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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.point in trying to understand the Bhagavad-gétä  and its speaker, Lord Kåñëa.
Lord Kåñëa first spoke Bhagavad-gétä  to the sun-god some hundreds of millions
o f  y e a r s  a g o .  W e  h a v e  t o  a c c e p t  t h i s  f a c t  a nd thus understand the historical
significance of Bhagavad-gétä,  without misinterpretation, on the authority of
Kåñëa. To interpret Bhagavad-gétä  without any reference to the will of Kåñëa is
the greatest offense. In order to save oneself from this offense , one has to
understand the Lord as the Supreme Personality of Godhead, as He was
directly understood by Arjuna, Lord Kå ñëa’s first disciple. Such understanding
of Bhagavad-gétä  is really profitable and authorized for the welfare of human
society in fulfil ling the mission of life.
The Kåñëa consciousness movement is essential in human society, for it
offers the highest perfection of life. Ho w this is so is explained fully in the
Bhagavad-gétä.  Unfortunately, mundane wranglers have taken advantage of
Bhagavad-gétä  to push forward the ir demonic propensities and mislead people
regarding right understanding of the simp le principles of life. Everyone should
k n o w  h o w  G o d ,  o r  K å ñ ë a ,  i s  g r e a t ,  and everyone should know the factual
position of the living entities. Everyone should know that a l iving entity is
eternally a servant and that unless one serves Kåñëa one has to serve illusion
in different varieties of the three modes of material nature and thus wander
perpetually within the cycle of birth an d death; even the so-called liberated
Mäyävä dé speculator has to undergo this pr ocess. This knowledge constitutes a
great science, and each and every living being has to hear it for his own
interest.
People in general, especially in this Age of Kali, are enamored by the
external energy of Kåñëa, and they wrongly think that by advancement of
material comforts every man will be ha ppy. They have no knowledge that the
material or external nature is very st rong, for everyone is strongly bound by
the stringent laws of material nature. A living entity is happily the part and
parcel of the Lord, and thus his natural function is to render immediate service
to the Lord. By the spell of illusion one tries to be ha ppy by serving his
personal sense gratification in different forms which will never make him
happy. Instead of satisfying his own personal material senses, he has to satisfy
the senses of the Lord. That is the high est perfection of life. The Lord wants


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.this, and He demands it. One has to understand this central point of
Bhagavad-gétä.  Our Kåñëa consciousness movement is teaching the whole
world this central point, and becaus e we are not polluting the theme of
Bhagavad-gétä As It Is,  anyone seriously interes ted in deriving benefit by
studying the Bhagavad-gétä  must take help from the Kåñëa consciousness
movement for practical understanding of Bhagavad-gétä  under the direct
guidance of the Lord. We hope, therefore, that people will derive the greatest
benefit by studying Bhagavad-gétä As It Is  as we have presented it here, and if
even one man becomes a pure devotee of the Lord, we shall consider our
attempt a success.
A. C. Bhaktivedanta Swami
12 May, 1971
Sydney, Australia
Introduction 
oà ajïäna-timirändhasya
jïänäïjana-çaläkayä
cakñur unmélitaà yena
tasmai çré-gurave namaù
çré-caitanya-mano-’bhéñöaà
sthäpitaà yena bhü-tale
svayaà rüpaù kadä mahyaà
dadäti sva-padäntikam
I was born in the darkest ignorance,  and my spiritual master opened my
eyes with the torch of knowledge. I offer my respectful obeisances unto him.
When will Çréla Rüpa Gosvämé Prabhupä da, who has established within this
material world the mission to fulfi ll the desire of Lord Caitanya, give me
shelter under his lotus feet?


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.vande ’haà çré-guroù çré-yuta-pada-kamalaà çré-gurün vaiñëaväàç ca
çré-rüpaà sägrajätaà saha-gaëa-raghunäthänvitaà taà sa-jévam
sädvaitaà sävadhütaà parijana-sahitaà kåñëa-caitanya-devaà
çré-rädhä-kåñëa-pädän saha-gaëa-lalitä-çré-viçäkhänvitäàç ca
I offer my respectful obeisances unto the lotus feet of my spiritual master
and unto the feet of all Vaiñëavas. I o ffer my respectful obeisances unto the
lotus feet of Çréla Rüpa Gosvämé al ong with his elder brother Sanätana
Gosvämé, as well as Raghunätha Däsa and Raghunätha Bhaööa, Gopäla Bhaööa,
and Çréla Jéva Gosvämé. I offer my re spectful obeisances to Lord Kåñëa
Caitanya and Lord Nityänanda along with Advaita Äcärya, Gadädhara,
Çréväsa, and other associates. I offer my respectful obeisances to Çrématé
Rädhäräëé and Çré Kåñëa along with Their associates Çré Lalitä and Viçäkhä.
he kåñëa karuëä-sindho
déna-bandho jagat-pate
gopeça gopikä-känta
rädhä-känta namo ’stu te
O my dear Kåñëa, You are the friend of the distressed and the source of
creation. You are the master of the gopés  and the lover of Rädhäräëé. I offer my
respectful obeisances unto You.
tapta-käïcana-gauräìgi
rädhe våndävaneçvari
våñabhänu-sute devi
praëamämi hari-priye
I offer my respects to Rädhäräëé, whose bodily complexion is like molten
gold and who is the Queen of Våndäv ana. You are the daughter of King
Våñabhänu, and You are very dear to Lord Kåñëa.
väïchä-kalpatarubhyaç ca
kåpä-sindhubhya eva ca
patitänäà pävanebhyo
vaiñëavebhyo namo namaù


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.I offer my respectful obeisances unto all the Vaiñëava devotees of the Lord.
They can fulfill the desires of everyone, just like desire trees, and they are full
of compassion for the fallen souls.
çré-kåñëa-caitanya
prabhu-nityänanda
çré-advaita gadädhara
çréväsädi-gaura-bhakta-vånda
I offer my obeisances to Çré Kåñëa Caitanya, Prabhu Nityänanda, Çré
Advaita, Gadädhara, Çréväsa and all others in the line of devotion.
hare kåñëa hare kåñëa
kåñëa kåñëa hare hare
hare räma hare räma
räma räma hare hare
Bhagavad-gétä  is also known as Gétopaniñad.  It is the essence of Vedic
knowledge and one of the most important Upaniñads  in Vedic literature. Of
course there are many commentaries in English on the Bhagavad-gétä,  and one
may question the necessity for anot her one. This present edition can be
explained in the following way. Rece ntly an American lady asked me to
recommend an English translation of Bhagavad-gétä.  Of course in America
there are so many editions of Bhagavad-gétä  available in English, but as far as I
have seen, not only in America but also in India, none of them can be strictly
said to be authoritative because in al most every one of them the commentator
has expressed his own opinions without touching the spirit of Bhagavad-gétä  as
it is.
The spirit of Bhagavad-gétä  is mentioned in Bhagavad-gétä  itself. It is just
like this: If we want to take a particul ar medicine, then we have to follow the
directions written on the label. We ca nnot take the medicine according to our
own whim or the direc tion of a friend. It must be taken according to the
directions on the label or the directions given by a physician. Similarly,
Bhagavad-gétä  s h o u l d  b e  t a k e n  o r  a c c e p t e d  a s  i t  i s  d i r e c t e d  b y  t h e  s p e a k e r
Himself. The speaker of Bhagavad-gétä  is Lord Çré Kåñë a. He is mentioned on


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.every page of Bhagavad-gétä  as the Supreme Personality of Godhead,
Bhagavän. Of course the word bhagavän  sometimes refers to any powerful
person or any powerful demigod, and certainly here bhagavän  designates Lord
Çré Kåñëa as a great  personality, but at the same time we should know that
Lord Çré Kåñëa is the Supreme Personalit y of Godhead, as is confirmed by all
great äcäryas  (spiritual masters) like Çaìkaräcärya, Rämänujäcärya,
Madhväcärya, Nimbärka Svämé, Çré Caitanya Mahäprabhu and  many other
authorities of Vedic knowledge in Ind ia. The Lord Himself also establishes
Himself as the Supreme Personality of Godhead in the Bhagavad-gétä,  and He
is accepted as such in the Brahma-saàhitä  and all the Puräëas,  especially the
Çrémad-Bhägavata m, known as the Bhägavata Puräëa  (kåñëas tu bhagavän
svayam ). Therefore we should take Bhagavad-gétä  as it is directed by the
Personality of Godhead Himself. In the Fourth Chapter of the Gétä (4.1–3 ) the
Lord says:
imaà vivasvate yogaà
proktavän aham avyayam
vivasvän manave präha
manur ikñväkave ’bravét
 [Bg. 4.1]
evaà paramparä-präptam
imaà räjarñayo viduù
sa käleneha mahatä
yogo nañöaù parantapa
 [Bg. 4.2]
sa eväyaà mayä te ’dya
yogaù proktaù purätanaù
bhakto ’si me sakhä ceti
rahasyaà hy etad uttamam
 [Bg. 4.3]
Here the Lord informs Arjuna that this system of yoga,  the Bhagavad-gétä,
was first spoken to the sun-god, and the sun-god explained it to Manu, and


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Manu explained it to Ikñväku, and in that way, by disciplic succession, one
speaker after another, this yoga system has been coming down. But in the
course of time it has become lost. Cons equently the Lord has to speak it again,
this time to Arjuna on the Battlefield of Kurukñetra.
He tells Arjuna that He is relating  this supreme secret to him because
Arjuna is His devotee and His frie nd. The purport of this is that Bhagavad-gétä
is a treatise which is especially mean t for the devotee of the Lord. There are
three classes of transcend entalists, namely the jïäné,  the yogé and the bhakta,
or the impersonalist, the meditator and the devotee. Here the Lord clearly tells
Arjuna that He is making him the first receiver of a new paramparä  (disciplic
succession) because the old succession was broken. It was the Lord’s wish,
therefore, to establish another paramparä  in the same line of thought that was
coming down from the sun-god to others , and it was His wish that His teaching
be distributed anew by Arjuna. He wanted Arjuna to become the autho rity in
understanding the Bhagavad-gétä.  So we see that Bhagavad-gétä  is instructed to
Arjuna especially because Arjuna was a devotee of the Lord, a direct student
of Kåñëa, and His intimate friend. Therefore Bhagavad-gétä  is best understood
by a person wh o has qualities similar to Arjuna’s. That is to say he must be a
devotee in a direct relationship with  the Lord. As soon as one becomes a
devotee of the Lord, he also has a direct  relationship with the Lord. That is a
very elaborate subject matter, but bri efly it can be stated that a devotee is in a
relationship with the Supreme Personalit y of Godhead in one of five different
ways:
1. One may be a devotee in a passive state;
2. One may be a devotee in an active state;
3. One may be a devotee as a friend;
4. One may be a devotee as a parent;
5. One may be a devotee as a conjugal lover.
Arjuna was in a relationship with the Lord as friend. Of course there is a
gulf of difference between this friendship and the friendship found in the
material world. This is transcendent al friendship, which cannot be had by
everyone. Of course everyone has  a particular relationship with the Lord, and


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.that relationship is evoked by the perfec tion of devotional service. But in the
present status of our life, not only ha ve we forgotten the Supreme Lord, but we
have forgotten our eternal relationship with the L ord. Every living being, out
of the many, many billions and trillions of living beings, has a particular
relationship with the Lord eternally. That is called svarüpa.  By the process of
devotional service, one can revive that svarüpa,  and that stage is call ed
svarüpa-siddhi —perfection of one’s constitutional position. So Arjuna was a
devotee, and he was in touch with the Supreme Lord in friendship.
How Arjuna accepted this Bhagavad-gétä  should be noted. His manner of
acceptance is given in the Tenth Chapter ( 10.12–14 ):
arjuna uväca
paraà brahma paraà dhäma
pavitraà paramaà bhavän
puruñaà çäçvataà divyam
ädi-devam ajaà vibhum
ähus tväm åñayaù sarve
devarñir näradas tathä
asito devalo vyäsaù
svayaà caiva bravéñi me
sarvam etad åtaà manye
yan mäà vadasi keçava
na hi te bhagavan vyaktià
vidur devä na dänaväù
“Arjuna said: You are the Supreme Pe rsonality of Godhead, the ultimate
abode, the purest, the Absolute Truth. You are the eternal, transcendental,
original person, the unborn, the greatest. All the great sages such as Närada,
Asita, Devala, and Vyäsa confi rm this truth about You, and now You Yourself
are declaring it to me. O Kåñëa, I totally accept as truth all that You have told
me. Neither the demigods nor the demons, O Lord, can understand Your
personality.”
After hearing Bhagavad-gétä  from the Supreme Personality of Godhead,


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Arjuna accepted Kåñëa as paraà brahma,  the Supreme Brahman. Every living
being is Brahman, but the supreme living  being, or the Supreme Personality of
Godhead, is the Supreme Brahman. Paraà dhäma  means that He is the
supreme rest or abode of everything; pavitram  means that He is pure, untainted
by material contamination; puruñam  means that He is the supreme enjoyer;
çäçvatam,  original; divyam,  transcendental; ädi-devam,  the Supreme Persona lity
of Godhead; ajam,  the unborn; and vibhum,  the greatest.
Now one may think that because Kåñëa was the friend of Arjuna, Arjuna
was telling Him all this by way of flattery, but Arjuna, just to drive out this
kind of doubt from the minds of the readers of Bhagavad-gétä,  substantiates
these praises in the next vers e when he says that Kåñëa is accepted as the
Supreme Personality of Godhead not only  by himself but by authorities like
Närada, Asita, Devala and Vyäsadeva.  These are great personalities who
distribute the Vedic knowledge as it is accepted by all äcäryas.  Therefore
Arjuna tells Kåñëa that he accepts whatever He says to be completely perfect.
Sarvam etad åtaà manye : “I accept everything You say to be true.” Arjuna also
says that the personality of the Lord is very difficult to understand and that He
cannot b e known even by the great demi gods. This means that the Lord
cannot even be known by personalities greater than human beings. So how
can a human being understand Lord Çré Kåñëa without becoming His devotee?
Therefore Bhagavad-gétä  should be taken up in a spirit of devotion. One
should not think that he is equal to Kå ñëa, nor should he think that Kåñëa is
an ordinary personality or even a very great personality. Lord Çré Kåñëa is the
Supreme Personality of God head. So according to the statements of
Bhagavad-gétä  or the statements of Arjuna , the person who is trying to
understand the Bhagavad-gétä,  we should at least theoretically accept Çré Kåñëa
as the Supreme Personality of Godh ead, and with that submissive s pirit we can
understand the Bhagavad-gétä.  Unless one reads the Bhagavad-gétä  in a
submissive spirit, it is very difficult to understand Bhagavad-gétä,  because it is a
great mystery.
Just what is the Bhagavad-gétä ? The purpose of Bhagavad-gétä  is to deliver
mankind from the nescience of material existence. Every man is in difficulty
in so many ways, as Arjuna also was in  difficulty in having to fight the Battle


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.of Kurukñetra. Arjuna su rrendered unto Çré Kåñëa, and consequently this
Bhagavad-gétä  was spoken. Not only Arjuna, but every one of us is full of
anxieties because of this material exis tence. Our very existence is in the
atmosphere of nonexistence. Actually we are not meant to be  threatened by
nonexistence. Our existence is eternal. But somehow or other we are put into
asat.  Asat  refers to that which does not exist.
Out of so many human beings who are suffering, there are a few who are
actually inquiring about their position, as  to what they are, why they are put
into this awkward position and so on. Unless one is awakened to this position
of questioning his suffering , unless he realizes that he doesn’t want suffering
but rather wants to make a solution to  all suffering, then one is not to be
considered a perfect human being. Humanity begins when this sort of inquiry
is awakened in one’s mind. In the Brahma-sütra  this inquiry is called brahma
jijïäsä.  Athäto brahma jijïäsä . Every activity of the human being is to be
considered a failure unless he inquires about the nature of the Absolute.
Therefore those who begin to question why they are suffering or where they
came fr om and where they shall go afte r death are proper students for
understanding Bhagavad-gétä.  The sincere student should also have a firm
respect for the Supreme Personality of Godhead. Such a student was Arjuna.
Lord Kåñëa descends specifically to reestablish the real purpose of life when
man forgets that purpose. Even then, out of many, many human beings who
awaken, there may be one who actually en ters the spirit of understanding his
position, and for him this Bhagavad-gétä  is spoken. Actually we are all
swallowed by the tigress of nescience, bu t the Lord is very merciful upon living
entities, especially human beings. To this end He spoke the Bhagavad-gétä,
making His friend Arjuna His student.
Being an associate of Lord Kåñëa, Arjuna was above all ignorance, but
Arjuna was put into ignorance on the Battlefield of Kurukñetra just to
question Lord Kåñëa about the problems of life so that the Lord could explain
them for the benefit of future genera tions of human beings and chalk out the
plan of life. Then man could act accordingly and perfect the mission of human
life.
The subject of the Bhagavad-gétä  entails the comprehension of five basic


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.truths. First of all, the science of God is explained and then the constitutional
position of the living entities, jévas.  There is éçvara,  which means the
controller, and there are jévas, the living entities which are controlled. If a
living entity says that he is not controlled but that he is free, then he is insane.
The living being is controlled in every re spect, at least in his conditioned life.
So in the Bhagavad-gétä  the subject matter deals with the éçvara,  the supreme
controller, and the jévas,  the controlled living entities. Prakåti (material
nature) and time (the duration of ex istence of the whole universe or the
manifestation of material nature) and karma  (activity) are also discussed. The
cosmic manifestation is full of different  activities. All living entities are
engaged in different activities. From Bhagavad-gétä  we must learn what God is,
what the living entities are, what prakåti  is, what the cosmic manifestation is,
how it is controlled by time, and what the activities of the living entities are.
Out of these five basic subject matters in Bhagavad-gétä  it is established that
the Supreme Godhead, or Kåñëa, or Brahman, or the supreme controller, or
Paramätmä—you may use whatever name yo u like—is the greatest of all. The
living beings are in quality l ike the supreme controller. For instance, the Lord
has control over the universal affairs of material nature, as will be explained in
the later chapters of Bhagavad-gétä.  Material nature is not independent. She is
acting under the directions of the Supreme  Lord. As Lord Kåñëa says,
mayädhyakñeëa prakåtiù süyate sa-caräcaram : “This material nature is working
under My direction.” When we see wond erful things happening in the cosmic
nature, we should know that behind this cosmic manifestation there is a
contro ller. Nothing could be manifested with out being controlled. It is childish
not to consider the controller. For instance, a child may think that an
automobile is quite wonderful to be able  to run without a horse or other animal
pulling it, but a sane man kn ows the nature of the automobile’s engineering
arrangement. He always knows that behind the machinery there is a man, a
driver. Similarly, the Supreme Lord is the driver under whose direction
everything is working. Now the jévas,  or the living entities, ha ve been accepted
by the Lord, as we will note in the later chapters, as His parts and parcels. A
particle of gold is also gold, a drop of water from the ocean is also salty, and
similarly we the living entities, be ing part and parcel of the supreme


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.control ler, éçvara,  or Bhagavän, Lord Çré Kåñëa, have all the qualities of the
Supreme Lord in minute quantity because we are minute éçvaras,  subordinate
éçvaras.  We are trying to control nature, as presently we are trying to control
space or planets, and this te ndency to control is there because it is in Kåñëa.
But although we have a tendency to lord it over material nature, we should
know that we are not the suprem e controller. This is explained in
Bhagavad-gétä.
What is material nature? This is also explained in Gétä as inferior prakåti,
inferior nature. The living entity  is explained as the superior prakåti.  Prakåti  is
always under control, whether inferior or superior. Prakåti  is female, and she is
controlled by  the Lord just as the activities  of a wife are controlled by the
husband. Prakåti  is always subordinate, predominated by the Lord, who is the
predominator. The living entities and ma terial nature are both predominated,
controlled by the Supreme Lord. Accor ding to the Gétä,  the living entities,
although parts and parcels of the Su preme Lord, are to be considered prakåti.
This is clearly mentioned in the Seventh Chapter of Bhagavad-gétä.  Apareyam
itas tv anyäà prakåtià viddhi me paräm/ jéva-bhütäm : “This mate rial nature is
My inferior prakåti,  but beyond this is another prakåti—jéva-bhütäm,  the living
entity.”
Material nature itself is constituted by three qualities: the mode of
goodness, the mode of passion and the mode of ignorance. Above these modes
there is eternal time, and by a combinat ion of these modes of nature and under
the control and purview of etern al time there are activities, which are called
karma.  These activities are being carried out from time immemorial, and we
are suffering or enjoying the fruits of our activities. For instance, suppose I am
a businessman and have worked very hard with intell igence and have amassed
a great bank balance. Then I am an en joyer. But then say I have lost all my
money in business; then I am a sufferer. Similarly, in every field of life we
enjoy the results of our work, or we suffer the results. This is called karma.
Éçvara (the Supreme Lord), jéva (the living entity), prakåti  (nature), käla
(eternal time) and karma  (activity) are all explained in the Bhagavad-gétä.  Out
of these five, the Lord, the living entiti es, material nature and time are eternal.
The manifestatio n of prakåti  may be temporary, but it is not false. Some


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.philosophers say that the manifestatio n of material nature is false, but
according to the philosophy of Bhagavad-gétä  or according to the philosophy of
the Vaiñëavas, this is not so. The manifestatio n of the world is not accepted as
false; it is accepted as real, but temporary. It is likened unto a cloud which
moves across the sky, or the coming of the rainy season, which nourishes
grains. As soon as the rainy season is over and as soon as the cloud g oes away,
all the crops which were nourished by the rain dry up. Similarly, this material
manifestation takes place at a certain  interval, stays for a while and then
disappears. Such are the workings of prakåti.  But this cycle is working
eternally. Therefo re prakåti  is eternal; it is not false. The Lord refers to this as
“My prakåti. ” This material nature is the separated energy of the Supreme
Lord, and similarly the living entities are also the energy of the Supreme Lord,
although they are not separated bu t eternally related. So the Lord, the living
entity, material nature and time are all interrelated and are all eternal.
However, the other item, karma,  is not eternal. The effects of karma  may be
very old indeed. We are suffering or enjoying the results of  our activities from
time immemorial, but we can change the results of our karma,  or our activity,
and this change depends on the perfection of our knowledge. We are engaged
in various activities. Undoubtedly we do  not know what sort of activities we
shoul d adopt to gain relief from the action s and reactions of all these activities,
but this is also explained in the Bhagavad-gétä.
The position of éçvara,  the Supreme Lord, is that of supreme consciousness.
The jévas,  or the living entities, being parts and parcels of the Supreme Lord,
are also conscious. Both the living entity and material nature are explained as
prakåti,  the energy of the Supreme Lord, but one of the two, the jéva, is
conscious. The other prakåti  is not conscious. That is the difference. Therefore
the jéva-prakåti  is called superior because the jéva has consciousness which is
similar to the Lord’s. The Lord’s is supr eme consciousness, however, and one
should not claim that the jéva, the living entity, is also supremely conscious.
The living being cannot be supremely cons cious at any stage of his perfection,
and the theory that he can be so is a misleading theory. Cons cious he may be,
but he is not perfectly or supremely conscious.
The distinction between the jéva and the éçvara  will be explained in the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Thirteenth Chapter of Bhagavad-gétä.  The Lord is kñetra-jïa,  conscious, as is
the living being, but the living being is conscious of his particular body,
whereas the Lord is conscious  of all bodies. Because He lives in the heart of
every living being, He is conscious of the psychic movements of the particular
jévas.  We should not forget this. It is al so explained that the Paramätmä, the
Supreme Personality of Godhead, is living in ever yone’s heart as éçvara,  as the
controller, and that He is giving directio ns for the living entity to act as he
desires. The living entity forgets what to do. First of all he makes a
determination to act in a certain way, and then he is entangled in the act ions
and reactions of his own karma.  After giving up one type of body, he enters
another type of body, as we put on an d take off clothes. As the soul thus
migrates, he suffers the actions and reactions of his past activities. These
activities can be change d when the living being is in the mode of goodness, in
sanity, and understands what sort of activities he should adopt. If he does so,
then all the actions and reactions of his past activities can be changed.
Consequently, karma  is not eternal. Therefore w e stated that of the five items
(éçvara, jéva, prakåti,  time and karma ) four are eternal, whereas karma  is not
eternal.
The supreme conscious éçvara  is similar to the living entity in this way: both
the consciousness of the Lord and that of  the living entity are transcendental.
It is not that consciousness is generated by the association of matter. That is a
mistaken idea. The theory that consciousness develops under certain
circumstances of material combin ation is not accepted in the Bhagavad-gétä.
Consciousness may be pervertedly reflected by the covering of material
circumstances, just as light reflected through colored g lass may appear to be a
certain color, but the consciousness of th e Lord is not materially affected. Lord
Kåñëa says, mayädhyakñeëa prakåtiù  [Bg. 9.10]. When He descends into the
material universe, His consciousness is not materially affected. If He were s o
affected, He would be unfit to speak on  transcendental matters as He does in
the Bhagavad-gétä.  One cannot say anything about the transcendental world
without being free from materially contam inated consciousness. So the Lord is
not materially contaminat ed. Our consciousness, at the present moment,
however, is materially contaminated. The Bhagavad-gétä  teaches that we have


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.to purify this materially contaminated consciousness. In pure consciousness,
our actions will be dovetailed to the will of éçvara,  and that will make us happy.
It is not that we have to cease all ac tivities. Rather, our activities are to be
purified, and purified activities are called bhakti.  Activities in bhakti  appear to
be like ordinary activities, but they are not contaminated. An ig norant person
may see that a devotee is acting or work ing like an ordinary man, but such a
person with a poor fund of knowledge does not know that the activities of the
devotee or of the Lord are not cont aminated by impure consciousness or
matter. They are  transcendental to the three modes of nature. We should
know, however, that at this point our consciousness is contaminated.
When we are materially contaminated , we are called conditioned. False
consciousness is exhibited under the impression that I am a product of material
nature. This is called false ego. One wh o is absorbed in the thought of bodily
conceptions cannot understa nd his situation. Bhagavad-gétä  was spoken to
liberate one from the bodily conception of life, and Arjuna put himself in this
position in order to receive this info rmation from the Lord. One must become
free from the bodily conception of life; that is the preliminary activity for the
transcendentalist. One who wants to become free, who wants to become
liberated, must first of all learn that he is not this material body. Mukti,  or
liberation, means freedom from material consciousness. In the
Çrémad-Bhägavata m also the definition of liberation is given. Muktir
hitvänyathä-rüpaà svarüpeëa vyavasthitiù : mukti  means liberation from the
contaminated consciousness of this material world and situation in pure
consciousness. All the instructions of Bhagavad-gétä  are intended to awaken
this pure consciousness, and therefore we find at the last stage of the Gétä’s
instructions that Kåñëa is asking Arjuna whether he is now in purified
consciousness. Purified consciousness means acting in accordance with the
instructions of the Lord. This is the whole sum and substance of purified
consciousness. Consciousness is already there because we are part and parcel of
the Lord, but for us there is the affinity of being affected by the inferior
modes. But the Lord, being the Supreme , is never affected. That is the
difference between the Supreme Lord and the small individual souls.
What is this consciousness? This cons ciousness is “I am.” Then what am I?


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.In contaminated consciousness “I am” mean s “I am the lord of all I survey. I am
the enjoyer.” The world revolves because every living being thinks that he is
the lord and creator of the material world. Material consciousness has two
psychic divisions. One is that I am the creator, and the other is that I am the
enjoyer. But actually the Supreme Lord is both the creator and the enjoyer,
and the living entity, being part and parcel of t he Supreme Lord, is neither the
creator nor the enjoyer, but a cooperato r. He is the created and the enjoyed.
For instance, a part of a machine cooper ates with the whole machine; a part of
the body cooperates with the whole body. The hands, legs, eyes, and  so on are
all parts of the body, but they are not ac tually the enjoyers. The stomach is the
enjoyer. The legs move, the hands supply food, the teeth chew, and all parts of
the body are engaged in satisfying th e stomach because the stomach is the
principal  factor that nourishes the body’s organization. Therefore everything is
given to the stomach. One nourishes the tree by watering its root, and one
nourishes the body by feeding the stomach,  for if the body is to be kept in a
healthy state, then the parts o f the body must cooperate to feed the stomach.
Similarly, the Supreme Lord is th e enjoyer and the creator, and we, as
subordinate living beings, are meant to cooperate to satisfy Him. This
cooperation will actually help us, just as food taken by the stomac h will help all
other parts of the body. If the fingers of  the hand think that they should take
the food themselves instead of giving it to the stomach, then they will be
frustrated. The central figure of crea tion and of enjoyment is the Supreme
Lord, and the living entities are cooperators. By cooperation they enjoy. The
relation is also like that of the master  and the servant. If the master is fully
satisfied, then the servant is satisfied.  Similarly, the Supreme Lord should be
satisfied, although the ten dency to become the creator and the tendency to
enjoy the material world are there also in the living entities because these
tendencies are there in the Supreme Lord who has created the manifested
cosmic world.
We shall find, therefore, in this Bhagavad-gétä  that the complete whole is
comprised of the supreme controller, the controlled living entities, the cosmic
manifestation, eternal time and karma,  or activities, and all of these are
explained in this text. Al l of these taken completely form the complete whole,


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.and the complete whole is called the Supreme Absolute Truth. The complete
whole and the complete Absolute Tr uth are the complete Personality of
Godhead, Çré Kåñëa. All manife stations are due to His diffe rent energies. He is
the complete whole.
It is also explained in the Gétä that impersonal Brahman is also subordinate
to the complete Supreme Person ( brahmaëo hi pratiñöhäham ). Brahman is more
explicitly explained in the Brahma-sütra  t o  b e  l i k e  t h e  r a y s  o f  t h e  s u n s h i n e .
The impersonal Brahman is the shining rays of the Supreme Personality of
Godhead. Impersonal Brahman is incomple te realization of the absolute whole,
and so also is the conception of Paramä tmä. In the Fifteenth Chapter it shall
be seen that the Supreme Personality of Godhead, Puruñ ottama, is above both
impersonal Brahman and the partial re alization of Paramätmä. The Supreme
Personality of Godhead is called sac-cid-änanda-vigraha.  The Brahma-saàhitä
begins in this way: éçvaraù paramaù kåñëaù sac-cid-änanda-vigrahaù/ anädir ädir
govin daù sarva-käraëa-käraëam . “Govinda, Kåñëa, is the cause of all causes. He
is the primal cause, and He is the very  form of eternity, knowledge and bliss.”
Impersonal Brahman realization is the realization of His sat (eternity) feature.
Paramätmä realization  is the realization of sat-cit  (eternal knowledge). But
realization of the Personality of Godhea d, Kåñëa, is realization of all the
transcendental features: sat, cit  and änanda  (eternity, knowledge, and bliss) in
complete vigraha  (form).
People with less intelligence consider the Supreme Truth to be impersonal,
but He is a transcendental person, and this is confirmed in all Vedic
literatures. Nityo nityänäà cetanaç cetanänäm.  (Kaöha Upaniñad  2.2.13 ) As we
are all individual living beings a nd have our individuality, the Supreme
Absolute Truth is also, in the ultimate issue, a person, and realization of the
Personality of Godhead is realization of  all of the transcendental features in
His complete form. The complete whole is not formless. If He is formless, or if
He is less than any other thing, then He cannot be the complete whole. The
complete whole must have everything within our experience and beyond our
experience, otherwise it cannot be complete.
The complete whole, Personality of Godhead, has immense potencies
(paräsya çaktir vividhaiva çrüyate ). How Kåñëa is acting in different potencies is


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.also explained in Bhagavad-gétä.  This phenomenal world or material world in
which we are placed is also com plete in itself because the twenty-four elements
of which this material universe is a temporary manifestation, according to
Säìkhya philosophy, are completely adju sted to produce complete resources
which are necessary for the maintenance and subsistence of  this universe.
There is nothing extraneous, nor is ther e anything needed. This manifestation
has its own time fixed by the energy of  the supreme whole, and when its time
is complete, these temporary manifestations will be annihilated by the
complete arran gement of the complete. There is complete facility for the small
complete units, namely the living entiti es, to realize the complete, and all sorts
of incompleteness are experienced due to incomplete knowledge of the
complete. So Bhagavad-gétä  contains the  complete knowledge of Vedic wisdom.
All Vedic knowledge is infallible, and Hindus accept Vedic knowledge to be
complete and infallible. For example, cow dung is the stool of an animal, and
according to småti,  or Vedic injunction, if one touches the stool of an animal
he has to take a bath to  purify himself. But in the Vedic scriptures cow dung is
considered to be a purifying agent. One might consider this to be
contradictory, but it is accepted becaus e it is Vedic injunction, and indeed by
accepting this, one will not commit a mistake; subseq uently it has been proved
by modern science that cow dung cont ains all antiseptic properties. So Vedic
knowledge is complete because it is above all doubts and mistakes, and
Bhagavad-gétä  is the essence of all Vedic knowledge.
Vedic knowledge is not a question of research. Our research work is
imperfect because we are researching thin gs with imperfect senses. We have to
accept perfect knowledge which comes down, as is stated in Bhagavad-gétä,  by
the paramparä  (disciplic successi on). We have to receive knowledge from the
proper source in disciplic succession beginning with the supreme spiritual
master, the Lord Himself, and handed  down to a succession of spiritual
masters. Arjuna, the student who took lessons from Lord Çré Kåñëa, accepts
everything that He says without cont radicting Him. One is not allowed to
accept one portion of Bhagavad-gétä  and not another. No. We must accept
Bhagavad-gétä  without interpretation, withou t deletion and without our own
whimsical participation in t he matter. The Gétä should be taken as the most


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.perfect presentation of Vedic knowledge. Vedic knowledge is received from
transcendental sources, and the first wo rds were spoken by the Lord Himself.
The words spoken by the Lord are called apauruñeya,  meani ng that they are
different from words spoken by a person of the mundane world who is infected
with four defects. A mundaner (1) is sure to commit mistakes, (2) is invariably
illusioned, (3) has the tendency to cheat others and (4) is limited by imperfect
senses. With these four imperfections, one cannot deliver perfect information
of all-pervading knowledge.
Vedic knowledge is not imparted by su ch defective living entities. It was
imparted unto the heart of Brahmä, the first created living being, and Brahmä
in his turn disseminated this knowledge to his sons and disciples, as he
originally received it from the  Lord. The Lord is pürëam,  all-perfect, and there
is no possibility of His becoming subjected to the laws of material nature. One
should therefore be intelligent enough to know that the Lord is the only
proprietor of everything in the universe and that He is the original creator,
the creator of Brahmä. In the Eleven th Chapter the Lord is addressed as
prapitämaha  [Bg. 11.39 ] because Brahmä is addressed as pitämaha,  the
grandfather, and He is the creator of the grandfather. So no one should claim
to be the pr oprietor of anything; one should accept only things which are set
aside for him by the Lord as his quota for his maintenance.
There are many examples given of how we are to utilize those things which
are set aside for us by the Lord. This is also explained in Bhagavad-gétä.  In the
beginning, Arjuna decided that he should not fight in the Battle of
Kurukñetra. This was his own dec ision. Arjuna told the Lord that it was not
possible for him to enjoy the kingdom after killing his own kinsmen. This
decision was based on the body becaus e he was thinking that the body was
himself and that his bodily relations or expansions were his brot hers, nephews,
brothers-in-law, grandfathers and so on . Therefore he wanted to satisfy his
bodily demands. Bhagavad-gétä  was spoken by the Lord just to change this
view, and at the end Arjuna decides to fight under the directions of the Lord
when he says, kariñye vacanaà tava  [Bg. 18.73 ]: “I shall act according to Your
word.”
In this world men are not meant for quarreling like cats and dogs. Men


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.must be intelligent to realize the import ance of human life and refuse to act
like ordinary animals. A human being sh ould realize the aim of his life, and
this direction is given in all  Vedic literatures, and the essence is given in
Bhagavad-gétä.  Vedic literature is meant for human beings, not for animals.
Animals can kill other living animals, and there is no question of sin on their
part, but if a man kills an animal for the satisfact ion of his uncontrolled taste,
he must be responsible for breaking the laws of nature. In the Bhagavad-gétä  it
is clearly explained that there are three kinds of activities according to the
different modes of nature: the activities of goodness, of passion and of
ignorance. Similarly, there are three kinds of eatables also: eatables in
goodness, passion and ignorance. All of this is clearly described, and if we
properly utilize the instructions of Bhagavad-gétä,  then our whole life will
become purified, and ultimately we will be able to reach the destination which
is beyond this material sky. [ Bg. 15.6 ]
That destination is called the sanätana  sky, the eternal, spiritual sky. In this
material world we find that everything is temporary. It comes into being, stays
for some time, produces some by-product s, dwindles and then vanishes. That is
the law of the ma terial world, whether we use as an example this body, or a
piece of fruit or anything. But beyond this temporary world there is another
world of which we have information. Th at world consists of another nature,
which is sanätana,  eternal. Jéva is also desc ribed as sanätana,  eternal, and the
Lord is also described as sanätana  in the Eleventh Chapter. We have an
intimate relationship with the Lord, and because we are all qualitatively
one—the sanätana-dhäma,  or sky, the sanätana  Supreme Personality and the
sanätana  living entities—the whole purpose of Bhagavad-gétä  is to revive our
sanätana  occupation, or sanätana-dharma,  which is the eternal occupation of
the living entity. We are temporarily engaged in different activities, but all of
these activities can be  purified when we give up all these temporary activities
and take up the activities which are prescribed by the Supreme Lord. That is
called our pure life.
The Supreme Lord and His transcendental abode are both sanätana,  as are
the living entities, and the combined a ssociation of the Supreme Lord and the
living entities in the sanätana  abode is the perfection of human life. The Lord


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.i s  v e r y  k i n d  t o  t h e  l i v i n g  entities because they are His sons. Lord Kåñëa
declares in Bhagavad-gétä,  sarva-yoniñu.  .. ahaà béja-pradaù pitä : “I am the
father of all.” Of course there are all ty pes of living entities according to their
various karmas,  but here the Lord claims that H e is the father of all of them.
Therefore the Lord descends to reclaim a ll of these fallen, conditioned souls, to
call them back to the sanätana  eternal sky so that the sanätana  living entities
may regain their eternal sanätana  positions in eternal associa tion with the
Lord. The Lord comes Himself in diffe rent incarnations, or He sends His
confidential servants as sons or His associates or äcäryas  to reclaim the
conditioned souls.
Therefore, sanätana-dharma  does not refer to any sectarian process of
religion. It is the eternal function of the eternal living entities in relationship
with the eternal Supreme Lord. Sanätana-dharma  refers, as stated previously,
to the eternal occupation  of the living entity. Çrépäda Rämänujäcärya has
explained the word sanätana  as “that which has neither beginning nor end,” so
when we speak of sanätana-dharma,  w e  m u s t  t a k e  i t  f o r  g r a n t e d  o n  t h e
authority of Çrépäda Rämänujäcärya that it has neither begin ning nor end.
The English world religion  is a little different from sanätana-dharma.
Religion  conveys the idea of faith, and f aith may change. One may have faith
in a particular process, and he may ch ange this faith and adopt another, but
sanätana-dharma  refers to that activity which cannot be changed. For
instance, liquidity cannot be taken from water, nor can heat be taken from
fire. Similarly, the eternal function of the eternal living entity cannot be
taken from the living entity. Sanätana-dharma  is eternally integra l with the
living entity. When we speak of sanätana-dharma,  therefore, we must take it
for granted on the authority of Çrépäd a Rämänujäcärya that it has neither
beginning nor end. That which has ne ither end nor beginning must not be
sectarian, for it canno t be limited by any boundaries. Those belonging to some
sectarian faith will wrongly consider that sanätana-dharma  is also sectarian,
but if we go deeply into the matter an d consider it in the light of modern
science, it is possible for us to see that sanä tana-dharma  is the business of all
the people of the world—nay, of all the living entities of the universe.
Non- sanätana  religious faith may have some beginning in the annals of


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.human history, but there is no beginning to the history of sanätana-dharma,
because it remains eternally with the living entities. Insofar as the living
entities are concerned, the autho ritative çästras  state that the living entity has
neither birth nor death. In the Gétä it is stated that the living entity is never
born and he never dies. He is eternal and indestructible, and he continues to
live after the destruction of his temporary ma terial body. In reference to the
concept of sanätana-dharma,  we must try to understand the concept of religion
from the Sanskrit root meaning of the word. Dharma  refers to that which is
constantly existing with a particular  object. We conclude that there i s heat
and light along with the fire; without he at and light, there is no meaning to
the word fire. Similarly, we must discover  the essential part of the living being,
that part which is his constant compan ion. That constant companion is his
eternal qualit y, and that eternal quality is his eternal religion.
When Sanätana Gosvämé asked Çré Caitanya Mahäprabhu about the
svarüpa  of every living being, the Lord replied that the svarüpa,  or
constitutional position, of the living being is the rendering of service to the
Supreme Personality of Godhead. If we analyze  this statement of Lord
Caitanya’s, we can easily see that ever y living being is constantly engaged in
rendering service to another living being. A living being serves other living
beings in various capacities. By doing so, the living entity enjoys life. T he
lower animals serve human beings as servants serve their master. A serves B
master, B serves C master, and C serv es D master and so on. Under these
circumstances, we can see that one fr iend serves another friend, the mother
serves the son, the wife serv es the husband, the husband serves the wife and so
on. If we go on searching in this spirit, it will be seen that there is no exception
in the society of living beings to the activity of service. The politician presents
his manifesto for the public to conv ince them of his capacity for service. The
voters therefore give the politician thei r valuable votes, thinking that he will
render valuable service to society. Th e shopkeeper serves the customer, and
the artisan serves the capitalist. The capitalist serves  the family, and the family
serves the state in the terms of the eter nal capacity of the eternal living being.
In this way we can see that no living being is exempt from rendering service to
other living beings, and therefore we can safely conclude that se rvice is the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.constant companion of the living being an d that the rendering of service is the
eternal religion of the living being.
Yet man professes to belong to a partic ular type of faith with reference to
particular time and circumstance and thus claims to be a Hindu, Muslim,
Christian, Buddhist or an adherent of any other sect. Such designations are
non— sanätana-dharma.  A Hindu may  change his faith to become a Muslim, or
a Muslim may change his faith to become a Hindu, or a Christian may change
his faith and so on. But in all circumstances the change of religious faith does
not affect the eternal occupation of rendering service to o thers. The Hindu,
Muslim or Christian in all circumstances is servant of someone. Thus, to
profess a particular type of faith is not to profess one’s sanätana-dharma.  The
rendering of service is sanätana-dharma.
Factually we are related to the Suprem e Lord in service. The Supreme Lord
is the supreme enjoyer, and we living entities are His servitors. We are created
for His enjoyment, and if we participat e in that eternal enjoyment with the
Supreme Personality of Go dhead, we become happy. We cannot become happy
otherwise. It is not possible to be happy  independently, just as no one part of
the body can be happy without cooperating with the stomach. It is not possible
for the living entity to be happy without renderin g transcendental loving
service unto the Supreme Lord.
In the Bhagavad-gétä,  worship of different demigods or rendering service to
them is not approved. It is stated in the Seventh Chapter, twentieth verse :
kämais tais tair håta-jïänäù
prapadyante ’nya-devatäù
taà taà niyamam ästhäya
prakåtyä niyatäù svayä
“Those whose intelligence has been stolen by material desires surrender
unto demigods and follow the particul ar rules and regulations of worship
according to their own natures.” Here it  is plainly said that those who are
directed by lust worship the demigo ds and not the Supreme Lord Kåñëa. When
we mention the name Kåñëa, we do  not refer to any sectarian name. Kåñëa
means the highest pleasure, and it is co nfirmed that the Supreme Lord is the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.reservoir or storehouse of all pleasure. We are all hankering after  pleasure.
Änanda-mayo ’bhyäsät  (Vedänta-sütra  1.1.12 ). The living entities, like the Lord,
are full of consciousness, and they are after happiness. The Lord is perpetually
happy, and if the living entities assoc iate with the Lord, cooperate with Him
and t ake part in His association, then they also become happy.
The Lord descends to this mortal worl d to show His pastimes in Våndävana,
which are full of happiness. When Lord Çré Kåñëa was in Våndävana, His
activities with His cowherd boyfriends, wi th His damsel friends, with the other
inhabitants of Våndävana and wi th the cows were all full of happiness. The
total population of Våndävana knew no thing but Kåñëa. But Lord Kåñëa even
discouraged His father Nanda Mahäräja from worshiping the demigod Indra,
because He wanted to establish th e fact that people need not wors hip any
demigod. They need only worship th e Supreme Lord, because their ultimate
goal is to return to His abode.
The abode of Lord Çré Kåñëa is described in the Bhagavad-gétä,  Fifteenth
Chapter, sixth verse:
na tad bhäsayate süryo
na çaçäìko na pävakaù
yad gatvä na nivartante
tad dhäma paramaà mama
“That supreme abode of Mine is not illumined by the sun or moon, nor by
fire or electricity. Those who reach it never return to this material world.”
This verse gives a description of that  e t e r n a l  s k y .  O f  c o u r s e  w e  h a v e  a
material conception of the sky, and we think of it in relationship to the sun,
moon, stars and so on, but in this verse the Lord states that in the eternal sky
there is no need for the  sun nor for the moon nor electricity or fire of any kind
because the spiritual sky is already illuminated by the brahmajyoti,  the rays
emanating from the Supreme Lord. We are trying with difficulty to reach
other planets, but it is not difficult to unders tand the abode of the Supreme
Lord. This abode is referred to as Goloka. In the Brahma-saàhitä  (5.37) it is
beautifully described: goloka eva nivasaty akhilätma-bhütaù.  The Lord resides
eternally in His abode Goloka, yet He  can be approached from this worl d, and


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.to this end the Lord comes to manifest His real form, sac-cid-änanda-vigraha
[Bs. 5.1]. When He manifests this form, ther e is no need for our imagining what
He looks like. To discourage such imaginative speculation, He descends and
exhibits Himself as He is, as Çyämasundara. Unfortunately, the less intelligent
deride Him because He comes as one of us and plays with us as a human being.
But because of this we should not consid er the Lord one of us. It is by His
omnipotency that He presents Himself in His real form before us and displays
His pastimes, which are replicas of those pastimes found in His abode.
In the effulgent rays of the spiritual sky there are innumerable planets
floating. The brahmajyoti  emanates from the supreme abode, Kåñëaloka, and
the änanda-maya, cin-maya  planets, which are not material, float in those rays.
The Lord says, na tad bhäsaya te süryo na çaçäìko na pävakaù/ yad gatvä na
nivartante tad dhäma paramaà mama [Bg. 15.6]. One who can approach that
spiritual sky is not required to descen d again to the material sky. In the
material sky, even if we approa ch the highest planet (Brahmaloka ), what to
speak of the moon, we will find the sa me conditions of life, namely birth,
death, disease and old age. No planet in the mat erial universe is free from
these four principles of material existence.
The living entities are traveling from one planet to another, but it is not
that we can go to any planet we like merely by a mechanical arrangement. If
we desire to go to other planets, there is a process for going there. This is also
mentioned: yänti deva -vratä devän pitèn yänti pitå-vratäù [Bg. 9.25]. No
mechanical arrangement is necessary if  we want interplanetary travel. The
Gétä instructs: yänti deva-vratä devän.  The moon, the sun and higher planets
are called Svargaloka. There are three different stat uses of planets: higher,
middle and lower planetary systems. The earth belongs to the middle planetary
system. Bhagavad-gétä  informs us how to travel to  the higher planetary systems
(Devaloka) with a very simple formula: yänti deva-vratä devän.  One need on ly
worship the particular demigod of that particular planet and in that way go to
the moon, the sun or any of the higher planetary systems.
Yet Bhagavad-gétä  does not advise us to go to any of the planets in this
material world, because even if we go to Brahmaloka, the highest planet,
through some sort of mechanical contrivance by maybe traveling for forty


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.thousand years (and who would live th at long?), we will still find the material
inconveniences of birth, death, disease and old age. But one who wants to
approach the supreme planet, Kåñëaloka, or any of the other planets within
the spiritual sky, will not meet with these material inconvenien ces. Amongst
all of the planets in the spiritual sky there is one supreme planet called Goloka
Våndävana, which is the original pl anet in the abode of the original
Personality of Godhead Çré Kåñëa. All of this information is given in
Bhagavad-gétä,  and we are given through its instruction information how to
leave the material world and begin a truly blissful life in the spiritual sky.
In the Fifteenth Chapter  of the Bhagavad-gétä,  the real picture of the
material world is given. It is said there:
ürdhva-mülam adhaù-çäkham
açvatthaà prähur avyayam
chandäàsi yasya parëäni
yas taà veda sa veda-vit
Here the material world is described as a tree whose roots are upwards and
branches are below. We have experience of a tree whose roots are upward: if
one stands on the bank of a river or an y reservoir of water, he can see that the
trees reflected in the w ater are upside down. The branches go downward and
the roots upward. Similarly, this material world is a reflection of the spiritual
world. The material world is but a shadow  of reality. In the shadow there is no
reality or substantiality, but from the sha dow we can understand that there are
substance and reality. In the desert th ere is no water, but the mirage suggests
that there is such a thing as water. In the material world there is no water,
there is no happiness, but the real water of actual happiness  is there in the
spiritual world.
The Lord suggests that we attain the spiritual world in the following
manner ( Bg. 15.5):
nirmäna-mohä jita-saìga-doñä
adhyätma-nityä vinivåtta-kämäù
dvandvair vimuktäù sukha-duùkha-saàjïair
gacchanty amüòhäù padam avyayaà tat


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.That padam avyayam,  or eternal kingdom, can be reached by one who is
nirmäna-moha.  What does this mean? We are after designations. Someone
wants to become “sir,” someone want s to become “lord,” someone wants to
become the president or a rich man or a king or something else. As long as we
are attached to these designations, we are attached to the body, because
designations belong to the body. But we are not these bodies, and realizing this
is the first stage in spiritual realization. We are associated with t he three modes
of material nature, but we must become  detached through devotional service
to the Lord. If we are not attached to devotional service to the Lord, then we
cannot become detached from the modes of material nature. Designations and
attachments are due to our lust and desire, ou r wanting to lord it over the
material nature. As long as we do not gi ve up this propensity of lording it over
material nature, there is no possibility of returning to the kingdom of the
Supreme, the sanätana-dhäma.  That e ternal kingdom, which is never
destroyed, can be approached by one who is not bewildered by the attractions
of false material enjoyments, who is si tuated in the service of the Supreme
Lord. One so situated can easily approach that supreme abode.
Elsewhere in the Gétä (8.21) it is stated:
avyakto ’kñara ity uktas
tam ähuù paramäà gatim
yaà präpya na nivartante
tad dhäma paramaà mama
Avyakta  means unmanifested. Not even all of the material world is
manifested before us. Our senses are so  imperfect that we cannot even see all
of the stars within this material universe. In Vedic literature we can receive
much information about all the pl anets, and we can believe it or not believe it.
All of the important planets are described in Vedic literatures, especially
Çrémad-Bhägavatam,  and the spiritual world, which is beyond this material sky,
is described as avyakta,  unmanifested. One should des ire and hanker after that
supreme kingdom, for when one attains that kingdom, he does not have to
return to this material world.
Next, one may raise the question of how one goes about approaching that


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.abode of the Supreme Lord. Informatio n of this is given in the Eighth
Chapter. It is said there:
anta-käle ca mäm eva
smaran muktvä kalevaram
yaù prayäti sa mad-bhävaà
yäti nästy atra saàçayaù
“Anyone who quits his body, at the end of life, remembering Me, attains
immediately to My nature; and there is no doubt of this.” [ Bg. 8.5] One who
thinks of Kåñëa at the time of his deat h goes to Kåñëa. One must remember the
form of Kåñëa; if he quits his  body thinking of this form, he surely approaches
the spiritual kingdom. Mad-bhävam  refers to the supreme nature of the
Supreme Being. The Supreme Being is sac-cid-änanda-vigraha  [Bs. 5.1]—that
is, His form is eternal, full of knowledge and bliss. Our pres ent body is not
sac-cid-änanda.  It is asat,  not sat. It is not eternal; it is perishable. It is not cit,
full of knowledge, but it is full of ig norance. We have no knowledge of the
spiritual kingdom, nor do we even ha ve perfect knowledge of this material
world, where there are so many things  unknown to us. The body is also
niränanda;  instead of being full of bliss it is  full of misery. All of the miseries
we experience in the material world arise from the body, but one who leaves
this body thinking of Lord Kåñëa, the Supreme Personality of Godhead, at
once attains a sac-cid-änanda  body.
The process of quitting this body an d getting another body in the material
world is also organized. A man dies after it has been decided what form of body
he will have in the next life. Higher authorities, not the living entity himself,
make this decision.  According to our activities in this life, we either rise or
sink. This life is a preparation for the ne xt life. If we can prepare, therefore, in
this life to get promotion to the king dom of God, then surely, after quitting
this material body, we will atta in a spiritual body just like the Lord’s.
As explained before, there are differe nt kinds of transcendentalists—the
brahma-vädé, paramätma-vädé  and the devotee—and, as mentioned, in the
brahmajyoti  (spiritual sky) there are innumerable spiritual planets. The
number of these planets is far, far grea ter than all of the planets of this


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.material world. This material world has been approximated as only one quarter
of the creation ( ekäàçena sthito jagat ). In this material segment there are
millions and billions of universes with trillions of planets and s uns, stars and
moons. But this whole material creation is only a fragment of the total
creation. Most of the creation is in th e spiritual sky. One who desires to merge
into the existence of the Supreme Brah man is at once transferred to the
brahmajyoti  of t he Supreme Lord and thus attains the spiritual sky. The
devotee, who wants to enjoy the assoc iation of the Lord, enters into the
Vaikuëöha planets, which are innumerable, and the Supreme Lord by His
plenary expansions as Näräyaëa with four hands and with d ifferent names like
Pradyumna, Aniruddha and Govinda associates with him there. Therefore at
the end of life the transcendentalists think either of the brahmajyoti,  the
Paramätmä or Supreme Personality of Godhead Çré Kåñëa. In all cases they
enter into the  spiritual sky, but only the devotee, or he who is in personal
touch with the Supreme Lord, enters into the Vaikuëöha planets or the
Goloka Våndävana planet. The Lord furt her adds that of this “there is no
doubt.” This must be believed firmly. We should no t reject that which does not
tally with our imagination; our attitude s h o u l d  b e  t h a t  o f  A r j u n a :  “ I  b e l i e v e
everything that You have said.” Therefor e when the Lord says that at the time
of death whoever thinks of Him as  Brahman or Paramätmä or as the
Person ality of Godhead certainly enters in to the spiritual sky, there is no
doubt about it. There is no question of disbelieving it.
The Bhagavad-gétä  (8.6) also explains the general principle that makes it
possible to enter the spiritual kingdom simply by thinking of the Supreme at
the time of death:
yaà yaà väpi smaran bhävaà
tyajaty ante kalevaram
taà tam evaiti kaunteya
sadä tad-bhäva-bhävitaù
“Whatever state of being one remember s when he quits his present body, in
his next life he will attain to that state without fail.” Now, first we must
understand that material nature is a display of one of the energies of the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Supreme Lord. In the Viñëu Pur äëa (6.7.61 ) the total energies of the Supreme
Lord are delineated:
viñëu-çaktiù parä proktä
kñetra-jïäkhyä tathä parä
avidyä-karma-saàjïänyä
tåtéyä çaktir iñyate
 [Cc. Madhya 6.154 ]
The Supreme Lord has diverse and innumerable energies which are beyond
our conception; however, great learned sages or liberated souls have studied
these energies and have analyzed them in to three parts. All of the energies are
of viñëu-çakti,  that is to s ay they are different potencies of Lord Viñëu. The
first energy is parä,  transcendental. Living entities also belong to the superior
energy, as has already been explained. Th e other energies, or material energies,
are in the mode of ignorance. At the time of death either we can remain in the
inferior energy of this material world, or we can transfer to the energy of the
spiritual world. So the Bhagavad-gétä  (8.6) says:
yaà yaà väpi smaran bhävaà
tyajaty ante kalevaram
taà tam evaiti kaunteya
sadä tad-bhäva-bhävitaù
“Whatever state of being one remember s when he quits his present body, in
his next life he will attain to that state without fail.”
In life we are accustomed to thinking  either of the material or of the
spiritual energy. Now, how can we tran sfer our thoughts from the material
energy to the spiritual energy? There are so many literatures which fill our
thoughts with the material energy— newspapers, magazines, novels, etc. Our
thinking, which is now absorbed in these literatures, must be transferred to the
Vedic literatures. The great sages, th erefore, have written so many Vedic
literatures, such as the Puräëas.  The Puräëas  are not imagina tive; they are
historical records. In the Caitanya-caritämåta  (Madhya  20.122 ) there is the
following verse:


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.mäyä-mugdha jévera nähi svataù kåñëa-jïäna
jévere kåpäya kailä kåñëa veda-puräëa
The forgetful living entities or conditioned souls have forgotten their
relationship with the Supreme Lord, an d they are engrossed in thinking of
material activities. Just to transfer th eir thinking power to the spiritual sky,
Kåñëa-dvaipäyana Vyäsa has gi ven a great number of Vedic literatures. First he
divided the Vedas  into four, then he explained them in the Puräëas,  and for
less capable people he wrote the Mahäbhärata.  In the Mahäbhärata  there is
given the Bhagavad-gétä.  Then all Vedic literature is su mmarized in the
Vedänta-sütra,  and for future guidance he ga ve a natural commentation on the
Vedänta-sütra,  called Çrémad-Bhägavatam.  We must always engage our minds
in reading these Vedic literatures. Just  as materialists engage their minds in
reading new spapers, magazines and so many materialistic literatures, we must
transfer our reading to these literatures which are given to us by Vyäsadeva; in
that way it will be possible for us to re member the Supreme Lord at the time of
death. That is the only way s uggested by the Lord, and He guarantees the
result: “There is no doubt.”
tasmät sarveñu käleñu
mäm anusmara yudhya ca
mayy arpita-mano-buddhir
mäm evaiñyasy asaàçayaù
“Therefore, Arjuna, you should always think of Me in the form of Kåñëa
and at the same time continue your prescribed duty of fighting. With your
activities dedicated to Me and your mind and intelligence fixed on Me, you
will attain Me without doubt.” ( Bg. 8.7)
H e  d o e s  n o t  a d v i s e  A r j u n a  s i m p l y  to remember Him and give up his
occupation. No, the Lord never suggests an ything impractical. In this material
world, in order to maintain the bo dy one has to work. Human society is
divided, according to work, into four div isions of social order— brähmaëa,
kñatriya, vaiçya  and çüdra.  The brähmaëa  class or intelligent class is working in
one way, the kñatriya  or administrative class is working in another way, and


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.the mercantile class and the labo rers are all tending to their s pecific duties. In
the human society, whether one is a laborer, merchant, administrator or
farmer, or even if one belongs to the highest class and is a literary man, a
scientist or a theologian, he has to wo rk in order to maintain his existence.
The Lord t herefore tells Arjuna that he need not give up his occupation, but
while he is engaged in his occupa tion he should remember Kåñëa ( mäm
anusmara [Bg. 8.7]). If he doesn’t practice remembering Kåñëa while he is
struggling for existence, then it will not be p ossible for him to remember Kåñëa
at the time of death. Lord Cait anya also advises this. He says, kértanéyaù sadä
hariù:  [Cc. adi 17.31 ] one should practice chanting the names of the Lord
always. The names of the Lord and the Lord are nondifferent. So Lord  Kåñëa’s
instructions to Arjuna to “remember Me” and Lord Caitanya’s injunction to
“always chant the names of Lord Kåñëa” are the same instruction. There is no
difference, because Kåñëa and Kåñëa’s name are nondifferent. In the absolute
status there is no difference between reference and referrent. Therefore we
have to practice remembering the Lord  always, twenty-four hours a day, by
chanting His names and molding our life’s activities in such a way that we can
remember Him always.
How is this possible? The äcäryas  give the following example. If a married
woman is attached to another man, or if a man has an attachment for a woman
other than his wife, then the attachment is to be considered very strong. One
with such an attachment is always thinking of the loved one. The wife who is
thinking of her lover is always thinking of meeting him, even while she is
carrying out her household chores. In fa ct, she carries out her household work
even more carefully so her husband will not suspect her attachment. Similarly,
we should always remember the supreme lover, Çré Kåñëa, and at the same time
perform our material duties very nicely. A strong sense of love is required here.
If we have a strong sense of love for the Supreme Lord, then we can di scharge
our duty and at the same time remember Him. But we have to develop that
sense of love. Arjuna, for instance, was always thinking of Kåñëa; he was the
constant companion of Kåñëa, and at the same time he was a warrior. Kåñëa
did not advise him to gi ve up fighting and go to the forest to meditate. When
Lord Kåñëa delineates the yoga system to Arjuna, Arjuna says that the practice


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.of this system is not possible for him.
arjuna uväca
yo ’yaà yogas tvayä proktaù
sämyena madhusüdana
etasyähaà na paçyämi
caïcalatvät sthitià sthiräm
“Arjuna said: O Madhusüdana, the system of yoga which You have
summarized appears impractical and unendurable to me, for the mind is
restless and unsteady.” ( Bg. 6.33)
But the Lord says:
yoginäm api sarveñäà
mad-gatenäntarätmanä
çraddhävän bhajate yo mäà
sa me yuktatamo mataù
“Of all yogés,  the one with great faith who alwa ys abides in Me, thinks of Me
within himself, and renders transcendental loving service to Me is the most
intimately united with Me in yoga and is the highest of all. That is My
opinion.” ( Bg. 6.47) So one wh o thinks of the Supreme Lord always is the
greatest yogé, the supermost jïäné,  and the greatest devotee at the same time.
The Lord further tells Arjuna that as a kñatriya  he cannot give up his fighting,
but if Arjuna fights remembering Kåñëa, then he will be able to remember
Kåñëa at the time of death. But one mu s t  b e  c o m p l e t e l y  s u r r e n d e r e d  i n  t h e
transcendental loving service of the Lord.
We work not with our body, actually , but with our mind and intelligence.
So if the intelligence and the mind are always engaged in the thought of the
Supreme Lord, then naturally the senses are also engaged in His service.
Superficially, at least, the acti vities of the senses remain the same, but the
consciousness is changed. The Bhagavad-gétä  teaches one how to absorb the
mind and intelligence in the thought of  the Lord. Such absorption will enable
one to transfer himself to the kingdom of the Lord. If the  mind is engaged in
Kåñëa’s service, then the senses are au tomatically engaged in His service. This


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.is the art, and this is also the secret of Bhagavad-gétä:  total absorption in the
thought of Çré Kåñëa.
Modern man has struggled very hard to reach the moon, but he has not
tried very hard to elevate himself spiritually. If one has fifty years of life ahead
o f  h i m ,  h e  s h o u l d  e n g a g e  t h a t  b r i e f  time in cultivating this practice of
remembering the Supreme Perso nality of Godhead. This practice is the
devotional process:
çravaëaà kértanaà viñëoù
smaraëaà päda-sevanam
arcanaà vandanaà däsyaà
sakhyam ätma-nivedanam
(Çrémad-Bhägavatam  7.5.23 )
These nine processes, of which the easiest is çravaëam,  hearing the
Bhagavad-gétä  from the realized person, will turn one to the thought of the
Supreme Being. This will lead to re membering the Supreme Lord and will
enable one, upon leaving the body, to att ain a spiritual body which is just fit
for association with the Supreme Lord.
The Lord further says:
abhyäsa-yoga-yuktena
cetasä nänya-gäminä
paramaà puruñaà divyaà
yäti pärthänucintayan
“He who meditates on Me as the Supreme Personality of Godhead, his mind
constantly engaged in remembering Me , undeviated from the path, he, O
Arjuna, is sure to reach Me.” ( Bg. 8.8)
This is not a very difficult process.  However, one must learn it from an
experienced person. Tad vijïänärthaà sa gurum eväbhigac chet: [MU  1.2.12(3) ]
one must approach a person who is alre ady in the practice. The mind is always
flying to this and that, but one  must practice concentrating the mind always
on the form of the Supreme Lord, Çré Kå ñëa, or on the sound of His name. The
mind is naturally restless, going hither and thither, but it can rest in the sound


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.vibration of Kåñëa. One must thus meditate on param aà puruñam,  the
Supreme Personality of Godhead in the spiritual kingdom, the spiritual sky,
and thus attain Him. The ways and the means for ultimate realization,
ultimate attainment, are stated in the Bhagavad-gétä,  and the doors of this
knowledge are open  for everyone. No one is barred out. All classes of men can
approach Lord Kåñëa by thinking of Hi m, for hearing and thinking of Him is
possible for everyone.
The Lord further says ( Bg. 9.32–33 ):
mäà hi pärtha vyapäçritya
ye ’pi syuù päpa-yonayaù
striyo vaiçyäs tathä çüdräs
te ’pi yänti paräà gatim
kià punar brähmaëäù puëyä
bhaktä räjarñayas tathä
anityam asukhaà lokam
imaà präpya bhajasva mäm
Thus the Lord says that even a me rchant, a fallen woman or a laborer or
even human beings in the lowest status  of life can attain the Supreme. One
does not need highly developed intelli gence. The point is that anyone who
accepts the principle of bhakti-yog a and accepts the Supreme Lord as the
summum bonum  of life, as the highest target, the ultimate goal, can approach
the Lord in the spiritual sky. If one adopts the principles enunciated in
Bhagavad-gétä,  he can make his life perfect and make a permanent so lution to
all the problems of life. This is the sum and substance of the entire
Bhagavad-gétä.
In conclusion, Bhagavad-gétä  is a transcendental literature which one
should read very carefully. Gétä-çästram idaà puëyaà yaù paöhet prayataù
pumän:  if one properly follows the instructions of Bhagavad-gétä,  one can be
freed from all the miseries and anxi eties of life. Bhaya-çokädi-varjitaù.  One will
be freed from all fears in this life, and one’s next life will be spiritual.
(Gétä-mähätmya  1)
There is also a further advantage:


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.gétädhyäyana-çélasya
präëäyama-parasya ca
naiva santi hi päpäni
pürva-janma-kåtäni ca
“If one reads Bhagavad-gétä  very sincerely and with all seriousness, then by
the grace of the Lord the reactions of his past misdeeds will not act upon him.”
(Gétä-mähätmya  2) The Lord says very loudly in the last portion of
Bhagavad-gétä  (18.66 ):
sarva-dharmän parityajya
mäm ekaà çaraëaà vraja
ahaà tväà sarva-päpebhyo
mokñayiñyämi mä çucaù
“Abandon all varieties of religion and just surrender unto Me. I shall
deliver you from all sinful reactions. Do not fear.” Thus the Lord takes all
responsibility for one who surrenders un to Him, and He indemnifies such a
person against all reactions of si ns.
maline mocanaà puàsäà
jala-snänaà dine dine
sakåd gétämåta-snänaà
saàsära-mala-näçanam
“One may cleanse himself daily by taking a bath in water, but if one takes a
bath even once in the sacred Ganges water of Bhagavad-gétä,  for him the dirt
of material life is altogether vanquished.” ( Gétä-mähätmya  3)
gétä su-gétä kartavyä
kim anyaiù çästra-vistaraiù
yä svayaà padmanäbhasya
mukha-padmäd viniùsåtä
Because Bhagavad-gétä  is spoken by the Supreme Personality of Godhead,
one need not read any other Vedic lite rature. One need only attentively and
regularly hear and read Bhagavad-gétä.  In the present age, people are so


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.absorbed in mundane activities that it is not possible for them to read all the
Vedic literatures. But this is not necessary. This one book, Bhagavad-gétä,  will
suffice, because it is the essence of all Vedic literatures and especially because
it is spoken by the Supreme Personality of Godhe ad. ( Gétä-mähätmya  4)
As it is said:
bhäratämåta-sarvasvaà
viñëu-vakträd viniùsåtam
gétä-gaìgodakaà pétvä
punar janma na vidyate
“One who drinks the water of the Ga nges attains salvation, so what to
speak of one who drinks the nectar of Bhagavad-gétä?  Bhagavad-gétä  is the
essential nectar of the Mahäbhärata,  and it is spoken by Lord Kåñëa Himself,
the original Viñëu.” ( Gétä-mähätmya  5) Bhagavad-gétä  comes from the mouth
of the Supreme Personality of Godhead,  and the Ganges is said to emanate
from the lotus feet of the Lord. Of course, there is no difference between the
mouth and the feet of the Supreme Lord, but from an impartial stu dy we can
appreciate that Bhagavad-gétä  is even more important than the water of the
Ganges.
sarvopaniñado gävo
dogdhä gopäla-nandanaù
pärtho vatsaù su-dhér bhoktä
dugdhaà gétämåtaà mahat
“This Gétopaniñad, Bhagavad-gétä,  the essence of all the Upaniñads,  is just
like a cow, and Lord Kåñëa, who is fa mous as a cowherd boy, is milking this
cow. Arjuna is just like a calf, and learned scholars and pure devotees are to
drink the nectarean milk of Bhagavad-gétä. ” (Gétä-mähätmya  6)
ekaà çästraà devaké-putra-gétam
eko devo devaké-putra eva
eko mantras tasya nämäni yäni
karmäpy ekaà tasya devasya sevä
(Gétä-mähätmya  7)


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.In this present day, people are very much eager to have one scripture, one
God, one religion, and one occupation. Therefore, ekaà çästraà
devaké-putra-gétam:  let there be one scripture only, one common scripture for
the whole world— Bhagavad-gétä.  Eko devo devaké-putra eva:  let there be one
God for the whole world—Çré Kåñëa. Eko mantras tasya nämäni:  and one
hymn, one mantra,  one prayer—the chanting of His name: Hare Kåñëa, Hare
Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare
Hare. Karmä py ekaà tasya devasya sevä:  and let there be one work only—the
service of the Supreme Personality of Godhead.
THE DISCIPLIC SUCCESSION
Evaà paramparä-präptam imaà räjarñayo viduù  (Bhagavad-gétä  4.2). This
Bhagavad-gétä As It Is  is received through this disciplic succession:
1. Kåñëa                                                       17. Brahmaëya Tértha
2. Brahmä                                                   18. Vyäsa Tértha
3. Närada                                                     19. Lakñmépati
4. Vyäs a                                                      20. Mädhavendra Puré
5. Madhva                                                   21. Éçvara Puré, (Nityänanda, Advaita)
6. Padmanäbha                                         22. Lord Caitanya
7. Nåhari                                                     23. Rüpa, (Svarüpa, Sanätana)
8. Mädhava                                                 24. Raghunätha, Jéva
9. Akñobhya                                               25. Kåñëadäsa
10. Jaya Tértha                                           26. Narottama
11. Jïänasindhu                                         27. Vi çvanätha
12. Dayänidhi                                             28. (Baladeva) Jagannätha
13. Vidyänidhi                                           29. Bhaktivinoda
14. Räjendra                                               30. Gaurakiçora
15. Jayadharma                                           31. Bhaktisiddhänta Sarasvaté
16. Puruñottama                                         32. A. C. Bhaktivedanta Swami
Prabhupäda


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.- CHAPTER 1 -
Observing the Armies on the Battlefield of Kurukñetra
TEXT  1
Da*Taraí\ ovac
DaMaR+ae}ae ku-å+ae}ae SaMaveTaa YauYauTSav" )
MaaMak-a" Paa<@vaêEv ik-Maku-vRTa SaÅYa )) 1 ))
dhåtaräñöra uväca
dharma-kñetre kuru-kñetre
samavetä yuyutsavaù
mämakäù päëòaväç caiva
kim akurvata saïjaya
SYNONYMS
dhåtaräñöraù uväca —King Dhåtaräñöra said; dharma-kñetre —in the place of
pilgrimage; kuru-kñetre —in the place named Kurukñetra;
samavetäù —assembled; yuyutsavaù —desiring to fight; mämakäù —my party
(sons); päëòaväù —the sons of Päëòu; ca—and; eva—certainly; kim—what;
akurvata —did they do; saïjaya —O Saïjaya.
TRANSLATION
Dhåtaräñöra said: O Saïjaya, after my sons and the sons of Päëòu assembled
in the place of pilgrimage at Kurukñetra, desiring to fight, what did they do?
PURPORT


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Bhagavad-gétä  is the widely read theistic science summarized in the
Gétä-mähätmya  (Glorification of the Gétä ). There it says that one should read
Bhagavad-gétä  very scrutinizingly with the help of a person who is a devotee of
Çré Kåñëa and try to understan d it without personally motivated
interpretations. The example of cl ear understanding is there in the
Bhagavad-gétä  itself, in the way the teaching is understood by Arjuna, who
heard the Gétä directly from the Lord. If someone is fortunate enough to
unders tand Bhagavad-gétä  in that line of disciplic succession, without
motivated interpretation, then he surpasses all studies of Vedic wisdom, and all
scriptures of the world. One will find in the Bhagavad-gétä  all that is contained
in other scriptures, but the  reader will also find things which are not to be
found elsewhere. That is the specific standard of the Gétä.  It is the perfect
theistic science because it is directly spoken by the Supreme Personality of
Godhead, Lord Çré Kåñëa.
The topics discussed by Dhåtaräñöra and Saïjaya, as described in the
Mahäbhärata,  form the basic principle for this great philosophy. It is
understood that this philosophy evol ved on the Battlefield of Kurukñetra,
which is a sacred place of pilgrimage from  the immemorial time of the Vedic
age. It was spoken by the Lord when He  was present personally on this planet
for the guidance of mankind.
The word dharma-kñetra  (a place where religious rituals are performed) is
significant because, on the Battlefield of Kurukñetra, the Supreme Personality
of Godhead was present on the side of Arjuna. Dhåtaräñöra, the father of the
Kurus, was highly doubtful  about the possibility of his sons’ ultimate victory. In
his doubt, he inquired from his secretar y Saïjaya, “What did they do?” He was
confident that both his sons and the sons of his younger brother Päëòu were
assembled in that Field of Kurukñetra for a d etermined engagement of the war.
Still, his inquiry is significant. He did not want a compromise between the
cousins and brothers, and he wanted to be sure of the fate of his sons on the
battlefield. Because the battle was arranged to be fought at Kurukñet ra, which
is mentioned elsewhere in the Vedas  as a place of worship—even for the
denizens of heaven—Dhåtaräñöra became  very fearful about the influence of
the holy place on the outcome of the battle. He knew very well that this would


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.influence Arjuna and t he sons of Päëòu favorably, because by nature they
were all virtuous. Saïjaya was a student of Vyäsa, and therefore, by the mercy
of Vyäsa, Saïjaya was able to envision the Battlefield of Kurukñetra even while
he was in the room of Dhåtaräñöra. And so, Dhå taräñöra asked him about the
situation on the battlefield.
Both the Päëòavas and the sons of Dh åtaräñöra belong to the same family,
but Dhåtaräñöra’s mind is disclosed herein. He deliberately claimed only his
sons as Kurus, and he separated the sons of Päëòu from the family heritage.
One can thus understand the sp ecific position of Dhåtaräñöra in his
relationship with his nephews, the sons  o f  P ä ë ò u .  A s  i n  t h e  p a d d y  f i e l d  t h e
unnecessary plants are taken out, so it is expected from the very beginning of
these topics that in the religi ous field of Kurukñetra, where t he father of
religion, Çré Kåñëa, was present, the unwanted plants like Dhåtaräñöra’s son
Duryodhana and others would be wiped out and the thoroughly religious
persons, headed by Yudhiñöhira, would be established by the Lord. This is the
significance of th e words dharma-kñetre  and kuru-kñetre,  apart from their
historical and Vedic importance.
TEXT  2
SaÅYa ovac
d*îa Tau Paa<@vaNaqk&- VYaU!& duYaaeRDaNaSTada )
AacaYaRMauPaSa®MYa raJaa vcNaMab]vqTa( )) 2 ))
saïjaya uväca
dåñövä tu päëòavänékaà
vyüòhaà duryodhanas tadä
äcäryam upasaìgamya
räjä vacanam abravét
SYNONYMS
saïjayaù uväca —Saïjaya said; dåñövä —after seeing; tu—but;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.päëòava-anékam —the soldiers of the Päëòavas; vyüòham —arranged in a
military phalanx; duryodhanaù —King Duryodhana; tadä—at that time;
äcäryam —the teacher; upasaìgamya —approaching; räjä—the king;
vacanam—words; abravét —spoke.
TRANSLATION
Saïjaya said: O King, after looking over the army arranged in military
formation by the sons of Päëòu, King Duryodhana went to his teacher and
spoke the following words.
PURPORT
Dhåtaräñöra was blind from birth. Un fortunately, he was also bereft of
spiritual vision. He knew very well that his sons were equally blind in the
matter of religion, and he was sure that they could never reach an
understanding with the Päëòavas, who were all pious since birth. Still he was
doubtful about the influence of the pl ace of pilgrimage, and Saïjaya could
understand his motive in asking about the situation on the battlefield. Saïjaya
wanted, therefore, to encourage the despondent king and thus assu red him
that his sons were not going to make any sort of compromise under the
influence of the holy place. Saïjaya th erefore informed the king that his son,
Duryodhana, after seeing the military fo rce of the Päëòavas, at once went to
the commander in chief , Droëäcärya, to inform him of the real position.
Although Duryodhana is mentioned as the king, he still had to go to the
commander on account of the seriousne ss of the situation. He was therefore
quite fit to be a politician. But Duryodhana’s diplomatic v eneer could not
disguise the fear he felt when he saw the military arrangement of the
Päëòavas.
TEXT  3
PaXYaETaa& Paa<@uPau}aa<aaMaacaYaR MahTaq& cMaUMa( )


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.VYaU!a& d]uPadPau}ae<a Tav iXaZYae<a DaqMaTaa )) 3 ))
paçyaitäà päëòu-puträëäm
äcärya mahatéà camüm
vyüòhäà drupada-putreëa
tava çiñyeëa dhématä
SYNONYMS
paçya —behold; etäm —this; päëòu-puträëäm —of the sons of Päëòu;
äcärya —O teacher; mahatém —great; camüm —military force;
vyüòhäm —arranged; drupada-putreëa —by the son of Drupada; tava—your;
çiñyeëa —disciple; dhé-matä —very intelligent.
TRANSLATION
O my teacher, behold the great army of the sons of Päëòu, so expertly
arranged by your intelligent disciple the son of Drupada.
PURPORT
Duryodhana, a great diplomat, wanted to point out the defects of
Droëäcärya, the great brähmaëa  commander in chief. Droëäcärya had some
political quarrel with King Drupada, th e father of Draupadé, who was Arjuna’s
wife. As a result of this quarrel, Drupada  performed a great sacrifice, by which
he received the benediction of havi ng a son who would be able to kill
Droëäcärya. Droëäcärya knew this perfectly well, and yet as a liberal
brähmaëa  he did not hesitate to impart a ll his military secrets when the son of
Drupada, Dhåñöadyumna, was entrusted to him for military education. Now, on
the Battlefield of Kurukñetra, Dhåñöady umna took the side of the Päëòavas,
and it was he who arranged for their military phalanx, after having learned the
art from Droëäcärya. D uryodhana pointed out this mistake of Droëäcärya’s so
that he might be alert and uncompromisi ng in the fighting. By this he wanted
to point out also that he should not be  similarly lenient in battle against the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Päëòavas, who were also Droëäcärya’s affectio nate students. Arjuna,
especially, was his most affectionate and brilliant student. Duryodhana also
warned that such leniency in the fight would lead to defeat.
TEXT  4
A}a éUra MaheZvaSaa >aqMaaJauRNaSaMaa YauiDa )
YauYauDaaNaae ivra$=ê d]uPadê MaharQa" )) 4 ))
atra çürä maheñv-äsä
bhémärjuna-samä yudhi
yuyudhäno viräöaç ca
drupadaç ca mahä-rathaù
SYNONYMS
atra—here; çüräù —heroes; mahä-iñu-äsäù —mighty bowmen;
bhéma-arjuna —to Bhéma and Arjuna; samäù —equal; yudhi —in the fight;
yuyudhänaù —Yuyudhäna; viräöaù —Viräöa; ca—also; drupadaù —Drupada;
ca—also; mahä-rathaù —great fighter.
TRANSLATION
Here in this army are many heroic bowmen equal in fighting to Bhéma and
Arjuna: great fighters like Yuyudhäna, Viräöa and Drupada.
PURPORT
Even though Dhåñöadyumna was not a very important obstacle in the face
of Droëäcärya’s very great power in th e military art, there were many others
who were causes of fear. They are mentioned by Duryodhana as great
stumbling blocks on the path of victory b ecause each and every one of them
was as formidable as Bhéma and Arjuna . He knew the strength of Bhéma and
Arjuna, and thus he compared the others with them.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  5
Da*íke-Tauêeik-TaaNa" k-aiXaraJaê vqYaRvaNa( )
PauåiJaTku-iNTa>aaeJaê XaEBYaê NarPau®v" )) 5 ))
dhåñöaketuç cekitänaù
käçiräjaç ca véryavän
purujit kuntibhojaç ca
çaibyaç ca nara-puìgavaù
SYNONYMS
dhåñöaketuù —Dhåñöaketu; cekitänaù —Cekitäna; käçiräjaù —Käçiräja; ca—also;
vérya-vän —very powerful; purujit —Purujit; kuntibhojaù —Kuntibhoja;
ca—and; çaibyaù —Çaibya; ca—and; nara-puìgavaù —hero in human society.
TRANSLATION
There are also great, heroic, powerful fighters like Dhåñöaketu, Cekitäna,
Käçiräja, Purujit, Kuntibhoja and Çaibya.
TEXT  6
YauDaaMaNYauê iv§-aNTa otaMaaEJaaê vqYaRvaNa( )
SaaE>ad]ae d]aEPadeYaaê SavR Wv MaharQaa" )) 6 ))
yudhämanyuç ca vikränta
uttamaujäç ca véryavän
saubhadro draupadeyäç ca
sarva eva mahä-rathäù
SYNONYMS


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.yudhämanyuù —Yudhämanyu; ca—and; vikräntaù —mighty;
uttamaujäù —Uttamaujä; ca—and; vérya-vän —very powerful;
saubhadraù —the son of Subhadrä; draupadeyäù —the sons of Draupadé;
ca—and; sarve —all; eva—certainly; mahä-rathäù —great chariot fighters.
TRANSLATION
There are the mighty Yudhämanyu, the very powerful Uttamaujä, the son of
Subhadrä and the sons of Draupadé. All these warriors are great chariot fighters.
TEXT  7
ASMaak&- Tau iviXaía Yae TaaiàbaeDa iÜJaaetaMa )
NaaYak-a MaMa SaENYaSYa Sa&jaQa| TaaNb]vqiMa Tae )) 7 ))
asmäkaà tu viçiñöä ye
tän nibodha dvijottama
näyakä mama sainyasya
saàjïärthaà tän bravémi te
SYNONYMS
asmäkam —our; tu—but; viçiñöäù —especially powerful; ye—who; tän—them;
nibodha —just take note of, be informed; dvija-uttama —O best of the
brähmaëas;  näyakäù —captains; mama —my; sainyasya —of the soldiers;
saàjïä-artham —for information; tän—them; bravémi —I am s peaking; te—to
you.
TRANSLATION
But for your information, O best of the brähmaëas, let me tell you about the
captains who are especially qualified to lead my military force.
TEXT  8


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.>avaN>aqZMaê k-<aRê k*-Paê SaiMaiTa&JaYa" )
AìTQaaMaa ivk-<aRê SaaEMaditaSTaQaEv c )) 8 ))
bhavän bhéñmaç ca karëaç ca
kåpaç ca samitià-jayaù
açvatthämä vikarëaç ca
saumadattis tathaiva ca
SYNONYMS
bhavän —your good self; bhéñmaù —Grandfather Bhéñma; ca—also;
karëaù —Karëa; ca—and; kåpaù —Kåpa; ca—and; samitim-jayaù —always
victorious in battle; açvatthämä —Açvatthämä; vikarëaù —Vikarëa; ca—as well
as; saumadattiù —the son of Somadatta; tathä —as well as; eva—certainly;
ca—also.
TRANSLATION
There are personalities like you, Bhéñ ma, Karëa, Kåpa, Açvatthämä, Vikarëa
and the son of Somadatta called Bhüriçravä, who are always victorious in battle.
PURPORT
Duryodhana mentions the exceptional he roes in the battle, all of whom are
ever victorious. Vikarëa is the brothe r of Duryodhana, Açvatthämä is the son
of Droëäcärya, and Saumadatti, or Bhüriç ravä, is the son of the King of the
Bählékas. Karëa is the half b rother of Arjuna, as he was born of Kunté before
her marriage with King Päëòu. Kåpäcärya’s twin sister married Droëäcärya.
TEXT  9
ANYae c bhv" éUra MadQaeR TYa¢-JaqivTaa" )


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.NaaNaaXañPa[hr<aa" SaveR YauÖivXaarda" )) 9 ))
anye ca bahavaù çürä
mad-arthe tyakta-jévitäù
nänä-çastra-praharaëäù
sarve yuddha-viçäradäù
SYNONYMS
anye —others; ca—also; bahavaù —in great numbers; çüräù —heroes;
mat-arthe —for my sake; tyakta-jévitäù —prepared to risk life; nänä —many;
çastra —weapons; praharaëäù —equipped with; sarve —all of them;
yuddha-viçäradäù —experienced in military science.
TRANSLATION
There are many other heroes who are prepared to lay down their lives for my
sake. All of them are well equipped with different kinds of weapons, and all are
experienced in military science.
PURPORT
As far as the others are concerned—like Jayadratha, Kåtavarmä and
Çalya—all are determined to lay down their lives for Duryodhana’s sake. In
other words, it is already concluded that  all of them would die in the Battle of
Kurukñetra for joining the party o f the sinful Duryodhana. Duryodhana was, of
course, confident of his victory on a ccount of the above-mentioned combined
strength of his friends.
TEXT  10
APaYaaRá& TadSMaak&- bl&/ >aqZMaai>ari+aTaMa( )
PaYaaRá& iTvdMaeTaeza& bl&/ >aqMaai>ari+aTaMa( )) 10 ))


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.aparyäptaà tad asmäkaà
balaà bhéñmäbhirakñitam
paryäptaà tv idam eteñäà
balaà bhémäbhirakñitam
SYNONYMS
aparyäptam —immeasurable; tat—that; asmäkam —of ours; balam —strength;
bhéñma —by Grandfather Bhéñma; abhirakñitam —perfectly protected;
paryäptam —limited; tu—but; idam —all this; eteñäm —of the Päëòavas;
balam —strength; bhéma —by Bhéma; abhirakñitam —carefully pro tected.
TRANSLATION
Our strength is immeasurable, and we are perfectly protected by Grandfather
Bhéñma, whereas the strength of the Päëò avas, carefully protected by Bhéma, is
limited.
PURPORT
Herein an estimation of comparative strength is made by Duryodhana. He
thinks that the strength of his armed forces is immeasurable, being specifically
protected by the most experienced gene ral, Grandfather Bhéñma. On the other
hand, the forces of the Päëò avas are limited, being protected by a less
experienced general, Bhéma, who is like a fig in the presence of Bhéñma.
Duryodhana was always envious of Bhém a because he knew perfectly well that
if he should die at all, he would only be killed by Bhéma. But a t the same time,
he was confident of his victory on account of the presence of Bhéñma, who was
a far superior general. His conclusion that he would come out of the battle
victorious was well ascertained.
TEXT  11
AYaNaezu c SaveRzu YaQaa>aaGaMaviSQaTaa" )


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.>aqZMaMaevai>ar+aNTau >avNTa" SavR Wv ih )) 11 ))
ayaneñu ca sarveñu
yathä-bhägam avasthitäù
bhéñmam eväbhirakñantu
bhavantaù sarva eva hi
SYNONYMS
ayaneñu —in the strategic points; ca—also; sarveñu —everywhere;
yathä-bhägam —as differently arranged; avasthitäù —situated; bhéñmam —unto
Grandfather Bhéñma; eva—certainly; abhirakñantu —should give support;
bhavantaù —you; sarve —all respectively; eva hi —certain ly.
TRANSLATION
All of you must now give full support to Grandfather Bhéñma, as you stand
at your respective strategic points of entrance into the phalanx of the army.
PURPORT
Duryodhana, after praising the prowess of Bhéñma, further considered that
others might think that they had been considered less important, so in his
usual diplomatic way, he tried to adjust the situation in the above words. He
emphasized that Bhéñmadeva wa s undoubtedly the greatest hero, but he was an
old man, so everyone must especially think of his protection from all sides. He
might become engaged in the fight, and the enemy might take advantage of his
full engagement on one side. Therefore, it was impor tant that other heroes not
leave their strategic positions and a llow the enemy to break the phalanx.
Duryodhana clearly felt that the vi ctory of the Kurus depended on the
presence of Bhéñmadeva. He was confid ent of the full support of Bhéñmadeva
and Droëäc ärya in the battle because he we ll knew that they did not even
speak a word when Arjuna’s wife Draupadé, in her helpless condition, had
appealed to them for justice while she wa s being forced to appear naked in the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.presence of all the great generals in the  assembly. Although he knew that the
two generals had some sort of affectio n for the Päëòavas, he hoped that these
generals would now completely give it  up, as they had done during the
gambling performances.
TEXT  12
TaSYa SaÅNaYaNhz| ku-åv*Ö" iPaTaaMah" )
iSa&hNaad& ivNaÛaeÀE" Xa«& dDMaaE Pa[TaaPavaNa( )) 12 ))
tasya saïjanayan harñaà
kuru-våddhaù pitämahaù
siàha-nädaà vinadyoccaiù
çaìkhaà dadhmau pratäpavän
SYNONYMS
tasya —his; saïjanayan —increasing; harñam —cheerfulness;
kuru-våddhaù —the grandsire of the Kuru dynasty (Bhéñma); pitämahaù —the
grandfather; siàha-nädam —roaring sound, like that of a lion;
vinadya —vibrating; uccaiù —very loudly; çaìkham —conchshell;
dadhmau —bl ew; pratäpa-vän —the valiant.
TRANSLATION
Then Bhéñma, the great valiant gr andsire of the Kuru dynasty, the
grandfather of the fighters, blew his conchshell very loudly, making a sound like
the roar of a lion, giving Duryodhana joy.
PURPORT
The grandsire of the Kuru dynasty could understand the inner meaning of
the heart of his grandson Duryodhana, and out of his natural compassion for
him he tried to cheer him by blowing hi s conchshell very loudly, befitting his


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.position as a lion. Indirectl y, by the symbolism of the conchshell, he informed
his depressed grandson Duryodhana that he had no chance of victory in the
battle, because the Supreme Lord Kåñëa wa s on the other side. But still, it was
his duty to conduct the fight, and no pains would b e spared in that connection.
TEXT  13
TaTa" Xa«aê >aeYaRê Pa<avaNak-GaaeMau%a" )
SahSaEva>YahNYaNTa Sa XaBdSTauMaul/ae_>avTa( )) 13 ))
tataù çaìkhäç ca bheryaç ca
paëavänaka-gomukhäù
sahasaiväbhyahanyanta
sa çabdas tumulo ’bhavat
SYNONYMS
tataù —thereafter; çaìkhäù —conchshells; ca—also; bheryaù —large drums;
ca—and; paëava-änaka —small drums and kettledrums; go-mukhäù —horns;
sahasä —all of a sudden; eva—certainly; abhyahanyanta —were simultaneously
sounded; saù—that; çabdaù —combined sound; tumul aù—tumultuous;
abhavat —became.
TRANSLATION
After that, the conchshells, drums, bu gles, trumpets and horns were all
suddenly sounded, and the combined sound was tumultuous.
TEXT  14
TaTa" ìeTaEhRYaEYauR¢e- MahiTa SYaNdNae iSQaTaaE )
MaaDav" Paa<@vêEv idVYaaE Xa«aE Pa[dDMaTau" )) 14 ))


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.tataù çvetair hayair yukte
mahati syandane sthitau
mädhavaù päëòavaç caiva
divyau çaìkhau pradadhmatuù
SYNONYMS
tataù —thereafter; çvetaiù —with white; hayaiù —horses; yukte —being yoked;
mahati —in a great; syandane —chariot; sthitau —situated; mädhavaù —Kåñëa
(the husband of the goddess of fortune); päëòavaù —Arjuna (the son of
Päëòu); ca—also; eva—certainly; divyau —transc endental;
çaìkhau —conchshells; pradadhmatuù —sounded.
TRANSLATION
On the other side, both Lord Kåñëa and Arjuna, stationed on a great chariot
drawn by white horses, sounded th eir transcendental conchshells.
PURPORT
In contrast with the conchshell blow n by Bhéñmadeva, the conchshells in
the hands of Kåñëa and Arjuna are described as transcendental. The sounding
of the transcendental conchshells indica ted that there was no hope of victory
for the other side because Kåñ ëa was on the side of the Päëòavas. Jayas tu
päëòu-puträëäà yeñäà pakñe janärdanaù.  Victory is always with persons like
the sons of Päëòu because Lord Kåñëa is associated with them. And whenever
and wherever the Lord is presen t, the goddess of fortune is a lso there because
the goddess of fortune never lives al one without her husband. Therefore,
victory and fortune were awaiting Arjuna, as indicated by the transcendental
sound produced by the conchshell of Viñë u, or Lord Kåñëa. Besides that, the
chariot on w hich both the friends were seated  had been donated by Agni (the
fire-god) to Arjuna, and this indica ted that this chariot was capable of
conquering all sides, wherever it was drawn over the three worlds.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  15
PaaÄJaNYa& ôzqke-Xaae devdta& DaNaÅYa" )
PaaE<@\& dDMaaE MahaXa«& >aqMak-MaaR v*k-aedr" )) 15 ))
päïcajanyaà håñékeço
devadattaà dhanaïjayaù
pauëòraà dadhmau mahä-çaìkhaà
bhéma-karmä våkodaraù
SYNONYMS
päïcajanyam —the conchshell named Päïcajanya; håñéka-éçaù —Håñékeça
(Kåñëa, the Lord who directs the senses of the devotees); devadattam —the
conchshell named Devadatta; dhanam-jayaù —Dhanaïjaya (Arjuna, the
winner of wealth); pauëòram —the conch named Pauëòra;  dadhmau —blew;
mahä-çaìkham —the terrific conchshell; bhéma-karmä —one who performs
herculean tasks; våka-udaraù —the voracious eater (Bhéma).
TRANSLATION
Lord Kåñëa blew His conchshell, called Päïcajanya; Arjuna blew his, the
Devadatta; and Bhéma, the voracious eater and performer of herculean tasks,
blew his terrific conchshell, called Pauëòra.
PURPORT
Lord Kåñëa is referred to as Håñékeça in this verse because He is the owner
of all senses. The living entities are pa rt and parcel of Him, and therefore the
senses of the living entities are also  part and parcel of His senses. The
impersonalists cannot acc ount for the senses of the living entities, and
therefore they are always anxious to describe all living entities as senseless, or
impersonal. The Lord, situated in the hear ts of all living entities, directs their
senses. But He directs in terms of the sur render of the living entity, and in the


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Copyright  © 1998 The  Bhaktivedanta Book  Trust  Int'l.  All Rights Reserved.case of a pure devotee He directly cont rols the senses. Here on the Battlefield
of Kurukñetra the Lord directly controls  the transcendental senses of Arjuna,
and thus His particular name of Håñékeça. The Lord has dif ferent names
according to His different activities. For example, His name is Madhusüdana
because He killed the demon of the name Madhu; His name is Govinda
because He gives pleasure to the cows and to the senses; His name is Väsudeva
because He appeared as  the son of Vasudeva; His name is Devaké-nandana
because He accepted Devaké as His mother; His name is Yaçodä-nandana
because He awarded His childhood pastimes to Yaçodä at Våndävana; His
name is Pärtha-särathi because He worked as charioteer of His friend  Arjuna.
Similarly, His name is Håñékeça because He gave direction to Arjuna on the
Battlefield of Kurukñetra.
Arjuna is referred to as Dhanaïjaya in this verse because he helped his
elder brother in fetching wealth when it was required  by the king to make
expenditures for different sacrifices. Similarly, Bhéma is known as Våkodara
because he could eat as voracious ly as he could perform herculean tasks, such
as killing the demon Hiòimba. So the particular types of conchshell blown by
the different personalities on the side of the Päëòavas, beginning with the
Lord’s, were all very encouraging to the fighting soldiers . On the other side
there were no such credits, nor the presence of Lord Kåñëa, the supreme
director, nor that of the goddess of fort une. So they were predestined to lose
the battle—and that was the message announced by the sounds of the
conchshells.
TEXTS  16–18
ANaNTaivJaYa& raJaa ku-NTaqPau}aae YauiDaiïr" )
Naku-l/" Sahdevê SaugaaezMai<aPauZPak-aE )) 16 ))
k-aXYaê ParMaeZvaSa" iXa%<@q c MaharQa" )
Da*íÛuManae ivra$=ê SaaTYaik-êaParaiJaTa" )) 17 ))
d]uPadae d]aEPadeYaaê SavRXa" Pa*iQavqPaTae )


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SaaE>ad]ê Mahabahu"  Xa«aNdDMau" Pa*QaKPa*Qak(- )) 18 ))
anantavijayaà räjä
kunté-putro yudhiñöhiraù
nakulaù sahadevaç ca
sughoña-maëipuñpakau
käçyaç ca parameñv-äsaù
çikhaëòé ca mahä-rathaù
dhåñöadyumno viräöaç ca
sätyakiç cäparäjitaù
drupado draupadeyäç ca
sarvaçaù påthivé-pate
saubhadraç ca mahä-bähuù
çaìkhän dadhmuù påthak påthak
SYNONYMS
ananta-vijayam —the conch named Ananta-vijaya; räjä—the king;
kunté-putraù —the son of Kunté; yudhiñöhiraù —Yudhiñöhira; nakulaù —Nakula;
sahadevaù —Sahadeva; ca—and; sughoña-maëipuñpakau —the conches named
Sughoña and Maëipuñpaka; käçyaù —the King of Käçé (Väräë asé); ca—and;
parama-iñu-äsaù —the great archer; çikhaëòé —Çikhaëòé; ca—also;
mahä-rathaù —one who can fight alone against thousands;
dhåñöadyumnaù —Dhåñöadyumna (the son of King Drupada); viräöaù —Viräöa
(the prince who gave shelter to the Päëòavas while they were in disguise);
ca—also; sätyakiù —Sätyaki (the same as Yuyudhäna, the charioteer of Lord
Kåñëa); ca—and; aparäjitaù —who had never been vanquished;
drupadaù —Drupada, the King of Päïcäla; draupadeyäù —the sons of Draupadé;
ca—also; sarvaçaù —all; påthivé-pa te—O King; saubhadraù —Abhimanyu, the
son of Subhadrä; ca—also; mahä-bähuù —mighty-armed;
çaìkhän —conchshells; dadhmuù —blew; påthak påthak —each separately.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION
King Yudhiñöhira, the son of Kunté, blew his conchshell, the Ananta-vijaya,
and Nakula and Sahadeva blew the Sughoña and Maëipuñpaka. That great
archer the King of Käçé, the great fighter Çikhaëòé, Dhåñöadyumna, Viräöa, the
unconquerable Sätyaki, Drupada, the sons of Draupadé, and the others, O King,
such as the mighty-armed son of Subhadrä, all blew their respective conchshells.
PURPORT
Saïjaya informed King Dhåtaräñöra very  tactfully that his unwise policy of
deceiving the sons of Päëòu and endeavor ing to enthrone his own sons on the
seat of the kingdom was not very laudab le. The signs already clearly indicated
that the whole Kuru dynast y would be killed in that great battle. Beginning
with the grandsire, Bhéñma, down to the grandsons like Abhimanyu and
others—including kings from many states of the world—all were present
there, and all were doomed. The whole catastrophe was due to King
Dhåtaräñöra, because he encouraged the policy followed by his sons.
TEXT  19
Sa gaaezae DaaTaRraí\a<aa& ôdYaaiNa VYadarYaTa( )
Na>aê Pa*iQavq& cEv TauMaul/ae_>YaNauNaadYaNa( )) 19 ))
sa ghoño dhärtaräñöräëäà
hådayäni vyadärayat
nabhaç ca påthivéà caiva
tumulo ’bhyanunädayan
SYNONYMS
saù—that; ghoñaù —vibration; dhärtaräñöräëäm —of the sons of Dhåtaräñöra;
hådayäni —hearts; vyadärayat —shattered; nabhaù —the sky; ca—also;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.påthivém —the surface of the earth; ca—also; eva—certainly;
tumulaù —uproarious; abhyanunädayan —resounding.
TRANSLATION
The blowing of these different conchshells became uproarious. Vibrating
both in the sky and on the earth, it shattered the hearts of the sons of
Dhåtaräñöra.
PURPORT
When Bhéñma and the others on th e side of Duryodhana blew their
respective conchshells, there was no heart-breaking on the part of the
Päëòavas. Such occurrences are not mentio ned, but in this particular verse it
is mentioned that the hearts of the sons of  Dhåtaräñöra were shattered by the
sounds vibrated by the Päëòavas’ party. This is due to the Päëòavas and their
confidence in Lord Kåñëa. One who ta kes shelter of the Supreme Lord has
nothing to fear, even in the midst of the greatest calamity.
TEXT  20
AQa VYaviSQaTaaNd*îa DaaTaRraí\aNk-iPaßJa" )
Pa[v*tae XañSaMPaaTae DaNauåÛMYa Paa<@v" )
ôzqke-Xa& Tada vaKYaiMadMaah MahqPaTae )) 20 ))
atha vyavasthitän dåñövä
dhärtaräñörän kapi-dhvajaù
pravåtte çastra-sampäte
dhanur udyamya päëòavaù
håñékeçaà tadä väkyam
idam äha mahé-pate
SYNONYMS


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.atha—thereupon; vyavasthitän —situated; dåñövä —looking upon;
dhärtaräñörän —the sons of Dhåtaräñöra; kapi-dhvajaù —he whose flag was
marked with Hanumän; pravåtte —while about to engage; çastra-sampäte —in
releasing his arrows; dhanuù —bow; udyamya —taking up; päëòavaù —the son
of Päëòu (Arjuna); håñékeçam —unto Lord Kåñëa; tadä—at that time;
väkyam —words; idam —these; äha—said; mahé-pate —O King.
TRANSLATION
At that time Arjuna, the son of Päëòu, seated in the chariot bearing the flag
marked with Hanumän, took up his bow and prepared to shoot his arrows. O
King, after looking at the sons of Dhåtaräñöra drawn in military array, Arjuna
then spoke to Lord Kåñëa t hese words.
PURPORT
The battle was just about to begin. It is understood from the above
statement that the sons of Dhåtaräñöra were more or less disheartened by the
unexpected arrangement of military fo rce by the Päëòavas, who were guided
by the direct instructions of Lord Kå ñëa on the battlefield. The emblem of
Hanumän on the flag of Arjuna is an other sign of victory because Hanumän
cooperated with Lord Räma in the battle between Räma and Rävaëa, and Lord
Räma emerged victorious. Now both Räma and Hanumän were present on the
chariot of Arjuna to help him. Lord Kåñëa is Räma Himself, and wherever
Lord Räma is, His eternal servitor Ha numän and His eternal consort Sétä, the
goddess of fortune, are present. Therefore, Arjuna had no cause to fear any
enemies whatsoever. And above a ll, the Lord of the senses, Lord Kåñëa, was
personally present to give him directio n. Thus, all good counsel was available
to Arjuna in the matter of executing the battle. In such auspicious conditions,
arranged by the Lord for His eternal devotee, lay the  signs of assured victory.
TEXTS  21–22
AJauRNa ovac


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SaeNaYaaeå>aYaaeMaRDYae rQa& SQaaPaYa Mae_CYauTa )
YaavdeTaaiàrq+ae_h& Yaaed(Dauk -aMaaNaviSQaTaaNa( )) 21 ))
kE-MaRYaa Sah YaaeÖVYaMaiSMaNr<aSaMauÛMae )) 22 ))
arjuna uväca
senayor ubhayor madhye
rathaà sthäpaya me ’cyuta
yävad etän nirékñe ’haà
yoddhu-kämän avasthitän
kair mayä saha yoddhavyam
asmin raëa-samudyame
SYNONYMS
arjunaù uväca —Arjuna said; senayoù —of the armies; ubhayoù —both;
madhye —between; ratham —the chariot; sthäpaya —please keep; me—my;
acyuta —O infallible one; yävat —as long as; etän—all these; nirékñe —may look
upon; aham —I; yoddhu-kämän —desiring to fight; avast hitän —arrayed on the
battlefield; kaiù—with whom; mayä —by me; saha—together;
yoddhavyam —have to fight; asmin —in this; raëa —strife; samudyame —in the
attempt.
TRANSLATION
Arjuna said: O infallible one, please draw my chariot between the two armies
so that I may see those present here, who desire to fight, and with whom I must
contend in this great trial of arms.
PURPORT
Although Lord Kåñëa is the Supreme Personality of Godhead, out of His
causeless mercy He was engaged in the service of His friend. He never fails in
His affection for His devotees, and thus He  is addressed herein as infallible. As
charioteer, He had to car ry out the orders of Arjuna, and since He did not


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.hesitate to do so, He is addressed as infallible. Although He had accepted the
position of a charioteer for His de votee, His supreme position was not
challenged. In all circumstances, He is the Supreme Pers onality of Godhead,
Håñékeça, the Lord of the total senses. The relationship between the Lord and
His servitor is very sweet and transcen dental. The servitor is always ready to
render service to the Lord, and, simi larly, the Lord is always seeking an
oppor tunity to render some service to the devotee. He takes greater pleasure in
His pure devotee’s assuming the advant ageous position of ordering Him than
He does in being the giver of orders. Si nce He is master, everyone is under His
orders, and no one is abov e Him to order Him. But when He finds that a pure
devotee is ordering Him, He obtains tr anscendental pleasure, although He is
the infallible master of all circumstances.
As a pure devotee of the Lord, Arjuna  had no desire to fight with his
cousins and brothers, but he was forced to come onto the battlefield by the
obstinacy of Duryodhana, who was never agreeable to any peaceful
negotiation. Therefore, he was very anxious t o see who the leading persons
present on the battlefield were. Although there was no question of a
peacemaking endeavor on the battlefield , he wanted to see them again, and to
see how much they were bent upon demanding an unwanted war.
TEXT  23
YaaeTSYaMaaNaaNave+ae_h& Ya WTae_}a SaMaaGaTaa" )
DaaTaRraí\SYa dubuRÖeYauRÖe iPa[Yaick-IzRv" )) 23 ))
yotsyamänän avekñe ’haà
ya ete ’tra samägatäù
dhärtaräñörasya durbuddher
yuddhe priya-cikérñavaù
SYNONYMS
yotsyamänän —those who will be fighting; avekñe —let me see; aham —I;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.ye—who; ete—those; atra—here; samägatäù —assembled; dhärtaräñörasya —for
the son of Dhåtaräñöra; durbuddheù —evil-minded; yuddhe —in the fight;
priya —well; cikérñavaù —wishing.
TRANSLATION
Let me see those who have come here to fight, wishing to please the
evil-minded son of Dhåtaräñöra.
PURPORT
It was an open secret that Duryodhana wanted to usurp the kingdom of the
Päëòavas by evil plans, in collaboration with his father, Dhåtaräñöra.
Therefore, all persons who had joined th e side of Duryodhana must have been
birds of the same feather. Arjuna wa nted to see them on the battlefield before
the fight was begun, just to learn who they were, but he had no intention of
proposing peace negotiations with them. It was also a fact that he wanted to
see them to make an estimate of the strength which he had t o face, although
he was quite confident of victory because Kåñëa was sitting by his side.
TEXT  24
SaÅYa ovac
WvMau¢-ae ôzqke-Xaae Gau@ake-XaeNa >aarTa )
SaeNaYaaeå>aYaaeMaRDYae SQaaPaiYaTva rQaaetaMaMa( )) 24 ))
saïjaya uväca
evam ukto håñékeço
guòäkeçena bhärata
senayor ubhayor madhye
sthäpayitvä rathottamam
SYNONYMS


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.saïjayaù uväca —Saïjaya said; evam —thus; uktaù —addressed; håñékeçaù —Lord
Kåñëa; guòäkeçena —by Arjuna; bhärata —O descendant of Bharata;
senayoù —of the armies; ubhayoù —both; madhye —in the midst;
sthäpayitvä —placing; ratha-uttamam —the finest chariot.
TRANSLATION
Saïjaya said: O descendant of Bharata, having thus been addressed by
Arjuna, Lord Kåñëa drew up the fine chariot in the midst of the armies of both
parties.
PURPORT
In this verse Arjuna is referred to as Guòäkeça. Guòäkä  means sleep, and
one who conquers sleep is called guòäkeça.  Sleep also means ignorance. So
Arjuna conquered both sleep and ignorance because of his friendship with
Kåñëa. As a great devotee of Kåñëa, he could not forget Kåñëa even for a
moment, because that is the nature of a de votee. Either in waking or in sleep, a
devotee of the Lord can never be free from thinking of Kåñëa’s name, form,
qualities and pastimes. Thus a de votee of Kåñëa can conquer bot h sleep and
ignorance simply by thinking of Kå ñëa constantly. This is called Kåñëa
consciousness, or samädhi.  As Håñékeça, or the director of the senses and mind
of every living entity, Kåñëa could unde rstand Arjuna’s purpose in placing the
chariot in the midst of the armies. Thus He did so, and spoke as follows.
TEXT  25
>aqZMad]ae<aPa[Mau%Ta" SaveRza& c Mahqi+aTaaMa( )
ovac PaaQaR PaXYaETaaNSaMaveTaaNku-æiNaiTa )) 25 ))
bhéñma-droëa-pramukhataù
sarveñäà ca mahé-kñitäm
uväca pärtha paçyaitän
samavetän kurün iti


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
bhéñma —Grandfather Bhéñma; droëa —the teacher Droëa; pramukhataù —in
front of; sarveñäm —all; ca—also; mahé-kñitäm —chiefs of the world;
uväca —said; pärtha —O son of Påthä; paçya —just behold; etän—all of them;
samavetän —assembled; kurün —the members of the Kuru dynasty; iti—thus.
TRANSLATION
In the presence of Bhéñma, Droëa and all the other chieftains of the world,
the Lord said, Just behold, Pärtha, all the Kurus assembled here.
PURPORT
As the Supersoul of all living entiti es, Lord Kåñëa could understand what
was going on in the mind of Arjuna. The use of the word Håñékeça in this
connection indicates that He knew ever ything. And the word Pärtha, or the
son of Kunté, or Påthä, is also sim ilarly significant in reference to Arjuna. As a
friend, He wanted to inform Arjuna that because Arjuna was the son of Påthä,
the sister of His own father Vasudeva, He had agreed to be the charioteer of
Arjuna. Now what did Kåñëa mean when He told Arjuna to  “behold the
Kurus”? Did Arjuna want to stop ther e and not fight? Kåñëa never expected
such things from the son of His aunt Påthä. The mind of Arjuna was thus
predicted by the Lord in friendly joking.
TEXT  26
Ta}aaPaXYaiTSQaTaaNPaaQaR" iP aTa›NaQa iPaTaaMahaNa( )
AacaYaaRNMaaTaul/aN>a]aTa›NPau}aaNPaaE}aaNSa%q„&STaQaa )
ìéuraNSauôdêEv SaeNaYaaeå>aYaaeriPa )) 26 ))
taträpaçyat sthitän pärthaù
pitèn atha pitämahän


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.äcäryän mätulän bhrätèn
puträn pauträn sakhéàs tathä
çvaçurän suhådaç caiva
senayor ubhayor api
SYNONYMS
tatra —there; apaçyat —he could see; sthitän —standing; pärthaù —Arjuna;
pitèn —fathers; atha—also; pitämahän —grandfathers; äcäryän —teachers;
mätulän —maternal uncles; bhrätèn —brothers; puträn —sons;
pauträn —grandsons; sakhén —friends; tathä —too; çvaçurän —fathers- in-law;
suhådaù —well-wishers; ca—also; eva—certainly; senayoù —of the armies;
ubhayoù —of both parties; api—including.
TRANSLATION
There Arjuna could see, within the mids t of the armies of both parties, his
fathers, grandfathers, teachers, matern al uncles, brothers, sons, grandsons,
friends, and also his fathers-in-law and well-wishers.
PURPORT
On the battlefield Arjuna could see all kinds of relatives. He could see
persons like Bhüriçravä, who were his father’s contemporaries, grandfathers
Bhéñma and Somadatta, teachers like Droëäcärya and Kåpäcärya, maternal
uncles like Çalya and Çakuni, brothe rs like Duryodhana, sons like Lakñmaëa,
friends like Açvatthämä, well-wishers li ke Kåtavarmä, etc. He could see also
the armies which contained many of his friends.
TEXT  27
TaaNSaMaq+Ya Sa k-aENTaeYa" SavaRNbNDaUNaviSQaTaaNa( )
k*-PaYaa ParYaaivíae ivzqdiàdMab]vqTa( )) 27 ))


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.tän samékñya sa kaunteyaù
sarvän bandhün avasthitän
kåpayä parayäviñöo
viñédann idam abravét
SYNONYMS
tän—all of them; samékñya —after seeing; saù—he; kaunteyaù —the son of
Kunté; sarvän —all kinds of; bandhün —relatives; avasthitän —situated;
kåpayä —by compassion; parayä —of a high grade; äviñöaù —overwhelmed;
viñédan —while lamenting; idam —thus; abravét —spoke.
TRANSLATION
When the son of Kunté, Arjuna, saw all these different grades of friends and
relatives, he became overwhelmed with compassion and spoke thus.
TEXT  28
AJauRNa ovac
d*îeMa& SvJaNa& k*-Z<a YauYauTSau& SaMauPaiSQaTaMa( )
SaqdiNTa MaMa Gaa}aai<a Mau%& c PairéuZYaiTa )) 28 ))
arjuna uväca
dåñövemaà sva-janaà kåñëa
yuyutsuà samupasthitam
sédanti mama gäträëi
mukhaà ca pariçuñyati
SYNONYMS
arjunaù uväca —Arjuna said; dåñövä —after seeing; imam —all these;
sva-janam —kinsmen; kåñëa —O Kåñëa; yuyutsum —all in a fighting spirit;
samupasthitam —present; sédanti —are quivering; mama —my; gäträëi —limbs


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.of the body; mukham —mouth; ca—also; pariçuñyati —is dry ing up.
TRANSLATION
Arjuna said: My dear Kåñëa, seeing my friends and relatives present before
me in such a fighting spirit, I feel the limbs of my body quivering and my
mouth drying up.
PURPORT
Any man who has genuine devotion to the Lord has all the good qualities
which are found in godly persons or in  the demigods, whereas the nondevotee,
however advanced he may be in mater ial qualifications by education and
culture, lacks in godly qualities. A s such, Arjuna, just after seeing his kinsmen,
friends and relatives on the battlefield, was at once overwhelmed by
compassion for them who had so decided to fight amongst themselves. As far as
his soldiers were concerned, he was sympathetic from the begin ning, but he
felt compassion even for the soldiers of  the opposite party, foreseeing their
imminent death. And while he was so th inking, the limbs of his body began to
quiver, and his mouth became dry. He was more or less astonished to see their
fighting s pirit. Practically the whole community, all blood relatives of Arjuna,
had come to fight with him. This ov erwhelmed a kind devotee like Arjuna.
Although it is not mentioned here, sti ll one can easily imagine that not only
were Arjuna’s bodily limbs quiveri ng and his mouth drying up, but he was also
crying out of compassion. Such symptoms in Arjuna were not due to weakness
but to his softheartedness, a characteristic of a pure devotee of the Lord. It is
said therefore:
yasyästi bhaktir bhagavaty akiïcanä
sarvair guëais tatra samäsate suräù
haräv abhaktasya kuto mahad-guëä
mano-rathenäsati dhävato bahiù
“One who has unflinching devotion fo r the Personality of Godhead has all
the good qualities of the demigods. Bu t one who is not a devotee of the Lord


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.has only material qualifications that are of little value. This is because he is
hovering on the mental pl ane and is certain to be attracted by the glaring
material energy.” ( Bhäg.  5.18.12 )
TEXT  29
vePaQauê Xarqre Mae raeMahzRê JaaYaTae )
Gaa<@qv& ó&SaTae hSTaatvKcEv PairdùTae )) 29 ))
vepathuç ca çarére me
roma-harñaç ca jäyate
gäëòévaà sraàsate hastät
tvak caiva paridahyate
SYNONYMS
vepathuù —trembling of the body; ca—also; çarére —on the body; me—my;
roma-harñaù —standing of hair on end; ca—also; jäyate —is taking place;
gäëòévam —the bow of Arjuna; sraàsate —is slipping; hastät —from the hand;
tvak—skin; ca—also; eva—certainly; paridahyate —is burning.
TRANSLATION
My whole body is trembling, my hair is standing on end, my bow Gäëòéva is
slipping from my hand, and my skin is burning.
PURPORT
There are two kinds of trembling of the body, and two kinds of standings of
the hair on end. Such phenomena occur ei ther in great spiritual ecstasy or out
of great fear under material conditions . There is no fear in transcendental
realization. Arjuna’s sym ptoms in this situation are out of material
fear—namely, loss of life. This is evid ent from other symptoms also; he became
so impatient that his famous bow Gäëòéva was slipping from his hands, and,


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.because his heart was burning wi thin him, he was feeling a  burning sensation
of the skin. All these are due to a material conception of life.
TEXT  30
Na c Xa¥-aeMYavSQaaTau& >a]MaTaqv c Mae MaNa" )
iNaiMataaiNa c PaXYaaiMa ivParqTaaiNa ke-Xav )) 30 ))
na ca çaknomy avasthätuà
bhramatéva ca me manaù
nimittäni ca paçyämi
viparétäni keçava
SYNONYMS
na—nor; ca—also; çaknomi —am I able; avasthätum —to stay;
bhramati —forgetting; iva—as; ca—and; me—my; manaù —mind;
nimittäni —causes; ca—also; paçyämi —I see; viparétäni —just the opposite;
keçava —O killer of the demon Keçé (Kåñëa).
TRANSLATION
I am now unable to stand here any longer. I am forgetting myself, and my
mind is reeling. I see only causes of  misfortune, O Kåñëa, killer of the Keçé
demon.
PURPORT
Due to his impatience, Arjuna was unable to stay on the battlefield, and he
was forgetting himself on account of  this weakness of his mind. Excessive
attachment for material things puts a man in such a bewildering condition of
existence. Bhayaà dvitéyäbhin iveçataù syät  (Bhäg.  11.2.37 ): such fearfulness and
loss of mental equilibrium take plac e in persons who are too affected by
material conditions. Arjuna envisioned only painful reverses in the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.battlefield—he would not be happy even by gaining victory over the foe. The
words nimittäni viparétäni  are significant. When a man sees only frustration in
his expectations, he thinks, “Why am I he re?” Everyone is interested in himself
and his own welfare. No one is interested in the Supreme Self. Arjuna is
showing ig norance of his real self-interest by Kåñëa’s will. One’s real
self-interest lies in Viñëu, or Kåñëa.  The conditioned soul forgets this, and
therefore suffers material pains. Arjuna  thought that his victory in the battle
would only be a cause of lamentation  for him.
TEXT  31
Na c é[eYaae_NauPaXYaaiMa hTva SvJaNaMaahve )
Na k-a¿e ivJaYa& k*-Z<a Na c raJYa& Sau%aiNa c )) 31 ))
na ca çreyo ’nupaçyämi
hatvä sva-janam ähave
na käìkñe vijayaà kåñëa
na ca räjyaà sukhäni ca
SYNONYMS
na—nor; ca—also; çreyaù —good; anupaçyämi —do I foresee; hatvä —by killing;
sva-janam —own kinsmen; ähave —in the fight; na—nor; käìkñe —do I desire;
vijayam —victory; kåñëa —O Kåñëa; na—nor; ca—also; räjyam —kingdom;
sukhäni —happiness thereof; ca—also.
TRANSLATION
I do not see how any good can come from killing my own kinsmen in this
battle, nor can I, my dear Kåñëa, desire any subsequent victory, kingdom, or
happiness.
PURPORT


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Without knowing that one’s self-i nterest is in Viñëu (or Kåñëa),
conditioned souls are attracted by bodily  relationships, hoping to be happy in
such situations. In such a blind concepti on of life, they forget even the causes
of material happiness. Arjuna a ppears to have even forgotten the moral codes
for a kñatriya.  It  is said t h at  t wo kinds of m en, nam ely t h e kñatriya  who dies
directly in front of the battlefield under Kåñëa’s personal orders and the
person in the renounced order of life who is absolutely devoted to spiritual
culture, are eligible to enter into th e sun globe, which is so powerful and
dazzling. Arjuna is reluctant even to ki ll his enemies, let alone his relatives. He
thinks that by killing his kinsmen there would be no happiness in his life,  and
therefore he is not willing to fight, just  as a person who does not feel hunger is
not inclined to cook. He has now decide d to go into the forest and live a
secluded life in frustration. But as a kñatriya,  he requires a kingdom for his
subsistence, be cause the kñatriyas  cannot engage themselves in any other
occupation. But Arjuna has no kingdom. Arjuna’s sole opportunity for gaining
a kingdom lies in fighting with his cousins and brothers and reclaiming the
kingdom inherited from his father, which he d oes not like to do. Therefore he
considers himself fit to go to the forest to live a secluded life of frustration.
TEXTS  32–35
ik&- Naae raJYaeNa GaaeivNd ik&- >aaeGaEJas„ivTaeNa va )
YaezaMaQaeR k-ax(i+aTa& Naae raJYa& >aaeGaa" Sau%aiNa c )) 32 ))
Ta wMae_viSQaTaa YauÖe Pa[a<aa&STYa¤-a DaNaaiNa c )
AacaYaaR" iPaTar" Pau}aaSTaQaEv c iPaTaaMaha" )) 33 ))
MaaTaul/a" ìéura" PaaE}aa" XYaal/a" SaMbiNDaNaSTaQaa )
WTaaà hNTauiMaC^aiMa ganTaae_iPa MaDauSaUdNa )) 34 ))
AiPa }aEl/aeKYaraJYaSYa heTaae" ik&- Nau Mahqk*-Tae )
iNahTYa DaaTaRraí\aà" k-a Pa[qiTa" SYaaÂNaadRNa )) 35 ))
kià no räjyena govinda


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.kià bhogair jévitena vä
yeñäm arthe käìkñitaà no
räjyaà bhogäù sukhäni ca
ta ime ’vasthitä yuddhe
präëäàs tyaktvä dhanäni ca
äcäryäù pitaraù puträs
tathaiva ca pitämahäù
mätuläù çvaçuräù pauträù
çyäläù sambandhinas tathä
etän na hantum icchämi
ghnato ’pi madhusüdana
api trailokya-räjyasya
hetoù kià nu mahé-kåte
nihatya dhärtaräñörän naù
kä prétiù syäj janärdana
SYNONYMS
kim—what use; naù—to us; räjyena —is the kingdom; govinda —O Kåñëa;
kim—what; bhogaiù —enjoyment; jévitena —living; vä—either; yeñäm —of
whom; arthe —for the sake; käìkñitam —is desired; naù—by us;
räjyam —kingdom; bhogäù —material enjoyment; sukhäni —all happiness;
ca—also; te—all of them; ime—these; avasthitäù —situated; yuddhe —on this
battlefield; präëän —lives; tyaktvä —giving up; dhanäni —riches; ca—also;
äcäryäù —teachers; pitaraù —fathers; puträù —sons; tathä —as well as;
eva—certainly; ca—also; pitämahäù —grandfathers ; mätuläù —maternal
uncles; çvaçuräù —fathers-in-law; pauträù —grandsons;
çyäläù —brothers-in-law; sambandhinaù —relatives; tathä —as well as; etän—all
these; na—never; hantum —to kill; icchämi —do I wish; ghnataù —being killed;
api—even; madhusüdana —O killer of th e demon Madhu (Kåñëa); api—even
if; trai-lokya —of the three worlds; räjyasya —for the kingdom; hetoù —in
exchange; kim nu —what to speak of; mahé-kåte —for the sake of the earth;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.nihatya —by killing; dhärtaräñörän —the sons of Dhåtaräñöra; naù—our;
kä—what; prétiù—pleasure; syät—will there be; janärdana —O maintainer of
all living entities.
TRANSLATION
O Govinda, of what avail to us are a kingdom, happiness or even life itself
when all those for whom we may desire them are now arrayed on this
battlefield? O Madhusüdana, when te achers, fathers, sons, grandfathers,
maternal uncles, fathers-in-law, grandson s, brothers-in-law and other relatives
are ready to give up their lives and properties and are standing before me, why
should I wish to kill them, even though they might otherwise kill me? O
maintainer of all living entities, I am not prepared to fight wit h them even in
exchange for the three worlds, let alone this earth. What pleasure will we derive
from killing the sons of Dhåtaräñöra?
PURPORT
Arjuna has addressed Lord Kåñëa as Govinda because Kåñëa is the object of
all pleasures for cows and the senses. By using this significant word, Arjuna
indicates that Kåñëa should understand what will satisfy Arjuna’s senses. But
Govinda is not meant for s atisfying our senses. If we try to satisfy the senses of
Govinda, however, then automatically our own senses are satisfied. Materially,
everyone wants to satisfy his senses, an d he wants God to be the order supplier
for such satisfaction. The Lord will sat isfy the senses of the living entities as
much as they deserve, but not to the ex tent that they may covet. But when one
takes the opposite way—namely, when one tries to satisfy the senses of
Govinda without desiring to satisfy one’s own senses—then by the grace of
Govinda all desires of the living entity are satisfied. Arjuna’s deep affection
for community and family members is exhi bited here partly due to his natural
compassion for them. He is therefore no t prepared to fight. Everyone wants to
show his opu lence to friends and relatives, but Arjuna fears that all his
relatives and friends will be killed on the battlefield and he will be unable to
share his opulence after victory. This is  a typical calculation of material life.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.The transcendental life, howeve r, is different. Since a devotee wants to satisfy
the desires of the Lord, he can, Lord willing, accept all kinds of opulence for
the service of the Lord, and if the Lord is not willing, he should not accept a
farthing. Arjuna did not want to kill his rela tives, and if there were any need
to kill them, he desired that Kåñëa kill them personally. At this point he did
not know that Kåñëa had already killed them before their coming into the
battlefield and that he was only to become an instrument for Kåñëa. Th is fact
is disclosed in following chapters. As a natural devotee of the Lord, Arjuna did
not like to retaliate against his miscre ant cousins and brothers, but it was the
L o r d ’ s  p l a n  t h a t  t h e y  s h o u l d  a l l  b e  k i lled. The devotee of the Lord does not
retaliate  against the wrongdoer, but the Lord does not tolerate any mischief
done to the devotee by the miscreants. The Lord can excuse a person on His
own account, but He excuses no one who has done harm to His devotees.
Therefore the Lord was determined to kill t he miscreants, although Arjuna
wanted to excuse them.
TEXT  36
PaaPaMaevaé[YaedSMaaNhTvETaaNaaTaTaaiYaNa" )
TaSMaaàahaR vYa& hNTau& DaaTaRraí\aNSabaNDavaNa( )
SvJaNa& ih k-Qa& hTva Saui%Na" SYaaMa MaaDav )) 36 ))
päpam eväçrayed asmän
hatvaitän ätatäyinaù
tasmän närhä vayaà hantuà
dhärtaräñörän sa-bändhavän
sva-janaà hi kathaà hatvä
sukhinaù syäma mädhava
SYNONYMS
päpam —vices; eva—certainly; äçrayet —must come upon; asmän —us;
hatvä —by killing; etän—all these; ätatäyinaù —aggressors; tasmät —therefore;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.na—never; arhäù —deserving; vayam —we; hantum —to kill;
dhärtaräñörän —the sons of Dhåtaräñöra; sa-bändhavän —along with fri ends;
sva-janam —kinsmen; hi—certainly; katham —how; hatvä —by killing;
sukhinaù —happy; syäma —will we become; mädhava —O Kåñëa, husband of
the goddess of fortune.
TRANSLATION
Sin will overcome us if we slay such a ggressors. Therefore it is not proper for
us to kill the sons of Dhåtaräñöra and our friends. What should we gain, O
Kåñëa, husband of the goddess of fortune, and how could we be happy by killing
our own kinsmen?
PURPORT
According to Vedic injunctions there are six kinds of aggressors: (1) a
poison giver, (2) one who sets fire to the house, (3) one who attacks with
deadly weapons, (4) one who plunders riches, (5) one who occupies another’s
land, and (6) one who kidnaps a w ife. Such aggressors are at once to be killed,
and no sin is incurred by killing such a ggressors. Such killing of aggressors is
quite befitting any ordinary man, but Arjuna was not an ordinary person. He
was saintly by character, and therefore he wanted to  deal with them in
saintliness. This kind of saintliness, however, is not for a kñatriya.  Although a
responsible man in the administration of a state is required to be saintly, he
should not be cowardly. For example, Lord Räma was so saintly that people
even now are anxious to live in the kingdom of Lord Räma ( räma-räjya ), but
Lord Räma never showed any cowardice. Rävaëa was an aggressor against
Räma because Rävaëa kidnapped Räma’s wife, Sétä, but Lord Räma gave him
sufficient lessons, unparalleled in the h i s t o r y  o f  t h e  w o r l d .  I n  A r j u n a ’ s  c a s e ,
however, one should consider the special  type of aggressors, namely his own
grandfather, own teacher, friends, sons, grandsons, etc. Because of them,
Arjuna thought that he should not take the severe steps necessary a gainst
ordinary aggressors. Besides that, saintly persons are advised to forgive. Such
injunctions for saintly persons are more important than any political


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.emergency. Arjuna considered that rather than kill his own kinsmen for
political reasons, it would be better to forgive them on grounds of religion and
saintly behavior. He did not, therefore, consider such killing profitable simply
for the matter of temporary bodily happiness. After all, kingdoms and
pleasures derived therefrom are not permanent, so wh y should he risk his life
and eternal salvation by killing his own kinsmen? Arjuna’s addressing of Kåñëa
as “Mädhava,” or the husband of the goddess of fortune, is also significant in
this connection. He wanted to point out to Kåñëa that, as husband of the
goddess of fortune, He should not indu ce Arjuna to take up a matter which
would ultimately bring about misfortune. Kåñëa, however, never brings
misfortune to anyone, to say nothing of His devotees.
TEXTS  37–38
YaÛPYaeTae Na PaXYaiNTa l/ae>aaePahTaceTaSa" )
ku-l/+aYak*-Ta& daez& iMa}ad]aehe c PaaTak-Ma( )) 37 ))
k-Qa& Na jeYaMaSMaai>a" PaaPaadSMaaiàviTaRTauMa( )
ku-l/+aYak*-Ta& daez& Pa[PaXYaiÙJaRNaadRNa )) 38 ))
yady apy ete na paçyanti
lobhopahata-cetasaù
kula-kñaya-kåtaà doñaà
mitra-drohe ca pätakam
kathaà na jïeyam asmäbhiù
päpäd asmän nivartitum
kula-kñaya-kåtaà doñaà
prapaçyadbhir janärdana
SYNONYMS
yadi—if; api—even; ete—they; na—do not; paçyanti —see; lobha —by greed;
upahata —overpowered; cetasaù —their hearts; kula-kñaya —in killing the
family; kåtam —done; doñam —fault; mitra-drohe —in quarreling with friends;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.ca—also; pätakam —sinful reactions; katham —wh y; na—should not;
jïeyam —be known; asmäbhiù —by us; päpät —from sins; asmät —these;
nivartitum —to cease; kula-kñaya —in the destruction of a dynasty;
kåtam —done; doñam —crime; prapaçyadbhiù —by those who can see;
janärdana —O Kåñëa.
TRANSLATION
O Janärdana, although these men, th eir hearts overtaken by greed, see no
fault in killing one’s family or quarreling  with friends, why should we, who can
see the crime in destroying a family, engage in these acts of sin?
PURPORT
A kñatriya  is not supposed to refuse to battle or gamble when he is so
invited by some rival party. Under such  an obligation, Arjuna could not refuse
to fight, because he had been challeng ed by the party of Duryodhana. In this
connection, Arjuna considered  that the other party might be blind to the
effects of such a challenge. Arjuna, however, could see the evil consequences
and could not accept the challenge. Obli gation is actually binding when the
effect is good, but when the effect is otherwise, then no one can be bound.
Considering all these pros and cons, Arjuna decided not to fight.
TEXT  39
ku-l/+aYae Pa[<aXYaiNTa ku-l/DaMaaR" SaNaaTaNaa" )
DaMaeR Naíe ku-l&/ k*-TòMaDaMaaeR_i>a>avTYauTa )) 39 ))
kula-kñaye praëaçyanti
kula-dharmäù sanätanäù
dharme nañöe kulaà kåtsnam
adharmo ’bhibhavaty uta


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
kula-kñaye —in destroying the family; praëaçyanti —become vanquished;
kula-dharmäù —the family traditions; sanätanäù —eternal; dharme —religion;
nañöe —being destroyed; kulam —family; kåtsnam —whole;
adharmaù —irreligion; abhibhavati —transforms; uta—it is said.
TRANSLATION
With the destruction of dynasty, the eternal family tradition is vanquished,
and thus the rest of the family becomes involved in irreligion.
PURPORT
In the system of the varëäçrama  institution there are many principles of
religious traditions to help members of  the family grow properly and attain
spiritual values. The elder members are re sponsible for such purifying processes
in the family, beginning f rom birth to death. But on the death of the elder
members, such family traditions of pu rification may stop, and the remaining
younger family members may develop irreligious habits and thereby lose their
chance for spiritual salvation. Therefore, for no pur pose should the elder
members of the family be slain.
TEXT  40
ADaMaaRi>a>avaTk*-Z<a Pa[duZYaiNTa ku-l/iñYa" )
ñqzu duíaSau vaZ<aeRYa JaaYaTae v<aRSaªr" )) 40 ))
adharmäbhibhavät kåñëa
praduñyanti kula-striyaù
stréñu duñöäsu värñëeya
jäyate varëa-saìkaraù


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
adharma —irreligion; abhibhavät —having become predominant; kåñëa —O
Kåñëa; praduñyanti —become polluted; kula-striyaù —family ladies; stréñu —by
the womanhood; duñöäsu —being so polluted; värñëeya —O descendant of
Våñëi; jäyate —comes into being; varëa-saìkaraù —un wanted progeny.
TRANSLATION
When irreligion is prominent in the family, O Kåñëa, the women of the
family become polluted, and from the degradation of womanhood, O descendant
of Våñëi, comes unwanted progeny.
PURPORT
Good population in human society is the basic principle for peace,
prosperity and spiritual progress in life. The varëäçrama  religion’s principles
were so designed that the good popula tion would prevail in society for the
general spiritual progress of stat e and community. Such population depends on
the chastity and faithfulness of its womanhood. As children are very prone to
be misled, women are similarly very prone to degradation. Therefore, both
children and women require protection by the elder members o f the family. By
being engaged in various religious practices, women will not be misled into
adultery. According to Cäëakya Paëòita, women are generally not very
intelligent and therefore not trustworthy.  So the different family traditions of
religious act ivities should always engage th em, and thus their chastity and
devotion will give birth to a good popula tion eligible for participating in the
varëäçrama  system. On the failure of such varëäçrama-dharma,  naturally the
women become free to act and mix with men, and thus adultery is indulged in
at the risk of unwanted population. I rresponsible men also provoke adultery in
society, and thus unwanted children fl ood the human race at the risk of war
and pestilence.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  41
Saªrae Nark-aYaEv ku-l/ganaNaa& ku-l/SYa c )
PaTaiNTa iPaTarae ùeza& lu/áiPa<@aedk-i§-Yaa" )) 41 ))
saìkaro narakäyaiva
kula-ghnänäà kulasya ca
patanti pitaro hy eñäà
lupta-piëòodaka-kriyäù
SYNONYMS
saìkaraù —such unwanted children; narakäya —make for hellish life;
eva—certainly; kula-ghnänäm —for those who are killers of the family;
kulasya —for the family; ca—also; patanti —fall down; pitaraù —forefathers;
hi—certainly; eñäm —of them; lupta —stopped; piëòa —of offerings of food;
udaka —and water; kriyäù —performances.
TRANSLATION
An increase of unwanted population certainly causes hellish life both for the
family and for those who destroy the family tradition. The ancestors of such
corrupt families fall down, because the performances for offering them food and
water are entirely st opped.
PURPORT
According to the rules and regulations of  fruitive activities, there is a need
to offer periodical food and water to  the forefathers of the family. This
offering is performed by worship of Viñëu, because eating the remnants of food
offered to Viñëu can del iver one from all kinds of sinful actions. Sometimes
the forefathers may be suffering from va rious types of sinful reactions, and
sometimes some of them cannot even ac quire a gross material body and are
forced to remain in subtle bodies as ghosts. Thus, wh en remnants of prasädam


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.food are offered to forefathers by de scendants, the forefathers are released
from ghostly or other kinds of miserable life. Such help rendered to forefathers
is a family tradition, and those who are not in devotional life are requir ed to
perform such rituals. One who is engaged in the devotional life is not required
to perform such actions. Simply by performing devotional service, one can
deliver hundreds and thousands of forefa thers from all kinds of misery. It is
stated in the Bhäg avatam  (11.5.41 ):
devarñi-bhütäpta-nåëäà pitèëäà
na kiìkaro näyam åëé ca räjan
sarvätmanä yaù çaraëaà çaraëyaà
gato mukundaà parihåtya kartam
“Anyone who has taken shelter of the lotus feet of Mukunda, the giver of
liberation, giving up all kinds of obliga tion, and has taken to the path in all
seriousness, owes neither duties nor obligations to the demigods, sages, general
living entities, famil y members, humankind or forefathers.” Such obligations
are automatically fulfilled by performance of devotional service to the
Supreme Personality of Godhead.
TEXT  42
daezEreTaE" ku-l/ganaNaa& v<aRSaªrk-arkE-" )
oTSaaÛNTae JaaiTaDaMaaR" ku -l/DaMaaRê XaaìTaa" )) 42 ))
doñair etaiù kula-ghnänäà
varëa-saìkara-kärakaiù
utsädyante jäti-dharmäù
kula-dharmäç ca çäçvatäù
SYNONYMS
doñaiù —by such faults; etaiù —all these; kula-ghnänäm —of the destroyers of
the family; varëa-saìkara —of unwanted children; kärakaiù —which are
causes; utsädyante —are devastated; jäti-dharmäù —community projects;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.kula-dharmäù —family traditions; ca—also; çäçvat äù—eternal.
TRANSLATION
By the evil deeds of those who destroy the family tradition and thus give rise
to unwanted children, all kinds of community projects and family welfare
activities are devastated.
PURPORT
Community projects for the four orde rs of human society, combined with
family welfare activities, as they are set forth by the institution of
sanätana-dharma,  or varëäçrama-dharma,  are designed to enable the human
being to attain his ultimate salvation. Th erefore, the breaking of the
sanätana-dharma  tradition by irresponsible leaders of society brings about
chaos in that society, and consequently  people forget the aim of life—Viñëu.
Such leaders are called blind, and pe rsons who follow such leaders are sure  to
be led into chaos.
TEXT  43
oTSaàku-l/DaMaaR<aa& MaNauZYaa<aa& JaNaadRNa )
Narke- iNaYaTa& vaSaae >avTaqTYaNauéué[uMa )) 43 ))
utsanna-kula-dharmäëäà
manuñyäëäà janärdana
narake niyataà väso
bhavatéty anuçuçruma
SYNONYMS
utsanna —spoiled; kula-dharmäëäm —of those who have the family traditions;
manuñyäëäm —of such men; janärdana —O Kåñëa; narake —in hell;
niyatam —always; väsaù —residence; bhavati —it so becomes; iti—thus;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.anuçuçruma —I have heard by disciplic succession.
TRANSLATION
O Kåñëa, maintainer of the people, I have heard by disciplic succession that
those who destroy family traditions dwell always in hell.
PURPORT
Arjuna bases his argument not on his own personal experience, but on what
he has heard from the authorities. That is the way of receiving real knowledge.
One cannot reach the real point of fact ual knowledge without being helped by
the right person who is a lready established in that knowledge. There is a
system in the varëäçrama  institution by which before death one has to undergo
the process of atonement for his sinful activities. One who is always engaged in
sinful activities must utilize the process of at onement called the präyaçcitta.
Without doing so, one surely will be tran sferred to hellish planets to undergo
miserable lives as the result of sinful activities.
TEXT  44
Ahae bTa MahTPaaPa& k-Tau| VYaviSaTaa vYaMa( )
Yad]aJYaSau%l/ae>aeNa hNTau& SvJaNaMauÛTaa" )) 44 ))
aho bata mahat päpaà
kartuà vyavasitä vayam
yad räjya-sukha-lobhena
hantuà sva-janam udyatäù
SYNONYMS
aho—alas; bata—how strange it is; mahat —great; päpam —sins; kartum —to
perform; vyavasitäù —have decided; vayam —we; yat—because;
räjya-sukha-lobhena —driven by greed for royal happiness; hantum —to kill;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.sva-janam —kinsmen; udyatäù —trying.
TRANSLATION
Alas, how strange it is that we are preparing to commit greatly sinful acts.
Driven by the desire to enjoy royal happiness, we are intent on killing our own
kinsmen.
PURPORT
Driven by selfish motives, one may be inclined to such sinful acts as the
killing of one’s own brother, father or mother. There are many such instances
in the history of the world. But Arjuna, being a saintly devotee of the Lord, is
always conscious of mor al principles and therefore takes care to avoid such
activities.
TEXT  45
Yaid MaaMaPa[Taqk-arMaXañ& XañPaa<aYa" )
DaaTaRraí\a r<ae hNYauSTaNMae +aeMaTar& >aveTa( )) 45 ))
yadi mäm apratékäram
açastraà çastra-päëayaù
dhärtaräñörä raëe hanyus
tan me kñemataraà bhavet
SYNONYMS
yadi—even if; mäm —me; apratékäram —without being resistant;
açastram —without being fully equipped; çastra-päëayaù —those with weapons
in hand; dhärtaräñöräù —the sons of Dhåtaräñöra; raëe—on the battlefield;
hanyuù —may kill; tat—that; me—for me; kñema-taram —better;
bhavet —would be.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION
Better for me if the sons of Dhåtaräñöra, weapons in hand, were to kill me
unarmed and unresisting on the battlefield.
PURPORT
It is the custom—according to kñatriya  fighting principles—that an
unarmed and unwilling foe should not be attacked. Arjuna, however, decided
that even if attacked by the enemy in such an awkward position, he would not
fight. He did not consider how much t he other party was bent upon fighting.
All these symptoms are due to soft-heart edness resulting from his being a great
devotee of the Lord.
TEXT  46
SaÅYa ovac
WvMau¤-aJauRNa" Sa&:Yae rQaaePaSQa oPaaivXaTa( )
ivSa*JYa SaXar& caPa& Xaaek-Sa&ivGanMaaNaSa" )) 46 ))
saïjaya uväca
evam uktvärjunaù saìkhye
rathopastha upäviçat
visåjya sa-çaraà cäpaà
çoka-saàvigna-mänasaù
SYNONYMS
saïjayaù uväca —Saïjaya said; evam —thus; uktvä —saying; arjunaù —Arjuna;
saìkhye —in the battlefield; ratha —of the chariot; upasthe —on the seat;
upäviçat —sat down again; visåjya —putting aside; sa-çaram —along with
arrows; cäpam —the bow; çoka—by lamentation; saàvigna —distressed;
mänasaù —within the mind.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION
Saïjaya said: Arjuna, having thus spoken on the battlefield, cast aside his
bow and arrows and sat down on the chariot, his mind overwhelmed with grief.
PURPORT
While observing the situation of his en emy, Arjuna stood up on the chariot,
but he was so afflicted with lamentatio n that he sat down again, setting aside
his bow and arrows. Such a kind and so ft-hearted person, in the devotional
service of the Lord, is fi t to receive self-knowledge.
Thus end the Bhaktivedanta Purports to the First Chapter of the Çrémad
Bhagavad-gétä  in the matter of Observing the Armies on the Battlefield of
Kurukñetra.
- CHAPTER 2 -
Contents of the Gétä Summarized
TEXT  1
SaÅYa ovac
Ta& TaQaa k*-PaYaaivíMaé[uPaU<aaRku-le/+a<aMa( )
ivzqdNTaiMad& vaKYaMauvac MaDauSaUdNa" )) 1 ))
saïjaya uväca
taà tathä kåpayäviñöam


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.açru-pürëäkulekñaëam
viñédantam idaà väkyam
uväca madhusüdanaù
SYNONYMS
saïjayaù uväca —Saïjaya said; tam—unto Arjuna; tathä —thus; kåpayä —by
compassion; äviñöam —overwhelmed; açru-pürëa-äkula —full of tears;
ékñaëam —eyes; viñédantam —lamenting; idam —these; väkyam —words;
uväca —said; madhu-südanaù —the killer of Madhu.
TRANSLATION
Saïjaya said: Seeing Arjuna full of co mpassion, his mind depressed, his eyes
full of tears, Madhusüdana, Kåñëa, spoke the following words.
PURPORT
Material compassion, lamentation and te ars are all signs of ignorance of the
real self. Compassion for the eternal soul is self-realization. The word
“Madhusüdana” is significant in this  verse. Lord Kåñëa killed the demon
Madhu, and now Arjuna wanted Kåñëa  to kill the demon of misunderstanding
that had overtaken him in the discharge of his duty. No one knows where
compassion should be applied. Compassion for the dress of a drowning man is
senseless. A man fallen in the ocea n of nescience cannot be saved sim ply by
rescuing his outward dress—the gross material body. One who does not know
this and laments for the outward dress is called a çüdra,  or one who laments
unnecessarily. Arjuna was a kñatriya,  and this conduct was not expected from
him. Lord Kåñëa, howe ver, can dissipate the lamentation of the ignorant man,
and for this purpose the Bhagavad-gétä  was sung by Him. This chapter instructs
us in self-realization by an analytical study of the material body and the spirit
soul, as explained by the supreme autho rity, Lord Çré Kåñëa. This realization is
possible when one works without attachment  to fruitive results and is situated
in the fixed conception of the real self.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  2
é[q>aGavaNauvac
ku-TaSTva k-XMal/iMad& ivzMae SaMauPaiSQaTaMa( )
ANaaYaRJauíMaSvGYaRMak-IiTaRk-rMaJauRNa )) 2 ))
çré-bhagavän uväca
kutas tvä kaçmalam idaà
viñame samupasthitam
anärya-juñöam asvargyam
akérti-karam arjuna
SYNONYMS
çré-bhagavän uväca —the Supreme Personality of Godhead said;
kutaù —wherefrom; tvä—unto you; kaçmalam —dirtiness; idam —this
lamentation; viñame —in this hour of crisis; samupasthitam —arrived;
anärya —persons who do not know the value of life; juñöam —practiced b y;
asvargyam —which does not lead to higher planets; akérti —infamy;
karam —the cause of; arjuna —O Arjuna.
TRANSLATION
The Supreme Personality of Godhead said: My dear Arjuna, how have these
impurities come upon you? They are no t at all befitting a man who knows the
value of life. They lead not to higher planets but to infamy.
PURPORT
Kåñëa and the Supreme Personality of  Godhead are identical. Therefore
Lord Kåñëa is referred to as Bhagavän throughout the Gétä.  Bhagavän is the
ultimate in the Absolute Truth. Absolute  Truth is realized in three phases of
understanding, namely Brahman, or  the impersonal all-pervasive spirit;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Paramätmä, or the localized aspect of the Supreme within the heart of all
living entities; and Bhagavän, or the Supreme Personality of Godhead, Lord
Kåñëa. In the Çrémad-Bhägavatam  (1.2.11 ) this conception of the Absol ute
Truth is explained thus:
vadanti tat tattva-vidas
tattvaà yaj jïänam advayam
brahmeti paramätmeti
bhagavän iti çabdyate
“The Absolute Truth is realized in three phases of understanding by the
knower of the Absolute Truth, and all of them are identical. Such phases of
the Absolute Truth are expressed as Brahman, Paramätmä, and Bhagavän.”
These three divine aspects can be ex plained by the example of the sun,
which also has three different aspects, namely the sunshine, the sun’s surface
and the sun planet itself. One who studie s the sunshine only is the preliminary
student. One who understan ds the sun’s surface is further advanced. And one
who can enter into the sun planet is th e highest. Ordinary students who are
satisfied by simply understanding the sunshine—its universal pervasiveness
and the glaring effulgence of its impersonal nature—may  be compared to those
who can realize only the Brahman featur e of the Absolute Truth. The student
who has advanced still further can know the sun disc, which is compared to
knowledge of the Paramätmä feature of the Absolute Truth. And the student
who can e nter into the heart of the sun pl anet is compared to those who
realize the personal features of the Su preme Absolute Truth. Therefore, the
bhaktas,  or the transcendentalists who have  realized the Bhagavän feature of
the Absolute Truth, are the topmost tran scendentalists, although all students
who are engaged in the study of the Ab solute Truth are engaged in the same
subject matter. The sunshine, the sun disc and the inner affairs of the sun
planet cannot be separated from one another, and yet the students o f the three
different phases are not in the same category.
The Sanskrit word bhagavän  is explained by the great authority Paräçara
Muni, the father of Vyäsadeva. The Supreme Personality who possesses all
riches, all strength, all fame, all beau ty, all knowledge and all renunciation is


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.called Bhagavän. There are ma ny persons who are very rich, very powerful,
very beautiful, very famous, very learned, and very much detached, but no one
can claim that he possesses all riches, a ll strength, etc., entirely. Only Kåñëa
can claim this because He is the Supreme Personality  of Godhead. No living
entity, including Brahmä, Lord Çiva, or Näräyaëa, can possess opulences as
fully as Kåñëa. Therefore it is concluded in the Brahma-saàhitä  by Lord
Brahmä himself that Lord Kåñëa is the Supreme Personality of Godhead. No
one is equal to or above Him. He is the primeval Lord, or Bhagavän, known as
Govinda, and He is the supreme cause of all causes:
éçvaraù paramaù kåñëaù
sac-cid-änanda-vigrahaù
anädir ädir govindaù
sarva-käraëa-käraëam
“There are many personalities possessing the qualities of Bhagavän, but
Kåñëa is the supreme because none can excel Him. He is the Supreme Person,
and His body is eternal, full of knowle dge and bliss. He is the primeval Lord
Govinda and the cause of all ca uses.” ( Brahma-saàhitä  5.1)
In the Bhägavatam  also there is a list of many incarnations of the Supreme
Personality of Godhead, but Kåñëa is described as the original Personality of
Godhead, from whom many, many incarn ations and Personalities of Godhead
expand:
ete cäàça-kaläù puàsaù
kåñëas tu bhagavän svayam
indräri-vyäkulaà lokaà
måòayanti yuge yuge
“All the lists of the incarnations of Godhead submitted herewith are either
plenary expansions or parts of the plenary expansions of the Supreme
Godhead, but Kåñëa is the Supreme Personality of Godhead Himself.” ( Bhäg.
1.3.28 )
Therefore, Kåñëa is the original Su preme Personality of Godhead, the
Absolute Truth, the source of bo th the Supersoul and the impersonal


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Brahman.
In the presence of the Supreme Personality of Godhead, Arjuna’s
lamentation for his kinsmen is certain ly unbecoming, and therefore. Kåñëa
expressed His surprise with the word kutaù,  “wherefrom.” Such impurities were
never expected from a person belonging t o the civilized class of men known as
Äryans. The word Äryan  is applicable to persons who know the value of life
and have a civilization based on spirit ual realization. Persons who are led by
the material conception of life do not know that the aim of life  is realization of
the Absolute Truth, Viñëu, or Bhagav än, and they are captivated by the
external features of the material worl d, and therefore they do not know what
liberation is. Persons who have no kn owledge of liberation from material
bondage are call ed non-Äryans. Although Arjuna was a kñatriya,  he was
deviating from his prescribed duties by declining to fight. This act of
cowardice is described as befitting th e non-Äryans. Such deviation from duty
does not help one in the progress of spiritual life, nor does it even give one the
opportunity to become famous in this wo rld. Lord Kåñëa did not approve of the
so-called compassion of Arjuna for his kinsmen.
TEXT  3
©E-BYa& Maa SMa GaMa" PaaQaR NaETatvYYauPaPaÛTae )
+aud]& ôdYadaEbRLYa& TYa¤-aeitaï ParNTaPa )) 3 ))
klaibyaà mä sma gamaù pärtha
naitat tvayy upapadyate
kñudraà hådaya-daurbalyaà
tyaktvottiñöha parantapa
SYNONYMS
klaibyam —impotence; mä sma —do not; gamaù —take to; pärtha —O son of
Påthä; na—never; etat—this; tvayi —unto you; upadyate —is befitting;
kñudram —petty; hådaya —of the heart; daurbalyam —weakness;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.tyaktvä —giving up; uttiñöha —get up; param-tapa —O chastiser of the enemies.
TRANSLATION
O son of Påthä, do not yield to this degrading impotence. It does not become
you. Give up such petty weakness of he art and arise, O chastiser of the enemy.
PURPORT
Arjuna was addressed as the son of Påthä, who happened to be the sister of
Kåñëa’s father Vasudeva. Therefore Arjuna had a blood relationship with
Kåñëa. If the son of a kñatriya  declines to fight, he is a kñatriya  in name only,
and if the son of a brähmaë a acts impiously, he is a brähmaëa  in name only.
Such kñatriyas  and brähmaëas  are unworthy sons of their fathers; therefore,
Kåñëa did not want Arjuna to become an unworthy son of a kñatriya.  Arjuna
was the most intimate friend of Kåñëa, and Kåñëa was dire ctly guiding him on
the chariot; but in spite of all these cr edits, if Arjuna abandoned the battle he
would be committing an infamous act. Therefore Kåñëa said that such an
attitude in Arjuna did not fit his personality. Arjuna might argue that he
would gi ve up the battle on the grounds of his magnanimous attitude for the
most respectable Bhéñma and his relatives, but Kåñëa considered that sort of
magnanimity mere weakness of heart.  Such false magnanimity was not
approved by any authority. Therefore, such m agnanimity or so-called
nonviolence should be given up by persons like Arjuna under the direct
guidance of Kåñëa.
TEXT  4
AJauRNa ovac
k-Qa& >aqZMaMah& Sa&:Yae d]ae<a& c MaDauSaUdNa )
wzui>a" Pa[iTaYaaeTSYaaiMa PaUJaahaRvirSaUdNa )) 4 ))
arjuna uväca


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.kathaà bhéñmam ahaà saìkhye
droëaà ca madhusüdana
iñubhiù pratiyotsyämi
püjärhäv ari-südana
SYNONYMS
arjunaù uväca —Arjuna said; katham —how; bhéñmam —Bhéñma; aham —I;
saìkhye —in the fight; droëam —Droëa; ca—also; madhu-südana —O killer of
Madhu; iñubhiù —with arrows; pratiyotsyämi —shall counterattack;
püjä-arhau —those who are worshipable; ari-südana —O killer of  the enemies.
TRANSLATION
Arjuna said: O killer of enemies, O killer of Madhu, how can I
counterattack with arrows in battle men like Bhéñma and Droëa, who are
worthy of my worship?
PURPORT
Respectable superiors like Bhéñma the grandfather and Droëäcärya the
teacher are always worshipable. Even if they attack, they should not be
counterattacked. It is general etiquette that superiors are not to be offered
even a verbal fight. Even if they are  sometimes harsh in behavior, they should
not be harshly treated. Then, how is it possible for Arjuna to counterattack
them? Would Kåñëa ever attack His own grandfather, Ugrasena, or His
teacher, Sändépani Muni? These were some of the arguments offered by
Arjuna to Kåñëa.
TEXT  5
GauæNahTva ih MahaNau>aavaNa(
 é[eYaae >aae¢u-& >aE+YaMaPaqh l/aeke- )
hTvaQaRk-aMaa&STau GauæiNahEv


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved. >auÅqYa >aaeGaaNåiDarPa[idGDaaNa( )) 5 ))
gurün ahatvä hi mahänubhävän
çreyo bhoktuà bhaikñyam apéha loke
hatvärtha-kämäàs tu gurün ihaiva
bhuïjéya bhogän rudhira-pradigdhän
SYNONYMS
gurün —the superiors; ahatvä —not killing; hi—certainly;
mahä-anubhävän —great souls; çreyaù —it is better; bhoktum —to enjoy life;
bhaikñyam —by begging; api—even; iha—in this life; loke—in this world;
hatvä —killing; artha —gain; kämän —desiring; tu—but; gurün —su periors;
iha—in this world; eva—certainly; bhuïjéya —one has to enjoy;
bhogän —enjoyable things; rudhira —blood; pradigdhän —tainted with.
TRANSLATION
It would be better to live in this world by begging than to live at the cost of
the lives of great souls who are my teache rs. Even though desiring worldly gain,
they are superiors. If they are killed, everything we enjoy will be tainted with
blood.
PURPORT
According to scriptural codes, a te acher who engages in an abominable
action and has lost his sense of discrimi nation is fit to be abandoned. Bhéñma
and Droëa were obliged to take the side of Duryodhana because of his
financial assistance, although they sh ould not have accepted such a position
simply on financial considerations. Un der the circumstances, they have lost
the respectability of teachers. But Arju na thinks that nevertheless they remain
his superiors, and therefore to enjoy material profits after killing them would
mean to enjoy spoils tainted with blood.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  6
Na cETaiÜÚ" k-Taràae GarqYaae
 YaÜa JaYaeMa Yaid va Naae JaYaeYau" )
YaaNaev hTva Na iJaJaqivzaMa‚
 STae_viSQaTaa" Pa[Mau%e DaaTaRraí\a" )) 6 ))
na caitad vidmaù kataran no garéyo
yad vä jayema yadi vä no jayeyuù
yän eva hatvä na jijéviñämas
te ’vasthitäù pramukhe dhärtaräñöräù
SYNONYMS
na—nor; ca—also; etat—this; vidmaù —do we know; katarat —which;
naù—for us; garéyaù —better; yat vä —whether; jayema —we may conquer;
yadi—if; vä—or; naù—us; jayeyuù —they conquer; yän—those who;
eva—certainly; hatvä —by killing; na—never; jijéviñämaù —we would wa nt to
live; te—all of them; avasthitäù —are situated; pramukhe —in the front;
dhärtaräñöräù —the sons of Dhåtaräñöra.
TRANSLATION
Nor do we know which is better—conq uering them or being conquered by
them. If we killed the sons of Dhåtaräñöra, we should not care to live. Yet they
are now standing before us on the battlefield.
PURPORT
Arjuna did not know whether he should fight and risk unnecessary
violence, although fighting is the duty of the kñatriyas,  or whether he should
refrain and live by begging. If he did not conquer the enemy, begging would be
his only means of subsistence. No r was there certainty of victory, because
either side might emerge victorious. Even if victory awaited them (and their


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.cause was justified), still, if the sons of Dhåtaräñöra died in battle, it would be
very difficult to live in their absence. Under the ci rcumstances, that would be
another kind of defeat for them. All th ese considerations by Arjuna definitely
proved that not only was he a great devo tee of the Lord but he was also highly
enlightened and had complete control over his mind and senses. His desi re to
live by begging, although he was born in  the royal household, is another sign of
detachment. He was truly virtuous, as th ese qualities, combined with his faith
in the words of instruction of Çré Kåñëa (his spiritual master), indicate. It is
concluded  that Arjuna was quite fit for liberation. Unless the senses are
controlled, there is no chance of elevat ion to the platform of knowledge, and
without knowledge and devotion there is no chance of liberation. Arjuna was
competent in all these attributes, ov er and above his enormous attributes in his
material relationships.
TEXT  7
k-aPaR<YadaezaePahTaSv>aav"
 Pa*C^aiMa Tva& DaMaRSaMMaU!ceTaa" )
YaC^\eYa" SYaaiàiêTa& b]Uih TaNMae
 iXaZYaSTae_h& XaaiDa Maa& Tva& Pa[PaàMa( )) 7 ))
kärpaëya-doñopahata-svabhävaù
påcchämi tväà dharma-sammüòha-cetäù
yac chreyaù syän niçcitaà brühi tan me
çiñyas te ’haà çädhi mäà tväà prapannam
SYNONYMS
kärpaëya —of miserliness; doña—by the weakness; upahata —being afflicted;
sva-bhävaù —characteristics; påcchämi —I am asking; tväm —unto You;
dharma —religion; sammüòha —bewildered; cetäù —in heart; yat—what;
çreyaù —all-good; syät—may be; niçcitam —confidently; brühi—tell; tat—that;
me—unto me; çiñyaù —disciple; te—Your; aham —I am; çädhi —just instruct;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.mäm —me; tväm —unto You; prapannam —surrendered.
TRANSLATION
Now I am confused about my duty and have lost all composure because of
miserly weakness. In this condition I am asking You to tell me for certain what
is best for me. Now I am Your disciple, and a soul surrendered unto You. Please
instruct me.
PURPORT
By nature’s own way the complete system of material activities is a source of
perplexity for everyone. In every step  there is perplexity, and therefore it
behooves one to approach a bona fide spiritual master who can give one proper
guidance for executing the purpose of life. All Vedic literatures advise us to
approach a bona fide spiritual master to get free from the perplexities of life,
which happen without our desire. They are like a forest fire that somehow
blazes without being set by anyone. Similarly , the world situation is such’ that
perplexities of life automatically appe ar, without our wanting such confusion.
No one wants fire, and yet it takes plac e, and we become perplexed. The Vedic
wisdom therefore advises that in  order to solve the perplexitie s of life and to
understand the science of the solution, one must approach a spiritual master
who is in the disciplic succession. A person  with a bona fide spiritual master is
supposed to know everything. One should  not, therefore, remain in material
perpl exities but should approach a spiritua l master. This is the purport of this
verse.
Who is the man in material perplexiti es? It is he who does not understand
the problems of life. In the Båhad-äraëyaka Upaniñad  (3.8.10 ) the perplexed
man is described as follows: yo vä etad akñaraà gärgy aviditväsmäû lokät praiti sa
kåpaëaù.  “He is a miser ly man who does not solve the problems of life as a
human and who thus quits this world like the cats and dogs, without
understanding the science of self-realization.” This human form of life is a
most valuable asset for the living entity who can utilize i t for solving the
problems of life; therefore, one who does not utilize this opportunity properly


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.is a miser. On the other hand, there is the brähmaëa,  or he who is intelligent
enough to utilize this body to solve all the problems of life. Ya etad akñaraà
gärgi viditväsmäû lokät praiti sa brähmaëaù.
The kåpaëas,  or miserly persons, waste their time in being overly
affectionate for family, society, country, etc., in the material conception of life.
One is often attached to family life, namely to wife, children and other
members, on the basis of “skin d isease.” The kåpaëa  thinks that he is able to
protect his family members from death; or the kåpaëa  thinks that his family or
society can save him from the verge of death. Such family attachment can be
found even in the lower animal s, who take care of child ren also. Being
intelligent, Arjuna could understand that  his affection for family members and
his wish to protect them from death were the causes of his perplexities.
Although he could understand that his du ty to fight was awaiting him, still, on
account of miserly weakness, he could not di scharge the duties. He is therefore
asking Lord Kåñëa, the supreme spiritua l master, to make a definite solution.
He offers himself to Kåñëa as a disciple. He wants to stop friendly talks. Talks
between the master and th e disciple are serious, and now Arjuna wants to talk
very seriously before the recognized spiritual master. Kåñëa is therefore the
original spiritual master of the science of Bhagavad-gétä,  and Arjuna is the first
disciple for understanding the Gétä.  How A rjuna understands the
Bhagavad-gétä  is stated in the Gétä itself. And yet foolish mundane scholars
explain that one need not submit to Kåñëa as a person, but to “the unborn
within Kåñëa.” There is no difference between Kåñëa’s within and without.
And one w ho has no sense of this understand ing is the greatest fool in trying
to understand Bhagavad-gétä.
TEXT  8
Na ih Pa[PaXYaaiMa MaMaaPaNauÛa‚
 ÛC^aek-MauC^aez<aiMaiNd]Yaa<aaMa( )
AvaPYa >aUMaavSaPaÒMa*Ö&


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved. raJYa& Saura<aaMaiPa caiDaPaTYaMa( )) 8 ))
na hi prapaçyämi mamäpanudyäd
yac chokam ucchoñaëam indriyäëäm
aväpya bhümäv asapatnam åddhaà
räjyaà suräëäm api cädhipatyam
SYNONYMS
na—do not; hi—certainly; prapaçyämi —I see; mama —my; apanudyät —can
drive away; yat—that which; çokam —lamentation; ucchoñaëam —drying up;
indriyäëäm —of the senses; aväpya —achieving; bhümau —on the earth;
asapatnam —without rival; åddham —prosperous; räjyam —kingd om;
suräëäm —of the demigods; api—even; ca—also; ädhipatyam —supremacy.
TRANSLATION
I can find no means to drive away this grief which is drying up my senses. I
will not be able to dispel it even if I win a prosperous, unrivaled kingdom on
earth with sovereignty like the demigods in heaven.
PURPORT
Although Arjuna was putting forward so many arguments based on
knowledge of the principles of religion and moral codes, it appears that he was
unable to solve his real problem without the help of the spiritual master, Lord
Çré Kåñëa. He could understand th at his so-called knowledge was useless in
driving away his problems, which were drying up his whole existence; and it
was impossible for him to solve such perple xities without the help of a spiritual
master like Lord Kåñëa. Academic knowledge, scholarship,  high position, etc.,
are all useless in solving the problems of life; help can be given only by a
spiritual master like Kåñëa. Therefore, the conclusion is that a spiritual master
who is one hundred percent Kåñëa consci ous is the bona fide spiritual maste r,
for he can solve the problems of life. Lord Caitanya said that one who is master


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.in the science of Kåñëa consciousness, re gardless of his social position, is the
real spiritual master.
kibä vipra, kibä nyäsé, çüdra kene naya
yei kåñëa-tattva-vettä, sei ’guru’ haya
“It does not matter whether a person is a vipra  [learned scholar in Vedic
wisdom] or is born in a lower family, or  is in the renounced order of life—if he
is master in the science of Kåñëa, he is the perfect and bona fide spiritual
master.” ( Caitanya-carit ämåta, Madhya  8.128 ) So without being a master in the
science of Kåñëa consciousness, no one is a bona fide spiritual master. It is also
said in Vedic literature:
ñaö-karma-nipuëo vipro
mantra-tantra-viçäradaù
avaiñëavo gurur na syäd
vaiñëavaù çva-paco guruù
“A scholarly brähmaëa,  expert in all subjects of Vedic knowledge, is unfit to
become a spiritual master without being a Vaiñëava, or expert in the science of
Kåñëa consciousness. But a person born in a family of a lower caste can become
a spiritual master if he is a Vaiñëava, or Kåñëa conscious.” ( Padma Puräëa )
The problems of material existence—birth, old age, disease and
death—cannot be counteracted by accumulation of wealth and economic
development. In many parts of the wo rld there are states which are replete
with all facilities of life, which are full of wea lth and economically developed,
yet the problems of material existence are still present. They are seeking peace
in different ways, but they can achiev e real happiness only if they consult
Kåñëa, or the Bhagavad-gétä  and Çrémad-Bhägavatam —which constitute the
science of Kåñëa—through the bona fide  representative of Kåñëa, the man in
Kåñëa consciousness.
If economic development and material  comforts could drive away one’s
lamentations for family, social, nation al or international inebrieties, then
Arjuna would not have said that ev en an unrivaled kingdom on earth or
supremacy like that of the demigods in t he heavenly planets would be unable


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.to drive away his lamentations. He sought, therefore, refuge in Kåñëa
consciousness, and that is the right path for peace and harmony. Economic
development or supremacy over the worl d can be finished at any moment by
the cataclysms of material nature. Even  elevation into a higher planetary
situation, as men are now seeking on th e moon planet, can also be finished at
one stroke. The Bhagavad-gétä  confirms this: kñéëe puëye martya-lokaà viçanti.
“When the results of pious a ctivities are finished, one falls down again from
the peak of happiness to the lowest stat u s  o f  l i f e . ”  M a n y  p o l i t i c i a n s  o f  t h e
world have fallen down in that way. Such downfalls only constitute more
causes for lamentation.
Therefore, if we want to curb lament ation for good, then we have to take
shelter of Kåñëa, as Arjuna is seeking to  do. So Arjuna asked Kåñëa to solve his
problem definitely, and that is the way of Kåñëa consciousness.
TEXT  9
SaÅYa ovac
WvMau¤-a ôzqke-Xa& Gau@ake-Xa" ParNTaPa" )
Na YaaeTSYa wiTa GaaeivNdMau¤-a TaUZ<aq& b>aUv h )) 9 ))
saïjaya uväca
evam uktvä håñékeçaà
guòäkeçaù parantapaù
na yotsya iti govindam
uktvä tüñëéà babhüva ha
SYNONYMS
saïjayaù uväca —Saïjaya said; evam —thus; uktvä —speaking; håñékeçam —unto
Kåñëa, the master of the senses; guòäkeçaù —Arjuna, the master of curbing
ignorance; parantapaù —the chastiser of the enemies; na yotsye —I shall not
fight; iti—thus; govindam —unto Kåñëa, the giver of pleasure to the senses;
uktvä —saying; tüñëém —silent; babhüva —became; ha—certainly.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION
Saïjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Kåñëa,
“Govinda, I shall not fight,” and fell silent.
PURPORT
Dhåtaräñöra must have been very glad  to understand that Arjuna was not
going to fight and was instead leav ing the battlefield for the begging
profession. But Saïjaya disappointed him again in relating that Arjuna was
competent to kill his enemies ( parantap aù). Although Arjuna was, for the time
being, overwhelmed with false grief du e to family affection, he surrendered
unto Kåñëa, the supreme spiritual maste r, as a disciple. This indicated that he
would soon be free from the fa lse lamentation resulting from family affection
and would be enlightened with perfect kn owledge of self-realization, or Kåñëa
consciousness, and would then surely fight. Thus Dhåtaräñöra’s joy would be
frustrated, since Arjuna would be enligh tened by Kåñëa and would fight to the
end.
TEXT  10
TaMauvac ôzqke-Xa" Pa[hSaiàv >aarTa
SaeNaYaaeå>aYaaeMaRDYae ivzqdNTaiMad& vc" )) 10 ))
tam uväca håñékeçaù
prahasann iva bhärata
senayor ubhayor madhye
viñédantam idaà vacaù
SYNONYMS
tam—unto him; uväca —said; håñékeçaù —the master of the senses, Kåñëa;
prahasan —smiling; iva—like that; bhärata —O Dhåtaräñöra, descendant of


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Bharata; senayoù —of the armies; ubhayoù —of both parties; madhye —between;
viñédantam —unto the lamenting one; idam —the following; vacaù —words.
TRANSLATION
O descendant of Bharata, at that time Kåñëa, smiling, in the midst of both
the armies, spoke the following words to the grief-stricken Arjuna.
PURPORT
The talk was going on between intimate friends, namely the Håñékeça and
the Guòäkeça. As friends, both of them  were on the same level, but one of
them voluntarily became a student of the other. Kåñëa was smiling because a
friend had chosen to become a disc iple. As Lord of all, He is always in the
superior position as the master of ever yone, and yet the Lord agrees to be a
friend, a son, or a lover for a devotee who wants Him in such a role. But when
He was accepted as the maste r, He at once assumed the role  and talked with
the disciple like the master—with gravity, as it is required. It appears that the
talk between the master and the disc iple was openly exchanged in the
presence of both armies so that all were benefitted. So the talks of
Bhagavad-gétä  are n ot for any particular person, society, or community, but
they are for all, and friends or enemies are equally entitled to hear them.
TEXT  11
é[q>aGavaNauvac
AXaaeCYaaNaNvXaaecSTv& Pa[javada&ê >aazSae )
GaTaaSaUNaGaTaaSaU&ê NaaNauXaaeciNTa Pai<@Taa" )) 11 ))
çré-bhagavän uväca
açocyän anvaçocas tvaà
prajïä-vädäàç ca bhäñase
gatäsün agatäsüàç ca


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.nänuçocanti paëòitäù
SYNONYMS
çré-bhagavän uväca —the Supreme Personality of Godhead said; açocyän —not
worthy of lamentation; anvaçocaù —you are lamenting; tvam —you;
prajïä-vädän —learned talks; ca—also; bhäñase —speaking; gata—lost;
asün —life; agata —not past; asün —life; ca—also; na—never;
anuçocanti —lament; paëòitäù —the learned.
TRANSLATION
The Supreme Personality of Godhead said: While speaking learned words,
you are mourning for what is not worthy of grief. Those who are wise lament
neither for the living nor for the dead.
PURPORT
The Lord at once took the position  of the teacher and chastised the
student, calling him, indirectly, a fool. The Lord said, “You are talking like a
learned man, but you do not know th at one who is learned—one who knows
what is body and what is soul—does n ot lament for any stage of the body,
neither in the living nor in the dead  condition.” As explained in later
chapters, it will be clear that knowledg e means to know matter and spirit and
the controller of both. Arjuna argued that religious principles shoul d be given
more importance than politics or sociology, but he did not know that
knowledge of matter, soul and the Supreme is even more important than
religious formularies. And because he wa s lacking in that knowledge, he should
not have posed himself as a  very learned man. As he did not happen to be a
very learned man, he was consequently lamenting for something which was
unworthy of lamentation. The body is born and is destined to be vanquished
today or tomorrow; therefore the body is not as important as the soul. One who
knows this is actually learned, and fo r him there is no cause for lamentation,
regardless of the condition of the material body.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  12
NaTvevah& JaaTau NaaSa& Na Tv& NaeMae JaNaaiDaPaa" )
Na cEv Na>aivZYaaMa" SaveR vYaMaTa" ParMa( )) 12 ))
na tv evähaà jätu näsaà
na tvaà neme janädhipäù
na caiva na bhaviñyämaù
sarve vayam ataù param
SYNONYMS
na—never; tu—but; eva—certainly; aham —I; jätu—at any time; na—did not;
äsam —exist; na—not; tvam —you; na—not; ime—all these;
jana-adhipäù —kings; na—never; ca—also; eva—certainly; na—not;
bhaviñyämaù —shall exist; sarve vayam —all of us; ataù param —hereafter.
TRANSLATION
Never was there a time when I did not exist, nor you, nor all these kings;
nor in the future shall any of us cease to be.
PURPORT
In the Vedas,  in the Kaöha Upaniñad  as well as in the Çvetäçvatara Upaniñad,
it is said that the Supreme Personality of Godhead is the maintainer of
innumerable living entities, in terms of their different situations according to
individual work and reacti on of work. That Supreme Personality of Godhead is
also, by His plenary portions, alive in the heart of every living entity. Only
saintly persons who can see, within and without, the same Supreme Lord can
actually attain to perfect and eternal peace.
nityo nityänäà cetanaç cetanänäm
eko bahünäà yo vidadhäti kämän


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.tam ätma-sthaà ye ’nupaçyanti dhéräs
teñäà çäntiù çäçvaté netareñäm
The same Vedic truth given to Arjuna is given to all persons in the world
who pose themselves as very learned but factually have but a poor fund of
knowledge. The Lord says clearly that He Himself, Arjuna and all the kings
who are assembled on the battlefi eld are eternally individual beings and that
the Lord is eternally the maintainer of the individual living entities both in
their conditioned and in their liberate d situations. The Supreme Personality of
Godhead is the supreme individual person, and Arjuna , the Lord’s eternal
associate, and all the kings assembled there are individual eternal persons. It is
not that they did not exist as individuals in the past, and it is not that they will
not remain eternal persons. Their individuality existed in the past , and their
individuality will continue in the fu ture without interruption. Therefore,
there is no cause for lamentation for anyone.
The Mäyävädé theory that after liberation the individual soul, separated by
the covering of mäyä,  or illusion, will merge into the impersonal Brahman and
lose its individual existence is not supported herein by Lord Kåñëa, the
supreme authority. Nor is the  theory that we only think of individuality in the
conditioned state supported herein. Kåñë a clearly says herein that in the
future also the individuality of the Lord  and others, as it is confirmed in the
Upaniñads,  will continue eternally. This statement of Kåñëa’s is authoritative
because Kåñëa cannot be subject to illusion. If individuality were not a fact,
then Kåñëa would not have stressed it  so much—even for the future. The
Mäyävädé may argue that the individuality spoken of by Kåñëa is not spiritual,
but material. Even accepting the argument that the individuality is material,
then how can one distinguish Kåñëa’ s individuality? Kåñëa affirms His
individuality in the past and confirms His individuality in the future also. He
has confirmed His individua lity in many ways, and impersonal Brahman has
been declared to be subordinate to Him. Kåñëa has maintained spiritual
individuality all along; if He is accept ed as an ordinary conditioned soul in
individual consciousness, then His Bhagavad-gétä  has no value  as authoritative
scripture. A common man with all the fo ur defects of human frailty is unable
to teach that which is worth hearing. The Gétä is above such literature. No


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.mundane book compares with the Bhagavad-gétä.  When one accepts Kåñëa as
an ordinary m an, the Gétä loses all importance. The Mäyävädé argues that the
plurality mentioned in this verse is conven tional and that it refers to the body.
But previous to this verse such a bodily conception is already condemned.
After condemning the bodily concepti on of the living entities, how was it
possible for Kåñëa to place a conventi onal proposition on the body again?
Therefore, individuality is maintained on spiritual grounds and is thus
confirmed by great äcäryas  like Çré Rämänuja and others. It is clearly
mentioned in many places in the Gétä that this spiritual individuality is
understood by those who are devotees of the Lord. Those who are envious of
Kåñëa as the Supreme Personality of Godhead have no bona fide access to the
great literature. The nondevotee ’s approach to the teachings of the Gétä is
something like that of a bee licking on  a bottle of honey. One cannot have a
taste of honey unless one opens the bottl e. Similarly, the mysticism of the
Bhagavad-gétä  can be understood only by devotees, and no on e else can taste it,
as it is stated in the Fourth Chapter  of the book. Nor can the Gétä be touched
by persons who envy the very existenc e of the Lord. Therefore, the Mäyävädé
explanation of the Gétä is a most misleading presentation of the whole truth.
Lord Caitanya has forbidden us to read  commentations made by the Mäyävädés
and warns that one who takes to such  an understanding of the Mäyävädé
philosophy loses all power to understand the real mystery of the Gétä.  If
individuality refers to the empirical u niverse, then there is no need of teaching
by the Lord. The plurality of the individu al soul and of the Lord is an eternal
fact, and it is confirmed by the Vedas  as above mentioned.
TEXT  13
deihNaae_iSMaNYaQaa dehe k-aEMaar& YaaEvNa& Jara )
TaQaa dehaNTarPa[aiáDasrSTa}a Na MauùiTa )) 13 ))
dehino ’smin yathä dehe
kaumäraà yauvanaà jarä
tathä dehäntara-präptir


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.dhéras tatra na muhyati
SYNONYMS
dehinaù —of the embodied; asmin —in this; yathä —as; dehe—in the body;
kaumäram —boyhood; yauvanam —youth; jarä—old age; tathä —similarly;
deha-antara —of transference of the body; präptiù —achievement; dhéraù —the
sober; tatra —thereupon; na—never; muhyati —is delud ed.
TRANSLATION
As the embodied soul continuously passes, in this body, from boyhood to
youth to old age, the soul similarly passes into another body at death. A sober
person is not bewildered by such a change.
PURPORT
Since every living entity is an individual soul, each is changing his body
every moment, manifesting sometimes as a child, sometimes as a youth, and
sometimes as an old man. Yet the same spirit soul is there and does not
undergo any change. This individual  soul finally changes the body at death
and transmigrates to another body; and sinc e it is sure to have another body in
the next birth—either material or spiritual—there was no cause for
lamentation by Arjuna on account of  death, neither for Bhéñma nor for  Droëa,
for whom he was so much concerned. Rather, he should rejoice for their
changing bodies from old to new ones, thereby rejuvenating their energy. Such
changes of body account for varieties of enjoyment or suffering, according to
one’s work in life. S o Bhéñma and Droëa, being noble souls, were surely going
to have spiritual bodies in the next life, or at least life in heavenly bodies for
superior enjoyment of material existence. So, in either case, there was no cause
of lamentation.
Any man who has perfect knowledge of the constitution of the individual
soul, the Supersoul, and nature—both material and spiritual—is called a dhéra,
or a most sober man. Such a man is never deluded by the change of bodies.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.The Mäyävädé theory of oneness of th e spirit soul cannot be entertained, on
the ground that the spirit soul canno t be cut into pieces as a fragmental
portion. Such cutting into different in dividual souls would make the Supreme
cleavable or changeable, agai nst the principle of the Supreme Soul’s being
unchangeable. As confirmed in the Gétä,  the fragmental portions of the
Supreme exist eternally ( sanätana ) and are called kñara;  that is, they have a
tendency to fall down into material nature. These fragmental portions are
eternally so, and even after liberati on the individual soul remains the
same—fragmental. But once liberated, he  lives an eternal life in bliss and
knowledge with the Personality of Godhead. The theory of reflection can be
applied to the Supers oul, who is present in each and every individual body and
is known as the Paramätmä. He is different from the individual living entity.
When the sky is reflected in water, the reflections represent both the sun and
the moon and the stars also. The stars ca n be compared to the living entities
and the sun or the moon to the Supr eme Lord. The individual fragmental
spirit soul is represented by Arjuna, and the Supreme Soul is the Personality of
Godhead Çré Kåñëa. They are not on the same level, as it will be ap parent in
the beginning of the Fourth Chapter. If  Arjuna is on the same level with
Kåñëa, and Kåñëa is not superior to Arjuna, then their relationship of
instructor and instructed becomes meanin gless. If both of them are deluded by
the illusory energy ( mäyä), then there is no need of one being the instructor
and the other the instructed. Such instru ction would be useless because, in the
clutches of mäyä,  no one can be an authorit ative instructor. Under the
circumstances, it is admitted that Lord Kåñëa is th e Supreme Lord, superior in
position to the living entity, Arjuna, who is a forgetful soul deluded by mäyä.
TEXT  14
Maa}aaSPaXaaRSTau k-aENTaeYa  XaqTaaeZ<aSau%du"%da" )
AaGaMaaPaaiYaNaae_iNaTYaaSTaa&iSTaiTa+aSv >aarTa )) 14 ))
mäträ-sparçäs tu kaunteya
çétoñëa-sukha-duùkha-däù


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.ägamäpäyino ’nityäs
täàs titikñasva bhärata
SYNONYMS
mäträ-sparçäù —sensory perception; tu—only; kaunteya —O son of Kunté;
çéta—winter; uñëa —summer; sukha —happiness; duùkha —and pain;
däù—giving; ägama —appearing; apäyinaù —disappearing;
anityäù —nonpermanent; tän—all of them; titikñasva —just try to tolerate;
bhärata—O descendant of the Bharata dynasty.
TRANSLATION
O son of Kunté, the nonpermanent appearance of happiness and distress, and
their disappearance in due course, are li ke the appearance and disappearance of
winter and summer seasons. They arise from sense perception, O scion of
Bharata, and one must learn t o tolerate them without being disturbed.
PURPORT
In the proper discharge of duty, one has to learn to tolerate nonpermanent
appearances and disappearances of happiness and distress. According to Vedic
injunction, one has to take his bath early in the morning even during the
month of Mägha (January-Februa ry). It is very cold at that time, but in spite of
that a man who abides by the religious pr inciples does not hesitate to take his
bath. Similarly, a woman does not hesi tate to cook in the kitchen in the
months of May and June, the hottest part of the summ er season. One has to
execute his duty in spite of climatic in conveniences. Similarly, to fight is the
religious principle of the kñatriyas,  and although one has to fight with some
friend or relative, one should not de viate from his prescribed duty. One ha s to
follow the prescribed rules and regulations of religious principles in order to
rise up to the platform of knowledge,  because by knowledge and devotion only
can one liberate himself from the clutches of mäyä  (illusion).
The two different names of address given to Arjuna are also significant. To


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.address him as Kaunteya signifies his great blood relations from his mother’s
side; and to address him as Bhärata signif ies his greatness from his father’s side.
From both sides he  is supposed to have a great heritage. A great heritage brings
responsibility in the matter of proper discharge of duties; therefore, he cannot
avoid fighting.
TEXT  15
Ya& ih Na VYaQaYaNTYaeTae Pauåz& PauåzzR>a )
SaMadu"%Sau%& Daqr& Saae_Ma*TaTvaYa k-LPaTae )) 15 ))
yaà hi na vyathayanty ete
puruñaà puruñarñabha
sama-duùkha-sukhaà dhéraà
so ’måtatväya kalpate
SYNONYMS
yam—one to whom; hi—certainly; na—never; vyathayanti —are distressing;
ete—all these; puruñam —to a person; puruña-åñabha —O best among men;
sama —unaltered; duùkha —in distress; sukham —and happiness;
dhéram —patient; saù—he; amåtatväya —for liberation; kalpate —is considered
eligible.
TRANSLATION
O best among men [Arjuna], the person who is not disturbed by happiness
and distress and is steady in both is certainly eligible for liberation.
PURPORT
Anyone who is steady in his dete rmination for the advanced stage of
spiritual realization and can equally tolerate the onslaughts of distress and
happiness is certainly a person eligible for liberation. In the varëäçrama


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.institution, the fourth stage of li fe, namely the renounced order ( sannyäsa ), is
a painstaking situation. But one who is serious about making his life perfect
surely adopts the sannyäsa  order of life in spite of all difficulties. The
difficulties usually arise from having to sever family re lationships, to give up
the connection of wife and children. But if anyone is able to tolerate such
difficulties, surely his path to spiritua l realization is complete. Similarly, in
Arjuna’s discharge of duties as a kñatriya,  he is advised to persevere, ev en if it
is difficult to fight with his family members or similarly beloved persons. Lord
Caitanya took sannyäsa  at the age of twenty-four, and His dependents, young
wife as well as old mother, had no one el se to look after them. Yet for a higher
cause He took sannyäsa  and was steady in the discharge of higher duties. That
is the way of achieving liberation from material bondage.
TEXT  16
NaaSaTaae ivÛTae >aavae Naa>aavae ivÛTae SaTa" )
o>aYaaeriPa d*íae_NTaSTvNaYaaeSTatvdiXaRi>a" )) 16 ))
näsato vidyate bhävo
näbhävo vidyate sataù
ubhayor api dåñöo ’ntas
tv anayos tattva-darçibhiù
SYNONYMS
na—never; asataù —of the nonexistent; vidyate —there is;
bhävaù —endurance; na—never; abhävaù —changing quality; vidyate —there is;
sataù —of the eternal; ubhayoù —of the two; api—verily; dåñöaù —observed;
antaù —conclusion; tu—indeed; anayoù —of them; tattva —of the  truth;
darçibhiù —by the seers.
TRANSLATION
Those who are seers of the truth have concluded that of the nonexistent [the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.material body] there is no endurance and of the eternal [the soul] there is no
change. This they have concluded by studying the nature of both.
PURPORT
There is no endurance of the changi ng body. That the body is changing
every moment by the actions and reaction s of the different cells is admitted by
modern medical science; and thus growth  and old age are taking place in the
body. But the spirit soul exis ts permanently, remaining the same despite all
changes of the body and the mind. That  is the difference between matter and
spirit. By nature, the body is ever ch anging, and the soul is eternal. This
conclusion is established by all classes of seers of the truth, both impersonalist
and personalist. In the Viñëu Puräëa  (2.12.38 ) it is stated that Viñëu and His
abodes all have self-illuminated spiritual existence ( jyotéàñi viñëur bhuvanäni
viñëuù ). The words existent  and nonexistent  refer only to spirit and ma tter.
That is the version of all seers of truth.
This is the beginning of the instructio n by the Lord to the living entities
who are bewildered by the influence of ignorance. Removal of ignorance
involves the reestablishment of the eternal relationship between the worshiper
and the worshipable and the co nsequent understanding of the difference
between the part-and-parcel living en tities and the Supreme Personality of
Godhead. One can understand the nature  of the Supreme by thorough study
of oneself, the difference between oneself and the Supreme being und erstood
as the relationship between th e part and the whole. In the Vedänta-sütras,  as
well as in the Çrémad-Bhägavatam,  the Supreme has been accepted as the
origin of all emanations. Such emanat ions are experienced by superior and
inferior natural sequence s. The living entities belong to the superior nature, as
it will be revealed in the Seventh Ch apter. Although there is no difference
between the energy and the energetic,  the energetic is accepted as the
Supreme, and energy or nature is accepted as the sub ordinate. The living
entities, therefore, are always subordinate to the Supreme Lord, as in the case
of the master and the servant, or th e teacher and the taught. Such clear
knowledge is impossible to understand under the spell of ignorance, and to


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.drive a way such ignorance the Lord teaches the Bhagavad-gétä  for the
enlightenment of all living entities for all time.
TEXT  17
AivNaaiXa Tau TaiÜiÖ YaeNa SavRiMad& TaTaMa( )
ivNaaXaMaVYaYaSYaaSYa Na k-iêTk-TauRMahRiTa )) 17 ))
avinäçi tu tad viddhi
yena sarvam idaà tatam
vinäçam avyayasyäsya
na kaçcit kartum arhati
SYNONYMS
avinäçi —imperishable; tu—but; tat—that; viddhi —know it; yena —by whom;
sarvam —all of the body; idam —this; tatam —pervaded; vinäçam —destruction;
avyayasya —of the imperishable; asya—of it; na kaçcit —no one; kartum —to
do; arhati —is able.
TRANSLATION
That which pervades the entire body you should know to be indestructible.
No one is able to destroy that imperishable soul.
PURPORT
This verse more clearly explains the real nature of the soul, which is spread
all over the body. Anyone can understand what is spread all over the body: it is
consciousness. Everyone is conscious of the pains and pleasures of the body in
part or as a whole . This spreading of consciousness is limited within one’s own
body. The pains and pleasures of one body are unknown to another. Therefore,
each and every body is the embodiment of an individual soul, and the symptom
of the soul’s presence is perceived as i ndividual consciousness. This soul is


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.described as one ten-thousandth part of  the upper portion of the hair point in
size. The Çvetäçvatara Upaniñad  (5.9) confirms this:
bälägra-çata-bhägasya
çatadhä kalpitasya ca
bhägo jévaù vijïeyaù
sa cänantyäya kalpate
“When the upper point of a hair is divided into one hundred parts and
again each of such parts is further di vided into one hundred parts, each such
part is the measurement of the dimension of the spirit soul.” Similarly the same
version is stated:
keçägra-çata-bhägasya
çatäàçaù sädåçätmakaù
jévaù sükñma-svarüpo ’yaà
saìkhyätéto hi cit-kaëaù
 [Cc. Madya 19.140 ]
“There are innumerable particles of spiritual atoms, which are measured as
one ten-thousandth of the upper portion of the hair.”
Therefore, the individual particle of sp irit soul is a spiritual atom smaller
than the material atoms, and such atoms are innumerable. This very small
spiritual spark is the basic principle of  the material body, and the influence of
such a spiritual spark is spread all over the body as the influence of the active
principle of some medicine spreads throughout the body. This current of the
spirit soul is felt all over the body as consciousness, and that is the proof of the
presence of the soul. Any layman can  understand that the material body minus
consciousness is a dead body, and this consciousness cannot be revived in the
body by any means of material administ ration. Therefore, consciousness is not
due to any amount of material combination, but to the spiri t soul. In the
Muëòaka Upaniñad  (3.1.9) the measurement of the atom ic spirit soul is further
explained:
eño ’ëur ätmä cetasä veditavyo
yasmin präëaù païcadhä saàviveça


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.präëaiç cittaà sarvam otaà prajänäà
yasmin viçuddhe vibhavaty eña ätmä
“The soul is atomic in size and can be perceived by perfect intelligence.
This atomic soul is floating in the five kinds of air ( präëa, apäna, vyäna,
samäna  and udäna ), is situated within the hear t, and spreads its influence all
over the body of the embodi ed living entities. When the soul is purified from
the contamination of the five kinds of material air, its spiritual influence is
exhibited.”
The haöha-yoga  system is meant for controlling the five kinds of air
encircling the pure soul by different kinds of sitting postures—not for any
material profit, but for liberation of the minute soul from the entanglement of
the material atmosphere.
So the constitution of the atomic soul is admitted in all Vedic literatures,
and it is also actually felt in the practical experience of any sane man. Only
the insane man can think of this atomic soul as all-pervading viñëu-tattva.
The influence of the atomic soul can be  spread all over a particular body.
According to the Muëòaka Upaniñad,  this atomic soul is situated in the heart
of every living entity, and because th e measurement of the atomic soul is
beyond the power of appreciati on of the material scientists, some of them
assert foolishly that there is no soul. The individual atomic soul is definitely
there in the heart along with the Supersou l, and thus all the energies of bodily
movement are emanating from this part of the body.  The corpuscles which
carry the oxygen from the lungs gather  energy from the soul. When the soul
passes away from this position, the activity of the blood, generating fusion,
ceases. Medical science accepts the impo rtance of the red corpuscles, but it
cann ot ascertain that the source of the energy is the soul. Medical science,
however, does admit that the heart is the seat of all energies of the body.
Such atomic particles of the spirit  whole are compared to the sunshine
molecules. In the sunshine there are innumerable radiant molecules. Similarly,
the fragmental parts of the Supreme Lord are atomic sparks of the rays of the
Supreme Lord, called by the name prabhä,  or superior energy. So whether one
follows Vedic knowledge or modern scie nce, one cannot deny the existence of
the spirit soul in the body, and the scienc e of the soul is explicitly described in


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.the Bhagavad-gétä  by the Personality of Godhead Himself.
TEXT  18
ANTavNTa wMae deha iNaTYaSYaae¢-a" Xarqir<a" )
ANaaiXaNaae_Pa[MaeYaSYa TaSMaaÛuDYaSv >aarTa )) 18 ))
antavanta ime dehä
nityasyoktäù çarériëaù
anäçino ’prameyasya
tasmäd yudhyasva bhärata
SYNONYMS
anta-vantaù —perishable; ime—all these; dehäù —material bodies;
nityasya —eternal in existence; uktäù —are said; çarériëaù —of the embodied
soul; anäçinaù —never to be destroyed; aprameyasya —immeasurable;
tasmät —therefore; yudhyasva —fight; bhärata —O descendant o f Bharata.
TRANSLATION
The material body of the indestructible, immeasurable and eternal living
entity is sure to come to an end; therefore, fight, O descendant of Bharata.
PURPORT
The material body is perishable by na ture. It may perish immediately, or it
may do so after a hundred years. It is  a question of time only. There is no
chance of maintaining it indefinitely. Bu t the spirit soul is so minute that it
cannot even be seen by a n enemy, to say nothing of being killed. As
mentioned in the previous verse, it is so small that no one can have any idea
how to measure its dimension. So from both viewpoints there is no cause of
lamentation, because the living entity as he is cannot be k illed nor can the
material body be saved for any length of time or permanently protected. The


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.minute particle of the whole spirit acquires this material body according to his
work, and therefore observance of religious principles should be utilized. In the
Vedänta-sütras  the living entity is qualified as light because he is part and
parcel of the supreme light. As sunlight maintains the entire universe, so the
light of the soul maintains this material body. As soon as the spirit soul is out
of this material  body, the body begins to decomp ose; therefore it is the spirit
soul which maintains this body. The body  itself is unimportant. Arjuna was
advised to fight and not sacrifice the cause of religion for material, bodily
considerations.
TEXT  19
Ya WNa& veita hNTaar& YaêENa& MaNYaTae hTaMa( )
o>aaE TaaE Na ivJaaNaqTaae NaaYa& hiNTa Na hNYaTae )) 19 ))
ya enaà vetti hantäraà
yaç cainaà manyate hatam
ubhau tau na vijänéto
näyaà hanti na hanyate
SYNONYMS
yaù—anyone who; enam —this; vetti—knows; hantäram —the killer;
yaù—anyone who; ca—also; enam —this; manyate —thinks; hatam —killed;
ubhau —both; tau—they; na—never; vijänétaù —are in knowledge; na—never;
ayam —this; hanti —kills; na—nor; hanyate —is killed.
TRANSLATION
Neither he who thinks the living entity the slayer nor he who thinks it slain
is in knowledge, for the self slays not nor is slain.
PURPORT


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.When an embodied living entity is hurt by fatal weapons, it is to be known
that the living entity within the body is  not killed. The spirit soul is so small
that it is impossible to kill him by any material weapon, as will be evident from
subsequent verses . Nor is the living entity killable, because of his spiritual
constitution. What is killed, or is suppose d to be killed, is the body only. This,
however, does not at all encourage killing  of the body. The Vedic injunction is
mä hiàsyät sarvä bhütäni:  never  commit violence to anyone. Nor does
understanding that the living entity is  not killed encourage animal slaughter.
Killing the body of anyone without auth ority is abominable and is punishable
by the law of the state as well as by the law of the Lord. Arju na, however, is
being engaged in killing for the principle of religion, and not whimsically.
TEXT  20
Na JaaYaTae iMa]YaTae va k-daic‚
 àaYa& >aUTva >aivTaa va Na >aUYa" )
AJaae iNaTYa" XaaìTaae_Ya& Paura<aae
 Na hNYaTae hNYaMaaNae Xarqre )) 20 ))
na jäyate mriyate vä kadäcin
näyaà bhütvä bhavitä vä na bhüyaù
ajo nityaù çäçvato ’yaà puräëo
na hanyate hanyamäne çarére
SYNONYMS
na—never; jäyate —takes birth; mriyate —dies; vä—either; kadäcit —at any
time (past, present or future); na—never; ayam —this; bhütvä —having come
into being; bhavitä —will come to be; vä—or; na—not; bhüyaù —or is again
coming to be; ajaù—unborn; nityaù —eternal; çäçvataù —permanent;
ayam —this; puräëaù —the oldest; na—never; hanyate —is killed;
hanyamäne —being killed; çarére —the body.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION
For the soul there is neither birth nor death at any time. He has not come
into being, does not come into being, and will not come into being. He is
unborn, eternal, ever-existing and primeval. He is not slain when the body is
slain.
PURPORT
Qualitatively, the small atomic fragment al part of the Supreme Spirit is one
with the Supreme. He undergoes no ch anges like the body. Sometimes the soul
is called the steady, or küöa-stha.  The body is subject to six kinds of
transformations. It takes its b irth from the womb of the mother’s body, remains
for some time, grows, produces some e ffects, gradually dwindles, and at last
vanishes into oblivion. The soul, however, does not go through such changes.
The soul is not born, but, because he takes on a mate rial body, the body takes
its birth. The soul does not take birth there, and the soul does not die.
Anything which has birth also has deat h. And because the soul has no birth,
he therefore has no past, present or fu ture. He is eternal, ever-existing, and
primeval—that is, there is no trace in hi story of his coming into being. Under
the impression of the body, we seek the history of birth, etc., of the soul. The
soul does not at any time become old, as the body does. The so-called old man,
therefore, feels h imself to be in the same spirit  as in his childhood or youth.
The changes of the body do not affect the soul. The soul does not deteriorate
like a tree, nor anything material. Th e soul has no by-product either. The
by-products of the body, namely children,  are also different individual souls;
and, owing to the body, they appear as children of a particular man. The body
develops because of the soul’s presence, but the soul has neither offshoots nor
change. Therefore, the soul is free from the six changes of the body.
In the Kaöha Upaniñad  (1.2.18 ) we also find a similar passage, which reads:
na jäyate mriyate vä vipaçcin
näyaà kutaçcin na babhüva kaçcit


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.ajo nityaù çäçvato ’yaà puräëo
na hanyate hanyamäne çarére
 [Bg. 2.20]
The meaning and purport of this verse is the same as in the Bhagavad-gétä,
but here in this verse there is one special word, vipaçcit,  which means learned
or with knowledge.
The soul is full of knowledge, or full always with consciousness. Therefore,
consciousness is the symptom of the soul . Even if one does not find the soul
within the heart, where he is situated, one can still understand the presence of
the soul simply by th e presence of consciousness. Sometimes we do not find the
sun in the sky owing to clouds, or for some other reason, but the light of the
sun is always there, and we are convince d that it is therefore daytime. As soon
as there is a little light in the sky e arly in the morning, we can understand that
the sun is in the sky. Similarly, since there is some consciousness in all
bodies—whether man or animal—we can un derstand the presence of the soul.
This consciousness of the soul is, however, different from the c onsciousness of
the Supreme because the supreme cons ciousness is all-knowledge—past,
present and future. The consciousness of the individual soul is prone to be
forgetful. When he is forgetful of hi s real nature, he obtains education and
enlightenment from  the superior lessons of Kåñë a. But Kåñëa is not like the
forgetful soul. If so, Kåñëa’s teachings of Bhagavad-gétä  would be useless.
There are two kinds of souls—name ly the minute particle soul ( aëu-ätmä )
and the Supersoul ( vibhu-ätmä ). This is also confirmed in the Kaöha Upaniñad
(1.2.20 ) in this way:
aëor aëéyän mahato mahéyän
ätmäsya jantor nihito guhäyäm
tam akratuù paçyati véta-çoko
dhätuù prasädän mahimänam ätmanaù
“Both the Supersoul [Paramätmä] and the atomic soul [ jévätmä ] are situated
on the same tree of the body within th e same heart of the living being, and
only one who has become free from all material desires as well as lamentations
can, by the grace of the S upreme, understand the glories of the soul.” Kåñëa is


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.the fountainhead of the Supersoul also, as it will be disclosed in the following
chapters, and Arjuna is the atomic soul, forgetful of his real nature; therefore
he requires to be enlightened by Kåñëa, or by His bona fide representative (the
spiritual master).
TEXT  21
vedaivNaaiXaNa& iNaTYa& Ya WNaMaJaMaVYaYaMa( )
k-Qa& Sa Pauåz" PaaQaR k&- gaaTaYaiTa hiNTa k-Ma( )) 21 ))
vedävinäçinaà nityaà
ya enam ajam avyayam
kathaà sa puruñaù pärtha
kaà ghätayati hanti kam
SYNONYMS
veda—knows; avinäçinam —indestructible; nityam —always existing; yaù—one
who; enam —this (soul); ajam —unborn; avyayam —immutable; katham —how;
saù—that; puruñaù —person; pärtha —O Pärtha (Arjuna); kam—whom;
ghätayati —causes to hurt; hanti —kills; kam—whom.
TRANSLATION
O Pärtha, how can a person who knows that the soul is indestructible,
eternal, unborn and immutable kill anyone or cause anyone to kill?
PURPORT
Everything has its proper utility, and a man who is situated in complete
knowledge knows how and where to a pply a thing for its proper utility.
Similarly, violence also has its utility, and how to apply violence rests with the
person in knowledge. Although  the justice of the peace awards capital
punishment to a person condemned for murder, the justice of the peace


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.cannot be blamed, because he orders vi olence to another person according to
the codes of justice. In Manu-saàhitä,  the lawbook for mankind, it is  supported
that a murderer should be condemned to death so that in his next life he will
not have to suffer for the great sin he  has committed. Therefore, the king’s
punishment of hanging a murderer is actually beneficial. Similarly, when
Kåñëa orders figh ting, it must be concluded that violence is for supreme
justice, and thus Arjuna should follow the instruction, knowing well that such
violence, committed in the act of fighting  for Kåñëa, is not violence at all
because, at any rate, the man, or rather the  soul, cannot be killed; so for the
administration of justice, so-called violence is permitted. A surgical operation
is not meant to kill the patient, but to cure him. Therefore the fighting to be
executed by Arjuna at the inst ruction of Kåñëa is with full  knowledge, so there
is no possibility of sinful reaction.
TEXT  22
vaSaa&iSa Jaq<aaRiNa YaQaa ivhaYa
 NavaiNa Ga*õaiTa Narae_Parai<a )
TaQaa Xarqrai<a ivhaYa Jaq<aaR‚
 NYaNYaaiNa Sa&YaaiTa NavaiNa dehq )) 22 ))
väsäàsi jérëäni yathä vihäya
naväni gåhëäti naro ’paräëi
tathä çaréräëi vihäya jérëäny
anyäni saàyäti naväni dehé
SYNONYMS
väsäàsi —garments; jérëäni —old and worn out; yathä —just as; vihäya —giving
up; naväni —new garments; gåhëäti —does accept; naraù —a man;
aparäëi —others; tathä —in the same way; çaréräëi —bodies; vihäya —giving up;
jirëäni —old and useless; anyäni —different; saàyäti —verily accepts;
naväni —new sets; dehé—the embodied.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION
As a person puts on new garments, giving up old ones, the soul similarly
accepts new material bodies, giving up the old and useless ones.
PURPORT
Change of body by the atomic individual  soul is an accepted fact. Even the
modern scientists who do not believe in  the existence of the soul, but at the
same time cannot explain the source of energy from the heart, have to accept
continuous changes of body  which appear from childhood to boyhood and
from boyhood to youth and again from youth to old age. From old age, the
change is transferred to another body. This has already been explained in a
previous verse ( 2.13).
Transference of the atomic individual soul to another body is made possible
by the grace of the Supersoul. The Supe rsoul fulfills the desire of the atomic
soul as one friend fulfills the desire of another. The Vedas,  like the Muëòaka
Upaniñad,  as well as t he Çvetäçvatara Upaniñad,  compare the soul and the
Supersoul to two friendly birds sitting on the same tree. One of the birds (the
individual atomic soul) is eating th e fruit of the tree, and the other bird
(Kåñëa) is simply watching His friend. Of these t wo birds—although they are
the same in quality—one is captivated by  the fruits of the material tree, while
the other is simply witnessing the ac tivities of His friend. Kåñëa is the
witnessing bird, and Arjuna is the eati ng bird. Although they are friends, one
is still the master and the other is the servant. Forgetfulness of this
relationship by the atomic soul is the cause of one’s changing his position from
one tree to another, or from one body to another. The jéva soul is struggling
very hard on the tree  of the material body, but as soon as he agrees to accept
the other bird as the supreme spiritual master—as Arjuna agreed to do by
voluntary surrender unto Kåñëa fo r instruction—the subordinate bird
immediately becomes free from all lamentations. Both the Muëòaka Upaniñad
(3.1.2) and Çvetäçvatara Upaniñad  (4.7) confirm this:


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.samäne våkñe puruño nimagno
’néçayä çocati muhyamänaù
juñöaà yadä paçyaty anyam éçam
asya mahimänam iti véta-çokaù
“Although the two birds are in the same tree, the eating bird is fully
engrossed with anxiety and moroseness as the enjoyer of the fruits of the tree.
But if in some way or other he turns his face to his friend who is the Lord and
knows His glories—at once  the suffering bird becomes free from all anxieties.”
Arjuna has now turned his face towards his eternal friend, Kåñëa, and is
understanding the Bhagavad-gétä  from Him. And thus, hearing from Kåñëa, he
can understand the supreme glories of the Lord and be free from lamentation.
Arjuna is advised herewith by the Lord  not to lament for the bodily change
of his old grandfather and his teacher. He should rather be happy to kill their
bodies in the righteous fight so that they may be cleansed at once of all
reactions from various bodi ly activities. One who lays down his life on the
sacrificial altar, or in the proper battl efield, is at once cleansed of bodily
reactions and promoted to a higher stat us of life. So there was no cause for
Arjuna’s lamentation.
TEXT  23
NaENa& i^NdiNTa Xañai<a NaENa& dhiTa Paavk-" )
Na cENa& ©e-dYaNTYaaPaae Na XaaezYaiTa MaaåTa" )) 23 ))
nainaà chindanti çasträëi
nainaà dahati pävakaù
na cainaà kledayanty äpo
na çoñayati märutaù
SYNONYMS
na—never; enam —this soul; chindanti —can cut to pieces; çasträëi —weapons;
na—never; enam —this soul; dahati —burns; pävakaù —fire; na—never;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.ca—also; enam —this soul; kledayanti —moistens; äpaù —water; na—never;
çoñayati —dries; märutaù —wind.
TRANSLATION
The soul can never be cut to pieces by any weapon, nor burned by fire, nor
moistened by water, nor withered by the wind.
PURPORT
All kinds of weapons—swords, flame weapons, rain weapons, tornado
weapons, etc.—are unable to kill the sp irit soul. It appears that there were
many kinds of weapons made of earth, wa ter, air, ether, etc., in addition to the
modern weapons of fire. Even the  nuclear weapons of the modern age are
classified as fire weapons, but formerly  there were other weapons made of all
different types of material elements. Firearms were counteracted by water
weapons, which are now unknown to modern science. Nor do modern
scientists have knowledge of tornado weap ons. Nonetheless, the soul can never
be cut into pieces, nor annihilated by any number of weapons, regardless of
scientific devices.
The Mäyävädé cannot explain how the in dividual soul came into existence
simply by ignorance and consequently became covered by illusory energy. Nor
was it ever possible to cut the individual souls from the original Supreme Soul;
rather, the individual soul s are eternally separated parts of the Supreme Soul.
Because they are atomic individual souls eternally ( sanätana ), they are prone
to be covered by the illusory energy, and thus they become separated from the
association of the Supreme Lord, just as the sp arks of a fire, although one in
quality with the fire, are prone to be ex tinguished when out of the fire. In the
Varäha Puräëa,  the living entities are described as separated parts and parcels
of the Supreme. They are eternally so, according to the Bhagava d-gétä  also. So,
even after being liberated from illusion, the living entity remains a separate
identity, as is evident from the teac hings of the Lord to Arjuna. Arjuna
became liberated by the knowledge received from Kåñëa, but he never became
one with Kåñ ëa.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  24
AC^eÛae_YaMadaùae_YaMa©e-Ûae_XaaeZYa Wv c )
iNaTYa" SavRGaTa" SQaa<aurcl/ae_Ya& SaNaaTaNa" )) 24 ))
acchedyo ’yam adähyo ’yam
akledyo ’çoñya eva ca
nityaù sarva-gataù sthäëur
acalo ’yaà sanätanaù
SYNONYMS
acchedyaù —unbreakable; ayam —this soul; adähyaù —unable to be burned;
ayam —this soul; akledyaù —insoluble; açoñyaù —not able to be dried;
eva—certainly; ca—and; nityaù —everlasting; sarva-gataù —all-pervading;
sthäëuù —unchangeable; acalaù —immovable; ayam —this so ul;
sanätanaù —eternally the same.
TRANSLATION
This individual soul is unbreakable and insoluble, and can be neither burned
nor dried. He is everlasting, present everywhere, unchangeable, immovable and
eternally the same.
PURPORT
All these qualifications of the atomic soul definitely prove that the
individual soul is eternally the atomic  particle of the spirit whole, and he
remains the same atom eternally, without change. The theory of monism is
very difficult to apply in this case , because the individual soul is never
expected to become one homogeneously. After liberation from material
contamination, the atomic soul may prefer  to remain as a spiritual spark in the
effulgent rays of the Supreme Personality of Godhead, but the intell igent souls


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.enter into the spiritual planets to associate with the Personality of Godhead.
The word sarva-gata  (“all-pervading”) is significant because there is no
doubt that living entities are all over God’s creation. They live on the land, in
the water, in the air, within the earth and even within fire. The belief that
they are sterilized in fire is not acceptable, because it is clearly stated here that
the soul cannot be burned by fire. Theref ore, there is no doubt that there are
living entities also in the sun planet with  suitable bodies to live there. If the
sun globe is uninhabited, then t he word sarva-gata —“living
everywhere”—becomes meaningless.
TEXT  25
AVYa¢-ae_YaMaicNTYaae_YaMaivk-aYaaeR_YaMauCYaTae )
TaSMaadev& ividTvENa& NaaNauXaaeicTauMahRiSa )) 25 ))
avyakto ’yam acintyo ’yam
avikäryo ’yam ucyate
tasmäd evaà viditvainaà
nänuçocitum arhasi
SYNONYMS
avyaktaù —invisible; ayam —this soul; acintyaù —inconceivable; ayam —this
soul; avikäryaù —unchangeable; ayam —this soul; ucyate —is said;
tasmät —therefore; evam —like this; viditvä —knowing it well; enam —this soul;
na—do not; anuçocitum —to lament; arhasi —you deser ve.
TRANSLATION
It is said that the soul is invisible, inconceivable and immutable. Knowing
this, you should not grieve for the body.
PURPORT


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.As described previously, the magnitud e of the soul is so small for our
material calculation that he cannot be seen even by the most powerful
microscope; therefore, he is invisible. As far as the soul’s existence is
concerned, no one can establish his exist ence experimentally beyond the proof
of çruti,  o r  V e d i c  w i s d o m .  W e  h a v e  t o  a c c e p t  t h i s  t r u t h ,  b e c a u s e  t h e r e  i s  n o
other source of understanding the existenc e of the soul, although it is a fact by
perception. There are many things we have to accept solely o n grounds of
superior authority. No one can deny the existence of his father, based upon
the authority of his mother. There is no  source of understanding the identity
of the father except by the authority of the mother. Similarly, there is no
source of und erstanding the soul except by studying the Vedas.  In other words,
the soul is inconceivable by human experimental knowledge. The soul is
consciousness and conscious—that also is the statement of the Vedas,  and we
have to accept that. Unlike the bodily chan ges, there is no change in the soul.
As eternally unchangeable, the soul remains atomic in comparison to the
infinite Supreme Soul. The Supreme Soul  is infinite, and the atomic soul is
infinitesimal. Therefore, the infinitesimal soul, being unchangeable, c an never
become equal to the infinite soul, or  the Supreme Personality of Godhead.
This concept is repeated in the Vedas  i n  d i f f e r e n t  w a y s  j u s t  t o  c o n f i r m  t h e
stability of the conception of the soul. Repetition of something is necessary in
order that we un derstand the matter thoroughly, without error.
TEXT  26
AQa cENa& iNaTYaJaaTa& iNaTYa& va MaNYaSae Ma*TaMa( )
TaQaaiPa Tv& Mahabahae NaENa& XaaeicTauMahRiSa )) 26 ))
atha cainaà nitya-jätaà
nityaà vä manyase måtam
tathäpi tvaà mahä-bäho
nainaà çocitum arhasi


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
atha—if, however; ca—also; enam —this soul; nitya-jätam —always born;
nityam —forever; vä—either; manyase —you so think; måtam —dead; tathä
api—still; tvam —you; mahä-bäho —O mighty-armed one; na—never;
enam —about the soul; çocitum —to lament; arhasi —deserve.
TRANSLATION
If, however, you think that the soul [or the symptoms of life] is always born
and dies forever, you still have no  reason to lament, O mighty-armed.
PURPORT
There is always a class of philosophers , almost akin to the Buddhists, who do
not believe in the separate existence of  the soul beyond the body. When Lord
Kåñëa spoke the Bhagavad-gétä,  it appears that such philosophers existed, and
they were known as the lokäyatikas  and vaibhäñikas.  Such philosophers
maintain that life symptoms take pl ace at a certain mature condition of
material combination. The modern material scientist and materialist
philosophers also think similarly. According to them, the body is a
combination of physical elements, and at a certain stage the life symptoms
develop by interaction of the physical  and chemical elements. The science of
anthropology is based on this philosophy. Currently, many pseudo
religions—now becoming fashionable in Am erica—are also adhering to this
philosophy, as well as to the nihilistic nondevotional Buddhist sects.
Even if Arjuna did not believe in the existence of the soul—as in the
vaibhäñika  philosophy—there would still have  been no cause for lamentation.
No one laments the loss of a certain bu lk of chemicals and stops discharging
his prescribed duty. On the other  hand, in modern science and scientific
warfare, so many tons of chemicals ar e wasted for achieving victory over the
enemy. According to the vaibhäñika  philosophy, the so-called soul or ätmä
vanishes along with the deterioration of the body. So, in any cas e, whether


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Arjuna accepted the Vedic conclusion that  there is an atomic soul or he did
not believe in the existence of the soul, he had no reason to lament. According
to this theory, since there are so many living entities generating out of matter
every mo ment, and so many of them are being vanquished every moment,
there is no need to grieve for such inci dents. If there were no rebirth for the
soul, Arjuna had no reason to be afraid  of being affected by sinful reactions
due to his killing his grandfather an d teacher. But at the same time, Kåñëa
sarcastically addressed Arjuna as mahä-bähu,  mighty-armed, because He, at
least, did not accept the theory of the vaibhäñikas,  which leaves aside the Vedic
wisdom. As a kñatriya,  Arjuna belonged to the Vedic culture, and it behooved
him to continue to follow its principles.
TEXT  27
JaaTaSYa ih Da]uvae Ma*TYauDa]uRv& JaNMa Ma*TaSYa c )
TaSMaadPairhaYaeR_QaeR Na Tv& XaaeicTauMahRiSa )) 27 ))
jätasya hi dhruvo måtyur
dhruvaà janma måtasya ca
tasmäd aparihärye ’rthe
na tvaà çocitum arhasi
SYNONYMS
jätasya —of one who has taken his birth; hi—certainly; dhruvaù —a fact;
måtyuù —death; dhruvam —it is also a fact; janma —birth; måtasya —of the
dead; ca—also; tasmät —therefore; aparihärye —of that which is unavoidable;
arthe —in the matter; na—do not; tvam —you; çocitum —to lament;
arhasi —deserve.
TRANSLATION
One who has taken his birth is sure to die, and after death one is sure to
take birth again. Therefore, in the unavoidable discharge of your duty, you


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.should not lament.
PURPORT
One has to take birth according to one’s activities of life. And after
finishing one term of activities, one ha s to die to take birth for the next. In
this way one is going through one cy cle of birth and death after another
without liberation. This cycle o f birth and death does not, however, support
unnecessary murder, slaughter and war. But at the same time, violence and war
are inevitable factors in human society for keeping law and order.
The Battle of Kurukñetra, being the will of the Supreme, was an inevitable
event, and to fight for the right cause is the duty of a kñatriya.  Why should he
be afraid of or aggrieved at the death of his relatives since he was discharging
his proper duty? He  did not deserve to break the law, thereby becoming
subjected to the reactions of sinful acts , of which he was so afraid. By avoiding
the discharge of his proper duty, he woul d not be able to stop the death of his
relatives, and he would be degraded due to  his selection of the wrong path of
action.
TEXT  28
AVYa¢-adqiNa >aUTaaiNa VYa¢-MaDYaaiNa >aarTa )
AVYa¢-iNaDaNaaNYaev Ta}a k-a PairdevNaa )) 28 ))
avyaktädéni bhütäni
vyakta-madhyäni bhärata
avyakta-nidhanäny eva
tatra kä paridevanä
SYNONYMS
avyakta-ädéni —in the beginning unmanifested; bhütäni —all that are created;
vyakta —manifested; madhyäni —in the middle; bhärata —O descendant of
Bharata; avyakta —nonmanifested; nidhanäni —when vanquished; eva—it is all


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.like that; tatra —therefore; kä—what; paridevanä —lamentation.
TRANSLATION
All created beings are unmanifest in their beginning, manifest in their
interim state, and unmanifest again when annihilated. So what need is there for
lamentation?
PURPORT
Accepting that there are two classes of philosophers, one believing in the
existence of the soul and the other not believing in the existence of the soul,
there is no cause for lamentation in eith er case. Nonbelievers in the existence
of the soul are calle d atheists by followers of Vedic wisdom. Yet even if, for
argument’s sake, we accept this atheis tic theory, there is still no cause for
lamentation. Apart from the separate  existence of the soul, the material
elements remain unmanifested before creation. F rom this subtle state of
nonmanifestation comes manifestation, just as from ether, air is generated;
from air, fire is generated; from fire, water is generated; and from water, earth
becomes manifested. From the earth, many varieties of manifestations take
place. Take, for example, a big skyscraper manifested from the earth. When it
is dismantled, the manifestation becomes again unmanifested and remains as
atoms in the ultimate stage. The law of conservation of energy remains, but in
course of time things a re manifested and unmanifested—that is the difference.
Then what cause is there for lamentatio n either in the stage of manifestation
or in unmanifestation? Somehow or other, even in the unmanifested stage,
things are not lost. Both at the beginning and at the end, all elements remain
unmanifested, and only in the middle ar e they manifested, and this does not
make any real material difference.
And if we accept the Vedic conclusion as stated in the Bhagavad-gétä  that
these material bodies are perishable in due course of time ( antavanta ime
dehäù ) but that the soul is eternal ( nityasyoktäù çarériëaù ) ,  t h e n  w e  m u s t
remember always that the body is like a dress; therefore why lament the
changing of a dress? The material body has no factual existence in relation to


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.the eternal soul. It is something like  a dream. In a dream we may think of
flying in the sky, or sitting on  a chariot as a king, but when we wake up we can
see that we are neither in the sky nor seated on the chariot. The Vedic wisdom
encourages self-realization on the basi s of the nonexistence of the material
body. Therefore, in either case, whethe r one believes in the existence of the
soul or one does not believe in the existe nce of the soul, there is no cause for
lamentation for loss of the body.
TEXT  29
AaêYaRvTPaXYaiTa k-iêdeNa‚
 MaaêYaRvÜdiTa TaQaEv caNYa" )
AaêYaRvÀENaMaNYa" é*<aaeiTa
 é[uTvaPYaeNa& ved Na cEv k-iêTa( )) 29 ))
äçcarya-vat paçyati kaçcid enam
äçcarya-vad vadati tathaiva cänyaù
äçcarya-vac cainam anyaù çåëoti
çrutväpy enaà veda na caiva kaçcit
SYNONYMS
äçcarya-vat —as amazing; paçyati —sees; kaçcit —someone; enam —this soul;
äçcarya-vat —as amazing; vadati —speaks of; tathä —thus; eva—certainly;
ca—also; anyaù —another; äçcarya-vat —similarly amazing; ca—also;
enam —this soul; anyaù —another; çåëoti —hears of; çrutv ä—having heard;
api—even; enam —this soul; veda—knows; na—never; ca—and;
eva—certainly; kaçcit —someone.
TRANSLATION
Some look on the soul as amazing, some describe him as amazing, and some
hear of him as amazing, while others, even after hearing about him, cannot


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.understand him at all.
PURPORT
Since Gétopaniñad  is largely based on the principles of the Upaniñads,  it is
not surprising to also find this passage in the Kaöha Upaniñad  (1.2.7):
çravaëayäpi bahubhir yo na labhyaù
çåëvanto ’pi bahavo yaà na vidyuù
äçcaryo vaktä kuçalo ’sya labdhä
äçcaryo ’sya jïätä kuçalänuçiñöaù
The fact that the atomic soul is within  the body of a gigantic animal, in the
body of a gigantic banyan tree, and al so in the microbic germs, millions and
billions of which occupy only an inch of  space, is certainly very amazing. Men
with a poor fund of kn owledge and men who are not austere cannot
understand the wonders of the individual atomic spark of spirit, even though it
is explained by the greatest authority of knowledge, who imparted lessons even
to Brahmä, the first living being in the universe. Owi ng to a gross material
conception of things, most men in th is age cannot imagine how such a small
particle can become both so great and so small. So men look at the soul proper
as wonderful either by constitution or  by description. Illusioned by the
materi al energy, people are so engrossed in subject matters for sense
gratification that they have very littl e time to understand the question of
self-understanding, even though it is a fact that without this
self-understanding all activities result in ultimate defeat in the struggle for
existence. Perhaps they have no idea th at one must think of the soul, and thus
make a solution to the material miseries.
Some people who are inclined to he ar about the soul may be attending
lectures, in good association, but some times, owing to ignorance, they are
misguided by acceptance of the Supersoul and the atomic soul as one without
distinction of magnitude. It is very  difficult to find a man who perfectly
understands the position of the Supersoul, the atomic soul, their respective
functions and relationships and all othe r major and minor details. And it is


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.still more difficult to find a man who has actually derived ful l benefit from
knowledge of the soul, and who is able to  describe the position of the soul in
different aspects. But if, somehow or other, one is able to understand the
subject matter of the soul, then one’s life is successful.
The easiest process for understanding the subject matter of self, however, is
to accept the statements of the Bhagavad-gétä  spoken by the greatest authority,
Lord Kåñëa, without being deviated by other theories. But it also requires a
great deal of penance  and sacrifice, either in this life or in the previous ones,
before one is able to accept Kåñëa as the Supreme Personality of Godhead.
Kåñëa can, however, be known as such  by the causeless mercy of the pure
devotee and by no other way.
TEXT  30
dehq iNaTYaMavDYaae_Ya& dehe SavRSYa >aarTa )
TaSMaaTSavaRi<a >aUTaaiNa Na Tv& XaaeicTauMahRiSa )) 30 ))
dehé nityam avadhyo ’yaà
dehe sarvasya bhärata
tasmät sarväëi bhütäni
na tvaà çocitum arhasi
SYNONYMS
dehé—the owner of the material body; nityam —eternally; avadhyaù —cannot
be killed; ayam —this soul; dehe—in the body; sarvasya —of everyone;
bhärata —O descendant of Bharata; tasmät —therefore; sarväëi —all;
bhütäni —living entities (that are born); na—never; tvam—you; çocitum —to
lament; arhasi —deserve.
TRANSLATION
O descendant of Bharata, he who dw ells in the body can never be slain.
Therefore you need not grieve for any living being.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT
The Lord now concludes the chapter of  instruction on the immutable spirit
soul. In describing the immortal soul in various ways, Lord Kåñëa establishes
that the soul is immortal and the body is temporary. Therefore Arjuna as a
kñatriya  should not abandon h is duty out of fear that his grandfather and
teacher—Bhéñma and Droëa—will die in the battle. On the authority of Çré
Kåñëa, one has to believe that there is a soul different from the material body,
not that there is no such thing as soul, or that living s ymptoms develop at a
certain stage of material maturity resu lting from the interaction of chemicals.
Though the soul is immortal, violence is  not encouraged, but at the time of war
it is not discouraged when there is ac tual need for it. That need must be
justified in terms of the sanction of the Lord, and not capriciously.
TEXT  31
SvDaMaRMaiPa cave+Ya Na ivk-iMPaTauMahRiSa )
DaMYaaRiÖ YauÖaC^\eYaae_NYaT+ai}aYaSYa Na ivÛTae )) 31 ))
sva-dharmam api cävekñya
na vikampitum arhasi
dharmyäd dhi yuddhäc chreyo ’nyat
kñatriyasya na vidyate
SYNONYMS
sva-dharmam —one’s own religious principles; api—also; ca—indeed;
avekñya —considering; na—never; vikampitum —to hesitate; arhasi —you
deserve; dharmyät —for religious principles; hi—indeed; yuddhät —than
fighting; çreyaù —better engagement; anyat —any other; kñatriyasya —of the
kñatriya;  na—does not; vidyate —exist.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION
Considering your specific duty as a kñatriya, you should know that there is
no better engagement for you than fighting on religious principles; and so there
is no need for hesitation.
PURPORT
Out of the four orders of social ad ministration, the second order, for the
matter of good administration, is called kñatriya.  Kñat  means hurt. One who
gives protection from harm is called kñatriya  (träyate —to give protection). The
kñatriyas  are trained for  killing in the forest. A kñatriya  would go into the
forest and challenge a tiger face to face  and fight with the tiger with his sword.
When the tiger was killed, it would be  offered the royal order of cremation.
This system has been followed even up to th e present day by the kñatriya  kings
of Jaipur state. The kñatriyas  are specially trained for challenging and killing
because religious violence is sometimes a necessary factor. Therefore, kñatriyas
are never meant for accepting directly the order of sannyä sa, or renunciation.
Nonviolence in politics may be a dipl omacy, but it is never a factor or
principle. In the religious law books it is stated:
ähaveñu mitho ’nyonyaà
jighäàsanto mahé-kñitaù
yuddhamänäù paraà çaktyä
svargaà yänty aparäì-mukhäù
yajïeñu paçavo brahman
hanyante satataà dvijaiù
saàskåtäù kila mantraiç ca
te ’pi svargam aväpnuvan
“In the battlefield, a king or kñatriya,  while fighting another king envious of
him, is eligible for achieving heavenly planets after death, as the brähmaëas
also attain the heavenly planets by sacr ificing animals in the sacrificial fire.”


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Therefore, killi ng on the battlefield on religious principles and killing animals
in the sacrificial fire are not at all cons idered to be acts of violence, because
everyone is benefited by the religi ous principles involved. The animal
sacrificed gets a human life immediat ely without undergoing the gradual
evolutionary process from on e form to another, and the kñatriyas  killed on the
battlefield also attain the heavenly planets as do the brähmaëas  who attain
them by offering sacrifice.
There are two kinds of sva-dharmas,  specific duties. As long as one is not
liberated, one has to perform the duties of his particular body in accordance
with religious principles in order to ac hieve liberation. When one is liberated,
one’s sva-dharma —speci fic duty—becomes spiritual and is not in the material
bodily concept. In the bodily conception of life there are specific duties for the
brähmaëas  and kñatriyas  respectively, and such duties are unavoidable.
Sva-dharma  is ordained by the Lord, and this wil l be clarified in the Fourth
Chapter. On the bodily plane sva-dharma  is called varëäçrama-dharma,  or
man’s steppingstone for spiritual unde rstanding. Human civilization begins
from the stage of varëäçrama-dharma,  or specific duties in terms of the specific
modes of nature of the body obtained. Discharging one’s specific duty in any
field of action in accordance with the orders of higher authorities serves to
elevate one to a higher status of life.
TEXT  32
Yad*C^Yaa caePaPaà& SvGaRÜarMaPaav*TaMa( )
Saui%Na" +ai}aYaa" PaaQaR l/>aNTae YauÖMaqd*XaMa( )) 32 ))
yadåcchayä copapannaà
svarga-dväram apävåtam
sukhinaù kñatriyäù pärtha
labhante yuddham édåçam
SYNONYMS


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.yadåcchayä —by its own accord; ca—also; upapannam —arrived at; svarga —of
the heavenly planets; dväram —door; apävåtam —wide open; sukhinaù —very
happy; kñatriyäù —the members of the royal order; pärtha —O son of Påthä;
labhante —do achieve; yuddham —war; édåçam —lik e this.
TRANSLATION
O Pärtha, happy are the kñatriyas to whom such fighting opportunities come
unsought, opening for them the doors of the heavenly planets.
PURPORT
As supreme teacher of the world, Lord Kåñëa condemns the attitude of
Arjuna, who said, “I do not find any good in this fighting. It will cause
perpetual habitation in hell.” Such statements by Arjuna were due to
ignorance only. He wanted to become nonviole nt in the discharge of his
specific duty. For a kñatriya  to be on the battlefield and to become nonviolent
is the philosophy of fools. In the Paräçara-småti,  or religious codes made by
Paräçara, the great sage and father of Vyäsadeva, it is stated:
kñatriyo hi prajä rakñan
çastra-päëiù pradaëòayan
nirjitya para-sainyädi
kñitià dharmeëa pälayet
“The kñatriya’s  duty is to protect the citizens from all kinds of difficulties,
and for that reason he has to apply viol ence in suitable cases for law and order.
Therefore he has to conquer the soldie rs of inimical kings, and thus, with
religious principle s, he should rule over the world.”
Considering all aspects, Arjuna had no reason to refrain from fighting. If he
should conquer his enemies, he would enjoy the kingdom; and if he should die
in the battle, he would be elevated to  the heavenly planets, whose doors were
wide open to him. Fight ing would be for his benefit in either case.
TEXT  33


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.AQa cetviMaMa& DaMYa| Sa°aMa& Na k-irZYaiSa )
TaTa" SvDaMa| k-IiTa| c ihTva PaaPaMavaPSYaiSa )) 33 ))
atha cet tvam imaà dharmyaà
saìgrämaà na kariñyasi
tataù sva-dharmaà kértià ca
hitvä päpam aväpsyasi
SYNONYMS
atha—therefore; cet—if; tvam —you; imam —this; dharmyam —as a religious
duty; saìgrämam —fighting; na—do not; kariñyasi —perform; tataù —then;
sva-dharmam —your religious duty; kértim —reputation; ca—also;
hitvä —losing; päpam —sinful reaction; aväpsyasi —will gain.
TRANSLATION
If, however, you do not perform your religious duty of fighting, then you
will certainly incur sins for neglecting your duties and thus lose your reputation
as a fighter.
PURPORT
Arjuna was a famous fighter, and he a ttained fame by fighting many great
demigods, including even Lord Çiva. Afte r fighting and defeating Lord Çiva in
the dress of a hunter, Arjuna pleased the lord and received as a reward a
weapon called päçupata-astra.  Everyone knew that he was a great warrior.
Even Droëäcärya gave him benedictio ns and awarded him the special weapon
by which he could kill even his teache r .  S o  h e  w a s  c r e d i t e d  w i t h  s o  m a n y
military certificates from many au thorities, including his adopted f ather Indra,
the heavenly king. But if he abandoned the battle, not only would he neglect
his specific duty as a kñatriya,  but he would lose all his fame and good name
and thus prepare his royal road to hell. In  other words, he would go to hell, not


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.by fig hting, but by withdrawing from battle.
TEXT  34
Ak-IiTa| caiPa >aUTaaiNa k-QaiYaZYaiNTa Tae_VYaYaaMa( )
SaM>aaivTaSYa cak-IiTaRMaRr<aadiTairCYaTae )) 34 ))
akértià cäpi bhütäni
kathayiñyanti te ’vyayäm
sambhävitasya cäkértir
maraëäd atiricyate
SYNONYMS
akértim —infamy; ca—also; api—over and above; bhütäni —all people;
kathayiñyanti —will speak; te—of you; avyayäm —forever; sambhävitasya —for a
respectable man; ca—also; akértiù —ill fame; maraëät —than death;
atiricyate —becomes more.
TRANSLATION
People will always speak of your infamy, and for a respectable person,
dishonor is worse than death.
PURPORT
Both as friend and philosopher to Arjuna, Lord Kåñëa now gives His final
judgment regarding Arjuna’s refusal to fight. The Lord says, “Arjuna, if you
leave the battlefield before the battl e even begins, people will call you a
coward. And if you think that people may call you bad names but that you will
save your life by fleeing the battlefield, then My advice is that you’d do better
to die in the battle. For a respectable man like you, ill fame is worse than
death. So, you should not flee for fear of your l ife; better to die in the battle.
That will save you from the ill fame of misusing My friendship and from losing


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.your prestige in society.”
So, the final judgment of the Lord wa s for Arjuna to die in the battle and
not withdraw.
TEXT  35
>aYaad]<aaduParTa& Ma&SYaNTae Tva& MaharQaa" )
Yaeza& c Tv& bhuMaTaae >aUTva YaaSYaiSa l/agavMa( )) 35 ))
bhayäd raëäd uparataà
maàsyante tväà mahä-rathäù
yeñäà ca tvaà bahu-mato
bhütvä yäsyasi läghavam
SYNONYMS
bhayät —out of fear; raëät —from the battlefield; uparatam —ceased;
maàsyante —they will consider; tväm —you; mahä-rathäù —the great generals;
yeñäm —for whom; ca—also; tvam —you; bahu-mataù —in great estimation;
bhütvä —having been; yäsyasi —you will go; läghavam —de creased in value.
TRANSLATION
The great generals who have highly es teemed your name and fame will think
that you have left the battlefield out of fear only, and thus they will consider
you insignificant.
PURPORT
Lord Kåñëa continued to give His verd ict to Arjuna: “Do not think that the
great generals like Duryodhana, Karëa,  and other contemporaries will think
that you have left the battlefield out of compassion for your brothers and
grandfather. They will think th at you have left out of fear for your life. And
thus their high estimation of your personality will go to hell.”


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  36
AvaCYavada&ê bhUNvidZYaiNTa TavaihTaa" )
iNaNdNTaSTav SaaMaQYa| TaTaae du"%Tar& Nau ik-Ma( )) 36 ))
aväcya-vädäàç ca bahün
vadiñyanti tavähitäù
nindantas tava sämarthyaà
tato duùkhataraà nu kim
SYNONYMS
aväcya —unkind; vädän —fabricated words; ca—also; bahün —many;
vadiñyanti —will say; tava—your; ahitäù —enemies; nindantaù —while vilifying;
tava—your; sämarthyam —ability; tataù —than that; duùkha-taram —more
painful; nu—of course; kim—what is there.
TRANSLATION
Your enemies will describe you in many unkind words and scorn your
ability. What could be more painful for you?
PURPORT
Lord Kåñëa was astonished in the be ginning at Arjuna’s uncalled-for plea
for compassion, and He described his compassion as befitting the non-Äryans.
Now in so many words, He has proved His statements against Arjuna’s
so-called compassion.
TEXT  37
hTaae va Pa[aPSYaiSa SvGa| iJaTva va >aae+YaSae MahqMa( )


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TaSMaaduitaï k-aENTaeYa YauÖaYa k*-TaiNaêYa" )) 37 ))
hato vä präpsyasi svargaà
jitvä vä bhokñyase mahém
tasmäd uttiñöha kaunteya
yuddhäya kåta-niçcayaù
SYNONYMS
hataù —being killed; vä—either; präpsyasi —you gain; svargam —the heavenly
kingdom; jitvä—by conquering; vä—or; bhokñyase —you enjoy; mahém —the
world; tasmät —therefore; uttiñöha —get up; kaunteya —O son of Kunté;
yuddhäya —to fight; kåta—determined; niçcayaù —in c ertainty.
TRANSLATION
O son of Kunté, either you will be killed on the battlefield and attain the
heavenly planets, or you will conquer and enjoy the earthly kingdom.
Therefore, get up with determination and fight.
PURPORT
Even though there was no certainty of victory for Arjuna’s side, he still had
to fight; for, even being killed there, he could be elevated into the heavenly
planets.
TEXT  38
Sau%du"%e SaMae k*-Tva l/a>aal/a>aaE JaYaaJaYaaE )
TaTaae YauÖaYa YauJYaSv NaEv& PaaPaMavaPSYaiSa )) 38 ))
sukha-duùkhe same kåtvä
läbhäläbhau jayäjayau
tato yuddhäya yujyasva


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.naivaà päpam aväpsyasi
SYNONYMS
sukha —happiness; duùkhe —and distress; same —in equanimity; kåtvä —doing
so; läbha-aläbhau —both profit and loss; jaya-ajayau —both victory and defeat;
tataù —thereafter; yuddhäya —for the sake of fighting; yujyasva —engage
(fight); na—never; evam —in this way; päpam—sinful reaction;
aväpsyasi —you will gain.
TRANSLATION
Do thou fight for the sake of fighting, without considering happiness or
distress, loss or gain, victory or defeat—and by so doing you shall never incur
sin.
PURPORT
Lord Kåñëa now directly says that Arjuna should fight for the sake of
fighting because He desires the battle. There is no consideration of happiness
or distress, profit or gain, victory or  defeat in the activities of Kåñëa
consciousness. That everything sh ould be performed for the sake of Kåñëa is
transcendental consciousness; so there is  no reaction to material activities. He
who acts for his own sense gratification, either in goodness or in passion, is
subject to the reaction, good or bad. But he who has completely surrendered
himself in the activities of Kåñëa consci ousness is no longer obliged to anyone,
nor is he a debtor to anyone, as one is in  the ordinary course of activities. It is
said:
devarñi-bhütäpta-nåëäà pitèëäà
na kiìkaro näyam åëé ca räjan
sarvätmanä yaù çaraëaà çaraëyaà
gato mukundaà parihåtya kartam
“Anyone who has completely surrendered  unto Kåñëa, Mukunda, giving up
all other duties, is no longer a debto r, nor is he obliged to anyone—not the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.demigods, nor the sages, nor the people in general, nor kinsmen, nor humanity,
nor forefathers.” ( Bhäg.  11.5.41) That is the indirect hint given by Kåñëa to
Arjuna in this verse, and the matter will be more clearly explained in the
following verses.
TEXT  39
Wza Tae_i>aihTaa Saa&:Yae buiÖYaaeRGae iTvMaa& é*<au )
buÖya Yau¢-ae YaYaa PaaQaR k-MaRbNDa& Pa[haSYaiSa )) 39 ))
eñä te ’bhihitä säìkhye
buddhir yoge tv imäà çåëu
buddhyä yukto yayä pärtha
karma-bandhaà prahäsyasi
SYNONYMS
eñä—all this; te—unto you; abhihitä —described; säìkhye —by analytical study;
buddhiù —intelligence; yoge—in work without fruitive result; tu—but;
imäm —this; çåëu—just hear; buddhyä —by intelligence; yuktaù —dovetailed;
yayä —by which; pärtha —O son of Påthä; karma-bandham —bondage of
reaction; prahäsyasi —you can be released from.
TRANSLATION
Thus far I have described this knowle dge to you through analytical study.
Now listen as I explain it in terms of working without fruitive results. O son of
Påthä, when you act in such knowledge you can free yourself from the bondage
of works.
PURPORT
According to the Nirukti,  or the Vedic dictionary, saìkhyä  means that
which describes things in detail, and säìkhya  refers to that philosophy which


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.describes the real nature of the soul. And yoga involves controlling the senses.
Arjuna’s proposal not to fi ght was based on sense gratification. Forgetting his
prime duty, he wanted to cease fighting , because he thought that by not killing
his relatives and kinsmen he would be happier than by enjoying the kingdom
after conquering his cousins and brothers, the s ons of Dhåtaräñöra. In both
ways, the basic principles were for sense gratification. Happiness derived from
conquering them and happiness derived by seeing kinsmen alive are both on
the basis of personal sense gratificatio n, even at a sacrifice of wisdom a nd duty.
Kåñëa, therefore, wanted to explain to Arjuna that by killing the body of his
grandfather he would not be killing the soul proper, and He explained that all
individual persons, including the Lord Himself, are eternal individuals; they
were individ uals in the past, they are individu als in the present, and they will
continue to remain individuals in the future, because all of us are individual
souls eternally. We simply change our bodily dress in different manners, but
actually we keep our individual ity even after liberation from the bondage of
material dress. An analytical study of  the soul and the body has been very
graphically explained by Lord Kåñëa. And this descriptive knowledge of the
soul and the body from different angles of vision has been d escribed here as
Säìkhya, in terms of the Nirukti  dictionary. This Säìkhya has nothing to do
with Säìkhya philosophy of the atheist Kapila. Long before the imposter
Kapila’s Säìkhya, the Säìkhya philosophy was expounded in the
Çrémad-Bhägavatam  by the true  Lord Kapila, the incarnation of Lord Kåñëa,
who explained it to His mother, Devahüti . It is clearly explained by Him that
the puruña,  or the Supreme Lord, is active and that He creates by looking over
the prakåti.  This is accepted in the Vedas  and in the Gétä.  The description in
the Vedas  indicates that the Lord glanced over the prakåti,  or nature, and
impregnated it with atomic individual souls. All these individuals are working
in the material world for sense gratification, and under the spell of materia l
energy they are thinking of being enjoyers. This mentality is dragged to the
last point of liberation when the living  entity wants to become one with the
Lord. This is the last snare of mäyä,  or sense gratificatory illusion, and it is
only after many, ma ny births of such sense gratif icatory activities that a great
soul surrenders unto Väsudeva, Lord Kåñë a, thereby fulfilling the search after


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.the ultimate truth.
Arjuna has already accepted Kåñëa as his spiritual master by surrendering
himself unto Him: çiñyas te ’haà çädhi mäà tväà prapannam . Consequently,
Kåñëa will now tell him about the working process in buddhi-yoga,  or
karma-yoga,  or in other words, the pract ice of devotional service only for the
sense gratification of the Lord. This buddhi-yoga  is clearly explained in
Chapter Ten , verse ten, as being direct communion with the Lord, who is
sitting as Paramätmä in everyone’s heart. But such communion does not t ake
place without devotional service. One who is therefore situated in devotional
or transcendental loving service to the Lord, or, in other words, in Kåñëa
consciousness, attains to this stage of buddhi-yoga  by the special grace of the
Lord. The Lord says , therefore, that only to those who are always engaged in
devotional service out of transcende ntal love does He award the pure
knowledge of devotion in love. In th at way the devotee can reach Him easily
in the ever-blissful kingdom of God.
Thus the buddhi-yoga  mentioned in this verse is the devotional service of
the Lord, and the word Säìkhya mentione d herein has nothing to do with the
atheistic säìkhya-yoga  enunciated by the imposter Kapila. One should not,
therefore, misunderstand that the  säìkhya-yoga  mentioned herein has any
connection with the atheistic Säìkhya.  Nor did that philosophy have any
influence during that time; nor would Lo rd Kåñëa care to mention such godless
philosophical speculations. Real Säìkhya philosophy is described by  Lord
Kapila in the Çrémad-Bhägavatam,  but even that Säìkhya has nothing to do
with the current topics. Here, Säìkhya means analytical description of the
body and the soul. Lord Kåñëa made an analytical description of the soul just
to bring Arjuna to the p oint of buddhi-yoga,  or bhakti-yoga.  Therefore, Lord
Kåñëa’s Säìkhya and Lord Kapila’s Säìkhya, as described in the Bhägavatam,
are one and the same. They are all bhakti-yoga.  Lord Kåñëa Said, therefore,
that only the less intelligent class of men make a d istinction between
säìkhya-yoga  and bhakti-yoga  (säìkhya-yogau påthag bäläù pravadanti na
paëòitäù ).
Of course, atheistic säìkhya-yoga  has nothing to do with bhakti-yoga,  yet
the unintelligent claim that the atheistic säìkhya-yoga  is referred to in the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Bhagavad-gétä.
One should therefore understand that buddhi-yoga  means to work in Kåñëa
consciousness, in the full bliss and kno wledge of devotional service. One who
works for the satisfaction of the Lord only, however difficult such work may
be, is working under the prin ciples of buddhi-yoga  and finds himself always in
transcendental bliss. By such transcendental engagement, one achieves all
transcendental understanding automati cally, by the grace of the Lord, and
thus his liberation is complete in itself, without his mak ing extraneous
endeavors to acquire knowledge. There is much difference between work in
Kåñëa consciousness and work for fruitive results, especially in the matter of
sense gratification for achieving results in terms of family or material
happiness. Buddh i-yoga  is therefore the transcendental quality of the work that
we perform.
TEXT  40
Naehai>a§-MaNaaXaae_iSTa Pa[TYavaYaae Na ivÛTae )
SvLPaMaPYaSYa DaMaRSYa }aaYaTae MahTaae >aYaaTa( )) 40 ))
nehäbhikrama-näço ’sti
pratyaväyo na vidyate
sv-alpam apy asya dharmasya
träyate mahato bhayät
SYNONYMS
na—there is not; iha—in this yoga;  abhikrama —in endeavoring; näçaù —loss;
asti—there is; pratyaväyaù —diminution; na—never; vidyate —there is;
su-alpam —a little; api—although; asya—of this; dharmasya —occupation;
träyate —releases; mahataù —from very great; bhay ät—danger.
TRANSLATION
In this endeavor there is no loss or diminution, and a little advancement on


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.this path can protect one from the most dangerous type of fear.
PURPORT
Activity in Kåñëa consciousness, or ac ting for the benefit of Kåñëa without
expectation of sense gratification, is  the highest transcendental quality of
work. Even a small beginning of such activity finds no impediment, nor can
that small beginning be lost  at any stage. Any work begun on the material
plane has to be completed, otherwise th e whole attempt becomes a failure. But
any work begun in Kåñëa consciousness has a permanent effect, even though
not finished. The performer of such work is therefore not at a loss even if his
work in Kåñëa consciousness is inco mplete. One percent done in Kåñëa
consciousness bears permanent results, so  that the next beginning is from the
point of two percent, whereas in mater ial activity without a hundred percent
success th ere is no profit. Ajämila performed his duty in some percentage of
Kåñëa consciousness, but the result he enjoyed at the end was a hundred
percent, by the grace of the Lord. Ther e is a nice verse in this connection in
Çrémad-Bhägavatam  (1.5.17 ):
tyaktvä sva-dharmaà caraëämbujaà harer
bhajann apakvo ’tha patet tato yadi
yatra kva väbhadram abhüd amuñya kià
ko värtha äpto ’bhajatäà sva-dharmataù
“If someone gives up his occupational duties and works in Kåñëa
consciousness and then falls down on account of not completing his work,
what loss is there on his part? And wh at can one gain if one performs his
material activities perfectly?” Or, as the Ch ristians say, “What profiteth a man
if he gain the whole world yet suffers the loss of his eternal soul?”
Material activities and their results end with the body. But work in Kåñëa
consciousness carries a person again to Kåñëa consciousness, even after the loss
of the body. At least one is sure to have  a chance in the next life of being born
again as a human b eing, either in the family of a great cultured brähmaëa  or in
a rich aristocratic family that will gi ve one a further chance for elevation.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.That is the unique quality of work done in Kåñëa consciousness.
TEXT  41
VYavSaaYaaiTMak-a buiÖreke-h ku-åNaNdNa )
bhuXaa%a ùNaNTaaê buÖYaae_VYavSaaiYaNaaMa( )) 41 ))
vyavasäyätmikä buddhir
ekeha kuru-nandana
bahu-çäkhä hy anantäç ca
buddhayo ’vyavasäyinäm
SYNONYMS
vyavasäya-ätmikä —resolute in Kåñëa consciousness; buddhiù —intelligence;
ekä—only one; iha—in this world; kuru-nandana —O beloved child of the
Kurus; bahu-çäkhäù —having various branches; hi—indeed;
anantäù —unlimited; ca—also; buddhayaù —intelligence; avyavasä yinäm —of
those who are not in Kåñëa consciousness.
TRANSLATION
Those who are on this path are resolute in purpose, and their aim is one. O
beloved child of the Kurus, the intelligence of those who are irresolute is
many-branched.
PURPORT
A strong faith that by Kåñëa consci ousness one will be elevated to the
highest perfection of life is called vyavasäyätmikä  intelligence. The
Caitanya-caritämåta  (Madhya  22.62 ) states:
’çraddhä’-çabde——viçväsa kahe sudåòha niçcaya
kåñëe bhakti kaile sarva-karma kåta haya


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Faith means unflinching trust in some thing sublime. When one is engaged
in the duties of Kåñëa consciousness, he  need not act in relationship to the
material world with obligations to fami ly traditions, humanity, or nationality.
Fruitive activities are the  engagements of one’s reactions from past good or bad
deeds. When one is awake in Kåñëa consciousness, he need no longer endeavor
for good results in his activities. When one is situated in Kåñëa consciousness,
all activities are on the absolute plane, for  they are no longer subject to
dualities like good and bad. The highes t perfection of Kåñëa consciousness is
renunciation of the material conception  of life. This state is automatically
achieved by progressive Kåñëa consciousness.
The resolute purpose of a person in Kåñëa consciousness is based on
knowledge. Väsudevaù sarvam iti sa mahätmä su-durlabhaù : a person in Kåñëa
consciousness is the rare good soul who knows perfectly that Väsudeva, or
Kåñëa, is the root of all manifested ca uses. As by watering the root of a tree
one automatically distributes water to th e leaves and branches, so by acting in
Kåñëa consciousness one can render th e highest service to everyone—namely
self, family, society, country, humanity, etc. If Kåñëa is sat isfied by one’s
actions, then everyone will be satisfied.
Service in Kåñëa consciousness is, however, best practiced under the able
guidance of a spiritual master who is a bona fide representative of Kåñëa, who
knows the nature of the student and who can guide him to act in Kåñëa
consciousness. As such, to be wel l versed in Kåñëa consciousness one has to act
firmly and obey the representative of Kåñëa, and one should accept the
instruction of the bona fide spiritual master as one’s mission in life. Çréla
Viçvanätha Cakravarté Öhäkura instructs us, in his famous pr ayers for the
spiritual master, as follows:
yasya prasädäd bhagavat-prasädo
yasyäprasädän na gatiù kuto ’pi
dhyäyan stuvaàs tasya yaças tri-sandhyaà
vande guroù çré-caraëäravindam  
“By satisfaction of the spiritual master, the Supreme Personality of
Godhead becomes satisfied. And by not sa tisfying the spiritual master, there is


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.no chance of being promoted to the pl ane of Kåñëa consciousness. I should,
therefore, meditate and pray for  his mercy three times a day, and offer my
respectful obeisances unto him, my spiritual master.”
The whole process, however, depends on perfect knowledge of the soul
beyond the conception of the body—n ot theoretically but practically, when
there is no longer a chance for sens e gratification manifested in fruitive
activities. One who is not firmly fixe d in mind is diverted by various types of
fruitive acts.
TEXTS  42–43
YaaiMaMaa& PauiZPaTaa& vac& Pa[vdNTYaivPaiêTa" )
vedvadrTaa" PaaQaR NaaNYadSTaqiTa vaidNa" )) 42 ))
k-aMaaTMaaNa" SvGaRPara JaNMak-MaRf-l/Pa[daMa( )
i§-YaaivXaezbhul/a& >aaeGaEìYaRGaiTa& Pa[iTa )) 43 ))
yäm imäà puñpitäà väcaà
pravadanty avipaçcitaù
veda-väda-ratäù pärtha
nänyad astéti vädinaù
kämätmänaù svarga-parä
janma-karma-phala-pradäm
kriyä-viçeña-bahuläà
bhogaiçvarya-gatià prati
SYNONYMS
yäm imäm —all these; puñpitäm —flowery; väcam —words; pravadanti —say;
avipaçcitaù —men with a poor fund of knowledge; veda-väda-ratäù —supposed
followers of the Vedas;  pärtha —O son of Påthä; na—never; anyat —anything
else; asti—there is; iti—thus; vädinaù —the ad vocates;
käma-ätmänaù —desirous of sense gratification; svarga-paräù —aiming to
achieve heavenly planets; janma-karma-phala-pradäm —resulting in good birth


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.and other fruitive reactions; kriyä-viçeña —pompous ceremonies;
bahuläm —various; bhoga —in sense enjoymen t; aiçvarya —and opulence;
gatim —progress; prati —towards.
TRANSLATION
Men of small knowledge are very much attached to the flowery words of the
Vedas, which recommend various fruitive activities for elevation to heavenly
planets, resultant good birth, power, and so forth. Being desirous of sense
gratification and opulent lif e, they say that there is nothing more than this.
PURPORT
People in general are not very intelli gent, and due to their ignorance they
are most attached to the fruitive  activities recommended in the karma-käëòa
portions of the Vedas.  They do not want anything more than sense
gratificatory proposals for enjoying li fe in heaven, where wine and women are
available and material opulence is very common. In the Vedas  many sacrifices
are recommended for elevation to the heavenly planets, especially the
jyotiñöoma  sacrifices. In fact, it is st ated that anyone desiring elev ation to
heavenly planets must perform these sa crifices, and men with a poor fund of
knowledge think that this is the whole purpose of Vedic wisdom. It is very
difficult for such inexperienced person s to be situated in the determined
action of Kåñëa consci ousness. As fools are attached to the flowers of
poisonous trees without knowing the result s of such attractions, unenlightened
men are similarly attracted by such heavenly opulence and the sense
enjoyment thereof.
In the karma-käëòa  section of the Vedas  it is said, apäma somam amåtä
abhüma  and akñayyaà ha vai cäturmasya-yäjinaù sukåtaà bhavati.  In other
words, those who perform the four-month  penances become eligible to drink
the soma-rasa  beverages to become immort al and happy forever. Even on this
earth some are very eager to have soma-rasa  to become strong and fit to enjoy
sense gratifications. Such persons have no faith in liberation from material
bondage, and they are very much attached to the pompous ceremonies  of


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Vedic sacrifices. They are generally se nsual, and they do not want anything
other than the heavenly pleasures of li fe. It is understood that there are
gardens called Nandana-känana in which there is good opportunity for
association with angelic, beauti ful women and having a profuse supply of
soma-rasa  wine. Such bodily happiness is certainly sensual; therefore there are
those who are purely attached to such material, temporary happiness, as lords
of the material world.
TEXT  44
>aaeGaEìYaRPa[Sa¢-aNaa& TaYaaPaôTaceTaSaaMa( )
VYavSaaYaaiTMak-a buiÖ" SaMaaDaaE Na ivDaqYaTae )) 44 ))
bhogaiçvarya-prasaktänäà
tayäpahåta-cetasäm
vyavasäyätmikä buddhiù
samädhau na vidhéyate
SYNONYMS
bhoga —to material enjoyment; aiçvarya —and opulence; prasaktänäm —for
those who are attached; tayä—by such things; apahåta-cetasäm —bewildered in
mind; vyavasäya-ätmikä —fixed in determination; buddhiù —devotional service
to the Lord; samädhau —in the controlled  mind; na—never; vidhéyate —does
take place.
TRANSLATION
In the minds of those who are too atta ched to sense enjoyment and material
opulence, and who are bewildered by such things, the resolute determination for
devotional service to the Supreme Lord does not take place.
PURPORT


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Samädhi  means “fixed mind.” The Vedic dictionary, the Nirukti,  says,
samyag ädhéyate ’sminn ätma-tattva-yäthätmyam:  “When the mind is fixed for
understanding the self, it is said to be in samädhi.  ” Samädhi  is never possible
for persons interested in mater ial sense enjoyment, nor for those who are
bewildered by such temporary things. They are more or less condemned by the
process of material energy.
TEXT  45
}aEGau<YaivzYaa veda iNañEGau<Yaae >avaJauRNa )
iNaÜRNÜae iNaTYaSatvSQaae iNaYaa eRGa+aeMa AaTMavaNa( )) 45 ))
trai-guëya-viñayä vedä
nistrai-guëyo bhavärjuna
nirdvandvo nitya-sattva-stho
niryoga-kñema ätmavän
SYNONYMS
trai-guëya —pertaining to the three modes of material nature; viñayäù —on the
subject matter; vedäù —Vedic literatures; nistrai-guëyaù —transcendental to
the three modes of material nature; bhava —be; arjuna —O Arjuna;
nirdvandvaù —without duality; nitya-sattva-s thaù—in a pure state of spiritual
existence; niryoga-kñemaù —free from ideas of gain and protection;
ätma-vän —established in the self.
TRANSLATION
The Vedas deal mainly with the subj ect of the three modes of material
nature. O Arjuna, become transcendental to these three modes. Be free from all
dualities and from all anxieties for gain and safety, and be established in the
self.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT
All material activities involve action s and reactions in the three modes of
material nature. They are meant for fr uitive results, which cause bondage in
the material world. The Vedas  deal mostly with fruitive activities to gradually
elevate the general pub lic from the field of sense gratification to a position on
the transcendental plane. Arjuna, as a student and friend of Lord Kåñëa, is
advised to raise himself to the transcendental position of Vedänta  philosophy
where, in the beginning, there is brahma-ji jïäsä,  or questions on the supreme
transcendence. All the living entities who are in the material world are
struggling very hard for existence. For them the Lord, after creation of the
material world, gave the Vedic wisdom  advising how to live and get rid of the
material entanglement. When the activiti es for sense gratification, namely the
karma-käëòa  chapter, are finished, then the ch ance for spiritual realization is
offered in the form of the Upaniñads,  which are part of different Vedas,  as the
Bhagavad-g étä is a part of the fifth Veda,  namely the Mahäbhärata.  The
Upaniñads  mark the beginning of transcendental life.
As long as the material body exists, there are actions and reactions in the
material modes. One has to learn tolera nce in the face of dualities such as
happiness and distress, or cold and warm th, and by tolerating such dualities
become free from anxieties regarding gain and loss. This transcendental
position is achieved in full Kåñëa consciousness when one is fully dependent
on the good will of Kåñëa.
TEXT  46
YaavaNaQaR odPaaNae SavRTa" SaMPl/uTaaedke- )
TaavaNSaveRzu vedezu b]aø<aSYa ivJaaNaTa" )) 46 ))
yävän artha udapäne
sarvataù samplutodake
tävän sarveñu vedeñu


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.brähmaëasya vijänataù
SYNONYMS
yävän —all that; arthaù —is meant; uda-päne —in a well of water; sarvataù —in
all respects; sampluta-udake —in a great reservoir of water; tävän —similarly;
sarveñu —in all; vedeñu —Vedic literatures; brähmaëasya —of the man who
knows the Supreme Brahman; vijänataù —who is in complete knowledge.
TRANSLATION
All purposes served by a small well can at  once be served by a great reservoir
of water. Similarly, all the purposes of the Vedas can be served to one who
knows the purpose behind them.
PURPORT
The rituals and sacrifices mentioned in the karma-käëòa  division of the
Vedic literature are meant to encourage gradual development of
self-realization. And the purpose of self-realization is clearly stated in the
Fifteenth Chapter of the Bhagavad-gétä  (15.15): the purpose of studying the
Vedas  i s  t o  k n o w  L o r d  K å ñ ë a ,  t h e  p r imeval cause of everything. So,
self-realization means understanding Kå ñëa and one’s eternal relationship with
Him. The relationship of the living en tities with Kåñëa is also mentioned in
the Fifteenth Chapter of Bhagavad-gétä  (15.7). The living entities are parts and
parcels of Kåñëa; therefore, revival of Kåñëa consciousness by the individual
living entity is the highest perfection al stage of Vedic knowledge. This is
confirmed in the Çrémad-Bhägavatam  (3.33.7 ) as follows:
aho bata çva-paco ’to garéyän
yaj-jihvägre vartate näma tubhyam
tepus tapas te juhuvuù sasnur äryä
brahmänücur näma gåëanti ye te
“O my Lord, a person who is chanting Your holy name, although born of a


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.low family like that of a caëòäla  [dog-eater], is situated on the highest platform
of self-realization. Such a person must have performed all kinds of penances
and sacrifices according  to Vedic rituals and studied the Vedic literatures
many, many times after taking his bath in all the holy places of pilgrimage.
Such a person is considered to be the best of the Äryan family.
So one must be intelligent enough to understand the purpose of the Vedas,
without being attached to the rituals on ly, and must not desire to be elevated
to the heavenly kingdoms for a better qual ity of sense gratification. It is not
possible for the common  man in this age to follow all the rules and regulations
of the Vedic rituals, nor is it  possible to study all of the Vedänta  and the
Upaniñads  thoroughly. It requires much time, energy, knowledge and resources
to execute the purposes of the Vedas.  This is  hardly possible in this age. The
best purpose of Vedic culture is served , however, by chanting the holy name of
the Lord, as recommended by Lord Caitanya, the deliverer of all fallen souls.
When Lord Caitanya was asked by  a great Vedic scholar, Prakäçänan da
Sarasvaté, why He, the Lord, was chanting  t h e  h o l y  n a m e  o f  t h e  L o r d l i k e  a
sentimentalist instead of studying Vedänta  philosophy, the Lord replied that
His spiritual master had found Him to be a great fool and thus asked Him to
chant the holy name of Lo rd Kåñëa. He did so, and became ecstatic like a
madman. In this Age of Kali, most of the population is foolish and not
adequately educated to understand Vedänta  philosophy; the best purpose of
Vedänta  philosophy is served by inoffensively chanting the holy  name of the
Lord. Vedänta  is the last word in Vedic wisd om, and the author and knower of
the Vedänta  philosophy is Lord Kåñëa; and the highest Vedäntist is the great
soul who takes pleasure in chanting th e  h o l y  n a m e  o f  t h e  L o r d .  T h a t  i s  t h e
ultimate purpo se of all Vedic mysticism.
TEXT  47
k-MaR<YaevaiDak-arSTae Maa f-le/zu k-dacNa )
Maa k-MaRf-l/heTau>aURMaaR Tae Sa®ae_STvk-MaRi<a )) 47 ))
karmaëy evädhikäras te


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.mä phaleñu kadäcana
mä karma-phala-hetur bhür
mä te saìgo ’stv akarmaëi
SYNONYMS
karmaëi —in prescribed duties; eva—certainly; adhikäraù —right; te—of you;
mä—never; phaleñu —in the fruits; kadäcana —at any time; mä—never;
karma-phala —in the result of the work; hetuù —cause; bhüù —become;
mä—never; te—of you; saìgaù —attachment; astu—there sh ould be;
akarmaëi —in not doing prescribed duties.
TRANSLATION
You have a right to perform your prescribed duty, but you are not entitled to
the fruits of action. Never consider yourself the cause of the results of your
activities, and never be attached to not doing your duty.
PURPORT
There are three considerations here: prescribed duties, capricious work, and
inaction. Prescribed duties are activiti es enjoined in terms of one’s acquired
modes of material nature. Capricious work means actions without the sanction
of authority, and inact ion means not performing one’s prescribed duties. The
Lord advised that Arjuna not be inacti ve, but that he perform his prescribed
duty without being attached to the result. One who is attached to the result of
his work is also the cause of the action. Thu s he is the enjoyer or sufferer of
the result of such actions.
As far as prescribed duties are conc erned, they can be fitted into three
subdivisions, namely routine work, emergency work and desired activities.
Routine work performed as an obli gation in terms of the scriptural
injunctions, without desire for results, i s action in the mode of goodness. Work
with results becomes the cause of bo ndage; therefore such work is not
auspicious. Everyone has his proprietary right in regard to prescribed duties,


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.but should act without attachment to the result; such disinterested obligatory
duties doubtlessly lead one to the path of liberation.
Arjuna was therefore advised by the Lord to fight as a matter of duty
without attachment to the result. His nonparticipation in the battle is another
side of attachment. Such attachment never leads one to the path of salvation.
Any attachment, positive or negative, is cause for bondage. Inaction is sinful.
Therefore, fighting as a matter of duty was the only auspicious path of
salvation for Arjuna.
TEXT  48
YaaeGaSQa" ku-å k-MaaRi<a Sa®& TYa¤-a DaNaÅYa )
iSaÖyiSaÖyae" SaMaae >aUTva SaMaTv& YaaeGa oCYaTae )) 48 ))
yoga-sthaù kuru karmäëi
saìgaà tyaktvä dhanaïjaya
siddhy-asiddhyoù samo bhütvä
samatvaà yoga ucyate
SYNONYMS
yoga-sthaù —equipoised; kuru —perform; karmäëi —your duties;
saìgam —attachment; tyaktvä —giving up; dhanaïjaya —O Arjuna;
siddhi-asiddhyoù —in success and failure; samaù —equipoised;
bhütvä —becoming; samatvam —equanimity; yogaù —yoga;  ucyate —is called.
TRANSLATION
Perform your duty equipoised, O Arjuna, abandoning all attachment to
success or failure. Such equanimity is called yoga.
PURPORT
Kåñëa tells Arjuna that he should act in yoga.  And what is that yoga? Yoga


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.means to concentrate the mind upon  the Supreme by controlling the
ever-disturbing senses. And who is th e Supreme? The Supreme is the Lord.
And because He Himself is telling Arjuna t o fight, Arjuna has nothing to do
with the results of the fight. Gain or  victory are Kåñëa’s concern; Arjuna is
simply advised to act according to th e dictation of Kåñëa. The following of
Kåñëa’s dictation is real yoga,  and this is practiced in the process  called Kåñëa
consciousness. By Kåñëa consciousness only can one give up the sense of
proprietorship. One has to become the se rvant of Kåñëa, or the servant of the
servant of Kåñëa. That is the righ t way to discharge duty in Kåñëa
consciousness, which alon e can help one to act in yoga.
Arjuna is a kñatriya,  and as such he is participating in the
varëäçrama-dharma  institution. It is said in the Viñëu Puräëa  that in the
varëäçrama-dharma,  the whole aim is to satisfy Viñëu. No one should satisfy
himself, as is the rule in the material world , but one should satisfy Kåñëa. So
unless one satisfies Kåñëa, one cannot correctly observe the principles of
varëäçrama-dharma.  Indirectly, Arjuna was advised to act as Kåñëa told him.
TEXT  49
dUre<a ùvr& k-MaR buiÖYaaeGaaÖNaÅYa )
buÖaE Xar<aMaiNvC^ k*-Pa<aa" f-l/heTav" )) 49 ))
düreëa hy avaraà karma
buddhi-yogäd dhanaïjaya
buddhau çaraëam anviccha
kåpaëäù phala-hetavaù
SYNONYMS
düreëa —discard it at a long distance; hi—certainly; avaram —abominable;
karma —activity; buddhi-yogät —on the strength of Kåñëa consciousness;
dhanaïjaya —O conqueror of wealth; buddhau —in such consciousness;
çaraëam —full surrender; anviccha —try for; kåpaëäù —m isers;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.phala-hetavaù —those desiring fruitive results.
TRANSLATION
O Dhanaïjaya, keep all abominable activities far distant by devotional
service, and in that consciousness surre nder unto the Lord. Those who want to
enjoy the fruits of their work are misers.
PURPORT
One who has actually come to understa nd one’s constitutional position as
an eternal servitor of the Lord gives up  all engagements save working in Kåñëa
consciousness. As already explained, buddhi-yoga  means transcendental loving
service to the Lord. Such d evotional service is the right course of action for
the living entity. Only misers desire to enjoy the fruit of their own work just to
be further entangled in material bondage. Except for work in Kåñëa
consciousness, all activities are abominable because t hey continually bind the
worker to the cycle of birth and death. One should therefore never desire to be
the cause of work. Everything should be  done in Kåñëa consciousness, for the
satisfaction of Kåñëa. Misers do not know how to utilize the assets of ric hes
which they acquire by good fortune or by hard labor. One should spend all
energies working in Kåñëa consciousn ess, and that will make one’s life
successful. Like misers, unfortunate persons do not employ their human energy
in the service of the Lord.
TEXT  50
buiÖYau¢-ae JahaTaqh o>ae Sauk*-TaduZk*-Tae )
TaSMaaÛaeGaaYa YauJYaSv YaaeGa" k-MaRSau k-aEXal/Ma( )) 50 ))
buddhi-yukto jahätéha
ubhe sukåta-duñkåte
tasmäd yogäya yujyasva
yogaù karmasu kauçalam


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
buddhi-yuktaù —one who is engaged in devotional service; jahäti —can get rid
of; iha—in this life; ubhe —both; sukåta-duñkåte —good and bad results;
tasmät —therefore; yogäya —for the sake of devotional service; yujyasva —be so
engaged; yogaù —Kåñëa consciousness;  karmasu —in all activities;
kauçalam —art.
TRANSLATION
A man engaged in devotional service rids himself of both good and bad
actions even in this life. Therefore strive  for yoga, which is the art of all work.
PURPORT
Since time immemorial each living entity has accumulated the various
reactions of his good and bad work. As su ch, he is continuously ignorant of his
real constitutional position. One’ s ignorance can be removed by the
instruction of the Bhagavad-gétä,  which  teaches one to surrender unto Lord Çré
Kåñëa in all respects and become libe rated from the chained victimization of
action and reaction, birth after birth. Arjuna is therefore advised to act in
Kåñëa consciousness, the purifying process of resultant actio n.
TEXT  51
k-MaRJa& buiÖYau¢-a ih f-l&/ TYa¤-a MaNaqiz<a" )
JaNMabNDaiviNaMauR¢-a" Pad& GaC^NTYaNaaMaYaMa( )) 51 ))
karma-jaà buddhi-yuktä hi
phalaà tyaktvä manéñiëaù
janma-bandha-vinirmuktäù
padaà gacchanty anämayam


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
karma-jam —due to fruitive activities; buddhi-yuktäù —being engaged in
devotional service; hi—certainly; phalam —results; tyaktvä —giving up;
manéñiëaù —great sages or devotees; janma-bandha —from the bondage of birth
and death; vinirmuktäù —liberated; padam —posi tion; gacchanti —they reach;
anämayam —without miseries.
TRANSLATION
By thus engaging in devotional servic e to the Lord, great sages or devotees
free themselves from the results of work in the material world. In this way they
become free from the cycle of birth and death and attain the state beyond all
miseries [by going ba ck to Godhead].
PURPORT
The liberated living entities belong to that place where there are no
material miseries. The Bhägavatam  (10.14.58 ) says:
samäñritä ye pada-pallava-plavaà
mahat-padaà puëya-yaço muräreù
bhavämbudhir vatsa-padaà paraà padaà
padaà padaà yad vipadäà na teñäm
“For one who has accepted the boat of the lotus feet of the Lord, who is the
shelter of the cosmic manifestation and is famous as Mukunda, or the giver of
mukti,  the ocean of the material world is like the water contained in a calf’s
footprint. paraà padam , or the place where there are no material miseries, or
Vaikuëöha, is his goal, not the place wh ere there is danger in every step of
life.”
Owing to ignorance, one does not kn ow that this material world is a
miserable place where there are dangers at every step. Out of ignorance only,
less intelligent persons try to adjust to  the situation by fruitive activities,


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.thinking that the resultant ac tions will make them happy. They do not know
that no kind of material body anywhere within the universe can give life
without miseries. The miseries of life, na mely birth, death, old age and diseases,
are present everywhere within the material world. But o ne who understands
his real constitutional position as the eternal servitor of the Lord, and thus
knows the position of the Personality of Godhead, engages himself in the
transcendental loving service of the Lord. Consequently he becomes qualified
to enter  into the Vaikuëöha planets, where there is neither material, miserable
life nor the influence of time and death.  To know one’s constitutional position
means to know also the sublime positi on of the Lord. One who wrongly thinks
that the living entity’s pos ition and the Lord’s position are on the same level is
to be understood to be in darkness and therefore unable to engage himself in
the devotional service of the Lord. He becomes a lord himself and thus paves
the way for the repetition of birth and death. But one who, understanding that
his position is to serve, transfers himself to the service of the Lord, at once
becomes eligible for Vaikuëöhaloka. Service for the cause of the Lord is called
karma-yoga  or buddhi-yoga,  or in plain words, devotional service  to the Lord.
TEXT  52
Yada Tae Maaehk-il/l&/ buiÖVYaRiTaTairZYaiTa )
Tada GaNTaaiSa iNaveRd& é[aeTaVYaSYa é[uTaSYa c )) 52 ))
yadä te moha-kalilaà
buddhir vyatitariñyati
tadä gantäsi nirvedaà
çrotavyasya çrutasya ca
SYNONYMS
yadä —when; te—your; moha —of illusion; kalilam —dense forest;
buddhiù —transcendental service with intelligence; vyatitariñyati —surpasses;
tadä—at that time; gantä asi —you shall go; nirvedam —callousness;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.çrotavyasya —toward all that is to be heard; çrutasya —all that is already heard;
ca—also.
TRANSLATION
When your intelligence has passed out of the dense forest of delusion, you
shall become indifferent to all that has been heard and all that is to be heard.
PURPORT
There are many good examples in the lives of the great devotees of the Lord
of those who became indifferent to the rituals of the Vedas  simply by
devotional service to the Lord. When a person factually understands Kåñëa
and his relationship with Kåñëa, he naturally becomes completely indifferent
to the rituals of fruitive activities, even though an experienced brähmaëa.  Çré
Mädhavendra Puré, a great devotee and äcärya  in the line of the devotees, says:
sandhyä-vandana bhadram astu bhavato bhoù snäna tubhyaà namo
bho deväù pitaraç ca tarpaëa-vidhau nähaà kñamaù kñamyatäm
yatra kväpi niñadya yädava-kulottamasya kaàsa-dviñaù
smäraà smäram aghaà harämi tad alaà manye kim anyena me
“O my prayers three times a day, all glory to you. O bathing, I offer my
obeisances unto you. O demigods! O forefathers! Please excuse me for my
inability to offer you my respects. No w wherever I sit, I can remember the
great descendant of the Yadu dynasty  [Kåñëa], the enemy of Kaàsa, and
thereby I can free myself from all sinful bondage. I think this is sufficient for
me.”
The Vedic rites and rituals are imperati ve for neophytes: comprehending all
kinds of prayer three times a day, taking  a bath early in the morning, offering
respects to the forefathers, etc. But when one is fully in Kåñëa consciousness
and is engaged in His  transcendental loving service, one becomes indifferent
to all these regulative principles because he has already attained perfection. If
one can reach the platform of understa nding by service to the Supreme Lord
Kåñëa, he has no longer to execute differen t types of penances and sacrifices as


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.recommended in revealed scriptures. And,  similarly, if one has not understood
that the purpose of the Vedas  is to reach Kåñëa and simply engages in the
rituals, etc., then he is uselessl y wasting time in such engagemen ts. Persons in
Kåñëa consciousness transcend the limit of çabda-brahma,  or the range of the
Vedas  and Upaniñads.
TEXT  53
é[uiTaivPa[iTaPaàa Tae Yada SQaaSYaiTa iNaêl/a )
SaMaaDaavcl/a buiÖSTada YaaeGaMavaPSYaiSa )) 53 ))
çruti-vipratipannä te
yadä sthäsyati niçcalä
samädhäv acalä buddhis
tadä yogam aväpsyasi
SYNONYMS
çruti—of Vedic revelation; vipratipannä —without being influenced by the
fruitive results; te—your; yadä —when; sthäsyati —remains; niçcalä —unmoved;
samädhau —in transcendental consciousness, or Kåñëa consciousness;
acalä —unflinching; buddhiù —intelligence; tadä—at that time;
yogam —self-realization; aväpsyasi —you will achieve.
TRANSLATION
When your mind is no longer disturbed by the flowery language of the
Vedas, and when it remains fixed in the trance of self-realization, then you will
have attained the divine consciousness.
PURPORT
To say that one is in samädhi  is to say that one has fully realized Kåñëa
consciousness; that is, one in full samädhi  has realized Brahman, Paramätmä


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.and Bhagavän. The highest perfection of self-realization is to understand that
one is eternally the servit or of Kåñëa and that one’s only business is to
discharge one’s duties in Kåñëa consciousness. A Kåñëa conscious person, or
unflinching devotee of the Lord, shou ld not be disturbed by the flowery
language of the Vedas  nor be engaged in fruitive activities f or promotion to the
heavenly kingdom. In Kåñëa consciousness, one comes directly into
communion with Kåñëa, and thus all di rections from Kåñëa may be understood
in that transcendental state. One is su re to achieve results by such activities
and attain conc lusive knowledge. One has only to carry out the orders of
Kåñëa or His representative, the spiritual master.
TEXT  54
AJauRNa ovac
iSQaTaPa[jSYa k-a >aaza SaMaaiDaSQaSYa ke-Xav )
iSQaTaDaq" ik&- Pa[>aazeTa ik-MaaSaqTa v]JaeTa ik-Ma( )) 54 ))
arjuna uväca
sthita-prajïasya kä bhäñä
samädhi-sthasya keçava
sthita-dhéù kià prabhäñeta
kim äséta vrajeta kim
SYNONYMS
arjunaù uväca —Arjuna said; sthita-prajïasya —of one who is situated in fixed
Kåñëa consciousness; kä—what; bhäñä —language; samädhi-sthasya —of one
situated in trance; keçava —O Kåñëa; sthita-dhéù —one fixed in Kåñëa
consciousness; kim—what; prabhäñeta —speaks; kim—how; äséta —does remain
still; vrajeta —walks; kim—how.
TRANSLATION
Arjuna said: O Kåñëa, what are the sy mptoms of one whose consciousness is


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.thus merged in transcendence? How does  he speak, and what is his language?
How does he sit, and how does he walk?
PURPORT
As there are symptoms for each and every man, in terms of his particular
situation, similarly one who is Kåñëa conscious has his particular
nature—talking, walking, thinking, f eeling, etc. As a rich man has his
symptoms by which he is known as a rich man, as a diseased man has his
symptoms by which he is known as diseased, or as a learned man has his
symptoms, so a man in transcendental  consciousness of Kåñëa has specific
symptoms in various dealings. One can know his specific symptoms from the
Bhagavad-gét ä. Most important is how the man in Kåñëa consciousness speaks;
for speech is the most important quality of  any man. It is said that a fool is
undiscovered as long as he does not speak, and certainly a well-dressed fool
cannot be identified unless he speak s, but as soon as he speaks, he reveals
himself at once. The immediate symptom of a Kåñëa conscious man is that he
speaks only of Kåñëa and of matters relating to Him. Other symptoms then
automatically follow, as stated below.
TEXT  55
é[q>aGavaNauvac
Pa[JahaiTa Yada k-aMaaNSavaRNPaaQaR MaNaaeGaTaaNa( )
AaTMaNYaevaTMaNaa Tauí" iSQaTaPa[jSTadaeCYaTae )) 55 ))
çré-bhagavän uväca
prajahäti yadä kämän
sarvän pärtha mano-gatän
ätmany evätmanä tuñöaù
sthita-prajïas tadocyate


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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;
prajahäti —gives up; yadä —when; kämän —desires for sense gratification;
sarvän —of all varieties; pärtha —O son of Påthä; manaù-gatän —of mental
concoction; ätmani —in the pure state of the soul; eva—ce rtainly; ätmanä —by
the purified mind; tuñöaù —satisfied; sthita-prajïaù —transcendentally situated;
tadä—at that time; ucyate —is said.
TRANSLATION
The Supreme Personality of Godhead said: O Pärtha, when a man gives up
all varieties of desire for sense gratification, which arise from mental
concoction, and when his mind, thus purified, finds satisfaction in the self
alone, then he is said to be in pur e transcendental consciousness.
PURPORT
The Bhägavatam  affirms that any person who is fully in Kåñëa
consciousness, or devotional service of  the Lord, has all the good qualities of
the great sages, whereas a person who is  not so transcendentally situated has
no good qualifications, because he is  sure to be taking refuge in his own mental
concoctions. Consequently, it is rightly said herein that one has to give up all
kinds of sense desire manufactured by mental concoction. Artificially, such
sense desires cannot be stopped. But if one is engaged in Kåñëa consciousness,
then, automatically, sense desires subside without extraneous efforts.
Therefore, one has to engage hims elf in Kåñëa consciousness without
hesitation, for this devotional service will instantly help one onto the platform
of transcen dental consciousness. The highly  developed soul always remains
satisfied in himself by realizing himself as the eternal servitor of the Supreme
Lord. Such a transcendentally situated person has no sense desires resulting
from petty materialism; rather, he remains always happy in his natural position
of eternally serving the Supreme Lord.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  56
du"%eZvNauiÜGanMaNaa" Sau%ezu ivGaTaSPa*h" )
vqTaraGa>aYa§-aeDa" iSQaTaDaqMauRiNaåCYaTae )) 56 ))
duùkheñv anudvigna-manäù
sukheñu vigata-spåhaù
véta-räga-bhaya-krodhaù
sthita-dhér munir ucyate
SYNONYMS
duùkheñu —in the threefold miseries; anudvigna-manäù —without being
agitated in mind; sukheñu —in happiness; vigata-spåhaù —without being
interested; véta—free from; räga—attachment; bhaya —fear; krodhaù —and
anger; sthita-dhéù —whose mind is steady; muniù —a sage ; ucyate —is called.
TRANSLATION
One who is not disturbed in mind even amidst the threefold miseries or
elated when there is happiness, and who is free from attachment, fear and
anger, is called a sage of steady mind.
PURPORT
The word muni  means one who can agitate his mind in various ways for
mental speculation without coming to a fa ctual conclusion. It is said that every
muni  has a different angle of vision, and unless a muni  differs from other
munis,  he cannot be called a muni in the strict sense of the term. Näsäv åñir
yasya mataà na bhinnam  (Mahäbhärata, Vana-parva  313.117 ). But a sthita-dhér
muni,  as mentioned herein by the Lord, is different from an ordinary muni.
The sthita-dhér muni  is always in Kåñëa consciousness, for  he has exhausted all
his business of creative speculation. He is called


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.praçänta-niùçeña-mano-rathäntara  (Stotra-ratna  43), or one who has surpassed
the stage of mental speculations and has come to the conclusion that Lord Çré
Kåñëa, or Väsudeva, is every thing ( väsudevaù sarvam iti sa mahätmä
su-durlabhaù ). He is called a muni  fixed in mind. Such a fully Kåñëa conscious
person is not at all disturbed by the on slaughts of the threefold miseries, for he
accepts all miseries as the mercy of the Lord, thinking  himself only worthy of
more trouble due to his past misdeeds; and he sees that his miseries, by the
grace of the Lord, are minimized to the lowest. Similarly, when he is happy he
gives credit to the Lord, thinking himself unworthy of the happiness; he
realizes that it is due only to the Lord’s grace that he is in such a comfortable
condition and able to render better serv ice to the Lord. And, for the service of
the Lord, he is always daring and acti ve and is not influenced by attachment
or aversion. Attach ment means accepting things for one’s own sense
gratification, and detachment is the ab sence of such sensual attachment. But
one fixed in Kåñëa consciousness has neither attachment nor detachment
because his life is dedicated in the service of the Lord. Co nsequently he is not
at all angry even when his attempts are unsuccessful. Success or no success, a
Kåñëa conscious person is always steady in his determination.
TEXT  57
Ya" SavR}aaNai>aòehSTataTPa[aPYa éu>aaéu>aMa( )
Naai>aNaNdiTa Na Üeií TaSYa Pa[ja Pa[iTaiïTaa )) 57 ))
yaù sarvatränabhisnehas
tat tat präpya çubhäçubham
näbhinandati na dveñöi
tasya prajïä pratiñöhitä
SYNONYMS
yaù—one who; sarvatra —everywhere; anabhisnehaù —without affection;
tat—that; tat—that; präpya —achieving; çubha —good; açubham —evil;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.na—never; abhinandati —praises; na—never; dveñöi —envies; tasya —his;
prajïä —perfect knowledge; pratiñöhitä —fixed.
TRANSLATION
In the material world, one who is unaffected by whatever good or evil he
may obtain, neither praising it nor despising it, is firmly fixed in perfect
knowledge.
PURPORT
There is always some upheaval in the material world which may be good or
evil. One who is not agitated by such ma terial upheavals, who is unaffected by
good and evil, is to be understood to be fixed in Kåñëa consciousness. As long
as one is in the material  world there is always the possibility of good and evil
because this world is full of dualit y. But one who is fixed in Kåñëa
consciousness is not affected by good and evil, because he is simply concerned
with Kåñëa, who is all-good absolute. Such conscious ness in Kåñëa situates one
in a perfect transcendental position called, technically, samädhi.
TEXT  58
Yada Sa&hrTae caYa& kU-MaaeR_®aNaqv SavRXa" )
wiNd]Yaa<aqiNd]YaaQaeR>YaSTaSYa Pa[ja Pa[iTaiïTaa )) 58 ))
yadä saàharate cäyaà
kürmo ’ìgänéva sarvaçaù
indriyäëéndriyärthebhyas
tasya prajïä pratiñöhitä
SYNONYMS
yadä —when; saàharate —winds up; ca—also; ayam —he; kürmaù —tortoise;
aìgäni —limbs; iva—like; sarvaçaù —altogether; indriyäëi —senses;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.indriya-arthebhyaù —from the sense objects; tasya —his;
prajïä —consciousness; pratiñöhitä —fixed.
TRANSLATION
One who is able to withdraw his senses from sense objects, as the tortoise
draws its limbs within the shell, is firmly fixed in perfect consciousness.
PURPORT
The test of a yogé, devotee, or self-realized soul is that he is able to control
the senses according to his plan. Most people, however, are servants of the
senses and are thus directed by the dict ation of the senses. That is the answer
to the question as to how the yogé is situated. The senses are compared to
venomous serpents. They want to act ve ry loosely and without restriction. The
yogé, or the devotee, must be very strong  to control the serpents—like a snake
charmer. He never allows them to act indepe ndently. There are many
injunctions in the revealed scriptures; some of them are do-not’s, and some of
them are do’s. Unless one is able to follo w the do’s and the do-not’s, restricting
oneself from sense enjoyment, it is not possible to be firmly fixed in  Kåñëa
consciousness. The best example, set here in, is the tortoise. The tortoise can at
any moment wind up his senses and exhibit them again at any time for
particular purposes. Similarly, the sens es of the Kåñëa conscious persons are
u s e d  o n l y  f o r  s o m e  p articular purpose in the service of the Lord and are
withdrawn otherwise. Arjuna is being ta ught here to use his senses for the
service of the Lord, instead of for hi s own satisfaction. Keeping the senses
always in the service of the Lord is the example se t by the analogy of the
tortoise, who keeps the senses within.
TEXT  59
ivzYaa iviNavTaRNTae iNaraharSYa deihNa" )
rSavJa| rSaae_PYaSYa Par& d*îa iNavTaRTae )) 59 ))


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.viñayä vinivartante
nirähärasya dehinaù
rasa-varjaà raso ’py asya
paraà dåñövä nivartate
SYNONYMS
viñayäù —objects for sense enjoyment; vinivartante —are practiced to be
refrained from; nirähärasya —by negative restrictions; dehinaù —for the
embodied; rasa-varjam —giving up the taste; rasaù —sense of enjoyment;
api—although there is; asya—his; param —far supe rior things; dåñövä —by
experiencing; nivartate —he ceases from.
TRANSLATION
The embodied soul may be restricted fr om sense enjoyment, though the taste
for sense objects remains. But, ceasin g such engagements by experiencing a
higher taste, he is fixed in consciousness.
PURPORT
Unless one is transcendentally situated, it is not possible to cease from
sense enjoyment. The process of restrict ion from sense enjoyment by rules and
regulations is something like restricting a diseased person from certain types of
eatables. The patient,  however, neither likes such restrictions nor loses his
taste for eatables. Similarly, sense restriction by some spiritual process like
añöäìga-yoga,  in the matter of yama, niyama, äsana, präëäyäma, pratyähära,
dhäraëä, dhyäna,  etc., is recommended for les s intelligent persons who have no
better knowledge. But one who has tast ed the beauty of the Supreme Lord
Kåñëa, in the course of his advancement in Kåñëa consciousness, no longer has
a taste for dead, material things. Therefore, restrictions are there for  the less
intelligent neophytes in the spiritual ad vancement of life, but such restrictions
are only good until one actually has a taste for Kåñëa consciousness. When one
is actually Kåñëa conscious, he automatically loses his taste for pale things.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  60
YaTaTaae ùiPa k-aENTaeYa PauåzSYa ivPaiêTa" )
wiNd]Yaai<a Pa[MaaQaqiNa hriNTa Pa[Sa>a& MaNa" )) 60 ))
yatato hy api kaunteya
puruñasya vipaçcitaù
indriyäëi pramäthéni
haranti prasabhaà manaù
SYNONYMS
yatataù —while endeavoring; hi—certainly; api—in spite of; kaunteya —O son
of Kunté; puruñasya —of a man; vipaçcitaù —full of discriminating knowledge;
indriyäëi —the senses; pramäthéni —agitating; haranti —throw; prasabham —by
force; manaù —the mind.
TRANSLATION
The senses are so strong and impetuous, O Arjuna, that they forcibly carry
away the mind even of a man of discrimination who is endeavoring to control
them.
PURPORT
There are many learned sages, philosophers and transcendentalists who try
to conquer the senses, but in spite of their endeavors, even the greatest of
them sometimes fall victim to material sense enjoyment due to the agitated
mind. Even Viçvämitra, a great  sage and perfect yogé, was misled by Menakä
into sex enjoyment, although the yogé was endeavoring for sense control with
severe types of penance and yoga practice. And, of course, there are so many
similar instances in the history of the world. Therefore,  it is very difficult to
control the mind and senses without being fully Kåñëa conscious. Without


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.engaging the mind in Kåñëa, one canno t cease such material engagements. A
practical example is given by Çré Yämunä cärya, a great saint and devotee, who
says:
yad-avadhi mama cetaù kåñëa-pädäravinde
nava-nava-rasa-dhämany udyataà rantum äsét
tad-avadhi bata näré-saìgame smaryamäne
bhavati mukha-vikäraù suñöhu niñöhévanaà ca
“Since my mind has been engaged in the service of the lotus feet of Lord
Kåñëa, and I have been enjoying an ever new transcendental humor, whenever
I think of sex life with a woman, my face at once turns from it , and I spit at the
thought.”
Kåñëa consciousness is such a transcendentally nice thing that
automatically material enjoyment becomes distasteful. It is as if a hungry man
had satisfied his hunger by a sufficient quantity of nutritious eatables.
Mahäräja Ambaréña also conquered a great  yogé, Durväsä Muni, simply because
his mind was engaged in Kåñëa consciousness ( sa vai manaù
kåñëa-pädäravindayor vacäàsi vaikuëöha-guëänuvarëane ).
TEXT  61
TaaiNa SavaRi<a Sa&YaMYa Yau¢- AaSaqTa MaTPar" )
vXae ih YaSYaeiNd]Yaai<a TaSYa Pa[ja Pa[iTaiïTaa )) 61 ))
täni sarväëi saàyamya
yukta äséta mat-paraù
vaçe hi yasyendriyäëi
tasya prajïä pratiñöhitä
SYNONYMS
täni—those senses; sarväëi —all; saàyamya —keeping under control;
yuktaù —engaged; äséta —should be situated; mat-paraù —in relationship with
Me; vaçe—in full subjugation; hi—certainly; yasya —one whose;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.indriyäëi —senses; tasya —his; prajïä —consciousness; pratiñö hitä—fixed.
TRANSLATION
One who restrains his senses, keeping them under full control, and fixes his
consciousness upon Me, is known as a man of steady intelligence.
PURPORT
That the highest conception of yoga perfection is Kåñëa consciousness is
clearly explained in this verse. And un less one is Kåñëa conscious it is not at
all possible to control the senses. As cited above, the great sage Durväsä Muni
picked a quarrel with M ahäräja Ambaréña, and Durväsä Muni unnecessarily
became angry out of pride and therefor e could not check his senses. On the
other hand, the king, although not as powerful a yogé as the sage, but a devotee
of the Lord, silently tolerated all the sage’s inju stices and thereby emerged
victorious. The king was able to control his senses because of the following
qualifications, as mentioned in the Çrémad-Bhägavatam  (9.4.18–20 ):
sa vai manaù kåñëa-pädäravindayor
vacäàsi vaikuëöha-guëänuvarëane
karau harer mandira-märjanädiñu
çrutià cakäräcyuta-sat-kathodaye
mukunda-liìgälaya-darçane dåçau
tad-bhåtya-gätra-sparçe ’ìga-saìgamam
ghräëaà ca tat-päda-saroja-saurabhe
çrémat-tulasyä rasanäà tad-arpite
pädau hareù kñetra-padänusarpaëe
çiro håñékeça-padäbhivandane
kämaà ca däsye na tu käma-kämyayä
yathottama-çloka-janäçrayä ratiù
“King Ambaréña fixed his mind on the lo tus feet of Lord Kåñëa, engaged his
words in describing the abode of the Lo rd, his hands in cleansing the temple of


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.the Lord, his ears in hearing the pastimes  of the Lord, his eyes in seeing the
form of the Lord, his body in touching the body of the devotee, his nostrils in
smelling the flavor of the flowers offe red to the lotus feet of the Lord, his
tongue in tasting the tulasé  leaves offered to Him, his legs in traveling to the
holy place where His temple is situated , his head in offering obeisances unto
the Lord, and his desires in fulfilling the desires of the Lord... and all these
qualifications made him fit to become a mat-para  devotee of the Lord.”
The word mat-para  is most significant in this connection. How one can
become mat-para  is described in the life of Mahäräja Ambaréña. Çréla Baladeva
Vidyäbhüñaëa, a great scholar and äcärya  in the line of the mat-para,  remarks,
mad-bhakti-prabhävena sarvend riya-vijaya-pürvikä svätma-dåñöiù sulabheti
bhävaù.  “The senses can be completely controlled only by the strength of
devotional service to Kåñëa.” Also, the ex ample of fire is sometimes given: “As
a blazing fire burns everything within a room, Lord Viñëu, situated in the
heart of the yogé, burns up all kinds of impurities.” The Yoga-sütra  also
prescribes meditation on Viñëu, and not meditation on the void. The so-called
yogés  who meditate on something which is  not on the Viñëu platform simply
waste their ti me in a vain search after some  phantasmagoria. We have to be
Kåñëa conscious—devoted to the Personal ity of Godhead. This is the aim of
the real yoga.
TEXT  62
DYaaYaTaae ivzYaaNPau&Sa" Sa®STaezUPaJaaYaTae )
Sa®aTSaÅaYaTae k-aMa" k-aMaaT§-aeDaae_i>aJaaYaTae )) 62 ))
dhyäyato viñayän puàsaù
saìgas teñüpajäyate
saìgät saïjäyate kämaù
kämät krodho ’bhijäyate
SYNONYMS


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.dhyäyataù —while contemplating; viñayän —sense objects; puàsaù —of a
person; saìgaù —attachment; teñu—in the sense objects; upajäyate —develops;
saìgät —from attachment; saïjäyate —develops; kämaù —desire; kämät —from
desire; krodhaù —anger; abhijäyate —becomes manif est.
TRANSLATION
While contemplating the objects of the senses, a person develops attachment
for them, and from such attachment lust  develops, and from lust anger arises.
PURPORT
One who is not Kåñëa conscious is su bjected to material desires while
contemplating the objects of the senses. The senses require real engagements,
and if they are not engaged in the transcendental loving service of the Lord,
they will certainly seek engag ement in the service of materialism. In the
material world everyone, including Lord Çiva and Lord Brahmä—to say
nothing of other demigods in the heavenly planets—is subjected to the
influence of sense objects, and the on ly method to get out of this puzzle of
material existence is to become Kåñë a conscious. Lord Çiva was deep in
meditation, but when Pärvaté agitated hi m for sense pleasure, he agreed to the
proposal, and as a result Kärtikeya wa s born. When Haridäsa Öhäkura was a
young devotee of the Lord, he  was similarly allured by the incarnation of
Mäyä-devé, but Haridäsa easily passed the test because of his unalloyed
devotion to Lord Kåñëa. As illustrate d in the above-mentioned verse of Çré
Yämunäcärya, a sincere devotee of the Lord shuns all material se nse
enjoyment due to his higher taste for spiritual enjoyment in the association of
the Lord. That is the secret of success. One who is not, therefore, in Kåñëa
consciousness, however powerful he may be in controlling the senses by
artificial repression, i s sure ultimately to fail, for the slightest thought of sense
pleasure will agitate him to gratify his desires.
TEXT  63


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.§-aeDaaÙviTa SaMMaaeh" SaMMaaehaTSMa*iTaiv>a]Ma" )
SMa*iTa>a]&Xaad(buiÖNaaXaae bu iÖNaaXaaTPa[<aXYaiTa )) 63 ))
krodhäd bhavati sammohaù
sammohät småti-vibhramaù
småti-bhraàçäd buddhi-näço
buddhi-näçät praëaçyati
SYNONYMS
krodhät —from anger; bhavati —takes place; sammohaù —perfect illusion;
sammohät —from illusion; småti —of memory; vibhramaù —bewilderment;
småti-bhraàçät —after bewilderment of memory; buddhi-näçaù —loss of
intelligence; buddhi-näçät —and from loss of intelligence;  praëaçyati —one falls
down.
TRANSLATION
From anger, complete delusion arises , and from delusion bewilderment of
memory. When memory is bewilder ed, intelligence is lost, and when
intelligence is lost one falls down again into the material pool.
PURPORT
Çréla Rüpa Gosvämé has given us this direction:
präpaïcikatayä buddhyä
hari-sambandhi-vastunaù
mumukñubhiù parityägo
vairägyaà phalgu kathyate
(Bhakti-rasämåta-sindhu  1.2.258 )
By development of Kåñëa consciousness one can know that everything has
its use in the service of the Lord. Those who are without knowledge of Kåñëa
consciousness artificially try to avoid material objects, and as a result, although


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.they desire liberation f rom material bondage, they do  not attain to the perfect
stage of renunciation. Their so -called renunciation is called phalgu,  or less
important. On the other hand, a person  in Kåñëa consciousness knows how to
use everything in the service of the Lord; ther efore he does not become a
victim of material consciousness. For ex ample, for an impersonalist, the Lord,
or the Absolute, being impersonal, cannot eat. Whereas an impersonalist tries
to avoid good eatables, a devotee knows that Kåñëa is the supreme enjoye r and
that He eats all that is offered to Him in devotion. So, after offering good
eatables to the Lord, the devotee takes the remnants, called prasädam.  Thus
everything becomes spiritualized, and th ere is no danger of a downfall. The
devotee takes prasäda m in Kåñëa consciousness, whereas the nondevotee
rejects it as material. The impersonalist, therefore, cannot enjoy life, due to his
artificial renunciation; and for this reason, a slight agitation of the mind pulls
him down again into the pool of material  existence. It is said that such a soul,
even though rising up to the point of li beration, falls down again due to his not
having support in devotional service.
TEXT  64
raGaÜezivMau¢E-STau ivzYaaiNaiNd]YaEêrNa( )
AaTMavXYaEivRDaeYaaTMaa Pa[SaadMaiDaGaC^iTa )) 64 ))
räga-dveña-vimuktais tu
viñayän indriyaiç caran
ätma-vaçyair vidheyätmä
prasädam adhigacchati
SYNONYMS
räga—attachment; dveña —and detachment; vimuktaiù —by one who has
become free from; tu—but; viñayän —sense objects; indriyaiù —by the senses;
caran —acting upon; ätma-vaçyaiù —under one’s control; vidheya-ätmä —one
who follows regulated freedom; prasädam —the merc y of the Lord;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.adhigacchati —attains.
TRANSLATION
But a person free from all attachment and aversion and able to control his
senses through regulative principles of freedom can obtain the complete mercy
of the Lord.
PURPORT
It is already explained that one may externally control the senses by some
artificial process, but unless the senses are engaged in the transcendental
service of the Lord, there is every chance  of a fall. Although the person in full
Kåñëa consciousness may  apparently be on the sensual plane, because of his
being Kåñëa conscious he has no attach ment to sensual activities. The Kåñëa
conscious person is concerned only with the satisfaction of Kåñëa, and nothing
else. Therefore he is transcendental to all attac hment and detachment. If
Kåñëa wants, the devotee can do anything which is ordinarily undesirable; and
if Kåñëa does not want, he shall not do  that which he would have ordinarily
done for his own satisfaction. Therefore to act or not to act is within his
control because he acts only under the direction of Kåñëa. This consciousness
is the causeless mercy of the Lord, wh ich the devotee can achieve in spite of
his being attached to the sensual platform.
TEXT  65
Pa[Saade SavRdu"%aNaa& haiNarSYaaePaJaaYaTae )
Pa[SaàceTaSaae ùaéu buiÖ" PaYaRviTaïTae )) 65 ))
prasäde sarva-duùkhänäà
hänir asyopajäyate
prasanna-cetaso hy äçu
buddhiù paryavatiñöhate


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
prasäde —on achievement of the causeless mercy of the Lord; sarva —of all;
duùkhänäm —material miseries; häniù —destruction; asya—his;
upajäyate —takes place; prasanna-cetasaù —of the happy-minded;
hi—certainly; äçu—very soon; buddhiù —intelligence; pari—sufficie ntly;
avatiñöhate —becomes established.
TRANSLATION
For one thus satisfied [in Kåñëa consciousness], the threefold miseries of
material existence exist no longer; in  such satisfied consciousness, one’s
intelligence is soon well established.
TEXT  66
NaaiSTa buiÖrYau¢-SYa Na caYau¢-SYa >aavNaa )
Na ca>aavYaTa" XaaiNTarXaaNTaSYa ku-Ta" Sau%Ma( )) 66 ))
nästi buddhir ayuktasya
na cäyuktasya bhävanä
na cäbhävayataù çäntir
açäntasya kutaù sukham
SYNONYMS
na asti —there cannot be; buddhiù —transcendental intelligence;
ayuktasya —of one who is not connected (with Kåñëa consciousness); na—not;
ca—and; ayuktasya —of one devoid of Kåñëa consciousness; bhävanä —fixed
mind (in happiness); na—not; ca—and; abhävayataù —of one who is not fixed;
çäntiù —peace; açäntasya —of the unpeaceful; kutaù —where is;
sukham —happiness.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION
One who is not connected with the Supreme [in Kåñëa consciousness] can
have neither transcendental intelligence nor a steady mind, without which there
is no possibility of peace. And how can there be any happiness without peace?
PURPORT
Unless one is in Kåñëa consciousness, ther e is no possibility of peace. So it is
confirmed in the Fifth Chapter ( 5.29) that when one understands that Kåñëa
is the only enjoyer of all the good resu lts of sacrifice and penance, that He is
the proprietor of a ll universal manifestations, and th at He is the real friend of
all living entities, then only can one have real peace. Therefore, if one is not
in Kåñëa consciousness, there cannot be a final goal for the mind. Disturbance
is due to want of an ultimate goa l, and when one is certain that Kåñëa is the
enjoyer, proprietor and friend of everyo ne and everything, then one can, with
a steady mind, bring about peace. Ther efore, one who is engaged without a
relationship with Kåñëa is certainly always in distress and  is without peace,
however much he may make a show of peace and spiritual advancement in life.
Kåñëa consciousness is a self-manifested peaceful condition which can be
achieved only in relationship with Kåñëa.
TEXT  67
wiNd]Yaa<aa& ih crTaa& YaNMaNaae_NauivDaqYaTae )
TadSYa hriTa Pa[ja& vaYauNaaRviMavaM>aiSa )) 67 ))
indriyäëäà hi caratäà
yan mano ’nuvidhéyate
tad asya harati prajïäà
väyur nävam ivämbhasi


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
indriyäëäm —of the senses; hi—certainly; caratäm —while roaming; yat—with
which; manaù —the mind; anuvidhéyate —becomes constantly engaged;
tat—that; asya—his; harati —takes away; prajïäm —intelligence;
väyuù —wind; nävam —a boat; iva—like; ambhasi —on the water.
TRANSLATION
As a strong wind sweeps away a boat on the water, even one of the roaming
senses on which the mind focuses can carry away a man’s intelligence.
PURPORT
Unless all of the senses are engaged in  the service of the Lord, even one of
them engaged in sense gratification ca n deviate the devotee from the path of
transcendental advancement. As mentione d in the life of Mahäräja Ambaréña,
all of the senses must be e ngaged in Kåñëa consciousness, for that is the correct
technique for controlling the mind.
TEXT  68
TaSMaaÛSYa Mahabahae iNaGa*hqTaaiNa SavRXa" )
wiNd]Yaa<aqiNd]YaaQaeR>YaSTaSYa Pa[ja Pa[iTaiïTaa )) 68 ))
tasmäd yasya mahä-bäho
nigåhétäni sarvaçaù
indriyäëéndriyärthebhyas
tasya prajïä pratiñöhitä
SYNONYMS
tasmät —therefore; yasya —whose; mahä-bäho —O mighty-armed one;
nigåhétäni —so curbed down; sarvaçaù —all around; indriyäëi —the senses;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.indriya-arthebhyaù —from sense objects; tasya —his; prajïä —intelligence;
pratiñöhitä —fixed.
TRANSLATION
Therefore, O mighty-armed, one whose senses are restrained from their
objects is certainly of steady intelligence.
PURPORT
One can curb the forces of sense gratification only by means of Kåñëa
consciousness, or engaging all the senses in the transcendental loving service
of the Lord. As enemies are curbed by su perior force, the senses can similarly
be curbed, not by any human endeavor, but only by keeping them engaged in
the service of the Lord. One who has understood this—that only by Kåñëa
consciousness is one really established in intelligence and that one should
practice this art under the guidance of a bona fide spiritual master—is called
sädhaka,  or a suitable candidate for liberation.
TEXT  69
Yaa iNaXaa SavR>aUTaaNaa& TaSYaa& JaaGaiTaR Sa&YaMaq )
YaSYaa& JaaGa]iTa >aUTaaiNa Saa iNaXaa PaXYaTaae MauNae" )) 69 ))
yä niçä sarva-bhütänäà
tasyäà jägarti saàyamé
yasyäà jägrati bhütäni
sä niçä paçyato muneù
SYNONYMS
yä—what; niçä—is night; sarva —all; bhütänäm —of living entities; tasyäm —in
that; jägarti —is wakeful; saàyamé —the self-controlled; yasyäm —in which;
jägrati —are awake; bhütäni —all beings; sä—that is; niçä—night;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.paçyataù —for the introspective; muneù —sage.
TRANSLATION
What is night for all beings is the time of awakening for the self-controlled;
and the time of awakening for all beings  is night for the introspective sage.
PURPORT
There are two classes of intelligent men. One is intelligent in material
activities for sense gratification, and the other is introspective and awake to
the cultivation of self-realization. Activities of the introspective sage, or
thoughtful man, are night  for persons materially absorbed. Materialistic
persons remain asleep in such a night du e to their ignorance of self-realization.
The introspective sage remains alert in  the “night” of the materialistic men.
The sage feels transcendental pleasure in the gr adual advancement of spiritual
culture, whereas the man in materialistic activities, being asleep to
self-realization, dreams of varieties of  sense pleasure, feeling sometimes happy
and sometimes distressed in his sleeping condition. The introspective man is
always indifferent to materialistic happi ness and distress. He goes on with his
self-realization activities undisturbed by material reactions.
TEXT  70
AaPaUYaRMaa<aMacl/Pa[iTaï&
 SaMaud]MaaPa" Pa[ivXaiNTa YaÜTa( )
TaÜTk-aMaa Ya& Pa[ivXaiNTa SaveR
 Sa XaaiNTaMaaPanaeiTa Na k-aMak-aMaq )) 70 ))
äpüryamäëam acala-pratiñöhaà
samudram äpaù praviçanti yadvat
tadvat kämä yaà praviçanti sarve
sa çäntim äpnoti na käma-kämé


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
äpüryamäëam —always being filled; acala-pratiñöham —steadily situated;
samudram —the ocean; äpaù —waters; praviçanti —enter; yadvat —as;
tadvat —so; kämäù —desires; yam—unto whom; praviçanti —enter; sarve —all;
saù—that person; çäntim —peace; äpnoti —achieves; na—not;
käma-kämé —one who desires to fulfill desires.
TRANSLATION
A person who is not disturbed by the incessant flow of desires—that enter
like rivers into the ocean, which is ever being filled but is always still—can
alone achieve peace, and not the man who strives to satisfy such desires.
PURPORT
Although the vast ocean is always fille d with water, it is always, especially
during the rainy season, being filled with much more water. But the ocean
remains the same—steady; it is not agitat ed, nor does it cross beyond the limit
of its brink. That is al so true of a person fixed in Kåñëa consciousness. As long
as one has the material body, the demand s of the body for sense gratification
will continue. The devotee, however, is no t disturbed by such desires, because
of his fullness. A Kåñëa conscious man is  not in need of anything, because the
Lord fulfills all his material necessities. Therefore he is like the ocean—always
full in himself. Desires may come to him like the waters of the rivers that flow
into the ocean, but he is steady in his activities, and  he is not even slightly
disturbed by desires for sense gratific ation. That is the proof of a Kåñëa
conscious man—one who has lost all inclinations for material sense
gratification, although the desires are present. Because he remains satisfied in
the tran scendental loving service of the Lo rd, he can remain steady, like the
ocean, and therefore enjoy full peace. Others, however, who want to fulfill
desires even up to the limit of liberation, what to speak of material success,
never attain peace. The fruitiv e workers, the salvationists, and also the yogés


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.who are after mystic powers are all unha ppy because of unfulfilled desires. But
the person in Kåñëa consciousness is ha ppy in the service of the Lord, and he
has no desires to be fulfilled. In fact, he does not even desire liberation from
the so-called material bondage. The devotees of Kåñëa have no material
desires, and therefore they are in perfect peace.
TEXT  71
ivhaYa k-aMaaNYa" SavaRNPauMaa&êriTa iNa"SPa*h" )
iNaMaRMaae iNarhªar" Sa X aaiNTaMaiDaGaC^iTa )) 71 ))
vihäya kämän yaù sarvän
pumäàç carati niùspåhaù
nirmamo nirahaìkäraù
sa çäntim adhigacchati
SYNONYMS
vihäya —giving up; kämän —material desires for sense gratification; yaù—who;
sarvän —all; pumän —a person; carati —lives; niùspåhaù —desireless;
nirmamaù —without a sense of proprietorship; nirahaìkäraù —without false
ego; saù—he; çäntim —perfect peace; adhigacchat i—attains.
TRANSLATION
A person who has given up all desires for sense gratification, who lives free
from desires, who has given up all sense of proprietorship and is devoid of false
ego—he alone can attain real peace.
PURPORT
To become desireless means not to desire anything for sense gratification.
In other words, desire for becoming Kåñëa conscious is actually desirelessness.
To understand one’s actual position as the eternal servitor of Kåñëa, without


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.falsely claiming this m aterial body to be oneself and without falsely claiming
proprietorship over anything in the world, is the perfect stage of Kåñëa
consciousness. One who is situated in this perfect stage knows that because
Kåñëa is the proprietor of everything, everything m ust be used for the
satisfaction of Kåñëa. Arjuna did not want to fight for his own sense
satisfaction, but when he became fully  Kåñëa conscious he fought because
Kåñëa wanted him to fight. For himself there was no desire to fight, but for
Kåñëa the same A rjuna fought to his best ability. Real desirelessness is desire
for the satisfaction of Kåñëa, not an ar tificial attempt to abolish desires. The
living entity cannot be desireless or sens eless, but he does have to change the
quality of the desires. A mater ially desireless person certainly knows that
everything belongs to Kåñëa ( éçäväsyam idaà sarvam ), and therefore he does
not falsely claim proprietorship over an ything. This transcendental knowledge
is based on self-realization—namely, knowing perfectly wel l that every living
entity is an eternal part and parcel of Kåñëa in spiritual identity, and that the
eternal position of the living entity is  therefore never on the level of Kåñëa or
greater than Him. This understanding of Kåñëa consciousness is the basic
principle of real peace.
TEXT  72
Wza b]aøq iSQaiTa" PaaQaR NaENaa& Pa[aPYa ivMauùiTa )
iSQaTvaSYaaMaNTak-ale/_iPa b]øiNavaR<aMa*C^iTa )) 72 ))
eñä brähmé sthitiù pärtha
nainäà präpya vimuhyati
sthitväsyäm anta-käle ’pi
brahma-nirväëam åcchati
SYNONYMS
eñä—this; brähmé —spiritual; sthitiù —situation; pärtha —O son of Påthä;
na—never; enäm —this; präpya —achieving; vimuhyati —one is bewildered;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.sthitvä —being situated; asyäm —in this; anta-käle —at the end of life;
api—also; brahma-nirväëam —the spiritual kingdom o f God; åcchati —one
attains.
TRANSLATION
That is the way of the spiritual and godly life, after attaining which a man is
not bewildered. If one is thus situated ev en at the hour of death, one can enter
into the kingdom of God.
PURPORT
One can attain Kåñëa consciousness or divine life at once, within a
second—or one may not attain such a state of life even after millions of births.
It is only a matter of understanding and accepting the fact. Khaöväìga
Mahäräja attained this state of life  just a few minutes before his death, by
surrendering unto Kåñëa. Nirväëa  means ending the process of materialistic
life. According to Buddhist philosophy, th ere is only void after the completion
of this material life, but Bhagavad-gétä  teaches differently . Actual life begins
after the completion of this material life. For the gross materialist it is
sufficient to know that one has to end this materialistic way of life, but for
persons who are spiritually advanced , there is another life after this
materiali stic life. Before ending this life , if one fortunately becomes Kåñëa
conscious, he at once attains the stage of brahma-nirväëa.  There is no
difference between the kingdom of God and the devotional service of the
Lord. Since both of them are on the absolute  p l a n e ,  t o  b e  e n g a g e d  i n  t h e
transcendental loving service of the Lo rd is to have attained the spiritual
kingdom. In the material world there are activities of sense gratification,
whereas in the spiritual world there are activities of Kåñëa consciousness.
Attainment of Kåñëa consciousness even during this life is immediate
attainment of Brahman, and one who is  situated in Kåñëa consciousness has
certainly already entered into the kingdom of God.
Brahman is just the opposite of matter. Therefore brähmé sthiti  means “not
on the platform of material activities .” Devotional service of the Lord is


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.accepted in the Bhagavad-gétä  as the liberated stage ( sa guëän samatétyaitän
brahma-bhüyäya kalpate ). Ther efore, brähmé sthiti  is liberation from material
bondage.
Çréla Bhaktivinoda Öhäkura has summarized this Second Chapter of the
Bhagavad-gétä  as being the contents for the whole text. In the Bhagavad-gétä,
the subject matters are karma-yoga, jïäna-yoga,  and bhakti-yoga.  In the Second
Chapter karma-yoga  and jïäna-y oga have been clearly discussed, and a glimpse
of bhakti-yoga  has also been given, as the contents for the complete text.
Thus end the Bhaktivedanta Purports to the Second Chapter of the Çrémad
Bhagavad-gétä  in the matter of its Contents.
- CHAPTER 3 -
Karma-yoga
TEXT  1
AJauRNa ovac
JYaaYaSaq ceTk-MaR<aSTae MaTaa buiÖJaRNaadRNa )
TaiTk&- k-MaRi<a gaaere Maa& iNaYaaeJaYaiSa ke-Xav )) 1 ))
arjuna uväca
jyäyasé cet karmaëas te
matä buddhir janärdana
tat kià karmaëi ghore mäà
niyojayasi keçava


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
arjunaù uväca —Arjuna said; jyäyasé —better; cet—if; karmaëaù —than fruitive
action; te—by You; matä —is considered; buddhiù —intelligence;
janärdana —O Kåñëa; tat—therefore; kim—why; karmaëi —in action;
ghore —ghastly; mäm —me; niyojayasi —You are engaging; keçava —O Kåñëa.
TRANSLATION
Arjuna said: O Janärdana, O Keçava, why do You want to engage me in this
ghastly warfare, if You think that in telligence is better than fruitive work?
PURPORT
The Supreme Personality of Godhead Çré Kåñëa has very elaborately
described the constitution of the soul in the previous chapter, with a view to
delivering His intimate friend Arjuna from the ocean of material grief. And
the path of realization has been re commended: buddhi-yoga,  or Kåñëa
consciousness. Sometimes Kåñëa consciousness is misunderstood to be inertia,
and one with such a misunderstanding often withdraws to a secluded place to
become fully Kåñëa conscious by chanting the holy name of Lord Kåñëa. But
without being trained in the philosophy  of Kåñëa consciousness, it is not
advisable to chant the holy name of Kå ñëa in a secluded place, where one may
acquire only cheap adoration from the i nnocent public. Arjuna also thought of
Kåñëa consciousness or buddhi-yoga,  or intelligence in spiritual advancement
of knowledge, as something like retireme nt from active life and the practice of
penance and austerity at a secluded place. In other words, he wanted to
skillfully avoid the fighting by using Kåñëa consc iousness as an excuse. But as a
sincere student, he placed the matter before his master and questioned Kåñëa
as to his best course of action. In answer, Lord Kåñëa elaborately explained
karma-yoga,  or work in Kåñëa consciousness, in this Third Chapter.
TEXT  2


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.VYaaiMaé[e<aev vaKYaeNa buiÖ& MaaehYaSaqv Mae )
Tadek&- vd iNaiêTYa YaeNa é[eYaae_hMaaPanuYaaMa( )) 2 ))
vyämiçreëeva väkyena
buddhià mohayaséva me
tad ekaà vada niçcitya
yena çreyo ’ham äpnuyäm
SYNONYMS
vyämiçreëa —by equivocal; iva—certainly; väkyena —words;
buddhim —intelligence; mohayasi —You are bewildering; iva—certainly;
me—my; tat—therefore; ekam —only one; vada —please tell;
niçcitya —ascertaining; yena —by which; çreyaù —real benefit; aham —I;
äpnuyäm —may have.
TRANSLATION
My intelligence is bewildered by Yo ur equivocal instructions. Therefore,
please tell me decisively which will be most beneficial for me.
PURPORT
In the previous chapter, as a prelude to the Bhagavad-gétä,  many different
paths were explained, such as säìkhya-yoga, buddhi-yoga,  control of the senses
by intelligence, work without fruitive desire, and the position of the neophyte.
This was all presente d unsystematically. A more organized outline of the path
would be necessary for action and unders tanding. Arjuna, therefore, wanted to
clear up these apparently confusing matters so that any common man could
accept them without misinterpretation. Although Kåñëa had no intention of
confusing Arjuna by any jugglery of words, Arjuna could not follow the
process of Kåñëa consciousness—either by inertia or by active service. In other
words, by his questions he is clearing the path of Kåñëa consciousness for all
students who seriously want to understand the mystery of the Bhagavad-gétä.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  3
é[q>aGavaNauvac
l/aeke-_iSMaiNÜivDaa iNaïa Paura Pa[ae¢-a MaYaaNaga )
jaNaYaaeGaeNa Saa&:YaaNaa& k-MaRYaaeGaeNa YaaeiGaNaaMa( )) 3 ))
çré-bhagavän uväca
loke ’smin dvi-vidhä niñöhä
purä proktä mayänagha
jïäna-yogena säìkhyänäà
karma-yogena yoginäm
SYNONYMS
çré-bhagavän uväca —the Supreme Personality of Godhead said; loke—in the
world; asmin —this; dvi-vidhä —two kinds of; niñöhä —faith; purä —formerly;
proktä —were said; mayä —by Me; anagha —O sinless one; jïäna-yogena —by
the linking process of knowledge; säìkhyänäm —of the empiric philosophers;
karma-yogena —by the linking process of devotion; yoginäm —of the devotees.
TRANSLATION
The Supreme Personality of Godhead said: O sinless Arjuna, I have already
explained that there are two classes of men who try to realize the self. Some are
inclined to understand it by empirical, philosophical speculation, and others by
devotional service.
PURPORT
In the Second Chapter, verse 39 , the Lord explained two kinds of
procedures—namely säìkhya-yoga  and karma-yoga,  or buddhi-yoga.  In this
verse, the Lord explains the same more clearly. Säìkhya-yoga,  or the analytical
study of the nature of spirit and matter , is the subject matter for persons who


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.are inclined to speculate and understa nd things by experimental knowledge
and philosophy. The other class of men wo rk in Kåñëa consciousness, as it is
explained in the 61st verse of the Second Chapter . The Lord has e xplained,
also in the 39th verse , that by working by the principles of buddhi-yoga,  or
Kåñëa consciousness, one can be reli eved from the bonds of action; and,
furthermore, there is no flaw in the proc ess. The same principle is more clearly
explained in the  61st verse —that this buddhi-yoga  is to depend entirely on the
Supreme (or more specifically, on Kåñëa) , and in this way all the senses can be
brought under control very easily. Therefore, both the yogas  are
interdependent, as religion and philosophy. Reli gion without philosophy is
sentiment, or sometimes fanaticism, while philosophy without religion is
mental speculation. The ultimate goal is Kåñëa, because the philosophers who
are also sincerely searching after the Ab solute Truth come in the end to Kåñëa
consciousness. This is also stated in the Bhagavad-gétä.  The whole process is to
understand the real position of the se lf in relation to the Superself. The
indirect process is philosophical speculation, by which, gradually, one may
come to the point of Kåñ ëa consciousness; and the other process is directly
connecting with everything in Kåñëa cons ciousness. Of these two, the path of
Kåñëa consciousness is better because it does not depend on purifying the
senses by a philosophical process. Kåñëa consciousnes s is itself the purifying
process, and by the direct method of devotional service it is simultaneously
easy and sublime.
TEXT  4
Na k-MaR<aaMaNaarM>aaàEZk-MYa| Pauåzae_énuTae )
Na c SaNNYaSaNaadev iSaiÖ& SaMaiDaGaC^iTa )) 4 ))
na karmaëäm anärambhän
naiñkarmyaà puruño ’çnute
na ca sannyasanäd eva
siddhià samadhigacchati


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
na—not; karmaëäm —of prescribed duties; anärambhät —by nonperformance;
naiñkarmyam —freedom from reaction; puruñaù —a man; açnute —achieves;
na—nor; ca—also; sannyasanät —by renunciation; eva—simply;
siddhim —success; samadhigacchati —attains.
TRANSLATION
Not by merely abstaining from work can one achieve freedom from reaction,
nor by renunciation alone can one attain perfection.
PURPORT
The renounced order of life can be accepted when one has been purified by
the discharge of the prescribed form of  duties which are laid down just to
purify the hearts of materialistic men. Without purification, one cannot attain
success by abruptly adoptin g the fourth order of life ( sannyäsa ). According to
the empirical philosophers, simply by adopting sannyäsa,  or retiring from
fruitive activities, one at once become s as good as Näräyaëa. But Lord Kåñëa
does not approve this principle. Without purification  of heart, sannyäsa  is
simply a disturbance to the social order. On the other hand, if someone takes
to the transcendental service of th e Lord, even without discharging his
prescribed duties, whatever he may be able to advance in the cause is accepted
by the Lord ( buddhi-yoga ). Sv-alpam apy asya dharmasya träyate mahato bhayät .
Even a slight performance of such a pr inciple enables one to overcome great
difficulties.
TEXT  5
Na ih k-iêT+a<aMaiPa JaaTau iTaïTYak-MaRk*-Ta( )
k-aYaRTae ùvXa" k-MaR SavR" Pa[k*-iTaJaEGauR<aE" )) 5 ))


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.na hi kaçcit kñaëam api
jätu tiñöhaty akarma-kåt
käryate hy avaçaù karma
sarvaù prakåti-jair guëaiù
SYNONYMS
na—nor; hi—certainly; kaçcit —anyone; kñaëam —a moment; api—also;
jätu—at any time; tiñöhati —remains; akarma-kåt —without doing something;
käryate —is forced to do; hi—certainly; avaçaù —helplessly; karma —work;
sarvaù —all; prakåti-jaiù —born of the modes of mate rial nature; guëaiù —by
the qualities.
TRANSLATION
Everyone is forced to act helplessly according to the qualities he has acquired
from the modes of material nature; therefore no one can refrain from doing
something, not even for a moment.
PURPORT
It is not a question of embodied life, but it is the nature of the soul to be
always active. Without the presence of  the spirit soul, the material body
cannot move. The body is only a dead vehi cle to be worked by the spirit soul,
which is always active and  cannot stop even for a mo ment. As such, the spirit
soul has to be engaged in the good work of Kåñëa consciousness, otherwise it
will be engaged in occupations dictated by illusory energy. In contact with
material energy, the spirit soul acquires material modes, and to purify the soul
from such affinities it is necessary to engage in the prescribed duties enjoined
in the çästras.  But if the soul is engaged in his natural function of Kåñëa
consciousness, whatever he is ab l e  t o  d o  i s  g o o d  f o r  h i m .  T h e
Çrémad- Bhägavatam  (1.5.17 ) affirms this:
tyaktvä sva-dharmaà caraëämbujaà harer
bhajann apakvo ’tha patet tato yadi


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.yatra kva väbhadram abhüd amuñya kià
ko värtha äpto ’bhajatäà sva-dharmataù
“If someone takes to Kåñëa consciousn ess, even though he may not follow
the prescribed duties in the çästras  or execute the devotional service properly,
and even though he may fall down from the standard, there is no loss or evil
for him. But if he carries  out all the injunctions for purification in the çästras,
what does it avail him if he is not Kåñë a conscious?” So the purificatory process
is necessary for reaching this point of Kåñëa consciousness. Therefore,
sannyäsa,  o r  a n y  p u r i f i c a t o r y  p r o c e s s ,  i s  t o  help reach the ultimate goal of
becoming Kåñëa conscious, without which everything is considered a failure.
TEXT  6
k-MaeRiNd]Yaai<a Sa&YaMYa Ya AaSTae MaNaSaa SMarNa( )
wiNd]YaaQaaRiNvMaU!aTMaa iMaQYaacar" Sa oCYaTae )) 6 ))
karmendriyäëi saàyamya
ya äste manasä smaran
indriyärthän vimüòhätmä
mithyäcäraù sa ucyate
SYNONYMS
karma-indriyäëi —the five working sense organs; saàyamya —controlling;
yaù—anyone who; äste—remains; manasä —by the mind; smaran —thinking
of; indriya-arthän —sense objects; vimüòha —foolish; ätmä —soul;
mithyä-äcäraù —pretender; saù—he; ucyate —is called.
TRANSLATION
One who restrains the senses of action but whose mind dwells on sense
objects certainly deludes hims elf and is called a pretender.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT
There are many pretenders who refuse to work in Kåñëa consciousness but
make a show of meditation, while actu ally dwelling within the mind upon
sense enjoyment. Such pretenders may also speak on dry philosophy in order
to bluff sophisticated followers, but  according to this verse these are the
greatest cheaters. For sense enjoyment on e can act in any capacity of the social
order, but if one follows the rules and regulations of his particular status, he
can make gradual progress in purifying his existence. B ut he who makes a show
of being a yogé while actually searching for th e objects of sense gratification
must be called the greatest cheater, even though he sometimes speaks of
philosophy. His knowledge has no value,  because the effects of such a sinful
man’ s knowledge are taken away by the i llusory energy of the Lord. Such a
pretender’s mind is always impure, and therefore his show of yogic meditation
has no value whatsoever.
TEXT  7
YaiSTviNd]Yaai<a MaNaSaa iNaYaMYaar>aTae_JauRNa )
k-MaeRiNd]YaE" k-MaRYaaeGaMaSa¢-" Sa iviXaZYaTae )) 7 ))
yas tv indriyäëi manasä
niyamyärabhate ’rjuna
karmendriyaiù karma-yogam
asaktaù sa viçiñyate
SYNONYMS
yaù—one who; tu—but; indriyäëi —the senses; manasä —by the mind;
niyamya —regulating; ärabhate —begins; arjuna —O Arjuna;
karma-indriyaiù —by the active sense organs; karma-yogam —devotion;
asaktaù —without attachment; saù—he; viçiñyate —is by far the better.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION
On the other hand, if a sincere person tries to control the active senses by
the mind and begins karma-yoga [in Kåñëa consciousness] without attachment,
he is by far superior.
PURPORT
Instead of becoming a pseudo transcendentalist for the sake of wanton
living and sense enjoyment, it is far be tter to remain in one’s own business and
execute the purpose of life, which is to get free from material bondage and
enter into the kingdom of God . The prime svärtha-gati,  or goal of self-interest,
is to reach Viñëu. The whole institution of varëa  and äçrama  i s  d e s i g n e d  t o
help us reach this goal of life. A hous eholder can also reach this destination by
regulated service in Kåñëa consciousness. For self-realization, one can live a
controlled life, as prescribed in the çästras,  and continue carrying out his
business without attachment, and in that  way make progress. A sincere person
who follows this method is far bette r situated than the false pretend er who
adopts show-bottle spiritualism to cheat the innocent public. A sincere
sweeper in the street is far better than the charlatan meditator who meditates
only for the sake of making a living.
TEXT  8
iNaYaTa& ku-å k-MaR Tv& k-MaR JYaaYaae ùk-MaR<a" )
XarqrYaa}aaiPa c Tae Na Pa[iSaÖyedk-MaR<a" )) 8 ))
niyataà kuru karma tvaà
karma jyäyo hy akarmaëaù
çaréra-yäträpi ca te
na prasiddhyed akarmaëaù


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
niyatam —prescribed; kuru —do; karma —duties; tvam —you; karma —work;
jyäyaù —better; hi—certainly; akarmaëaù —than no work; çaréra —bodily;
yäträ —maintenance; api—even; ca—also; te—your; na—never;
prasiddhyet —is effected; akarmaëaù —without work.
TRANSLATION
Perform your prescribed duty, for doing so is better than not working. One
cannot even maintain one’s physical body without work.
PURPORT
There are many pseudo meditators who misrepresent themselves as
belonging to high parentage, and great professional men who falsely pose that
they have sacrificed everything for the sake of advancement in spiritual life.
Lord Kåñëa did not want Arjuna to b ecome a pretender. Rather, the Lord
desired that Arjuna perform his prescribed duties as set forth for kñatriyas.
Arjuna was a householder and a military general, and therefore it was better
for him to remain as such and pe rform his religious duties as pre scribed for the
householder kñatriya.  Such activities gradually cl eanse the heart of a mundane
man and free him from material contamin ation. So-called renunciation for the
purpose of maintenance is never approv ed by the Lord, nor by any religious
scripture . After all, one has to maintain on e’s body and soul together by some
work. Work should not be given up capriciously, without purification of
materialistic propensities. Anyone who is in the material world is certainly
possessed of the impure propensity fo r lording it over material nature, or, in
other words, for sense gratification. Such polluted propensities have to be
cleared. Without doing so, through pr escribed duties, one should never
attempt to become a so-called transcendentalist, renouncing work an d living
at the cost of others.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  9
YajaQaaRTk-MaR<aae_NYa}a l/aek-ae_Ya& k-MaRbNDaNa" )
TadQa| k-MaR k-aENTaeYa Mau¢-Sa®" SaMaacr )) 9 ))
yajïärthät karmaëo ’nyatra
loko ’yaà karma-bandhanaù
tad-arthaà karma kaunteya
mukta-saìgaù samäcara
SYNONYMS
yajïa-arthät —done only for the sake of Yajïa, or Viñëu; karmaëaù —than
work; anyatra —otherwise; lokaù —world; ayam —this;
karma-bandhanaù —bondage by work; tat—of Him; artham —for the sake;
karma —work; kaunteya —O son of Kunté; mukta-saìgaù —liberated from
associ ation; samäcara —do perfectly.
TRANSLATION
Work done as a sacrifice for Viñëu has to be performed, otherwise work
causes bondage in this material world. Therefore, O son of Kunté, perform your
prescribed duties for His satisfaction, and in that way you will always remain
free from bondage.
PURPORT
Since one has to work even for the simple maintenance of the body, the
prescribed duties for a particular social position and quality are so made that
that purpose can be fulfilled. Yajïa  means Lord Viñëu, or sacrificial
performances. All sacrificial perfo rmances also are meant for the satisfaction
of Lord Viñëu. The Vedas  enjoin: yajïo vai viñëuù.  In other words, the same
purpose is served whether one performs prescribed yajïas  or directly serves
Lord Viñëu. Kåñëa consciousness is therefore performance of yajïa  as it is


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.prescribed in this verse. The varëäçrama  institution also aims at satisfying
Lord Viñëu. Varëäçramäcäravatä puruñeëa paraù pumän/ viñëur ärädhyate
(Viñëu Puräëa  3.8.8 ).
Therefore one has to work for the sa tisfaction of Viñëu. Any other work
done in this material world will be a cause of bondage, for both good and evil
work have their reactions, and any re action binds the performer. Therefore,
one has to work in Kåñëa cons ciousness to satisfy Kåñëa (or Viñëu); and while
performing such activities one is in a liberated stage. This is the great art of
doing work, and in the beginning this pr ocess requires very expert guidance.
One should therefore act very diligently, under t he expert guidance of a
devotee of Lord Kåñëa, or under the di rect instruction of Lord Kåñëa Himself
(under whom Arjuna had the opport unity to work). Nothing should be
performed for sense gratification, but everything should be done for the
satisfaction of  Kåñëa. This practice will not on ly save one from the reaction of
work, but also gradually elevate one to transcendental loving service of the
Lord, which alone can raise one to the kingdom of God.
TEXT  10
SahYaja" Pa[Jaa" Sa*îa Pauraevac Pa[JaaPaiTa" )
ANaeNa Pa[SaivZYaßMaez vae_iSTvík-aMaDauk(- )) 10 ))
saha-yajïäù prajäù såñövä
puroväca prajäpatiù
anena prasaviñyadhvam
eña vo ’stv iñöa-käma-dhuk
SYNONYMS
saha—along with; yajïäù —sacrifices; prajäù —generations; såñövä —creating;
purä —anciently; uväca —said; prajä-patiù —the Lord of creatures; anena —by
this; prasaviñyadhvam —be more and more prosperous; eñaù—this; vaù—your;
astu—let it be; iñöa—of all desirable t hings; käma-dhuk —bestower.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION
In the beginning of creation, the Lord of all creatures sent forth generations
of men and demigods, along with sacrifices for Viñëu, and blessed them by
saying, “Be thou happy by this yajïa [sacrifice] because its performance will
bestow upon you everythin g desirable for living happily and achieving
liberation.”
PURPORT
The material creation by the Lord of creatures (Viñëu) is a chance offered
to the conditioned souls to come back home—back to Godhead. All living
entities within the material creation  are conditioned by material nature
because of their forgetfulness of the ir relationship to Viñëu, or Kåñëa, the
Supreme Personality of Godhead. The Vedic principles are to help us
understand this eternal relati on, as it is stated in the Bhagavad-gétä:  vedaiç ca
sarvair aham eva vedyaù . The Lord says that the purpose of the Vedas is to
understand Him. In the Vedic hymns it is said: patià viçvasyätmeçvaram.
Therefore, the Lord of the living en tities is the Supreme Personality of
Godhead, Viñëu. In the Çrémad-Bhägavatam  also ( 2.4.20 ) Çréla Çukadeva
Gosvämé describes the Lord as pati in so many ways:
çriyaù patir yajïa-patiù prajä-patir
dhiyäà patir loka-patir dharä-patiù
patir gatiç cändhaka-våñëi-sätvatäà
prasédatäà me bhagavän satäà patiù
The prajä-pati  is Lord Viñëu, and He is the Lo rd of all living creatures, all
worlds, and all beauties, and the protec tor of everyone. The Lord created this
material world to enable the condit ioned souls to learn how to perform yajïas
(sacrifices) for the satisfaction of Viñëu, so that  while in the material world
they can live very comfortably without anxiety and after finishing the present
material body they can enter into th e kingdom of God. That is the whole
program for the conditioned soul. By performan ce of yajïa,  the conditioned


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.souls gradually become Kåñëa conscious and become godly in all respects. In
the Age of Kali, the saìkértana-yajïa  (the chanting of the names of God) is
recommended by the Vedic scriptures, and this transcendental system was
introduced by Lord Caitanya for the deliverance of all men in this age.
Saìkértana-yajïa  and Kåñëa consciousness go well together. Lord Kåñëa in His
devotional form (as Lord Caitanya) is mentioned in the Çrémad-Bhägavatam
(11.5.32 ) as follows, with special re ference to the saìkértana-yajïa:
kåñëa-varëaà tviñäkåñëaà
säìgopäìgästra-pärñadam
yajïaiù saìkértana-präyair
yajanti hi su-medhasaù
“In this Age of Kali, people who are endowed with sufficient intelligence
will worship the Lord, who is accompanie d by His associates, by performance
of saìkértana-yajïa. ” Other yajïas  prescribed in the Vedic literatures are not
easy to perform in this Age  of Kali, but the saìkértana-yajïa  is easy and
sublime for all purposes, as recommended in Bhagavad-gétä  also ( 9.14).
TEXT  11
devaN>aavYaTaaNaeNa Tae deva >aavYaNTau v" )
ParSPar& >aavYaNTa" é[eYa" ParMavaPSYaQa )) 11 ))
devän bhävayatänena
te devä bhävayantu vaù
parasparaà bhävayantaù
çreyaù param aväpsyatha
SYNONYMS
devän —demigods; bhävayatä —having pleased; anena —by this sacrifice;
te—those; deväù —demigods; bhävayantu —will please; vaù—you;
parasparam —mutually; bhävayantaù —pleasing one another;
çreyaù —benediction; param —the supreme; aväpsyatha —you will achieve.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION
The demigods, being pleased by sacrifices, will also please you, and thus, by
cooperation between men and demigods, prosperity will reign for all.
PURPORT
The demigods are empowered administrators of material affairs. The supply
of air, light, water and all other bene dictions for maintaining the body and
soul of every living entity is entrusted to the demigods, who are innumerable
assistants in different par ts of the body of the Supreme Personality of
Godhead. Their pleasures and displeasur es are dependent on the performance
of yajïas  by the human being. Some of the yajïas  are meant to satisfy
particular demigods; but even in so doing, Lord Viñëu is worshiped  in all yajïas
as the chief beneficiary. It is stated also in the Bhagavad-gétä  that Kåñëa
Himself is the beneficiary of all kinds of yajïas:  bhoktäraà yajïa-tapasäm .
Therefore, ultimate satisfaction of the yajïa-pati  is the chief purpose of all
yajïas.  Wh en these yajïas  are perfectly performed, naturally the demigods in
charge of the different departments of  supply are pleased, and there is no
scarcity in the supply of natural products.
Performance of yajïas  has many side benefits, ultimately leading to
liberation from material bondage. By performance of yajïas,  all activities
become purified, as it is stated in the Vedas:  ähära-çuddhau sattva-çuddhiù
sattva-çuddhau dhruvä småtiù småti-la mbhe sarvagranthénäà vipramokñaù.  By
performance of yajïa  one’s eatables become sanctified, and by eating sanctified
foodstuffs one’s very existence beco mes purified; by the purification of
existence finer tissues in the memory become sanctified, and when memory is
sanctified one can think of the path of liberation, and all these combined
together lead to Kåñëa consciousness, the great necessity of present-day
society.
TEXT  12


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.wíaN>aaeGaaiNh vae deva daSYaNTae Yaj>aaivTaa" )
TaEdRtaaNaPa[daYaE>Yaae Yaae >au»e STaeNa Wv Sa" )) 12 ))
iñöän bhogän hi vo devä
däsyante yajïa-bhävitäù
tair dattän apradäyaibhyo
yo bhuìkte stena eva saù
SYNONYMS
iñöän —desired; bhogän —necessities of life; hi—certainly; vaù—unto you;
deväù —the demigods; däsyante —will award; yajïa-bhävitäù —being satisfied by
the performance of sacrifices; taiù—by them; dattän —things given;
apradäya —without offering; ebhyaù —to these d emigods; yaù—he who;
bhuìkte —enjoys; stenaù —thief; eva—certainly; saù—he.
TRANSLATION
In charge of the various necessities of life, the demigods, being satisfied by
the performance of yajïa [sacrifice], will supply all necessities to you. But he
who enjoys such gifts without offering them to the demigods in return is
certainly a thief.
PURPORT
The demigods are authorized supplying  agents on behalf of the Supreme
Personality of Godhead, Viñëu. Theref ore, they must be satisfied by the
performance of prescribed yajïas.  In the Vedas,  there are different kinds of
yajïas  prescribed for different kinds  of demigods, but all are ultimately offered
to the Supreme Personality of Godhea d. For one who cannot understand what
the Personality of Godhead is, sacrif ice to the demigods is recommended.
According to the different material qualities of the persons con cerned,
different types of yajïas  are recommended in the Vedas.  Worship of different
demigods is also on the same basis—namely, according to different qualities.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.For example, the meat-eaters are reco mmended to worship the goddess Kälé,
the ghastly form of material nature, and before the goddess the sacrifice of
animals is recommended. But for those wh o are in the mode of goodness, the
transcendental worship of Viñëu is  recommended. But ultimately all yajïas  are
meant for gradual promotion to the transcenden tal position. For ordinary
men, at least five yajïas,  known as païca-mahä-yajïa,  are necessary.
One should know, however, that all the necessities of life that the human
society requires are supplied by the demigod agents of the Lord. No one can
manufacture anything. Take, for example,  all the eatables of human society.
These eatables include grains,  fruits, vegetables, milk, sugar, etc., for the
persons in the mode of goodness, and al so eatables for the nonvegetarians, like
meats, none of which can be manufact ured by men. Then again, take for
example heat, light, water, ai r, etc., which are also nece ssities of life—none of
them can be manufactured by the huma n society. Without the Supreme Lord,
there can be no profuse sunlight, moonlight, rainfall, breeze, etc., without
which no one can live. Obviously, our life is dependent on supplies from the
Lord.  Even for our manufacturing enterprises, we require so many raw
materials like metal, sulphur, mercury, manganese, and so many essentials—all
of which are supplied by the agents of  the Lord, with the purpose that we
should make proper use of them to keep o urselves fit and healthy for the
purpose of self-realization, leading to  the ultimate goal of life, namely,
liberation from the material struggle for existence. This aim of life is attained
by performance of yajïas.  If we forget the purpose of human life a nd simply
take supplies from the agents of the Lord for sense gratification and become
more and more entangled in material existence, which is not the purpose of
creation, certainly we become thieves, and therefore we are punished by the
laws of material n ature. A society of thieves can never be happy, because they
have no aim in life. The gross materialist thieves have no ultimate goal of life.
They are simply directed to sense gratification; nor do they have knowledge of
how to perform yajïas.  Lord Caitan ya, however, inaugurated the easiest
performance of yajïa,  namely the saìkértana-yajïa,  which can be performed by
anyone in the world who accepts the principles of Kåñëa consciousness.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  13
YajiXaíaiXaNa" SaNTaae MauCYaNTae SavRik-iLbzE"
>auÅTae Tae Tvga& PaaPaa Yae PacNTYaaTMak-ar<aaTa( )) 13 ))
yajïa-çiñöäçinaù santo
mucyante sarva-kilbiñaiù
bhuïjate te tv aghaà päpä
ye pacanty ätma-käraëät
SYNONYMS
yajïa-çiñöa —of food taken after performance of yajïa;  açinaù —eaters;
santaù —the devotees; mucyante —get relief; sarva —all kinds of;
kilbiñaiù —from sins; bhuïjate —enjoy; te—they; tu—but; agham —grievous
sins; päpäù —sinners; ye—who; pacanti —prepare food; ätma- käraëät —for
sense enjoyment.
TRANSLATION
The devotees of the Lord are released fr om all kinds of sins because they eat
food which is offered first for sacrific e. Others, who prepare food for personal
sense enjoyment, verily eat only sin.
PURPORT
The devotees of the Supreme Lord, or the persons who are in Kåñëa
consciousness, are called santas,  and they are always in love with the Lord as it
is described in the Brahma-saàhitä  ( 5.38):
premäïjana-cchurita-bhakti-vilocanena santaù sadaiva hådayeñu vil okayanti.  The
santas,  being always in a compact of lo ve with the Supreme Personality of
Godhead, Govinda (the giver of all pleasures), or Mukunda (the giver of
liberation), or Kåñëa (the all-attractive person), cannot accept anything
without first offering  it to the Supreme Person. Therefore, such devotees


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.always perform yajïas  in different modes of devotional service, such as
çravaëam, kértanam, smaraëam, arcanam,  etc., and these performances of
yajïas  keep them always aloof from  all kinds of contamination  of sinful
association in the material world. Othe rs, who prepare food for self or sense
gratification, are not only thieves but al so the eaters of all kinds of sins. How
can a person be happy if he is both a thief and sinful? It is not possible.
Therefore , in order for people to become happy in all respects, they must be
taught to perform the easy process of saìkértana-yajïa,  in full Kåñëa
consciousness. Otherwise, there can be no peace or happiness in the world.
TEXT  14
AàaÙviNTa >aUTaaiNa PaJaRNYaadàSaM>av" )
YajaÙviTa PaJaRNYaae Yaj" k-MaRSaMauÙv" )) 14 ))
annäd bhavanti bhütäni
parjanyäd anna-sambhavaù
yajïäd bhavati parjanyo
yajïaù karma-samudbhavaù
SYNONYMS
annät —from grains; bhavanti —grow; bhütäni —the material bodies;
parjanyät —from rains; anna —of food grains; sambhavaù —production;
yajïät —from the performance of sacrifice; bhavati —becomes possible;
parjanyaù —rain; yajïaù —performance of yajïa;  karma —prescribe d duties;
samudbhavaù —born of.
TRANSLATION
All living bodies subsist on food grains, which are produced from rains.
Rains are produced by performance of yajïa [sacrifice], and yajïa is born of
prescribed duties.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT
Çréla Baladeva Vidyäbhüñaëa, a great commentator on the Bhagavad-gétä,
writes as follows: ye indrädy-aìgatayävasthitaà yajïaà sarveçvaraà viñëum
abhyarcya tac-cheñam açnanti tena ta d deha-yäträà sampädayanti, te santaù
sarveçvarasya yajïa-puruñasya bhaktäù  sarva-kilbiñair anädi-käla-vivåddhair
ätmänubhava-prati bandhakair nikhilaiù päpair vimucyante.  The Supreme Lord,
who is known as the yajïa-puruña,  or the personal beneficiary of all sacrifices,
is the master of all the demigods, who serve Him as the diff erent limbs of the
body serve the whole. Demigods like In dra, Candra and Varuëa are appointed
officers who manage material affairs, and the Vedas  direct sacrifices to satisfy
these demigods so that they may be pleased to supply air, light and water
suffici ently to produce food grains. When  Lord Kåñëa is worshiped, the
demigods, who are different limbs of the Lord, are also automatically
worshiped; therefore there is no separate need to worship the demigods. For
this reason, the devotees of the Lord, who are  in Kåñëa consciousness, offer
food to Kåñëa and then eat—a process which nourishes the body spiritually. By
such action not only are past sinful re actions in the body vanquished, but the
body becomes immunized to all cont amination of material nature. When  there
is an epidemic disease, an antiseptic vaccine protects a person from the attack
of such an epidemic. Similarly, food offered to Lord Viñëu and then taken by
us makes us sufficiently resistant to material affection, and one who is
accustomed to this practice is called a devotee of the Lord. Therefore, a person
in Kåñëa consciousness, who eats only f ood offered to Kåñëa, can counteract all
reactions of past material infections, which are impediments to the progress of
self-realization. On the other han d, one who does not do so continues to
increase the volume of sinful action , and this prepares the next body to
resemble hogs and dogs, to suffer the resultant reactions of all sins. The
material world is full of contamin ations, and one who is immunized by
accepting prasädam  of the Lord (food offered to Viñëu) is saved from the
attack, whereas one who does not do so becomes subjected to contamination.
Food grains or vegetables are factually eatables. The human being eats
different kinds of food grains, vegetabl es, fruits, etc., and the animals eat the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.refuse of the food grains and vegetables, grass, plants, etc. Human beings who
are accustomed to eating  meat and flesh must also depend on the production of
vegetation in order to eat the animal s. Therefore, ultimately, we have to
depend on the production of the fiel d and not on the production of big
factories. The field production is due to sufficient rain  from the sky, and such
rains are controlled by demigods like In dra, sun, moon, etc., and they are all
servants of the Lord. The Lord can be satisfied by sacrifices; therefore, one
who cannot perform them will find hims elf in scarcity—that is the law of
nature. Yajïa,  specifically the saìkértana-yajïa  prescribed for this age, must
therefore be performed to save us at least from scarcity of food supply.
TEXT  15
k-MaR b]øaeÙv& iviÖ b]øa+arSaMauÙvMa( )
TaSMaaTSavRGaTa& b]ø iNaTYa& Yaje Pa[iTaiïTaMa( )) 15 ))
karma brahmodbhavaà viddhi
brahmäkñara-samudbhavam
tasmät sarva-gataà brahma
nityaà yajïe pratiñöhitam
SYNONYMS
karma —work; brahma —from the Vedas;  udbhavam —produced; viddhi —you
should know; brahma —the Vedas;  akñara —from the Supreme Brahman
(Personality of Godhead); samudbhavam —directly manifested;
tasmät —therefore; sarva-gatam —all-pervading; brahma —transcendence;
nityam —eternally; yajïe —in sacrifice; pratiñöhitam —situated.
TRANSLATION
Regulated activities are prescribed in the Vedas, and the Vedas are directly
manifested from the Supreme Personality of Godhead. Consequently the
all-pervading Transcendence is eterna lly situated in acts of sacrifice.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT
Yajïärtha-karma,  or the necessity of work for the satisfaction of Kåñëa only,
is more expressly stated in this verse. If  we have to work for the satisfaction of
the yajïa-puruña,  V i ñ ë u ,  t h e n  w e  m u s t  f i n d  o u t  t h e  d i r e c t i o n  o f  w o r k  i n
Brahman, or the transce ndental Vedas.  The Vedas  are therefore codes of
working directions. Anything perfor med without the direction of the Vedas  is
called vikarma,  or unauthorized or sinful work. Therefore, one should always
take direction from the Vedas  to be saved from the rea ction of work. As one
has to work in ordinary life by the di rection of the state, one similarly has to
work under direction of the supreme stat e of the Lord. Such directions in the
Vedas  are directly manifested from the breathing of the Supreme Personality
of Godhead. It is said, asya mahato bhütasya niçvasitam etad yad åg-vedo
yajur-vedaù sämavedo ’tharväìgirasaù.  “The four Vedas —namely the Åg Veda,
Yajur Veda, Säma Veda,  and Atharva Veda —are all emanations from the
breathing of the great Personality of Go dhead.” ( Båhad-äraëyaka Upaniñad
4.5.11 ) The Lord, being omnipotent, can sp eak by breathing air, for as it is
confirmed in the Brahma-saàhitä,  the Lord has the omnipotence to perform
through each of His senses the actions of all other senses. In other word s, the
Lord can speak through His breathing, and He can impregnate by His eyes. In
fact, it is said that He glanced over ma terial nature and thus fathered all living
entities. After creating or impregnating the conditioned souls into the womb
of material n ature, He gave His directions in  the Vedic wisdom as to how such
conditioned souls can return home, ba ck to Godhead. We should always
remember that the conditioned souls in  material nature are all eager for
material enjoyment. But the Vedic directions are so made that one can satisfy
one’s perverted desires, then return to Godhead, having finished his so-called
enjoyment. It is a chance for the co nditioned souls to attain liberation;
therefore the conditioned souls must try to follow the process of yajïa  by
becoming Kåñëa conscious. Even those who have not followed the Vedic
injunctions may adopt the principles of Kåñëa consciousness, and that will take
the place of performance of Vedic yajïas,  or karmas.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  16
Wv& Pa[viTaRTa& c§&- NaaNauvTaRYaTaqh Ya" )
AgaaYauiriNd]YaaraMaae Maaega& PaaQaR Sa JaqviTa )) 16 ))
evaà pravartitaà cakraà
nänuvartayatéha yaù
aghäyur indriyärämo
moghaà pärtha sa jévati
SYNONYMS
evam —thus; pravartitam —established by the Vedas;  cakram —cycle; na—does
not; anuvartayati —adopt; iha—in this life; yaù—one who; agha-äyuù —whose
life is full of sins; indriya-ärämaù —satisfied in sense gratification;
mogham —uselessly; pärtha —O son of Påthä (A rjuna); saù—he; jévati —lives.
TRANSLATION
My dear Arjuna, one who does not follow in human life the cycle of sacrifice
thus established by the Vedas certainly le ads a life full of sin. Living only for
the satisfaction of the senses, such a person lives in vain.
PURPORT
The mammonist philosophy of “work very hard and enjoy sense
gratification” is condemned herein by the Lord. Therefore, for those who want
to enjoy this material world, the above-mentioned cycle of performing yajïas  is
absolutely necessary. One who does not  follow such regulations is living a very
risky life, being condemned more and mo re. By nature’s law, this human form
of life is specifically meant for self-realization, in either of the three
ways—namely karma-yoga, jïäna-yoga,  or bhakti-yoga.  There is no  necessity of
rigidly following the performances of the prescribed yajïas  for the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.transcendentalists who are above vice and virtue; but those who are engaged
in sense gratification require purifica tion by the above mentioned cycle of
yajïa  performances. Th ere are different kinds of activities. Those who are not
Kåñëa conscious are certainly engaged in sensory consciousness; therefore they
need to execute pious work. The yajïa  system is planned in such a way that
sensory conscious persons may satisfy their d esires without becoming
entangled in the reaction of sense-grati ficatory work. The prosperity of the
world depends not on our own efforts but on the background arrangement of
the Supreme Lord, directly carried ou t by the demigods. Therefore, the yajïas
are directly aimed at the particul ar demigods mentioned in the Vedas.
Indirectly, it is the practice of Kåñëa consciousness, because when one masters
the performance of yajïas  one is sure to become Kåñëa conscious. But if by
performing yajïas  one does not bec ome Kåñëa conscious, such principles are
counted as only moral codes. One should  not, therefore, limit his progress only
to the point of moral codes, but shou ld transcend them, to attain Kåñëa
consciousness.
TEXT  17
YaSTvaTMariTarev SYaadaTMaTa*áê MaaNav" )
AaTMaNYaev c SaNTauíSTaSYa k-aYa| Na ivÛTae )) 17 ))
yas tv ätma-ratir eva syäd
ätma-tåptaç ca mänavaù
ätmany eva ca santuñöas
tasya käryaà na vidyate
SYNONYMS
yaù—one who; tu—but; ätma-ratiù —taking pleasure in the self;
eva—certainly; syät—remains; ätma-tåptaù —self-illuminated; ca—and;
mänavaù —a man; ätmani —in himself; eva—only; ca—and;
santuñöaù —perfectly satiated; tasya —his; käryam —duty; na—does not;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.vidyate —exist.
TRANSLATION
But for one who takes pleasure in the self, whose human life is one of
self-realization, and who is satisfied in the self only, fully satiated—for him
there is no duty.
PURPORT
A person who is fully  Kåñëa conscious, and is fully satisfied by his acts in
Kåñëa consciousness, no longer has any duty to perform. Due to his being
Kåñëa conscious, all impiety within is instantly cleansed, an effect of many,
many thousands of yajïa  perf ormances. By such clearing of consciousness, one
becomes fully confident of his eternal position in relationship with the
Supreme. His duty thus becomes self-illuminated by the grace of the Lord, and
therefore he no longer has any obligations to the Vedic injunctions. Such a
Kåñëa conscious person is no longer in terested in material activities and no
longer takes pleasure in material arrangements like wine, women and similar
infatuations.
TEXT  18
NaEv TaSYa k*-TaeNaaQaaeR Naak*-TaeNaeh k-êNa )
Na caSYa SavR>aUTaezu k-iêdQaRVYaPaaé[Ya" )) 18 ))
naiva tasya kåtenärtho
näkåteneha kaçcana
na cäsya sarva-bhüteñu
kaçcid artha-vyapäçrayaù
SYNONYMS
na—never; eva—certainly; tasya —his; kåtena —by discharge of duty;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.arthaù —purpose; na—nor; akåtena —without discharge of duty; iha—in this
world; kaçcana —whatever; na—never; ca—and; asya—of him;
sarva-bhüteñu —among all living beings; kaçcit —any; artha —purpose ;
vyapäçrayaù —taking shelter of.
TRANSLATION
A self-realized man has no purpose to fulfill in the discharge of his
prescribed duties, nor has he any reason not to perform such work. Nor has he
any need to depend on any other living being.
PURPORT
A self-realized man is no longer obliged to perform any prescribed duty,
save and except activities in Kåñëa co nsciousness. Kåñëa consciousness is not
inactivity either, as will be explained in the following verses. A Kåñëa
conscious man does not take shel ter of any person—man or demigod.
Whatever he does in Kåñëa consciousne ss is sufficient in the discharge of his
obligation.
TEXT  19
TaSMaadSa¢-" SaTaTa& k-aYa| k-MaR SaMaacr )
ASa¢-ae ùacrNk-MaR ParMaaPanaeiTa PaUåz" )) 19 ))
tasmäd asaktaù satataà
käryaà karma samäcara
asakto hy äcaran karma
param äpnoti püruñaù
SYNONYMS
tasmät —therefore; asaktaù —without attachment; satatam —constantly;
käryam —as duty; karma —work; samäcara —perform; asaktaù —unattached;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.hi—certainly; äcaran —performing; karma —work; param —the Supreme;
äpnoti —achieves; püruñaù —a man.
TRANSLATION
Therefore, without being attached to th e fruits of activities, one should act
as a matter of duty, for by working without attachment one attains the
Supreme.
PURPORT
The Supreme is the Personality of Go dhead for the devotees, and liberation
for the impersonalist. A person, theref ore, acting for Kåñëa, or in Kåñëa
consciousness, under proper guidance an d without attachment to the result of
the work, is certainly making progress toward the supreme goal of life. Arjuna
is told that he should fight in the Battle of Kurukñetra for the interest of Kåñëa
because Kåñëa wanted him to fight. To be a good man or a nonviolent man is a
personal attachment, but to act on behalf of th e Supreme is to act without
attachment for the result. That is perfect action of the highest degree,
recommended by the Supreme Personality of Godhead, Çré Kåñëa.
Vedic rituals, like prescribed sacrifices, are performed for purification of
impious activities that were performed in the field of sense gratification. But
action in Kåñëa consciousness is transcen dental to the reactions of good or evil
work. A Kåñëa cons cious person has no attachment for the result but acts on
behalf of Kåñëa alone. He engages in a ll kinds of activities, but is completely
nonattached.
TEXT  20
k-MaR<aEv ih Sa&iSaiÖMaaiSQaTaa JaNak-adYa" )
l/aek-Sa°hMaevaiPa SaMPaXYaNk-TauRMahRiSa )) 20 ))
karmaëaiva hi saàsiddhim
ästhitä janakädayaù


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.loka-saìgraham eväpi
sampaçyan kartum arhasi
SYNONYMS
karmaëä —by work; eva—even; hi—certainly; saàsiddhim —in perfection;
ästhitäù —situated; janaka-ädayaù —Janaka and other kings;
loka-saìgraham —the people in general; eva api —also;
sampaçyan —considering; kartum —to act; arhasi —you deserve.
TRANSLATION
Kings such as Janaka attained perfectio n solely by performance of prescribed
duties. Therefore, just for the sake of  educating the people in general, you
should perform your work.
PURPORT
Kings like Janaka were all self-realized souls; consequently they had no
obligation to perform the prescribed duties in the Vedas.  Nonetheless they
performed all prescribed activities ju st to set examples for the people in
general. Janaka was the father of  Sétä and father-in-law of Lord Çré Räma.
Being a great devotee of the Lord, he was transcendentally situated, but
because he was the king of Mithilä (a su bdivision of Bihar province in India),
he had to teach his subjects how to perform prescribed duties.  Lord Kåñëa and
Arjuna, the Lord’s eternal friend, ha d no need to fight in the Battle of
Kurukñetra, but they fought to teach pe ople in general that violence is also
necessary in a situation where good arguments fail. Before the Battle of
Kurukñetra, every  effort was made to avoid the war, even by the Supreme
Personality of Godhead, but the other pa rty was determined to fight. So for
such a right cause, there is a necessity for fighting. Although one who is
situated in Kåñëa consciousness may not have any i nterest in the world, he still
works to teach the public how to live and how to act. Experienced persons in
Kåñëa consciousness can act in such a way that others will follow, and this is


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.explained in the following verse.
TEXT  21
YaÛdacriTa é[eïSTatadeveTarae JaNa" )
Sa YaTPa[Maa<a& ku-åTae l/aek-STadNauvTaRTae )) 21 ))
yad yad äcarati çreñöhas
tat tad evetaro janaù
sa yat pramäëaà kurute
lokas tad anuvartate
SYNONYMS
yat yat —whatever; äcarati —he does; çreñöhaù —a respectable leader; tat—that;
tat—and that alone; eva—certainly; itaraù —common; janaù —person;
saù—he; yat—whichever; pramäëam —example; kurute —does perform;
lokaù —all the world; tat—that; anuvartate —follows in t he footsteps.
TRANSLATION
Whatever action a great man performs, common men follow. And whatever
standards he sets by exemplary acts, all the world pursues.
PURPORT
People in general always require a leader who can teach the public by
practical behavior. A leader cannot teach the public to stop smoking if he
himself smokes. Lord Caitanya said th at a teacher should behave properly
before he begins teaching. One who tea ches in that way is called äcärya,  or the
ideal teacher. Therefore, a teache r must follow the principles of çästra
(scripture) to teach the common man. The teacher cannot manufacture rules
against the principles of revealed  scriptures. The revealed scriptu res, like
Manu-saàhitä  and similar others, are considered the standard books to be


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.followed by human society. Thus the leader’s teaching should be based on the
principles of such standard çästras.  One who desires to improve himself must
follow the standard  rules as they are practiced by the great teachers. The
Çrémad-Bhägavatam  also affirms that one should follow in the footsteps of great
devotees, and that is the way of progress on the path of spiritual realization.
The king or the executive head of a stat e, the father and the school teacher are
all considered to be natural leaders of the innocent people in general. All such
natural leaders have a great responsibili ty to their dependents; therefore they
must be conversant with standard books of moral and sp iritual codes.
TEXT  22
Na Mae PaaQaaRiSTa k-TaRVYa& i}azu l/aeke-zu ik-ÄNa )
NaaNavaáMavaáVYa& vTaR Wv c k-MaRi<a )) 22 ))
na me pärthästi kartavyaà
triñu lokeñu kiïcana
nänaväptam aväptavyaà
varta eva ca karmaëi
SYNONYMS
na—not; me—Mine; pärtha —O son of Påthä; asti—there is;
kartavyam —prescribed duty; triñu—in the three; lokeñu —planetary systems;
kiïcana —any; na—nothing; anaväptam —wanted; aväptavyam —to be gained;
varte —I am engaged; eva—certainly; ca—also; karmaëi —in presc ribed duty.
TRANSLATION
O son of Påthä, there is no work prescribed for Me within all the three
planetary systems. Nor am I in want of anything, nor have I a need to obtain
anything—and yet I am engaged in prescribed duties.
PURPORT


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.The Supreme Personality of Godhead is described in the Vedic literatures
as follows:
tam éçvaräëäà paramaà maheçvaraà
taà devatänäà paramaà ca daivatam
patià paténäà paramaà parastäd
vidäma devaà bhuvaneçam éòyam
na tasya käryaà karaëaà ca vidyate
na tat-samaç cäbhyadhikaç ca dåçyate
paräsya çaktir vividhaiva çrüyate
sväbhäviké jïäna-bala-kriyä ca
“The Supreme Lord is the controller of  all other controllers, and He is the
greatest of all the diverse planetary leaders. Everyone is under His control. All
entities are delegated with particular power only by the Supreme Lord; they
are not supreme themse lves. He is also worshipable by all demigods and is the
supreme director of all directors. Therefore, He is transcendental to all kinds
of material leaders and controllers and is worshipable by all. There is no one
greater than Him, and He is the supreme c ause of all causes.
“He does not possess bodily form like that of an ordinary living entity.
There is no difference between His body and His soul. He is absolute. All His
senses are transcendental. Any one of His senses can perform the action of
any other sense. Therefore, no  one is greater than Him or equal to Him. His
potencies are multifarious, and thus His deeds are automatically performed as a
natural sequence.” ( Çvetäçvatara Upaniñad  6.7–8 )
Since everything is in full opulence in the Personality of Godhead and is
existing in full truth, there is no duty  for the Supreme Personality of Godhead
to perform. One who must receive the results of work has some designated
duty, but one who has nothing  to achieve within the three planetary systems
certainly has no duty. And yet Lord Kå ñëa is engaged on the Battlefield of
Kurukñetra as the leader of the kñatriyas  because the kñatriyas  are duty-bound
to give protection to the distressed. Although He is ab ove all the regulations of
the revealed scriptures, He does not do  anything that violates the revealed


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.scriptures.
TEXT  23
Yaid ùh& Na vTaeRYa& JaaTau k-MaR<YaTaiNd]Ta" )
MaMa vTMaaRNauvTaRNTae MaNauZYaa" PaaQaR SavRXa" )) 23 ))
yadi hy ahaà na varteyaà
jätu karmaëy atandritaù
mama vartmänuvartante
manuñyäù pärtha sarvaçaù
SYNONYMS
yadi—if; hi—certainly; aham —I; na—do not; varteyam —thus engage;
jätu—ever; karmaëi —in the performance of prescribed duties;
atandritaù —with great care; mama —My; vartma —path; anuvartante —would
follow; manuñyäù —all men; pärtha —O son of Påthä; sarvaçaù —in all  respects.
TRANSLATION
For if I ever failed to engage in carefully performing prescribed duties, O
Pärtha, certainly all men would follow My path.
PURPORT
In order to keep the balance of social  tranquillity for progress in spiritual
life, there are traditional family usages meant for every civilized man.
Although such rules and regulations are for the conditioned souls and not
Lord Kåñëa, because He descende d to establish the principles of religion He
followed the prescribed rules. Otherw ise, common men would follow in His
footsteps, because He is the greatest authority. From the Çrémad-Bhägavatam  it
is understood that Lord Kåñëa was performing all the religi ous duties at home
and out of home, as required of a householder.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  24
oTSaqdeYauirMae l/aek-a Na ku-Yaa| k-MaR cedhMa( )
SaªrSYa c k-TaaR SYaaMauPahNYaaiMaMaa" Pa[Jaa" )) 24 ))
utsédeyur ime lokä
na kuryäà karma ced aham
saìkarasya ca kartä syäm
upahanyäm imäù prajäù
SYNONYMS
utsédeyuù —would be put into ruin; ime—all these; lokäù —worlds; na—not;
kuryäm —I perform; karma —prescribed duties; cet—if; aham —I;
saìkarasya —of unwanted population; ca—and; kartä —creator; syäm —would
be; upahanyäm —would destroy; imäù —all these; prajäù —livin g entities.
TRANSLATION
If I did not perform prescribed duties, all these worlds would be put to
ruination. I would be the cause of creating unwanted population, and I would
thereby destroy the peace of all living beings.
PURPORT
Varëa-saìkara  is unwanted population whic h disturbs the peace of the
general society. In order to check this social disturbance, there are prescribed
rules and regulations by which the population can automatically become
peaceful and organized for spiritua l progress in life. When Lord Kåñëa
descends, naturally He deals with such rules and regulations in order to
maintain the prestige and necessity of  such important performances. The Lord
is the father of all living entities , and if the living entities are m isguided,
indirectly the responsibility goes to the Lord. Therefore, whenever there is


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.general disregard of regulative principles, the Lord Himself descends and
corrects the society. We should, however, note carefully that although we have
to follow in the  footsteps of the Lord, we st ill have to remember that we
cannot imitate Him. Following and imit ating are not on the same level. We
cannot imitate the Lord by lifting Gova rdhana Hill, as the Lord did in His
childhood. It is impossible for any human being. We have to follow His
instructions, but we may not imitate Him at any time. The Çrémad-Bhägavatam
(10.33.30–31 ) affirms:
naitat samäcarej jätu
manasäpi hy anéçvaraù
vinaçyaty äcaran mauòhyäd
yathä ’rudro ’bdhi-jaà viñam
éçvaräëäà vacaù satyaà
tathaiväcaritaà kvacit
teñäà yat sva-vaco-yuktaà
buddhimäàs tat samäcaret
“One should simply follow the instruct ions of the Lord and His empowered
servants. Their instructions are all good  for us, and any intelligent person will
perform them as instructed. However, one should guard against trying to
imitate their actions. One sh ould not try to drink the ocean of poison in
imitation of Lord Çiva.”
We should always consider the position of the éçvaras,  or those who can
actually control the movements of th e sun and moon, as superior. Without
such power, one cannot imitate the éçvaras,  who are superpowerful. Lord Çiva
drank poison to the extent of swal lowing an ocean, but if any common man
tries to drink even a fragment of such poison, he will be killed. There are many
p s e u d o  d e v o t e e s  o f  L o r d  Ç i v a  w h o  w a n t  t o  i n d u l g e  i n  s m o k i n g  gaïjä
(marijuana) and similar intoxicating drugs, forgetting that by so imit ating the
a c t s  o f  L o r d  Ç i v a  t h e y  a r e  c a l l i n g  d e ath very near. Similarly, there are some
pseudo devotees of Lord Kåñëa who prefer to imitate the Lord in His räsa-lélä,
or dance of love, forgetting their inabilit y to lift Govardhana Hill. It is best,
therefo re, that one not try to imitate th e powerful, but simply follow their


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.instructions; nor should one try to o ccupy their posts without qualification.
There are so many “incarnations” of God without the power of the Supreme
Godhead.
TEXT  25
Sa¢-a" k-MaR<YaivÜa&Saae YaQaa ku-vRiNTa >aarTa )
ku-YaaRiÜÜa&STaQaaSa¢-iêk-IzuRl/aeRk-Sa°hMa( )) 25 ))
saktäù karmaëy avidväàso
yathä kurvanti bhärata
kuryäd vidväàs tathäsaktaç
cikérñur loka-saìgraham
SYNONYMS
saktäù —being attached; karmaëi —in prescribed duties; avidväàsaù —the
ignorant; yathä —as much as; kurvanti —they do; bhärata —O descendant of
Bharata; kuryät —must do; vidvän —the learned; tathä —thus;
asaktaù —without attachment; cikérñuù —desiring to lead;
loka-s aìgraham —the people in general.
TRANSLATION
As the ignorant perform their duties with attachment to results, the learned
may similarly act, but without attachment, for the sake of leading people on the
right path.
PURPORT
A person in Kåñëa consciousness and a person not in Kåñëa consciousness
are differentiated by different desires. A Kåñëa conscious person does not do
anything which is not conducive to development of Kåñëa consciousness. He
may even act exactly like the ig norant person, who is too much attached to


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.material activities, but one is engaged in  such activities for the satisfaction of
his sense gratification, whereas the ot her is engaged for the satisfaction of
Kåñëa. Therefore, the Kåñëa conscious person is requ ired to show the people
how to act and how to engage the result s of action for the purpose of Kåñëa
consciousness.
TEXT  26
Na buiÖ>aed& JaNaYaedjaNaa& k-MaRSai®NaaMa( )
JaaezYaeTSavRk-MaaRi<a ivÜaNYau¢-" SaMaacrNa( )) 26 ))
na buddhi-bhedaà janayed
ajïänäà karma-saìginäm
joñayet sarva-karmäëi
vidvän yuktaù samäcaran
SYNONYMS
na—not; buddhi-bhedam —disruption of intelligence; janayet —he should
cause; ajïänäm —of the foolish; karma-saìginäm —who are attached to fruitive
work; joñayet —he should dovetail; sarva —all; karmäëi —work; vidvän —a
learned person; yuktaù —engaged; samäcaran —pra cticing.
TRANSLATION
So as not to disrupt the minds of ignorant men attached to the fruitive
results of prescribed duties, a learned person should not induce them to stop
work. Rather, by working in the spirit of devotion, he should engage them in all
sorts of activities [for the gradual development of Kåñëa consciousness].
PURPORT
Vedaiç ca sarvair aham eva vedyaù . That is the end of all Vedic rituals. All
rituals, all performances of sacrifices , and everything that is put into the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Vedas,  including all direction for material activities, are meant for
understanding Kåñëa, who is the ultimate goal of life. But because the
conditioned souls do not know anything beyond sense gratification, they study
the Vedas  to that end. But through fruitive activities and sense gratification
regulated by the Vedic rituals one is gradually elevated to Kåñëa consciousness.
Therefore a realized soul in Kåñëa consciousness should not disturb others in
their activities or understanding, but he should act by showing how the results
of all work can be dedicated to the service of Kåñëa. The learned Kåñëa
consc ious person may act in such a way that the ignorant person working for
sense gratification may learn how to act and how to behave. Although the
ignorant man is not to be disturbed in his activities, a slightly developed Kåñëa
conscious person may directly be engaged in the service of the Lord without
waiting for other Vedic formulas. For th is fortunate man there is no need to
follow the Vedic rituals, because by di rect Kåñëa consciousness one can have
all the results one would otherwise derive from followin g one’s prescribed
duties.
TEXT  27
Pa[k*-Tae" i§-YaMaa<aaiNa Gau<aE" k-MaaRi<a SavRXa" )
AhªarivMaU!aTMaa k-TaaRhiMaiTa MaNYaTae )) 27 ))
prakåteù kriyamäëäni
guëaiù karmäëi sarvaçaù
ahaìkära-vimüòhätmä
kartäham iti manyate
SYNONYMS
prakåteù —of material nature; kriyamäëäni —being done; guëaiù —by the
modes; karmäëi —activities; sarvaçaù —all kinds of;
ahaìkära-vimüòha —bewildered by false ego; ätmä —the spirit soul;
kartä —doer; aham —I; iti—thus; manyate —he thinks.


