eager
to receive honor from others, b ut from the point of view of a man in perfect
knowledge—who knows that he is not this body—anything, honor or
dishonor, pertaining to this body is useless. One should not be hankering after
this material deception. People are very anxious to be famous for their religion,
and consequently sometimes it is fo und that without understanding the
principles of religion one enters in to some group which is not actually
following religious principles and then wa nts to advertise himself as a religious
mentor. As for a ctual advancement in spiritual sc ience, one should have a test
to see how far he is progressing. He can judge by these items.
Nonviolence is generally taken to mean  not killing or destroying the body,
but actually nonviolence means not to put others into distress. People in
general are trapped by ignorance in the material concept of life, and they
perpetually suffer material pain s. So unless one elevates people to spiritual
knowledge, one is practicing violence. On e should try his best to distribute real
knowledge to the people, so that they  may become enlightened and leave this
material entanglement. That is nonviolence.
Tolerance means that one should be pr acticed to bear insult and dishonor
from others. If one is engaged in the advancement of spiritual knowledge,
there will be so many insults and much dishonor from others. This is expected
because material nature is so c onstituted. Even a boy like Prahläda, who, only
five years old, was engaged in the cu ltivation of spiritual knowledge, was
endangered when his father became an tagonistic to his devotion. The father
tried to kill him in so many ways, but Prahläda tolerated him. So there may be
many impediments to making advancement in spiritual knowledge, but we


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.should be tolerant and continue our progress with determination.
Simplicity means that without diplomac y one should be so straightforward
that he can disclose the real truth even to an enemy. As for acceptance of the
spiritual master, that is essential, be cause without the instruction of a bona
fide spiritual master one  cannot progress in the spiritual science. One should
approach the spiritual master with all humility and offer him all services so
that he will be pleased to bestow his blessings upon the disciple. Because a
bona fide spiritual master is a representative of Kåñëa, if he bestows any
blessings upon his disciple, that will make the disciple immediately advanced
without the disciple’s following the re gulative principles. Or, the regulative
principles will be easier for one wh o has served the spiritual master w ithout
reservation.
Cleanliness is essential for making advancement in spiritual life. There are
two kinds of cleanliness: external an d internal. External cleanliness means
taking a bath, but for internal cleanline ss one has to think of Kåñëa always and
chant Hare Kåñëa, Hare  Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare
Räma, Räma Räma, Hare Hare. This process cleans the accumulated dust of
past karma  from the mind.
Steadiness means that one should be very determined to make progress in
spiritual life. Without such determination, one cannot make tangible progress.
And self-control means that one sh ould not accept anything which is
detrimental to the path of spiritual progress. One should become accustomed
to this and reject anything which is ag ainst the path of spiritual progress. This
is real renunciation. The senses are so strong that they are always anxious to
have sense gratification. One should not cater to these demands, which are not
necessary. The senses should only be grat ified to keep the body fit so that one
can discharge his duty in advancing in spiritual life. The most important and
uncontrollable sense is the tongue. If one can control the tongue, then the re is
every possibility of controlling the othe r senses. The function of the tongue is
to taste and to vibrate. Therefore, by systematic regulation, the tongue should
always be engaged in tasting the remnants of foodstuffs offered to Kåñëa and
chanting Har e Kåñëa. As far as the eyes ar e concerned, they should not be
allowed to see anything but the beautifu l form of Kåñëa. That will control the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.eyes. Similarly, the ears should be engaged in hearing about Kåñëa and the
nose in smelling the flowers offered to Kåñëa. This is the process of devotional
service, and it is understood here that Bhagavad-gétä  is simply expounding the
science of devotional service. Devo tional service is the main and sole
objective. Unintelligent commentators on the Bhagavad-gétä  try to  divert the
mind of the reader to other subjec ts, but there is no other subject in
Bhagavad-gétä  than devotional service.
False ego means accepting this body as  oneself. When one understands that
he is not his body and is spirit soul, he comes to his real ego. Ego is there. False
ego is condemned, but not real ego. In the Vedic literature ( Båhad-äraëyaka
Upaniñad  1.4.10 ) it i s said, ahaà brahmäsmi:  I am Brahman, I am spirit. This “I
am,” the sense of self, also exists in the liberated stage of self-realization. This
sense of “I am” is ego, but when the sense of “I am” is applied to this false body
it is false ego. When the sen se of self is applied to reality, that is real ego.
There are some philosophers who say we should give up our ego, but we cannot
give up our ego, because ego means iden tity. We ought, of course, to give up
the false identification with the body.
One should try to understand the distress of accepting birth, death, old age
and disease. There are descriptions in va rious Vedic literatures of birth. In the
Çrémad-Bhägavatam  the world of the unborn, the child’s stay in the womb of
the mother, its suffer ing, etc., are all very graphically described. It should be
thoroughly understood that birth is distressful. Because we forget how much
distress we have suffered within the womb  of the mother, we do not make any
solution to the repetition of birth and deat h. Similarly at the time of death
there are all kinds of sufferings, and they are also mentioned in the
authoritative scriptures. These should be  discussed. And as far as disease and
old age are concerned, everyone gets practical experience. No one wants t o be
diseased, and no one wants to become old, but there is no avoiding these.
Unless we have a pessimistic view of this material life, considering the
distresses of birth, death, old age and disease, there is no impetus for our
making advancement in spiri tual life.
As for detachment from children, wife  and home, it is not meant that one
should have no feeling for these. They  are natural objects of affection. But


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.when they are not favorable to spirit ual progress, then one should not be
attached to them. The best proce ss for making the home pleasant is Kåñëa
consciousness. If one is in full Kåñëa consciousness, he can make his home very
happy, because this process of Kåñëa cons ciousness is very easy. One need only
chant Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Ha re Räma, Hare
Räma, Räma Räma, Hare Hare, accept the remnants of foodstuffs offered to
Kåñëa, have some discussion on books like Bhagavad-gétä  and
Çrémad-Bhägavatam,  and engage oneself in Deity worship. These four things
will make one happy. One should tra in the members of his family in this way.
The family members can sit down mo rning and evening and chant together
Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma,
Räma Räma, Hare Hare. If one can mold his family life in this way to deve lop
Kåñëa consciousness, following these four  principles, then there is no need to
change from family life to renounced life. But if it is not congenial, not
favorable for spiritual advancement, th en family life should be abandoned.
One must sacrifice ever ything to realize or serve Kåñëa, just as Arjuna did.
Arjuna did not want to kill his family members, but when he understood that
these family members were impediments to his Kåñëa realization, he accepted
the instruction of Kåñëa and fought and killed the m. In all cases, one should be
detached from the happiness and distress of family life, because in this world
one can never be fully happy or fully miserable.
Happiness and distress are concomitant fa ctors of material life. One should
learn to tolerate, as advised in Bhagavad-gétä.  One can never restrict the
coming and going of happiness and distre ss, so one should be detached from
the materialistic way of life and be automatically equipoised in both cases.
Generally, when we get something desirable we are very happy, and when we
get something undesirable we are distressed. But if we are actually in the
spiritual position these things will not agitate us. To reac h that stage, we have
to practice unbreakable devotional se rvice. Devotional service to Kåñëa
without deviation means engaging onesel f in the nine processes of devotional
service—chanting, hearing, worshiping, offering respect, etc.—as described in
the last verse  of the Ninth Chapter. That process should be followed.
Naturally, when one is adapted to the spiritual way of life, he will not want


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.to mix with materialistic men. That would go against his grain. One may test
himself by seeing how far he is inclined  to live in a solitary place, without
unwanted association. N aturally a devotee has no taste for unnecessary
sporting or cinema-going or enjoying some social function, because he
understands that these are simply a waste of time. There are many research
scholars and philosophers who study sex life or some other subj ect, but
according to Bhagavad-gétä  such research work and philosophical speculation
have no value. That is more or  less nonsensical. According to Bhagavad-gétä,
one should make research, by philosophi cal discretion, into the nature of the
soul. One should  make research to understand the self. That is recommended
here.
As far as self-realization is concerned, it is clearly stated here that
bhakti-yoga  is especially practical. As soon as there is a question of devotion,
one must consider the relationship between the Supersoul and the individual
soul. The individual soul a nd the Supersoul cannot be one, at least not in the
bhakti  conception, the devotional concepti on of life. This service of the
individual soul to the Supreme Soul is eternal, nityam,  as it is clearly stated. So
bhakti,  or devotional service, is eternal. One  should be established in that
philosophical conviction.
In the Çrémad-Bhägavatam  (1.2.11 ) this is explained. Vadanti tat tattva-vidas
tattvaà yaj jïänam advayam.  “Those who are actually knowers of the Absolute
Truth know that the Self is realized in three different phases, as Brahman,
Paramätmä and Bhagavän.” B hagavän is the last word in the realization of the
Absolute Truth; therefore one shou ld reach up to that platform of
understanding the Supreme Personality of Godhead and thus engage in the
devotional service of the Lord. That is the perfection of knowledge .
Beginning from practicing humility up  to the point of realization of the
Supreme Truth, the Absolute Personality of  Godhead, this process is just like a
staircase beginning from the ground fl oor and going up to the top floor. Now
on this staircase there ar e so many people who have reached the first floor, the
second or the third floor, etc., but un less one reaches the top floor, which is
the understanding of Kåñëa, he is at a lower stage of knowledge. If anyone
wants to compete with God and at the same time  make advancement in


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.spiritual knowledge, he will be frustrat ed. It is clearly stated that without
humility, understanding is not truly po ssible. To think oneself God is most
puffed up. Although the living entity is  always being kicked by the stringent
laws of material nature, he still thinks, “I am God” because of ignorance. The
beginning of knowledge, therefore, is amänitva,  humility. One should be
humble and know that he is subordinat e to the Supreme Lord. Due to rebellion
against the Supreme Lord, one b ecomes subordinate to material nature. One
must know and be convinced of this truth.
TEXT  13
jeYa& YataTPa[v+YaaiMa YaJjaTvaMa*TaMaénuTae )
ANaaidMaTPar& b]ø Na SataàaSaduCYaTae )) 13 ))
jïeyaà yat tat pravakñyämi
yaj jïätvämåtam açnute
anädi mat-paraà brahma
na sat tan näsad ucyate
SYNONYMS
jïeyam —the knowable; yat—which; tat—that; pravakñyämi —I shall now
explain; yat—which; jïätvä —knowing; amåtam —nectar; açnute —one tastes;
anädi —beginningless; mat-param —subordinate to Me; brahma —spirit;
na—neither; sat—cause; tat—that; na—nor; asat—effect; ucyate —is said to
be.
TRANSLATION
I shall now explain the knowable, knowing which you will taste the eternal.
Brahman, the spirit, beginningless and subordinate to Me, lies beyond the cause
and effect of this material world.
PURPORT


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.The Lord has explained the field of activities and the knower of the field.
He has also explained the process of  knowing the knower of the field of
activities. Now He begins to explain th e knowable, first the soul and then the
Supersoul. By knowledge of th e knower, both the soul and the Supersoul, one
can relish the nectar of life. As expl ained in the Second Chapter, the living
entity is eternal. This is also confirmed here. There is no specific date at which
the jéva was born. Nor can anyone trace out the history of the jévätmä’s
manifestation from the Supreme Lord. Therefore it is beginningless. The
Vedic literature confirms this: na jäyate mriyate vä vipaçcit  (Kaöha Upaniñad
1.2.18 ). The knower of the body is never born and never dies, and he is full of
knowledge.
The Supreme Lord as the Supersoul is also stated in the Vedic literature
(Çvetäçvatara Upaniñad  6.16) to be pradhäna-kñetrajïa-patir guëeçaù,  the chief
knower of the body and the master of the three modes of material nature. In
the småti  it is said, däsa-b hüto harer eva nänyasvaiva kadäcana.  The living
entities are eternally in the service of the Supreme Lord. This is also
confirmed by Lord Caitanya in His teachings. Therefore the description of
Brahman mentioned in this verse is in relation to the individu al soul, and
when the word Brahman is applied to the living entity, it is to be understood
that he is vijïäna-brahma  as opposed to änanda-brahma.  Änanda-brahma  is the
Supreme Brahman Personality of Godhead.
TEXT  14
SavRTa" Paai<aPaad& TaTSavRTaae_i+aiXaraeMau%Ma( )
SavRTa" é[uiTaMaçaeke- SavRMaav*TYa iTaïiTa )) 14 ))
sarvataù päëi-pädaà tat
sarvato ’kñi-çiro-mukham
sarvataù çrutimal loke
sarvam ävåtya tiñöhati


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
sarvataù —everywhere; päëi—hands; pädam —legs; tat—that;
sarvataù —everywhere; akñi—eyes; çiraù —heads; mukham —faces;
sarvataù —everywhere; çruti-mat —having ears; loke—in the world;
sarvam —everything; ävåtya —covering; tiñöhati —exists.
TRANSLATION
Everywhere are His hands and legs, His eyes, heads and faces, and He has
ears everywhere. In this way the Su persoul exists, pervading everything.
PURPORT
As the sun exists diffusing its unlimi ted rays, so does the Supersoul, or
Supreme Personality of Godhead. He exists in His all-pervading form, and in
Him exist all the individual living entities, beginning from the first great
teacher, Brahmä, down to the small ants. There are unlimited heads, legs,
hands and eyes, and unlimited living enti ties. All are existing in and on the
Supersoul. Therefore the Supersoul is all-pervading. The individual soul,
however, cannot say that he has his hands, legs and eyes ev erywhere. That is
not possible. If he thinks that under ignorance he is not conscious that his
hands and legs are diffused all over but when he attains to proper knowledge
he will come to that stage, his thinking is contradictory. This means that the
indiv idual soul, having become conditioned by material nature, is not supreme.
The Supreme is different from the in dividual soul. The Supreme Lord can
extend His hand without limit; the individual soul cannot. In Bhagavad-gétä
the Lord says that if anyone offer s Him a flower, or a fruit, or a little water, He
accepts it. If the Lord is a far distance away, how can He accept things? This is
the omnipotence of the Lord: even though He is situated in His own abode,
far, far away from earth, He can extend His hand t o accept what anyone
offers. That is His potency. In the Brahma-saàhitä  (5.37) it is stated, goloka eva
nivasaty akhilätma-bhütaù:  although He is always engaged in pastimes in His


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.transcendental planet, He is all-perv ading. The individual soul cannot claim
that he is all-pervading. Therefore th is verse describes the Supreme Soul, the
Personality of Godhead, not the individual soul.
TEXT  15
SaveRiNd]YaGau<aa>aaSa& SaveRiNd]YaivviJaRTaMa( )
ASa¢&- SavR>a*ÀEv iNaGauR<a& Gau<a>aae¢*- c )) 15 ))
sarvendriya-guëäbhäsaà
sarvendriya-vivarjitam
asaktaà sarva-bhåc caiva
nirguëaà guëa-bhoktå ca
SYNONYMS
sarva —of all; indriya —senses; guëa —of the qualities; äbhäsam —the original
source; sarva —all; indriya —senses; vivarjitam —being without;
asaktam —without attachment; sarva-bhåt —the maintainer of everyone;
ca—also; eva—certainly; nirguëam —without material qual ities;
guëa-bhoktå —master of the guëas;  ca—also.
TRANSLATION
The Supersoul is the original source of  all senses, yet He is without senses.
He is unattached, although He is th e maintainer of all living beings. He
transcends the modes of nature, and at th e same time He is the master of all the
modes of material nature .
PURPORT
The Supreme Lord, although the source  of all the senses of the living
entities, doesn’t have material senses like they have. Actually, the individual
souls have spiritual senses, but in cond itioned life they are covered with the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.material elements, and ther efore the sense activities are exhibited through
matter. The Supreme Lord’s senses are not so covered. His senses are
transcendental and are therefore called nirguëa.  Guëa  means the material
modes, but His senses are without material covering. It should be  understood
that His senses are not exactly like ours . Although He is the source of all our
sensory activities, He has His transcendental senses, which are
uncontaminated. This is very nicely explained in the Çvetäçvatara Upaniñad
(3.19) in the verse apäëi -pädo javano grahétä.  The Supreme Personality of
Godhead has no hands which are mater ially contaminated, but He has His
hands and accepts whatever sacrifice is offered to Him. That is the distinction
between the conditioned soul and the Supersoul. He has n o material eyes, but
He has eyes—otherwise how could He see? He sees everything—past, present
and future. He lives within the heart of  the living being, and He knows what
we have done in the past, what we ar e doing now, and what is awaiting us in
the futur e. This is also confirmed in Bhagavad-gétä : He knows everything, but
no one knows Him. It is said that the Supreme Lord has no legs like us, but He
can travel throughout space because He has spiritual legs. In other words, the
Lord is not impersonal; He ha s His eyes, legs, hands and everything else, and
because we are part and parcel of the Su preme Lord we also have these things.
But His hands, legs, eyes and senses are not contaminated by material nature.
Bhagavad-gétä  also confirms that when the Lord appears He appears as He is
by His internal potency. He is not contaminated by the material energy,
because He is the Lord of material ener gy. In the Vedic literature we find that
His whole embodiment is spiri tual. He has His eternal form, called
sac-cid-änanda-vigraha  [Bs. 5.1]. He is full of all opulence. He is the proprietor
of all wealth and the owner of all energy . He is the most intelligent and is full
of knowledge. These are some of the symptoms of the S upreme Personality of
Godhead. He is the maintainer of all living entities and the witness of all
activity. As far as we can understand from Vedic literature, the Supreme Lord
is always transcendental. Although we do not see His head, face, hands or legs,
He has them, and when we are elevated to the transcendental situation we can
see the Lord’s form. Due to materially contaminated senses, we cannot see His
form. Therefore the impersonalists, who are still materially affected, cannot


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.understand the Personal ity of Godhead.
TEXT  16
bihrNTaê >aUTaaNaaMacr& crMaev c )
SaU+MaTvatadivjeYa& dUrSQa& caiNTake- c TaTa( )) 16 ))
bahir antaç ca bhütänäm
acaraà caram eva ca
sükñmatvät tad avijïeyaà
düra-sthaà cäntike ca tat
SYNONYMS
bahiù —outside; antaù —inside; ca—also; bhütänäm —of all living entities;
acaram —not moving; caram —moving; eva—also; ca—and; sükñmatvät —on
account of being subtle; tat—that; avijïeyam —unknowable; düra-stham —far
away; ca—also; antike —near; ca—and; tat—that.
TRANSLATION
The Supreme Truth exists outside and inside of all living beings, the moving
and the nonmoving. Because He is subtle, He is beyond the power of the
material senses to see or to know. Although far, far away, He is also near to all.
PURPORT
In Vedic literature we understand that Näräyaëa, the Supreme Person, is
residing both outside and inside of ever y living entity. He is present in both
the spiritual and material worlds. Although  He is far, far away, still He is near
to us. These are the st atements of Vedic literature. Äséno düraà vrajati çayäno
yäti sarvataù  (Kaöha Upaniñad  1.2.21 ). And because He is always engaged in
transcendental bliss, we cannot understand how He is enjoying His full
opulence. We cannot see or understand with these mate rial senses. Therefore


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.in the Vedic language it is said that to understand Him our material mind and
senses cannot act. But one who has purified his mind and senses by practicing
Kåñëa consciousness in devotional service can see Him constantly. It is
confi rmed in Brahma-saàhitä  that the devotee who has developed love for the
Supreme God can see Him always, without cessation. And it is confirmed in
Bhagavad-gétä  (11.54 ) that He can be seen and understood only by devotional
service. Bhaktyä tv ananyayä çakyaù .
TEXT  17
Aiv>a¢&- c >aUTaezu iv>a¢-iMav c iSQaTaMa( )
>aUTa>aTa*R c TaJjeYa& Ga]iSaZ<au Pa[>aivZ<au c )) 17 ))
avibhaktaà ca bhüteñu
vibhaktam iva ca sthitam
bhüta-bhartå ca taj jïeyaà
grasiñëu prabhaviñëu ca
SYNONYMS
avibhaktam —without division; ca—also; bhüteñu —in all living beings;
vibhaktam —divided; iva—as if; ca—also; sthitam —situated; bhüta-bhartå —the
maintainer of all living entities; ca—also; tat—that; jïeyam —to be
understood; grasiñëu —devouring; prabhaviñëu —dev eloping; ca—also.
TRANSLATION
Although the Supersoul appears to be divided among all beings, He is never
divided. He is situated as one. Although He is the maintainer of every living
entity, it is to be understood th at He devours and develops all.
PURPORT
The Lord is situated in everyone’s he art as the Supersoul. Does this mean


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.that He has become divided? No. Actua lly, He is one. The example is given of
the sun: The sun, at the meridian, is situ ated in its place. But if one goes for
five thousand miles in a ll directions and asks, “Where is the sun?” everyone
will say that it is shining on his head. In the Vedic literature this example is
given to show that although He is undivided, He is situated as if divided. Also
it is said in Vedic literature that one Vi ñëu is present everywhere by His
omnipotence, just as the sun appears in many places to many persons. And the
Supreme Lord, although the maintainer of every living entity, devours
everything at the time of annihilation. This was confirmed in the Eleventh
Ch a p t e r  w h e n  t h e  L o r d  s a i d  t h a t  H e  h a d  c o m e  t o  d e v o u r  a l l  t h e  w a r r i o r s
assembled at Kurukñetra. He also ment ioned that in the form of time He
devours also. He is the annihilator, the ki ller of all. When there is creation, He
develops all from their original  state, and at the time of annihilation He
devours them. The Vedic hymns confirm the fact that He is the origin of all
living entities and the rest of all. After creation, everything rests in His
omnipotence, and after annihilation everything again returns  to rest in Him.
These are the confirmations of Vedic hymns. Yato vä imäni bhütäni jäyante
yena jätäni jévanti yat prayanty abhisaà-viçanti tad brahma tad vijijïäsasva
(Taittiréya Upaniñad  3.1).
TEXT  18
JYaaeiTazaMaiPa TaJJYaaeiTaSTaMaSa" ParMauCYaTae )
jaNa& jeYa& jaNaGaMYa& ôid SavRSYa iviïTaMa( )) 18 ))
jyotiñäm api taj jyotis
tamasaù param ucyate
jïänaà jïeyaà jïäna-gamyaà
hådi sarvasya viñöhitam
SYNONYMS
jyotiñäm —in all luminous objects; api—also; tat—that; jyotiù —the source of


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.light; tamasaù —the darkness; param —beyond; ucyate —is said;
jïänam —knowledge; jïeyam —to be known; jïäna-gamyam —to be approached
by knowledge; hådi—in the heart; sarvasya —of everyone;  viñöhitam —situated.
TRANSLATION
He is the source of light in all luminous objects. He is beyond the darkness
of matter and is unmanifested. He is know ledge, He is the object of knowledge,
and He is the goal of knowledge. He is situated in everyone’s heart.
PURPORT
The Supersoul, the Supreme Personality of Godhead, is the source of light
in all luminous objects like the sun, moon and stars. In the Vedic literature we
find that in the spiritual kingdom there is no need of sun or moon, because the
effulgence of the Sup reme Lord is there. In the material world that
brahmajyoti,  the Lord’s spiritual effulgence, is covered by the mahat-tattva,  the
material elements; therefore in this mate rial world we require the assistance of
sun, moon, electricity, etc., for light. But i n the spiritual world there is no need
of such things. It is clearly stated in the Vedic literature that because of His
luminous effulgence, everything is illumi nated. It is clear, therefore, that His
situation is not in the material world. He is situated in the spiritual world,
which is far, far away in the spiritual sk y. That is also confirmed in the Vedic
literature. Äditya-varëaà tamasaù parastät  (Çvetäçvatara Upaniñad  3.8). He is
just like the sun, eternally luminous , but He is far, far beyond the dark ness of
this material world.
His knowledge is transcendental. Th e Vedic literature confirms that
Brahman is concentrated transcendental  knowledge. To one who is anxious to
be transferred to that spiritual world, knowledge is given by the Supreme Lord,
who is situated in everyone’s hea rt. One Vedic mantra  (Çvetäçvatara Upaniñad
6.18) says, taà ha devam ätma-buddhi-prakäçaà mumukñur vai çaraëam ahaà
prapadye.  One must surrender unto the Supr eme Personality of Godhead if he
at all wants liberation. As far as the goal of ultimate knowledge  is concerned, it
is also confirmed in Vedic literature: tam eva viditväti måtyum eti.  “Only by


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.knowing Him can one surpass the bo undary of birth and death.” ( Çvetäçvatara
Upaniñad  3.8)
He is situated in everyone’s heart as the supreme controller. The Supreme
has legs and hands distributed everywhere, and this cannot be said of the
individual soul. Therefore that there are two knowers of the field of
activity—the individual soul and the S upersoul—must be admitted. One’s
hands and legs are distributed locally, but Kåñëa’s hands and legs are
distributed everywhere. This is confirmed in the Çvetäçvatara Upaniñad  (3.17):
sarvasya prabhum éçänaà sarvasya çaraëaà båhat.  That Supreme Personality of
Godhead, Supersoul, is the prabhu,  or master, of all living entities; therefore
He is the ultimate shelter of all living entities. So there is no denying the fact
that the Supreme Supersoul and the individual soul are always different.
TEXT  19
wiTa +ae}a& TaQaa jaNa& jeYa& cae¢&- SaMaaSaTa" )
MaÙ¢- WTaiÜjaYa MaÙavaYaaePaPaÛTae )) 19 ))
iti kñetraà tathä jïänaà
jïeyaà coktaà samäsataù
mad-bhakta etad vijïäya
mad-bhäväyopapadyate
SYNONYMS
iti—thus; kñetram —the field of activities (the body); tathä —also;
jïänam —knowledge; jïeyam —the knowable; ca—also; uktam —described;
samäsataù —in summary; mat-bhaktaù —My devotee; etat—all this;
vijïäya —after understanding; mat-bhäväya —to My nature;
upapadyat e—attains.
TRANSLATION
Thus the field of activities [the body], knowledge and the knowable have


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.been summarily described by Me. Only My devotees can understand this
thoroughly and thus attain to My nature.
PURPORT
The Lord has described in summary the body, knowledge and the knowable.
This knowledge is of three things: the knower, the knowable and the process of
knowing. Combined, these are called vijïäna,  or the science of knowledge.
Perfect knowledge can be unders tood by the unalloyed devotees of the Lord
directly. Others are unable to understa nd. The monists say that at the ultimate
stage these three items become one, but the devotees do not accept this.
Knowledge and development of knowledge mean understanding on eself in
Kåñëa consciousness. We are being led by material consciousness, but as soon
as we transfer all consciousness to Kåñëa’s activities and realize that Kåñëa is
everything, then we attain real knowledge. In other words, knowledge is
nothing but the p reliminary stage of understanding devotional service
perfectly. In the Fifteenth Chapter this will be very clearly explained.
Now, to summarize, one may understand that verses 6 and 7 , beginning
from mahä-bhütäni  and continuing through cetanä dhåtiù,  analyze the material
elements and certain manifestations of the symptoms of life. These combine to
form the body, or the field of a ctivities. And verses 8 through 12 , from
amänitvam  through tattva-jïänärtha-darçanam,  describe the process of
knowledge for understanding both types of  knower of the field of activities,
namely the soul and the Supersoul. Then verses 13 through 18 , beginni ng from
anädi mat-param  and continuing through hådi sarvasya viñöhitam,  describe the
soul and the Supreme Lord, or the Supersoul.
Thus three items have been described: the field of activity (the body), the
process of understanding, and both the so ul and the Supersoul. It is especially
described here that only the unalloye d devotees of the Lord can understand
these three items clearly . So for these devotees Bhagavad-gétä  is fully useful; it
is they who can attain the supreme goal, the nature of the Supreme Lord,
Kåñëa. In other words, only devotees, and not others, can understand
Bhagavad-gétä  and derive the desired result.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  20
Pa[k*-iTa& Pauåz& cEv ivÖyNaadq o>aaviPa )
ivk-ara&ê Gau<aa&êEv iviÖ Pa[k*-iTaSaM>avaNa( )) 20 ))
prakåtià puruñaà caiva
viddhy anädé ubhäv api
vikäräàç ca guëäàç caiva
viddhi prakåti-sambhavän
SYNONYMS
prakåtim —material nature; puruñam —the living entities; ca—also;
eva—certainly; viddhi —you must know; anädé —without beginning;
ubhau —both; api—also; vikärän —transformations; ca—also; guëän —the
three modes of nature; ca—also; eva—certainly; viddhi —know;
prakåti—material nature; sambhavän —produced of.
TRANSLATION
Material nature and the living entities should be understood to be
beginningless. Their transformations and the modes of matter are products of
material nature.
PURPORT
By the knowledge given in this chap ter, one can understand the body (the
field of activities) and the knowers of the body (both the individual soul and
the Supersoul). The body is the field of  activity and is composed of material
nature. The individual sou l that is embodied and enjoying the activities of the
body is the puruña,  or the living entity. He is one knower, and the other is the
Supersoul. Of course, it is to be unde rstood that both the Supersoul and the
individual entity are different manifestatio ns of the Supreme Personality of


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Godhead. The living entity is in the category of His energy, and the Supersoul
is in the category of His personal expansion.
Both material nature and the living en tity are eternal. That is to say that
they existed before the creation. The ma terial manifestation is from the energy
of the Supreme Lord, and so also are the living entities, but the living entities
are of the superio r energy. Both the living entities and material nature existed
before this cosmos was manifested. Ma terial nature was absorbed in the
Supreme Personality of Godhead, Mahä-Viñëu, and when it was required, it
was manifested by the agency of mahat-tattva.  Sim ilarly, the living entities are
also in Him, and because they are condit ioned, they are averse to serving the
Supreme Lord. Thus they are not allowed to enter into the spiritual sky. But
with the coming forth of material nature these living entities are ag ain given a
chance to act in the material world an d prepare themselves to enter into the
spiritual world. That is the mystery of  this material creation. Actually the
living entity is originally the spiritual part and parcel of the Supreme Lord, but
due to his rebellious nature, he is conditioned within material nature. It really
does not matter how these living entities or superior entities of the Supreme
Lord have come in contact with mate rial nature. The Supreme Personality of
Godhead knows, however, how and why this actually took place. In the
scriptures the Lord says that those attracted by this material nature are
undergoing a hard struggle for existence.  But we should know it with certainty
from the descriptions of these few verses that all transformat ions and
influences of material nature by th e three modes are also productions of
material nature. All transformations and variety in respect to living entities
are due to the body. As far as spirit is  concerned, living entities are all the
same.
TEXT  21
k-aYaRk-ar<ak-Ta*RTve heTau" Pa[k*-iTaåCYaTae )
Pauåz" Sau%du"%aNaa& >aae¢*-Tve heTauåCYaTae )) 21 ))
kärya-käraëa-kartåtve


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.hetuù prakåtir ucyate
puruñaù sukha-duùkhänäà
bhoktåtve hetur ucyate
SYNONYMS
kärya —of effect; käraëa —and cause; kartåtve —in the matter of creation;
hetuù —the instrument; prakåtiù —material nature; ucyate —is said to be;
puruñaù —the living entity; sukha —of happiness; duùkhänäm —and distress;
bhoktåtve —in enjoyment; hetuù —the instrument ; ucyate —is said to be.
TRANSLATION
Nature is said to be the cause of all material causes and effects, whereas the
living entity is the cause of the various sufferings and enjoyments in this world.
PURPORT
The different manifestations of body and senses among the living entities
are due to material nature. There are 8,400,000 different species of life, and
these varieties are creations of the ma terial nature. They arise from the
different sensual pleasures o f the living entity, who thus desires to live in this
body or that. When he is put into diffe rent bodies, he enjoys different kinds of
happiness and distress. His material happiness and distress are due to his body,
and not to himself as he is. In his orig inal state there is no doubt of enjoyment;
therefore that is his real state. Because of the desire to lord it over material
nature, he is in the material world. In the spiritual world there is no such
thing. The spiritual world is pure, but in the material  world everyone is
struggling hard to acquire different kind s of pleasures for the body. It might be
more clear to state that this body is the effect of the senses. The senses are
instruments for gratifying desire. No w, the sum total—body and instrument
senses—are offered by material nature, and as will be clear in the next verse,
the living entity is blessed or damned with circumstances according to his past
desire and activity. According to one’s desires and activities, material nature


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.places one in vario us residential quarters. The being himself is the cause of his
attaining such residential quarters an d his attendant enjoyment or suffering.
Once placed in some particular kind of body, he comes under the control of
nature because the body, being matter, a cts according to the laws of nature. At
that time, the living entity has no powe r to change that law. Suppose an entity
is put into the body of a dog. As soon as he is put into the body of a dog, he
must act like a dog. He cannot act otherwise. And if the living entity is put
into the body of a hog, then he is forced to eat stool and act like a hog.
Similarly, if the living entity is put in to the body of a demigod, he must act
according to his body. This is the law of  nature. But in all circumstances, the
Supersoul is with the individual soul. That is explained in the Vedas  (Muëòaka
Upaniñad  3.1.1) as follows: dvä suparëä sayujä sakhäyaù.  The Supreme Lord is so
kind upon the living entity that He always accompanies the individual soul
and in all circumstance s is present as the Supersoul, or Paramätmä.
TEXT  22
Pauåz" Pa[k*-iTaSQaae ih >au»e Pa[k*-iTaJaaNGau<aaNa( )
k-ar<a& Gau<aSa®ae_SYa SadSaÛaeiNaJaNMaSau )) 22 ))
puruñaù prakåti-stho hi
bhuìkte prakåti-jän guëän
käraëaà guëa-saìgo ’sya
sad-asad-yoni-janmasu
SYNONYMS
puruñaù —the living entity; prakåti-sthaù —being situated in the material
energy; hi—certainly; bhuìkte —enjoys; prakåti-jän —produced by the material
nature; guëän —the modes of nature; käraëam —the cause; guëa-saìgaù —the
association with the modes of nature; asya—of the living entity; sat-asat —in
good and bad; yoni—species of life; janmasu —in births.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION
The living entity in material nature thus follows the ways of life, enjoying
the three modes of nature. This is due to his association with that material
nature. Thus he meets with good and evil among various species.
PURPORT
This verse is very important for an un derstanding of how the living entities
transmigrate from one body to another. It is explained in the Second Chapter
that the living entity is transmigrating  from one body to another just as one
changes dress. This chan ge of dress is due to his attachment to material
existence. As long as he is captivated  by this false manifestation, he has to
continue transmigrating from one body to  another. Due to his desire to lord it
over material nature, he is put into such undesira ble circumstances. Under the
influence of material desire, the entity is born sometimes as a demigod,
sometimes as a man, sometimes as a beast, as a bird, as a worm, as an aquatic, as
a saintly man, as a bug. This is go ing on. And in all cases the living e ntity
thinks himself to be the master of his circumstances, yet he is under the
influence of material nature.
H o w  h e  i s  p u t  i n t o  s u c h  d i f f e r e n t  b o dies is explained here. It is due to
association with the different modes of  nature. One has to rise, therefore,
above the three material modes and be come situated in the transcendental
position. That is called Kåñëa con sciousness. Unless one is situated in Kåñëa
consciousness, his material consciousne ss will oblige him to transfer from one
body to another because he has material  desires since time immemorial. But he
has to change that conception . That change can be effec ted only by hearing
from authoritative sources. The best ex ample is here: Arjuna is hearing the
science of God from Kåñëa. The living entity, if he submits to this hearing
process, will lose his long-cherished de sire to dominate material nature, and
gradua lly and proportionately, as he reduces his long desire to dominate, he
comes to enjoy spiritual happiness. In a Vedic mantra  it is said that as he
becomes learned in association with the Supreme Personality of Godhead, he


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.proportionately relishes his etern al blissful life.
TEXT  23
oPad]íaNauMaNTaa c >aTaaR >aae¢-a Maheìr" )
ParMaaTMaeiTa caPYau¢-ae dehe_iSMaNPauåz" Par" )) 23 ))
upadrañöänumantä ca
bhartä bhoktä maheçvaraù
paramätmeti cäpy ukto
dehe ’smin puruñaù paraù
SYNONYMS
upadrañöä —overseer; anumantä —permitter; ca—also; bhartä —master;
bhoktä —supreme enjoyer; mahä-éçvaraù —the Supreme Lord;
parama-ätmä —the Supersoul; iti—also; ca—and; api—indeed; uktaù —is said;
dehe—in the body; asmin —this; puruñaù —enjoyer; paraù —transcendent al.
TRANSLATION
Yet in this body there is another, a transcendental enjoyer, who is the Lord,
the supreme proprietor, who exists as the overseer and permitter, and who is
known as the Supersoul.
PURPORT
It is stated here that the Supersoul, who is always with the individual soul,
is the representation of the Supreme Lord. He is not an ordinary living entity.
Because the monist philosophers take th e knower of the body to be one, they
think that there is no  difference between the Supersoul and the individual
soul. To clarify this, the Lord says that He is represented as the Paramätmä in
every body. He is different from the individual soul; He is para,
transcendental. The individual soul enjoys the activities  of a particular field,


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.but the Supersoul is present not as finite enjoyer nor as one taking part in
bodily activities, but as the witness, overseer, permitter and supreme enjoyer.
His name is Paramätmä, not ätmä,  and He is transcendental. It is distinctly
clear that the ätmä  and Paramätmä are different. The Supersoul, the
Paramätmä, has legs and hands everywhere, but the individual soul does not.
And because the Paramätmä is the Supr eme Lord, He is present within to
sanction the individual soul’s desiring material enjoyment. Without the
sanction of the Supreme Soul, the indi vidual soul cannot do anything. The
individual is bhukta,  or the sustained, and the Lord is bhoktä,  or the
maintainer. There are innumerable living  entities, and He is staying in them
as a friend.
The fact is that every individual living  entity is eternally part and parcel of
the Supreme Lord, and both of them are ve ry intimately related as friends. But
the living entity has the tendency to reject the sanction of the Supreme Lord
and act independent ly in an attempt to dominate nature, and because he has
this tendency he is called the marginal  energy of the Supreme Lord. The living
entity can be situated either in the mate rial energy or in the spiritual energy.
As long as he is conditioned by the mate rial energy, the Supreme Lord, as his
friend, the Supersoul, stays with him just  to get him to return to the spiritual
energy. The Lord is always eager to take  him back to the spiritual energy, but
due to his minute independence the individual entity is co ntinually rejecting
the association of spiritual light. This misuse of independence is the cause of
his material strife in the conditioned nature. The Lord, therefore, is always
giving instruction from within and fr om without. From without He gives
instruc tions as stated in Bhagavad-gétä,  and from within He tries to convince
the living entity that his activities in  the material field are not conducive to
real happiness. “Just give it up and turn your faith toward Me. Then you will be
happy,” He says. Thus t he intelligent person who places his faith in the
Paramätmä or the Supreme Personality of Godhead begins to advance toward
a blissful eternal life of knowledge.
TEXT  24


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Ya Wv& veita Pauåz& Pa[k*-iTa& c Gau<aE" Sah )
SavRQaa vTaRMaaNaae_iPa Na Sa >aUYaae_i>aJaaYaTae )) 24 ))
ya evaà vetti puruñaà
prakåtià ca guëaiù saha
sarvathä vartamäno ’pi
na sa bhüyo ’bhijäyate
SYNONYMS
yaù—anyone who; evam —thus; vetti—understands; puruñam —the living
entity; prakåtim —material nature; ca—and; guëaiù —the modes of material
nature; saha—with; sarvathä —in all ways; vartamänaù —being situated;
api—in spite of; na—never; saù—he; bhüyaù —again; abhijäyate —takes his
birth.
TRANSLATION
One who understands this philosophy concerning material nature, the living
entity and the interaction of the modes of nature is sure to attain liberation. He
will not take birth here again, regardless of his present position.
PURPORT
Clear understanding of material nature, the Supersoul, the individual soul
and their interrelation makes one eligible  to become liberated and turn to the
spiritual atmosphere without being forced  to return to this material nature.
This is the result of kno wledge. The purpose of knowledge is to understand
distinctly that the living entity ha s by chance fallen into this material
existence. By his personal endeavor in  association with authorities, saintly
persons and a spiritual master, he has to understand hi s position and then
revert to spiritual consciousness or Kåñëa consciousness by understanding
Bhagavad-gétä  as it is explained by the Personality of Godhead. Then it is
certain that he will never come again in to this material existence; he will be


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.transfer red into the spiritual world for a blissful eternal life of knowledge.
TEXT  25
DYaaNaeNaaTMaiNa PaXYaiNTa ke-icdaTMaaNaMaaTMaNaa )
ANYae Saa&:YaeNa YaaeGaeNa k-MaRYaaeGaeNa caPare )) 25 ))
dhyänenätmani paçyanti
kecid ätmänam ätmanä
anye säìkhyena yogena
karma-yogena cäpare
SYNONYMS
dhyänena —by meditation; ätmani —within the self; paçyanti —see;
kecit —some; ätmänam —the Supersoul; ätmanä —by the mind; anye —others;
säìkhyena —of philosophical discussion; yogena —by the yoga system;
karma-yogena —by activities without fruitive desire; ca—also;  apare —others.
TRANSLATION
Some perceive the Supersoul within themselves through meditation, others
through the cultivation of knowledge, and still others through working without
fruitive desires.
PURPORT
The Lord informs Arjuna that the co nditioned souls can be divided into
two classes as far as man’s search for se lf-realization is concerned. Those who
are atheists, agnostics and skeptics are beyond the sense of spiritual
understanding. But there are other s, who are faithful in their understanding of
spiritual life, and they are called intr ospective devotees, philosophers, and
workers who have renounced fruitive resu lts. Those who always try to establish
the doctrine of monism are also counted among the ath eists and agnostics. In


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.other words, only the devotees of the Supreme Personality of Godhead are best
situated in spiritual understanding, because they understand that beyond this
material nature are the spiritual world and the Supreme Personality of
Godhe ad, who is expanded as the Paramätmä, the Supersoul in everyone, the
all-pervading Godhead. Of course there are those who try to understand the
Supreme Absolute Truth by cultivat ion of knowledge, and they can be
counted in the class of the faithful. The Sä ìkhya philosophers analyze this
material world into twenty-four elements , and they place the individual soul as
the twenty-fifth item. When they are able to understand the nature of the
individual soul to be transcendental  to the material elements, they ar e able to
understand also that above the individual soul there is the Supreme
Personality of Godhead. He is the twen ty-sixth element. Thus gradually they
also come to the standard of devotional  service in Kåñëa consciousness. Those
who work without fruitiv e results are also perfect in their attitude. They are
given a chance to advance to the platform of devotional service in Kåñëa
consciousness. Here it is stated that there are some people who are pure in
consciousness and who try to find out the Supersoul by meditation, and when
they discover the Supersoul within th emselves, they become transcendentally
situated. Similarly, there are others who also try to understand the Supreme
Soul by cultivation of knowledge, an d there are others who cultivate the
haöha- yoga system and who try to satisfy th e Supreme Personality of Godhead
by childish activities.
TEXT  26
ANYae TvevMaJaaNaNTa" é[uTvaNYae>Ya oPaaSaTae )
Tae_iPa caiTaTarNTYaev Ma*TYau& é[uiTaParaYa<aa" )) 26 ))
anye tv evam ajänantaù
çrutvänyebhya upäsate
te ’pi cätitaranty eva
måtyuà çruti-paräyaëäù


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
anye —others; tu—but; evam —thus; ajänantaù —without spiritual knowledge;
çrutvä —by hearing; anyebhyaù —from others; upäsate —begin to worship;
te—they; api—also; ca—and; atitaranti —transcend; eva—certainly;
måtyum —the path of death; çruti-paräyaëäù —inclined to  the process of
hearing.
TRANSLATION
Again there are those who, although no t conversant in spiritual knowledge,
begin to worship the Supreme Person upon hearing about Him from others.
Because of their tendency to hear from authorities, they also transcend the path
of birth and death.
PURPORT
This verse is particularly applicable to modern society because in modern
society there is practically no education in spiritual matters. Some of the
people may appear to be atheistic or agnostic or philosophical, but actually
there is no knowledge of phil osophy. As for the common man, if he is a good
soul, then there is a chance for advanc ement by hearing. This hearing process
is very important. Lord Caitanya, wh o preached Kåñëa consciousness in the
modern world, gave great stress to hearing because if the  common man simply
hears from authoritative sources he can progress, especially, according to Lord
Caitanya, if he hears the transcendental vibration Hare Kåñëa, Hare Kåñëa,
Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. It
is stated, therefore, that all men should take advantage of hearing from
realized souls and gradually become able to understand everything. The
worship of the Supreme Lord will then undoubtedly take place. Lord Caitanya
has said that in this age no one needs to chang e his position, but one should
give up the endeavor to understand the Absolute Truth by speculative
reasoning. One should learn to become the servant of those who are in


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.knowledge of the Supreme Lord. If one is fortunate enough to take shelter of a
pure de votee, hear from him about self-realization and follow in his footsteps,
one will be gradually elevated to the position of a pure devotee. In this verse
particularly, the process of hearing is strongly recommended, and this is very
appropriate. Although th e common man is often not as capable as so-called
philosophers, faithful hearing from an authoritative person will help one
transcend this material existence and go back to Godhead, back to home.
TEXT  27
YaavTSaÅaYaTae ik-iÄTSatv& SQaavrJa®MaMa( )
+ae}a+ae}ajSa&YaaeGaataiÜiÖ >arTazR>a )) 27 ))
yävat saïjäyate kiïcit
sattvaà sthävara-jaìgamam
kñetra-kñetrajïa-saàyogät
tad viddhi bharatarñabha
SYNONYMS
yävat —whatever; saïjäyate —comes into being; kiïcit —anything;
sattvam —existence; sthävara —not moving; jaìgamam —moving; kñetra —of
the body; kñetra-jïa —and the knower of the body; saàyogät —by the union
between; tat viddhi —you must know it; bharata-åñabha —O ch ief of the
Bhäratas.
TRANSLATION
O chief of the Bhäratas, know that what ever you see in existence, both the
moving and the nonmoving, is only a combination of the field of activities and
the knower of the field.
PURPORT


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Both material nature and the living en tity, which were existing before the
creation of the cosmos, are explained in th is verse. Whatever is created is but a
combination of the living entity and material nature. There are many
manifestations like trees, mou ntains and hills which are not moving, and there
are many existences which are moving, and all of them are but combinations
of material nature and the superior nature, the living entity. Without the
touch of the superior nature, the living entity, nothing can grow. The
relationship between matter and nature is eternally going on, and this
combination is effected by the Supreme Lord; therefore He is the controller of
both the superior and inferior natures. The material nature is created by Him,
and the super ior nature is placed in this ma terial nature, and thus all these
activities and manifestations take place.
TEXT  28
SaMa& SaveRzu >aUTaezu iTaïNTa& ParMaeìrMa( )
ivNaXYaTSvivNaXYaNTa& Ya" PaXYaiTa Sa PaXYaiTa )) 28 ))
samaà sarveñu bhüteñu
tiñöhantaà parameçvaram
vinaçyatsv avinaçyantaà
yaù paçyati sa paçyati
SYNONYMS
samam —equally; sarveñu —in all; bhüteñu —living entities;
tiñöhan-tam —residing; parama-éçvaram —the Supersoul; vinaçyatsu —in the
destructible; avinaçyantam —not destroyed; yaù—anyone who; paçyati —sees;
saù—he; paçyati —actually sees.
TRANSLATION
One who sees the Supersoul accompanying the individual soul in all bodies,
and who understands that neither the soul nor the Supersoul within the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.destructible body is ever destroyed, actually sees.
PURPORT
Anyone who by good association can see three things combined
together—the body, the proprietor of the body, or individual soul, and the
friend of the individual soul—is actu ally in knowledge. Unless one has the
association of a real knower of spiritual sub jects, one cannot see these three
things. Those who do not have such association are ignorant; they simply see
the body, and they think that when the body is destroyed everything is
finished. But actually it is not so. After the destruction of the body, bo th the
soul and the Supersoul exist, and they go on eternally in many various moving
and nonmoving forms. The Sanskrit word parameçvara  is sometimes translated
as “the individual soul” because the soul is the master of the body and after the
destruction of  the body he transfers to another form. In that way he is master.
But there are others who interpret this parameçvara  to be the Supersoul. In
either case, both the Supersoul and the individual soul continue. They are not
destroyed. One who can see in this way can actually see what is happening.
TEXT  29
SaMa& PaXYaiNh SavR}a SaMaviSQaTaMaqìrMa( )
Na ihNaSTYaaTMaNaaTMaaNa& TaTaae  YaaiTa Para& GaiTaMa( )) 29 ))
samaà paçyan hi sarvatra
samavasthitam éçvaram
na hinasty ätmanätmänaà
tato yäti paräà gatim
SYNONYMS
samam —equally; paçyan —seeing; hi—certainly; sarvatra —everywhere;
samavasthitam —equally situated; éçvaram —the Supersoul; na—does not;
hinasti —degrade; ätmanä —by the mind; ätmänam —the soul; tataù —then;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.yäti—reaches; paräm —the transcendental; gatim —destinatio n.
TRANSLATION
One who sees the Supersoul equally present everywhere, in every living
being, does not degrade himself by his mind. Thus he approaches the
transcendental destination.
PURPORT
The living entity, by accepting his material existence, has become situated
differently than in his spiritual existence. But if one understands that the
Supreme is situated in His Paramätmä ma nifestation everywhere, that is, if one
can see the presence of the Supreme Personality of Godhead in every living
thing, he does not degrade himself by a destructive mentality, and he therefore
gradually advances to the spiritual world. The mind is generally addicted to
sense gratifying processes; but when the mind tu rns to the Supersoul, one
becomes advanced in spiritual understanding.
TEXT  30
Pa[k*-TYaEv c k-MaaRi<a i§-YaMaa<aaiNa SavRXa" )
Ya" PaXYaiTa TaQaaTMaaNaMak-TaaRr& Sa PaXYaiTa )) 30 ))
prakåtyaiva ca karmäëi
kriyamäëäni sarvaçaù
yaù paçyati tathätmänam
akartäraà sa paçyati
SYNONYMS
prakåtyä —by material nature; eva—certainly; ca—also; karmäëi —activities;
kriyamäëäni —being performed; sarvaçaù —in all respects; yaù—anyone who;
paçyati —sees; tathä —also; ätmänam —himself; akartäram —the nondoer;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.saù—he; paçyati —sees perfectly.
TRANSLATION
One who can see that all activities are performed by the body, which is
created of material nature, and sees that the self does nothing, actually sees.
PURPORT
This body is made by material nature under the direction of the Supersoul,
and whatever activities are going on in respect to one’s body are not his doing.
Whatever one is supposed to do, either  for happiness or for distress, one is
forced to do because of  the bodily constitution. The self, however, is outside all
these bodily activities. This body is gi ven according to one’s past desires. To
fulfill desires, one is given the body, with which he acts accordingly.
Practically speaking, the body is a machine,  designed by the Supreme Lord, to
fulfill desires. Because of desires, one is put into difficult circumstances to
s u f f e r  o r  t o  e n j o y .  T h i s  t r a n s c e n d e n t al vision of the living entity, when
developed, makes one separate from bodily activities. One who has su ch a
vision is an actual seer.
TEXT  31
Yada >aUTaPa*QaG>aavMaek-SQaMaNauPaXYaiTa )
TaTa Wv c ivSTaar& b]ø SaMPaÛTae Tada )) 31 ))
yadä bhüta-påthag-bhävam
eka-stham anupaçyati
tata eva ca vistäraà
brahma sampadyate tadä
SYNONYMS
yadä —when; bhüta —of living entities; påthak-bhävam —separated identities;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.eka-stham —situated in one; anupaçyati —one tries to see through authority;
tataù eva —thereafter; ca—also; vistäram —the expansion; brahma —the
Absolute; sampadyate —he attains; tadä—at th at time.
TRANSLATION
When a sensible man ceases to s ee different identities due to different
material bodies and he sees how beings  are expanded everywhere, he attains to
the Brahman conception.
PURPORT
When one can see that the various bodies  of living entities arise due to the
different desires of the individual soul and do not actually belong to the soul
itself, one actually sees. In the material conception of life, we find someone a
demigod, someone a  human being, a dog, a cat, etc. This is material vision, not
actual vision. This material differentiat ion is due to a material conception of
life. After the destruction of the material body, the spirit soul is one. The spirit
soul, due to contact with mat erial nature, gets different types of bodies. When
one can see this, he attains spiritual vision; thus being freed from
differentiations like man, animal, big, low, etc., one becomes purified in his
consciousness and able to develop Kåñëa consciousness in his spiritual identity.
How he then sees things will be explained in the next verse.
TEXT  32
ANaaidTvaiàGauR<aTvaTParMaaTMaaYaMaVYaYa" )
XarqrSQaae_iPa k-aENTaeYa Na k-raeiTa Na il/PYaTae )) 32 ))
anäditvän nirguëatvät
paramätmäyam avyayaù
çaréra-stho ’pi kaunteya
na karoti na lipyate


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
anäditvät —due to eternity; nirguëatvät —due to being transcendental;
parama —beyond material nature; ätmä —spirit; ayam —this;
avyayaù —inexhaustible; çaréra-sthaù —dwelling in the body; api—though;
kaunteya —O son of Kunté; na karoti —never does anything; na lipy ate—nor is
he entangled.
TRANSLATION
Those with the vision of eternity can see that the imperishable soul is
transcendental, eternal, and beyond the modes of nature. Despite contact with
the material body, O Arjuna, the soul neither does anything nor is entangled.
PURPORT
A living entity appears to be born because of the birth of the material body,
but actually the living entity is eternal; he is not born, and in spite of his being
situated in a material body, he is tran scendental and eternal. Thus he cannot
be destroyed. B y nature he is full of bliss. He  does not engage himself in any
material activities; therefore the activi ties performed due to his contact with
material bodies do not entangle him.
TEXT  33
YaQaa SavRGaTa& SaaE+MYaadak-aXa& NaaePail/PYaTae )
SavR}aaviSQaTaae dehe TaQaaTMaa NaaePail/PYaTae )) 33 ))
yathä sarva-gataà saukñmyäd
äkäçaà nopalipyate
sarvaträvasthito dehe
tathätmä nopalipyate


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
yathä —as; sarva-gatam —all-pervading; saukñmyät —due to being subtle;
äkäçam —the sky; na—never; upalipyate —mixes; sarvatra —everywhere;
avasthitaù —situated; dehe—in the body; tathä —so; ätmä —the self; na—never;
upalipyate —mixes.
TRANSLATION
The sky, due to its subtle nature, does not mix with anything, although it is
all-pervading. Similarly, the soul situated in Brahman vision does not mix with
the body, though situated in that body.
PURPORT
The air enters into water, mud, stool and whatever else is there; still it does
not mix with anything. Similarly, the li ving entity, even though situated in
varieties of bodies, is aloof from them due to his subtle nature. Therefore it is
impossible to see  with the material eyes how the living entity is in contact with
this body and how he is out of it after the destruction of the body. No one in
science can ascertain this.
TEXT  34
YaQaa Pa[k-aXaYaTYaek-" k*-Tò& l/aek-iMaMa& riv" )
+ae}a& +ae}aq TaQaa k*-Tò& Pa[k-aXaYaiTa >aarTa )) 34 ))
yathä prakäçayaty ekaù
kåtsnaà lokam imaà raviù
kñetraà kñetré tathä kåtsnaà
prakäçayati bhärata
SYNONYMS


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.yathä —as; prakäçayati —illuminates; ekaù —one; kåtsnam —the whole;
lokam —universe; imam —this; raviù —sun; kñetram —this body; kñetré —the
soul; tathä —similarly; kåtsnam —all; prakäçayati —illuminates; bhärata —O son
of Bharata.
TRANSLATION
O son of Bharata, as the sun alone illuminates all this universe, so does the
living entity, one within the body, illu minate the entire body by consciousness.
PURPORT
There are various theories regarding consciousness. Here in Bhagavad-gétä
the example of the sun and the sunshine is  given. As the sun is situated in one
place but is illuminating the whole univer se, so a small particle of spirit soul,
although situated in  the heart of this body, is illuminating the whole body by
consciousness. Thus consciousness is th e proof of the presence of the soul, as
sunshine or light is the proof of the presence of the sun. When the soul is
present in the body, there is consciousnes s all over the body, and as soon as the
soul has passed from the body there is  no more consciousness. This can be
easily understood by any intelligent man. Therefore consciousness is not a
product of the combinations of ma tter. It is the symptom of the liv ing entity.
The consciousness of the living entity , although qualitatively one with the
supreme consciousness, is not supreme, because the consciousness of one
particular body does not share that of  another body. But the Supersoul, which
is situated in all  bodies as the friend of the individual soul, is conscious of all
bodies. That is the difference between supreme consciousness and individual
consciousness.
TEXT  35
+ae}a+ae}ajYaaerevMaNTar& jaNac+auza )
>aUTaPa[k*-iTaMaae+a& c Yae ivduYaaRiNTa Tae ParMa( )) 35 ))


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.kñetra-kñetrajïayor evam
antaraà jïäna-cakñuñä
bhüta-prakåti-mokñaà ca
ye vidur yänti te param
SYNONYMS
kñetra —of the body; kñetra-jïayoù —of the proprietor of the body; evam —thus;
antaram —the difference; jïäna-cakñuñä —by the vision of knowledge;
bhüta —of the living entity; prakåti —from material nature; mokñam —the
liberation; ca—also; ye—those who; viduù —know ; yänti —approach; te—they;
param —the Supreme.
TRANSLATION
Those who see with eyes of knowled ge the difference between the body and
the knower of the body, and can also understand the process of liberation from
bondage in material nature, attain to the supreme goal.
PURPORT
The purport of this Thirteenth Chap ter is that one should know the
distinction between the body, the owner of the body, and the Supersoul. One
should recognize the process of liberation, as described in verses eight through
twelve . Then one can go on to th e supreme destination.
A faithful person should at first have some good association to hear of God
and thus gradually become enlightened. If one accepts a spiritual master, one
can learn to distinguish between matter and spirit, and that becomes the
steppingstone for further spi ritual realization. A spiritual master, by various
instructions, teaches his students to get free from the material concept of life.
For instance, in Bhagavad-gétä  we find Kåñëa instructing Arjuna to free him
from materialistic considerations.
One can understand that this body is matter; it can be analyzed with its
twenty-four elements. The body is the gross manifestation. And the subtle


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.manifestation is the mind and psychological effects. And the symptoms of life
are the interaction of these fe atures. But over and above this, there is the soul,
and there is also the Supersoul. The soul and the Supersoul are two. This
material world is working by the conjun ction of the soul and the twenty-four
material elements. One who can see the constitution o f the whole material
manifestation as this combination of th e soul and material elements and can
also see the situation of the Supreme Soul  becomes eligible for transfer to the
spiritual world. These things are mean t for contemplation and for realization,
and one should have a complete understanding of this chapter with the help of
the spiritual master.
Thus end the Bhaktivedanta Purports to the Thirteenth Chapter of the Çrémad
Bhagavad-gétä  in the matter of Nature, the Enjoyer and Consciousness.
- CHAPTER 14 -
The Three Modes Of Material Nature
TEXT  1
é[q>aGavaNauvac )
Par& >aUYa" Pa[v+YaaiMa jaNaaNaa& jaNaMautaMaMa( )
YaJjaTva MauNaYa" SaveR Para& iSaiÖiMaTaae GaTaa" )) 1 ))
çré-bhagavän uväca
paraà bhüyaù pravakñyämi
jïänänäà jïänam uttamam
yaj jïätvä munayaù sarve


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.paräà siddhim ito gatäù
SYNONYMS
çré-bhagavän uväca —the Supreme Personality of Godhead said;
param —transcendental; bhüyaù —again; pravakñyämi —I shall speak;
jïänänäm —of all knowledge; jïänam —knowledge; uttamam —the supreme;
yat—which; jïätvä —knowing; munayaù —the sages; sarve —all;
paräm —tran scendental; siddhim —perfection; itaù—from this world;
gatäù —attained.
TRANSLATION
The Supreme Personality of Godhead said: Again I shall declare to you this
supreme wisdom, the best of all knowle dge, knowing which all the sages have
attained the supreme perfection.
PURPORT
From the Seventh Chapter  to the end of the Twelfth Chapter , Çré Kåñëa in
detail reveals the Absolute Truth, th e Supreme Personality of Godhead. Now,
the Lord Himself is further enlighte ning Arjuna. If one understands this
chapter through the process of phi losophical speculation, he will come to an
understanding of devotional service. In the Thirteenth Chapter , it was clearly
explained that by humbly developing  knowledge one may possibly be freed
from material entanglement. It has also been explained that it  is due to
association with the modes of nature that  the living entity is entangled in this
material world. Now, in this chapte r, the Supreme Personality explains what
those modes of nature are, how they act, how they bind and how they give
liberation. The  knowledge explained in this chapter is proclaimed by the
Supreme Lord to be superior to the kn owledge given so far in other chapters.
By understanding this knowledge, variou s great sages attained perfection and
transferred to the spiritual world. The Lord  now explains the same knowledge
in a better way. This knowledge is far, far superior to all other processes of


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.knowledge thus far explained, and know ing this many attained perfection.
Thus it is expected that one who un derstands this Fourteenth Chapter wi ll
attain perfection.
TEXT  2
wd& jaNaMauPaaié[TYa MaMa SaaDaMYaRMaaGaTaa" )
SaGaeR_iPa NaaePaJaaYaNTae Pa[l/Yae Na VYaQaiNTa c )) 2 ))
idaà jïänam upäçritya
mama sädharmyam ägatäù
sarge ’pi nopajäyante
pralaye na vyathanti ca
SYNONYMS
idam —this; jïänam —knowledge; upäçritya —taking shelter of; mama —My;
sädharmyam —same nature; ägatäù —having attained; sarge api —even in the
creation; na—never; upajäyante —are born; pralaye —in the annihilation;
na—nor; vyathanti —are disturbed; ca—also.
TRANSLATION
By becoming fixed in this knowledge, one can attain to the transcendental
nature like My own. Thus established, one is not born at the time of creation or
disturbed at the time of dissolution.
PURPORT
After acquiring perfect transcendental knowledge, one acquires qualitative
equality with the Supreme Personality of Godhead, becoming free from the
repetition of birth and death. One does  not, however, lose his identity as an
individual soul. It is underst ood from Vedic literature that the liberated souls
who have reached the transcendental pl anets of the spiritual sky always look


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.to the lotus feet of the Supreme Lord, being engaged in His transcendental
loving service. So, even after liberation, the devote es do not lose their
individual identities.
Generally, in the material world, whatever knowledge we get is
contaminated by the three modes of ma terial nature. Knowledge which is not
contaminated by the three modes of nature is called transcendental
knowledge. As soon as one is situated in that trans cendental knowledge, he is
on the same platform as the Supreme Person. Those who have no knowledge of
the spiritual sky hold that after being fr eed from the material activities of the
material form, this spiritual iden tity becomes formless, without any
variegatedness. However, just as there is material variegatedness in this world,
in the spiritual world there is also va riegatedness. Those in ignorance of this
think that spiritual existence is oppose d to material variety. But actually, in
the spiritual sky,  one attains a spiritual form. There are spiritual activities, and
the spiritual situation is called devotional  life. That atmosphere is said to be
uncontaminated, and there one is equal in quality with the Supreme Lord. To
obtain such knowledge, one must develop all the spiritual qualities. One who
thus develops the spiritual qualities is no t affected either by the creation or by
the destruction of the material world.
TEXT  3
MaMa YaaeiNaMaRhd(Ba]ø TaiSMaNGa>a| dDaaMYahMa( )
SaM>av" SavR>aUTaaNaa& TaTaae >aviTa >aarTa )) 3 ))
mama yonir mahad brahma
tasmin garbhaà dadhämy aham
sambhavaù sarva-bhütänäà
tato bhavati bhärata
SYNONYMS
mama —My; yoniù —source of birth; mahat —the total material existence;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.brahma —supreme; tasmin —in that; garbham —pregnancy; dadhämi —create;
aham —I; sambhavaù —the possibility; sarva-bhütänäm —of all living entities;
tataù —thereafter; bhavati —becomes; bhärata —O so n of Bharata.
TRANSLATION
The total material substance, called Brahman, is the source of birth, and it is
that Brahman that I impregnate, making possible the births of all living beings,
O son of Bharata.
PURPORT
This is an explanation of the world: everything that takes place is due to
the combination of kñetra  and kñetra-jïa,  the body and the spirit soul. This
combination of material nature and the living entity is made possible by the
Supreme God Himself. The mahat-tattva  is the total cause of the total cosmic
manifestation; and that total substance of the material cause, in which there
are three modes of nature, is sometimes called Brahman. The Supreme
Personality impregnates that total substance, and thus innum erable universes
become possible. This total material substance, the mahat-tattva,  is described as
Brahman in the Vedic literature ( Muëòaka Upaniñad  1.1.19 ): tasmäd etad
brahma näma-rüpam annaà ca jäyate.  The Supreme Person impregnates that
Brahman with th e seeds of the living entiti es. The twenty-four elements,
beginning from earth, water, fire and air, are all material energy, and they
constitute what is called mahad brahma,  or the great Brahman, the material
nature. As explained in the Seventh Chapter , beyond this there is another,
superior nature—the living entity. Into material nature the superior nature is
mixed by the will of the Supreme Person ality of Godhead, and thereafter all
living entities are born of this material nature.
The scorpion lays its eggs in piles of rice, and sometimes it is said that the
scorpion is born out of rice. But the rice is not the cause of the scorpion.
Actually, the eggs were laid by the mother. Similarly, material nature is not
the cause of the birth  of the living entities. The seed is given by the Supreme
Personality of Godhead, and they only seem to come out as products of


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.material nature. Thus every living entity , according to his past activities, has a
different body, created by this material natu re, so that the entity can enjoy or
suffer according to his past deeds. The Lord is the cause of all the
manifestations of living entities in this material world.
TEXT  4
SavRYaaeiNazu k-aENTaeYa MaUTaRYa" SaM>aviNTa Yaa" )
TaaSaa& b]ø MahÛaeiNarh& bqJaPa[d" iPaTaa )) 4 ))
sarva-yoniñu kaunteya
mürtayaù sambhavanti yäù
täsäà brahma mahad yonir
ahaà béja-pradaù pitä
SYNONYMS
sarva-yoniñu —in all species of life; kaunteya —O son of Kunté;
mürtayaù —forms; sambhavanti —they appear; yäù—which; täsäm —of all of
them; brahma —the supreme; mahat yoniù —source of birth in the material
substance; aham —I; béja-pradaù —the seed-giving; pitä—fat her.
TRANSLATION
It should be understood that all species of life, O son of Kunté, are made
possible by birth in this material nature, and that I am the seed-giving father.
PURPORT
In this verse it is clearly explain ed that the Supreme Personality of
Godhead, Kåñëa, is the original father of all living entities. The living entities
are combinations of the material nature  and the spiritual nature. Such living
entities are seen not onl y on this planet but on every planet, even on the
highest, where Brahmä is situated. Ever ywhere there are living entities; within


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.the earth there are living entities, even within water and within fire. All these
appearances are due to the mother, material nature, and Kåñëa’s seed-giving
process. The purport is that the material world is impregnated with living
entities, who come out in various forms at the time of creation according to
their past deeds.
TEXT  5
Satv& rJaSTaMa wiTa Gau<aa" Pa[k*-iTaSaM>ava" )
iNabDNaiNTa Mahabahae dehe deihNaMaVYaYaMa( )) 5 ))
sattvaà rajas tama iti
guëäù prakåti-sambhaväù
nibadhnanti mahä-bäho
dehe dehinam avyayam
SYNONYMS
sattvam —the mode of goodness; rajaù —the mode of passion; tamaù —the
mode of ignorance; iti—thus; guëäù —the qualities; prakåti —material nature;
sambhaväù —produced of; nibadhnanti —do condition; mahä-bäho —O
mighty-armed one; dehe—in this body; dehinam —the livi ng entity;
avyayam —eternal.
TRANSLATION
Material nature consists of three modes—goodness, passion and ignorance.
When the eternal living entity comes in contact with nature, O mighty-armed
Arjuna, he becomes conditioned by these modes.
PURPORT
The living entity, because he is transc endental, has nothing to do with this
material nature. Still, because he has become conditioned by the material


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.world, he is acting under the spell of  the three modes of material nature.
Because living entities have d ifferent kinds of bodies, in terms of the different
aspects of nature, they are induced to act according to that nature. This is the
cause of the varieties of happiness and distress.
TEXT  6
Ta}a Satv& iNaMaRl/TvaTPa[k-aXak-MaNaaMaYaMa( )
Sau%Sa®eNa bDNaaiTa jaNaSa®eNa caNaga )) 6 ))
tatra sattvaà nirmalatvät
prakäçakam anämayam
sukha-saìgena badhnäti
jïäna-saìgena cänagha
SYNONYMS
tatra —there; sattvam —the mode of goodness; nirmalatvät —being purest in
the material world; prakäçakam —illuminating; anämayam —without any sinful
reaction; sukha —with happiness; saìgena —by association;
badhnäti —conditions; jïäna —with knowledge; saìgena —by as sociation;
ca—also; anagha —O sinless one.
TRANSLATION
O sinless one, the mode of goodness, being purer than the others, is
illuminating, and it frees one from all sinful reactions. Those situated in that
mode become conditioned by a sense of happiness and knowledge.
PURPORT
The living entities conditioned by mate rial nature are of various types. One
is happy, another is very active, and another is helpless. All these types of
psychological manifestations are causes of the entities’ conditioned status in


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.nature. How they are d ifferently conditioned is explained in this section of
Bhagavad-gétä.  The mode of goodness is first considered. The effect of
developing the mode of goodness in th e material world is that one becomes
wiser than those otherwise co nditioned. A man in the mod e of goodness is not
so much affected by material miseries , and he has a sense of advancement in
material knowledge. The representative type is the brähmaëa,  who is supposed
to be situated in the mode of good ness. This sense of happiness is due to
understa nding that, in the mode of goodne ss, one is more or less free from
sinful reactions. Actually, in the Vedic literature it is said that the mode of
goodness means greater knowledge and a greater sense of happiness.
The difficulty here is that when a livi ng entity is situated in the mode of
goodness he becomes conditioned to feel that he is advanced in knowledge and
is better than others. In this way he becomes conditioned. The best examples
are the scientist and the philosopher. Each is very proud of his knowledge, and
because they generally improve their li ving conditions, they feel a sort of
material happiness. This sense of advanced happiness in conditioned life
makes them bound by the mode  of goodness of material nature. As such, they
are attracted toward working in the mode  of goodness, and, as long as they
have an attraction for working in that way, they have to take some type of
body in the modes of nature. Thus there is no likelihood of liberation, or of
being transferred to the spiritual world. Repeatedly one may become a
philosopher, a scientist or a poet, and re peatedly become entangled in the same
disadvantages of birth and death. But, due to the illusion of the material
energy, one thinks that that sort of life is pleasant.
TEXT  7
rJaae raGaaTMak&- iviÖ Ta*Z<aaSa®SaMauÙvMa( )
TaiàbDNaaiTa k-aENTaeYa k-MaRSa®eNa deihNaMa( )) 7 ))
rajo rägätmakaà viddhi
tåñëä-saìga-samudbhavam
tan nibadhnäti kaunteya


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.karma-saìgena dehinam
SYNONYMS
rajaù —the mode of passion; räga-ätmakam —born of desire or lust;
viddhi —know; tåñëä —with hankering; saìga —association;
samudbhavam —produced of; tat—that; nibadhnäti —binds; kaunteya —O son
of Kunté; karma-saìgena —by association with fruitive activity; dehinam —the
embodied.
TRANSLATION
The mode of passion is born of unlimited desires and longings, O son of
Kunté, and because of this the embodied living entity is bound to material
fruitive actions.
PURPORT
The mode of passion is characterize d by the attraction between man and
woman. Woman has attraction for man,  and man has attraction for woman.
This is called the mode of passion. And when the mode of passion is increased,
one develops the hankering for mate rial enjoyment. He wants to enjoy sense
gratification. For sense gratification, a man in the mode of passion wants some
honor in society, or in the nation, and he wants to have a happy family, with
nice children, wife and house. These are the products of t he mode of passion.
As long as one is hankering after these things, he has to work very hard.
Therefore it is clearly stated here that he becomes associated with the fruits of
his activities and thus becomes bound by such activities. In order to please his
wife, children and society and to keep up his prestige, one has to work.
Therefore, the whole material world is more or less in the mode of passion.
Modern civilization is considered to be  advanced in the standard of the mode
of passion. Formerly, the adv anced condition was considered to be in the mode
of goodness. If there is no liberation fo r those in the mode of goodness, what to
speak of those who are entangled in the mode of passion?


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  8
TaMaSTvjaNaJa& iviÖ MaaehNa& SavRdeihNaaMa( )
Pa[Maadal/SYaiNad]ai>aSTaiàbDNaaiTa >aarTa )) 8 ))
tamas tv ajïäna-jaà viddhi
mohanaà sarva-dehinäm
pramädälasya-nidräbhis
tan nibadhnäti bhärata
SYNONYMS
tamaù —the mode of ignorance; tu—but; ajïäna-jam —produced of ignorance;
viddhi —know; mohanam —the delusion; sarva-dehinäm —of all embodied
beings; pramäda —with madness; älasya —indolence; nidräbhiù —and sleep;
tat—that; nibadhnäti —binds; bhärata —O son of Bharat a.
TRANSLATION
O son of Bharata, know that the mode of darkness, born of ignorance, is the
delusion of all embodied living entities.  The results of this mode are madness,
indolence and sleep, which bind the conditioned soul.
PURPORT
In this verse the specific application of the word tu is very significant. This
means that the mode of ignorance is a very peculiar qualification of the
embodied soul. The mode of ignorance is just the opposite of the mode of
goodness. In the mode of goodn ess, by development of knowledge, one can
understand what is what, but the mode  of ignorance is just the opposite.
Everyone under the spell of the mode of ignorance becomes mad, and a
madman cannot understand what is wh at. Instead of making advancement,
one becomes degraded. The definition of the mode of ignorance is stated in


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.the Vedic literature. Vastu-yäthätmya-jïänävarakaà viparyaya-jïäna-janakaà
tamaù:  under the spell of ignorance, one ca nnot understand a thing as it is. For
example, everyone can see t hat his grandfather has died and therefore he will
also die; man is mortal. The children that  he conceives will also die. So death is
sure. Still, people are madly accumula ting money and working very hard all
day and night, not caring for the eternal spiri t. This is madness. In their
madness, they are very reluctant to make advancement in spiritual
understanding. Such people are very la zy. When they are invited to associate
for spiritual understanding, they are not much interested. They are not even
active like the man who is controlled by the mode of passion. Thus another
symptom of one embedded in the mode of ignorance is that he sleeps more
than is required. Six hours of sleep is  sufficient, but a man in the mode of
ignorance sleeps at least ten or twelve  hours a day. Such a man appears to be
always dejected and is addicted to intoxicants and sleeping. These are the
symptoms of a person conditioned by the mode of ignorance.
TEXT  9
Satv& Sau%e SaÅYaiTa rJa" k-MaRi<a >aarTa )
jaNaMaav*TYa Tau TaMa" Pa[Maade SaÅYaTYauTa )) 9 ))
sattvaà sukhe saïjayati
rajaù karmaëi bhärata
jïänam ävåtya tu tamaù
pramäde saïjayaty uta
SYNONYMS
sattvam —the mode of goodness; sukhe —in happiness; saïjayati —binds;
rajaù —the mode of passion; karmaëi —in fruitive activity; bhärata —O son of
Bharata; jïänam —knowledge; ävåtya —covering; tu—but; tamaù —the mode of
ignorance; pramäde —in madness; saïjayati —bind s; uta—it is said.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION
O son of Bharata, the mode of goodness conditions one to happiness; passion
conditions one to fruitive action; and ignorance, covering one’s knowledge,
binds one to madness.
PURPORT
A person in the mode of goodness is satisfied by his work or intellectual
pursuit, just as a philosopher, scient ist or educator may be engaged in a
particular field of knowledge and may be satisfied in that way. A man in the
mode of passion may be engaged in fruitive activity; he owns as much as he can
and spends for good causes. Sometimes he tries to open hospitals, give to
charity institutions, etc. These are sign s of one in the mode of passion. And
the mode of ignorance covers knowledge. In the mode of i gnorance, whatever
one does is good neither for him nor for anyone.
TEXT  10
rJaSTaMaêai>a>aUYa Satv& >aviTa >aarTa )
rJa" Satv& TaMaêEv TaMa" Satv& rJaSTaQaa )) 10 ))
rajas tamaç cäbhibhüya
sattvaà bhavati bhärata
rajaù sattvaà tamaç caiva
tamaù sattvaà rajas tathä
SYNONYMS
rajaù —the mode of passion; tamaù —the mode of ignorance; ca—also;
abhibhüya —surpassing; sattvam —the mode of goodness; bhavati —becomes
prominent; bhärata —O son of Bharata; rajaù —the mode of passion;
sattvam —the mode of goodness; tamaù —the mode of ignorance; ca—also;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.eva—like that; tamaù —the mode of ignorance; sattvam —the mode of
goodness; rajaù —the mode of passion; tathä —thus.
TRANSLATION
Sometimes the mode of goodness become s prominent, defeating the modes of
passion and ignorance, O son of Bharata. Sometimes the mode of passion defeats
goodness and ignorance, and at other times ignorance defeats goodness and
passion. In this way there is always competition for supremacy.
PURPORT
When the mode of passion is prominent, the modes of goodness and
ignorance are defeated. When the mode of goodness is prominent, passion and
ignorance are defeated. And when th e mode of ignorance is prominent,
passion and goodness are defeated. This compet ition is always going on.
Therefore, one who is actually intent on advancing in Kåñëa consciousness has
to transcend these three modes. The prominence of some certain mode of
nature is manifested in one’s dealings, in his activities, in eating, etc. All th is
will be explained in later chapters. Bu t if one wants, he can develop, by
practice, the mode of goodness and thus  defeat the modes of ignorance and
passion. One can similarly develop the mode of passion and defeat goodness
and ignorance. Or one can deve lop the mode of ignorance and defeat goodness
and passion. Although there are these three modes of material nature, if one is
determined he can be blessed by the mode of goodness, and by transcending
the mode of goodness he can be situated in pure goodness , which is called the
vasudeva  state, a state in which one can unde rstand the science of God. By the
manifestation of particular activities, it can be understood in what mode of
nature one is situated.
TEXT  11
SavRÜarezu dehe_iSMaNPa[k-aXa oPaJaaYaTae )


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.jaNa& Yada Tada ivÛaiÜv*Ö& SatviMaTYauTa )) 11 ))
sarva-dväreñu dehe ’smin
prakäça upajäyate
jïänaà yadä tadä vidyäd
vivåddhaà sattvam ity uta
SYNONYMS
sarva-dväreñu —in all the gates; dehe asmin —in this body; prakäçaù —the
quality of illumination; upajäyate —develops; jïänam —knowledge;
yadä —when; tadä—at that time; vidyät —know; vivåddham —increased;
sattvam —the mode of goodness; iti uta —thus it is said.
TRANSLATION
The manifestations of the mode of g oodness can be experienced when all the
gates of the body are illuminated by knowledge.
PURPORT
There are nine gates in the body: tw o eyes, two ears, two nostrils, the
mouth, the genitals and the anus. When every gate is illuminated by the
symptoms of goodness, it should be understood that one has developed the
mode of goodness. In the mode of goodne ss, one can see things in the right
position, one can hear things in the ri ght position, and one can taste things in
the right position. One becomes cleansed  inside and outside. In every gate
there is development of the sympto ms of happiness, and that is t he position of
goodness.
TEXT  12
l/ae>a" Pa[v*itararM>a" k-MaR<aaMaXaMa" SPa*ha )


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.rJaSYaeTaaiNa JaaYaNTae ivv*Öe >arTazR>a )) 12 ))
lobhaù pravåttir ärambhaù
karmaëäm açamaù spåhä
rajasy etäni jäyante
vivåddhe bharatarñabha
SYNONYMS
lobhaù —greed; pravåttiù —activity; ärambhaù —endeavor; karmaëäm —in
activities; açamaù —uncontrollable; spåhä —desire; rajasi —of the mode of
passion; etäni —all these; jäyante —develop; vivåddhe —when there is an excess;
bharata-åñabha —O chief of the descendants o f Bharata.
TRANSLATION
O chief of the Bhäratas, when there is an  increase in the mode of passion the
symptoms of great attachment, fru itive activity, intense endeavor, and
uncontrollable desire and hankering develop.
PURPORT
O n e  i n  t h e  m o d e  o f  p a s s i o n  i s  n e v e r  satisfied with the position he has
already acquired; he hankers to increase his position. If he wants to construct a
residential house, he tries his best to ha ve a palatial house, as if he would be
able to reside in that  house eternally. And he develops a great hankering for
sense gratification. There is no end to sense gratification. He always wants to
remain with his family and in his hous e and to continue the process of sense
gratification. There is no cessation of thi s. All these symptoms should be
understood as characteristic of the mode of passion.
TEXT  13
APa[k-aXaae_Pa[v*itaê Pa[Maadae Maaeh Wv c )


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TaMaSYaeTaaiNa JaaYaNTae ivv*Öe ku-åNaNdNa )) 13 ))
aprakäço ’pravåttiç ca
pramädo moha eva ca
tamasy etäni jäyante
vivåddhe kuru-nandana
SYNONYMS
aprakäçaù —darkness; apravåttiù —inactivity; ca—and; pramädaù —madness;
mohaù —illusion; eva—certainly; ca—also; tamasi —the mode of ignorance;
etäni —these; jäyante —are manifested; vivåddhe —when developed;
kuru-nandana —O son of Kuru.
TRANSLATION
When there is an increase in the mode of ignorance, O son of Kuru,
darkness, inertia, madness and illusion are manifested.
PURPORT
When there is no illumination, knowledge is absent. One in the mode of
ignorance does not work by a regulative principle; he wants to act whimsically,
for no purpose. Even though he has the capacity to work, he makes no
endeavor. This is called illusion. A lthough consciousness is going on, life is
inactive. These are the symptoms of one in the mode of ignorance.
TEXT  14
Yada Satve Pa[v*Öe Tau Pa[l/Ya& YaaiTa deh>a*Ta( )
TadaetaMaivda& l/aek-aNaMal/aNPa[iTaPaÛTae )) 14 ))
yadä sattve pravåddhe tu
pralayaà yäti deha-bhåt


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.tadottama-vidäà lokän
amalän pratipadyate
SYNONYMS
yadä —when; sattve —the mode of goodness; pravåddhe —developed; tu—but;
pralayam —dissolution; yäti—goes; deha-bhåt —the embodied; tadä—at that
time; uttama-vidäm —of the great sages; lokän —the planets; amalän —pure;
pratipadyate —attains.
TRANSLATION
When one dies in the mode of goodness, he attains to the pure higher planets
of the great sages.
PURPORT
One in goodness attains higher plan etary systems, like Brahmaloka or
Janoloka, and there enjoys godly happiness. The word amalän  is significant; it
means “free from the modes of passion and ignorance.” There are impurities in
the material world, but the mo de of goodness is the purest form of existence in
the material world. There are different kinds of planets for different kinds of
living entities. Those who die in the mode of goodness are elevated to the
planets where great sages and great devotees live.
TEXT  15
rJaiSa Pa[l/Ya& GaTva k-MaRSai®zu JaaYaTae )
TaQaa Pa[l/INaSTaMaiSa MaU!YaaeiNazu JaaYaTae )) 15 ))
rajasi pralayaà gatvä
karma-saìgiñu jäyate
tathä pralénas tamasi
müòha-yoniñu jäyate


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
rajasi —in passion; pralayam —dissolution; gatvä —attaining;
karma-saìgiñu —in the association of those engaged in fruitive activities;
jäyate —takes birth; tathä —similarly; pralénaù —being dissolved; tamasi —in
ignorance; müòha-yoniñu —in animal species; jäyate —takes birth.
TRANSLATION
When one dies in the mode of passi on, he takes birth among those engaged
in fruitive activities; and when one dies in the mode of ignorance, he takes
birth in the animal kingdom.
PURPORT
Some people have the impression that  when the soul reaches the platform
of human life it never goes down again . This is incorrect. According to this
verse, if one develops the mode of igno rance, after his death he is degraded to
an animal form of life. Fro m there one has to again elevate himself, by an
evolutionary process, to come again to the human form of life. Therefore,
those who are actually serious about human life should take to the mode of
goodness and in good associat ion transcend the modes and be come situated in
Kåñëa consciousness. This is the aim of human life. Otherwise, there is no
guarantee that the human being will again attain to the human status.
TEXT  16
k-MaR<a" Sauk*-TaSYaahu" Saaitvk&- iNaMaRl&/ f-l/Ma( )
rJaSaSTau f-l&/ du"%MajaNa& TaMaSa" f-l/Ma( )) 16 ))
karmaëaù sukåtasyähuù
sättvikaà nirmalaà phalam
rajasas tu phalaà duùkham


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.ajïänaà tamasaù phalam
SYNONYMS
karmaëaù —of work; su-kåtasya —pious; ähuù —is said; sättvikam —in the mode
of goodness; nirmalam —purified; phalam —the result; rajasaù —of the mode of
passion; tu—but; phalam —the result; duùkham —misery; ajïänam —nonsense;
tamasaù —of the mode of ignorance; phalam —the result.
TRANSLATION
The result of pious action is pure and is said to be in the mode of goodness.
But action done in the mode of passion results in misery, and action performed
in the mode of ignorance results in foolishness.
PURPORT
The result of pious activities in the mode of goodness is pure. Therefore the
sages, who are free from all illusion, are situated in happiness. But activities in
the mode of passion are simply miserable. Any activity for material happiness
is bound to be d efeated. If, for example, one wants to have a skyscraper, so
much human misery has to be undergone before a big skyscraper can be built.
The financier has to take much troubl e to earn a mass of wealth, and those
who are slaving to construct the building ha ve to render physical toil. The
miseries are there. Thus Bhagavad-gétä  says that in any activity performed
under the spell of the mode of passion, there is definitely great misery. There
may be a little so-called mental happiness—“I have this house or this
money”—but this is not actual happiness.
As far as the mode of ignorance is concerned, the performer is without
knowledge, and therefore all his activities result in present misery, and
afterwards he will go on toward animal life. Animal life is always miserable,
although, under the spell of the illusory energy, mäyä,  the animals do not
understand this. Slaughtering poor animals is also due to the mode of
ignorance. The animal killers do not know that in the future the animal will


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.have a body suitable to kill them. That is the law of nature. In hu man society,
if one kills a man he has to be hanged. That is the law of the state. Because of
ignorance, people do not perceive that  there is a complete state controlled by
the Supreme Lord. Every living creature is a son of the Supreme Lord, and He
does n ot tolerate even an ant’s being killed. One has to pay for it. So
indulgence in animal killing for the tast e of the tongue is the grossest kind of
ignorance. A human being has no need  to kill animals, because God has
supplied so many nice things. If one in dulges in meat-eating anyway, it is to be
understood that he is acting in ignora nce and is making his future very dark.
Of all kinds of animal killing, the killing  of cows is most vicious because the
cow gives us all kinds of pleasure by supplying milk. Co w slaughter is an act of
the grossest type of ignorance. In the Vedic literature ( Åg Veda  9.4.64 ) the
words gobhiù préëita-matsaram  indicate that one who, being fully satisfied by
milk, is desirous of killing the cow is in the grossest ignorance. There is also a
prayer in the Vedic literature that states:
namo brahmaëya-deväya
go-brähmaëa-hitäya ca
jagad-dhitäya kåñëäya
govindäya namo namaù
“My Lord, You are the well-wisher of the cows and the brähmaëas,  and You
are the well-wisher of the entire human society and world.” ( Viñëu Puräëa
1.19.65 ) The purport is that special mentio n is given in that prayer for the
protection of the cows and the brähmaëas.  Brähmaëas  are the symbol of
spiritual education, and cows are the sy mbol of the most valuable food; these
two living creatures, the brähmaëas  and the cows, must be given all
protection—that is real advancement of civilization. In modern human
society, spiritual knowledge is neglected, and cow killing is encouraged. It is to
be understood, then, that human society is advancing in the wrong direction
and is clearing the path to its own co ndemnation. A civilization which guides
the citizens to become  animals in their next lives is certainly not a human
civilization. The present human civilization  is, of course, grossly misled by the
modes of passion and ignorance. It is a very dangerous age, and all nations


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.should take care to provide the easiest proc ess, Kåñëa consciousness, to save
humanity from the greatest danger.
TEXT  17
SatvaTSaÅaYaTae jaNa& rJaSaae l/ae>a Wv c )
Pa[MaadMaaehaE TaMaSaae >avTaae_jaNaMaev c )) 17 ))
sattvät saïjäyate jïänaà
rajaso lobha eva ca
pramäda-mohau tamaso
bhavato ’jïänam eva ca
SYNONYMS
sattvät —from the mode of goodness; saïjäyate —develops;
jïänam —knowledge; rajasaù —from the mode of passion; lobhaù —greed;
eva—certainly; ca—also; pramäda —madness; mohau —and illusion;
tamasaù —from the mode of ignorance; bhavataù —develop;
ajïänam —nonsense; eva—certainly; ca—also.
TRANSLATION
From the mode of goodness, real kn owledge develops; from the mode of
passion, greed develops; and from the mo de of ignorance develop foolishness,
madness and illusion.
PURPORT
Since the present civilization is not ve ry congenial to the living entities,
Kåñëa consciousness is recommended. Through Kåñëa consciousness, society
will develop the mode of goodness. When the mode of goodness is developed,
people will see things as they are. In the mode of ignorance, people are just like
animals and cannot see things clearly. In  the mode of ignorance, for example,


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.they do not see that by killing one anim al they are taking the chance of being
killed by the same animal in the next life. Bec ause people have no education in
actual knowledge, they become irrespon sible. To stop this irresponsibility,
education for developing the mode of goodness of the people in general must
be there. When they are actually ed ucated in the mode of goodness, they  will
become sober, in full knowledge of thin gs as they are. Then people will be
happy and prosperous. Even if the majo rity of the people aren’t happy and
prosperous, if a certain percentage of the population develops Kåñëa
consciousness and becomes situat ed in the mode of goodness, then there is the
possibility for peace and prosperity all ov er the world. Otherwise, if the world
is devoted to the modes of passion an d ignorance, there can be no peace or
prosperity. In the mode of passion, people become gree dy, and their hankering
for sense enjoyment has no limit. One can see that even if one has enough
money and adequate arrangements for sense gratification, there is neither
happiness nor peace of mind. That is no t possible, because one is situated in
the mo de of passion. If one wants happiness at all, his money will not help him;
he has to elevate himself to the mo de of goodness by practicing Kåñëa
consciousness. When one is engaged in the mode of passion, not only is he
mentally unhappy, but his profession and occupation are also very
troublesome. He has to devise so many plans and schemes to acquire enough
money to maintain his status quo. This is all miserable. In the mode of
ignorance, people become mad. Being distressed by their circumstances, they
take shelter of intoxication, and thus they sink further into ignorance. Their
future in life is very dark.
TEXT  18
Oß| GaC^iNTa SatvSQaa MaDYae iTaïiNTa raJaSaa" )
JagaNYaGau<av*itaSQaa ADaae GaC^iNTa TaaMaSaa" )) 18 ))
ürdhvaà gacchanti sattva-sthä
madhye tiñöhanti räjasäù
jaghanya-guëa-våtti-sthä


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.adho gacchanti tämasäù
SYNONYMS
ürdhvam —upwards; gacchanti —go; sattva-sthäù —those situated in the mode of
goodness; madhye —in the middle; tiñöhanti —dwell; räjasäù —those situated in
the mode of passion; jaghanya —of abominable; guëa —quality;
våtti-sthäù —whose occupation; adhaù —down; gaccha nti—go;
tämasäù —persons in the mode of ignorance.
TRANSLATION
Those situated in the mode of goodne ss gradually go upward to the higher
planets; those in the mode of passion li ve on the earthly planets; and those in
the abominable mode of ignorance go down to the hellish worlds.
PURPORT
In this verse the results of actions in the three modes of nature are more
explicitly set forth. There is an uppe r planetary system, consisting of the
heavenly planets, where everyone is highly elevated. According to the degree
of development of the mode o f goodness, the living entity can be transferred to
various planets in this system. The highes t planet is Satyaloka, or Brahmaloka,
where the prime person of this universe, Lord Brahmä, resides. We have seen
already that we can hardly calculate the wondrou s condition of life in
Brahmaloka, but the highest condition of life, the mode of goodness, can bring
us to this.
The mode of passion is mixed. It is in the middle, between the modes of
goodness and ignorance. A person is not always pure, but even if he should be
purely in the mode of passion, he will simp ly remain on this earth as a king or a
rich man. But because th ere are mixtures, one can also go down. People on this
earth, in the mode of passion or ig norance, cannot forcibly approach the
higher planets by machine. In the mode of passion, there is also the chance of
becoming mad in the next life.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.The lowest quality, the mode of ignora nce, is described here as abominable.
The result of developing ignorance is very, very risky. It is the lowest quality in
material nature. Beneath the human le vel there are eight million species of
life—birds, beasts, reptiles, trees, etc.—and according to the development of
the mode of ignorance, people are brought down to these abominable
conditions. The word tämasäù  is very significant here. Tämasäù  indicates
those who stay continuously in the mode of ignorance witho u t  r i s i n g  t o  a
higher mode. Their future is very dark.
There is an opportunity for men in the modes of ignorance and passion to
be elevated to the mode of goodne ss, and that system is called Kåñëa
consciousness. But one who does not ta ke advantage of this opportunity will
certainly continue in the lower modes.
TEXT  19
NaaNYa& Gau<ae>Ya" k-TaaRr& Yada d]íaNauPaXYaiTa )
Gau<ae>Yaê Par& veita MaÙav& Saae_iDaGaC^iTa )) 19 ))
nänyaà guëebhyaù kartäraà
yadä drañöänupaçyati
guëebhyaç ca paraà vetti
mad-bhävaà so ’dhigacchati
SYNONYMS
na—no; anyam —other; guëebhyaù —than the qualities; kartäram —performer;
yadä —when; drañöä —a seer; anupaçyati —sees properly; guëebhyaù —to the
modes of nature; ca—and; param —transcendental; vetti—knows;
mat-bhävam —to My spiritual nature; saù—he; adhigacchati —is promoted.
TRANSLATION
When one properly sees that in all activities no other performer is at work
than these modes of nature and he knows the Supreme Lord, who is


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.transcendental to all these modes, he attains My spiritual nature.
PURPORT
One can transcend all the activities of  the modes of material nature simply
by understanding them properly by lear ning from the proper souls. The real
spiritual master is Kåñëa, and He is  imparting this spiritual knowledge to
Arjuna. Similarly, it is from those who are fully in Kåñëa consciousness that
one has to learn this science of activi ties in terms of the modes of nature.
Otherwise, one’s life will be misdirected. By the instruction of a bona fide
spiritual master, a living entity can know of his spir itual position, his material
body, his senses, how he is entrapped, and how he is under the spell of the
material modes of nature. He is helpless,  being in the grip of these modes, but
when he can see his real position, th en he can attain to the transcende ntal
platform, having the scope for spiritual li fe. Actually, the living entity is not
the performer of different activities. He is forced to act because he is situated
in a particular type of body, conducted by some particular mode of material
nature. Unl ess one has the help of spiritual authority, he cannot understand in
what position he is actually situated . With the association of a bona fide
spiritual master, he can see his real position, and by such an understanding he
can become fixed in full Kåñëa c onsciousness. A man in Kåñëa consciousness is
not controlled by the spell of the material modes of nature. It has already been
stated in the Seventh Chapter  that one who has surrendered to Kåñëa is
relieved from the activities of material nature. For one w ho is able to see
things as they are, the influence of material nature gradually ceases.
TEXT  20
Gau<aaNaeTaaNaTaqTYa }aqNdehq dehSaMauÙvaNa( )
JaNMaMa*TYauJaradu"%EivRMau¢-ae_Ma*TaMaénuTae )) 20 ))
guëän etän atétya trén
dehé deha-samudbhavän


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.janma-måtyu-jarä-duùkhair
vimukto ’måtam açnute
SYNONYMS
guëän —qualities; etän—all these; atétya —transcending; trén—three;
dehé—the embodied; deha —the body; samudbhavän —produced of; janma —of
birth; måtyu —death; jarä—and old age; duùkhaiù —the distresses;
vimuktaù —being freed from; amåtam —nectar; açnute —he enjoys.
TRANSLATION
When the embodied being is able to transcend these three modes associated
with the material body, he can become free from birth, death, old age and their
distresses and can enjoy nectar even in this life.
PURPORT
How one can stay in the transcendental position, even in this body, in full
Kåñëa consciousness, is explained in this verse. The Sanskrit word dehé means
“embodied.” Although one is within this  material body, by his advancement in
spiritual knowledge he ca n be free from the influence of the modes of nature.
He can enjoy the happiness of spiritual li fe even in this body because, after
leaving this body, he is certainly going to the spiritual sky. But even in this
body he can enjoy spiritual happiness. In oth er words, devotional service in
Kåñëa consciousness is the sign of liberation from material entanglement, and
this will be explained in the Eighteenth Chapter . When one is freed from the
influence of the modes of material nature, he enters into devotional service.
TEXT  21
AJauRNa ovac )
kE-ilR/®EñqNGau<aaNaeTaaNaTaqTaae >aviTa Pa[>aae )


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.ik-Maacar" k-Qa& cETaa&ñqNGau<aaNaiTavTaRTae )) 21 ))
arjuna uväca
kair liìgais trén guëän etän
atéto bhavati prabho
kim äcäraù kathaà caitäàs
trén guëän ativartate
SYNONYMS
arjunaù uväca —Arjuna said; kaiù—by which; liìgaiù —symptoms; trén—three;
guëän —qualities; etän—all these; atétaù —having transcended; bhavati —is;
prabho —O my Lord; kim—what; äcäraù —behavior; katham —how; ca—also;
etän—these; trén—three; guëän —qualities; ativa rtate —transcends.
TRANSLATION
Arjuna inquired: O my dear Lord, by which symptoms is one known who is
transcendental to these three modes? What is his behavior? And how does he
transcend the modes of nature?
PURPORT
In this verse, Arjuna’s questions are very appropriate. He wants to know the
symptoms of a person who has alread y transcended the material modes. He
first inquires of the symptoms of such a transcendental person. How can one
understand that he has already transcended the influence of the modes of
material nature? The second question asks how he lives and what his activities
are. Are they regulated or nonregulated ? Then Arjuna inquires of the means
by which he can attain the transcendental nature. That is ve ry important.
Unless one knows the direct means by  which one can be situated always
transcendentally, there is no possibility  of showing the symptoms. So all these
questions put by Arjuna are very important, and the Lord answers them.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXTS  22–25
é[q>aGavaNauvac )
Pa[k-aXa& c Pa[v*ita& c MaaehMaev c Paa<@v )
Na Üeií SaMPa[v*taaiNa Na iNav*taaiNa k-ax(+aiTa )) 22 ))
odaSaqNavdaSaqNaae Gau<aEYaaeR Na ivcaLYaTae )
Gau<aa vTaRNTa wTYaev& Yaae_viTaïiTa Nae®Tae )) 23 ))
SaMadu"%Sau%" SvSQa" SaMal/aeíaXMa k-aÄNa" )
TauLYaiPa[YaaiPa[Yaae DaqrSTauLYaiNaNdaTMaSa&STauiTa" )) 24 ))
MaaNaaPaMaaNaYaaeSTauLYaSTauLYaae iMa}aairPa+aYaae" )
SavaRrM>aPairTYaaGaq Gau<aaTaqTa" Sa oCYaTae )) 25 ))
çré-bhagavän uväca
prakäçaà ca pravåttià ca
moham eva ca päëòava
na dveñöi sampravåttäni
na nivåttäni käìkñati
udäséna-vad äséno
guëair yo na vicälyate
guëä vartanta ity evaà
yo ’vatiñöhati neìgate
sama-duùkha-sukhaù sva-sthaù
sama-loñöäçma-käïcanaù
tulya-priyäpriyo dhéras
tulya-nindätma-saàstutiù
mänäpamänayos tulyas
tulyo miträri-pakñayoù
sarvärambha-parityägé
guëätétaù sa ucyate


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
çré-bhagavän uväca —the Supreme Personality of Godhead said;
prakäçam —illumination; ca—and; pravåttim —attachment; ca—and;
moham —illusion; eva ca —also; päëòava —O son of Päëòu; na dveñöi —does not
hate; sampravåttäni —although developed; na nivåttäni —nor stoppi ng
development; käìkñati —desires; udäséna-vat —as if neutral; äsénaù —situated;
guëaiù —by the qualities; yaù—one who; na—never; vicälyate —is agitated;
guëäù —the qualities; vartante —are acting; iti evam —knowing thus; yaù—one
who; avatiñöhati —remains; na—never ; iìgate —flickers; sama —equal;
duùkha —in distress; sukhaù —and happiness; sva-sthaù —being situated in
himself; sama —equally; loñöa —a lump of earth; açma —stone; käïcanaù —gold;
tulya —equally disposed; priya —to the dear; apriyaù —and the undesirable;
dhéraù —ste ady; tulya —equal; nindä —in defamation; ätma-saàstutiù —and
praise of himself; mäna —in honor; apamänayoù —and dishonor;
tulyaù —equal; tulyaù —equal; mitra —of friends; ari—and enemies;
pakñayoù —to the parties; sarva —of all; ärambha —endeavors;
parityägé —renounce r; guëa-atétaù —transcendental to the material modes of
nature; saù—he; ucyate —is said to be.
TRANSLATION
The Supreme Personality of Godhead said: O son of Päëòu, he who does not
hate illumination, attachment and delusi on when they are present or long for
them when they disappear; who is unwavering and undisturbed through all
these reactions of the material qu alities, remaining neutral and transcendental,
knowing that the modes alone are active; wh o is situated in the self and regards
alike happiness and distress; who looks upon a lump of earth, a stone and a
piece of gold with an equal eye; who is equal toward  the desirable and the
undesirable; who is steady, situated equally well in praise and blame, honor and
dishonor; who treats alike both friend and enemy; and who has renounced all
material activities—such a person is said to have transcended the modes of
nature.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT
Arjuna submitted three different questions , and the Lord answers them one
after another. In these verses, Kåñëa first indicates that a person
transcendentally situated has no envy  and does not hanker for anything.
When a living entity stays in this materia l world embodied by the material
body, it  is t o be underst ood t h at  h e is under the control of one of the three
modes of material nature. When he is actually out of the body, then he is out
of the clutches of the material mo des of nature. But as long as he is not out of
the material body, he should be neutral. He should engage himself in the
devotional service of the Lord so that his identity with the material body will
automatically be forgotten. When one is conscious of the material body, he
acts only for sense gratification, but when one transfers the consciousness to
Kåñëa, sense gratification automatically stops. One does not need this material
body, and he does not need to accept th e dictations of the material body. The
qualities of the material modes i n the body will act, but as spirit soul the self is
aloof from such activities. How does he become aloof? He does not desire to
enjoy the body, nor does he desire to  get out of it. Thus transcendentally
situated, the devotee becomes automatically free. He need not try to become
free from the influence of the modes of material nature.
The next question concerns the dealings of a transcendentally situated
person. The materially situated person is affected by so-called honor and
dishonor offered to the body, but the tr anscendentally situated person is not
affected by such false honor and dishonor. He performs his duty in Kåñëa
consciousness and does not mind whethe r a man honors or dishonors him. He
accepts things that are favorable for his duty in Kåñëa consciousness, otherwise
he has no necessity of anything material, either a stone or g old. He takes
everyone as his dear friend who helps him in his execution of Kåñëa
consciousness, and he does not hate his so-called enemy. He is equally disposed
and sees everything on an equal level because he knows perfectly well that he
has nothing to d o with material existence. Social and political issues do not
affect him, because he knows the si tuation of temporary upheavals and
disturbances. He does not attempt anything for his own sake. He can attempt


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.anything for Kåñëa, but for his personal self he  does not attempt anything. By
such behavior one becomes actually transcendentally situated.
TEXT  26
Maa& c Yaae_VYai>acare<a >ai¢-YaaeGaeNa SaevTae )
Sa Gau<aaNSaMaTaqTYaETaaNb]ø>aUYaaYa k-LPaTae )) 26 ))
mäà ca yo ’vyabhicäreëa
bhakti-yogena sevate
sa guëän samatétyaitän
brahma-bhüyäya kalpate
SYNONYMS
mäm —unto Me; ca—also; yaù—a person who; avyabhicäreëa —without fail;
bhakti-yogena —by devotional service; sevate —renders service; saù—he;
guëän —the modes of material nature; samatétya —transcending; etän—all
these; brahma-bhüyäya —elevated to the Brahman plat form; kalpate —becomes.
TRANSLATION
One who engages in full devotional service, unfailing in all circumstances, at
once transcends the modes of material nature and thus comes to the level of
Brahman.
PURPORT
This verse is a reply to Arjuna’s third question : What is the means of
attaining to the transcendental positi on? As explained before, the material
world is acting under the spell of the mo des of material nature. One should not
be disturbed by the activitie s of the modes of nature; instead of putting his
consciousness into such activities, he may transfer his consciousness to Kåñëa
activities. Kåñëa activities are known as bhakti-yoga —always acting for Kåñëa.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.This includes not only Kåñëa, but His different p lenary expansions such as
Räma and Näräyaëa. He has innumerabl e expansions. One who is engaged in
the service of any of the forms of Kå ñëa, or of His plenary expansions, is
considered to be transcendentally situat ed. One should also note that all the
forms  of Kåñëa are fully transcendental, blissful, full of knowledge and eternal.
Such personalities of Godhead are omnipotent and omniscient, and they
possess all transcendental qualities. So if one engages himself in the service of
Kåñëa or His plenary expans ions with unfailing determination, although these
modes of material nature are very difficult to overcome, one can overcome
them easily. This has alre ady been explained in the Seventh Chapter . One
who surrenders unto Kåñëa at on ce surmounts the influence o f the modes of
material nature. To be in Kåñëa consciousness or in devotional service means
to acquire equality with Kåñëa. The Lo rd says that His nature is eternal,
blissful and full of knowledge, and the livi ng entities are part and parcel of the
Supreme , as gold particles are part of a gold  mine. Thus the living entity, in his
spiritual position, is as good as gold, as good as Kåñëa in quality. The difference
of individuality continues, otherwise there would be no question of
bhakti-yoga.  Bhakti-yoga  mea ns that the Lord is there, the devotee is there and
the activity of exchange of love betw een the Lord and the devotee is there.
Therefore the individuality of two persons is present in the Supreme
Personality of Godhead and the individual person, otherwise  there would be
no meaning to bhakti-yoga.  If one is not situated in the same transcendental
position with the Lord, one cannot serve the Supreme Lord. To be a personal
assistant to a king, one must acquire th e qualifications. Thus the qualification
is to become Brahman, or freed from all ma terial contamination. It is said in
the Vedic literature, brahmaiva san brahmäpy eti.  One can attain the Supreme
Brahman by becoming Brahman. This means that one must qualitatively
become one with Brahman. By attainment of Brahman, one does not lose his
eternal Brahman identity as an individual soul.
TEXT  27
b]ø<aae ih Pa[iTaïahMaMa*TaSYaaVYaYaSYa c )


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.XaaìTaSYa c DaMaRSYa Sau%SYaEk-aiNTak-SYa c )) 27 ))
brahmaëo hi pratiñöhäham
amåtasyävyayasya ca
çäçvatasya ca dharmasya
sukhasyaikäntikasya ca
SYNONYMS
brahmaëaù —of the impersonal brahmajyoti;  hi—certainly; pratiñöhä —the rest;
aham —I am; amåtasya —of the immortal; avyayasya —of the imperishable;
ca—also; çäçvatasya —of the eternal; ca—and; dharmasya —of the
constitutional position; sukhasya —of happiness; aikäntikasya —ultimate;
ca—also.
TRANSLATION
And I am the basis of the impersonal Brahman, which is immortal,
imperishable and eternal and is the constitutional position of ultimate
happiness.
PURPORT
The constitution of Brahman is immort ality, imperishability, eternity, and
happiness. Brahman is the beginning of transcendental realization.
Paramätmä, the Supersoul, is the middl e, the second stage in transcendental
realization, and the Supreme Personali ty of Godhead is the ultimate realization
of the Absolute Truth. Therefore, both Paramätmä and the impersonal
Brahman are within the Supreme Pe rson. It is explained in the Seventh
Chapter  that material nature is the manife station of the inferior energy of the
Supreme Lord. The Lord impregnates the inferior, material nature with
fragments of the superior nature, and that is the spiritual touch in the material
nature. When a living entity conditione d by this material nature begins the
cultivation of spiritual  knowledge, he elevates himself from the position of


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.material existence and gradually rises up to the Brahman conception of the
Supreme. This attainment of the Brahman conception of life is the first stage
in self-realization. At this stage the Brahman-rea lized person is transcendental
to the material position, but he is not actually perfect in Brahman realization.
If he wants, he can continue to stay in the Brahman position and then
gradually rise up to Paramätmä realization and then to the realization of the
Supreme Personality of Godhead. There are many examples of this in Vedic
literature. The four Kumäras were situ ated first in the impersonal Brahman
conception of truth, but then they grad ually rose to the platform of devotional
service. One who cannot elevate himself beyond the impersonal conception of
Brahman runs the risk of falling down. In Çrémad-Bhägavatam  it is stated that
although a person may rise to the stage of impersonal Brahman, without going
further, with no information of the Supreme Perso n, his intelligence is not
perfectly clear. Therefore, in spite of being raised to the Brahman platform,
there is the chance of falling down if one is not engaged in the devotional
service of the Lord. In the Vedic  language it is also said, raso vai saù, r asaà hy
eväyaà labdhvänandé bhavati:  “When one understands the Personality of
Godhead, the reservoir of pleasure, Kåñëa, he actually becomes
transcendentally blissful.” ( Taittiréya Upaniñad  2.7.1) The Supreme Lord is full
in six opulences, and when a devot ee approaches Him there is an exchange of
these six opulences. The servant of the king enjoys on an almost equal level
with the king. And so eternal happiness,  imperishable happiness, and eternal
life accompany devotional service. Therefore, realization of  Brahman, or
eternity, or imperishability, is included in devotional service. This is already
possessed by a person who is engaged in devotional service.
The living entity, although Brahman by  nature, has the desire to lord it
over the material world, and due to th is he falls down. In his constitutional
position, a living entity is above th e three modes of material nature, but
association with material natu re entangles him in the different modes of
material nature—goodness, passion and ignorance. Due to the association of
these three modes, his desire to dominate the material world is there. By
engagement in devotional service in full Kåñëa consciousness, he  is
immediately situated in the transcendent al position, and his unlawful desire to


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.control material nature is removed. Therefore the process of devotional
service, beginning with hearing, chanting, remembering—the prescribed nine
methods for realizing dev otional service—should be practiced in the
association of devotees. Gradually, by such  association, by the influence of the
spiritual master, one’s material desire  to dominate is removed, and one
becomes firmly situated in the Lord’s transcendental loving service. This
method is prescribed from the twenty-second  to the last verse of this chapter.
Devotional service to the Lord is very simple: one should always engage in the
service of the Lord, should eat the remnan ts of foodstuffs offered to the Deity,
smell the flowers offered to the lotus feet of the Lord, see the places where the
Lord had His transcendental pastimes, re ad of the different activities of the
Lord, His reciprocation of love with His devotees, chant always the
transcendental vibration Hare K åñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/
Hare Räma, Hare Räma, Räma Räma, Hare Hare, and observe the fasting days
commemorating the appearances and disappearances of the Lord and His
devotees. By following such a proce ss one becomes completely detached fr om
all material activities. One who can thus situate himself in the brahmajyoti  or
the different varieties of the Brahman conception is equal to the Supreme
Personality of Godhead in quality.
Thus end the Bhaktivedanta Purports to the Fourteenth Chapter of the Çrémad
Bhagavad-gétä  in the matter of the Three Modes of Material Nature.
- CHAPTER 15 -
The Yoga of the Supreme Person
TEXT  1


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.é[q>aGavaNauvac )
OßRMaUl/MaDa"Xaa%MaìTQa& Pa[ahurVYaYaMa( )
^Nda&iSa YaSYa Pa<aaRiNa YaSTa& ved Sa vedivTa( )) 1 ))
çré-bhagavän uväca
ürdhva-mülam adhaù-çäkham
açvatthaà prähur avyayam
chandäàsi yasya parëäni
yas taà veda sa veda-vit
SYNONYMS
çré-bhagavän uväca —the Supreme Personality of Godhead said;
ürdhva-mülam —with roots above; adhaù —downwards; çäkham —branches;
açvattham —a banyan tree; prähuù —is said; avyayam —eternal;
chandäàsi —the Vedic hymns; yasya —of which; parëäni —the leaves;
yaù—anyone  who; tam—that; veda—knows; saù—he; veda-vit —the knower of
the Vedas.
TRANSLATION
The Supreme Personality of Godhead said: It is said that there is an
imperishable banyan tree that has its roots upward and its branches down and
whose leaves are the Vedic hymns. One who knows this tree is the knower of
the Vedas.
PURPORT
After the discussion of the importance of bhakti-yoga,  one may question,
“What about the Vedas ?” It is explained in this chapter that the purpose of
Vedic study is to understand Kåñëa. Therefore one who is in Kåñëa
consciousness, who is engaged in devotion al service, already knows the Vedas.
The entanglement of this material world is compared here to a banyan tree.
For one who is engaged in fruitive activities, there is no end to the banyan


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.tree. He wanders from one branch to another, to another, to another. The tree
of this material world has  no end, and for one who is attached to this tree,
there is no possibility of liberation . The Vedic hymns, meant for elevating
oneself, are called the leaves of this tr ee. This tree’s roots grow upward because
they begin from where Brahmä is located, the t opmost planet of this universe.
If one can understand this indestructible  tree of illusion, then one can get out
of it.
This process of extrication should be understood. In the previous chapters it
has been explained that there are many processes by which to get out of the
material entanglement. And, up to the Thirteenth Chapter , we have seen that
devotional service to the Supreme Lord is the best way. Now, the basic
principle of devotional service is detachment from material activities and
attachment to the transcendental servic e of the Lord. The process of breaking
attachment to the material world is discussed in the begin ning of this chapter.
The root of this material existence gr ows upward. This means that it begins
from the total material substance, from the topmost planet of the universe.
From there, the whole universe is expanded, with so many branches,
representing th e various planetary systems. The fruits represent the results of
the living entities’ activities, namely, religion, economic development, sense
gratification and liberation.
Now, there is no ready experience in this world of a tree situated with its
branches down and its roots upward, but there is such a thing. That tree can be
found beside a reservoir of water. We can see that the trees on the bank reflect
upon the water with  their branches down and r oots up. In other words, the
tree of this material world is only a refl ection of the real tree of the spiritual
world. This reflection of the spiritual worl d is situated on desire, just as a tree’s
reflection is situated on water.  Desire is the cause of things’ being situated in
this reflected material light. One wh o wants to get out of this material
existence must know this tree thorough ly through analytical study. Then he
can cut off his relationship with it.
This tree, being the reflection of the real tree, is an exact replica.
Everything is there in the spiritual world. The impersonalists take Brahman to
be the root of this material tree, an d from the root, according to Säìkhya


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.philosophy, come prakåti, puruñ a, then the three guëas,  then the five gross
elements ( païca-mahä-bhüta ), then the ten senses ( daçendriya ), mind, etc. In
this way they divide up the whole mate rial world into twenty-four elements. If
Brahman is the center of all manifestations, then this material world is a
manifestation of the center by 18 0 degrees, and the other 180 degrees
constitute the spiritual world. The material world is the perverted reflection,
so the spiritual world must have the same variegatedness, but in reality. The
prakåti  is the external energy of the Supreme Lord, and the puruña  is the
Supreme Lord Himself, and that is explained in Bhagavad-gétä.  Since this
manifestation is material, it is temporar y. A reflection is temporary, for it is
sometimes seen and sometimes not see n. But the origin from whence the
reflection is reflected is eternal. The ma terial reflection of the real tree has to
be cut off. When it is s aid that a person knows the Vedas,  it is assumed that he
knows how  to cut off attachment to this material world. I f one knows that
process, he actually knows the Vedas.  One who is attracted by the ritualistic
formulas of the Vedas  is attracted by the beautiful green leaves of the tree. He
does not exactly know the purpose of the Vedas.  The purpose of the Vedas,  as
disclosed by the Personality of Godhead Hi mself, is to cut down this reflected
tree and attain the real tree of the spiritual world.
TEXT  2
ADaêaeß| Pa[Sa*TaaSTaSYa Xaa%a Gau<aPa[v*Öa ivzYaPa[val/a" )
ADaê MaUl/aNYaNauSaNTaTaaiNa k-MaaRNaubNDaqiNa MaNauZYal/aeke- )) 2 ))
adhaç cordhvaà prasåtäs tasya çäkhä
guëa-pravåddhä viñaya-praväläù
adhaç ca müläny anusantatäni
karmänubandhéni manuñya-loke
SYNONYMS
adhaù —downward; ca—and; ürdhvam —upward; prasåtäù —extended;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.tasya —its; çäkhäù —branches; guëa —by the modes of material nature;
pravåddhäù —developed; viñaya —sense objects; praväläù —twigs;
adhaù —downward; ca—and; müläni —roots; anusantatäni —extended;
karma —to w ork; anubandhéni —bound; manuñya-loke —in the world of human
society.
TRANSLATION
The branches of this tree extend do wnward and upward, nourished by the
three modes of material nature. The tw igs are the objects of the senses. This
tree also has roots going down, and thes e are bound to the fruitive actions of
human society.
PURPORT
The description of the banyan tree is  further explained here. Its branches
spread in all directions. In the lower pa rts, there are variegated manifestations
of living entities—human beings, animals, horses, cows, dogs, cats, etc. These
are situated on the lower parts of the branches, wh ereas on the upper parts are
higher forms of living entities: the demigods, Gandharvas and many other
higher species of life. As a tree is nour ished by water, so this tree is nourished
by the three modes of material nature. S ometimes we find that a tract of land
is barren for want of sufficient water, and sometimes a tract is very green;
similarly, where particular modes of material nature are proportionately
greater in quantity, the different species of life are manifested ac cordingly.
The twigs of the tree are considered to be the sense objects. By
development of the different modes of na ture we develop different senses, and
by the senses we enjoy different variet ies of sense objects. The tips of the
branches are the senses—the ears, no se, eyes, etc.—which are attached to the
enjoyment of different sense objects. Th e twigs are sound, form, touch, and so
on—the sense objects. The subsidiary roots are attachments and aversions,
which are byproducts of different varieties of suffering and s ense enjoyment.
The tendencies toward piety and impiety are considered to develop from these
secondary roots, which spread in a ll directions. The real root is from


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Brahmaloka, and the other roots are in the human planetary systems. After
one enjoys the res ults of virtuous activities in  the upper planetary systems, he
comes down to this earth and renews his karma,  or fruitive activities for
promotion. This planet of human beings is considered the field of activities.
TEXTS  3–4
Na æPaMaSYaeh TaQaaePal/>YaTae N aaNTaae Na caidNaR c SaMPa[iTaïa )
AìTQaMaeNa& Sauivæ!MaUl/‚ MaSa®Xañe<a d*!eNa i^tva )) 3 ))
TaTa" Pad& TaTPairMaaiGaRTaVYa& YaiSMaNGaTaa Na iNavTaRiNTa >aUYa" )
TaMaev caÛ& Pauåz& Pa[PaÛe YaTa" Pa[v*ita" Pa[Sa*Taa Paura<aq  )) 4 ))
na rüpam asyeha tathopalabhyate
nänto na cädir na ca sampratiñöhä
açvattham enaà su-virüòha-mülam
asaìga-çastreëa dåòhena chittvä
tataù padaà tat parimärgitavyaà
yasmin gatä na nivartanti bhüyaù
tam eva cädyaà puruñaà prapadye
yataù pravåttiù prasåtä puräëé
SYNONYMS
na—not; rüpam —the form; asya—of this tree; iha—in this world; tathä —also;
upalabhyate —can be perceived; na—never; antaù —end; na—never; ca—also;
ädiù—beginning; na—never; ca—also; sampratiñöhä —the foundation;
açvattham —banyan tree; enam —this; su-virüòha —str ongly; mülam —rooted;
asaìga-çastreëa —by the weapon of detachment; dåòhena —strong;
chittvä —cutting; tataù —thereafter; padam —situation; tat—that;
parimärgitavyam —has to be searched out; yasmin —where; gatäù —going;
na—never; nivartanti —they come back; bhüyaù —again; tam—to Him;
eva—certainly; ca—also; ädyam —original; puruñam —the Personality of
Godhead; prapadye —surrender; yataù —from whom; pravåttiù —the beginning;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.prasåtä —extended; puräëi —very old.
TRANSLATION
The real form of this tree cannot be perceived in this world. No one can
understand where it ends, where it begins , or where its foundation is. But with
determination one must cut down this strongly rooted tree with the weapon of
detachment. Thereafter, on e must seek that place from which, having gone, one
never returns, and there surrender to that Supreme Personality of Godhead
from whom everything began and from whom everything has extended since
time immemorial.
PURPORT
It is now clearly stated that the re al form of this banyan tree cannot be
understood in this material world. Sinc e the root is upwards, the extension of
the real tree is at the other end. When  entangled with the material expansions
of the tree, one cannot see how far the tree extends, nor can one see the
beginning of this tree. Yet one has to fi nd out the cause. “I am the son of my
father, my father is the son of such-and-such a person, etc.” By searching in
this way, one comes to Brahmä, who is generated b y the Garbhodakaçäyé
Viñëu. Finally, in this way, when one reaches the Supreme Personality of
Godhead, that is the end of research wo rk. One has to search out that origin of
this tree, the Supreme Personality of  Godhead, through the association of
persons who are in knowledge of that Supr eme Personality of Godhead. Then
by understanding one becomes gradually detached from this false reflection of
reality, and by knowledge one can cut off the connection and actually become
situated in the real tree.
The word asaìga  is very important in this connection because the
attachment for sense enjoyment and lordin g it over the material nature is very
strong. Therefore one must learn detachme nt by discussion of spiritual science
based on authoritative scriptures , and one must hear from persons who are
actually in knowledge. As a result of  such discussion in the association of
devotees, one comes to the Supreme Personality of Godhead. Then the first


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.thing one must do is surrender to  Him. The description of that pl ace whence
having gone one never returns to this false reflected tree is given here. The
Supreme Personality of Godhead, Kåñë a, is the original root from whom
everything has emanated. To gain favor of that Personality of Godhead, one
has only to surrender,  and this is a result of performing devotional service by
hearing, chanting, etc. He is the cause of the extension of the material world.
This has already been explain ed by the Lord Himself. Ahaà sarvasya
prabhavaù : “I am the origin of everything.” Therefo re to get out of the
entanglement of this strong banyan tree of material life, one must surrender to
Kåñëa. As soon as one surrenders unto Kåñëa, one becomes detached
automatically from this material extension.
TEXT  5
iNaMaaRNaMaaeha iJaTaSa®daeza ADY aaTMaiNaTYaa iviNav*tak-aMaa" )
ÜNÜEivRMau¢-a" Sau%du"%Sa&jE‚ GaRC^NTYaMaU!a" PadMaVYaYa& TaTa( )) 5 ))
nirmäna-mohä jita-saìga-doñä
adhyätma-nityä vinivåtta-kämäù
dvandvair vimuktäù sukha-duùkha-saàjïair
gacchanty amüòhäù padam avyayaà tat
SYNONYMS
niù—without; mäna —false prestige; mohäù —and illusion; jita—having
conquered; saìga —of association; doñäù —the faults; adhyätma —in spiritual
knowledge; nityäù —in eternity; vinivåtta —disassociated; kämäù —from lust;
dvandvaiù —from the dualities; vimuktäù —liber ated; sukha-duùkha —happiness
and distress; saàjïaiù —named; gacchanti —attain; amüòhäù —unbewildered;
padam —situation; avyayam —eternal; tat—that.
TRANSLATION
Those who are free from false prestige, illusion and false association, who


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.understand the eternal, who are done with  material lust, who are freed from the
dualities of happiness and distress, and who, unbewildered, know how to
surrender unto the Supreme P erson attain to that eternal kingdom.
PURPORT
The surrendering process is described here very nicely. The first
qualification is that one should no t be deluded by pride. Because the
conditioned soul is puffed up, thinking himself the lord of material nature, it is
very difficult for him to surrender u nto the Supreme Personality of Godhead.
One should know by the cultivation of real knowledge that he is not lord of
material nature; the Supreme Personalit y of Godhead is the Lord. When one is
free from delusion caused by pride, he can begin the process of  surrender. For
one who is always expecting some honor in this material world, it is not
possible to surrender to the Supreme Person. Pride is due to illusion, for
although one comes here, stays for a brief time and then goes away, he has the
foolish notio n that he is the lord of the world. He thus makes all things
complicated, and he is always in tr ouble. The whole world moves under this
impression. People are considering the land, this earth, to belong to human
society, and they have divided the land unde r the false impression that they
are the proprietors. One has to get out of  this false notion that human society
is the proprietor of this world. When one is freed from such a false notion, he
becomes free from all the false associations caused by familial , social and
national affections. These faulty associations bind one to this material world.
After this stage, one has to develop spiritual knowledge. One has to cultivate
knowledge of what is actually his own and what is actually not his own. And
when one  has an understanding of things as they are, he becomes free from all
dual conceptions such as happiness and distress, pleasure and pain. He
becomes full in knowledge; then it is  possible for him to surrender to the
Supreme Personality of Godhead.
TEXT  6


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Na TaÙaSaYaTae SaUYaaeR Na XaXaaªae Na Paavk-" )
YaÓTva Na iNavTaRNTae TaÖaMa ParMa& MaMa )) 6 ))
na tad bhäsayate süryo
na çaçäìko na pävakaù
yad gatvä na nivartante
tad dhäma paramaà mama
SYNONYMS
na—not; tat—that; bhäsayate —illuminates; süryaù —the sun; na—nor;
çaçäìkaù —the moon; na—nor; pävakaù —fire, electricity; yat—where;
gatvä —going; na—never; nivartante —they come back; tat dhäma —that abode;
paramam —supreme; mama —My.
TRANSLATION
That supreme abode of Mine is not illumined by the sun or moon, nor by
fire or electricity. Those who reach it never return to this material world.
PURPORT
The spiritual world, the abode of the Supreme Personality of Godhead,
Kåñëa—which is known as Kåñëaloka, Goloka Våndävana—is described here.
In the spiritual sky there is no need of sunshine, moonshine, fire or electricity,
because all the planets are self -luminous. We have only one planet in this
universe, the sun, which is self-luminous,  but all the planets in the spiritual sky
are self-luminous. The shining effulg ence of all those planets (called
Vaikuëöhas) constitutes the shining sky known as the brahm ajyoti.  Actually,
the effulgence is emanating from the pl anet of Kåñëa, Goloka Våndävana. Part
of that shining effulgence is covered by the mahat-tattva,  the material world.
Other than this, the major portion of that shining sky is full of spiritual
planet s, which are called Vaikuëöhas, chief of which is Goloka Våndävana.
As long as a living entity is in this da rk material world, he is in conditional


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.life, but as soon as he reaches the sp iritual sky by cutting through the false,
perverted tree of this material world, he becomes liberated. Then there is no
chance of his comi ng back here. In his conditional life, the living entity
considers himself to be the lord of this material world, but in his liberated state
he enters into the spiritual kingdom and becomes an associate of the Supreme
Lord. There he enjoys eternal bliss, e ternal life, and full knowledge.
One should be captivated by this info rmation. He should desire to transfer
himself to that eternal world and extricat e himself from this false reflection of
reality. For one who is too much attached  to this material world, it is very
difficult to cut that attachment, but if he takes to Kåñëa consciousness there is
a chance of gradually becoming detach ed. One has to associate himself with
devotees, those who are in Kåñëa cons ciousness. One should search out a
society dedicated to Kåñëa consciousness and lear n how to discharge
devotional service. In this way he can cut off his attachment to the material
world. One cannot become detached from the attraction of the material world
simply by dressing himself in saffron cl oth. He must become attached to the
devotio nal service of the Lord. Therefore one should take it very seriously that
devotional service as described in the Twelfth Chapter  is the only way to get
out of this false representation of the real tree. In Chapter Fourteen  the
contamination of all kinds of  processes by material nature is described. Only
devotional service is described as purely transcendental.
The words paramaà mama  are very important here. Actually every nook
and corner is the property of the Su preme Lord, but the spiritual world is
paramam,  full of six opulences. The Kaöha Upaniñad  (2.2.15 ) also confirms that
in the spiritual world there is no  need of sunshine, moonshine or stars ( na
tatra süryo bhäti na candratärakam ), for the whole spiritual sky is illuminated
by the internal potency of the Supr eme Lord. That supreme abode can be
achieved only by surrender and by no other means.
TEXT  7
MaMaEva&Xaae Jaqvl/aeke- Jaqv>aUTa" SaNaaTaNa" )


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.MaNa"zïaNaqiNd]Yaai<a Pa[k*-iTaSQaaiNa k-zRiTa )) 7 ))
mamaiväàço jéva-loke
jéva-bhütaù sanätanaù
manaù-ñañöhänéndriyäëi
prakåti-sthäni karñati
SYNONYMS
mama —My; eva—certainly; aàçaù —fragmental particle; jéva-loke —in the
world of conditional life; jéva-bhütaù —the conditioned living entity;
sanätanaù —eternal; manaù —with the mind; ñañöhäni —the six;
indriyäëi —senses; prakåti —in material nature; sthäni —situate d; karñati —is
struggling hard.
TRANSLATION
The living entities in this conditioned world are My eternal fragmental parts.
Due to conditioned life, they are struggling very hard with the six senses, which
include the mind.
PURPORT
In this verse the identity of the living being is clearly given. The living
entity is the fragmental part and parcel of the Supreme Lord—eternally. It is
not that he assumes individuality in hi s conditional life and in his liberated
state becomes one with the Supreme Lord. He is eternally fragmented. It is
clearly said, sanätanaù.  According to the Vedic version, the Supreme Lord
manifests and expands Himself in i nnumerable expansions, of which the
primary expansions are called viñëu-tattva  and the secondary  expansions are
called the living entities. In other words, the viñëu-tattva  is the personal
expansion, and the living entities are the separated expansions. By His
personal expansion, He is manifested  in various forms like Lord Räma,
Nåsiàhadeva, Viñëumür ti and all the predominatin g Deities in the Vaikuëöha


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.planets. The separated expansions, the living entities, are eternally servitors.
The personal expansions of the Supreme Personality of Godhead, the
individual identities of the Godhead, are always prese nt. Similarly, the
separated expansions of living entities have their identities. As fragmental
parts and parcels of the Supreme Lord, the living entities also have fragmental
portions of His qualities, of which inde pendence is one. Every living entity, as
an individual soul, has his personal  individuality and a minute form of
independence. By misuse of that in dependence one becomes a conditioned
soul, and by proper use of independence he is always liberated. In either case,
he is qualitatively eternal, as the Supreme Lord is. In his liberated state he is
freed from this material condition, and he is under the engagement of
transcendental service unto the Lord; in his conditioned life he is dominated
by the material modes of nature, and he forgets the transc endental loving
service of the Lord. As a result, he has to struggle very hard to maintain his
existence in the material world.
The living entities, not only human be ings and the cats and dogs, but even
the greater controllers of the material world—Brahmä, Lord Çiva and even
Viñëu—are all parts and parcels of the Su preme Lord. They are all eternal, not
temporary manifestations. The  word karñati  (“struggling” or “grappling hard”)
is very significant. The conditioned so ul is bound up, as though shackled by
iron chains. He is bound up by the false ego, and the mind is the chief agent
which is driving him in this  material existence. Whe n the mind is in the mode
of goodness, his activities are good; when the mind is in the mode of passion,
his activities are troublesome; and when the mind is in the mode of ignorance,
he travels in the lower species of life. It is clear, however, in this v erse, that the
conditioned soul is covered by the ma terial body, with the mind and the
senses, and when he is liberated this  material covering perishes, but his
spiritual body manifests itself in its individual capacity. The following
information is there in the Mädhyandinäyana-çruti:  sa vä eña brahma-niñöha
idaà çaréraà martyam atisåjya brahmäb hisampadya brahmaëä paçyati brahmaëä
çåëoti brahmaëaivedaà sarvam anubhavati.  It is stated here that when a living
entity gives up this material embodiment and enter s into the spiritual world,
he revives his spiritual body, and in hi s spiritual body he can see the Supreme


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Personality of Godhead face to face. He can hear and speak to Him face to
face, and he can understand the Supreme Personality as He is. From småti  also
it is understood, vasanti yatra puruñäù sarve vaikuëöha-mürtayaù:  in the
spiritual planets everyone lives in bodies  featured like the Supreme Personality
of Godhead’s. As far as bodily constructi on is concerned, there is no difference
between the part- and-parcel living entities and the expansions of viñëu-mürti.
In other words, at liberation the living entity gets a spiritual body by the grace
of the Supreme Personality of Godhead.
The words mamaiväàçaù  (“fragmental parts and parcels of the Supreme
Lord”) are also very significant. The fr agmental portion of the Supreme Lord is
not like some material broken part. We have already understood in the Second
Chapter  that the spirit cannot be cut into pieces. This fragment is not
materially conceived. It is not like matter, which can be cut into pieces and
joined together again. That conception is not applicable here, because the
Sanskrit word sanätana  (“eternal”) is used. The fragmental por tion is eternal.
It is also stated in the beginning of th e Second Chapter that in each and every
individual body the fragmental portio n of the Supreme Lord is present ( dehino
’smin yathä dehe ). That fragmental portion, when liberated from the bodily
entang lement, revives its original spiritua l body in the spiritual sky in a
spiritual planet and enjoys association with the Supreme Lord. It is, however,
understood here that the living entity, being the fragmental part and parcel of
the Supreme Lord, is qualit atively one with the Lord , just as the parts and
parcels of gold are also gold.
TEXT  8
Xarqr& YadvaPanaeiTa YaÀaPYauT§-aMaTaqìr" )
Ga*hqTvETaaiNa Sa&YaaiTa vaYauGaRNDaaiNavaXaYaaTa( )) 8 ))
çaréraà yad aväpnoti
yac cäpy utkrämatéçvaraù
gåhétvaitäni saàyäti
väyur gandhän iväçayät


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
çaréram —the body; yat—as; aväpnoti —gets; yat—as; ca api —also;
utkrämati —gives up; éçvaraù —the lord of the body; gåhétvä —taking; etäni —all
these; saàyäti —goes away; väyuù —the air; gandhän —smells; iva—like;
äçayät —from their source.
TRANSLATION
The living entity in the material world carries his different conceptions of
life from one body to another as the air carries aromas. Thus he takes one kind
of body and again quits it to take another.
PURPORT
Here the living entity is described as éçvara,  the controller of his own body.
If he likes, he can change his body to a higher grade, and if he likes he can
move to a lower class. Minute independence is there. The change his body
undergoes depends upon him . At the time of death, the consciousness he has
created will carry him on to the next type of body. If he has made his
consciousness like that of a cat or dog, he is sure to change to a cat’s or dog’s
body. And if he has fixed his consciousness on godly q ualities, he will change
into the form of a demigod. And if he is in Kåñëa consciousness, he will be
transferred to Kåñëaloka in the spiritual world and will associate with Kåñëa. It
is a false claim that after the annihila tion of this body everything is f inished.
The individual soul is transmigrating  from one body to another, and his
present body and present activities are the background of his next body. One
gets a different body according to karma,  and he has to quit this body in due
course. It is stated  here that the subtle body, which carries the conception of
the next body, develops another body in the next life. This process of
transmigrating from one body to another and struggling while in the body is
called karñati,  or struggle for existence.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  9
é[ae}a& c+au" SPaXaRNa& c rSaNa& ga]a<aMaev c )
AiDaïaYa MaNaêaYa& ivzYaaNauPaSaevTae )) 9 ))
çrotraà cakñuù sparçanaà ca
rasanaà ghräëam eva ca
adhiñöhäya manaç cäyaà
viñayän upasevate
SYNONYMS
çrotram —ears; cakñuù —eyes; sparçanam —touch; ca—also; rasanam —tongue;
ghräëam —smelling power; eva—also; ca—and; adhiñöhäya —being situated in;
manaù —mind; ca—also; ayam —he; viñayän —sense objects;
upasevate —enjoys.
TRANSLATION
The living entity, thus taking another gross body, obtains a certain type of
ear, eye, tongue, nose and sense of touch, which are grouped about the mind.
He thus enjoys a particular set of sense objects.
PURPORT
In other words, if the living entity adulterates his consciousness with the
qualities of cats and dogs, in his next life he gets a cat or dog body and enjoys.
Consciousness is originally pure, like water. But if we mix water with a certain
color, it change s. Similarly, consciousness is pure , for the spirit soul is pure. But
consciousness is changed according to th e association of the material qualities.
Real consciousness is Kåñëa consciousne ss. When, therefore, one is situated in
Kåñëa consciousness, he is  in his pure life. But if his consciousness is
adulterated by some type of material me ntality, in the next life he gets a
corresponding body. He does not necessa rily get a human body again; he can


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.get the body of a cat, dog, hog, demigod or one of many oth er forms, for there
are 8,400,000 species.
TEXT  10
oT§-aMaNTa& iSQaTa& vaiPa >auÅaNa& va Gau<aaiNvTaMa( )
ivMaU!a NaaNauPaXYaiNTa PaXYaiNTa jaNac+auz" )) 10 ))
utkrämantaà sthitaà väpi
bhuïjänaà vä guëänvitam
vimüòhä nänupaçyanti
paçyanti jïäna-cakñuñaù
SYNONYMS
utkrämantam —quitting the body; sthitam —situated in the body; vä
api—either; bhuïjänam —enjoying; vä—or; guëa-anvitam —under the spell of
the modes of material nature; vimüòhäù —foolish persons; na—never;
anupaçyanti —can see; paçyanti —can see; jïäna-cakñuñaù —those who have the
eyes of knowledge.
TRANSLATION
The foolish cannot understand how a living entity can quit his body, nor can
they understand what sort of body he enjoys under the spell of the modes of
nature. But one whose eyes are trai ned in knowledge can see all this.
PURPORT
The word jïäna-cakñuñaù  is very significant. Without knowledge, one
cannot understand how a living entity leaves his present body, nor what form
o f  b o d y  h e  i s  g o i n g  t o  t a k e  i n  t h e  n e x t  l i f e ,  n o r  e v e n  w h y  h e  i s  l i v i n g  i n  a
particular type of body. This requ ires a great amount of knowledge understood
from Bhagavad-gétä  and similar literatures heard from a bona fide spiritual


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.master. One who is trained to perceive all these things is fortunate. Every
living entity is quitting his body under certain circumstanc es, he is living
under certain circumstances, and he is  enjoying under certain circumstances
under the spell of material nature. As a result, he is suffering different kinds of
happiness and distress, under the illusion of sense enjoyment. Persons who are
everlastingly fooled by lust and desire  lose all power to understand their
change of body and their stay in a particular body. They cannot comprehend
it. Those who have developed spiritual knowledge, however, can see that the
spirit is different from the b ody and is changing its body and enjoying in
different ways. A person in such knowledge can understand how the
conditioned living entity is suffering in this material existence. Therefore
those who are highly developed in Kåñëa consciousness try their best  to give
this knowledge to the people in general,  for their conditional life is very much
troublesome. They should come out of it and be Kåñëa conscious and liberate
themselves to transfer to the spiritual world.
TEXT  11
YaTaNTaae YaaeiGaNaêENa& PaXYaNTYaaTMaNYaviSQaTaMa( )
YaTaNTaae_PYak*-TaaTMaaNaae NaENa& PaXYaNTYaceTaSa" )) 11 ))
yatanto yoginaç cainaà
paçyanty ätmany avasthitam
yatanto ’py akåtätmäno
nainaà paçyanty acetasaù
SYNONYMS
yatantaù —endeavoring; yoginaù —transcendentalists; ca—also; enam —this;
paçyanti —can see; ätmani —in the self; avasthitam —situated;
yatantaù —endeavoring; api—although; akåta-ätmänaù —those without
self-realization; na—do not; enam —this; paçyanti —see; acetasaù —having
undeveloped minds.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION
The endeavoring transcendentalists, who are situated in self-realization, can
see all this clearly. But those whose minds are not developed and who are not
situated in self-realization cannot see what is taking place, though they may try
to.
PURPORT
There are many transcendentalists on the path of spiritual self-realization,
but one who is not situated in self-r ealization cannot see how things are
changing in the body of the living entity. The word yoginaù  is significant in
this connection. In the pre sent day there are many so-called yogés,  and there
are many so-called associations of yogés,  but they are actually blind in the
matter of self-realization. They are simply addicted to some sort of gymnastic
exercise and are satisfied if the body is well bu ilt and healthy. They have no
other information. They are called yatanto ’py akåtätmänaù.  Even though they
are endeavoring in a so-called yoga system, they are not self-realized. Such
people cannot understand the process of the transmigration of the soul. Only
those who are actually in the yoga system and have realized the self, the world,
and the Supreme Lord—in other words, the bhakti-yogés,  those engaged in
pure devotional service in Kåñëa consciousness—can understand how things
are taking place.
TEXT  12
YadaidTYaGaTa& TaeJaae JaGaÙaSaYaTae_i%l/Ma( )
YaÀNd]MaiSa YaÀaGanaE TataeJaae iviÖ MaaMak-Ma( )) 12 ))
yad äditya-gataà tejo
jagad bhäsayate ’khilam
yac candramasi yac cägnau
tat tejo viddhi mämakam


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
yat—that which; äditya-gatam —in the sunshine; tejaù —splendor; jagat —the
whole world; bhäsayate —illuminates; akhilam —entirely; yat—that which;
candramasi —in the moon; yat—that which; ca—also; agnau —in fire;
tat—that; tejaù —splendor; viddhi —understand; mämak am—from Me.
TRANSLATION
The splendor of the sun, which dissipa tes the darkness of this whole world,
comes from Me. And the splendor of the moon and the splendor of fire are also
from Me.
PURPORT
The unintelligent cannot understand how things are taking place. But one
can begin to be established in knowledge by understanding what the Lord
explains here. Everyone sees the sun, moon, fire and electricity. One should
simply try to understand that the splendor of the sun, the splendor of the
moon, and the splendor of electricity or fire are coming from the Supreme
Personality of Godhead. In such a conc eption of life, the beginning of Kåñëa
consciousness, lies a great deal of advancement for the conditio ned soul in this
material world. The living entities are essentially the parts and parcels of the
Supreme Lord, and He is giving herewith  the hint how they can come back to
Godhead, back to home.
From this verse we can understand that the sun is illuminating the whole
solar system. There are different univer ses and solar systems, and there are
different suns, moons and planets also, but in each universe there is only one
sun. As stated in Bhagavad- gétä (10.21 ), the moon is one of the stars
(nakñaträëäm ahaà çaçé ). Sunlight is due to the spiritual effulgence in the
spiritual sky of the Supreme Lord. With the rise of the sun, the activities of
human beings are set up. They set fire to prepare their fo odstuff, they set fire
to start the factories, etc. So many th i n g s  a r e  d o n e  w i t h  t h e  h e l p  o f  f i r e .


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Therefore sunrise, fire and moonlight ar e so pleasing to the living entities.
Without their help no living entity can live. So if one can understand that the
light and splendor of the sun, moon and fire are emanating from the Supreme
Personality of Godhead, Kåñëa, then one’s Kåñëa consciousness will begin. By
the moonshine, all the vegetables are no urished. The moonshine is so pleasing
that people can easily u nderstand that they are living by the mercy of the
Supreme Personality of Godhead, Kåñë a. Without His mercy there cannot be
sun, without His mercy there cannot be moon, and without His mercy there
cannot be fire, and without the help of sun, moon and fire,  no one can live.
These are some thoughts to provoke Kå ñëa consciousness in the conditioned
soul.
TEXT  13
GaaMaaivXYa c >aUTaaiNa DaarYaaMYahMaaeJaSaa )
PauZ<aaiMa caEzDaq" SavaR" SaaeMaae >aUTva rSaaTMak-" )) 13 ))
gäm äviçya ca bhütäni
dhärayämy aham ojasä
puñëämi cauñadhéù sarväù
somo bhütvä rasätmakaù
SYNONYMS
gäm—the planets; äviçya —entering; ca—also; bhütäni —the living entities;
dhärayämi —sustain; aham —I; ojasä —by My energy; puñëämi —am nourishing;
ca—and; auñadhéù —vegetables; sarväù —all; somaù —the moon;
bhütvä —becoming; rasa-ätmakaù —supplying the juice.
TRANSLATION
I enter into each planet, and by My ener gy they stay in orbit. I become the
moon and thereby supply the juice of life to all vegetables.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT
It is understood that all the planets are floating in the air only by the
energy of the Lord. The Lord enters in to every atom, every planet, and every
living being. That is discussed in the Brahma-saàhitä.  It is said there that one
plenary portion of the S upreme Personality of Godhead, Paramätmä, enters
into the planets, the universe, the livi ng entity, and even into the atom. So
due to His entrance, everything is appropriately manifested. When the spirit
soul is there, a living man can float on the water, but when the living spark is
out of the body and the body is dead, the body sinks. Of course when it is
decomposed it floats just like straw an d other things, but as soon as the man is
dead, he at once sinks in the water. Similarly, all these planets are f loating in
space, and this is due to the entrance  of the supreme energy of the Supreme
Personality of Godhead. His energy is  sustaining each planet, just like a
handful of dust. If someone holds a handful of dust, there is no possibility of
the dust’s fall ing, but if one throws it in th e air it will fall down. Similarly,
these planets, which are floating in the air, are actually held in the fist of the
universal form of the Supreme Lord. By  His strength and energy, all moving
and nonmoving things stay in th eir place. It is said in the Vedic hymns that
because of the Supreme Personality of Godhead the sun is shining and the
planets are steadily moving. Were it not for Him, all the planets would scatter,
like dust in air, and perish. Similarly, it is due to th e Supreme Personality of
Godhead that the moon nourishes all ve getables. Due to the moon’s influence,
the vegetables become delicious. With out the moonshine, the vegetables can
neither grow nor taste succulent. Human so ciety is working, living comfortably
and enjoying food due to the suppl y from the Supreme Lord. Otherwise,
mankind could not survive. The word rasätmakaù  is very significant.
Everything becomes palatable by the agency of the Supreme Lord through the
influence of the moon.
TEXT  14


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Ah& vEìaNarae >aUTva Pa[ai<aNaa& dehMaaié[Ta" )
Pa[a<aaPaaNaSaMaaYau¢-" PacaMYaà& cTauivRDaMa( )) 14 ))
ahaà vaiçvänaro bhütvä
präëinäà deham äçritaù
präëäpäna-samäyuktaù
pacämy annaà catur-vidham
SYNONYMS
aham —I; vaiçvänaraù —My plenary portion as the digesting fire;
bhütvä —becoming; präëinäm —of all living entities; deham —in the bodies;
äçritaù —situated; präëa —the outgoing air; apäna —the down-going air;
samäyuktaù —keeping in balance; pacämi —I digest; annam —foodstuff;
catuù-vidham —the four kinds.
TRANSLATION
I am the fire of digestion in the bodies of all living entities, and I join with
the air of life, outgoing and incoming, to digest the four kinds of foodstuff.
PURPORT
According to Äyur-vedic çästra,  we understand that there is a fire in the
stomach which digests all food sent there.  When the fire is not blazing there is
no hunger, and when the fire is in order we become hungry. Sometimes when
the fire is not going nicel y, treatment is required. In any case, this fire is
representative of the Supreme Personality of Godhead. Vedic mantras
(Båhad-äraëyaka Upaniñad  5.9.1) also confirm that the Supreme Lord or
Brahman is situated in the form of  fire within the stomach and is digesting all
kinds of foodstuff ( ayam agnir vaiçvänaro yo ’yam antaù puruñe yenedam annaà
pacyate ). Therefore since He is helping the digestion of all kinds of foodstuff,
the living entity is not independent in  the eating process. Unless the Supreme
Lord helps him in digesting, there is no possibility of eating. He thus produces


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.and digests foodstuff, and by His grace we are enjoying life. In the
Vedänta-sütra  (1.2.27 ) this is also confirmed. Çabdädibhyo ’ntaù pratiñöhänäc ca:
the Lord is situated within s ound and within the body, within the air and even
within the stomach as the digestive force. There are four kinds of
foodstuff—some are swallowed, some ar e chewed, some are licked up, and some
are sucked—and He is the digestive force for all of them.
TEXT  15
SavRSYa cah& ôid Saiàivíae Mata" SMa*iTajaRNaMaPaaehNa& c )
vedEê SavŒrhMaev veÛae vedaNTak*-Üedivdev cahMa( )) 15 ))
sarvasya cähaà hådi sanniviñöo
mattaù småtir jïänam apohanaà ca
vedaiç ca sarvair aham eva vedyo
vedänta-kåd veda-vid eva cäham
SYNONYMS
sarvasya —of all living beings; ca—and; aham —I; hådi—in the heart;
sanniviñöaù —situated; mattaù —from Me; småtiù —remembrance;
jïänam —knowledge; apohanam —forgetfulness; ca—and; vedaiù —by the
Vedas;  ca—also; sarvaiù —all; aham —I am; eva—certainly; vedyaù —knowab le;
vedänta-kåt —the compiler of the Vedänta;  veda-vit —the knower of the Vedas;
eva—certainly; ca—and; aham —I.
TRANSLATION
I am seated in everyone’s heart, and from Me come remembrance, knowledge
and forgetfulness. By all the Vedas, I am to be known. Indeed, I am the
compiler of Vedänta, and I am the knower of the Vedas.
PURPORT


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.The Supreme Lord is situated as Paramätmä in everyone’s heart, and it is
from Him that all activities are initiat ed. The living entity forgets everything
of his past life, but he has to act a ccording to the direction of the Supreme
Lord, who is witness to all his work. Therefore he begins his work according to
his past deeds. Required knowledge is supplied to him, and remembrance is
given to him, and he forgets, also, about his past life. Thus, the Lord is not only
all-pervading; He is also localized in eve ry individual heart. He awards the
different fruitive results. He is wo rshipable not only as the impersonal
Brahman, the Supreme Personality of Godhead, and the localized Paramätmä,
but as the form of the incarnation of the Vedas  as well. The Vedas  give th e
right direction to people so that they can properly mold their lives and come
back to Godhead, back to home. The Vedas  offer knowledge of the Supreme
Personality of Godhead, Kåñëa, and Kå ñëa in His incarnation as Vyäsadeva is
the compiler of the Vedänta- sütra.  The commentation on the Vedänta-sütra  by
Vyäsadeva in the Çrémad-Bhägavatam  gives the real understanding of
Vedänta-sütra.  The Supreme Lord is so full th at for the deliverance of the
conditioned soul He is the supplier and digester of foodstuff, the  witness of his
activity, and the giver of knowledge in the form of Vedas  and as the Supreme
Personality of Godhead, Çré Kåñëa, the teacher of the Bhagavad-gétä.  He is
worshipable by the conditioned soul. Thus God is all-good; God is all-merciful.
Antaù-praviñöaù çästä janänäm.  The living entity forgets as soon as he quits
his present body, but he begins his work  again, initiated by the Supreme Lord.
Although he forgets, the Lord gives him the intelligence to renew his work
where he ended his last l ife. So not only does a living entity enjoy or suffer in
this world according to the dictation fr om the Supreme Lord situated locally in
the heart, but he receives the opportunity to understand the Vedas  from Him.
If one is serious about understanding the Vedic knowledge, then Kåñëa gives
the required intelligence. Why does He present the Vedic knowledge for
understanding? Because a living entity individually needs to understand
Kåñëa. Vedic literature confirms this: yo ’sau sarvair vedair géyate.  In all Ve dic
literature, beginning from the four Vedas, Vedänta-sütra  and the Upaniñads
and Puräëas,  the glories of the Supreme Lord  are celebrated. By performance
of Vedic rituals, discussion of the Vedic  philosophy and worship of the Lord in


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.devotional service, H e is attained. Therefore the purpose of the Vedas  is to
understand Kåñëa. The Vedas  give us direction by which to understand Kåñëa
and the process of realizing Him. The ul timate goal is the Supreme Personality
of Godhead. Vedänta-sütra  (1.1.4) confirms thi s in the following words: tat tu
samanvayät.  One can attain perfection in three stages. By understanding
Vedic literature one can understand his relationship with the Supreme
Personality of Godhead, by performing the different processes one can
approach Hi m, and at the end one can att ain the supreme goal, who is no
other than the Supreme Personality of Godhead. In this verse the purpose of
the Vedas,  the understanding of the Vedas,  and the goal of the Vedas  are
clearly defined.
TEXT  16
ÜaivMaaE PauåzaE l/aeke- +arêa+ar Wv c )
+ar" SavaRi<a >aUTaaiNa kU-$=SQaae_+ar oCYaTae )) 16 ))
dväv imau puruñau loke
kñaraç cäkñara eva ca
kñaraù sarväëi bhütäni
küöa-stho ’kñara ucyate
SYNONYMS
dvau —two; imau —these; puruñau —living entities; loke—in the world;
kñaraù —fallible; ca—and; akñaraù —infallible; eva—certainly; ca—and;
kñaraù —fallible; sarväëi —all; bhütäni —living entities; küöa-sthaù —in
oneness; akñaraù —infallible; ucyate —is said.
TRANSLATION
There are two classes of beings, the falli ble and the infallible. In the material
world every living entity is fallible, and in the spiritual world every living entity
is called infallible.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT
As already explained, the Lord in Hi s incarnation as Vyäsadeva compiled
the Vedänta-sütra.  Here the Lord is giving, in  summary, the contents of the
Vedänta-sütra.  He says that the living entities, who are innumerable, can be
divided into two classes—the fa llible and the infallible. The living entities are
eternally separated parts and parcels of the Supreme Personality of Godhead.
When they are in contact with th e material world they are called jéva-bhüta,
and the Sanskrit words given here, kñaraù sarväëi b hütäni,  mean that they are
fallible. Those who are in oneness with  the Supreme Personality of Godhead,
however, are called infallible. Oneness does not mean that they have no
individuality, but that there is no di sunity. They are all agreeable to the
purpo se of the creation. Of course, in the spiritual world there is no such thing
as creation, but since the Supreme Person ality of Godhead, as stated in the
Vedänta-sütra,  is the source of all emanations, that conception is explained.
According to the statement of the Su preme Personality of Godhead, Lord
Kåñëa, there are two classes of living entities. The Vedas  give evidence of this,
so there is no doubt about it. The livi ng entities who are struggling in this
world with the mind and f ive senses have their material bodies, which are
changing. As long as a living entity is conditioned, his body changes due to
contact with matter; matter is changing, so the living entity appears to be
changing. But in the spiritua l world the body is not m ade of matter; therefore
there is no change. In the material world the living entity undergoes six
changes—birth, growth, duration, reproduction, then dwindling and
vanishing. These are the changes of th e material body. But in the spiritual
world the body does not change; there is no old age, there is no birth, there is
no death. There all exists in oneness. Kñaraù sarväëi bhütäni:  any living entity
who has come in contact with matter, be ginning from the first created being,
Brahmä, down to a small ant, is changing its body; therefore they are all
fallible. In the spiritual world, however, they are always liberated in oneness.
TEXT  17


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.otaMa" PauåzSTvNYa" ParMaaTMaeTYaudaôTa" )
Yaae l/aek-}aYaMaaivXYa ib>aTYaRVYaYa wRìr" )) 17 ))
uttamaù puruñas tv anyaù
paramätmety udähåtaù
yo loka-trayam äviçya
bibharty avyaya éçvaraù
SYNONYMS
uttamaù —the best; puruñaù —personality; tu—but; anyaù —another;
parama —the supreme; ätmä —self; iti—thus; udähåtaù —is said; yaù—who;
loka—of the universe; trayam —the three divisions; äviçya —entering;
bibharti —is maintaining; avyayaù —inexhaustible; éçvaraù —the  Lord.
TRANSLATION
Besides these two, there is the greatest  living personality, the Supreme Soul,
the imperishable Lord Himself, who has entered the three worlds and is
maintaining them.
PURPORT
The idea of this verse is very nicely expressed in the Kaöha Upaniñad
(2.2.13 ) and Çvetäçvatara Upaniñad  (6.13). It is clearly stated there that above
the innumerable living entities, some of whom are conditioned and some of
whom are liberated, there is th e Supreme Personality, who is Paramätmä. The
Upaniñadic verse runs as follows: nityo nityänäà cetanaç cetanänäm.  The
purport is that amongst all the living entities, both conditioned and liberated,
there is one supreme living personality, the Supreme Perso nality of Godhead,
who maintains them and gives them all the facility of enjoyment according to
different work. That Supreme Personality of Godhead is situated in everyone’s
heart as Paramätmä. A wise man who can understand Him is eligible to at in
perfect  peace, not others.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  18
YaSMaaT+arMaTaqTaae_hMa+aradiPa caetaMa" )
ATaae_iSMa l/aeke- vede c Pa[iQaTa" PauåzaetaMa" )) 18 ))
yasmät kñaram atéto ’ham
akñaräd api cottamaù
ato ’smi loke vede ca
prathitaù puruñottamaù
SYNONYMS
yasmät —because; kñaram —to the fallible; atétaù —transcendental; aham —I
am; akñarät —beyond the infallible; api—also; ca—and; uttamaù —the best;
ataù—therefore; asmi —I am; loke—in the world; vede—in the Vedic
literature; ca—and; prathitaù —celebrated; puruña-ut tamaù —as the Supreme
Personality.
TRANSLATION
Because I am transcendental, beyond both the fallible and the infallible, and
because I am the greatest, I am celebrated both in the world and in the Vedas as
that Supreme Person.
PURPORT
No one can surpass the Supreme Pers onality of Godhead, Kåñëa—neither
the conditioned soul nor the liberated soul. He is therefore the greatest of
personalities. Now it is clear here th at the living entities and the Supreme
Personality of Godhead are indivi duals. The difference is that the living
entities, either in the conditioned state or in the liberated state, cannot
surpass in quantity the inconceivable potencies of the Supreme Personality of
Godhead. It is incorrect to th ink of the Supreme Lord and the  living entities


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.as being on the same level or equal in all respects. There is always the question
of superiority and inferiority betw een their personalities. The word uttama  is
very significant. No one can surpass the Supreme Personality of Godhead.
The word loke signifies “in the pauruña ägama  (the småti  scriptures).” As
confirmed in the Nirukti  dictionary, lokyate vedärtho ’nena:  “The purpose of
the Vedas  is explained by the småti  scriptures.”
The Supreme Lord, in His localized aspe ct of Paramätmä, is also described
in the Vedas  themselves. The following verse appears in the Vedas  (Chändogya
Upaniñad  8.12.3 ): tävad eña samprasädo ’smäc charérät samutthäya paraà
jyoti-rüpaà sampadya svena rüpeëäb hiniñpadyate sa uttamaù puruñaù.  “The
Supersoul coming out of the body enters the impersonal brahmajyoti;  then in
His form He remains in His spiritual identity. That Supreme is called the
Supreme Personality.” This means that the Supreme Personality is exh ibiting
and diffusing His spiritual effulgence, which is the ultimate illumination. That
Supreme Personality also has a localized aspect as Paramätmä. By incarnating
Himself as the son of Satyavaté and Pa räçara, He explains the Vedic knowledge
as Vyäsadeva .
TEXT  19
Yaae MaaMaevMaSaMMaU!ae JaaNaaiTa PauåzaetaMaMa( )
Sa SavRivÙJaiTa Maa& SavR>aaveNa >aarTa )) 19 ))
yo mäm evam asammüòho
jänäti puruñottamam
sa sarva-vid bhajati mäà
sarva-bhävena bhärata
SYNONYMS
yaù—anyone who; mäm —Me; evam —thus; asammüòhaù —without a doubt;
jänäti —knows; puruña-uttamam —the Supreme Personality of Godhead;
saù—he; sarva-vit —the knower of everything; bhajati —renders devotional


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.service; mäm —unto Me; sarva-bhävena —in all respects; bhärata—O son of
Bharata.
TRANSLATION
Whoever knows Me as the Supreme Personality of Godhead, without
doubting, is the knower of everything . He therefore engages himself in full
devotional service to Me, O son of Bharata.
PURPORT
There are many philosophical speculations about the constitutional
position of the living entities and the Supreme Absolute Truth. Now in this
verse the Supreme Personality of Godh ead clearly explains that anyone who
knows Lord Kåñëa to be the Supreme Pers on is actually the knower of
everything. The imperfect knower goes on simply speculating about the
Absolute Truth, but the perfect knowe r, without wasting his valuable time,
engages directly in Kåñëa consciousness,  the devotional service of the Supreme
Lord. Throughout the whole of Bhagavad-gétä,  this fact is being stressed at
every step. And still there are so  many stubborn commentators on
Bhagavad-gétä  who consider the Supreme Ab solute Truth and the living
entities to be one and the same.
Vedic knowledge is called çruti,  learning by aural reception. One should
actually receive the Vedic message fr om authorities like Kåñëa and His
representatives. Here Kåñëa distinguishes everything very nicely, and one
should hear from this source. Simply t o hear like the hogs is not sufficient; one
m u s t  b e  a b l e  t o  u n d e r s t a n d  f r o m  t h e  authorities. It is not that one should
simply speculate academically. On e should submissively hear from
Bhagavad-gétä  that these living entities are always subordinate to the S upreme
Personality of Godhead. Anyone who is able to understand this, according to
the Supreme Personality of Godhead, Çré Kåñëa, knows the purpose of the
Vedas;  no one else knows the purpose of the Vedas.
The word bhajati  is very significant. In many places the word bhajati  is
expressed in relationship with the serv ice of the Supreme Lord. If a person is


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.engaged in full Kåñëa consciousness, in th e devotional service of the Lord, it is
to be understood that he has understood all the Vedic knowledge. In the
Vaiñëava paramparä it is said that if on e is engaged in the devotional service of
Kåñëa, then there is no need for any other spiritual process for understanding
the Supreme Absolute Truth. He has already co me to the point, because he is
engaged in the devotional service of the Lord. He has ended all preliminary
processes of understanding. But if an yone, after speculating for hundreds of
thousands of lives, does not come to  the point that Kåñëa is the Supreme
Personality of Godhead and that one has to surrender there, all his speculation
for so many years and lives is a useless waste of time.
TEXT  20
wiTa GauùTaMa& XaañiMadMau¢&- MaYaaNaga )
WTad(bud(ßa buiÖMaaNSYaaTk*-Tak*-TYaê >aarTa )) 20 ))
iti guhyatamaà çästram
idam uktaà mayänagha
etad buddhvä buddhimän syät
kåta-kåtyaç ca bhärata
SYNONYMS
iti—thus; guhya-tamam —the most confidential; çästram —revealed scripture;
idam —this; uktam —disclosed; mayä —by Me; anagha —O sinless one;
etat—this; buddhvä —understanding; buddhi-män —intelligent; syät—one
becomes; kåta-kåtyaù —the most perfect in his endeavors ; ca—and;
bhärata —O son of Bharata.
TRANSLATION
This is the most confidential part of the Vedic scriptures, O sinless one, and
it is disclosed now by Me. Whoever unde rstands this will become wise, and his
endeavors will know perfection.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT
The Lord clearly explains here that th is is the substance of all revealed
scriptures. And one should understand this as it is given by the Supreme
Personality of Godhead. Thus one will become intelligent and perfect in
transcendental knowledge. In other wo rds, by understanding this philosophy
of the Supreme Personality of Godhead and engaging in His transcendental
service, everyone can become freed fr om all contaminations of the modes of
material nature. Devotional service is a process of spiritual understa nding.
Wherever devotional service exists, the material contamination cannot
coexist. Devotional service to the Lord  and the Lord Himself are one and the
same because they are spiritual; devotional service takes place within the
internal energy of the Supr eme Lord. The Lord is said to be the sun, and
ignorance is called darkness. Where the sun is present, there is no question of
darkness. Therefore, whenever devotional service is present under the proper
guidance of a bona fide spiritual master, there is no  question of ignorance.
Everyone must take to this consciousn ess of Kåñëa and engage in devotional
service to become intelligent and purified. Unless one comes to this position of
understanding Kåñëa and engages in devo tional service, however intelligent he
may be in the estimati on of some common man, he is not perfectly intelligent.
The word anagha,  by which Arjuna is addressed, is significant. Anagha,  “O
sinless one ,” means that unless one is free from  all sinful reactions it is very
difficult to understand Kåñëa. One has to become free from all contamination,
all sinful activities; then he can understand. But devotional service is so pure
and potent that once one is engaged in devotional service he automatically
comes to the stage of sinlessness .
While one is performing devotional service in the association of pure
devotees in full Kåñëa consciousness, there are certain things which require to
be vanquished altogether. The most im portant thing one has to surmount is
weakness of the heart. The first  falldown is caused by the desire to lord it over
material nature. Thus one gives up the transcendental loving service of the
Supreme Lord. The second weakness of th e heart is that as one increases the
propensity to lord it over material nature, he becomes  attached to matter and


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.the possession of matter. The problems of  material existence are due to these
weaknesses of the heart. In this chapter the first five verses  describe the
process of freeing oneself from these we aknesses of heart, and the rest of the
chapter, from the sixth verse  through the end, discusses puruñottama-yoga.
Thus end the Bhaktivedanta Purports to the Fifteenth Chapter of the Çrémad
Bhagavad-gétä  in the matter of Puruñottama-yoga,  the Yoga of the Supreme
Person.
- CHAPTER 16 -
The Divine And Demoniac Natures
TEXTS  1–3
é[q>aGavaNauvac )
A>aYa& SatvSa&éuiÖjaRNaYaaeGaVYaviSQaiTa" )
daNa& dMaê Yajê SvaDYaaYaSTaPa AaJaRvMa( )) 1 ))
Aih&Saa SaTYaMa§-aeDaSTYaaGa" XaaiNTarPaEéuNaMa( )
 dYaa >aUTaeZvl/aelu/PTv& MaadRv& h qrcaPal/Ma( )) 2 ))
TaeJa" +aMaa Da*iTa" XaaEcMad]aehae Naa iTaMaaiNaTaa )
>aviNTa SaMPad& dEvqMai>aJaaTaSYa >aarTa )) 3 ))
çré-bhagavän uväca
abhayaà sattva-saàçuddhir
jïäna-yoga-vyavasthitiù
dänaà damaç ca yajïaç ca


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.svädhyäyas tapa ärjavam
ahiàsä satyam akrodhas
tyägaù çäntir apaiçunam
dayä bhüteñv aloluptvaà
märdavaà hrér acäpalam
tejaù kñamä dhåtiù çaucam
adroho näti-mänitä
bhavanti sampadaà daivém
abhijätasya bhärata
SYNONYMS
çré-bhagavän uväca —the Supreme Personality of Godhead said;
abhayam —fearlessness; sattva-saàçuddhiù —purification of one’s existence;
jïäna —in knowledge; yoga—of linking up; vyavasthitiù —the situation;
dänam —charity; damaù —controlling the mind; ca—and;
yajïaù—performance of sacrifice; ca—and; svädhyäyaù —study of Vedic
literature; tapaù —austerity; ärjavam —simplicity; ahiàsä —nonviolence;
satyam —truthfulness; akrodhaù —freedom from anger; tyägaù —renunciation;
çäntiù —tranquillity; apaiçunam —aversion to fault-find ing; dayä —mercy;
bhüteñu —towards all living entities; aloluptvam —freedom from greed;
märdavam —gentleness; hréù—modesty; acäpalam —determination;
tejaù —vigor; kñamä —forgiveness; dhåtiù —fortitude; çaucam —cleanliness;
adrohaù —freedom from envy; na—not; ati-män itä—expectation of honor;
bhavanti —are; sampadam —the qualities; daivém —the transcendental nature;
abhijätasya —of one who is born of; bhärata —O son of Bharata.
TRANSLATION
The Supreme Personality of Godhead said: Fearlessness; purification of
one’s existence; cultivation of spiritu al knowledge; charity; self-control;
performance of sacrifice; study of the Vedas; austerity; simplicity; nonviolence;
truthfulness; freedom from anger; renunciation; tranquillity; aversion to


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.faultfinding; compassion for all living entities; freedom from covetousness;
gentleness; modesty; steady determination; vigor; forgiveness; fortitude;
cleanliness; and freedom from envy and from the passion fo r honor—these
transcendental qualities, O son of Bharata, belong to godly men endowed with
divine nature.
PURPORT
In the beginning  of the Fifteenth Chapter, the banyan tree of this material
world was explained. The extra roots comi ng out of it were compared to the
activities of the living entities, some  auspicious, some inauspicious. In the
Ninth Chapter , also, the devas, or godly, and the asuras,  the ungodly, or
demons, were explained. Now, according to  Vedic rites, activities in the mode
of goodness are considered auspicious for progress on the path of liberation,
and such activities are known as daivé prakåti,  trans cendental by nature. Those
who are situated in the transcendental  nature make progress on the path of
liberation. For those who are acting in the modes of passion and ignorance, on
the other hand, there is no possibility  of liberation. Either they will hav e to
remain in this material world as huma n beings, or they will descend among the
species of animals or even lower life forms. In this Sixteenth Chapter  the Lord
explains both the transcendental nature  and its attendant qualities and the
demoniac nature a nd its qualities. He also explains the advantages and
disadvantages of these qualities.
The word abhijätasya  in reference to one born of transcendental qualities
or godly tendencies is very significant.  To beget a child in a godly atmosphere
is known in the Vedic scriptures as Garbhädhäna-saàskära. If the parents
want a child in the godly qua lities they should follow the ten principles
recommended for the social life of the human being. In Bhagavad-gétä  we have
studied also before that sex life for bege tting a good child is Kåñëa Himself. Sex
life is not condemned, provided the process is used  in Kåñëa consciousness.
Those who are in Kåñëa consciousness at  least should not beget children like
cats and dogs but should beget them so  that they may become Kåñëa conscious
after birth. That should be the advant age of children born of a father and


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.mother absorbed in Kåñëa consciousness.
The social institution known as varëäçrama-dharma —the institution
dividing society into four divisions of social life and four occupational
divisions or castes—is not meant to divide human society according to birth.
Such divisions are in terms of educatio nal qualifications. They are to keep the
society in a state of peace and prosperi ty. The qualities mentioned herein are
explained as transcendental qualities meant for making a person progress in
spiritual understanding so that he can get liberated from th e material world.
In the varëäçrama  institution the sannyäsé,  or the person in the renounced
order of life, is considered to be the head or the spiritual master of all the social
statuses and orders. A brähmaëa  is considered to be the spiritual master of the
three other sec tions of a society, namely, the kñatriyas,  the vaiçyas  and the
çüdras,  but a sannyäsé,  who is on the top of the inst itution, is considered to be
the spiritual master of the brähmaëas  also. For a sannyäsé,  the first
qualification should be fearlessness. Bec ause a sannyäsé  has to be alone without
any support or guarantee of support, he has simply to depend on the mercy of
the Supreme Personality of Godhead.  If one thinks, “After I leave my
connections, who will protect me?” he  should not accept the renounced order
of life. One must be fully convinced that Kåñëa or the Supreme Personality of
Godhead in His localized aspect as Pa ramätmä is always within, that He is
seeing everything and He always knows what one intends to do. One must thus
h a v e  f i r m  c o n v i c t i o n  t hat Kåñëa as Paramätmä will take care of a soul
surrendered to Him. “I shall never be al one,” one should think. “Even if I live
in the darkest regions of a forest I shall be accompanied by Kåñëa, and He will
give me all protection.” That conviction is call ed abhayam,  fearlessness. This
state of mind is necessary for a person in the renounced order of life.
Then he has to purify his existence. There are so many rules and
regulations to be followed in the renounce d order of life. Most important of all,
a sannyäsé  is strictly forbidden to have any intimate relationship with a
woman. He is even forbidden to talk  with a woman in a secluded place. Lord
Caitanya was an ideal sannyäsé,  and when He was at Puré His feminine
devotees could not even come near to offer their respects. They were advised
to bow down from a distant place. Th is is not a sign of hatred for wom en as a


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.class, but it is a stricture imposed on the sannyäsé  not to have close
connections with women. One has to follow the rules and regulations of a
particular status of life in order to purify his existence. For a sannyäsé,  intimate
relations with wome n and possession of wealth for sense gratification are
strictly forbidden. The ideal sannyäsé  was Lord Caitanya Himself, and we can
learn from His life that He was very strict in regards to women. Although He is
considered to be the most liberal incarnatio n of Godhead, accepting the most
fallen conditioned souls, He strictly fo llowed the rules and regulations of the
sannyäsa  order of life in connection with association with woman. One of His
personal associates, namely Choöa Haridäsa, was associated with Lo rd
Caitanya along with His other confiden tial personal associates, but somehow
or other this Choöa Haridäsa looked  lustily on a young woman, and Lord
Caitanya was so strict that He at once  rejected him from the society of His
personal associates. Lord Cait anya said, “For a sannyäsé  or anyone who is
aspiring to get out of the clutches of material nature and trying to elevate
himself to the spiritual nature and go back home, back to Godhead, for him,
looking toward material possessions and women for sense gra tification—not
even enjoying them, but just looking toward them with such a propensity—is
so condemned that he had better commi t suicide before experiencing such
illicit desires.” So these are the processes for purification.
The next item is jïäna-yoga-vyavasthiti:  being engaged in the cultivation of
knowledge. Sannyäsé  life is meant for distributing knowledge to the
householders and others who have forgotten their real life of spiritual
advancement. A sannyäsé  is supposed to beg from door to door for his
livelihood, but this does not mean that he is a beggar. Humility is also one of
the qualifications of a transcendentally situated person, and out of sheer
humility the sannyäsé  goes from door to door, not exactly for the purpo se of
begging, but to see the householders an d awaken them to Kåñëa consciousness.
This is the duty of a sannyäsé.  If he is actually advanced and so ordered by his
spiritual master, he should preach Kåñëa consciousness with logic and
understanding, and if one is not so advanced he should not accept the
renounced order of life. But even if one has accepted the renounced order of
life without sufficient knowledge, he sh ould engage himself fully in hearing


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.from a bona fide spiritual master to cultivate knowled ge. A sannyäsé,  or one in
the renounced order of life, must be situated in fearlessness, sattva-saàçuddhi
(purity) and jïäna-yoga  (knowledge).
The next item is charity. Charity is meant for the householders. The
householders should earn a livelihood by an honorable means and spend fifty
percent of their income to propagate Kåñëa consciousness all over the world.
Thus a householder should give in charity to institutional societies that are
engaged in that way. Charity should be  given to the right receiver. There are
different kinds of charity, as will be explained later on—charity in the modes
of goodness, passion and ignorance. Charity in the mode  of goodness is
recommended by the scriptures, but charity in the modes of passion and
ignorance is not recommended, because it is simply a waste of money. Charity
should be given only to propagate Kåñë a consciousness all over the world. That
is charity in  the mode of goodness.
Then as far as dama  (self-control) is concerned, it is not only meant for
other orders of religious society, but is especially meant for the householder.
Although he has a wife, a householder should not use his senses for sex life
unnecessarily. There are restrictions for the householders even in sex life,
which should only be engaged in for the propagation of children. If he does not
require children, he should not enjoy se x life with his wife. Modern society
enjoys sex life with contraceptive methods or m ore abominable methods to
avoid the responsibility of children. This  is not in the transcendental quality,
but is demoniac. If anyone, even if he is a householder, wants to make progress
in spiritual life, he must control his sex life and should not beget a child
without the purpose of serving Kåñëa. If he is able to beget children who will
be in Kåñëa consciousness, one can prod uce hundreds of children, but without
this capacity one should not indulge only for sense pleasure.
Sacrifice is another item to be performed by the householders, because
sacrifices require a large amount of mo ney. Those in other orders of life,
namely brahmacarya, vänaprastha  and sannyäsa,  have no money; they live by
begging. So performance of different  types of sacrifice is meant for the
householders. They should perform agni-hotra  sacrifices as enjoined in the
Vedic literature, but such sacrifices at  the present moment are very expensive,


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.and it is not possible for any householder to perform them. The best sacrifice
recommended in this age is called saìkértana-yajïa.  This saìkértana-yajïa,  the
chanting of Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma,
Hare Räma, Räma Räma, Hare Hare, is the best and most inexpensive
sacrifice; everyone can a dopt it and derive benefi t. So these three items,
namely charity, sense control and performance of sacrifice, are meant for the
householder.
Then svädhyäya,  Vedic study, is meant for brahmacarya,  or student life.
Brahmacärés  should have no connection with wo men; they should live a life of
celibacy and engage the mind in the stud y of Vedic literature for cultivation of
spiritual knowledge. This is called svädhyäya.
Tapas, or austerity, is especially me ant for the retired life. One should not
remain a householder throughout his whol e life; he must always remember that
there are four divisions of life— brahmacarya, gåhastha, vänaprastha  and
sannyäsa.  So after gåhastha,  householder life, one should retire. If one lives for
a hundred years, he should spend twenty -five years in student life, twenty-five
in householder life, twenty-five in retired life and twenty-five in the
renounced order of life. These are the regulations  of the Vedic religious
discipline. A man retired from household life must practice austerities of the
body, mind and tongue. That is tapasya.  The entire varëäçrama-dharma  society
is meant for tapasya.  Without tapasya,  or austerity, no human being can get
liberation. The theory that there is no n eed of austerity in life, that one can go
on speculating and everything will be nice, is recommended neither in the
Vedic literature nor in Bhagavad-gétä.  Such theories are manufactured by
show-bottle spiritualists who are trying to gather more followers. If there are
restrictions, rules and regulations, people will not become attracted. Therefore
those who want followers in the name of  religion, just to have a show only,
don’t restrict the lives of their students, n or their own lives. But that method is
not approved by the Vedas.
As far as the brahminical quality of si mplicity is concerned, not only should
a particular order of life follow this pr inciple, but every member, be he in the
brahmacäré äçrama, gåhastha äçrama, vänaprastha äçrama  or sannyäsa äçrama.
One should be very sim ple and straightforward.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Ahiàsä  means not arresting the progressive life of any living entity. One
should not think that since the spirit spark is never killed even after the
killing of the body there is no harm in  killing animals for sense gratification.
People are now addicted t o eating animals, in spite of having an ample supply
of grains, fruits and milk. There is no necessity for animal killing. This
injunction is for everyone. When there is no alternative, one may kill an
animal, but it should be offered in sacrifice. At any rate, when there is an
ample food supply for humanity, persons who are desiring to make
advancement in spiritual realization sh ould not commit violence to animals.
Real ahiàsä  means not checking anyone’s progressive life. The animals are also
making progre ss in their evolutionary life by transmigrating from one category
of animal life to another. If a particul ar animal is killed, then his progress is
checked. If an animal is staying in a particular body for so many days or so
many years and is untimely kill ed, then he has to come back again in that form
of life to complete the remaining days  in order to be promoted to another
species of life. So their progress should not be checked simply to satisfy one’s
palate. This is called ahiàsä.
Satyam.  This word means that one should not distort the truth for some
personal interest. In Vedic literature th ere are some difficult passages, but the
meaning or the purpose should be learne d from a bona fide spiritual master.
That is the process for und erstanding the Vedas.  Çruti  means that one should
hear from the authority. One should no t construe some interpretation for his
personal interest. There are so many commentaries on Bhagavad-gétä  that
misinterpret the original text . The real import of the wo rd should be
presented, and that should be learned from a bona fide spiritual master.
Akrodha  means to check anger. Even if th ere is provocation one should be
tolerant, for once one becomes angry hi s whole body becomes polluted. Anger
is a product of the mode of passion and lust, so one who is transcendentally
situated should check himself from anger. Apaiçunam  means that one should
not find fault with others or correct them unnecessarily. Of course to call a
thief a thief is not faultfinding, but to  call an honest person a thief is very
much offensive for one who is making advancement in sp iritual life. Hré means
t h a t  o n e  s h o u l d  b e  v e r y  m o d e s t  a n d must not perform some act which is


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.abominable. Acäpalam,  determination, means that one should not be agitated
or frustrated in some attempt. There ma y be failure in some attempt, but one
should not  be sorry for that; he should make progress with patience and
determination.
The word tejas u s e d  h e r e  i s  m e a n t  f o r  t h e  kñatriyas.  The kñatriyas  should
always be very strong to be able to give protection to the weak. They should
not pose themselves as nonviolent. If viol ence is required, they must exhibit it.
But a person who is abl e to curb down his enemy may under certain conditions
show forgiveness. He may excuse minor offenses.
Çaucam  means cleanliness, not only in mi nd and body but in one’s dealings
also. It is especially meant for the me rcantile people, who should not deal in
the black market. Näti-mänitä,  not expecting honor, applies to the çüdras,  the
worker class, which are considered, according to Vedic injunctions, to be the
lowest of the four classes. They sh ould not be puffed up with unnecessary
prestige or honor and should remain in their own status. It is the duty of the
çüdras  to offer respect to the higher class for t he upkeep of the social order.
All these twenty-six qualifications mentioned are transcendental qualities.
They should be cultivated according to  the different statuses of social and
occupational order. The purport is that even though material conditions are
miserable, if these qualitie s are developed by practice, by all classes of men,
then gradually it is possible to rise to  the highest platform of transcendental
realization.
TEXT  4
dM>aae dPaaeR_i>aMaaNaê §-aeDa" PaaåZYaMaev c )
AjaNa& cai>aJaaTaSYa PaaQaR SaMPadMaaSaurqMa( )) 4 ))
dambho darpo ’bhimänaç ca
krodhaù päruñyam eva ca
ajïänaà cäbhijätasya
pärtha sampadam äsurém


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
dambhaù —pride; darpaù —arrogance; abhimänaù —conceit; ca—and;
krodhaù —anger; päruñyam —harshness; eva—certainly; ca—and;
ajïänam —ignorance; ca—and; abhijätasya —of one who is born of; pärtha —O
son of Påthä; sampadam —the qualities; äsurém —the demoniac nature.
TRANSLATION
Pride, arrogance, conceit, anger, harshness and ignorance—these qualities
belong to those of demoniac nature, O son of Påthä.
PURPORT
In this verse, the royal road to he ll is described. The demoniac want to
make a show of religion and advancemen t in spiritual science, although they
do not follow the principles. They are always arrogant or proud in possessing
some type of education or so much wealth. They desire to be worshiped by
others, and demand respectability, al though they do not command respect.
Over trifles they become very angry and speak harshly, not gently. They do
n o t  k n o w  w h a t  s h o u l d  b e  d o n e  a n d  what should not be done. They d o
everything whimsically, according to their own desire, and they do not
recognize any authority. These demoniac  qualities are taken on by them from
the beginning of their bodies in the wo mbs of their mothers, and as they grow
they manifest all these inaus picious qualities.
TEXT  5
dEvq SaMPaiÜMaae+aaYa iNabNDaaYaaSaurq MaTaa )
Maa éuc" SaMPad& dEvqMai>aJaaTaae_iSa Paa<@v )) 5 ))
daivé sampad vimokñäya
nibandhäyäsuré matä


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.mä çucaù sampadaà daivém
abhijäto ’si päëòava
SYNONYMS
daivé —transcendental; sampat —assets; vimokñäya —meant for liberation;
nibandhäya —for bondage; äsuré —demoniac qualities; matä —are considered;
mä—do not; çucaù —worry; sampadam —assets; daivém —transcendental;
abhijätaù —born of; asi—you are; päëòava —O son of Päë òu.
TRANSLATION
The transcendental qualities are cond ucive to liberation, whereas the
demoniac qualities make for bondage. Do not worry, O son of Päëòu, for you
are born with the divine qualities.
PURPORT
Lord Kåñëa encouraged Arjuna by te lling him that he was not born with
demoniac qualities. His involvement in  the fight was not demoniac, because he
was considering the pros and cons. He was considering whether respectable
persons such as Bhéñma and Droëa s hould be killed or not, so he was not acting
under the influence of anger, false prestige or harshness. Therefore he was not
of the quality of the demons. For a kñatriya,  a military man, shooting arrows at
the enemy is considered transcendental, and refrai ning from such a duty is
demoniac. Therefore there was no caus e for Arjuna to lament. Anyone who
performs the regulative principles of the different orders of life is
transcendentally situated.
TEXT  6
ÜaE >aUTaSaGaaŒ l/aeke-_iSMaNdEv AaSaur Wv c )
dEvae ivSTarXa" Pa[ae¢- AaSaur& PaaQaR Mae é*<au )) 6 ))


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.dvau bhüta-sargau loke ’smin
daiva äsura eva ca
daivo vistaraçaù prokta
äsuraà pärtha me çåëu
SYNONYMS
dvau —two; bhüta-sargau —created living beings; loke—in the world;
asmin —this; daivaù —godly; äsuraù —demoniac; eva—certainly; ca—and;
daivaù —the divine; vistaraçaù —at great length; proktaù —said; äsuram —the
demoniac; pärtha —O son of Påthä; me—from Me; çåëu—jus t hear.
TRANSLATION
O son of Påthä, in this world there are two kinds of created beings. One is
called the divine and the other demoniac . I have already explained to you at
length the divine qualities. Now hear from Me of the demoniac.
PURPORT
L o r d  K å ñ ë a ,  h a v i n g  a s s u r e d  A r j u n a  t h a t  h e  w a s  b o r n  w i t h  t h e  d i v i n e
qualities, is now describing the demon iac way. The conditioned living entities
are divided into two classes in this world. Those who are born with divine
qualities follow a regulated life; that is to say they abide by the injunctions in
scriptures and by the authorities. One should perform duties in the light of
authoritative scripture. This mentalit y is called divine. One who does not
follow the regulative principles as they are laid down i n the scriptures and who
acts according to his whims is called de moniac or asuric. There is no other
criterion but obedience to the regulati ve principles of scriptures. It is
mentioned in Vedic literature that bo th the demigods and the demons are
born of t he Prajäpati; the only difference is that one class obeys the Vedic
injunctions and the other does not.
TEXT  7


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Pa[v*ita& c iNav*ita& c JaNaa Na ivduraSaura" )
Na XaaEc& NaaiPa cacarae Na SaTYa& Taezu ivÛTae )) 7 ))
pravåttià ca nivåttià ca
janä na vidur äsuräù
na çaucaà näpi cäcäro
na satyaà teñu vidyate
SYNONYMS
pravåttim —acting properly; ca—also; nivåttim —not acting improperly;
ca—and; janäù —persons; na—never; viduù —know; äsuräù —of demoniac
quality; na—never; çaucam —cleanliness; na—nor; api—also; ca—and;
äcäraù —behavior; na—never; satyam —truth; teñu—in them; vidyate—there
is.
TRANSLATION
Those who are demoniac do not know what is to be done and what is not to
be done. Neither cleanliness nor proper behavior nor truth is found in them.
PURPORT
In every civilized human society there is some set of scriptural rules and
regulations which is followed from the beginning. Especially among the
Äryans, those who adopt the Vedic civilization and who are known as the most
advanced civilized peoples, those  who do not follow the scriptural injunctions
are supposed to be demons. Therefore it is  stated here that the demons do not
know the scriptural rules, nor do they  have any inclination to follow them.
Most of them do not know them , and even if some of them know, they have
not the tendency to follow them. They ha ve no faith, nor are they willing to
act in terms of the Vedic injunction s. The demons are not clean, either
externally or internally. One should always be careful to keep his body clean


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.by bathing, b rushing teeth, shaving, changing clothes, etc. As far as internal
cleanliness is concerned, one should always remember the holy names of God
and chant Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma,
Hare Räma, Räma Räma, Hare Hare. The demons ne ither like nor follow all
these rules for external and internal cleanliness.
As for behavior, there are many rules and regulations guiding human
behavior, such as the Manu-saàhitä,  which is the law of the human race. Even
up to today, those who are Hindu follow the Manu-saàhitä.  Laws of
inheritance and other legalities are derived from this book. Now, in the
Manu-saàhitä  it is clearly stated that a wo man should not be given freedom.
That does not mean that women are to be kept as slaves, but they are like
children. Children are not given freedom , but that does not mean that they
are kept as slaves. The demons have now neglected such injunctions, and they
think that women should be given as mu ch freedom as men. However, this has
not improved the social condition of the world. Actually, a woman should be
given protection at every stage  of life. She should be given protection by the
father in her younger days, by the husb and in her youth, and by the grownup
sons in her old age. This is proper  social behavior according to the
Manu-saàhitä.  But modern education has artificially devised a p uffed-up
concept of womanly life, and therefore marriage is practically now an
imagination in human society. Nor is the moral condition of woman very good
now. The demons, therefore, do not acce pt any instruction which is good for
society, and because they  do not follow the experience of great sages and the
rules and regulations laid down by the sages, the social condition of the
demoniac people is very miserable.
TEXT  8
ASaTYaMaPa[iTaï& Tae JaGadahurNaqìrMa( )
AParSParSaM>aUTa& ik-MaNYaTk-aMahETauk-Ma( )) 8 ))
asatyam apratiñöhaà te
jagad ähur anéçvaram


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.aparaspara-sambhütaà
kim anyat käma-haitukam
SYNONYMS
asatyam —unreal; apratiñöham —without foundation; te—they; jagat —the
cosmic manifestation; ähuù —say; anéçvaram —with no controller;
aparaspara —without cause; sambhütam —arisen; kim anyat —there is no other
cause; käma-haitukam —it is due to lust only.
TRANSLATION
They say that this world is unreal, with no foundation, no God in control.
They say it is produced of sex desire and has no cause other than lust.
PURPORT
The demonic conclude that the world is  phantasmagoria. There is no cause
and effect, no controller, no purpose: ev erything is unreal. They say that this
cosmic manifestation arises due to chan ce material actions and reactions. They
do not think that the wo rld was created by God for a certain purpose. They
have their own theory: that the world has come about in its own way and that
there is no reason to believe that there is a God behind it. For them there is no
difference between spirit and matter, and they  do not accept the Supreme
Spirit. Everything is matter only, and the whole cosmos is supposed to be a
mass of ignorance. According to them , everything is void, and whatever
manifestation exists is due to our igno rance in perception. They take it for
grant ed that all manifestation of diversity is  a display of ignorance. Just as in a
dream we may create so many things which actually have no existence, so
when we are awake we shall see that everything is simply a dream. But
factually, although the demons say that life is a dream, they are very expert in
enjoying this dream. And so, instead of acquiring knowledge, they become
more and more implicated in their dreaml and. They conclude that as a child is
simply the result of sexual intercourse between man and wom an, this world is


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.born without any soul. For them it is only a combination of matter that has
produced the living entities, and there is no question of the existence of the
soul. As many living creatures come out from perspiration and from a dead
body with out any cause, the whole living world has come out of the material
combinations of the cosmic manifestation. Therefore material nature is the
cause of this manifestation, and there is  no other cause. They do not believe in
the words of Kåñëa in Bhagavad-gé tä: mayädhyakñeëa prakåtiù süyate
sa-caräcaram.  “Under My direction the whole material world is moving.” In
other words, among the demons there is  no perfect knowledge of the creation
of the world; every one of them has some particular theory of his own.
According to them, one interpretation of the scriptures is as good as another,
for they do not believe in a standa rd understanding of the scriptural
injunctions.
TEXT  9
WTaa& d*iíMaví>Ya NaíaTMaaNaae_LPabuÖYa" )
Pa[>avNTYauGa]k-MaaR<a" +aYaaYa JaGaTaae_ihTaa" )) 9 ))
etäà dåñöim avañöabhya
nañöätmäno ’lpa-buddhayaù
prabhavanty ugra-karmäëaù
kñayäya jagato ’hitäù
SYNONYMS
etäm —this; dåñöim —vision; avañöabhya —accepting; nañöa —having lost;
ätmänaù —themselves; alpa-buddhayaù —the less intelligent;
prabhavanti —flourish; ugra-karmäëaù —engaged in painful activities;
kñayäya —for destruction; jagataù —of the world; ahitäù —unbeneficia l.
TRANSLATION
Following such conclusions, the demoniac, who are lost to themselves and


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.who have no intelligence, engage in unbeneficial, horrible works meant to
destroy the world.
PURPORT
The demoniac are engaged in activities that will lead the world to
destruction. The Lord states here that they are less intelligent. The
materialists, who have no concept of Go d, think that they are advancing. But
according to Bhagavad-gétä,  they are unint elligent and devoid of all sense.
They try to enjoy this material world to the utmost limit and therefore always
engage in inventing something for sens e gratification. Such materialistic
inventions are considered to be advancement of human civilization, bu t the
result is that people grow more and more violent and more and more cruel,
cruel to animals and cruel to other human beings. They have no idea how to
behave toward one another. Animal killing is very prominent amongst
demoniac people. Such people are considered the enemies of the world because
ultimately they will invent or create something which will bring destruction to
all. Indirectly, this verse anticipate s the invention of nuclear weapons, of
which the whole world is today very proud. At any momen t war may take
place, and these atomic weapons may cr eate havoc. Such things are created
solely for the destruction of the world, and this is indicated here. Due to
godlessness, such weapons are invented in human society; they are not meant
for the peace a nd prosperity of the world.
TEXT  10
k-aMaMaaié[TYa duZPaUr& dM>aMaaNaMadaiNvTaa" )
Maaehad(Ga*hqTvaSad(Ga]ahaNPa[vTaRNTae_éuicv]Taa" )) 10 ))
kämam äçritya duñpüraà
dambha-mäna-madänvitäù
mohäd gåhétväsad-grähän
pravartante ’çuci-vratäù


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
kämam —lust; äçritya —taking shelter of; duñpüram —insatiable; dambha —of
pride; mäna —and false prestige; mada-anvitäù —absorbed in the conceit;
mohät —by illusion; gåhétvä —taking; asat—nonpermanent; grähän —things;
pravartante —they flourish; açuci —to the unclean ; vratäù —avowed.
TRANSLATION
Taking shelter of insatiable lust and absorbed in the conceit of pride and
false prestige, the demoniac, thus illusioned, are always sworn to unclean work,
attracted by the impermanent.
PURPORT
The demoniac mentality is described here. The demons have no satiation
for their lust. They will go on increasing  and increasing their insatiable desires
for material enjoyment. Although they are always full of anxieties on account
of accepting nonpermanen t things, they still continue to engage in such
activities out of illusion. They have no knowledge and cannot tell that they are
heading the wrong way. Accepting no npermanent things, such demoniac
people create their own God, create their own hymns and cha nt accordingly.
T h e  r e s u l t  i s  t h a t  t h e y  b e c o m e  m o r e  and more attracted to two things—sex
enjoyment and accumulation of material wealth. The word açuci-vratäù,
“unclean vows,” is very significant in  this connection. Such demoniac people
are only attracted b y wine, women, gambling and meat-eating; those are their
açuci,  unclean habits. Induced by pride and false prestige, they create some
principles of religion which are no t approved by the Vedic injunctions.
Although such demoniac people are most abominable in the world, by artificial
means the world creates a false honor for them. Although they are gliding
toward hell, they consider themselves very much advanced.
TEXTS  11–12


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.icNTaaMaPairMaeYaa& c Pa[l/YaaNTaaMauPaaié[Taa" )
k-aMaaePa>aaeGaParMaa WTaavidiTa iNaiêTaa" )) 11 ))
AaXaaPaaXaXaTaEbRÖa" k-aMa§-aeDaParaYa<aa" )
wRhNTae k-aMa>aaeGaaQaRMaNYaaYaeNaaQaRSaÄYaaNa( )) 12 ))
cintäm aparimeyäà ca
pralayäntäm upäçritäù
kämopabhoga-paramä
etävad iti niçcitäù
äçä-päça-çatair baddhäù
käma-krodha-paräyaëäù
éhante käma-bhogärtham
anyäyenärtha-saïcayän
SYNONYMS
cintäm —fears and anxieties; aparimeyäm —immeasurable; ca—and;
pralaya-antäm —unto the point of death; upäçritäù —having taken shelter of;
käma-upabhoga —sense gratification; paramäù —the highest goal of life;
etävat —thus; iti—in this way; niçcitäù —having ascert ained;
äçä-päça —entanglements in a network of hope; çataiù —by hundreds;
baddhäù —being bound; käma —of lust; krodha —and anger;
paräyaëäù —always situated in the mentality; éhante —they desire; käma —lust;
bhoga —sense enjoyment; artham —for the purpose of; anyäye na—illegally;
artha —of wealth; saïcayän —accumulation.
TRANSLATION
They believe that to gratify the sens es is the prime necessity of human
civilization. Thus until the end of life their anxiety is immeasurable. Bound by
a network of hundreds of thousands of desires and absorbed in lust and anger,
they secure money by ille gal means for sense gratification.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT
The demoniac accept that the enjoymen t of the senses is the ultimate goal
of life, and this concept they maintain until death. They do not believe in life
after death, and they do not believe that  one takes on different types of bodies
according to one’s karma,  or activities in this world. Their plans for life are
never finished, and they go on preparing plan after plan, all of which are never
finished. We have personal experience of  a person of such demoniac mentality
who, even at the point of death, was r equesting the physician to prolong his
life for four years more because his pl ans were not yet complete. Such foolish
people do not know that a physician cannot prolong life even for a moment.
When the notice is there, there is no consideration of the man’ s desire. The
laws of nature do not allow a second beyond what one is destined to enjoy.
The demoniac person, who has no f aith in God or the Supersoul within
himself, performs all kinds of sinful activities simply for sense gratification. He
does not know that there is a witness si tting within his heart. The Supersoul is
observing the activiti es of the individual soul. As it is stated in the Upaniñads,
there are two birds sitting in one tree; one is acting and enjoying or suffering
the fruits of the branches, and the other is witnessing. But one who is
demoniac has no knowledge of Vedic scriptu re, nor has he any faith; therefore
he feels free to do anything for sense enjoyment, regardless of the
consequences.
TEXTS  13–15
wdMaÛ MaYaa l/BDaiMaMa& Pa[aPSYae MaNaaerQaMa( )
wdMaSTaqdMaiPa Mae >aivZYaiTa PauNaDaRNaMa( )) 13 ))
ASaaE MaYaa hTa" Xa}auhRiNaZYae caParaNaiPa )
wRìrae_hMah& >aaeGaq iSaÖae_h& bl/vaNSau%q )) 14 ))
Aa!yae_i>aJaNavaNaiSMa k-ae_NYaae_iSTa Sad*Xaae MaYaa )


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Ya+Yae daSYaaiMa MaaeidZYa wTYajaNaivMaaeihTaa" )) 15 ))
idam adya mayä labdham
imaà präpsye manoratham
idam astédam api me
bhaviñyati punar dhanam
asau mayä hataù çatrur
haniñye cäparän api
éçvaro ’ham ahaà bhogé
siddho ’haà balavän sukhé
äòhyo ’bhijanavän asmi
ko ’nyo ’sti sadåço mayä
yakñye däsyämi modiñya
ity ajïäna-vimohitäù
SYNONYMS
idam —this; adya —today; mayä —by me; labdham —gained; imam —this;
präpsye —I shall gain; manaù-ratham —according to my desires; idam —this;
asti—there is; idam —this; api—also; me—mine; bhaviñyati —it will increase in
the future; punaù —again; dhanam —wealth; asau —th at; mayä —by me;
hataù —has been killed; çatruù —enemy; haniñye —I shall kill; ca—also;
aparän —others; api—certainly; éçvaraù —the lord; aham —I am; aham —I am;
bhogé —the enjoyer; siddhaù —perfect; aham —I am; bala-vän —powerful;
sukhé —happy; äòhyaù —wealthy; abhijan a-vän —surrounded by aristocratic
relatives; asmi —I am; kaù—who; anyaù —other; asti—there is; sadåçaù —like;
mayä —me; yakñye —I shall sacrifice; däsyämi —I shall give charity; modiñye —I
shall rejoice; iti—thus; ajïäna —by ignorance; vimohitäù —deluded.
TRANSLATION
The demoniac person thinks: “So much wealth do I have today, and I will
gain more according to my schemes. So much is mine now, and it will increase


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.in the future, more and more. He is my  enemy, and I have killed him, and my
other enemies will also be kill ed. I am the lord of everything. I am the enjoyer. I
am perfect, powerful and happy. I am the richest man, surrounded by
aristocratic relatives. There is none so powerful and happy as I am. I shall
perform sacrifices, I shall give some charity, and thus I shall rejoice.” In this
way, such persons are deluded by ignorance.
TEXT  16
ANaek-ictaiv>a]aNTaa MaaehJaal/SaMaav*Taa" )
Pa[Sa¢-a" k-aMa>aaeGaezu PaTaiNTa Narke-_éucaE )) 16 ))
aneka-citta-vibhräntä
moha-jäla-samävåtäù
prasaktäù käma-bhogeñu
patanti narake ’çucau
SYNONYMS
aneka —numerous; citta—by anxieties; vibhräntäù —perplexed; moha —of
illusions; jäla—by a network; samävåtäù —surrounded; prasaktäù —attached;
käma-bhogeñu —to sense gratification; patanti —they glide down; narake —into
hell; açucau —unclean.
TRANSLATION
Thus perplexed by various anxieties and bound by a network of illusions,
they become too strongly attached to sense enjoyment and fall down into hell.
PURPORT
The demoniac man knows no limit to hi s desire to acquire money. That is
unlimited. He thinks only of how much assessment he has just now and
schemes to engage that stock of wealth  further and further. For that reason, he


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.does not hesitate to act in any sin ful way and so deals in the black market for
illegal gratification. He is enamored by  the possessions he has already, such as
land, family, house and bank balance, an d he is always planning to improve
them. He believes in his own strength, and he does not know that whatever he
is gaining is due to his past good deeds. He is given an opportunity to
accumulate such things, but he has no conception of past causes. He simply
thinks that all his mass of wealth is due to his own endeavor. A demoniac
person believ es in the strength of his pers onal work, not in the law of karma.
According to the law of karma,  a man takes his birth in a high family, or
becomes rich, or very well educated, or very beautiful because of good work in
the past. The demoniac think that all  these things are accidental and due to
the strength of one’s personal abilit y. They do not sense any arrangement
behind all the varieties of people, beauty and education. Anyone who comes
into competition with such a demoniac man is his enemy. There are m any
demoniac people, and each is enemy to the others. This enmity becomes more
and more deep—between persons, th en between families, then between
societies, and at last between nations. Therefore there is constant strife, war
and enmity all over the world.
Each demoniac person thinks that he ca n live at the sacrifice of all others.
Generally, a demoniac person thinks of  himself as the Supreme God, and a
demoniac preacher tells his followers: “Why are you seeking God elsewhere?
You are all yourselves God! Wha tever you like, you can do. Don’t believe in
God. Throw away God. God is dead.” These are the demoniac’s preachings.
Although the demoniac person sees ot hers equally rich and influential, or
even more so, he thinks that no one is richer than he and that no one is more
influential than he. As far as promot ion to the higher planetary system is
concerned, he does not believ e in performing yajïas,  or sacrifices. Demons
think that they will manufacture their own process of yajïa  and prepare some
machine by which they will be able to reach any higher planet. The best
example of such a demoniac man was Rävaëa. He offered a progr am to the
people by which he would prepare a stair case so that anyone could reach the
heavenly planets without performing sacr ifices, such as are prescribed in the
Vedas.  Similarly, in the present age such demoniac men are striving to reach


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.the higher plan etary systems by mechanical arrangements. These are examples
of bewilderment. The result is that, without their knowledge, they are gliding
toward hell. Here the Sanskrit word moha-jäla  is very significant. Jäla means
“net”; like fish caught in a net, they  have no way to come out.
TEXT  17
AaTMaSaM>aaivTaa" STaBDaa DaNaMaaNaMadaiNvTaa" )
YaJaNTae NaaMaYajESTae dM>aeNaaiviDaPaUvRk-Ma( )) 17 ))
ätma-sambhävitäù stabdhä
dhana-mäna-madänvitäù
yajante näma-yajïais te
dambhenävidhi-pürvakam
SYNONYMS
ätma-sambhävitäù —self-complacent; stabdhäù —impudent; dhana-mäna —of
wealth and false prestige; mada —in the delusion; anvitäù —absorbed;
yajante —they perform sacrifice; näma —in name only; yajïaiù —with
sacrifices; te—they; dambhena —out of pride; avidhi-pürvaka m—without
following any rules and regulations.
TRANSLATION
Self-complacent and always impudent, deluded by wealth and false prestige,
they sometimes proudly perform sacrifices  in name only, without following any
rules or regulations.
PURPORT
Thinking themselves all in all, not cari ng for any authority or scripture, the
demoniac sometimes perform so-called religious or sacrificial rites. And since
they do not believe in authority, they ar e very impudent. This is due to illusion


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.caused by accumu lating some wealth and false prestige. Sometimes such
demons take up the role of preacher, mislead the people, and become known as
religious reformers or as incarnations of  God. They make a show of performing
sacrifices, or they worship the demigods, or ma nufacture their own God.
Common men advertise them as God an d worship them, and by the foolish
they are considered advanced in the prin ciples of religion, or in the principles
of spiritual knowledge. They take the dress of the renounced order of life and
engage in all nonsense in that dress. Actu ally there are so many restrictions for
one who has renounced this world. The demons, however, do not care for such
restrictions. They think that whatever path one can create is one’s own path;
there is no such thin g as a standard path one has to follow. The word
avidhi-pürvakam,  meaning a disregard for the rules and regulations, is
especially stressed here. These things are always due to ignorance and illusion.
TEXT  18
Ahªar& bl&/ dPa| k-aMa& §-aeDa& c Sa&ié[Taa" )
MaaMaaTMaPardehezu Pa[iÜzNTaae_>YaSaUYak-a" )) 18 ))
ahaìkäraà balaà darpaà
kämaà krodhaà ca saàçritäù
mäm ätma-para-deheñu
pradviñanto ’bhyasüyakäù
SYNONYMS
ahaìkäram —false ego; balam —strength; darpam —pride; kämam —lust;
krodham —anger; ca—also; saàçritäù —having taken shelter of; mäm —Me;
ätma —in their own; para—and in other; deheñu —bodies;
pradviñantaù —blaspheming; abhyasüyakäù —envious.
TRANSLATION
Bewildered by false ego, strength, pride, lust and anger, the demons become


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.envious of the Supreme Personality of Godhead, who is situated in their own
bodies and in the bodies of others, and blaspheme against the real religion.
PURPORT
A demoniac person, being always against  God’s supremacy, does not like to
believe in the scriptures. He is envious of both the scriptures and the existence
of the Supreme Personality of Godhead. This is caused by his so-called prestige
and his accumulation  of wealth and strength. He does not know that the
present life is a preparation for the next life. Not knowing this, he is actually
envious of his own self, as well as of others. He commits violence on other
bodies and on his own. He does not care for the  supreme control of the
Personality of Godhead, because he ha s no knowledge. Being envious of the
scriptures and the Supreme Personality of Godhead, he puts forward false
arguments against the existence of God an d denies the scriptural authority. He
thinks  himself independent and powerful in every action. He thinks that since
no one can equal him in strength, power or wealth, he can act in any way and
no one can stop him. If he has an enemy who might check the advancement of
his sensual activities, he makes  plans to cut him down by his own power.
TEXT  19
TaaNah& iÜzTa" §U-raNSa&Saarezu NaraDaMaaNa( )
i+aPaaMYaJaóMaéu>aaNaaSaurqZvev YaaeiNazu )) 19 ))
tän ahaà dviñataù krürän
saàsäreñu narädhamän
kñipämy ajasram açubhän
äsuréñv eva yoniñu
SYNONYMS
tän—those; aham —I; dviñataù —envious; krürän —mischievous;
saàsäreñu —into the ocean of material existence; nara-adhamän —the lowest


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.of mankind; kñipämi —I put; ajasram —forever; açubhän —inauspicious;
äsuréñu —demoniac; eva—certainly; yoniñu —into the wombs.
TRANSLATION
Those who are envious and mischievous, who are the lowest among men, I
perpetually cast into the ocean of material existence, into various demoniac
species of life.
PURPORT
In this verse it is clearly indicated that the placing of a particular individual
soul in a particular body is the prer ogative of the supreme will. The demoniac
person may not agree to accept the suprem acy of the Lord, and it is a fact that
he may act acco rding to his own whims, but hi s next birth will depend upon
the decision of the Supreme Personality of Godhead and not on himself. In the
Çrémad-Bhägavatam,  Third Canto , it is stated that an individual soul, after his
death, is put into the womb of a mothe r where he gets a particular type of body
under the supervision of superior power. Therefore in the material existence
we find so many species of life—anima ls, insects, men, and so on. All are
arranged by the superior power. They are not accidental. As for  the demoniac,
it is clearly said here that they are perpetually put into the wombs of demons,
and thus they continue to be envious,  the lowest of mankind. Such demoniac
species of men are held to be always fu ll of lust, always violent and hateful and
alwa ys unclean. The many kinds of hunters in the jungle are considered to
belong to the demoniac species of life.
TEXT  20
AaSaurq& YaaeiNaMaaPaàa MaU!a JaNMaiNaJaNMaiNa )
MaaMaPa[aPYaEv k-aENTaeYa TaTaae  YaaNTYaDaMaa& GaiTaMa( )) 20 ))
äsuréà yonim äpannä
müòhä janmani janmani


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.mäm apräpyaiva kaunteya
tato yänty adhamäà gatim
SYNONYMS
äsurém —demoniac; yonim —species; äpannäù —gaining; müòhäù —the foolish;
janmani janmani —in birth after birth; mäm —Me; apräpya —without
achieving; eva—certainly; kaunteya —O son of Kunté; tataù —thereafter;
yänti —go; adhamäm —condemned; gatim —destination.
TRANSLATION
Attaining repeated birth amongst the species of demoniac life, O son of
Kunté, such persons can never approach Me. Gradually they sink down to the
most abominable type of existence.
PURPORT
It is known that God is all-merciful, but here we find that God is never
merciful to the demoniac. It is clearl y stated that the demoniac people, life
after life, are put into the wombs of similar demons, and, not achieving the
mercy of the Supreme Lord, t hey go down and down, so that at last they
achieve bodies like those of cats, dogs and hogs. It is clearly stated that such
demons have practically no chance of receiving the mercy of God at any stage
of later life. In the Vedas  also it is stated that such  persons gradually sink to
become dogs and hogs. It may be then  argued in this connection that God
should not be advertised as all-merciful if He is not merciful to such demons.
In answer to this question, in the Vedänta-sütra  we find that the Supreme Lord
has no hatred for anyone. The placing of the asuras,  the demons, in the lowest
status of life is simply another feature of His mercy. Sometimes the asuras  are
killed by the Supreme Lord, but this killi ng is also good for them, for in Vedic
literature we f ind that anyone who is killed by the Supreme Lord becomes
liberated. There are instances in history of many asuras —Rävaëa, Kaàsa,
Hiraëyakaçipu—to whom the Lord appeared in various incarnations just to


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.kill them. Therefore God’s mercy is shown to the asura s if they are fortunate
enough to be killed by Him.
TEXT  21
i}aivDa& Nark-SYaed& Üar& NaaXaNaMaaTMaNa" )
k-aMa" §-aeDaSTaQaa l/ae>aSTaSMaadeTaT}aYa& TYaJaeTa( )) 21 ))
tri-vidhaà narakasyedaà
dväraà näçanam ätmanaù
kämaù krodhas tathä lobhas
tasmäd etat trayaà tyajet
SYNONYMS
tri-vidham —of three kinds; narakasya —of hell; idam —this; dväram —gate;
näçanam —destructive; ätmanaù —of the self; kämaù —lust; krodhaù —anger;
tathä —as well as; lobhaù —greed; tasmät —therefore; etat—these;
trayam —three; tyajet —one must give up.
TRANSLATION
There are three gates leading to this  hell—lust, anger and greed. Every sane
man should give these up, for they le ad to the degradation of the soul.
PURPORT
The beginning of demoniac life is desc ribed herein. One tries to satisfy his
lust, and when he cannot, anger and gr eed arise. A sane man who does not
want to glide down to the species of de moniac life must try to give up these
three enemies, which can kill  the self to such an extent that there will be no
possibility of liberation from this material entanglement.
TEXT  22


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.WTaEivRMau¢-" k-aENTaeYa TaMaaeÜarEiñi>aNaRr" )
AacrTYaaTMaNa" é[eYaSTaTaae YaaiTa Para& GaiTaMa( )) 22 ))
etair vimuktaù kaunteya
tamo-dvärais tribhir naraù
äcaraty ätmanaù çreyas
tato yäti paräà gatim
SYNONYMS
etaiù —from these; vimuktaù —being liberated; kaunteya —O son of Kunté;
tamaù-dväraiù —from the gates of ignorance; tribhiù —of three kinds; naraù —a
person; äcarati —performs; ätmanaù —for the self; çreyaù —benediction;
tataù —thereafter; yäti—he goes; paräm —to the  supreme; gatim —destination.
TRANSLATION
The man who has escaped these three gate s of hell, O son of Kunté, performs
acts conducive to self-realization an d thus gradually attains the supreme
destination.
PURPORT
One should be very careful of these th ree enemies to human life: lust, anger
and greed. The more a person is freed from lust, anger and greed, the more his
existence becomes pure. Then he can fo llow the rules and regulations enjoined
in the Vedic literatur e. By following the regulative principles of human life,
one gradually raises himself to the platform  of spiritual realization. If one is so
fortunate, by such practice, to rise to the platform of Kåñëa consciousness,
then success is guaranteed for him. In  the Vedic literature, the ways of action
and reaction are prescribed to enable on e to come to the stage of purification.
The whole method is based on giving up  lust, greed and anger. By cultivating
knowledge of this process, one can be elevated to the hig hest position of


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.self-realization; this self-realization is perfected in devotional service. In that
devotional service, the liberation of  the conditioned soul is guaranteed.
Therefore, according to the Vedic system , there are instituted the four orders
of life and the four statuses of life, called the caste system and the spiritual
order system. There are different rules and regulations for different castes or
divisions of society, and if a person is able to follow them, he will be
automatically raised to the highest platform of spiritual realization. Then he
can have liberation without a doubt.
TEXT  23
Ya" XaañiviDaMauTSa*JYa vTaRTae k-aMak-arTa" )
Na Sa iSaiÖMavaPanaeiTa Na Sau%& Na Para& GaiTaMa( )) 23 ))
yaù çästra-vidhim utsåjya
vartate käma-kärataù
na sa siddhim aväpnoti
na sukhaà na paräà gatim
SYNONYMS
yaù—anyone who; çästra-vidhim —the regulations of the scriptures;
utsåjya —giving up; vartate —remains; käma-kärataù —acting whimsically in
lust; na—never; saù—he; siddhim —perfection; aväpnoti —achieves;
na—never; sukham —happiness; na—never; paräm —the supreme;
gatim —perfectional stage.
TRANSLATION
He who discards scriptural injunctions and acts according to his own whims
attains neither perfection, nor happiness, nor the supreme destination.
PURPORT


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.As described before, the çästra-vidhi,  or the direction of the çästra,  is given
to the different castes and orders of human society. Everyone is expected to
follow these rules and regulations. If one does not follow them and acts
whimsically according to h is lust, greed and desire, then he never will be
perfect in his life. In other words, a man may theoretically know all these
things, but if he does not apply them in his own life, then he is to be known as
the lowest of mankind. In the human form of life, a living entity is expected to
be sane and to follow the regulations give n for elevating his life to the highest
platform, but if he does not follow them, then he degrades himself. But even if
he follows the rules and regulati ons and moral principles and u ltimately does
not come to the stage of understand ing the Supreme Lord, then all his
knowledge becomes spoiled. And even if he accepts the existence of God, if he
does not engage himself in the service of the Lord his attempts are spoiled.
Therefore one sh ould gradually raise himself to the platform of Kåñëa
consciousness and devotional service; it  is then and there that he can attain
the highest perfectional stage, not otherwise.
The word käma-kärataù  is very significant. A person who knowingly
violates the rules acts in lust. He knows th at this is forbidden, but still he acts.
This is called acting whimsically. He know s that this should be done, but still
he does not do it; theref ore he is called whimsical. Such persons are destined to
be condemned by the Supreme Lord. Su ch persons cannot have the perfection
which is meant for the human life. The human life is especially meant for
purifying one’s existence, and one who does not fol low the rules and
regulations cannot purify himself, nor can he attain the real stage of
happiness.
TEXT  24
TaSMaaC^añ& Pa[Maa<a& Tae k-aYaaRk-aYaRVYaviSQaTaaE )
jaTva XaañivDaaNaae¢&- k-MaR k-TauRiMahahRiSa )) 24 ))
tasmäc chästraà pramäëaà te


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.käryäkärya-vyavasthitau
jïätvä çästra-vidhänoktaà
karma kartum ihärhasi
SYNONYMS
tasmät —therefore; çästram —the scriptures; pramäëam —evidence; te—your;
kärya —duty; akärya —and forbidden activities; vyavasthitau —in determining;
jïätvä —knowing; çästra —of scripture; vidhäna —the regulations; uktam —as
declared; karma —work; kartum —do; iha—in t his world; arhasi —you should.
TRANSLATION
One should therefore understand what is duty and what is not duty by the
regulations of the scriptures. Knowing such rules and regulations, one should
act so that he may gradually be elevated.
PURPORT
As stated in the Fifteenth Chapter , all the rules and regulations of the
Vedas  are meant for knowing Kåñëa. If  one understands Kåñëa from the
Bhagavad-gétä  and becomes situated in Kåñëa consciousness, engaging himself
in devotional service, he has reached the highest perfection of knowledge
offered by the Vedic literature. Lord Caitanya Mahäprabhu made this process
very easy: He asked people simply to chant Hare Kåñëa, Hare Kåñëa, Kåñëa
Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare and to
engage in the devotional service of the Lord and eat the remnants of foodstuff
offered to the Deity. One who is dire ctly engaged in all these devotional
activities is to be understood as havi ng studied all Vedic literature. He has
come to the conclusion perfe ctly. Of course, for the ordinary persons who are
not in Kåñëa consciousness or who are not engaged in devotional service, what
is to be done and what is not to be do ne must be decided by the injunctions of
the Vedas.  One should act accordingly, without ar gument. That is called
following the principles of çästra,  or scripture. Çästra  is without the four


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.principal defects that are visible in th e conditioned soul: imperfect senses, the
propensity for cheating, certainty of committing mistakes, and certainty o f
being illusioned. These four principal defe cts in conditioned life disqualify one
from putting forth rules and regulations. Therefore, the rules and regulations
as described in the çästra —being above these defects—are accepted without
alteration by all g reat saints, äcäryas  and great souls.
In India there are many parties of spiritual understanding, generally
classified as two: the impersonalist and the personalist. Both of them, however,
lead their lives according to the principles of the Vedas.  Without following the
principles of the script ures, one cannot elevate himself to the perfectional
stage. One who actually, therefore,  understands the purport of the çästras  is
considered fortunate.
In human society, aversion to the pr inciples of understanding the Supreme
Personality of Godhead is the cause of  all falldowns. That is the greatest
offense of human life. Therefore, mäyä,  the material energy of the Supreme
Personality of Godhead, is alway s giving us trouble in the shape of the
threefold miseries. This material energy  is constituted of the three modes of
material nature. One has to raise hims elf at least to the mode of goodness
before the path to understanding the Supreme Lord can be opened . Without
raising oneself to the standard of the mode of goodness, one remains in
ignorance and passion, which are the ca use of demoniac life. Those in the
modes of passion and ignorance deride th e scriptures, deride the holy man, and
deride the proper und erstanding of the Supreme Personality of Godhead. They
disobey the instructions of the spiritual master, and they do not care for the
regulations of the scriptures. In spit e of hearing the glories of devotional
service, they are not attracted. Thus they ma nufacture their own way of
elevation. These are some of the defect s of human society which lead to the
demoniac status of life. If, however, one is able to be guided by a proper and
bona fide spiritual master, who can lead  one to the path of elevation, to the
higher stage, then one’s life becomes successful.
Thus end the Bhaktivedanta Purports to the Sixteenth Chapter of the Çrémad
Bhagavad-gétä  in the matter of the Divine and Demoniac Natures.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.- CHAPTER 17 -
The Divisions of Faith
TEXT  1
AJauRNa ovac )
Yae XaañiviDaMauTSa*JYa YaJaNTae é[ÖYaaiNvTaa" )
Taeza& iNaïa Tau k-a k*-Z<a SatvMaahae rJaSTaMa" )) 1 ))
arjuna uväca
ye çästra-vidhim utsåjya
yajante çraddhayänvitäù
teñäà niñöhä tu kä kåñëa
sattvam äho rajas tamaù
SYNONYMS
arjunaù uväca —Arjuna said; ye—those who; çästra-vidhim —the regulations of
scripture; utsåjya —giving up; yajante —worship; çraddhayä —full faith;
anvitäù —possessed of; teñäm —of them; niñöhä —the faith; tu—but; kä—what;
kåñëa —O Kåñëa; sattvam —in goodness; äho—or else; rajaù —in passion;
tamaù —in ignorance.
TRANSLATION
Arjuna inquired: O Kåñëa, what is the situation of those who do not follow
the principles of scripture but worship according to their own imagination? Are


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.they in goodness, in passion or in ignorance?
PURPORT
In the Fourth Chapter, thirty-ninth verse , it is said that a person faithful to
a particular type of worship gradually becomes elevated to the stage of
knowledge and attains the highest perfec tional stage of peace and prosperity.
In the Sixteenth Chapter , it is concluded that one who does not follow the
principles laid down in the scriptures is called an asura,  demon, and one who
follows the scriptural injunctions faithfully is called a deva,  or demigod. Now,
if one, with faith, follows some rules which are  not mentioned in the scriptural
injunctions, what is his position? This doubt of Arjuna’s is to be cleared by
Kåñëa. Are those who create some sort of God by selecting a human being and
placing their faith in him worshiping  in goodness, passion or ignoran ce? Do
such persons attain the perfectional stag e of life? Is it possible for them to be
situated in real knowledge and elevate themselves to the highest perfectional
stage? Do those who do not follow the rules and regulations of the scriptures
but who hav e faith in something and worship gods and demigods and men
attain success in their effort? Arjuna is putting these questions to Kåñëa.
TEXT  2
é[q>aGavaNauvac )
i}aivDaa >aviTa é[Öa deihNaa& Saa Sv>aavJaa )
Saaitvk-I raJaSaq cEv TaaMaSaq ceiTa Taa& é*<au )) 2 ))
çré-bhagavän uväca
tri-vidhä bhavati çraddhä
dehinäà sä svabhäva-jä
sättviké räjasé caiva
tämasé ceti täà çåëu


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
çré-bhagavän uväca —the Supreme Personality of Godhead said; tri-vidhä —of
three kinds; bhavati —becomes; çraddhä —the faith; dehinäm —of the
embodied; sä—that; sva-bhäva-jä —according to his mode of material nature;
sättviké —in the mode of goodness; räjasé —in t he mode of passion; ca—also;
eva—certainly; tämasé —in the mode of ignorance; ca—and; iti—thus;
täm—that; çåëu—hear from Me.
TRANSLATION
The Supreme Personality of Godhead sa id: According to the modes of nature
acquired by the embodied soul, one’s fa ith can be of three kinds—in goodness,
in passion or in ignorance. Now hear about this.
PURPORT
Those who know the rules and regula tions of the scriptures but out of
laziness or indolence give up followi ng these rules and regulations are
governed by the modes of material nature. According to their previous
activities in the mode of goodness, passion or ignorance, they acquire a nature
which is of a specific quality. The association of the living entity with the
different modes of nature has been goin g on perpetually; since the living entity
is in contact with material nature, he acquires different typ es of mentality
according to his association with the ma terial modes. But this nature can be
changed if one associates with a bona fide spiritual master and abides by his
rules and the scriptures. Gradually, one can change his position from
ignorance to go odness, or from passion to goodness. The conclusion is that
blind faith in a particular mode of nature cannot help a person become
elevated to the perfectional stage. One has to consider things carefully, with
intelligence, in the association of a bona fid e spiritual master. Thus one can
change his position to a higher mode of nature.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  3
SatvaNauæPaa SavRSYa é[Öa >aviTa >aarTa )
é[ÖaMaYaae_Ya& Pauåzae Yaae YaC^\Ö" Sa Wv Sa" )) 3 ))
sattvänurüpä sarvasya
çraddhä bhavati bhärata
çraddhä-mayo ’yaà puruño
yo yac-chraddhaù sa eva saù
SYNONYMS
sattva-anurüpä —according to the existence; sarvasya —of everyone;
çraddhä —faith; bhavati —becomes; bhärata —O son of Bharata;
çraddhä —faith; mayaù —full of; ayam —this; puruñaù —living entity;
yaù—who; yat—having which; çraddhaù —faith; saù—thus; eva—certainly;
saù—he.
TRANSLATION
O son of Bharata, according to one’s existence under the various modes of
nature, one evolves a particular kind of fa ith. The living being is said to be of a
particular faith according to the modes he has acquired.
PURPORT
Everyone has a particular type of fait h, regardless of what he is. But his
faith is considered good, passionate or ig norant according to the nature he has
acquired. Thus, according to his particul ar type of faith, one associates with
certain persons. Now t he real fact is that every living being, as is stated in the
Fifteenth Chapter , is originally a fragmental part and parcel of the Supreme
Lord. Therefore one is originally transcendental to all the modes of material
nature. But when one forgets his relatio nship with the Supreme Personality of
Godhead and comes into contact with the material nature in conditional life,


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.he generates his own position by asso ciation with the different varieties of
material nature. The resultant ar tificial faith and existence ar e only material.
Although one may be conducted by some  impression, or some conception of
life, originally he is nirguëa,  or transcendental. Therefore one has to become
cleansed of the material contamination that he has acquired, in order to regain
his rela tionship with the Supreme Lord. That  is the only path back without
fear: Kåñëa consciousness. If one is situated in Kåñëa consciousness, then that
path is guaranteed for his elevation to the perfectional stage. If one does not
take to this path of self-rea lization, then he is surely to be conducted by the
influence of the modes of nature.
The word çraddhä,  or “faith,” is very significant in this verse. Çraddhä,  or
faith, originally comes out of the mode  of goodness. One’s faith may be in a
demigod or some created God or some me ntal concoction. One’s strong faith is
supposed to be productive  of works of material goodness. But in material
conditional life, no works are completely  purified. They are mixed. They are
not in pure goodness. Pure goodness is  transcendental; in purified goodness
one can understand the real nature of the Supreme Perso nality of Godhead.
As long as one’s faith is not complete ly in purified goodness, the faith is
subject to contamination by any of the modes of material nature. The
contaminated modes of material natu re expand to the heart. Therefore
according to the positi on of the heart in contact with a particular mode of
material nature, one’s faith is established.  It should be understood that if one’s
heart is in the mode of goodness his faith is also in the mode of goodness. If his
heart is in the mode of passion, his faith is also in the mode of passion. And if
his heart is in the mode of darkne ss, illusion, his faith is also thus
contaminated. Thus we find different ty pes of faith in this world, and there
are different types of religions due to different types of fait h. The real
principle of religious faith is situated  i n  t h e  m o d e  o f  p u r e  g o o d n e s s ,  b u t
because the heart is tainted we find diffe rent types of religious principles. Thus
according to different types of faith, there are different kinds of worship.
TEXT  4


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.YaJaNTae Saaitvk-a devaNYa+ar+aa&iSa raJaSaa" )
Pa[eTaaN>aUTaGa<aa&êaNYae YaJaNTae TaaMaSaa JaNaa" )) 4 ))
yajante sättvikä devän
yakña-rakñäàsi räjasäù
pretän bhüta-gaëäàç cänye
yajante tämasä janäù
SYNONYMS
yajante —worship; sättvikäù —those who are in the mode of goodness;
devän —demigods; yakña-rakñäàsi —demons; räjasäù —those who are in the
mode of passion; pretän —spirits of the dead; bhüta-gaëän —ghosts; ca—and;
anye —others; yajante —worship; tämasäù —in the mode  of ignorance;
janäù —people.
TRANSLATION
Men in the mode of goodness worship the demigods; those in the mode of
passion worship the demons; and those in the mode of ignorance worship ghosts
and spirits.
PURPORT
In this verse the Supreme Personality of Godhead describes different kinds
of worshipers according to their extern al activities. According to scriptural
injunction, only the Supreme Personality of Godhead is worshipable, but those
who are not very conversa nt with, or faithful to, the scriptural injunctions
worship different objects, according to th eir specific situations in the modes of
material nature. Those who are situated in goodness generally worship the
demigods. The demigods include Brahmä, Çiva and others such as Indra,
Candra and the sun-god. There are various demigods. Those in goodness
worship a particular demigod for a particular purpose. Similarly, those who are
in the mode of passion worship the de mons. We recall that during the Second


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.World Wa r a man in Calcutta worshiped Hitl er because thanks to that war he
had amassed a large amount of wealth  by dealing in the black market.
Similarly, those in the modes of passi on and ignorance generally select a
powerful man to be God. They think that anyone  can be worshiped as God
and that the same results will be obtained.
Now, it is clearly described here that  those who are in the mode of passion
worship and create such gods, and those who are in the mode of ignorance, in
darkness, worship dead spirits. Sometime s people worship at the tomb of some
dead man. Sexual service i s  a l s o  c o n s i d e r e d  t o  b e  i n  t h e  m o d e  o f  d a r k n e s s .
Similarly, in remote villages in India there are worshipers of ghosts. We have
seen that in India the lower-class people  sometimes go to the forest, and if they
have knowledge that a ghost lives in a tree, t hey worship that tree and offer
sacrifices. These different kinds of worship are not actually God worship. God
worship is for persons who are transcendentally situated in pure goodness. In
the Çrémad-Bhägavatam  (4.3.23 ) it is said, sattvaà viçuddhaà
vasude va-çabditam:  “When a man is situated in pure goodness, he worships
Väsudeva.” The purport is that those who are completely purified of the
material modes of nature and who are transcendentally situated can worship
the Supreme Personality of Godhead.
The impersonalists are supposed to be si tuated in the mode of goodness, and
they worship five kinds of demigods. They worship the impersonal Viñëu form
in the material world, which is known as philosophized Viñëu. Viñëu is the
expansion of the Supreme Pers onality of Godhead, but the impersonalists,
because they do not ultimately believe in the Supreme Personality of Godhead,
imagine that the Viñëu form is just an other aspect of the impersonal Brahman;
similarly, they imagine that Lord Brahmä is the imperson al form in the
material mode of passion. Thus they sometimes describe five kinds of gods that
are worshipable, but because they thin k that the actual truth is impersonal
Brahman, they dispose of all worshipa ble objects at the ultimate end. In
conclusion, t he different qualities of the material modes of nature can be
purified through association with persons who are of transcendental nature.
TEXTS  5–6


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.AXaañivihTa& gaaer& TaPYaNTae Yae TaPaae JaNaa" )
dM>aahªarSa&Yau¢-a" k-aMaraGabl/aiNvTaa" )) 5 ))
k-zRYaNTa" XarqrSQa& >aUTaGa]aMaMaceTaSa" )
Maa& cEvaNTa" XarqrSQa& TaaiNvÖyaSauriNaêYaaNa( )) 6 ))
açästra-vihitaà ghoraà
tapyante ye tapo janäù
dambhähaìkära-saàyuktäù
käma-räga-balänvitäù
karñayantaù çaréra-sthaà
bhüta-grämam acetasaù
mäà caiväntaù çaréra-sthaà
tän viddhy äsura-niçcayän
SYNONYMS
açästra —not in the scriptures; vihitam —directed; ghoram —harmful to others;
tapyante —undergo; ye—those who; tapaù —austerities; janäù —persons;
dambha —with pride; ahaìkära —and egoism; saàyuktäù —engaged; käma —of
lust; räga—and attachment; bala—by the force; anvitäù —impelled;
karñayantaù —tormenting; çaréra-stham —situated within the body;
bhüta-grämam —the combination of material elements; acetasaù —having a
misled mentality; mäm —Me; ca—also; eva—certainly; antaù —within;
çaréra-stham —situated in the body; tän—them;  viddhi —understand;
äsura-niçcayän —demons.
TRANSLATION
Those who undergo severe austerities an d penances not recommended in the
scriptures, performing them out of pride and egoism, who are impelled by lust
and attachment, who are foolish and who torture the material elements of the
body as well as the Supersou l dwelling within, are to be known as demons.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT
There are persons who manufacture mo des of austerity and penance which
are not mentioned in the scriptural injunctions. For instance, fasting for some
ulterior purpose, such as to promote a purely political end, is not mentioned in
the scriptural direction s. The scriptures recommend fasting for spiritual
advancement, not for some political end or social purpose. Persons who take to
such austerities are, according to Bhagavad-gétä,  certainly demoniac. Their acts
are against the scriptural injunctions and are  not beneficial for the people in
general. Actually, they act out of prid e, false ego, lust and attachment for
material enjoyment. By such activities, not only is the combination of material
elements of which the body is constructed disturbed, but also the  Supreme
Personality of Godhead Himself living within the body. Such unauthorized
fasting or austerities for some politica l end are certainly very disturbing to
others. They are not mentioned in th e Vedic literature. A demoniac person
may think that he can  force his enemy or other parties to comply with his
desire by this method, but sometimes one dies by such fasting. These acts are
not approved by the Supreme Personality of Godhead, and He says that those
who engage in them are demons. Such demonstrations  are insults to the
Supreme Personality of Godhead because they are enacted in disobedience to
the Vedic scriptural injunctions. The word acetasaù  is significant in this
connection. Persons of normal mental  condition must obey the scriptural
injunctions. T hose who are not in such a po sition neglect and disobey the
scriptures and manufacture their own way of austerities and penances. One
should always remember the ultimate end of the demoniac people, as described
in the previous chapter . The Lord forces them  to take birth in the wombs of
demoniac persons. Consequently they will live by demoniac principles life
after life without knowing their relati onship with the Supreme Personality of
Godhead. If, however, such persons are fortunate enough to be guided by a
spiritual master who can direct them to the path of Vedic wisdom, they can get
out of this entanglement and ultimately achieve the supreme goal.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  7
AaharSTviPa SavRSYa i}aivDaae >aviTa iPa[Ya" )
YajSTaPaSTaQaa daNa& Taeza& >aediMaMa& é*<au )) 7 ))
ähäras tv api sarvasya
tri-vidho bhavati priyaù
yajïas tapas tathä dänaà
teñäà bhedam imaà çåëu
SYNONYMS
ähäraù —eating; tu—certainly; api—also; sarvasya —of everyone;
tri-vidhaù —of three kinds; bhavati —there is; priyaù —dear; yajïaù —sacrifice;
tapaù —austerity; tathä —also; dänam —charity; teñäm —of them; bhedam —the
differences; imam —this; çåëu—hear.
TRANSLATION
Even the food each person prefers is of three kinds, according to the three
modes of material nature. The same is tr ue of sacrifices, austerities and charity.
Now hear of the distinctions between them.
PURPORT
In terms of different situations in the modes of material nature, there are
differences in the manner of eating and performing sacrifices, austerities and
charities. They are not all conducte d on the same level. Those who can
understand analytically what k ind of performances are in what modes of
material nature are actually wise; thos e who consider all kinds of sacrifice or
food or charity to be the same cannot di scriminate, and they are foolish. There
are missionary workers who advocate that one can do wha tever he likes and
attain perfection. But these foolish gu ides are not acting according to the
direction of the scripture. They are manufacturing ways and misleading the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.people in general.
TEXT  8
AaYau"Satvbl/araeGYaSau%Pa[qiTaivvDaRNaa" )
rSYaa" iòGDaa" iSQara ôÛa Aahara" Saaitvk-iPa[Yaa" )) 8 ))
äyuù-sattva-balärogya-
sukha-préti-vivardhanäù
rasyäù snigdhäù sthirä hådyä
ähäräù sättvika-priyäù
SYNONYMS
äyuù —duration of life; sattva —existence; bala—strength; ärogya —health;
sukha —happiness; préti—and satisfaction; vivardhanäù —increasing;
rasyäù —juicy; snigdhäù —fatty; sthiräù —enduring; hådyäù —pleasing to the
heart; ähäräù —food; sättvika —to one in goodness; priyäù —palatable.
TRANSLATION
Foods dear to those in the mode of g oodness increase the duration of life,
purify one’s existence and give strength, health, happiness and satisfaction.
Such foods are juicy, fatty, wholesome, and pleasing to the heart.
TEXT  9
k-Èãl/v<aaTYauZ<aTaq+<aæ+aivdaihNa" )
Aahara raJaSaSYaeía du"%Xaaek-aMaYaPa[da" )) 9 ))
kaöv-amla-lavaëäty-uñëa-
tékñëa-rükña-vidähinaù
ähärä räjasasyeñöä


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.duùkha-çokämaya-pradäù
SYNONYMS
kaöu—bitter; amla —sour; lavaëa —salty; ati-uñëa —very hot; tékñëa —pungent;
rükña —dry; vidähinaù —burning; ähäräù —food; räjasasya —to one in the mode
of passion; iñöäù —palatable; duùkha —distress; çoka—misery; ämaya —disease;
pradäù —causing.
TRANSLATION
Foods that are too bitter, too sour, salty, hot, pungent, dry and burning are
dear to those in the mode of passion. Such foods cause distress, misery and
disease.
TEXT  10
YaaTaYaaMa& GaTarSa& PaUiTa PaYauRizTa& c YaTa( )
oiC^íMaiPa caMaeDYa& >aaeJaNa& TaaMaSaiPa[YaMa( )) 10 ))
yäta-yämaà gata-rasaà
püti paryuñitaà ca yat
ucchiñöam api cämedhyaà
bhojanaà tämasa-priyam
SYNONYMS
yäta-yämam —food cooked three hours before being eaten;
gata-rasam —tasteless; püti—bad-smelling; paryuñitam —decomposed; ca—also;
yat—that which; ucchiñöam —remnants of food eaten by others; api—also;
ca—and; amedhyam —untouchable; bhojanam —eating; tämasa —to o ne in the
mode of darkness; priyam —dear.
TRANSLATION


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Food prepared more than three hours before being eaten, food that is
tasteless, decomposed and putrid, and food consisting of remnants and
untouchable things is dear to those in the mode of darkness.
PURPORT
The purpose of food is to increase the duration of life, purify the mind and
aid bodily strength. This is its only purpose. In the past, great authorities
selected those foods that best aid health  and increase life’s duration, such as
milk products, sugar,  rice, wheat, fruits and vegetables. These foods are very
dear to those in the mode of goodness.  Some other foods, such as baked corn
and molasses, while not very palatable in themselves, can be made pleasant
when mixed with milk or other foods. They are t hen in the mode of goodness.
All these foods are pure by nature. They  are quite distinct from untouchable
things like meat and liquor. Fa tty foods, as mentioned in the eighth verse , have
no connection with animal fat obtain ed by slaughter. Animal fat is av ailable in
the form of milk, which is the most wonderful of all foods. Milk, butter, cheese
and similar products give animal fat in a form which rules out any need for the
killing of innocent creatures. It is only through brute mentality that this
killing goes on. The civilized method of obtaining needed fat is by milk.
Slaughter is the way of subhumans. Pr otein is amply available through split
peas, däl, whole wheat, etc.
Foods in the mode of passion, which are bitter, too salty, or too hot or
overly mixed with red pepper, cause misery by reducing the mucus in the
stomach, leading to disease. Foods in the mode of ignorance or darkness are
essentially those that are not fres h. Any food cooked more than three hours
before it is eaten (except prasädam,  food offered to the Lord) is considered to
be in the mode of darkness. Because th ey are decomposing, such foods give a
bad odor, which often attracts people in this mode but repu lses those in the
mode of goodness.
Remnants of food may be eaten only wh en they are part of a meal that was
first offered to the Supreme Lord or first eaten by saintly persons, especially
the spiritual master. Otherwise the remnan ts of food are considered to be in


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.the mode of darkness, and they increase infection or disease. Such foodstuffs,
although very palatable to persons in the mode of darkness, are neither liked
nor even touched by those in the mode of goodness. The best food is the
remnants of what is offered to the Supreme Personalit y of Godhead. In
Bhagavad-gétä  the Supreme Lord says that He accepts preparations of
vegetables, flour and milk when offered with devotion. Patraà puñpaà phalaà
toyam.  Of course, devotion and love are the chief things which the Supreme
Personality of Godhe ad accepts. But it is also mentioned that the prasädam
should be prepared in a particular way. Any food prepared by the injunctions
of the scripture and offered to the Supreme Personality of Godhead can be
taken even if prepared long, long ago, because suc h food is transcendental.
Therefore to make food antiseptic, eatable and palatable for all persons, one
should offer food to the Supreme Personality of Godhead.
TEXT  11
Af-l/ak-ax(i+ai>aYaRjae iviDad*íae Ya wJYaTae )
YaíVYaMaeveiTa MaNa" SaMaaDaaYa Sa Saaitvk-" )) 11 ))
aphaläkäìkñibhir yajïo
vidhi-diñöo ya ijyate
yañöavyam eveti manaù
samädhäya sa sättvikaù
SYNONYMS
aphala-äkäìkñibhiù —by those devoid of desire for result; yajïaù —sacrifice;
vidhi-diñöaù —according to the direction of scripture; yaù—which; ijyate —is
performed; yañöavyam —must be performed; eva—certainly; iti—thus;
manaù —mind; samädhäya —fixing; saù—it; sättvikaù —in the mode of
goodness.
TRANSLATION


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Of sacrifices, the sacrifice performed a ccording to the directions of scripture,
as a matter of duty, by those who desire no reward, is of the nature of goodness.
PURPORT
The general tendency is to offer sacrifice with some purpose in mind, but
here it is stated that sacrifice should  be performed without any such desire. It
should be done as a matter of duty. Take, for example, the performance of
rituals in temples or in ch urches. Generally they are performed with the
purpose of material benefit, but that is not in the mode of goodness. One
should go to a temple or church as a matter of duty, offer respect to the
Supreme Personality of Godhead and offer flowers and eatables.  Everyone
thinks that there is no use in going to the temple just to worship God. But
worship for economic benefit is not recommended in the scriptural
injunctions. One should go simply to offer respect to the Deity. That will place
one in the mode of good ness. It is the duty of every civilized man to obey the
injunctions of the scriptures and offe r respect to the Supreme Personality of
Godhead.
TEXT  12
Ai>aSaNDaaYa Tau f-l&/ dM>aaQaRMaiPa cEv YaTa( )
wJYaTae >arTaé[eï Ta& Yaj& iviÖ raJaSaMa( )) 12 ))
abhisandhäya tu phalaà
dambhärtham api caiva yat
ijyate bharata-çreñöha
taà yajïaà viddhi räjasam
SYNONYMS
abhisandhäya —desiring; tu—but; phalam —the result; dambha —pride;
artham —for the sake of; api—also; ca—and; eva—certainly; yat—that which;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.ijyate —is performed; bharata-çreñöha —O chief of the Bhäratas; tam—that;
yajïam —sacrifice; viddhi —know; räjasam —in the m ode of passion.
TRANSLATION
But the sacrifice performed for some material benefit, or for the sake of
pride, O chief of the Bhäratas, you should  know to be in the mode of passion.
PURPORT
Sometimes sacrifices and rituals are performed for elevation to the
heavenly kingdom or for some material be nefits in this world. Such sacrifices
or ritualistic performances are considered to be in the mode of passion.
TEXT  13
iviDahqNaMaSa*íaà& MaN}ahqNaMadi+a<aMa( )
é[ÖaivrihTa& Yaj& TaaMaSa& Pairc+aTae )) 13 ))
vidhi-hénam asåñöännaà
mantra-hénam adakñiëam
çraddhä-virahitaà yajïaà
tämasaà paricakñate
SYNONYMS
vidhi-hénam —without scriptural direction; asåñöa-annam —without
distribution of prasädam;  mantra-hénam —with no chanting of the Vedic
hymns; adakñiëam —with no remunerations to the priests; çraddhä —faith;
virahitam —without; yajïam —sacrifice; tämasam —in the mo de of ignorance;
paricakñate —is to be considered.
TRANSLATION
Any sacrifice performed without regard for the directions of scripture,


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.without distribution of prasädam [spiritual food], without chanting of Vedic
hymns and remunerations to the priests, and without faith is considered to be in
the mode of ignorance.
PURPORT
Faith in the mode of darkness or ignorance is actually faithlessness.
Sometimes people worship some demigod just to make money and then spend
the money for recreation, ignoring the sc riptural injunctions. Such ceremonial
shows of religiosity are not accept ed as genuine. They are all in the mode of
darkness; they produce a demoniac mentality and do not benefit human
society.
TEXT  14
deviÜJaGauåPa[ajPaUJaNa& XaaEcMaaJaRvMa( )
b]øcYaRMaih&Saa c Xaarqr& TaPa oCYaTae )) 14 ))
deva-dvija-guru-präjïa-
püjanaà çaucam ärjavam
brahmacaryam ahiàsä ca
çäréraà tapa ucyate
SYNONYMS
deva—of the Supreme Lord; dvija —the brähmaëas;  guru —the spiritual master;
präjïa —and worshipable personalities; püjanam —worship;
çaucam —cleanliness; ärjavam —simplicity; brahmacaryam —celibacy;
ahiàsä —nonviolence; ca—also; çäréram —pertaining to the body;
tapaù—austerity; ucyate —is said to be.
TRANSLATION
Austerity of the body consists in worship of the Supreme Lord, the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.brähmaëas, the spiritual master, and superiors like the father and mother, and
in cleanliness, simplicity, celibacy and nonviolence.
PURPORT
The Supreme Godhead here explains th e different kinds of austerity and
penance. First He explains the austerities and penances practiced by the body.
One should offer, or learn to offer, respect to God or to the demigods, the
perfect, qualified brähmaëas  and the spiritual master and superiors like father,
mother or any person who is conversant with Vedic knowledge. These should
be given proper respect. One should pr actice cleansing oneself externally and
internally, and he should learn to become simple in b ehavior. He should not do
anything which is not sanctioned by the scriptural injunctions. He should not
indulge in sex outside of married life, for sex is sanctioned in the scripture only
in marriage, not otherwise. This is called celibacy. These are penan ces and
austerities as far as the body is concerned.
TEXT  15
ANauÜeGak-r& vaKYa& SaTYa& iPa[YaihTa& c YaTa( )
SvaDYaaYaa>YaSaNa& cEv vax(MaYa& TaPa oCYaTae )) 15 ))
anudvega-karaà väkyaà
satyaà priya-hitaà ca yat
svädhyäyäbhyasanaà caiva
väì-mayaà tapa ucyate
SYNONYMS
anudvega-karam —not agitating; väkyam —words; satyam —truthful;
priya —dear; hitam —beneficial; ca—also; yat—which; svädhyäya —of Vedic
study; abhyasanam —practice; ca—also; eva—certainly; väk-mayam —of the
voice; tapaù —austerity; ucyate —is said to be.


