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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION
Austerity of speech consists in speaking words that are truthful, pleasing,
beneficial, and not agitating to others, and also in regularly reciting Vedic
literature.
PURPORT
One should not speak in such a way as  to agitate the minds of others. Of
course, when a teacher speaks, he can sp eak the truth for the instruction of his
students, but such a teacher should not speak to those who are not his students
if he will agitate the ir minds. This is penance as far as talking is concerned.
Besides that, one should not talk nonsense . The process of speaking in spiritual
circles is to say something upheld by the scriptures. One should at once quote
from scriptural authority to back up w hat he is saying. At the same time, such
talk should be very pleasurable to the ear. By such discussions, one may derive
the highest benefit and elevate human so ciety. There is a limitless stock of
Vedic literature, and one should study this. This is calle d penance of speech.
TEXT  16
MaNa"Pa[Saad" SaaEMYaTv& MaaENaMaaTMaiviNaGa]h" )
>aavSa&éuiÖirTYaeTataPaae MaaNaSaMauCYaTae )) 16 ))
manaù-prasädaù saumyatvaà
maunam ätma-vinigrahaù
bhäva-saàçuddhir ity etat
tapo mänasam ucyate
SYNONYMS
manaù-prasädaù —satisfaction of the mind; saumyatvam —being without
duplicity towards others; maunam —gravity; ätma —of the self;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.vinigrahaù —control; bhäva —of one’s nature; saàçuddhiù —purification;
iti—thus; etat—this; tapaù —austerity; mänasam —of the mind; ucyate—is said
to be.
TRANSLATION
And satisfaction, simplicity, gravity, self-control and purification of one’s
existence are the austerities of the mind.
PURPORT
To make the mind austere is to detach it from sense gratification. It should
be so trained that it can be always th inking of doing good for others. The best
training for the mind is gravity in thou ght. One should not deviate from Kåñëa
consciousness and mu st always avoid sense gratific ation. To purify one’s nature
is to become Kåñëa conscious. Satisfacti on of the mind can be obtained only by
taking the mind away from thoughts of  sense enjoyment. The more we think
of sense enjoyment, the more the mind become s dissatisfied. In the present age
we unnecessarily engage the mind in so many different ways for sense
gratification, and so there is no possibi lity of the mind’s becoming satisfied.
The best course is to divert the mi nd to the Vedic literature, which is full of
satisfying stories, as in the Puräëas  and the Mahäbhärata.  One can take
advantage of this knowledge and thus become purified. The mind should be
devoid of duplicity, and one should thin k of the welfare of all. Silence means
that one is always think ing of self-realization. The person in Kåñëa
consciousness observes perfect silence in this sense. Control of the mind
means detaching the mind from sense enjoyment. One should be
straightforward in his dealings and thereby purify his existence. All these
qualities together constitute austerity in mental activities.
TEXT  17
é[ÖYaa ParYaa Taá& TaPaSTaiT}aivDa& NarE" )


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Af-l/ak-ax(i+ai>aYauR¢E-" Saaitvk&- Pairc+aTae )) 17 ))
çraddhayä parayä taptaà
tapas tat tri-vidhaà naraiù
aphaläkäìkñibhir yuktaiù
sättvikaà paricakñate
SYNONYMS
çraddhayä —with faith; parayä —transcendental; taptam —executed;
tapaù —austerity; tat—that; tri-vidham —of three kinds; naraiù —by men;
aphala-äkäìkñibhiù —who are without desires for fruits; yuktaiù —engaged;
sättvikam —in the mode of goodness; paricakñate —is cal led.
TRANSLATION
This threefold austerity, performed with transcendental faith by men not
expecting material benefits but engaged only for the sake of the Supreme, is
called austerity in goodness.
TEXT  18
SaTk-arMaaNaPaUJaaQa| TaPaae dM>aeNa cEv YaTa( )
i§-YaTae Taidh Pa[ae¢&- raJaSa& cl/MaDa]uvMa( )) 18 ))
satkära-mäna-püjärthaà
tapo dambhena caiva yat
kriyate tad iha proktaà
räjasaà calam adhruvam
SYNONYMS
sat-kära —respect; mäna —honor; püjä—and worship; artham —for the sake of;
tapaù —austerity; dambhena —with pride; ca—also; eva—certainly;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.yat—which; kriyate —is performed; tat—that; iha—in this world; proktam —is
said; räjasam —in the mode of passion; calam —flick ering;
adhruvam —temporary.
TRANSLATION
Penance performed out of pride and for the sake of gaining respect, honor
and worship is said to be in the mode of passion. It is neither stable nor
permanent.
PURPORT
Sometimes penance and austerity are executed to attract people and receive
honor, respect and worship from othe rs. Persons in the mode of passion
arrange to be worshiped by subordinates and let them wash their feet and offer
riches. Such arrangements artif icially made by the performance of penances
are considered to be in the mode of passion. The results are temporary; they
can be continued for some time, but they are not permanent.
TEXT  19
MaU!Ga]ahe<aaTMaNaae YaTPaq@Yaa i§-YaTae TaPa" )
ParSYaaeTSaadNaaQa| va TataaMaSaMaudaôTaMa( )) 19 ))
müòha-gräheëätmano yat
péòayä kriyate tapaù
parasyotsädanärthaà vä
tat tämasam udähåtam
SYNONYMS
müòha —foolish; gräheëa —with endeavor; ätmanaù —of one’s own self;
yat—which; péòayä —by torture; kriyate —is performed; tapaù —penance;
parasya —to others; utsädana-artham —for the sake of causing annihilation;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.vä—or; tat—that; tämasam —in the mode of darkness; udähåtam —is said to be.
TRANSLATION
Penance performed out of foolishness, with self-torture or to destroy or
injure others, is said to be in the mode of ignorance.
PURPORT
There are instances of foolish pe nance undertaken by demons like
Hiraëyakaçipu, who performed austere penances to become immortal and kill
the demigods. He prayed to Brahmä for such things, but ultimately he was
killed by the Supreme Personality of Godhead . To undergo penances for
something which is impossible is certainly in the mode of ignorance.
TEXT  20
daTaVYaiMaiTa YaÕaNa& dqYaTae_NauPak-air<ae )
deXae k-ale/ c Paa}ae c TaÕaNa& Saaitvk&- SMa*TaMa( )) 20 ))
dätavyam iti yad dänaà
déyate ’nupakäriëe
deçe käle ca pätre ca
tad dänaà sättvikaà småtam
SYNONYMS
dätavyam —worth giving; iti—thus; yat—that which; dänam —charity;
déyate —is given; anupakäriëe —irrespective of return; deçe—in a proper place;
käle—at a proper time; ca—also; pätre —to a suitable person; ca—and;
tat—that; dänam —charity; sättvikam —in the mode of goodness; småtam —is
considered.
TRANSLATION


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Charity given out of duty, without expectation of return, at the proper time
and place, and to a worthy person is considered to be in the mode of goodness.
PURPORT
In the Vedic literature, charity give n to a person engaged in spiritual
activities is recommended. There is no recommendation for giving charity
indiscriminately. Spiritual perfection is always a consideration. Therefore
charity is recommended to be given at a place of pilgrimage and at lunar or
solar eclipses or at the end of the month or to a qualified brähmaëa  or a
Vaiñëava (devotee) or in temples. Such  charities should be given without any
consideration of return. Charity to the poor is sometimes given out of
compassion, but if a poor man is not wo rth giving charity to, then there is no
spiritual advancement. In other words, indiscriminate charity is not
recommended in the Vedic literature.
TEXT  21
Yatau Pa[TYauPak-araQa| f-l/MauiÕXYa va PauNa" )
dqYaTae c Pairi©-í& TaÕaNa& raJaSa& SMa*TaMa( )) 21 ))
yat tu pratyupakärärthaà
phalam uddiçya vä punaù
déyate ca parikliñöaà
tad dänaà räjasaà småtam
SYNONYMS
yat—that which; tu—but; prati-upakära-artham —for the sake of getting some
return; phalam —a result; uddiçya —desiring; vä—or; punaù —again; déyate —is
given; ca—also; parikliñöam —grudgingly; tat—that; dänam —charity;
räjasam —in the mode of passion; småtam —is un derstood to be.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION
But charity performed with the expectation of some return, or with a desire
for fruitive results, or in a grudging mood, is said to be charity in the mode of
passion.
PURPORT
Charity is sometimes performed for elevation to the heavenly kingdom and
sometimes with great trouble and with repentance afterwards: “Why have I
spent so much in this way?” Charit y is also sometimes given under some
obligation, at the request of a superio r. These kinds of charity are said to be
given in the mode of passion.
There are many charitable foundations which offer their gifts to
institutions where sense gratificatio n goes on. Such charities are not
recommended in the Vedic scripture. On ly charity in the mode of goodness is
recommended.
TEXT  22
AdeXak-ale/ YaÕaNaMaPaa}ae>Yaê dqYaTae )
ASaTk*-TaMavjaTa& TataaMaSaMaudaôTaMa( )) 22 ))
adeça-käle yad dänam
apätrebhyaç ca déyate
asat-kåtam avajïätaà
tat tämasam udähåtam
SYNONYMS
adeça —at an unpurified place; käle—and unpurified time; yat—that which;
dänam —charity; upätrebhyaù —to unworthy persons; ca—also; déyate —is
given; asat-kåtam —without respect; avajïätam —without proper attention;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.tat—that; tämasam —in the mode of darkness; udähåtam —is said to be.
TRANSLATION
And charity performed at an impure place, at an improper time, to unworthy
persons, or without proper attention and respect is said to be in the mode of
ignorance.
PURPORT
Contributions for indulgence in intoxication and gambling are not
encouraged here. That sort of contribution is in the mode of ignorance. Such
charity is not beneficial; rather, sinful persons are encouraged. Similarly, if a
person gives charity to a suita ble person but without respect and without
attention, that sort of charity is also said to be in the mode of darkness.
TEXT  23
p TaTSaidiTa iNadeRXaae b]ø<aiñivDa" SMa*Ta" )
b]aø<aaSTaeNa vedaê Yajaê ivihTaa" Paura )) 23 ))
oà tat sad iti nirdeço
brahmaëas tri-vidhaù småtaù
brähmaëäs tena vedäç ca
yajïäç ca vihitäù purä
SYNONYMS
oà—indication of the Supreme; tat—that; sat—eternal; iti—thus;
nirdeçaù —indication; brahmaëaù —of the Supreme; tri-vidhaù —threefold;
småtaù —is considered; brähmaëäù —the brähmaëas;  tena—with that;
vedäù —the Vedic literature; ca—also; yajïäù —sacrifice; ca—als o;
vihitäù —used; purä —formerly.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION
From the beginning of creation, the three words oà tat sat were used to
indicate the Supreme Absolute Truth. These three symbolic representations
were used by brähmaëas while chantin g the hymns of the Vedas and during
sacrifices for the satisfaction of the  Supreme.
PURPORT
It has been explained that penance, sa crifice, charity and foods are divided
into three categories: the modes of goodness, passion and ignorance. But
whether first class, second class or third class, they are all conditioned,
contaminated by the material m odes of nature. When they are aimed at the
Supreme— oà tat sat,  the Supreme Personality of Godhead, the eternal—they
become means for spiritual elevation. In the scriptural injunctions such an
objective is indicated. These three words, oà tat sat,  particula rly indicate the
Absolute Truth, the Supreme Personality of Godhead. In the Vedic hymns, the
word oà is always found.
One who acts without following the re gulations of the scriptures will not
attain the Absolute Truth. He will ge t some temporary result, but not the
ultimate end of life. The conclusion is that the performance of charity,
sacrifice and penance must be done in the mode of goodness. Performed in the
mode of passion or ignorance, they are certainly inferior in quality. The three
words oà tat sat  are uttered in conjunction with the holy name of the Supreme
Lord, e.g., oà tad viñëoù.  Whenever a Vedic hymn or the h o l y  n a m e  o f  t h e
Supreme Lord is uttered, oà is added. This is the indication of Vedic
literature. These three words are taken from Vedic hymns. Oà ity etad
brahmaëo nediñöhaà näma  (Åg Veda ) indicates the first goal. Then tat tvam asi
(Chändogya Upaniñad  6.8.7) indicates the second goal. And sad eva saumya
(Chändogya Upaniñad  6.2.1) indicates the third goal. Combined they become
oà tat sat.  Formerly when Brahmä, the first created living entity, performed
sacrifices, he indicated by these three words the Sup reme Personality of
Godhead. Therefore the same principle has always been followed by disciplic


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.succession. So this hymn has great significance. Bhagavad-gétä  recommends,
therefore, that any work done should be done for oà tat sat,  or for the
Supreme Perso nality of Godhead. When one performs penance, charity and
sacrifice with these three words, he is acting in Kåñëa consciousness. Kåñëa
consciousness is a scientific executio n of transcendental activities which
enables one to return home, back to Godhead. T h ere is no loss of energy in
acting in such a transcendental way.
TEXT  24
TaSMaad( p wTYaudaôTYa YajdaNaTaPa"i§-Yaa" )
Pa[vTaRNTae ivDaaNaae¢-a" SaTaTa& b]øvaidNaaMa( )) 24 ))
tasmäd oà ity udähåtya
yajïa-däna-tapaù-kriyäù
pravartante vidhänoktäù
satataà brahma-vädinäm
SYNONYMS
tasmät —therefore; oà—beginning with oà; iti—thus; udähåtya —indicating;
yajïa —of sacrifice; däna —charity; tapaù —and penance;
kriyäù —performances; pravartante —begin; vidhäna-uktäù —according to
scriptural regulation; satatam —always; brahma-vädinäm —of the
transcendentalists.
TRANSLATION
Therefore, transcendentalists undertakin g performances of sacrifice, charity
and penance in accordance with scriptural regulations begin always with oà, to
attain the Supreme.
PURPORT


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Oà tad viñëoù paramaà padam  (Åg Veda  1.22.20 ). The lotus feet of Viñëu
are the supreme devotional platform. The performance of everything on behalf
of the Supreme Personality of Godhead assures the perfection of all activity.
TEXT  25
TaidTYaNai>aSaNDaaYa f-l&/ YajTaPa"i§-Yaa" )
daNai§-Yaaê ivivDaa" i§-YaNTae Maae+ak-ax(i+ai>a" )) 25 ))
tad ity anabhisandhäya
phalaà yajïa-tapaù-kriyäù
däna-kriyäç ca vividhäù
kriyante mokña-käìkñibhiù
SYNONYMS
tat—that; iti—thus; anabhisandhäya —without desiring; phalam —the fruitive
result; yajïa —of sacrifice; tapaù —and penance; kriyäù —activities; däna —of
charity; kriyäù —activities; ca—also; vividhäù —various; kriyante —are done;
mokña-käìkñibhiù —by those who actua lly desire liberation.
TRANSLATION
Without desiring fruitive results, one should perform various kinds of
sacrifice, penance and charity with the word tat. The purpose of such
transcendental activities is to get free from material entanglement.
PURPORT
To be elevated to the spiritual position, one should not act for any material
gain. Acts should be performed for the ultimate gain of being transferred to
the spiritual kingdom, back to home, back to Godhead.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXTS  26–27
SaÙave SaaDau>aave c SaidTYaeTaTPa[YauJYaTae )
Pa[XaSTae k-MaRi<a TaQaa SaC^Bd" PaaQaR YauJYaTae )) 26 ))
Yaje TaPaiSa daNae c iSQaiTa" SaidiTa caeCYaTae )
k-MaR cEv TadQasYa& SaidTYaevai>aDaqYaTae )) 27 ))
sad-bhäve sädhu-bhäve ca
sad ity etat prayujyate
praçaste karmaëi tathä
sac-chabdaù pärtha yujyate
yajïe tapasi däne ca
sthitiù sad iti cocyate
karma caiva tad-arthéyaà
sad ity eväbhidhéyate
SYNONYMS
sat-bhäve —in the sense of the nature of the Supreme; sädhu-bhäve —in the
sense of the nature of the devotee; ca—also; sat—the word sat; iti—thus;
etat—this; prayujyate —is used; praçaste —in bona fide; karmaëi —activities;
tathä —also; sat-çabdaù —the sound sat; pärtha —O son of Påthä; yujyate —is
used; yajïe —in sacrifice; tapasi —in penance; däne —in charity; ca—also;
sthitiù —the situation; sat—the Supreme; iti—thus; ca—and; ucyate —is
pronounced; karma —work; ca—also; eva—certainly; tat—for that;
arthéyam —meant; sat—the Supreme; iti—thus; eva—certainly; abhidhéyate —is
indicated.
TRANSLATION
The Absolute Truth is the objective of devotional sacrifice, and it is
indicated by the word sat. The performer of such sacrifice is also called sat, as
are all works of sacrifice, penance and charity which, true to the absolute


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.nature, are performed to pl ease the Supreme Person, O son of Påthä.
PURPORT
The words praçaste karmaëi,  or “prescribed duties,” indicate that there are
many activities prescribed in the Vedic literature which are purificatory
processes, beginning from the time of co nception up to the end of one’s life.
Such purificatory processes are adopted for the ultimate liberation of the
living entity. In all such activities  it is recommended that one vibrate oà tat
sat. The words sad-bhäve  and sädhu-bhäve  indicate the transcendental
situation. Acting in Kåñëa consciousness is called sattva,  and one who is fully
conscious of the activities of Kåñëa consciousness is called a sädhu.  In the
Çrémad-Bhägavatam  (3.25.25 ) it is said that the transcendental subject matter
becomes clear in the association of the devotees. The words used are satäà
prasaì gät. Without good association, on e cannot achieve transcendental
knowledge. When initiating a person or offering the sacred thread, one
vibrates the words oà tat sat.  Similarly, in all kinds of performance of yajïa
the object is the Supreme, oà tat sat.  The word tad-arthéyam  further means
offering service to anything which represents the Supreme, including such
service as cooking and helping in the Lo rd’s temple, or any other kind of work
for broadcasting the glories of the Lord. These supreme words oà tat sat are
thus used in many ways to perfect all activities and make everything complete.
TEXT  28
Aé[ÖYaa huTa& dta& TaPaSTaá& k*-Ta& c YaTa( )
ASaidTYauCYaTae PaaQaR Na c TaTPa[eTYa Naae wh )) 28 ))
açraddhayä hutaà dattaà
tapas taptaà kåtaà ca yat
asad ity ucyate pärtha
na ca tat pretya no iha


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
açraddhayä —without faith; hutam —offered in sacrifice; dattam —given;
tapaù —penance; taptam —executed; kåtam —performed; ca—also; yat—that
which; asat—false; iti—thus; ucyate —is said to be; pärtha —O son of Påthä;
na—never; ca—also; tat—that; pretya —after death ; na u—nor; iha—in this
life.
TRANSLATION
Anything done as sacrifice, charity or penance without faith in the Supreme,
O son of Påthä, is impermanent. It is ca lled asat and is useless both in this life
and the next.
PURPORT
Anything done without the transc endental objective—whether it be
sacrifice, charity or penance—is useless. Therefore in this verse it is declared
that such activities are abominable. Everything should be done for the
Supreme in Kåñëa consciousness. Without  such faith, and without the proper
guidance, there can never be any fruit. In  all the Vedic scriptures, faith in the
Supreme is advised. In the pursuit of a ll Vedic instructions, the ultimate goal is
the understanding of Kåñëa. No one can obtain success w ithout following this
principle. Therefore, the best course i s  t o  w o r k  f r o m  t h e  v e r y  b e g i n n i n g  i n
Kåñëa consciousness under the guidance of  a bona fide spiritual master. That is
the way to make everything successful.
In the conditional state, people are attracted to worshiping demigods,
ghosts, or Yakñas like Kuvera. The mode of goodness is better than the modes
of passion and ignorance, but one who ta kes directly to Kåñëa consciousness is
transcendental to all three m odes of material nature. Although there is a
process of gradual elevation, if one, by  the association of pure devotees, takes
directly to Kåñëa consciousness, that is  the best way. And that is recommended
in this chapter. To achieve success in this way, on e must first find the proper


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.spiritual master and receive training under his direction. Then one can
achieve faith in the Supreme. When that faith matures, in course of time, it is
called love of God. This love is the ultimate goal of the living entities. One
should therefore take to Kåñëa consciou sness directly. That is the message of
this Seventeenth Chapter.
Thus end the Bhaktivedanta Purports to the Seventeenth Chapter of the Çrémad
Bhagavad-gétä  in the matter of the Divisions of Faith.
- CHAPTER 18 -
Conclusion—The Perfection of Renunciation
TEXT  1
AJauRNa ovac )
SaNNYaaSaSYa Mahabahae TatviMaC^aiMa veidTauMa( )
TYaaGaSYa c ôzqke-Xa Pa*Qa¡e-iXaiNazUdNa )) 1 ))
arjuna uväca
sannyäsasya mahä-bäho
tattvam icchämi veditum
tyägasya ca håñékeça
påthak keçé-niñüdana
SYNONYMS
arjunaù uväca —Arjuna said; sannyäsasya —of renunciation; mahä-bäho —O
mighty-armed one; tattvam —the truth; icchämi —I wish; veditum —to


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.understand; tyägasya —of renunciation; ca—also; håñékeça —O master of the
senses; påthak —differently; keçé-niñüdana —O killer o f the Keçé demon.
TRANSLATION
Arjuna said: O mighty-armed one, I wish to understand the purpose of
renunciation [tyäga] and of the renounce d order of life [sannyäsa], O killer of
the Keçé demon, master of the senses.
PURPORT
Actually the Bhagavad-gétä  is finished in seventeen chapters. The
Eighteenth Chapter is a supplementary summarization of the topics discussed
before. In every chapter of Bhagavad-gétä,  Lord Kåñëa stresses that devotional
service unto the Supreme Personalit y of Godhead is the ultimate goal of life.
This same point is summarized in the Eighteenth Chapter as the most
confidential path of knowledge. In th e first six chapters, stress was given to
devotional service: yoginäm api sarveñäà . .. “Of all yogés  or tran scendentalists,
one who always thinks of Me within hims elf is best.” In the next six chapters,
pure devotional service and its nature an d activity were discussed. In the third
six chapters, knowledge, renunciation, the activities of material nature and
transcendental nature, and devotional service were described. It was
concluded that all acts should be perf ormed in conjunction with the Supreme
Lord, represented by the words oà tat sat,  which indicate Viñëu, the Supreme
Person. The third part of Bhagavad-gé tä has shown that devotional service, and
nothing else, is the ultimate purpose of life. This has been established by citing
past äcäryas  and the Brahma-sütra,  the Vedänta-sütra.  Certain impersonalists
consider themselves to have a monopoly on the knowledg e of Vedänta-sütra,
but actually the Vedänta-sütra  is meant for understanding devotional service,
for the Lord Himself is the composer of the Vedänta-sütra  and He is its
knower. That is described in the Fifteenth Chapter . In every scripture, every
Veda,  devotional service is the objective. That is explained in Bhagavad-gétä.
As in the Second Chapter  a synopsis of the whole subject matter was
described, in the Eighteenth Chapter also the summary of all instruction is


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.given. The purpose of life is indicate d to be renunciation and attainment of
the transcendental position above t he three material modes of nature. Arjuna
wants to clarify the two distinct subject matters of Bhagavad-gétä,  namely
renunciation ( tyäga ) and the renounced order of life ( sannyäsa ) .  T h u s  h e  i s
asking the meaning of these two words.
Two words used in this verse to address the Supreme Lord—Håñékeça and
Keçé-niñüdana—are significant. Håñékeça is Kåñëa, the master of all senses, who
can always help us attain mental serenity. Arjuna requests Him to summarize
everything in such a way that he can remain equipoised. Yet he has some
doubts, and doubts are always compared to demons. He therefore addresses
Kåñëa as Keçé-niñüdana. Keçé was a most formidable demon who was killed by
the Lord; now Arjuna is expecting Kåñëa to kill the demon of doubt .
TEXT  2
é[q>aGavaNauvac )
k-aMYaaNaa& k-MaR<aa& NYaaSa& SaNNYaaSa& k-vYaae ivdu" )
SavRk-MaRf-l/TYaaGa& Pa[ahuSTYaaGa& ivc+a<aa" )) 2 ))
çré-bhagavän uväca
kämyänäà karmaëäà nyäsaà
sannyäsaà kavayo viduù
sarva-karma-phala-tyägaà
prähus tyägaà vicakñaëäù
SYNONYMS
çré-bhagavän uväca —the Supreme Personality of Godhead said;
kämyänäm —with desire; karmaëäm —of activities; nyäsam —renunciation;
sannyäsam —the renounced order of life; kavayaù —the learned; viduù —know;
sarva —of all; karma —activities; phala —of results; tyägam —renunciation;
prähuù —call; tyägam —renunciation; vicakñaëäù —the experienced.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION
The Supreme Personality of Godhead said: The giving up of activities that
are based on material desire is what great learned men call the renounced order
of life [sannyäsa]. And giving up the results of all activities is what the wise call
renunciation [ty äga].
PURPORT
The performance of activities for results has to be given up. This is the
instruction of Bhagavad-gétä.  But activities leading to advanced spiritual
knowledge are not to be given up. This wi ll be made clear in the next verses. In
the Vedic literature there  are many prescriptions of methods for performing
sacrifice for some particular purpose. Th ere are certain sacrifices to perform to
attain a good son or to attain elevation to the higher planets, but sacrifices
prompted by desires should be stopped. Howeve r, sacrifice for the purification
of one’s heart or for advancement in th e spiritual science should not be given
up.
TEXT  3
TYaaJYa& daezvidTYaeke- k-MaR Pa[ahuMaRNaqiz<a" )
YajdaNaTaPa"k-MaR Na TYaaJYaiMaiTa caPare )) 3 ))
tyäjyaà doña-vad ity eke
karma prähur manéñiëaù
yajïa-däna-tapaù-karma
na tyäjyam iti cäpare
SYNONYMS
tyäjyam —must be given up; doña-vat —as an evil; iti—thus; eke—one group;
karma —work; prähuù —they say; manéñiëaù —great thinkers; yajïa —of


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.sacrifice; däna —charity; tapaù —and penance; karma —works; na—never;
tyäjyam —are to be given up; iti—thus; ca—and; apare —others.
TRANSLATION
Some learned men declare that all kinds of fruitive activities should be given
up as faulty, yet other sages maintain that acts of sacrifice, charity and penance
should never be abandoned.
PURPORT
There are many activities in the Vedic literature which are subjects of
contention. For instance, it is said that  an animal can be killed in a sacrifice,
yet some maintain that animal killing  is completely abominable. Although
animal killing in a sacrifice  is recommended in the Vedic literature, the animal
is not considered to be killed. The sacrif ice is to give a new life to the animal.
Sometimes the animal is given a new an imal life after being killed in the
sacrifice, and sometimes the animal is promoted  immediately to the human
form of life. But there are different op inions among the sages. Some say that
animal killing should always be avoided, and others say that for a specific
sacrifice it is good. All these different  opinions on sacrificial activity a re now
being clarified by the Lord Himself.
TEXT  4
iNaêYa& é*<au Mae Ta}a TYaaGae >arTaSataMa )
TYaaGaae ih PauåzVYaaga] i}aivDa" SaMPa[k-IiTaRTa" )) 4 ))
niçcayaà çåëu me tatra
tyäge bharata-sattama
tyägo hi puruña-vyäghra
tri-vidhaù samprakértitaù


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
niçcayam —certainty; çåëu—hear; me—from Me; tatra —therein; tyäge —in the
matter of renunciation; bharata-sat-tama —O best of the Bhäratas;
tyägaù —renunciation; hi—certainly; puruña-vyäghra —O tiger among human
beings; tri-vidhaù —of three kinds; samprakértitaù —is declared.
TRANSLATION
O best of the Bhäratas, now hear My judgment about renunciation. O tiger
among men, renunciation is declared in the scriptures to be of three kinds.
PURPORT
Although there are differences of opinion about renunciation, here the
Supreme Personality of Godhead, Çré Kå ñëa, gives His judgment, which should
be taken as final. After all, the Vedas  are different laws given by the Lord.
Here the Lord is personally pre sent, and His word should be taken as final.
The Lord says that the process of renu nciation should be considered in terms
of the modes of material nature in which they are performed.
TEXT  5
YajdaNaTaPa"k-MaR Na TYaaJYa& k-aYaRMaev TaTa( )
Yajae daNa& TaPaêEv PaavNaaiNa MaNaqiz<aaMa( )) 5 ))
yajïa-däna-tapaù-karma
na tyäjyaà käryam eva tat
yajïo dänaà tapaç caiva
pävanäni manéñiëäm
SYNONYMS
yajïa —of sacrifice; däna —charity; tapaù —and penance; karma —activity;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.na—never; tyäjyam —to be given up; käryam —must be done; eva—certainly;
tat—that; yajïaù —sacrifice; dänam —charity; tapaù —penance; ca—also;
eva—certainly; pävanäni —purifying; manéñiëäm —even for the great souls.
TRANSLATION
Acts of sacrifice, charity and penance are not to be given up; they must be
performed. Indeed, sacrifice, charity an d penance purify even the great souls.
PURPORT
The yogés  should perform acts for the adva ncement of human society. There
are many purificatory processes for advancing a human being to spiritual life.
The marriage ceremony, for example, is  considered to be one of these
sacrifices. It is called viväha-ya jïa. Should a sannyäsé,  who is in the renounced
order of life and who has given up his family relations, encourage the marriage
ceremony? The Lord says here that an y sacrifice which is meant for human
welfare should never be given up. Viväha-yajïa,  the mar riage ceremony, is
meant to regulate the human mind so that  it may become peaceful for spiritual
advancement. For most men, this viväha-yajïa  should be encouraged even by
persons in the renounced order of life. Sannyäsés  should never associate with
women, but that does not mean that one who is in the lower stages of life, a
young man, should not accept a wife in the marriage ceremony. All prescribed
sacrifices are meant for achieving the Supreme Lord. Therefore, in the lower
stages, they should not be given  up. Similarly, charity is for the purification of
the heart. If charity is given to suitab le persons, as described previously, it
leads one to advanced spiritual life.
TEXT  6
WTaaNYaiPa Tau k-MaaRi<a Sa®& TYa¤-a f-l/aiNa c )
k-TaRVYaaNaqiTa Mae PaaQaR iNaiêTa& MaTaMautaMaMa( )) 6 ))
etäny api tu karmäëi


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.saìgaà tyaktvä phaläni ca
kartavyänéti me pärtha
niçcitaà matam uttamam
SYNONYMS
etäni —all these; api—certainly; tu—but; karmäëi —activities;
saìgam —association; tyaktvä —renouncing; phaläni —results; ca—also;
kartavyäni —should be done as duty; iti—thus; me—My; pärtha —O son of
Påthä; niçcitam —definite; matam —opinion; uttamam —the best.
TRANSLATION
All these activities should be performed without attachment or any
expectation of result. They should be performed as a matter of duty, O son of
Påthä. That is My final opinion.
PURPORT
Although all sacrifices are purifying,  one should not expect any result by
such performances. In other words, all sacrifices which are meant for material
advancement in life should be given up, but sacrifices that purify one’s
existence and elevate one to the spiritual plane should not be stopped.
Everything that leads to Kåñëa consci ousness must be encouraged. In the
Çrémad-Bhägavatam  also it is said that any ac tivity which leads to devotional
service to the Lord should be a ccepted. That is the highest cri terion of
religion. A devotee of the Lord should accept any kind of work, sacrifice or
charity which will help him in the discharge of devotional service to the Lord.
TEXT  7
iNaYaTaSYa Tau SaNNYaaSa" k-MaR<aae NaaePaPaÛTae )
MaaehataSYa PairTYaaGaSTaaMaSa" Pairk-IiTaRTa" )) 7 ))


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.niyatasya tu sannyäsaù
karmaëo nopapadyate
mohät tasya parityägas
tämasaù parikértitaù
SYNONYMS
niyatasya —prescribed; tu—but; sannyäsaù —renunciation; karmaëaù —of
activities; na—never; upapadyate —is deserved; mohät —by illusion; tasya —of
them; parityägaù —renunciation; tämasaù —in the mode of ignorance;
parikértitaù —is declared.
TRANSLATION
Prescribed duties should never be renounced. If one gives up his prescribed
duties because of illusion, such renunciation is said to be in the mode of
ignorance.
PURPORT
Work for material satisfaction must be given up, but activities which
promote one to spiritual activity, li ke cooking for the Supreme Lord and
offering the food to the Lord and th en accepting the food, are recommended.
It is said that a person in the renou nced order of life should not cook for
himself. Cooking for oneself is prohibit ed, but cooking for the Supreme Lord is
not prohibited. Similarly, a sannyäsé  may perform a marriage ceremony to help
his disciple in the advancement of Kåñëa consciousness. If one renounces such
activities, it is to be understood that he is acting in the mode of darkness.
TEXT  8
du"%iMaTYaev YaTk-MaR k-aYa©e-Xa>aYaatYaJaeTa( )
Sa k*-Tva raJaSa& TYaaGa& NaEv TYaaGaf-l&/ l/>aeTa( )) 8 ))


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.duùkham ity eva yat karma
käya-kleça-bhayät tyajet
sa kåtvä räjasaà tyägaà
naiva tyäga-phalaà labhet
SYNONYMS
duùkham —unhappy; iti—thus; eva—certainly; yat—which; karma —work;
käya —for the body; kleça —trouble; bhayät —out of fear; tyajet —gives up;
saù—he; kåtvä —after doing; räjasam —in the mode of passion;
tyägam —renunciation; na—not; eva—certainly; tyäga —of renuncia tion;
phalam —the results; labhet —gains.
TRANSLATION
Anyone who gives up prescribed duties as troublesome or out of fear of
bodily discomfort is said to have renounced in the mode of passion. Such action
never leads to the elevation of renunciation.
PURPORT
One who is in Kåñëa consciousness shou ld not give up earning money out of
fear that he is performing fruitive acti vities. If by working one can engage his
money in Kåñëa consciousness, or if by  rising early in the morning one can
advance his transcendental  Kåñëa consciousness, one should not desist out of
fear or because such activities are considered troublesome. Such renunciation
is in the mode of passion. The result of passionate work is always miserable. If a
person renounces work in that spirit, he nev er gets the result of renunciation.
TEXT  9
k-aYaRiMaTYaev YaTk-MaR iNaYaTa& i§-YaTae_JauRNa )
Sa®& TYa¤-a f-l&/ cEv Sa TYaaGa" Saaitvk-ae MaTa" )) 9 ))


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.käryam ity eva yat karma
niyataà kriyate ’rjuna
saìgaà tyaktvä phalaà caiva
sa tyägaù sättviko mataù
SYNONYMS
käryam —it must be done; iti—thus; eva—indeed; yat—which; karma —work;
niyatam —prescribed; kriyate —is performed; arjuna —O Arjuna;
saìgam —association; tyaktvä —giving up; phalam —the result; ca—also;
eva—certainly; saù—that; tyägaù —renunciation; sättvikaù —in th e mode of
goodness; mataù —in My opinion.
TRANSLATION
O Arjuna, when one performs his pres cribed duty only because it ought to
be done, and renounces all material association and all attachment to the fruit,
his renunciation is said to be in the mode of goodness.
PURPORT
Prescribed duties must be performed with this mentality. One should act
without attachment for the result; he sh ould be disassociated from the modes
of work. A man working in Kåñëa consciousness in a factory does not associate
himself with the work of the factory, nor with the workers of the factory. He
simply works for Kåñëa. And when he gives up the result for Kåñëa, he is acting
transcendentally.
TEXT  10
Na Üeíyku-Xal&/ k-MaR ku-Xale/ NaaNauzÂTae )
TYaaGaq SatvSaMaaivíae MaeDaavq i^àSa&XaYa" )) 10 ))
na dveñöy akuçalaà karma


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.kuçale nänuñajjate
tyägé sattva-samäviñöo
medhävé chinna-saàçayaù
SYNONYMS
na—never; dveñöi —hates; akuçalam —inauspicious; karma —work; kuçale —in
the auspicious; na—nor; anuñajjate —becomes attached; tyägé —the renouncer;
sattva —in goodness; samäviñöaù —absorbed; medhävé —intelligent;
chinna —having cut off; saàçayaù —all doubts.
TRANSLATION
The intelligent renouncer situated in th e mode of goodness, neither hateful
of inauspicious work nor attached to auspicious work, has no doubts about
work.
PURPORT
A person in Kåñëa consciousness or in  the mode of goodness does not hate
anyone or anything which troubles his bo dy. He does work in the proper place
and at the proper time without fearing the troublesome effects of his duty.
Such a person situated in tran scendence should be understood to be most
intelligent and beyond all doubts in his activities.
TEXT  11
Na ih deh>a*Taa XaKYa& TYa¢u-& k-MaaR<YaXaezTa" )
YaSTau k-MaRf-l/TYaaGaq Sa TYaaGaqTYai>aDaqYaTae )) 11 ))
na hi deha-bhåtä çakyaà
tyaktuà karmäëy açeñataù
yas tu karma-phala-tyägé
sa tyägéty abhidhéyate


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
na—never; hi—certainly; deha-bhåtä —by the embodied; çakyam —is possible;
tyaktum —to be renounced; karmäëi —activities; açeñataù —altogether;
yaù—anyone who; tu—but; karma —of work; phala —of the result; tyägé —the
renouncer; saù—he; tyägé —the renouncer; iti—thus ; abhidhéyate —is said.
TRANSLATION
It is indeed impossible for an embodied being to give up all activities. But he
who renounces the fruits of action is called one who has truly renounced.
PURPORT
It is said in Bhagavad-gétä  t h a t  o n e  c a n  n e v e r  g i v e  u p  w o r k  a t  a n y  t i m e .
Therefore he who works for Kåñëa and does  not enjoy the fruitive results, who
offers everything to Kåñëa, is actua lly a renouncer. There are many members
of the International Society for Krishna Consciousness who work very hard in
their office or in the factory or some other place, and whatever they earn they
give to the Society. Such highly elevated souls are actually sannyäsés  and are
situated in the renounced order of life. It is cl early outlined here how to
renounce the fruits of work and for what purpose fruits should be renounced.
TEXT  12
AiNaíiMaí& iMaé[& c i}aivDa& k-MaR<a" f-l/Ma( )
>avTYaTYaaiGaNaa& Pa[eTYa Na Tau SaNNYaaiSaNaa& KvicTa( )) 12 ))
aniñöam iñöaà miçraà ca
tri-vidhaà karmaëaù phalam
bhavaty atyäginäà pretya
na tu sannyäsinäà kvacit


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
aniñöam —leading to hell; iñöam —leading to heaven; miçram —mixed; ca—and;
tri-vidham —of three kinds; karmaëaù —of work; phalam —the result;
bhavati —comes; atyäginäm —for those who are not renounced; pretya —after
death; na—not; tu—but; sannyäsinäm —for the renoun ced order; kvacit —at
any time.
TRANSLATION
For one who is not renounced, the threefold fruits of action—desirable,
undesirable and mixed—accrue after death. But those who are in the renounced
order of life have no such result to suffer or enjoy.
PURPORT
A person in Kåñëa consciousness acti ng in knowledge of his relationship
with Kåñëa is always liberated. Therefore he does not have to enjoy or suffer
the results of his acts after death.
TEXT  13
PaÄETaaiNa Mahabahae k-ar<aaiNa iNabaeDa Mae )
Saa&:Yae k*-TaaNTae Pa[ae¢-aiNa iSaÖYae SavRk-MaR<aaMa( )) 13 ))
païcaitäni mahä-bäho
käraëäni nibodha me
säìkhye kåtänte proktäni
siddhaye sarva-karmaëäm
SYNONYMS
païca —five; etäni —these; mahä-bäho —O mighty-armed one;
käraëäni —causes; nibodha —just understand; me—from Me; säìkhye —in the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Vedänta;  kåta-ante —in the conclusion; proktäni —said; siddhaye —for the
perfection; sarva —of all; karmaëäm —activities.
TRANSLATION
O mighty-armed Arjuna, according to the Vedänta there are five causes for
the accomplishment of all action. Now learn of these from Me.
PURPORT
A question may be raised that since any activity performed must have some
reaction, how is it that the person in  Kåñëa consciousness does not suffer or
enjoy the reactions of work? The Lord is citing Vedänta  philosophy to show
how this is possible. He says  that there are five causes for all activities, and for
success in all activity one should consider these five causes. Säìkhya  means the
stalk of knowledge, and Vedänta  is the final stalk of knowledge accepted by all
leading äcäryas.  Even Çaìkara accepts Vedänta-sütra  as such. Therefore such
authority should be consulted.
The ultimate control is invested in the Supersoul. As it is stated in the
Bhagavad-gétä,  sarvasya cähaà hådi sanniviñöaù . He is engaging everyone in
certain activities by reminding him of his past actions. And Kåñëa conscious
acts done under His direction from within yield no reaction, either in this life
or in the life after death.
TEXT  14
AiDaïaNa& TaQaa k-TaaR k-r<a& c Pa*QaiGvDaMa( )
ivivDaaê Pa*QaKceía dEv& cEva}a PaÄMaMa( )) 14 ))
adhiñöhänaà tathä kartä
karaëaà ca påthag-vidham
vividhäç ca påthak ceñöä
daivaà caivätra païcamam


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
adhiñöhänam —the place; tathä —also; kartä —the worker;
karaëam —instruments; ca—and; påthak-vidham —of different kinds;
vividhäù —various; ca—and; påthak —separate; ceñöäù —the endeavors;
daivam —the Supreme; ca—also; eva—certainly; atra—here; païcamam —the
fifth.
TRANSLATION
The place of action [the body], the performer, the various senses, the many
different kinds of endeavor, and ultimately the Supersoul—these are the five
factors of action.
PURPORT
The word adhiñöhänam  refers to the body. The soul within the body is acting
to bring about the results of acti vity and is therefore known as kartä,  “the
doer.” That the soul is the knower  and the doer is stated in the çruti.  Eña hi
drañöä srañöä  (Praçna Up aniñad  4.9). It is also confirmed in the Vedänta-sütra
by the verses jïo ’ta eva  (2.3.18 ) and kartä çästrärthavattvät  (2.3.33 ). The
instruments of action are the senses, and by the senses the soul acts in various
ways. For each and every action there is a different endeavor. But all one’s
activities depend on the will of the Supersoul, who is seated within the heart
as a friend. The Supreme Lord is the supercause. Under these circumstances,
he who is acting in Kåñëa consci ousness under the direction of the Supersoul
situated within the heart is naturally not bound by any activity. Those in
complete Kåñëa consciousness are not ultimately responsible for their actions.
Everything is dependent on the supr eme will, the Supersoul, the Supreme
Personality of Godhe ad.
TEXT  15


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Xarqrvax(MaNaaei>aYaRTk-MaR Pa[ar>aTae Nar" )
NYaaYYa& va ivParqTa& va PaÄETae TaSYa heTav" )) 15 ))
çaréra-väì-manobhir yat
karma prärabhate naraù
nyäyyaà vä viparétaà vä
païcaite tasya hetavaù
SYNONYMS
çaréra —by the body; väk—speech; manobhiù —and mind; yat—which;
karma —work; prärabhate —begins; naraù —a person; nyäyyam —right; vä—or;
viparétam —the opposite; vä—or; païca —five; ete—all these; tasya —its;
hetavaù —causes.
TRANSLATION
Whatever right or wrong action a man performs by body, mind or speech is
caused by these five factors.
PURPORT
The words “right” and “wrong” are very significant in this verse. Right work
is work done in terms of the prescribed  directions in the scriptures, and wrong
work is work done against the principl es of the scriptural injunctions. But
whatever is done requir es these five factors for its complete performance.
TEXT  16
Ta}aEv& SaiTa k-TaaRrMaaTMaaNa& ke-vl&/ Tau Ya" )
PaXYaTYak*-TabuiÖTvaà Sa PaXYaiTa duMaRiTa" )) 16 ))
tatraivaà sati kartäram
ätmänaà kevalaà tu yaù


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.paçyaty akåta-buddhitvän
na sa paçyati durmatiù
SYNONYMS
tatra —there; evam —thus; sati—being; kartäram —the worker;
ätmänam —himself; kevalam —only; tu—but; yaù—anyone who; paçyati —sees;
akåta-buddhitvät —due to unintelligence; na—never; saù—he; paçyati —sees;
durmatiù —foolish.
TRANSLATION
Therefore one who thinks himself the only doer, not considering the five
factors, is certainly not very intelligent and cannot see things as they are.
PURPORT
A foolish person cannot understand that  the Supersoul is sitting as a friend
within and conducting his actions. Alth ough the material causes are the place,
the worker, the endeavor and the senses , the final cause is the Supreme, the
Personality of Godhead.  Therefore, one should see not only the four material
causes but the supreme efficient cause as well. One who does not see the
Supreme thinks himself to be the doer.
TEXT  17
YaSYa Naah&k*/=Taae >aavae buiÖYaRSYa Na il/PYaTae )
hTvaiPa Sa wMaamçaek-aà hiNTa Na iNabDYaTae )) 17 ))
yasya nähaìkåto bhävo
buddhir yasya na lipyate
hatväpi sa imäû lokän
na hanti na nibadhyate


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
yasya —one whose; na—never; ahaìkåtaù —of false ego; bhävaù —nature;
buddhiù —intelligence; yasya —one whose; na—never; lipyate —is attached;
hatvä —killing; api—even; saù—he; imän —this; lokän —world; na—never;
hanti —kills; na—never; nibadhyate —becomes entangled.
TRANSLATION
One who is not motivated by false ego, whose intelligence is not entangled,
though he kills men in this world, does not kill. Nor is he bound by his actions.
PURPORT
In this verse the Lord informs Arjuna that the desire not to fight arises
from false ego. Arjuna thought himself to  be the doer of action, but he did not
consider the supreme sanction within and without. If one does not know that a
supersanction is there, why should he act? But one who knows the instruments
of work, himself as the worker, and the Supreme Lord as the supreme
sanctioner is perfect in doing everything . Such a person is never in illusion.
Personal activity and responsibility arise from false eg o and godlessness, or a
lack of Kåñëa consciousness. Anyone who is acting in Kåñëa consciousness
under the direction of the Supersoul or  the Supreme Personality of Godhead,
even though killing, does not kill. Nor is  he ever affected by the reaction of
such  killing. When a soldier kills under the command of a superior officer, he
is not subject to be judged. But if a so ldier kills on his own personal account,
then he is certainly judged by a court of law.
TEXT  18
jaNa& jeYa& PairjaTaa i}aivDaa k-MaRcaedNaa )
k-r<a& k-MaR k-TaeRiTa i}aivDa" k-MaRSa°h" )) 18 ))


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.jïänaà jïeyaà parijïätä
tri-vidhä karma-codanä
karaëaà karma karteti
tri-vidhaù karma-saìgrahaù
SYNONYMS
jïänam —knowledge; jïeyam —the objective of knowledge; parijïätä —the
knower; tri-vidhä —of three kinds; karma —of work; codanä —the impetus;
karaëam —the senses; karma —the work; kartä —the doer; iti—thus;
tri-vidhaù —of three kinds; karma —of work; saìgrahaù —the ac cumulation.
TRANSLATION
Knowledge, the object of knowledge,  and the knower are the three factors
that motivate action; the senses, the work and the doer are the three
constituents of action.
PURPORT
There are three kinds of impetus for daily work: knowledge, the object of
knowledge, and the knower. The instruments of work, the work itself and the
worker are called the constituents of work. Any work done by any human
being has these elements. Before on e acts, there is some impetus, which is
called inspiration. Any solution arrived at  before work is actualized is a subtle
form of work. Then work takes the form of action. First one has to undergo the
psychological processes of thinking, feeling and willin g, and that is called
impetus. The inspiration to work is the same if it comes from the scripture or
from the instruction of the spiritual ma ster. When the inspiration is there and
the worker is there, then actual acti vity takes place by the help of the se nses,
including the mind, which is the center of all the senses. The sum total of all
the constituents of an activity are called the accumulation of work.
TEXT  19


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.jaNa& k-MaR c k-TaaR c i}aDaEv Gau<a>aedTa" )
Pa[aeCYaTae Gau<aSa&:YaaNae YaQaavC^*<au TaaNYaiPa )) 19 ))
jïänaà karma ca kartä ca
tridhaiva guëa-bhedataù
procyate guëa-saìkhyäne
yathävac chåëu täny api
SYNONYMS
jïänam —knowledge; karma —work; ca—also; kartä —worker; ca—also;
tridhä —of three kinds; eva—certainly; guëa-bhedataù —in terms of different
modes of material nature; procyate —are said; guëa-saìkhyäne —in terms of
different modes; yathä-vat —as they are; çåëu—hea r; täni—all of them;
api—also.
TRANSLATION
According to the three different modes of material nature, there are three
kinds of knowledge, action and performer of action. Now hear of them from
Me.
PURPORT
In the Fourteenth Chapter the three divisions of the modes of material
nature were elaborately described. In that chapter it was said that the mode of
goodness  is illuminating, the mode of passion  materialistic, and the mode of
ignorance  conducive to lazin ess and indolence. All the modes of material
nature are binding; they are not source s of liberation. Even in the mode of
goodness one is conditioned. In the Seventeenth Chapter , the different types
of worship by different types of men in different modes of  material nature
were described. In this verse, the Lord says that He wishes to speak about the
different types of knowledge, workers and work itself according to the three


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.material modes.
TEXT  20
SavR>aUTaezu YaeNaEk&- >aavMaVYaYaMaq+aTae )
Aiv>a¢&- iv>a¢e-zu TaJjaNa& iviÖ Saaitvk-Ma( )) 20 ))
sarva-bhüteñu yenaikaà
bhävam avyayam ékñate
avibhaktaà vibhakteñu
taj jïänaà viddhi sättvikam
SYNONYMS
sarva-bhüteñu —in all living entities; yena —by which; ekam —one;
bhävam —situation; avyayam —imperishable; ékñate —one sees;
avibhaktam —undivided; vibhakteñu —in the numberless divided; tat—that;
jïänam —knowledge; viddhi —know; sättvikam —in the mode of goodness.
TRANSLATION
That knowledge by which one undivided spiritual nature is seen in all living
entities, though they are divided into innumerable forms, you should
understand to be in the mode of goodness.
PURPORT
A person who sees one spirit soul in every living being, whether a demigod,
human being, animal, bird, beast, aquatic or plant, possesses knowledge in the
mode of goodness. In all living entities, one spirit soul is there, although they
have different bodi es in terms of their previous work. As described in the
Seventh Chapter , the manifestation of the living  force in every body is due to
the superior nature of the Supreme Lord. Thus to see that one superior nature,
that living force, in every body is to see  in the mode of goodness. That living


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.energy is imperishable, although the bodies are perishable. Differences are
perceived in terms of the body; because there are many forms of material
existence in conditional life, the living force appears to be divided . Such
impersonal knowledge is an aspect of self-realization.
TEXT  21
Pa*Qa¤e-Na Tau YaJjaNa& NaaNaa>aavaNPa*QaiGvDaaNa( )
veita SaveRzu >aUTaezu TaJjaNa& iviÖ raJaSaMa( )) 21 ))
påthaktvena tu yaj jïänaà
nänä-bhävän påthag-vidhän
vetti sarveñu bhüteñu
taj jïänaà viddhi räjasam
SYNONYMS
påthaktvena —because of division; tu—but; yat—which; jïänam —knowledge;
nänä-bhävän —multifarious situations; påthak-vidhän —different; vetti—knows;
sarveñu —in all; bhüteñu —living entities; tat—that; jïänam —knowledge;
viddhi —must be known; räjasam —in terms of passion.
TRANSLATION
That knowledge by which one sees that in every different body there is a
different type of living entity you shou ld understand to be in the mode of
passion.
PURPORT
The concept that the material body is the living entity and that with the
destruction of the body the consciousne ss is also destroyed is called knowledge
in the mode of passion. According to th at knowledge, bodies differ from one
another because of the dev elopment of different types of consciousness,


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.otherwise there is no separate soul which manifests consciousness. The body is
itself the soul, and there is no separa te soul beyond the body. According to
such knowledge, consciousness is temporary. Or else th ere are no individual
souls, but there is an all-pervading soul, which is full of knowledge, and this
body is a manifestation of temporary ig norance. Or beyond this body there is
no special individual or supreme soul . All such conceptions are considered
products of the mode of passion.
TEXT  22
Yatau k*-Tòvdek-iSMaNk-aYaeR Sa¢-MahETauk-Ma( )
ATatvaQaRvdLPa& c TataaMaSaMaudaôTaMa( )) 22 ))
yat tu kåtsna-vad ekasmin
kärye saktam ahaitukam
atattvärtha-vad alpaà ca
tat tämasam udähåtam
SYNONYMS
yat—that which; tu—but; kåtsna-vat —as all in all; ekasmin —in one;
kärye —work; saktam —attached; ahaitukam —without cause;
atattva-artha-vat —without knowledge of reality; alpam —very meager;
ca—and; tat—that; tämasam —in the mode of darkness; udähåtam —is said t o
be.
TRANSLATION
And that knowledge by which one is atta ched to one kind of work as the all
in all, without knowledge of the truth, an d which is very meager, is said to be in
the mode of darkness.
PURPORT


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.The “knowledge” of the common man is always in the mode of darkness or
ignorance because every living entity in conditional life is born into the mode
of ignorance. One who does not develop knowledge through the authorities or
scriptural injunctions has kn owledge that is limited to the body. He is not
concerned about acting in terms of the directions of scripture. For him God is
money, and knowledge means the satisfaction of bodily demands. Such
knowledge has no connection with the Absolute Truth. It is mor e or less like
the knowledge of the ordinary animals: the knowledge of eating, sleeping,
defending and mating. Such knowledge is described here as the product of the
mode of darkness. In other words, kno wledge concerning the spirit soul beyond
this body is  called knowledge in the mode of goodness, knowledge producing
many theories and doctrines by dint of  mundane logic and mental speculation
is the product of the mode of passi on, and knowledge concerned only with
keeping the body comfortable is said to be i n the mode of ignorance.
TEXT  23
iNaYaTa& Sa®rihTaMaraGaÜezTa" k*-TaMa( )
Af-l/Pa[ePSauNaa k-MaR YataTSaaitvk-MauCYaTae )) 23 ))
niyataà saìga-rahitam
aräga-dveñataù kåtam
aphala-prepsunä karma
yat tat sättvikam ucyate
SYNONYMS
niyatam —regulated; saìga-rahitam —without attachment;
aräga-dveñataù —without love or hatred; kåtam —done; aphala-prepsunä —by
one without desire for fruitive result; karma —action; yat—which; tat—that;
sättvikam —in the mode of goodness; ucyate —is called.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION
That action which is regulated and which is performed without attachment,
without love or hatred, and without desire for fruitive results is said to be in the
mode of goodness.
PURPORT
Regulated occupational duties, as prescribed in the scriptures in terms of
the different orders and divisions of society, performed without attachment or
proprietary rights and therefore withou t any love or hatred, and performed in
Kåñëa consciousness for the satisfaction of the Supreme, without
self-satisfaction or self-gratification, are called actions in the mode of
goodness.
TEXT  24
Yatau k-aMaePSauNaa k-MaR Saahªare<a va PauNa" )
i§-YaTae bhul/aYaaSa& Tad]aJaSaMaudaôTaMa( )) 24 ))
yat tu kämepsunä karma
sähaìkäreëa vä punaù
kriyate bahuläyäsaà
tad räjasam udähåtam
SYNONYMS
yat—that which; tu—but; käma-épsunä —by one with desires for fruitive
results; karma —work; sa-ahaìkäreëa —with ego; vä—or; punaù —again;
kriyate —is performed; bahula-äyäsam —with great labor; tat—that;
räjasam —in the mode of passion; udähåtam —is said to be.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION
But action performed with great effort by one seeking to gratify his desires,
and enacted from a sense of false ego, is called action in the mode of passion.
TEXT  25
ANaubNDa& +aYa& ih&SaaMaNaPae+Ya c PaaEåzMa( )
Maaehadar>YaTae k-MaR YatataaMaSaMauCYaTae )) 25 ))
anubandhaà kñayaà hiàsäm
anapekñya ca pauruñam
mohäd ärabhyate karma
yat tat tämasam ucyate
SYNONYMS
anubandham —of future bondage; kñayam —destruction; hiàsäm —and distress
to others; anapekñya —without considering the consequences; ca—also;
pauruñam —self-sanctioned; mohät —by illusion; ärabhyate —is begun;
karma —work; yat—which; tat—that; tämasam —in the mode of ignorance;
ucyate —is said to be.
TRANSLATION
That action performed in illusion, in disregard of scriptural injunctions, and
without concern for future bondage or for violence or distress caused to others
is said to be in the mode of ignorance.
PURPORT
One has to give account of one’s actions to the state or to the agents of the
Supreme Lord called the Yamadütas. Irre sponsible work is destructive because


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.it destroys the regulative principles of scriptural injunction. It is often based
on violence and is distressing to other living entities. Such irresponsible work
is carried out in the light of one’s pers onal experience. This is called illusion.
And all such illusory work is a product of the mode of ignorance.
TEXT  26
Mau¢-Sa®ae_Nah&vadq Da*TYauTSaahSaMaiNvTa" )
iSaÖyiSaÖyaeiNaRivRk-ar" k-TaaR Saaitvk- oCYaTae )) 26 ))
mukta-saìgo ’nahaà-vädé
dhåty-utsäha-samanvitaù
siddhy-asiddhyor nirvikäraù
kartä sättvika ucyate
SYNONYMS
mukta-saìgaù —liberated from all material association; anaham-vädé —without
false ego; dhåti —with determination; utsäha —and great enthusiasm;
samanvitaù —qualified; siddhi —in perfection; asiddhyoù —and failure;
nirvikäraù —without change; kartä —worker; sättvika ù—in the mode of
goodness; ucyate —is said to be.
TRANSLATION
One who performs his duty without association with the modes of material
nature, without false ego, with great determination and enthusiasm, and
without wavering in success or failure is said to be a worker in the mode of
goodness.
PURPORT
A person in Kåñëa consciousness is a lways transcendental to the material
modes of nature. He has no expectations for the result of the work entrusted to


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.him, because he is above false ego and prid e. Still, he is always enthusiastic till
the completion of s uch work. He does not worry about the distress undertaken;
he is always enthusiastic. He does not care for success or failure; he is equal in
both distress and happiness. Such a worker is situated in the mode of goodness.
TEXT  27
raGaq k-MaRf-l/Pa[ePSaulu/RBDaae ih&SaaTMak-ae_éuic" )
hzRXaaek-aiNvTa" k-TaaR raJaSa" Pairk-IiTaRTa" )) 27 ))
rägé karma-phala-prepsur
lubdho hiàsätmako ’çuciù
harña-çokänvitaù kartä
räjasaù parikértitaù
SYNONYMS
rägé—very much attached; karma-phala —the fruit of the work;
prepsuù —desiring; lubdhaù —greedy; hiàsä-ätmakaù —always envious;
açuciù —unclean; harña-çoka-anvitaù —subject to joy and sorrow; kartä —such a
worker; räjasaù —in the mode of passion; parikértitaù —is d eclared.
TRANSLATION
The worker who is attached to work and the fruits of work, desiring to enjoy
those fruits, and who is greedy, always envious, impure, and moved by joy and
sorrow, is said to be in the mode of passion.
PURPORT
A person is too much attached to a ce rtain kind of work or to the result
because he has too much attachment fo r materialism or hearth and home, wife
and children. Such a person has no desi re for higher elevation in life. He is
simply concerned with making this world as materially comfortable as possible.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.He is generally very greedy, and he thinks that anything attained by him is
permanent and never to be lost. Such a person is envious of others and
prepared to do anything wrong for sense gratification. Ther efore such a person
is unclean, and he does not care whethe r his earning is pure or impure. He is
very happy if his work is successful an d very much distressed when his work is
not successful. Such is the worker in the mode of passion.
TEXT  28
AYau¢-" Pa[ak*-Ta" STaBDa" Xa#=ae NaEZk*-iTak-ae_l/Sa" )
ivzadq dqgaRSaU}aq c k-TaaR TaaMaSa oCYaTae )) 28 ))
ayuktaù präkåtaù stabdhaù
çaöho naiñkåtiko ’lasaù
viñädé dérgha-sütré ca
kartä tämasa ucyate
SYNONYMS
ayuktaù —not referring to the scriptural injunctions; präkåtaù —materialistic;
stabdhaù —obstinate; çaöhaù —deceitful; naiñkåtikaù —expert in insulting
others; alasaù —lazy; viñädé —morose; dérgha-sütré —procrastinating; ca—also;
kartä —worker; tämasaù —in the mode of ignorance; ucyate —is said to be.
TRANSLATION
The worker who is always engaged in work against the injunctions of the
scripture, who is materialistic, obstinate, cheating and expert in insulting
others, and who is lazy, always morose and procrastinating is said to be a worker
in the mode of ignorance.
PURPORT
In the scriptural injunctions we find wh at sort of work should be performed


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.and what sort of work should not be performed. Those who do not care for
those injunctions engage in work no t to be done, and such persons are
generally materialistic. They work ac cording to the modes of nature, not
according to the injunctions of the script ure. Such workers are not very gentle,
and generally they are always cunning an d expert in insulting others. They are
very lazy; even though they have some duty, they do not do i t properly, and
they put it aside to be done later on. Therefore they appear to be morose. They
procrastinate; anything which can be done in an hour they drag on for years.
Such workers are situated in the mode of ignorance.
TEXT  29
buÖe>aeRd& Da*TaeêEv Gau<aTaiñivDa& é*<au )
Pa[aeCYaMaaNaMaXaeze<a Pa*Qa¤e-Na DaNaÅYa )) 29 ))
buddher bhedaà dhåteç caiva
guëatas tri-vidhaà çåëu
procyamänam açeñeëa
påthaktvena dhanaïjaya
SYNONYMS
buddheù —of intelligence; bhedam —the differences; dhåteù —of steadiness;
ca—also; eva—certainly; guëataù —by the modes of material nature;
tri-vidham —of three kinds; çåëu—just hear; procyamänam —as described by
Me; açeñeëa —in detail; påthaktvena —differently; dhanaïjaya —O winner of
wealth.
TRANSLATION
O winner of wealth, now please listen as I tell you in detail of the different
kinds of understanding and determina tion, according to the three modes of
material nature.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT
Now after explaining knowledge, the object of knowledge, and the knower,
in three different divisions according to the modes of material nature, the
Lord is explaining the intelligence and determination of the worker in the
same way.
TEXT  30
Pa[v*ita& c iNav*ita& c k-aYaaRk-aYaeR >aYaa>aYae )
bNDa& Maae+a& c Yaa veita buiÖ" Saa PaaQaR Saaitvk-I )) 30 ))
pravåttià ca nivåttià ca
käryäkärye bhayäbhaye
bandhaà mokñaà ca yä vetti
buddhiù sä pärtha sättviké
SYNONYMS
pravåttim —doing; ca—also; nivåttim —not doing; ca—and; kärya —what ought
to be done; akärye —and what ought not to be done; bhaya —fear; abhaye —and
fearlessness; bandham —bondage; mokñam —liberation; ca—and; yä—that
which; vetti—knows; buddhiù —understanding; sä—that; pärtha —O son of
Påthä; sättviké —in the mode of goodness.
TRANSLATION
O son of Påthä, that understanding by which one knows what ought to be
done and what ought not to be done, what is to be feared and what is not to be
feared, what is binding and what is liberating, is in the mode of goodness.
PURPORT


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Performing actions in terms of the di rections of the scriptures is called
pravåtti,  or executing actions that deserve to be performed. And actions which
are not so directed are not to be pe rformed. One who does not know the
scriptural directions becomes en tangled in the actions and reactions of work.
Understanding which discriminates by in telligence is situated in the mode of
goodness.
TEXT  31
YaYaa DaMaRMaDaMa| c k-aYa| cak-aYaRMaev c )
AYaQaavTPa[JaaNaaiTa buiÖ" Saa PaaQaR raJaSaq )) 31 ))
yayä dharmam adharmaà ca
käryaà cäkäryam eva ca
ayathävat prajänäti
buddhiù sä pärtha räjasé
SYNONYMS
yayä —by which; dharmam —the principles of religion; adharmam —irreligion;
ca—and; käryam —what ought to be done; ca—also; akäryam —what ought
not to be done; eva—certainly; ca—also; ayathä-vat —imperfectly;
prajänäti —knows; buddhiù —intelligence; sä—that; pärtha —O son of Påthä;
räjasé —in the mode of passion.
TRANSLATION
O son of Påthä, that understanding which cannot distinguish between
religion and irreligion, between action that should be done and action that
should not be done, is in the mode of passion.
TEXT  32


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.ADaMa| DaMaRiMaiTa Yaa MaNYaTae TaMaSaav*Taa )
SavaRQaaRiNvParqTaa&ê buiÖ" S aa PaaQaR TaaMaSaq )) 32 ))
adharmaà dharmam iti yä
manyate tamasävåtä
sarvärthän viparétäàç ca
buddhiù sä pärtha tämasé
SYNONYMS
adharmam —irreligion; dharmam —religion; iti—thus; yä—which;
manyate —thinks; tamasä —by illusion; ävåtä —covered; sarva-arthän —all
things; viparétän —in the wrong direction; ca—also; buddhiù —intelligence;
sä—that; pärtha —O son of Påthä; tämasé —in the mode of ig norance.
TRANSLATION
That understanding which considers irreligion to be religion and religion to
be irreligion, under the spell of illusion  and darkness, and strives always in the
wrong direction, O Pärtha, is in the mode of ignorance.
PURPORT
Intelligence in the mode of ignorance is always working the opposite of the
way it should. It accepts religions whic h are not actually religions and rejects
actual religion. Men in ignorance understand a great soul to be a common man
and accept a common ma n as a great soul. They thin k truth to be untruth and
accept untruth as truth. In all activi ties they simply take the wrong path;
therefore their intelligence is in the mode of ignorance.
TEXT  33
Da*TYaa YaYaa DaarYaTae MaNa"Pa[a<aeiNd]Yai§-Yaa" )


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.YaaeGaeNaaVYai>acair<Yaa Da*iTa" Saa PaaQaR Saaitvk-I )) 33 ))
dhåtyä yayä dhärayate
manaù-präëendriya-kriyäù
yogenävyabhicäriëyä
dhåtiù sä pärtha sättviké
SYNONYMS
dhåtyä —determination; yayä —by which; dhärayate —one sustains; manaù —of
the mind; präëa —life; indriya —and senses; kriyäù —the activities; yogena —by
yoga practice; avyabhicäriëyä —without any break; dhåtiù —determination;
sä—that; pärtha —O son of Påthä; sättviké —in the mode of goodness.
TRANSLATION
O son of Påthä, that determination which is unbreakable, which is sustained
with steadfastness by yoga practice, and which thus controls the activities of the
mind, life and senses is determ ination in the mode of goodness.
PURPORT
Yoga  is a means to understand the Supr eme Soul. One who is steadily fixed
in the Supreme Soul with determinatio n, concentrating one’s mind, life and
sensory activities on the Supreme, engages in Kåñëa consciousness. That sort
of determination is in the mod e of goodness. The word avyabhicäriëyä  is very
significant, for it indicates that  persons who are engaged in Kåñëa
consciousness are never deviated by any other activity.
TEXT  34
YaYaa Tau DaMaRk-aMaaQaaRNDa*TYaa DaarYaTae_JauRNa )
Pa[Sa®eNa f-l/ak-a¿q Da*iTa" Saa PaaQaR raJaSaq )) 34 ))


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.yayä tu dharma-kämärthän
dhåtyä dhärayate ’rjuna
prasaìgena phaläkäìkñé
dhåtiù sä pärtha räjasé
SYNONYMS
yayä —by which; tu—but; dharma —religiosity; käma —sense gratification;
arthän —and economic development; dhåtyä —by determination;
dhärayate —one sustains; arjuna —O Arjuna; prasaìgena —because of
attachment; phala-äkäìkñé —desiring fruitive results; dhåtiù —determ ination;
sä—that; pärtha —O son of Påthä; räjasé —in the mode of passion.
TRANSLATION
But that determination by which one holds fast to fruitive results in religion,
economic development and sense gratification is of the nature of passion, O
Arjuna.
PURPORT
Any person who is always desirous of fruitive results in religious or
economic activities, whose only desire is sense gratification, and whose mind,
life and senses are thus engaged is in the mode of passion.
TEXT  35
YaYaa SvPan& >aYa& Xaaek&- ivzad& MadMaev c )
Na ivMauÄiTa duMaeRDaa Da*iTa" Saa PaaQaR TaaMaSaq )) 35 ))
yayä svapnaà bhayaà çokaà
viñädaà madam eva ca
na vimuïcati durmedhä
dhåtiù sä pärtha tämasé


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
yayä —by which; svapnam —dreaming; bhayam —fearfulness;
çokam —lamentation; viñädam —moroseness; madam —illusion; eva—certainly;
ca—also; na—never; vimuïcati —one gives up; durmedhä —unintelligent;
dhåtiù —determination; sä—that; pärtha —O son of Påthä; tämasé —in th e
mode of ignorance.
TRANSLATION
And that determination which cannot go beyond dreaming, fearfulness,
lamentation, moroseness and illusion—such unintelligent determination, O son
of Påthä, is in the mode of darkness.
PURPORT
It should not be concluded that a pers on in the mode of goodness does not
dream. Here “dream” means too much sleep . Dreaming is always present; either
in the mode of goodness, passion or  ignorance, dreaming is a natural
occurrence. But those who cannot avo id oversleeping, who cannot avoid the
pride of enjoying material objects, who are always dreaming of lording it over
the material world, and whose life, mi nd and senses are thus engaged, are
considered to have determination in the mode of ignorance.
TEXT  36
Sau%& iTvdaNaq& i}aivDa& é*<au Mae >arTazR>a )
A>YaaSaad]MaTae Ya}a du"%aNTa& c iNaGaC^iTa )) 36 ))
sukhaà tv idänéà tri-vidhaà
çåëu me bharatarñabha
abhyäsäd ramate yatra
duùkhäntaà ca nigacchati


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
sukham —happiness; tu—but; idäném —now; tri-vidham —of three kinds;
çåëu—hear; me—from Me; bharata-åñabha —O best amongst the Bhäratas;
abhyäsät —by practice; ramate —one enjoys; yatra —where; duùkha —of
distress; antam —the end; ca—also; nigacchati —gains.
TRANSLATION
O best of the Bhäratas, now please hear from Me about the three kinds of
happiness by which the conditioned soul enjoys, and by which he sometimes
comes to the end of all distress.
PURPORT
A conditioned soul tries to enjoy material happiness again and again. Thus
he chews the chewed. But sometimes, in  the course of such enjoyment, he
becomes relieved from material entanglement by association with a great soul.
In other words, a conditioned s o u l  i s  a l w a y s  e n g a g e d  i n  s o m e  t y p e  o f  s e n s e
gratification, but when he understands by  good association that it is only a
repetition of the same thing, and he is awakened to his real Kåñëa
consciousness, he is sometimes relieved from such repetitive so-call ed
happiness.
TEXT  37
YatadGa]e ivziMav Pair<aaMae_Ma*TaaePaMaMa( )
TaTSau%& Saaitvk&- Pa[ae¢-MaaTMabuiÖPa[SaadJaMa( )) 37 ))
yat tad agre viñam iva
pariëäme ’måtopamam
tat sukhaà sättvikaà proktam
ätma-buddhi-prasäda-jam


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
yat—which; tat—that; agre—in the beginning; viñam iva —like poison;
pariëäme —at the end; amåta —nectar; upamam —compared to; tat—that;
sukham —happiness; sättvikam —in the mode of goodness; proktam —is said;
ätma —in the self; buddhi —of intelligence; prasäda-jam —born of the
satisfaction.
TRANSLATION
That which in the beginning may be just like poison but at the end is just
like nectar and which awakens one to self-realization is said to be happiness in
the mode of goodness.
PURPORT
In the pursuit of self-realization, one has to follow many rules and
regulations to control the mind and the senses and to concentrate the mind on
the self. All these procedures are very di fficult, bitter like poison, but if one is
successful in following the regulations and comes to the transcendental
position, he begins to drink real nectar, and he enjoys life.
TEXT  38
ivzYaeiNd]YaSa&YaaeGaaÛtadGa]e_Ma*TaaePaMaMa( )
Pair<aaMae ivziMav TaTSau%& raJaSa& SMa*TaMa( )) 38 ))
viñayendriya-saàyogäd
yat tad agre ’måtopamam
pariëäme viñam iva
tat sukhaà räjasaà småtam
SYNONYMS


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.viñaya —of the objects of the senses; indriya —and the senses; saàyogät —from
the combination; yat—which; tat—that; agre—in the beginning;
amåta-upamam —just like nectar; pariëäme —at the end; viñam iva —like
poison; tat—that; sukham —happiness; räjasam —in the mo de of passion;
småtam —is considered.
TRANSLATION
That happiness which is derived from contact of the senses with their objects
and which appears like nectar at first but poison at the end is said to be of the
nature of passion.
PURPORT
A young man and a young woman meet , and the senses drive the young
man to see her, to touch her and to have sexual intercourse. In the beginning
this may be very pleasing to the senses , but at the end, or after some time, it
becomes just like poison. They are separated or there is divorce, there is
lamentation, there is sorrow, etc. Su ch happiness is always in the mode of
passion. Happiness derived from a combin ation of the senses and the sense
objects is always a cause of distress and should be avoided by all means.
TEXT  39
YadGa]e caNaubNDae c Sau%& MaaehNaMaaTMaNa" )
iNad]al/SYaPa[MaadaeTQa& TataaMaSaMaudaôTaMa( )) 39 ))
yad agre cänubandhe ca
sukhaà mohanam ätmanaù
nidrälasya-pramädotthaà
tat tämasam udähåtam
SYNONYMS


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.yat—that which; agre—in the beginning; ca—also; anubandhe —at the end;
ca—also; sukham —happiness; mohanam —illusory; ätmanaù —of the self;
nidrä —sleep; älasya —laziness; pramäda —and illusion; uttham —produced of;
tat—that; tämasam —in the mode of ignorance; udäh åtam —is said to be.
TRANSLATION
And that happiness which is blind to self-realization, which is delusion from
beginning to end and which arises from sleep, laziness and illusion is said to be
of the nature of ignorance.
PURPORT
One who takes pleasure in laziness and in sleep is certainly in the mode of
darkness, ignorance, and one who has no idea how to act and how not to act is
also in the mode of ignorance. For the person in the mode of ignorance,
everything is illusion. There is no happiness either in the beginning or at the
end. For the person in the mode of passion there might be some kind of
ephemeral happiness in the beginning and at the end distress, but for the
person in the mode of ignorance there is only distress both i n the beginning
and at the end.
TEXT  40
Na TadiSTa Pa*iQaVYaa& va idiv devezu va PauNa" )
Satv& Pa[k*-iTaJaEMauR¢&- Yadei>a" SYaaiT}ai>aGauR<aE" )) 40 ))
na tad asti påthivyäà vä
divi deveñu vä punaù
sattvaà prakåti-jair muktaà
yad ebhiù syät tribhir guëaiù
SYNONYMS


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.na—not; tat—that; asti—there is; påthivyäm —on the earth; vä—or; divi—in
the higher planetary system; deveñu —amongst the demigods; vä—or;
punaù —again; sattvam —existence; prakåti-jaiù —born of material nature;
muktam —liberated; yat—that; ebhiù —from the influe nce of these; syät—is;
tribhiù —three; guëaiù —modes of material nature.
TRANSLATION
There is no being existing, either here  or among the demigods in the higher
planetary systems, which is freed from these three modes born of material
nature.
PURPORT
The Lord here summarizes the total influence of the three modes of
material nature all over the universe.
TEXT  41
b]aø<a+ai}aYaivXaa& éUd]a<aa& c ParNTaPa )
k-MaaRi<a Pa[iv>a¢-aiNa Sv>aavPa[>avEGauR<aE" )) 41 ))
brähmaëa-kñatriya-viçäà
çüdräëäà ca parantapa
karmäëi pravibhaktäni
svabhäva-prabhavair guëaiù
SYNONYMS
brähmaëa —of the brähmaëas;  kñatriya —the kñatriyas;  viçäm —and the
vaiçyas;  çüdräëäm —of the çüdras;  ca—and; parantapa —O subduer of the
enemies; karmäëi —the activities; pravibhaktäni —are divided; svabhäva —their
own nature; prabhavaiù —born of; guëaiù —by the mo des of material nature.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION
Brähmaëas, kñatriyas, vaiçyas and çüdras are distinguished by the qualities
born of their own natures in accordance with the material modes, O chastiser of
the enemy.
TEXT  42
XaMaae dMaSTaPa" XaaEc& +aaiNTaraJaRvMaev c )
jaNa& ivjaNaMaaiSTaKYa& b]øk-MaR Sv>aavJaMa( )) 42 ))
çamo damas tapaù çaucaà
kñäntir ärjavam eva ca
jïänaà vijïänam ästikyaà
brahma-karma svabhäva-jam
SYNONYMS
çamaù —peacefulness; damaù —self-control; tapaù —austerity; çaucam —purity;
kñäntiù —tolerance; ärjavam —honesty; eva—certainly; ca—and;
jïänam —knowledge; vijïänam —wisdom; ästikyam —religiousness; brahma —of
a brähmaëa;  karma —duty; svabhäva-jam —born of his own nat ure.
TRANSLATION
Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge,
wisdom and religiousness—these are the natural qualities by which the
brähmaëas work.
TEXT  43
XaaEYa| TaeJaae Da*iTadaR+Ya& YauÖe caPYaPal/aYaNaMa( )


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.daNaMaqìr>aavê +aa}a& k-MaR Sv>aavJaMa( )) 43 ))
çauryaà tejo dhåtir däkñyaà
yuddhe cäpy apaläyanam
dänam éçvara-bhävaç ca
kñätraà karma svabhäva-jam
SYNONYMS
çauryam —heroism; tejaù —power; dhåtiù —determination;
däkñyam —resourcefulness; yuddhe —in battle; ca—and; api—also;
apaläyanam —not fleeing; dänam —generosity; éçvara —of leadership;
bhävaù —the nature; ca—and; kñätram —of a kñatriya;  karma —duty;
svabhäva-jam —born  of his own nature.
TRANSLATION
Heroism, power, determination, re sourcefulness, courage in battle,
generosity and leadership are the natural qualities of work for the kñatriyas.
TEXT  44
k*-izGaaer+Yavai<aJYa& vEXYak-MaR Sv>aavJaMa( )
PaircYaaRTMak&- k-MaR éUd]SYaaiPa Sv>aavJaMa( )) 44 ))
kåñi-go-rakñya-väëijyaà
vaiçya-karma svabhäva-jam
paricaryätmakaà karma
çüdrasyäpi svabhäva-jam
SYNONYMS
kåñi—plowing; go—of cows; rakñya —protection; väëijyam —trade; vaiçya —of a
vaiçya;  karma —duty; svabhäva-jam —born of his own nature;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.paricaryä —service; ätmakam —consisting of; karma —duty; çüdrasya —of the
çüdra;  api—also; svabhäva-jam —born of his own nature.
TRANSLATION
Farming, cow protection and business are the natural work for the vaiçyas,
and for the çüdras there is labor and service to others.
TEXT  45
Sve Sve k-MaR<Yai>arTa" Sa&iSaiÖ& l/>aTae Nar" )
Svk-MaRiNarTa" iSaiÖ& YaQaa ivNdiTa TaC^*<au )) 45 ))
sve sve karmaëy abhirataù
saàsiddhià labhate naraù
sva-karma-nirataù siddhià
yathä vindati tac chåëu
SYNONYMS
sve sve —each his own; karmaëi —work; abhirataù —following;
saàsiddhim —perfection; labhate —achieves; naraù —a man; sva-karma —in his
own duty; nirataù —engaged; siddhim —perfection; yathä —as; vindati —attains;
tat—that; çåëu—listen.
TRANSLATION
By following his qualities of work, every man can become perfect. Now
please hear from Me how this can be done.
TEXT  46
YaTa" Pa[v*ita>aURTaaNaa& YaeNa SavRiMad& TaTaMa( )


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Svk-MaR<aa TaMa>YaCYaR iSaiÖ& ivNdiTa MaaNav" )) 46 ))
yataù pravåttir bhütänäà
yena sarvam idaà tatam
sva-karmaëä tam abhyarcya
siddhià vindati mänavaù
SYNONYMS
yataù —from whom; pravåttiù —the emanation; bhütänäm —of all living
entities; yena —by whom; sarvam —all; idam —this; tatam —is pervaded;
sva-karmaëä —by his own duties; tam—Him; abhyarcya —by worshiping;
siddhim —perfection; vindati —achieves; mänavaù —a man.
TRANSLATION
By worship of the Lord, who is the source of all beings and who is
all-pervading, a man can attain perfection through performing his own work.
PURPORT
As stated in the Fifteenth Chapter, a ll living beings are fragmental parts
and parcels of the Supreme Lord. Thus the Supreme Lord is the beginning of
all living entities. This is confirmed in the Vedänta-sütra —janmädy asya yataù
[SB 1.1.1]. The Supreme Lor d is therefore the beginning of life of every living
entity. And as stated in the Seventh Chapter of Bhagavad-gétä,  the Supreme
Lord, by His two energies, His extern al energy and internal energy, is
all-pervading. Therefore one should worship the Supreme L ord with His
energies. Generally the Vaiñëava devot ees worship the Supreme Lord with His
internal energy. His external energy is  a perverted reflection of the internal
energy. The external energy is a back ground, but the Supreme Lord by the
expansion of Hi s plenary portion as Paramätmä is situated everywhere. He is
the Supersoul of all demigods, all human beings, all animals, everywhere. One
should therefore know that as part and parcel of the Supreme Lord one has his


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.duty to render service unto the Supreme . Everyone should be engaged in
devotional service to the Lord in  full Kåñëa consciousness. That is
recommended in this verse.
Everyone should think that he is enga ged in a particular type of occupation
by Håñékeça, the master of the senses. And by the result of the work in which
one is engaged, the Supreme Personality of Godhead, Çré Kåñëa, should be
worshiped. If one thinks alwa ys in this way, in full Kåñëa consciousness, then,
by the grace of the Lord, he becomes fu lly aware of everything. That is the
perfection of life. The Lord says in Bhagavad-gétä  (12.7), teñäm ahaà
samuddhartä.  The Supreme Lord Himself takes charge of deliv ering such a
devotee. That is the highest perfection of life. In whatever occupation one may
be engaged, if he serves the Supr eme Lord he will achieve the highest
perfection.
TEXT  47
é[eYaaNSvDaMaaeR ivGau<a" ParDaMaaRTSvNauiïTaaTa( )
Sv>aaviNaYaTa& k-MaR ku-vRàaP anaeiTa ik-iLbzMa( )) 47 ))
çreyän sva-dharmo viguëaù
para-dharmät sv-anuñöhität
svabhäva-niyataà karma
kurvan näpnoti kilbiñam
SYNONYMS
çreyän —better; sva-dharmaù —one’s own occupation; viguëaù —imperfectly
performed; para-dharmät —than another’s occupation;
su-anuñöhität —perfectly done; svabhäva-niyatam —prescribed according to
one’s nature; karma —work; kurvan —performing; na—never;
äpnoti —ach ieves; kilbiñam —sinful reactions.
TRANSLATION


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.It is better to engage in one’s own o ccupation, even though one may perform
it imperfectly, than to accept another’s occupation and perform it perfectly.
Duties prescribed according to one’s nature are never affected by sinful
reactions.
PURPORT
One’s occupational duty is prescribed in Bhagavad-gétä.  As already discussed
in previous verses, the duties of a brähmaëa, kñatriya, vaiçya  and çüdra  are
prescribed according to their particular modes of nature. One should not
imitate another’s duty. A man  who is by nature attracted to the kind of work
done by çüdras  should not artificially claim to be a brähmaëa,  although he may
have been born into a brähmaëa  family. In this way one should work according
to his own nature; no work is abominable, if perform ed in the service of the
Supreme Lord. The occupational duty of a brähmaëa  is certainly in the mode
of goodness, but if a person is not by nature in the mode of goodness, he should
not imitate the occupational duty of a brähmaëa.  For a kñatriya,  or
adminis trator, there are so many abominable things; a kñatriya  has to be
violent to kill his enemies, and sometimes a kñatriya  has to tell lies for the sake
of diplomacy. Such violence and duplic ity accompany political affairs, but a
kñatriya  is not supposed to g ive up his occupational duty and try to perform the
duties of a brähmaëa.
One should act to satisfy the Suprem e Lord. For example, Arjuna was a
kñatriya.  He was hesitating to fight the other party. But if such fighting is
performed for the sake of Kåñëa, the Supreme Personality of Godhead, there
need be no fear of degradation. I n the business field also, sometimes a
merchant has to tell so many lies to make a profit. If he does not do so, there
can be no profit. Sometimes a merchant says, “Oh, my dear customer, for you I
am making no profit,” but one should know that without prof it the merchant
cannot exist. Therefore it should be ta ken as a simple lie if a merchant says
that he is not making a profit. But the merchant should not think that because
he is engaged in an occupation in whic h the telling of lies is compulsory, he
shoul d give up his profession and pursue the profession of a brähmaëa.  That is


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.not recommended. Whether one is a kñatriya,  a vaiçya,  or a çüdra  doesn’t
matter, if he serves, by his work, the Supreme Personality of Godhead. Even
brähmaëas,  who perform different types of sacrifice, sometimes must kill
animals because sometimes animals ar e sacrificed in such ceremonies.
Similarly, if a kñatriya  engaged in his own occupation kills an enemy, there is
no sin incurred. In the Third Chap ter these matters have been clear ly and
elaborately explained; every man should work for the purpose of Yajïa, or for
Viñëu, the Supreme Personality of Godhea d. Anything done for personal sense
gratification is a cause of bondage. The conclusion is that everyone should be
engaged accordin g to the particular mode of nature he has acquired, and he
should decide to work only to serve the supreme cause of the Supreme Lord.
TEXT  48
SahJa& k-MaR k-aENTaeYa SadaezMaiPa Na TYaJaeTa( )
SavaRrM>aa ih daeze<a DaUMaeNaaiGanirvav*Taa" )) 48 ))
saha-jaà karma kaunteya
sa-doñam api na tyajet
sarvärambhä hi doñeëa
dhümenägnir ivävåtäù
SYNONYMS
saha-jam —born simultaneously; karma —work; kaunteya —O son of Kunté;
sa-doñam —with fault; api—although; na—never; tyajet —one should give up;
sarva-ärambhäù —all ventures; hi—certainly; doñeëa —with fault;
dhümena —with smoke; agniù —fire; iva—as; ävåtäù —covered.
TRANSLATION
Every endeavor is covered by some fault , just as fire is covered by smoke.
Therefore one should not give up the work born of his nature, O son of Kunté,
even if such work is full of fault.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT
In conditioned life, all work is co ntaminated by the material modes of
nature. Even if one is a brähmaëa,  he has to perform sacrifices in which animal
killing is necessary. Similarly, a kñatriya,  however pious he may be, has to fight
enemies. He cannot avo id it. Similarly, a merchant, however pious he may be,
must sometimes hide his profit to stay in business, or he may sometimes have to
do business on the black market. These things are necessary; one cannot avoid
them. Similarly, even though a man is a çüdra serving a bad master, he has to
carry out the order of the master, even though it should not be done. Despite
these flaws, one should continue to carry  out his prescribed duties, for they are
born out of his own nature.
A very nice example is given herein. Although fire is pure, still there is
smoke. Yet smoke does not make the fire  impure. Even though there is smoke
in the fire, fire is still considered to be  the purest of all elements. If one prefers
to give up the work  of a kñatriya  and take up the occupation of a brähmaëa,  he
is not assured that in the occupation of a brähmaëa  there are no unpleasant
duties. One may then conclude that in the material world no one can be
completely free from the contamination of materia l nature. This example of
fire and smoke is very appropriate in th is connection. When in wintertime one
takes a stone from the fire, sometimes sm oke disturbs the eyes and other parts
of the body, but still one must make  use of the fire despite disturbing
conditions. Similarly, one should not give up his natural occupation because
there are some disturbing elements. Rather, one should be determined to serve
the Supreme Lord by his occupational duty in Kåñëa consciousness. That is the
perfectional point. When  a particular type of occupation is performed for the
satisfaction of the Supreme Lord, all the defects in that particular occupation
are purified. When the results of wo rk are purified, when connected with
devotional service, one becomes perfect in seeing  the self within, and that is
self-realization.
TEXT  49


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.ASa¢-buiÖ" SavR}a iJaTaaTMaa ivGaTaSPa*h" )
NaEZk-MYaRiSaiÖ& ParMaa& SaNNYaaSaeNaaiDaGaC^iTa )) 49 ))
asakta-buddhiù sarvatra
jitätmä vigata-spåhaù
naiñkarmya-siddhià paramäà
sannyäsenädhigacchati
SYNONYMS
asakta-buddhiù —having unattached intelligence; sarvatra —everywhere;
jita-ätmä —having control of the mind; vigata-spåhaù —without material
desires; naiñkarmya-siddhim —the perfection of nonreaction;
paramäm —supreme; sannyäsena —by the renounced order of life;
adhigacchati —one attains.
TRANSLATION
One who is self-controlled and unatta ched and who disregards all material
enjoyments can obtain, by practice of renunciation, the highest perfect stage of
freedom from reaction.
PURPORT
Real renunciation means that one shou ld always think himself part and
parcel of the Supreme Lord and therefor e think that he has no right to enjoy
the results of his work. Since he is pa rt and parcel of the Supreme Lord, the
results of his work must be enj oyed by the Supreme Lord. This is actually
Kåñëa consciousness. The person acting  in Kåñëa consciousness is really a
sannyäsé,  one in the renounced order of life. By such a mentality, one is
satisfied because he is actually acting for the Supreme. Thus he is not attached
to anything material; he becomes accustomed to not taking pleasure in
anything beyond the transcendental ha ppiness derived from the service of the
Lord. A sannyäsé  is supposed to be free from the reactions of his past activities,


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.but a pers on who is in Kåñëa consciousness automatically attains this
perfection without even accepting the so-called order of renunciation. This
state of mind is called yogärüòha,  or the perfectional stage of yoga.  As
confirmed in the Third Chapter, yas tv ätma-rat ir eva syät : one who is satisfied
in himself has no fear of any kind of reaction from his activity.
TEXT  50
iSaiÖ& Pa[aáae YaQaa b]ø TaQaaPanaeiTa iNabaeDa Mae )
SaMaaSaeNaEv k-aENTaeYa iNaïa jaNaSYa Yaa Para )) 50 ))
siddhià präpto yathä brahma
tathäpnoti nibodha me
samäsenaiva kaunteya
niñöhä jïänasya yä parä
SYNONYMS
siddhim —perfection; präptaù —achieving; yathä —as; brahma —the Supreme;
tathä —so; äpnoti —one achieves; nibodha —try to understand; me—from Me;
samäsena —summarily; eva—certainly; kaunteya —O son of Kunté; niñöhä —the
stage; jïänasya —of knowledge; yä—which; parä—transcendental.
TRANSLATION
O son of Kunté, learn from Me how one who has achieved this perfection
can attain to the supreme perfectional stage, Brahman, the stage of highest
knowledge, by acting in the way I shall now summarize.
PURPORT
The Lord describes for Arjuna how one can achieve the highest
perfectional stage simply by being engaged in his occupational duty,
performing that duty for the Supreme Pe rsonality of Godhead. One attains the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.supreme stage of Brahman simply by renouncing th e result of his work for the
satisfaction of the Supreme Lord. That is the process of self-realization. The
actual perfection of knowledge is in a ttaining pure Kåñëa consciousness; that is
described in the following verses.
TEXTS  51–53
buÖya ivéuÖYaa Yau¢-ae Da*TYaaTMaaNa& iNaYaMYa c )
XaBdadqiNvzYaa&STYa¤-a raGaÜezaE VYaudSYa c )) 51 ))
iviv¢-Saevq l/gvaXaq YaTava¡-aYaMaaNaSa" )
DYaaNaYaaeGaParae iNaTYa& vEraGYa& SaMauPaaié[Ta" )) 52 ))
Ahªar& bl&/ dPa| k-aMa& §-aeDa& PairGa]hMa( )
ivMauCYa iNaMaRMa" XaaNTaae b] ø>aUYaaYa k-LPaTae )) 53 ))
buddhyä viçuddhayä yukto
dhåtyätmänaà niyamya ca
çabdädén viñayäàs tyaktvä
räga-dveñau vyudasya ca
vivikta-sevé laghv-äçé
yata-väk-käya-mänasaù
dhyäna-yoga-paro nityaà
vairägyaà samupäçritaù
ahaìkäraà balaà darpaà
kämaà krodhaà parigraham
vimucya nirmamaù çänto
brahma-bhüyäya kalpate
SYNONYMS
buddhyä —with the intelligence; viçuddhayä —fully purified; yuktaù —engaged;
dhåtyä —by determination; ätmänam —the self; niyamya —regulating; ca—also;
çabda-ädén —such as sound; viñayän —the sense objects; tyaktvä —giving up;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.räga—attachment; dveñau —and hatred; vyudasya —laying aside; ca—also;
vivikta-sevé —living in a secluded place; laghu-äçé —eating a small quantity;
yata—having controlled; väk—speech; käya —body; mänasaù —and mind;
dhyäna-yoga-paraù —absorbed in trance; nityam —twenty-four hours a day;
vairägyam —detac hment; samupäçritaù —having taken shelter of;
ahaìkäram —false ego; balam —false strength; darpam —false pride;
kämam —lust; krodham —anger; parigraham —and acceptance of material
things; vimucya —being delivered from; nirmamaù —without a sense of
proprietorship; çäntaù —peaceful; brahma-bhüyäya —for self-realization;
kalpate —is qualified.
TRANSLATION
Being purified by his intelligence and controlling the mind with
determination, giving up the objects of  sense gratification, being freed from
attachment and hatred, one who lives in a secluded place, who eats little, who
controls his body, mind and power of speech, who is always in trance and who
is detached, free from false ego, false strength, false pride, lust, anger, and
acceptance of material things, free from false proprietorship, and
peaceful—such a person is certainly elevated to the position of se lf-realization.
PURPORT
When one is purified by intelligence, he keeps himself in the mode of
goodness. Thus one becomes the controller of the mind and is always in trance.
He is not attached to the objects of sense gratification, and he is free from
attachment and hatred in his activities. Such a detached person naturally
prefers to live in a secluded place, he does not eat more than what he requires,
and he controls the activities of hi s body and mind. He has no false ego
because he does not accept the body as himself. Nor has h e a desire to make
the body fat and strong by accepting so  many material things. Because he has
no bodily concept of life, he is not fals ely proud. He is satisfied with everything
that is offered to him by the grace of  the Lord, and he is never angry in th e
absence of sense gratification. Nor does he endeavor to acquire sense objects.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Thus when he is completely free from fa lse ego, he becomes nonattached to all
material things, and that is the stage of self-realization of Brahman. That stage
is called the brahma-bhüta  stage. When one is free from the material
conception of life, he becomes peaceful and cannot be agitated. This is
described in Bhagavad-gétä  (2.70):
äpüryamäëam acala-pratiñöhaà
samudram äpaù praviçanti yadvat
tadvat kämä yaà praviçanti sarve
sa çäntim äpnoti na käma-kämé
“A person who is not disturbed by the incessant flow of desires—that enter
like rivers into the ocean, which is ev er being filled but is always still—can
alone achieve peace, and not the man who strives to satisfy such desires.”
TEXT  54
b]ø>aUTa" Pa[SaàaTMaa Na XaaeciTa Na k-a¿iTa )
SaMa" SaveRzu >aUTaezu MaÙi¢&- l/>aTae ParaMa( )) 54 ))
brahma-bhütaù prasannätmä
na çocati na käìkñati
samaù sarveñu bhüteñu
mad-bhaktià labhate paräm
SYNONYMS
brahma-bhütaù —being one with the Absolute; prasanna-ätmä —fully joyful;
na—never; çocati —laments; na—never; käìkñati —desires; samaù —equally
disposed; sarveñu —to all; bhüteñu —living entities; mat-bhaktim —My
devotional service; labhate —gains; paräm —transcende ntal.
TRANSLATION
One who is thus transcendentally situated at once realizes the Supreme


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Brahman and becomes fully joyful. He never laments or desires to have
anything. He is equally disposed toward every living entity. In that state he
attains pure devotional service unto Me.
PURPORT
To the impersonalist, achieving the brahma-bhüta  stage, becoming one with
the Absolute, is the last word. But for th e personalist, or pure devotee, one has
to go still further, to become engaged in pure devotional service. This means
that one who is engage d in pure devotional service to the Supreme Lord is
already in a state of liberation, called brahma-bhüta,  oneness with the
Absolute. Without being one with th e Supreme, the Absolute, one cannot
render service unto Him. In th e absolute conception, there is  no difference
between the served and the servitor; yet the distinction is there, in a higher
spiritual sense.
In the material concept of life, wh en one works for sense gratification,
there is misery, but in the absolute world, when one is engaged in pure
devotional service, there is no misery . The devotee in Kåñëa consciousness has
nothing for which to lament or d esire. Since God is full, a living entity who is
engaged in God’s service, in Kåñëa cons ciousness, becomes also full in himself.
He is just like a river cleansed of all dirty water. Because a pure devotee has no
thought other than Kåñëa, he is naturally al ways joyful. He does not lament for
any material loss or aspire for gain, becaus e he is full in the service of the Lord.
He has no desire for material enjoymen t, because he knows that every living
entity is a fragmental part and parcel of the Supreme Lord and therefore
eternally a servant. He does not see, in  the material world, someone as higher
and someone as lower; higher and lower positions are ephemeral, and a devotee
has nothing to do with ephemeral appearances or disappearances. For him
stone and gol d are of equal value. This is the brahma-bhüta  stage, and this stage
is attained very easily by the pure devo tee. In that stage of existence, the idea
of becoming one with the Supreme Brahman and annihilating one’s
individuality becomes hellish, the idea o f attaining the heavenly kingdom
becomes phantasmagoria, and the senses  are like serpents’ teeth that are


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.broken. As there is no fear of a serpen t with broken teeth, there is no fear
from the senses when they are automa tically controlled. The world is mise rable
for the materially infected person, but for a devotee the entire world is as good
as Vaikuëöha, or the spiritual sky. Th e highest personality in this material
universe is no more significant than an  ant for a devotee. Such a stage can be
achieved by the mercy of Lord Caitanya, who preached pure devotional service
in this age.
TEXT  55
>a¢-ya MaaMai>aJaaNaaiTa YaavaNYaêaiSMa TatvTa" )
TaTaae Maa& TatvTaae jaTva ivXaTae TadNaNTarMa( )) 55 ))
bhaktyä mäm abhijänäti
yävän yaç cäsmi tattvataù
tato mäà tattvato jïätvä
viçate tad-anantaram
SYNONYMS
bhaktyä —by pure devotional service; mäm —Me; abhijänäti —one can know;
yävän —as much as; yaù ca asmi —as I am; tattvataù —in truth;
tataù —thereafter; mäm —Me; tattvataù —in truth; jïätvä —knowing;
viçate —he enters; tat-anantaram —thereafter.
TRANSLATION
One can understand Me as I am, as the Supreme Personality of Godhead,
only by devotional service. And when one is in full consciousness of Me by such
devotion, he can enter into the kingdom of God.
PURPORT
The Supreme Personality of Godhead,  Kåñëa, and His plenary portions


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.cannot be understood by mental sp eculation nor by the nondevotees. If
anyone wants to understand the Suprem e Personality of Godhead, he has to
take to pure devotional service under the gui dance of a pure devotee.
Otherwise, the truth of the Supreme Personality of Godhead will always be
hidden. As already stated in Bhagavad-gétä  (7.25), nähaà prakäçaù sarvasya:
He is not revealed to everyone. No one can understand God simply by erudite
schol arship or mental speculation. Only one who is actually engaged in Kåñëa
consciousness and devotional service can understand what Kåñëa is.
University degrees are not helpful.
One who is fully conversant with the Kåñëa science becomes eligible to
enter into the spiritual kingdom, the abode of Kåñëa. Becoming Brahman does
not mean that one loses his identity. Devotional service is there, and as long as
devotional service exists, there must be God, the devotee, and the process of
devotional service. Such knowledge is never vanquished, even after liberation.
Liberation involves getting free from the concept of material life; in spiritual
life the same distinction is there, the same individuality is there, but in pure
Kåñëa consciousness. One should not mistakenly think that the word viçate,
“enters into Me,” supports the monist theory that one becomes homogeneous
with the impersonal Brahman. No. Viçate  means that one can enter into t he
abode of the Supreme Lord in one’s indi viduality to engage in His association
and render service unto Him. For instan ce, a green bird enters a green tree not
to become one with the tree but to enjo y the fruits of the tree. impersonalists
generally give the example of a river flowing into the ocean and merging. This
may be a source of happiness for the im personalist, but the personalist keeps
his personal individuality like an aquati c in the ocean. We find so many living
entities within the ocean, if we g o deep. Surface acquaintance with the ocean
is not sufficient; one must have comple te knowledge of the aquatics living in
the ocean depths.
Because of his pure devotional serv ice, a devotee can understand the
transcendental qualities and the opulence s of the Supreme Lord in truth. As it
is stated in the Eleventh Chapter , only by devotional service can one
understand. The same is confirmed here ; one can understand the Supreme
Personality of Godhead by devotional service and enter into His kingdom.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.After attainment of the brahma-bhüta  stage of freedom from material
conceptions, devotional service begins by one’s hearing about the Lord. When
one hears about the Supreme Lord, automatically the brahma-bhüta  stage
develops, and material contamination—gre ediness and lust for sense
enjoyment—disappears. As lust and desires disappear from the heart of a
devotee, he becomes more attached to the service of the Lord, and by such
attachment he becomes free from material  contamination. In that state of life
he ca n understand the Supreme Lord. This is the statement of
Çrémad-Bhägavatam  also. After liberation the process of bhakti,  or
transcendental service, continues. The Vedänta-sütra  (4.1.12 ) confirms this:
ä-präyaëät taträpi hi dåñöam.  This means that after libe ration the process of
devotional service continues. In the Çrémad-Bhägavatam,  real devotional
liberation is defined as the reinstatem ent of the living entity in his own
identity, his own constitutional position. The constitutional position is already
expla ined: every living entity is a part-a nd-parcel fragmental portion of the
Supreme Lord. Therefore his constituti onal position is to serve. After
liberation, this service is never stopped.  Actual liberation is getting free from
misconceptions of life.
TEXT  56
SavRk-MaaR<YaiPa Sada ku-vaR<aae MaÜyPaaé[Ya" )
MaTPa[SaadadvaPanaeiTa XaaìTa& PadMaVYaYaMa( )) 56 ))
sarva-karmäëy api sadä
kurväëo mad-vyapäçrayaù
mat-prasädäd aväpnoti
çäçvataà padam avyayam
SYNONYMS
sarva —all; karmäëi —activities; api—although; sadä—always;
kurväëaù —performing; mat-vyapäçrayaù —under My protection;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.mat-prasädät —by My mercy; aväpnoti —one achieves; çäçvatam —the eternal;
padam —abode; avyayam —imperishable.
TRANSLATION
Though engaged in all kinds of ac tivities, My pure devotee, under My
protection, reaches the eternal and imperishable abode by My grace.
PURPORT
The word mad-vyapäçrayaù  means under the protection of the Supreme
Lord. To be free from material contamination, a pure devotee acts under the
direction of the Supreme Lord or His representative, the spiritual master.
There is no time limitation for a pure  devotee. He is always, twenty-four hours
a day, one hundred percent engaged in activities under the direction of the
Supreme Lord. To a devotee who is thus  engaged in Kåñëa consciousness the
Lord is very, very kind. In spite of all difficulties, he is eve ntually placed in the
transcendental abode, or Kåñëaloka. He is guaranteed entrance there; there is
no doubt about it. In that supreme abod e, there is no change; everything is
eternal, imperishable and full of knowledge.
TEXT  57
ceTaSaa SavRk-MaaRi<a MaiYa SaNNYaSYa MaTPar" )
buiÖYaaeGaMauPaaié[TYa MaiÀta" SaTaTa& >av )) 57 ))
cetasä sarva-karmäëi
mayi sannyasya mat-paraù
buddhi-yogam upäçritya
mac-cittaù satataà bhava
SYNONYMS
cetasä —by intelligence; sarva-karmäëi —all kinds of activities; mayi —unto


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Me; sannyasya —giving up; mat-paraù —under My protection;
buddhi-yogam —devotional activities; upäçritya —taking shelter of;
mat-cittaù —in consciousness of Me; satatam —twenty-four hours a  day;
bhava —just become.
TRANSLATION
In all activities just depend upon Me and work always under My protection.
In such devotional service, be fully conscious of Me.
PURPORT
When one acts in Kåñëa consciousness, he does not act as the master of the
world. Just like a servant, one should act fully under the direction of the
Supreme Lord. A servant has no individual  independence. He acts only on the
order of the master. A servan t acting on behalf of the supreme master is
unaffected by profit and loss. He simply discharges his duty faithfully in terms
of the order of the Lord. Now, one may argue that Arjuna was acting under
the personal direction of Kåñë a but when Kåñëa is not pre sent how should one
act? If one acts according to the dire ction of Kåñëa in this book, as well as
under the guidance of the representative of Kåñëa, then the result will be the
same. The Sanskrit word mat-paraù  is very important in this verse. It indicates
that one has no goal in life save and except acting in Kåñëa consciousness just
to satisfy Kåñëa. And while working in that way, one should think of Kåñëa
only: “I have been appointed to discharge this particular duty by Kåñëa.” While
acting in such a way , one naturally has to think of Kåñëa. This is perfect Kåñëa
consciousness. One should, however, note that after doing something
whimsically he should not offer the resu lt to the Supreme Lord. That sort of
duty is not in the devotional service of Kåñëa con sciousness. One should act
according to the order of Kåñëa. This is  a very important point. That order of
Kåñëa comes through disciplic succession from the bona fide spiritual master.
Therefore the spiritual master’s orde r should be taken as the prime duty  of life.
If one gets a bona fide spiritual master and acts according to his direction, then
one’s perfection of life in Kåñëa consciousness is guaranteed.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  58
MaiÀta" SavRduGaaRi<a MaTPa[SaadatairZYaiSa )
AQa cetvMahªaraà é[aeZYaiSa ivNax(+YaiSa )) 58 ))
mac-cittaù sarva-durgäëi
mat-prasädät tariñyasi
atha cet tvam ahaìkärän
na çroñyasi vinaìkñyasi
SYNONYMS
mat—of Me; cittaù —being in consciousness; sarva —all;
durgäëi —impediments; mat-prasädät —by My mercy; tariñyasi —you will
overcome; atha—but; cet—if; tvam —you; ahaìkärät —by false ego; na
çroñyasi —do not hear; vinaìkñyasi —you will be lost.
TRANSLATION
If you become conscious of Me, you will pass over all the obstacles of
conditioned life by My grace. If, however, you do not work in such
consciousness but act through false ego, not hearing Me, you will be lost.
PURPORT
A person in full Kåñëa consciousness is not unduly anxious about executing
the duties of his existence. The foolish cannot understand this great freedom
from all anxiety. For one who acts in Kåñëa consciousness, Lord Kåñëa becomes
the most intimate friend.  He always looks after His friend’s comfort, and He
gives Himself to His friend, who is so  devotedly engaged working twenty-four
hours a day to please the Lord. Therefor e, no one should be carried away by
the false ego of the bodily concept of life. One sh ould not falsely think himself
independent of the laws of material natu re or free to act. He is already under


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.strict material laws. But as soon as he acts in Kåñëa consciousness, he is
liberated, free from the material perplexities. One should note very ca refully
that one who is not active in Kåñëa co nsciousness is losing himself in the
material whirlpool, in the ocean of birth and death. No conditioned soul
actually knows what is to be done and wh at is not to be done, but a person who
acts in Kåñëa conscio usness is free to act because everything is prompted by
Kåñëa from within and confirmed by the spiritual master.
TEXT  59
YadhªarMaaié[TYa Na YaaeTSYa wiTa MaNYaSae )
iMaQYaEz VYavSaaYaSTae Pa[k*-iTaSTva& iNaYaae+YaiTa )) 59 ))
yad ahaìkäram äçritya
na yotsya iti manyase
mithyaiña vyavasäyas te
prakåtis tväà niyokñyati
SYNONYMS
yat—if; ahaìkäram —of false ego; äçritya —taking shelter; na yotsye —I shall
not fight; iti—thus; manyase —you think; mithyä eñaù —this is all false;
vyavasäyaù —determination; te—your; prakåtiù —material nature; tväm —you;
niyokñyati —will engage.
TRANSLATION
If you do not act according to My direction and do not fight, then you will
be falsely directed. By your nature, you will have to be engaged in warfare.
PURPORT
Arjuna was a military man, and born of the nature of the kñatriya.
Therefore his natural duty was to fight. But due to false ego he was fearing that


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.by killing his teacher, grandfather and fr iends he would incur sinful reactions.
Actually he was considerin g himself master of his actions, as if he were
directing the good and bad results of su ch work. He forgot that the Supreme
Personality of Godhead was present there, instructing him to fight. That is the
forgetfulness of the conditioned soul. The Supreme Pe rsonality gives
directions as to what is good and what is bad, and one simply has to act in
Kåñëa consciousness to attain the perfec tion of life. No one can ascertain his
destiny as the Supreme Lord can; therefor e the best course is to take direction
from the Supreme Lord and act. No one should neglect the order of the
Supreme Personality of Godhead or the order of the spiritual master, who is
the representative of God. One should act unhesitatingly to execute the order
of the Supreme Personality of Godhead —that will keep one safe under all
circumstances.
TEXT  60
Sv>aavJaeNa k-aENTaeYa iNabÖ" SveNa k-MaR<aa )
k-Tau| NaeC^iSa YaNMaaehaTk-irZYaSYavXaae_iPa TaTa( )) 60 ))
svabhäva-jena kaunteya
nibaddhaù svena karmaëä
kartuà necchasi yan mohät
kariñyasy avaço ’pi tat
SYNONYMS
svabhäva-jena —born of your own nature; kaunteya —O son of Kunté;
nibaddhaù —conditioned; svena —by your own; karmaëä —activities;
kartum —to do; na—not; icchasi —you like; yat—that which; mohät —by
illusion; kariñyasi —you will do; avaçaù —involuntarily; api—even; tat—that.
TRANSLATION
Under illusion you are now declining to act according to My direction. But,


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.compelled by the work born of your own nature, you will act all the same, O
son of Kunté.
PURPORT
If one refuses to act under the direct ion of the Supreme Lord, then he is
compelled to act by the modes in which he is situated. Everyone is under the
spell of a particular combination of the modes of nature and is acting in that
way. But anyone who volunt arily engages himself under the direction of the
Supreme Lord becomes glorious.
TEXT  61
wRìr" SavR>aUTaaNaa& ôÕeXae_JauRNa iTaïiTa )
>a]aMaYaNSavR>aUTaaiNa YaN}aaæ!aiNa MaaYaYaa )) 61 ))
éçvaraù sarva-bhütänäà
håd-deçe ’rjuna tiñöhati
bhrämayan sarva-bhütäni
yanträrüòhäni mäyayä
SYNONYMS
éçvaraù —the Supreme Lord; sarva-bhütänäm —of all living entities;
håt-deçe —in the location of the heart; arjuna —O Arjuna; tiñöhati —resides;
bhrämayan —causing to travel; sarva-bhütäni —all living entities; yantra —on a
machine; ärüòhani —being placed; mäyayä —un der the spell of material
energy.
TRANSLATION
The Supreme Lord is situated in everyone’s heart, O Arjuna, and is
directing the wanderings of all living entities, who are seated as on a machine,
made of the material energy.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT
Arjuna was not the supreme knower, an d his decision to fight or not to
fight was confined to his limited discre tion. Lord Kåñëa instructed that the
individual is not all in all. The Supreme Personality of Godhead, or He
Himself, Kåñëa, as the localized Sup ersoul, sits in the heart directing the living
being. After changing bodies, the living entity forgets his past deeds, but the
Supersoul, as the knower of the past, present and future, remains the witness
of all his activities. Therefore all the activities  of living entities are directed by
this Supersoul. The living entity gets what he deserves and is carried by the
material body, which is created in the material energy under the direction of
the Supersoul. As soon as a living  entity is placed in a particu lar type of body,
he has to work under the spell of that bodily situation. A person seated in a
high-speed motorcar goes faster than one seated in a slower car, though the
living entities, the drivers, may be the same. Similarly, by the order of the
Suprem e Soul, material nature fashions a part icular type of body to a particular
type of living entity so that he may work according to his past desires. The
living entity is not independent. One should not think himself independent of
the Supreme Personality of  Godhead. The individual is always under the
Lord’s control. Therefore one’s duty is to surrender, and that is the injunction
of the next verse.
TEXT  62
TaMaev Xar<a& GaC^ SavR>aaveNa >aarTa )
TaTPa[SaadaTPara& XaaiNTa& SQaaNa& Pa[aPSYaiSa XaaìTaMa( )) 62 ))
tam eva çaraëaà gaccha
sarva-bhävena bhärata
tat-prasädät paräà çäntià
sthänaà präpsyasi çäçvatam


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS
tam—unto Him; eva—certainly; çaraëam gaccha —surrender;
sarva-bhävena —in all respects; bhärata —O son of Bharata; tat-prasädät —by
His grace; paräm —transcendental; çäntim —peace; sthänam —the abode;
präpsyasi —you will get; çäçvatam —eternal.
TRANSLATION
O scion of Bharata, surrender unto Him utterly. By His grace you will attain
transcendental peace and the supreme and eternal abode.
PURPORT
A living entity should therefore surrender unto the Supreme Personality of
Godhead, who is situated in everyone’s heart, and that will relieve him from all
kinds of miseries of this material existence. By such surrender, not only will
one be released from all miseries in this life, bu t at the end he will reach the
Supreme God. The transcendental world is described in the Vedic literature
(Åg Veda  1.22.20 ) as tad viñëoù paramaà padam.  Since all of creation is the
kingdom of God, everything material is actual ly spiritual, but paramaà padam
specifically refers to the eternal abode, which is called the spiritual sky or
Vaikuëöha.
In the Fifteenth Chapter of Bhagavad-gétä  it is stated, sarvasya cähaà hådi
sanniviñöaù : the Lord is seated in everyone’s heart. So this recommendation
that one should surrender unto the Su persoul sitting within means that one
should surrender unto the Sup reme Personality of Godhead, Kåñëa. Kåñëa has
already been accepted by Arjuna as the Supreme. He was accepted in the
Tenth Chapter as paraà brahma paraà dhäma . Arjuna has accepted Kåñëa as
the Supreme Personality of Godhead and the supreme abode of all liv ing
entities, not only because of his person al experience but also because of the
evidence of great authorities like Närada, Asita, Devala and Vyäsa.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  63
wiTa Tae jaNaMaa:YaaTa& Gauùad(GauùTar& MaYaa )
ivMa*XYaETadXaeze<a YaQaeC^iSa TaQaa ku-å )) 63 ))
iti te jïänam äkhyätaà
guhyäd guhyataraà mayä
vimåçyaitad açeñeëa
yathecchasi tathä kuru
SYNONYMS
iti—thus; te—unto you; jïänam —knowledge; äkhyätam —described;
guhyät —than confidential; guhya-taram —still more confidential; mayä —by
Me; vimåçya —deliberating; etat—on this; açeñeëa —fully; yathä —as;
icchasi —you like; tathä —that; kuru —perform.
TRANSLATION
Thus I have explained to you knowledge still more confidential. Deliberate
on this fully, and then do what you wish to do.
PURPORT
The Lord has already explained to Arjuna the knowledge of brahma-bhüta.
One who is in the brahma-bhüta  condition is joyful; he never laments, nor does
he desire anything. That is due to conf idential knowledge. Kåñëa also discloses
knowledge of the Supersou l. This is also Brahman knowledge, knowledge of
Brahman, but it is superior.
Here the words yathecchasi tathä kuru —“As you like, you may
act”—indicate that God does not interfer e with the little independence of the
living entity. In Bhagavad-gétä,  the Lord has explained in all respects how one
can elevate his living condition. The best advice imparted to Arjuna is to
surrender unto the Supersoul seated with in his heart. By right discrimination,


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.one should agree to act according to th e order of the Supersoul. That will help
one become situated constantly in Kåñëa consciousness, the h ighest
perfectional stage of human life. Arjuna is being directly ordered by the
Personality of Godhead to fight. Su rrender to the Supreme Personality of
Godhead is in the best interest of the livi ng entities. It is not for the interest of
the Supreme. Bef ore surrendering, one is free to deliberate on this subject as
far as the intelligence goes; that is the be st way to accept the instruction of the
Supreme Personality of Godhead. Such  instruction comes also through the
spiritual master, the bona fide repre sentative of Kåñëa.
TEXT  64
SavRGauùTaMa& >aUYa" é*<au Mae ParMa& vc" )
wíae_iSa Mae d*!iMaiTa TaTaae v+YaaiMa Tae ihTaMa( )) 64 ))
sarva-guhyatamaà bhüyaù
çåëu me paramaà vacaù
iñöo ’si me dåòham iti
tato vakñyämi te hitam
SYNONYMS
sarva-guhya-tamam —the most confidential of all; bhüyaù —again; çåëu—just
hear; me—from Me; paramam —the supreme; vacaù —instruction; iñöaù
asi—you are dear; me—to Me; dåòham —very; iti—thus; tataù —therefore;
vakñyämi —I am speaking; te—for your; hitam —benefit.
TRANSLATION
Because you are My very dear friend, I am speaking to you My supreme
instruction, the most confidential knowled ge of all. Hear this from Me, for it is
for your benefit.
PURPORT


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.The Lord has given Arjuna knowledge that is confidential (knowledge of
Brahman) and still more confidential  (knowledge of the Supersoul within
everyone’s heart), and now He is gi ving the most confidential part of
knowledge: just surrender unto the Supreme Personality of Godhead. At the
end of the Ninth Chapter He has said, man-manäù : “Just always think of Me.”
The same instruction is repeated here to stress the essence of the teachings of
Bhagavad-gétä.  This essence is not understood by a common man, but by  one
who is actually very dear to Kåñëa, a pure devotee of Kåñëa. This is the most
important instruction in all Vedic lite rature. What Kåñëa is saying in this
connection is the most essential part of  knowledge, and it should be carried
out not only by Arju na but by all living entities.
TEXT  65
MaNMaNaa >av MaÙ¢-ae MaÛaJaq Maa& NaMaSku-å )
MaaMaevEZYaiSa SaTYa& Tae Pa[iTaJaaNae iPa[Yaae_iSa Mae )) 65 ))
man-manä bhava mad-bhakto
mad-yäjé mäà namaskuru
mäm evaiñyasi satyaà te
pratijäne priyo ’si me
SYNONYMS
mat-manäù —thinking of Me; bhava —just become; mat-bhaktaù —My devotee;
mat-yäjé —My worshiper; mäm —unto Me; namaskuru —offer your obeisances;
mäm —unto Me; eva—certainly; eñyasi —you will come; satyam —truly; te—to
you; pratijäne —I promise; priyaù —dear; asi—you a re; me—to Me.
TRANSLATION
Always think of Me, become My devotee, worship Me and offer your
homage unto Me. Thus you will come to Me without fail. I promise you this


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.because you are My very dear friend.
PURPORT
The most confidential part of knowle dge is that one should become a pure
devotee of Kåñëa and always think of Him and act for Him. One should not
become an official meditator. Life shou ld be so molded that one will always
have the chance to think of Kåñëa.  One should always act in such a way that
all his daily activities are in connection with Kåñëa. He should arrange his life
in such a way that throughout the twenty-four hours he cannot but think of
Kåñëa. And the Lord’s promise is that anyone who is in su ch pure Kåñëa
consciousness will certainly return to the abode of Kåñëa, where he will be
engaged in the association of Kåñëa face to face. This most confidential part of
knowledge is spoken to Arjuna becaus e he is the dear friend of Kåñëa.
Everyone who fo llows the path of Arjuna can become a dear friend to Kåñëa
and obtain the same perfection as Arjuna.
These words stress that one should co ncentrate his mind upon Kåñëa—the
very form with two hands carrying a flut e, the bluish boy with a beautiful face
and peacock feathers in His hair. There are descriptions of Kåñëa found in the
Brahma-saàhitä  and other l iteratures. One should fix his mind on this original
form of Godhead, Kåñëa. One should no t even divert his attention to other
forms of the Lord. The Lord has multiforms as Viñëu, Näräyaëa, Räma,
Varäha, etc., but a devotee should concentrate his mind on t he form that was
present before Arjuna. Concentration of the mind on the form of Kåñëa
constitutes the most confidential part of knowledge, and this is disclosed to
Arjuna because Arjuna is the most dear friend of Kåñëa’s.
TEXT  66
SavRDaMaaRNPairTYaJYa MaaMaek&- Xar<a& v]Ja )
Ah& Tva& SavRPaaPae>Yaae Maae+aiYaZYaaiMa Maa éuc" )) 66 ))
sarva-dharmän parityajya


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.mäm ekaà çaraëaà vraja
ahaà tväà sarva-päpebhyo
mokñayiñyämi mä çucaù
SYNONYMS
sarva-dharmän —all varieties of religion; parityajya —abandoning; mäm —unto
Me; ekam —only; çaraëam —for surrender; vraja —go; aham —I; tväm —you;
sarva —all; päpebhyaù —from sinful reactions; mokñayiñyämi —will deliver;
mä—do not; çucaù —worry.
TRANSLATION
Abandon all varieties of religion and just surrender unto Me. I shall deliver
you from all sinful reactions. Do not fear.
PURPORT
The Lord has described various kinds of knowledge and processes of
religion—knowledge of the Supreme Br ahman, knowledge of the Supersoul,
knowledge of the different types of orders  and statuses of social life, knowledge
of the renounced order of life, know ledge of nonattachment, sense and mind
control, meditation, etc. He has descri bed in so many ways different types of
religion. Now, in summarizing Bhagavad-gétä,  the Lord says that Arjuna should
give up all the processes that have been explained to him; he  should simply
surrender to Kåñëa. That surrender wi ll save him from all kinds of sinful
reactions, for the Lord personally promises to protect him.
In the Seventh Chapter  it was said that only one who has become free from
all sinful reactions can take to the wors hip of Lord Kåñëa. Thus one may think
that unless he is free from all sinf ul reactions he cannot take to the
surrendering process. To such do ubts it is here said that  even if one is not free
from all sinful reactions, simply by th e process of surrendering to Çré Kåñëa he
is automatically freed. There is no need of strenuous effort to free oneself from
sinful reactions. One should unhesitatingly  accept Kåñëa as the supreme savior


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.of all living entities. With faith and love, one should surrender unto Him.
The process of surrender to Kåñëa is described in the Hari-bhakti-viläsa
(11.676 ):
änukülyasya saìkalpaù
prätikülyasya varjanam
rakñiñyatéti viçväso
goptåtve varanaà tathä
ätma-nikñepa-kärpaëye
ñaò-vidhä çaraëägatiù
According to the devotional proce ss, one should simply accept such
religious principles that will lead ultima tely to the devotional service of the
Lord. One may perform a particular o ccupational duty according to his
position in the social order, but if by  executing his duty one does not come to
the point of Kåñëa consciousness, all hi s activities are in vain. Anything that
does not lead to the perfectional stage of Kåñëa consciousness should be
avoided. One should be confiden t that in all circumstances Kåñ ëa will protect
him from all difficulties. There is no n eed of thinking how one should keep the
body and soul together. Kåñëa will see to  that. One should always think himself
helpless and should consider Kåñëa the only basis for his progress in life. As
soon as one seriously engages himself in devotional service to the Lord in full
Kåñëa consciousness, at once he be comes freed from all contamination of
material nature. There are different processes of religion and purificatory
processes by cultivation of k nowledge, meditation in the mystic yoga system,
etc., but one who surrenders unto Kåñë a does not have to execute so many
methods. That simple surrender unto Kåñëa will save him from unnecessarily
wasting time. One can thus make all progress at once and be freed from all
sinful reactions.
One should be attracted by the beautifu l vision of Kåñëa. His name is Kåñëa
because He is all-attractive. One who becomes attracted by the beautiful,
all-powerful, omnipotent vision of Kåñëa is fortunate. There are different
kinds of transcendentalists—som e of them are attached to the impersonal
Brahman vision, some of them are attrac ted by the Supersoul feature, etc., but


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.one who is attracted to the personal feature of the Supreme Personality of
Godhead, and, above all, one who is attracted by the Supreme Personality of
Godhead as Kåñëa Himself, is the most  perfect transcendentalist. In other
words, devotional service to Kåñëa, in full consciousness, is the most
confidential part of knowledge, an d this is the essence of the whole
Bhagavad-gétä.  Karma-yogés,  empiric philosophers, mystics and devotees are all
called transcendentalists, but one who is a pure devotee is the best of all. The
particular words used here, mä çucaù,  “Don’t fear, don’t hesitate, don’t worry,”
are very significant. One may be perplexed  as to how one can give up all kinds
of religious forms and simply surrender unto Kåñëa, but such worry is useless.
TEXT  67
wd& Tae NaaTaPaSk-aYa Naa>a¢-aYa k-dacNa )
Na caéué[Uzve vaCYa& Na c Maa& Yaae_>YaSaUYaiTa )) 67 ))
idaà te nätapaskäya
näbhaktäya kadäcana
na cäçuçrüñave väcyaà
na ca mäà yo ’bhyasüyati
SYNONYMS
idam —this; te—by you; na—never; atapaskäya —to one who is not austere;
na—never; abhaktäya —to one who is not a devotee; kadäcana —at any time;
na—never; ca—also; açuçrüñave —to one who is not engaged in devotional
service; väcyam —to be spoken; na—never; ca—also; mäm —toward Me;
yaù—anyone who; abhyasüyati —is envious.
TRANSLATION
This confidential knowledge may never be explained to those who are not
austere, or devoted, or engaged in devotional service, nor to one who is envious
of Me.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT
Persons who have not undergone the au sterities of the religious process,
who have never attempted devotional service in Kåñëa consciousness, who
have not tended a pure devotee, and especially those who are conscious of
Kåñëa only as a historical personalit y or who are envious of the greatness of
Kåñëa should not be told this most co nfidential part of knowledge. It is,
however, sometimes found that even demoniac persons who are envious of
Kåñëa, worshiping Kåñëa in a differe nt way, take to the profession of
explaining Bhagavad-gétä  in a different way to make business, but anyone who
desires actually to understand Kåñëa must avoid such commentaries on
Bhagavad-gétä.  Actually the purpose of Bhagavad-gétä  is not understandable to
those who are sensuous. Even if one is not sensuous but is strictly following the
disciplines enjoined in the Vedic script ure, if he is not a devotee he also
cannot understand Kåñëa. And even wh en one poses himself as a devotee of
Kåñëa but is not engaged in Kåñëa conscious activities, h e also cannot
understand Kåñëa. There are many persons who envy Kåñëa because He has
explained in Bhagavad-gétä  that He is the Supreme and that nothing is above
Him or equal to Him. There are many persons who are envious of Kåñëa. Such
persons should not b e told of Bhagavad-gétä,  for they cannot understand.
There is no possibility of faithless persons’ understanding Bhagavad-gétä  and
Kåñëa. Without understanding Kåñëa from the authority of a pure devotee,
one should not try to comment upon Bhagavad-gétä.
TEXT  68
Ya wd& ParMa& Gauù& MaÙ¢e-Zvi>aDaaSYaiTa )
>ai¢&- MaiYa Para& k*-Tva MaaMaevEZYaTYaSa&XaYa" )) 68 ))
ya idaà paramaà guhyaà
mad-bhakteñv abhidhäsyati
bhaktià mayi paräà kåtvä


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.mäm evaiñyaty asaàçayaù
SYNONYMS
yaù—anyone who; idam —this; paramam —most; guhyam —confidential secret;
mat—of Mine; bhakteñu —amongst devotees; abhidhäsyati —explains;
bhaktim —devotional service; mayi —unto Me; paräm —transcendental;
kåtvä —doing; mäm —unto Me; eva—certainly; eñyati —comes;
asaàç ayaù —without doubt.
TRANSLATION
For one who explains this supreme secret to the devotees, pure devotional
service is guaranteed, and at the end he will come back to Me.
PURPORT
Generally it is advised that Bhagavad-gétä  be discussed amongst the
devotees only, for those who are not de votees will understand neither Kåñëa
nor Bhagavad-gétä.  Those who do not accept Kåñëa as He is and Bhagavad-gétä
as it is should not try to explain Bhagavad-gétä  whimsically and become
offenders. Bhagavad-gétä  should be explained to persons who are ready to
accept Kåñëa as the Supreme Personality of Godhead. It is a subject matter for
the devotees only and not for phil osophical speculators. Anyone, how ever,
who tries sincerely to present Bhagavad-gétä  as it is will advance in devotional
activities and reach the pure devotional state of life. As a result of such pure
devotion, he is sure to go back home, back to Godhead.
TEXT  69
Na c TaSMaaNMaNauZYaezu k-iêNMae iPa[Yak*-taMa" )
>aivTaa Na c Mae TaSMaadNYa" iPa[YaTarae >auiv )) 69 ))
na ca tasmän manuñyeñu


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.kaçcin me priya-kåttamaù
bhavitä na ca me tasmäd
anyaù priyataro bhuvi
SYNONYMS
na—never; ca—and; tasmät —than him; manuñyeñu —among men;
kaçcit —anyone; me—to Me; priya-kåt-tamaù —more dear; bhavitä —will
become; na—nor; ca—and; me—to Me; tasmät —than him; anyaù —another;
priya-taraù —dearer; bhuvi —in this world.
TRANSLATION
There is no servant in this world more dear to Me than he, nor will there
ever be one more dear.
TEXT  70
ADYaeZYaTae c Ya wMa& DaMYa| Sa&vadMaavYaae" )
jaNaYajeNa TaeNaahiMaí" SYaaiMaiTa Mae MaiTa" )) 70 ))
adhyeñyate ca ya imaà
dharmyaà saàvädam ävayoù
jïäna-yajïena tenäham
iñöaù syäm iti me matiù
SYNONYMS
adhyeñyate —will study; ca—also; yaù—he who; imam —this;
dharmyam —sacred; saàvädam —conversation; ävayoù —of ours; jïäna —of
knowledge; yajïena —by the sacrifice; tena—by him; aham —I;
iñöaù —worshiped; syäm —shall be; iti—thus; me—My; matiù —opinion.
TRANSLATION


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.And I declare that he who studies this sacred conversation of ours worships
Me by his intelligence.
TEXT  71
é[ÖavaNaNaSaUYaê é*<auYaadiPa Yaae Nar" )
Saae_iPa Mau¢-" éu>aamçaek-aNPa[aPanuYaaTPau<Yak-MaR<aaMa( )) 71 ))
çraddhävän anasüyaç ca
çåëuyäd api yo naraù
so ’pi muktaù çubhäl lokän
präpnuyät puëya-karmaëäm
SYNONYMS
çraddhä-vän —faithful; anasüyaù —not envious; ca—and; çåëuyät —does hear;
api—certainly; yaù—who; naraù —a man; saù—he; api—also; muktaù —being
liberated; çubhän —the auspicious; lokän —planets; präpnuyät —he attains;
puëya-karmaëäm —of the pious.
TRANSLATION
And one who listens with faith and without envy becomes free from sinful
reactions and attains to the auspicious planets where the pious dwell.
PURPORT
In the sixty-seventh verse of this ch apter, the Lord explicitly forbade the
Gétä’s  being spoken to those who are envious of the Lord. In other words,
Bhagavad-gétä  is for the devotees only. But it so happens that sometimes a
devotee of the Lord will hold o pen class, and in that class not all the students
are expected to be devotees. Why do such persons hold open class? It is
explained here that although not everyo ne is a devotee, still there are many
men who are not envious of Kåñë a. They have faith in Him as the Supreme


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Personality of Godhead. If such person s hear from a bona fide devotee about
the Lord, the result is that they become  at once free from all sinful reactions
and after that attain to the planetary system where all righteous persons are
situate d. Therefore simply by hearing Bhagavad-gétä,  even a person who does
not try to be a pure devotee attains the result of righteous activities. Thus a
pure devotee of the Lord gives everyo ne a chance to become free from all
sinful reactions and to become a d evotee of the Lord.
Generally those who are free from sinful reactions, those who are righteous,
very easily take to Kåñëa consciousness. The word puëya-karmaëäm  is very
significant here. This refers to the pe rformance of great sacrifices, like the
açvamedha-yajïa,  mentioned in the Vedic literature. Those who are righteous
in performing devotional service but who are not pure can attain the planetary
system of the polestar, or Dhruvaloka, where Dhruva Mahäräja is presiding. He
is a great devotee of the Lord, and he has a speci al planet, which is called the
polestar.
TEXT  72
k-iÀdeTaC^]uTa& PaaQaR TvYaEk-aGa]e<a ceTaSaa )
k-iÀdjaNaSaMMaaeh" Pa[<aíSTae DaNaÅYa )) 72 ))
kaccid etac chrutaà pärtha
tvayaikägreëa cetasä
kaccid ajïäna-sammohaù
praëañöas te dhanaïjaya
SYNONYMS
kaccit —whether; etat—this; çrutam —heard; pärtha —O son of Påthä;
tvayä —by you; eka-agreëa —with full attention; cetasä —by the mind;
kaccit —whether; ajïäna —of ignorance; sammohaù —the illusion;
praëañöaù —dispelled; te—of you; dhanaïjaya —O conqueror of wealth
(Arjuna).


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION
O son of Påthä, O conqueror of wealth, have you heard this with an
attentive mind? And are your ignorance and illusions now dispelled?
PURPORT
The Lord was acting as the spiritual ma ster of Arjuna. Therefore it was His
duty to inquire from Arjuna whether he understood the whole Bhagavad-gétä
in its proper perspective. If not, the Lord was ready to re-explain any point, or
the whole Bhagavad-gétä  if so required. Actually, anyone who hears
Bhagavad-gétä  from a bona fide spiritual master like Kåñëa or His
representative will find that all his ignorance is dispelled. Bhagavad-gétä  is not
an ordinary book written by a po et or fiction writer; it is spok en by the
Supreme Personality of Godhead. Any person fortunate enough to hear these
teachings from Kåñëa or from His bona fi de spiritual representative is sure to
become a liberated person and get out of the darkness of ignorance.
TEXT  73
AJauRNa ovac )
Naíae Maaeh" SMa*iTalR/BDaa TvTPa[SaadaNMaYaaCYauTa )
iSQaTaae_iSMa GaTaSaNdeh" k-irZYae vcNa& Tav )) 73 ))
arjuna uväca
nañöo mohaù småtir labdhä
tvat-prasädän mayäcyuta
sthito ’smi gata-sandehaù
kariñye vacanaà tava
SYNONYMS
arjunaù uväca —Arjuna said; nañöaù —dispelled; mohaù —illusion;


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.småtiù —memory; labdhä —regained; tvat-prasädät —by Your mercy; mayä —by
me; acyuta —O infallible Kåñëa; sthitaù —situated; asmi —I am; gata—removed;
sandehaù —all doubts; kariñye —I shall execute; vacana m—order; tava—Your.
TRANSLATION
Arjuna said: My dear Kåñëa, O infallible one, my illusion is now gone. I
have regained my memory by Your mercy. I am now firm and free from doubt
and am prepared to act according to Your instructions.
PURPORT
The constitutional position of a living entity, represented by Arjuna, is that
he has to act according to the order of the Supreme Lord. He is meant for
self-discipline. Çré Caitanya Mahäprabhu says that the actual position of the
living entity is that of eternal servant of the Supreme Lord. Forgetting this
principle, the living entity becomes conditioned by material nature, but in
serving the Supreme Lord he becomes th e liberated servant of God. The living
entity’s constitutional position is to be a servit or; he has to serve either the
illusory mäyä  or the Supreme Lord. If he serves the Supreme Lord he is in his
normal condition, but if he prefers to serve the illusory, external energy, then
certainly he will be in bondage. In illusion the living entity is serving in this
material world. He is bound by his lust and desires, yet he thinks of himself as
the master of the world. This is called i llusion. When a person is liberated, his
illusion is over, and he voluntarily surrenders unto the Supreme to act
accor ding to His desires. The last illusion, the last snare of mäyä  to trap the
living entity, is the proposition that he is God. The living entity thinks that he
is no longer a conditioned soul, but God. He is so unintelligent that he does
not think that if he  were God, then how could he  be in doubt? That he does
not consider. So that is the last snare of illusion. Actually to become free from
the illusory energy is to understa nd Kåñëa, the Supreme Personality of
Godhead, and agree to act according to His order .
The word moha  is very important in this verse. Moha  refers to that which is
opposed to knowledge. Actually real  knowledge is the understanding that


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.every living being is eternally a servit or of the Lord, but instead of thinking
oneself in that position, th e living entity thinks that  he is not a servant, that
he is the master of this material world, for he wants to lord it over the material
nature. That is his illusion. This illusi on can be overcome by the mercy of the
Lord or by the mercy of a pure devotee.  When that illusion is over, one agrees
to act in Kåñëa consciousness.
Kåñëa consciousness is acting according to Kåñëa’s order. A conditioned
soul, illusioned by the external ener gy of matter, does not know that the
Supreme Lord is the master who is full of knowledge and who is the proprietor
of everything. Whatever He desir es He can bestow upon His devotees; He is
the friend of everyone, and He is especia lly inclined to His devotee. He is the
controller of this material nature and of all living entities. He is also the
controller of inexhaustible time, and He is full of all opulences and all
potencies. The Supreme Personality of Godhead can even give Himself to the
devotee. One who does not know Him is under the spell of illusion; he does
not become a devotee, but a servitor of mäyä.  Arjuna, however, after hearing
Bhagavad-gé tä from the Supreme Personality of  Godhead, became free from all
illusion. He could understand that Kå ñëa was not only his friend but the
Supreme Personality of Godhead. And he understood Kåñëa factually. So to
study Bhagavad-gétä  is to understand Kåñëa fa ctually. When a person is in full
knowledge, he naturally surrenders to Kåñëa. When Arjuna understood that it
was Kåñëa’s plan to reduce the unnecessa ry increase of population, he agreed
to fight according to Kåñëa’s desire. He again took up his weapons—hi s arrows
and bow—to fight under the order of the Supreme Personality of Godhead.
TEXT  74
SaÅYa ovac )
wTYah& vaSaudevSYa PaaQaRSYa c MahaTMaNa" )
Sa&vadiMaMaMaé[aEzMad(>auTa& raeMahzR<aMa( )) 74 ))
saïjaya uväca
ity ahaà väsudevasya


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.pärthasya ca mahätmanaù
saàvädam imam açrauñam
adbhutaà roma-harñaëam
SYNONYMS
saïjayaù uväca —Saïjaya said; iti—thus; aham —I; väsudevasya —of Kåñëa;
pärthasya —and Arjuna; ca—also; mahä-ätmanaù —of the great soul;
saàvädam —discussion; imam —this; açrauñam —have heard;
adbhutam —wonderful; roma-harñaëam —making the hair stand on end.
TRANSLATION
Saïjaya said: Thus have I heard the conversation of two great souls, Kåñëa
and Arjuna. And so wonderful is that message that my hair is standing on end.
PURPORT
In the beginning of Bhagavad-gétä , Dhåtaräñöra inquired from his secretary
Saïjaya, “What happened on the Battlefie ld of Kurukñetra?” The entire study
was related to the heart of Saïjaya by the grace of his spiritual master, Vyäsa.
He thus explained the th eme of the battlefield. The conversation was
wonderful because such an important conversation between two great souls
had never taken place before and would not take place again. It was wonderful
because the Supreme Personality of Godhead was speaking abou t Himself and
His energies to the living entity, Arju na, a great devotee of the Lord. If we
follow in the footsteps of Arjuna to un derstand Kåñëa, then our life will be
happy and successful. Saïjaya realized this, and as he began to understand it,
he relat ed the conversation to Dhåtaräñöra.  Now it is concluded that wherever
there is Kåñëa and Arjuna, there is victory.
TEXT  75
VYaaSaPa[SaadaC^]uTavaNaeTad(GauùMah& ParMa( )


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.YaaeGa& YaaeGaeìraTk*-Z<aaTSaa+aaTk-QaYaTa" SvYaMa( )) 75 ))
vyäsa-prasädäc chrutavän
etad guhyam ahaà param
yogaà yogeçvarät kåñëät
säkñät kathayataù svayam
SYNONYMS
vyäsa-prasädät —by the mercy of Vyäsadeva; çrutavän —have heard; etat—this;
guhyam —confidential; aham —I; param —the supreme; yogam —mysticism;
yoga-éçvarät —from the master of all mysticism; kåñëät —from Kåñëa;
säkñät —directly; kathayataù —speaking; svayam —person ally.
TRANSLATION
By the mercy of Vyäsa, I have heard these most confidential talks directly
from the master of all mysticism, Kå ñëa, who was speaking personally to
Arjuna.
PURPORT
Vyäsa was the spiritual master of Saïjay a, and Saïjaya admits that it was by
Vyäsa’s mercy that he could understand  the Supreme Personality of Godhead.
This means that one has to understand Kåñëa not directly but through the
medium of the spiritual master.  The spiritual master is the transparent
medium, although it is true that the ex perience is still direct. This is the
mystery of the disciplic succession. When  the spiritual master is bona fide,
then one can hear Bhagavad-gétä  directly, as Arjuna heard it.  There are many
mystics and yogés  all over the world, but Kåñëa is the master of all yoga systems.
Kåñëa’s instruction is explicitly stated in Bhagavad-gétä —surrender unto
Kåñëa. One who does so is the topmost yogé. This is confirmed in the last verse
of the Sixth Chapter. Yoginäm api sarveñäm.
Närada is the direct disciple of Kå ñëa and the spiritual master of Vyäsa.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Therefore Vyäsa is as bona fide as Arjuna because he comes in the disciplic
succession, and Saïjaya is the direct disc iple of Vyäsa. Therefore by the grace
of Vyäsa, Saïjaya’s senses  were purified, and he could see and hear Kåñëa
directly. One who directly hears Kåñëa can understand this confidential
knowledge. If one does not come to the disciplic succession, he cannot hear
Kåñëa; therefore his knowledge is always imperfect, at least  as far as
understanding Bhagavad-gétä  is concerned.
In Bhagavad-gétä,  all the yoga systems— karma-yoga, jïäna-yoga  and
bhakti-yoga —are explained. Kåñëa is the master of all such mysticism. It is to
be understood, however, that as Arjuna was fortunate enough to understand
Kåñëa directly, so, by the grace of V yäsa, Saïjaya was also able to hear Kåñëa
directly. Actually there is no differenc e between hearing directly from Kåñëa
and hearing directly from Kåñëa via a bo na fide spiritual master like Vyäsa.
The spiritual master is the representative of Vyäsadeva als o. Therefore,
according to the Vedic system, on the birthday of the spiritual master the
disciples conduct the ceremony called Vyäsa-püjä.
TEXT  76
raJaNSa&SMa*TYa Sa&SMa*TYa Sa&vadiMaMaMad(>auTaMa( )
ke-XavaJauRNaYaae" Pau<Ya& ôZYaaiMa c MauhuMauRhu" )) 76 ))
räjan saàsmåtya saàsmåtya
saàvädam imam adbhutam
keçavärjunayoù puëyaà
håñyämi ca muhur muhuù
SYNONYMS
räjan —O King; saàsmåtya —remembering; saàsmåtya —remembering;
saàvädam —message; imam —this; adbhutam —wonderful; keçava —of Lord
Kåñëa; arjunayoù —and Arjuna; puëyam —pious; håñyämi —I am taking
pleasure; ca—also; muhuù muhuù —repeatedly.


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION
O King, as I repeatedly recall this wondrous and holy dialogue between
Kåñëa and Arjuna, I take pleasure, being thrilled at every moment.
PURPORT
The understanding of Bhagavad-gétä  is so transcendental that anyone who
becomes conversant with the topics of Arjuna and Kåñëa becomes righteous
and he cannot forget such talks. This is the transcendental position of spiritual
life. In other words, one who  hears the Gétä from the right source, directly
from Kåñëa, attains full Kåñëa cons ciousness. The result of Kåñëa
consciousness is that one becomes increa singly enlightened, and he enjoys life
with a thrill, not only for some time, but at every moment.
TEXT  77
TaÀ Sa&SMa*TYa Sa&SMa*TYa æPaMaTYad(>auTa& hre" )
ivSMaYaae Mae MahaNraJaNôZYaaiMa c PauNa" PauNa" )) 77 ))
tac ca saàsmåtya saàsmåtya
rüpam aty-adbhutaà hareù
vismayo me mahän räjan
håñyämi ca punaù punaù
SYNONYMS
tat—that; ca—also; saàsmåtya —remembering; saàsmåtya —remembering;
rüpam —form; ati—greatly; adbhutam —wonderful; hareù —of Lord Kåñëa;
vismayaù —wonder; me—my; mahän —great; räjan —O King; håñyämi —I am
enjoying; ca—also; punaù punaù —repeatedly.
TRANSLATION


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.O King, as I remember the wonderful form of Lord Kåñëa, I am struck with
wonder more and more, and I rejoice again and again.
PURPORT
It appears that Saïjaya also, by the grace of Vyäsa, could see the universal
form Kåñëa exhibited to Arjuna. It is, of course, said that Lord Kåñëa had
never exhibited such a form before. It was exhibited to Arjuna only, yet some
great devotees could also see the universal form of Kåñëa when it was shown to
Arjuna, and Vyäsa was one of them. He is one of the great devotees of the
Lord, and he is considered to be a powerful incarnation of Kåñëa. Vyäsa
disclosed this to his disciple Saïjaya, who remembered th at wonderful form of
Kåñëa exhibited to Arjuna and enjoyed it repeatedly.
TEXT  78
a}a YaaeGaeìr" k*-Z<aae Ya}a PaaQaaeR DaNauDaRr" )
Ta}a é[qivRJaYaae >aUiTaDa]uRva NaqiTaMaRiTaMaRMa )) 78 ))
yatra yogeçvaraù kåñëo
yatra pärtho dhanur-dharaù
tatra çrér vijayo bhütir
dhruvä nétir matir mama
SYNONYMS
yatra —where; yoga-éçvaraù —the master of mysticism; kåñëaù —Lord Kåñëa;
yatra —where; pärthaù —the son of Påthä; dhanuù-dharaù —the carrier of the
bow and arrow; tatra —there; çréù—opulence; vijayaù —victory;
bhütiù —exceptional power; dhruvä —certain; nétiù —morali ty; matiù
mama —my opinion.
TRANSLATION


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Wherever there is Kåñëa, the master of all mystics, and wherever there is
Arjuna, the supreme archer, there will also certainly be opulence, victory,
extraordinary power, and morality. That is my opinion.
PURPORT
The Bhagavad-gétä  began with an inquiry of Dhåtaräñöra’s. He was hopeful
of the victory of his sons, assisted by  great warriors like Bhéñma, Droëa and
Karëa. He was hopeful that the vict ory would be on his side. But after
describing the scene on the battle field, Saïjaya told the King, “You are
thinking of victory, but my opinion is that where Kåñëa and Arjuna are
present, there will be all good fortune.” He directly confirmed that Dhåtaräñöra
could not expect victory for his side. Victory was certain for th e side of Arjuna
because Kåñëa was there. Kåñëa’s accept ance of the post of charioteer for
Arjuna was an exhibition of another opulence. Kåñëa is full of all opulences,
and renunciation is one of them. There are many instances of such
renunciation, for Kåñ ëa is also the master of renunciation.
The fight was actually between Duryod hana and Yudhiñöhira. Arjuna was
fighting on behalf of his elder brother, Yudhiñöhira. Because Kåñëa and Arjuna
were on the side of Yudhiñöhira, Yudh iñöhira’s victory was certain. The battle
was to decide who would rule  the world, and Saïjaya predicted that the power
would be transferred to Yudhiñöhira. It is also predicted here that Yudhiñöhira,
after gaining victory in this battle, wo uld flourish more and more because not
only was he righteous and pious but he was also  a strict moralist. He never
spoke a lie during his life.
There are many less intelligent persons who take Bhagavad-gétä  t o  b e  a
discussion of topics between two friends on a battlefield. But such a book
cannot be scripture. Some may protest that Kåñëa incited Arjuna to fight,
which is immoral, but the reality of  the situation is clearly stated:
Bhagavad-gétä  is the supreme instruction in morality. The supreme instruction
of morality is stated in the Ninth Chapter, in the thirty-fourth verse :
man-manä bhava mad-bhaktaù.  One must become a devotee of Kåñëa, and the
essence of all religion is to surrender unto Kåñëa ( sarva-dharmän parityajya


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.mäm ekaà çaraëaà vraja ). The instructions of Bhagavad-gétä  constitute the
supreme process of religion and of morality. All other processes may be
purifying and may lead to this pr ocess, but the last instruction of the Gétä is
the last word in all morality and religion: surrender unto Kåñëa. This is the
verdict of the Eighteenth Chapter.
From Bhagavad-gétä  we can understand that to realize oneself by
philosophical speculation and by meditation is one process, but to fully
surrender unto Kåñëa is the highest pe rfection. This is the essence of the
teachings of Bhagavad-gétä.  The path of regu lative principles according to the
orders of social life and according to th e different courses of religion may be a
confidential path of knowledge. But although the rituals of religion are
confidential, meditation and cult ivation of knowledge are still mo re
confidential. And surrender unto Kåñëa in devotional service in full Kåñëa
consciousness is the most confidential in struction. That is the essence of the
Eighteenth Chapter.
Another feature of Bhagavad-gétä  is that the actual truth is the Supreme
Personality of Godhead, Kåñëa. The Absolute Truth is realized in three
features—impersonal Brahman, localized Paramätmä, and ultimately the
Supreme Personality of Godhead, Kåñëa. Perf ect knowledge of the Absolute
Truth means perfect knowledge of Kåñëa.  If one understands Kåñëa, then all
the departments of knowledge are part and parcel of that understanding.
Kåñëa is transcendental, for He is a lways situated in His eternal internal
potency. The living entities are manifested of His energy and are divided into
two classes, eternally conditioned and et ernally liberated. Such living entities
are innumerable, and they are considered fundamental parts of Kåñëa.
Material energy is manifested i nto twenty-four divisions. The creation is
effected by eternal time, and it is cr eated and dissolved by external energy.
This manifestation of the cosmic wo rld repeatedly becomes visible and
invisible.
In Bhagavad-gétä  five principal subject matters have been discussed: the
Supreme Personality of Godhead, material  nature, the living entities, eternal
time and all kinds of activities. All is  dependent on the Supreme Personality of
Godhead, Kåñëa. All conc eptions of the Absolute Truth—impersonal


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Brahman, localized Paramätmä and any other transcendental
conception—exist within the category of understanding the Supreme
Personality of Godhead. Although su perficially the Supreme Personality of
Godhead, the livi ng entity, material nature and time appear to be different,
nothing is different from the Supreme.  But the Supreme is always different
from everything. Lord Caitanya’s philosop hy is that of “inconceivable oneness
and difference.” This system of philosophy constitutes perfect knowledge of
the Absolute Truth.
The living entity in his original positi on is pure spirit. He is just like an
atomic particle of the Supreme Spirit. Thus Lord Kåñëa may be compared to
the sun, and the living entities to suns hine. Because the living entities are the
marginal energy of Kåñ ëa, they have a tendency to be in contact either with
the material energy or with the spiritual energy. In other words, the living
entity is situated between the two energi es of the Lord, and because he belongs
to the superior energy of the Lord, he has a particle of independence. By
proper use of that independence he comes under the direct order of Kåñëa.
Thus he attains his normal condition in the pleasure-giving potency.
Thus end the Bhaktivedanta Purports to the Eighteenth Chapter of the Çrémad
Bhagavad-gétä  in the matter of its Conclusion—the Perfection of Renunciation.


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Bhagavad-gita As It Is , translated with purports by 
His Divine Grace A.C. Bhak tivedanta Swami Prabhupada , 
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Salem, TN — ISKCON, Hare Krishna Land, Rajaram Nagar, Salem 636 007/  
Tel. (0427) 2418245/ E-mail: iskcon.salem@pamho.net 
Secunderabad, AP — 27 St. John’s Rd., 500 026/ Tel. (040) 780-5232/ Fax: (040) 814021 
Silchar, Assam — Ambikapatti,  Silchar, Dist. Cachar, 788 004/ Tel. (03842) 34615 
Siliguri, WB —  ISKCON Road, Gitalpara, 734 406/ Tel. (0353) 426619 or 539046 or 539082/  
Fax: (0353) 526130 
Solapur, Maharashtra  — C-29/49 Naganaath Laghudyog Society, Near Karnik Nagar, Behind 
Yalialinga Math, Solapur 413 006/ Tel. (098) 9012 8619/ E-mail: ekalavyadas@yahoo.com 
Srirangam, TN — 103, Amma Mandapam Rd., Srirangam, Trichy 620 006/ Tel. (0431) 
2433945/  
E-mail: iskcon_srirangam@yahoo.co.in 
Surat, Gujarat — Rander Rd., Jahangirpura, 395 005/ Tel. (0261) 765891, 765516, or 773386/  
E-mail: surat@pamho.net  
Thiruvananthapuram (Trivandrum), Kerala — Hospital Rd., Thycaud, 695 014/  
Tel. (0471) 2328197/ E-mail: jsdasa@yahoo.co.in 
◆ Tirupati, AP — K.T. Rd., Vinayaka Nagar, 517 507/ Tel. (0877) 2230114 or 2230009/  
E-mail: revati.raman.jps@pamho.net ( guesthouse: iskcon_ashram@yahoo.co.in) 
Udhampur, J&K — Srila Prabhupada Ashram, Srila Prabhupada Marg, Srila Prabhupada 
Nagar, 182 101/  
 Tel. (01992) 270298/ E-mail: info@iskconudhampur.com 
Ujjain, MP —  Hare Krishna Land, Bharatpuri, 456 010/ Tel. (0734) 2535000 or 34205000/ Fax: 
(0734) 2536000/ E-mail: iskcon.ujjain@pamho.net 
Vallabh Vidyanagar, Gujarat — Opp. B&B Polytechnic, Mota Bazaar, Ananda, 388 120/  
Tel. (02692) 230796 or 233012/ E-mail: samba.jps@pamho.net 
Varanasi, UP —  ISKCON, B 27/80 Durgakund Rd., Near Durgakund Police Station,  
Varanasi 221 010/ Tel. (0542) 276422 or 222617 
Vijayawada, AP — Venkatapalem Karakatta Rd., Undavalli Village, Tadepalli Mandal, 
Vijayawada,  
Guntur Dist. 522 501/ Tel. (08645) 272513/ E-mail: mm dasiskconvijayawada@gmail.com 
Visakhapatnam — Hare Krishna land, Sagaranagar 530 045 (mail: ISKCON, D. No. 7-5-108, 
Pandurangapuram Beach Rd., 530 003)/ Tel. (0891)2528376/ Email:samba.jps@pamho.net 
◆ Vrindavan, UP — Krishna-Balaram Mandir, Bhaktivedanta Swami Marg, Raman Reti, 
Mathura Dist.,  
281 124/ Tel. & fax: (05 65) 254-0728/ E-mail: iskc on.vrindavan@pamho.net;


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(Guesthouse) Tel. (0565) 254-0022; ramamani@sancharnet.in 
Warangal, AP —  Mulugu Rd., Ayappa Pidipally, 506 007/ Tel. (08712) 426182 
 
RURAL COMMUNITIES  
Ahmedabad District, Gujarat (Hare Krishna Farm)  — Katwada (contact ISKCON 
Ahmedabad) 
Assam — Karnamadhu, Dist. Karimganj 
Chamorshi, Maharashtra — 78 Krishnanagar Dham, Dist. Gadhachiroli, 442 603/ Tel. (0218) 
623473 
Hyderabad, AP (New Naimisaranya Farm) — P. O. Dabilpur Village, Medchal Tq., R.R.  
Dist., 501 401/ Tel. (040) 4742018 
Indore, MP (Krishna-Balarama Mandir) — Hare Krishna Vihar, Nipania Village/ Tel. (731) 
572794 
Karnataka (Bhaktivedanta Eco-Village)  — Nagodi P.O., Vollur Valley, Hosanagar Taluq, 
Shivmoga District, 577 425 (mail: Garuda Guha, Kollur, D.K. District, 576 220) 
Mayapur, WB — (contact ISKCON Mayapur)  
Puri, Orissa —  ISKCON, Bhaktivedanta Ashram, Sipasir ubuli, 752 001/ Tel. (06752) 230494  
Surat, Gujarat  — Bhaktivedanta Rajavidyalaya, Krishnalok, Surat-Bardoli Rd. Gangapur,  
 P. O. Gangadhara, Dist. Surat, 394 310/ Tel. (02622) 63546 
Vrindavan, UP — Vrinda Kund, Nandagaon, Dist. Mathura, U.P. 
 
ADDITIONAL RESTAURANT 
Kolkata, WB — Govinda’s, ISKCON House, 22 Gurusaday Road, 700019/  
Tel. (033) 24756922, 24749009 
 
 
MALAYSIA 
Bahau —  156 Taman Sornam, Bahau 72100, Negeri Sembilan/ Tel. +60 (6) 481-4350 or 454-
8982/  
 E-mail: paramanandakp@yahoo.com 
Bukit Mertajam — 4 29 Jalan Sungai Rambai, 14000 Bukit Mertajam/ Tel. +60 (4) 538-1276/  
E-mail: arumugam@notes.asemal.com.my 
Ipoh —  15-H Jalan Lang, Jalan Padang, Tembak, 30000 Ipoh Perak, Darul Ridzuan/  
Tel. +60 (5) 506-1601 
Klang —  No. 20, Lorong Besi 4, Off Jl. Teluk Pulai, Selangor D.E., 41100/ Tel. +60 (012) 
6342464 or (012) 3179206 or (603) 33712060/ E-mail: ramram991@yahoo.com 
Kuala Lumpur —  Lot 9901, Jalan Awan Jawa, Taman Yarl, 58200 Kuala Lumpur/  
Tel. +60 (3) 7980-7355/ Fax: +60 (3) 7981-1644/ E-mail: uttama@tm.net.my 
Kuching —  Lot 680, Block 250, Lorong Ketitir 3,  Batu Kawa, 93250 Kuching, Sarawak/ 
Tel. +60 (82) 688-708/ E-mail: kripa@tm.net.my 
Penang —  43A Jalan Kebun Bunga, 11350 Penang/ Tel. +60 (4) 229-5958/  
E-mail: isana_gauranga@hotmail.com 
Seremban— 28/7J Taman Desa, Temiang, 70200 Seremban, Negeri Sembilan (mail: 14 RJ 
1/1, Taman Rasah Jaya, 70300 Seremban, Negeri Sembilan)/ Tel. +60 (6) 765-1379/  
E-mail: ppnada@tm.net.my 
Sungei Petani —  Lot 46, Jalan 1/6, Taman Sri Wang, 08000 Sungei Petani/


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E-mail: smahsu ﬁ@usm.my 
Taiping —  24 Lorong Panglima (Cator Ave.), Assam Kumbang, 34000 Taiping, Perak D.R.  
(mail: 590 Jalan Wat Siam, Kampung Pinang,  34600 Kamunting, Taiping, Perak)/  
Tel. +60 (5) 807-9702 or 808-1475 
Teluk Intan —  Jalan Sungai Manik, 36000 Teluk Intan, Perak/ Tel. +63 (032) 83254 
 
OTHER COUNTRIES  
Alaminos, Philippines — 4th Floor, Donato's Trading, Fule St., Alaminos, Laguna/  
Tel. +63 (2) 049-5672104 
Bangkok, Thailand — 15/43 Auangfa Villa, Soi Nuanchan, Sukhapibal Rd., Bungkum, 
Bangkok/  
 Tel. +66 (02) 9445346 or (01) 4455401 or (09) 4452919/  
E-mail: swami.bvv.narasimha@pamho.net  
Chittagong, Bangladesh — Caitanya Cultural Society, 23 Nandan Kanan, N.N. Paul Blvd./  
Tel. + 88 (031) 610822 
Colombo, Sri Lanka — 188 New Chetty St., Colombo 13/ Tel. +94 (011) 2433325/ 
E-mail: iskcon@slt.lk 
Dhaka, Bangladesh —  5 Chandra Mohon Basak St., Banagram,1203/ Tel. +880 (02) 236249/  
Fax: (02) 837287/ E-mail: iskcon_bangladesh@yahoo.com 
Hong Kong —  6/F Oceanview Court, 27 Chatham Road South (mail: P.O. Box 98919)/  
Tel. +852 (2) 739-6818/ Fax: +852 (2) 7 24-2186/ E-mail: iskcon.hong.kong@pamho.net  
Jakarta, Indonesia — Yayasan Radha-Govinda, P.O. Box 2694, Jakarta Pusat 10001/  
Tel. +62 (021) 489-9646/ E-mail: matsyads@bogor.wasantara.net.id 
Jessore, Bangladesh — Nitai Gaur Mandir, Kathakhali Bazaar P. O., Panjia 
Jessore, Bangladesh — Sri Rup-Sanatan Smriti Tirtha Mandir, Ramshara, Magurahat P. O., 
Abhaynagar  
Katmandu, Nepal — Budhanilkantha (mail: GPO Box 3520)/ Tel. +977 (01) 373790 or 373786/ 
Fax: +977 (01) 372976 (Attn: ISKCON)/ E-mail: iskcon@wlink.com.np 
Mandalay, Myanmar —  ISKCON Sri Krishna Temple, Corner of 19th Thukha Street, Nanshe, 
Mandalay/ E-mail: sdas108@hotmail.com 
Manila, Philippines — #9105 Banuyo St., San Antonio Village, Makati City/ Tel. & fax: +63 
(02) 8901947; Tel. +63 (02) 896 3357/ E-mail: iskconmanila@yahoo.com 
Myitkyina, Myanmar —  ISKCON Sri Jagannath Temple, Bogyoke Street, Shansu Taung, 
Myitkyina, Kachin State/ E-m ail: mahanadi@mptmail.net.mm 
Osaﬁa, Israel — P.O. Box 2232, Osa ﬁa Village 30090/ Tel. +972 (04) 839-2876  
Sylhet, Bangladesh — Sri Sri Radha-Madhava Mandir, Yugalatila, Kazal Sah Rd. 
Tai Pei City, Taiwan —  Ting Zhou Road, Sec. 3, No. 192, 4F, Tai Pei City 100/  
Tel. +886 (02) 2365-8641/ E-mail: dayal.nitai.tkg@pamho.net 
Tokyo, Japan — Subaru 1F, 4-19-6 Kamitakada, Nakano-ku, Tokyo 164-0002/  
Tel. +81 (03) 5343-9147 or (090) 6544-9284/ Fax: +81 (03) 5343-3812/  
E-mail: damodara@krishna.jp  
Yogyakarta, Indonesia — P.O. Box 25, Babarsari YK, DIY  
RURAL COMMUNITIES 
 Bangladesh (Kulaura) — Rangirkul Bidyashram, Kulaura, Dist. Moulvibazar/  
 Fax: +880 (08624) 88035 
Bangladesh (Sri Pundarika Dhama) — Mekhla, Hathazari, Dist. Chittagong/ Tel. (031)


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610822 
Bangladesh (Comilla) —  Jagannathpur, Comilla 
Indonesia (Govinda Kunja) — (contact ISKCON Jakarta) 
Philippines —  ISKCON Farm, Fule St., Alaminos Laguna   
 
 
 
NORTH AMERICA  
CANADA 
Calgary, Alberta —  313 Fourth Street N.E., T2E 3S3/ Tel. (403) 265-3302/ Fax: (403) 547-
0795/  
E-mail: vamanstones@shaw.ca 
Edmonton, Alberta —  9353 35th Ave., T6E 5R5/ Tel. (780) 439-9999/  
E-mail: edmonton@harekrishnatemple.com 
Montreal, Quebec —  1626 Pie IX Boulevard, H1V 2C5/ Tel. & fax: (514) 521-1301/  
 E-mail: iskconmontreal@bellnet.ca  
◆ Ottawa, Ontario — 212 Somerset St. E., K1N 6V4/ Tel. (613) 565-6544/ Fax: (613) 565-
2575/  
E-mail: iskconottawa@sympatico.ca 
Regina, Saskatchewan — 1279 Retallack St., S4T 2H8/ Tel. (306) 525-1640 
◆ Toronto, Ontario — 243 Avenue Rd., M5R 2J6/ Tel. (416) 922-5415/ Fax: (416) 922-1021/  
 E-mail: toronto@iskcon.net 
◆ Vancouver, B.C. — 5462 S.E. Marine Dr., Burnaby V5J 3G8/ Tel. (604) 433-9728/  
Fax: (604) 648-8715/ E-mail: akrura@kri shna.com; Govinda’s Bookstore & Cafe/  
Tel. (604) 433-7100 or 1-888-433-8722 
RURAL COMMUNITY 
Ashcroft, B.C. — Saranagati Dhama (mail: P.O. Box 99, VOK 1A0)/ E-mail:  
saranagativillage@hotmail.com 
U.S.A.  
Atlanta, Georgia — 1287 South Ponce de Leon Ave. N.E., 30 306/ Tel. & fax: (404) 377-8680/  
 E-mail: bala108@earthlink.net 
Austin, Texas — 10700 Jonwood Way, 78753/ Tel. (512) 835-2121/ Fax: (512) 835-8479 
E-mail: sda@backtohome.com 
Baltimore, Maryland — 200 Bloomsbury Ave., Catonsville, 21228/ Tel. (410) 719-1776/ Fax: 
(410) 799-0642/ E-mail: info@baltimorekrishna.com 
Berkeley, California — 2334 Stuart Street, 94705/ Tel. (510) 649-8619/ Fax: (510) 665-9366/  
E-mail: rajan416@yahoo.com  
Boise, Idaho — 1615 Martha St., 83706/ Tel.  (208) 344-4274/ E-mail: 
boise_temple@yahoo.com 
Boston, Massachusetts — 72 Commonwealth Ave., 02116/ Tel. (617) 247-8611/  
 E-mail: radhagopi@juno.com 
◆ Chicago, Illinois — 1716 W. Lunt Ave., 60626/ Tel. (773) 973-0900/ Fax: (773) 973-0526/  
 E-mail: information@iskconchicago.com 
Columbus, Ohio —  379 W. Eighth Ave., 43201/ Tel. (614) 421-1661/ Fax: (614) 294-0545/ 
E-mail: rmanjari@sbcglobal.net 
◆ Dallas, Texas — 5430 Gurley Ave., 75223/ Tel. (214) 827-6330/ Fax: (214) 823-7264/


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E-mail: txkrishnas@aol.com; rest aurant: vegetariantaste@aol.com 
◆ Denver, Colorado — 1400 Cherry St., 80220/ Tel. (303) 333-5461/ Fax: (303) 321-9052/  
 E-mail: naikatma.acbsp@pamho.net 
Detroit, Michigan — 383 Lenox Ave., 48215/ Tel. (313) 824-6000/ E-mail: 
gaurangi108@hotmail.com 
Gainesville, Florida — 214 N.W. 14th St., 32603/ Tel. (352) 336-4183/ Fax: (352) 379-2927/  
 E-mail: kalakantha.acbsp@pamho.net  
Hartford, Connecticut — 1683 Main St., E. Hartford 06108/ Tel. & fax: (860) 289-7252/ 
E-mail: pyari@sbcglobal.net 
◆ Honolulu, Hawaii — 51 Coelho Way, 96817/ Tel. (808) 595-3947/ E-mail: 
tejaprakash@gmail.com  
Houston, Texas — 1320 W. 34th St., 77018/ Tel. (713) 686-4482/ Fax: (713) 956-9968/  
E-mail: management@iskconhouston.org 
Kansas City, Missouri —  Rupanuga Vedic College (Men’s Seminary), 5201 The Paseo, 
64110/  
 Tel. (800) 340-5286/ Fax: (816) 361-0509/ E-mail: info@rvc.edu 
Laguna Beach, California — 285 Legion St., 92651/ Tel. (949) 494-7029/ E-mail:  
pancatattvalagunabeach@earthlink.net 
◆ Los Angeles, California — 3764 Watseka Ave., 90034/ Tel. (310) 836-2676/ Fax: (310) 
839-2715/ E-mail: shastra.krit@pamho.net 
◆ Miami, Florida — 3220 Virginia St., 33133/ Tel. (305) 442-7218/ Fax: (786) 513-0105/  
E-mail: devotionalservice@iskcon-miami.org 
Nashville, Tennessee — 2802 10th Ave. South, 37204/ Tel. (615) 403-7566/  
E-mail: shyamadasi@hotmail.com  
New Orleans, Louisiana — 2936 Esplanade Ave., 70119/ Tel. (504) 304-0032 (office) or (504) 
638-3244/  
E-mail: iskcon.new.orleans@pamho.net 
◆ New York, New York — 305 Schermerhorn St., Brooklyn 11217/ Tel. (718) 855-6714/  
Fax: (718) 875-6127/ E-mail: ramabhadra@aol.com 
New York, New York — 26 Second Avenue, 10003/ Tel. (212) 253-6182/  
E-mail: webmaster@krishnanyc.com  
Philadelphia, Pennsylvania — 41 West Allens Lane, 19119/ Tel. (215) 247-4600/  
Fax: (215) 247-8702/ E-mail: savecows@aol.com 
Philadelphia, Pennsylvania — 1408 South St., 19146/ Tel. (215) 985-9335/  
E-mail: savecows@aol.com  
Phoenix, Arizona  — 100 S. Weber Dr., Chandler 85226/ Tel. (480) 705-4900/ Fax: (480) 705-
4901/ 
E-mail: svgd108@yahoo.com 
Portland, Oregon — 2095 NW Alocleck Dr., Suite, 1107 & 1109, Hillsboro 97124/ Tel. (503) 
439-9117/ 
E-mail: info@iskconportland.com 
◆ St. Louis, Missouri — 3926 Lindell Blvd., 63108/ Tel. (314) 535-8085 or 534-1708/  
Fax: (314) 535-0672/ E-mail: rpsdas@gmail.com 
◆ San Diego, California — 1030 Grand Ave., Paci ﬁc Beach 92109/ Tel. (858) 483-2500/  
Fax: (858) 483-0941/ E-mail: smsandiego@gmail.com 
San Jose, California — 951 S. Bascom Ave., 95128/ Tel. (408) 293-4959/


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E-mail: iskconsanjose@yahoo.com 
Seattle, Washington — 1420 228th Ave. S.E., Sammamish 98075/ Tel. (425) 391-3293/  
Fax: (425) 868-8928/ E-mail: info@iskconseattle.com 
◆ Spanish Fork, Utah  — Krishna Temple Project & KHQN Radio, 8628 S. State Rd., 84660/  
Tel. (801) 798-3559/ Fax: (810) 798- 9121/ E-mail: carudas@earthlink.net 
Tallahassee, Florida — 1323 Nylic St., 32304/ Tel. & fax: (850) 224-3803/  
E-mail: darudb@hotmail.com 
Towaco, New Jersey — 100 Jacksonville Rd. (mail: P.O. Bo x 109), 07082/ Tel. & fax: (973) 
299-0970/  
 E-mail: newjersey@iskcon.net  
◆ Tucson, Arizona — 711 E. Blacklidge Dr., 85719/ Tel. (520) 792-0630/ Fax: (520) 791-
0906/   E-mail: tucphx@cs.com 
Washington, D.C. — 10310 Oaklyn Dr., Potomac, Maryland 20854/ Tel. (301) 299-2100/  
 Fax: (301) 299-5025/ E-mail: ad@pamho.net 
RURAL COMMUNITIES  
Alachua, Florida (New Raman Reti) —  17306 N.W. 112th Blvd., 32615 (mail: P.O. Box 819, 
32616)/   Tel. (386) 462-2017/ Fax: (386) 462-2641/ E-mail: alachuatemple@alltel.net 
Carriere, Mississippi (New Talavan) — 31492 Anner Road, 39426/ Tel. (601) 749-9460 or 
799- 1354/ Fax: (601) 799-2924/ Fax: (6 01) 799-2924/ E-mail: talavan@hughes.net  
Gurabo, Puerto Rico (New Govardhana Hill) — Carr. 181, Km. 16.3, Bo. Santa Rita, Gurabo  
(mail: HC-01, Box 8440, Gurabo, PR 00778)/ (Ofﬁ ce) Tel. & fax: (787) 737-4265/  
(Temple) Tel. (787) 712-0358/  E-mail: iskcon_pr@hotmail.com  
Hillsborough, North Carolina (New Goloka) — 1032 Dimmocks Mill Rd., 27278/ Tel. (919) 
732-6492/  
E-mail: bkgoswami@earthlink.net 
◆ Moundsville, West Virginia (New Vrindaban) — R.D. No. 1, Box 319, Hare Krishna Ridge, 
26041/  
Tel. (304) 843-1600; Guest House, (304) 845-5905/ Fax: (304) 854-0023/  
E-mail: mail@newvrindaban.com  
Mulberry, Tennessee (Murari-sevaka) —  Rt. No. 1, Box 146-A, 37359/ Tel. (931) 759-6888/ 
 -Fax: (615) 759-5785/ E-mail: visnujana@hotmail.com 
Port Royal, Pennsylvania (Gita Nagari) — R.D. No. 1, Box 839, 17082/ Tel. (717) 527-4101/  
 E-mail: kodwin@yahoo.com 
Sandy Ridge, North Carolina (Prabhupada Village) — 1264 Prabhupada Rd., 27046/  
Tel. (336) 593-9888 
ADDITIONAL RESTAURANTS  
Gurabo, Puerto Rico —  Goura's, Calle Andrés Arúz 200, Plaza Nazario, 00778/ Tel. (787) 
712-0000 
Hato Rey, Puerto Rico —  Tamal Krishna's Veggie Garden, 131 Eleanor Roosevelt, 00918/ 
Tel. (787) 754-6959/ Fax: (787) 756- 7769/ E-mail: tkve ggiegarden@aol.com  
Philadelphia, Pennsylvania —  Govinda's, 1408 South St., 19146/ Tel. (215) 985-9303/  
Fax: (215) 966-1242 
Seattle, Washington — My Sweet Lord, 5521 University Way, 98105/ Tel. (425) 643-4664


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EUROPE  
UNITED KINGDOM AND IRELAND 
Belfast, Northern Ireland —  Brooklands, 140 Upper Dunmurray Lane, BT17 OHE/  
 Tel. +44 (028) 9062 0530 
Birmingham, England — 84 Stanmore Rd., Edgbaston B16 9TB/ Tel. +44 (0121) 420 4999/ 
E-mail: birmingham@iskcon.org.uk 
Cardif, Wales — The Soul Centre, 116 Cowbridge Rd., Canton/ Tel. +44 (02920) 390391/ 
E-mail: the.soul.centre@pamho.net  
Coventry, England —  King ﬁeld Rd., Coventry (mail: 19 Gloucester St., Coventry CV1 3BZ)/  
 Tel. +44 (024) 7655 2822 or 5420/ E-mail: haridas.kds@pamho.net 
Glasgow, Scotland —  Karuna Bhavan, Bankhouse Rd., Lesmahagow, Lanarkshire, ML11 
0ES/  
Tel. +44 (01555) 894790/ Fax: +44 (01555) 894526/ E-mail: karunabhavan@aol.com 
Leicester, England —  21 Thoresby St., North Evington, LE5 4GU/ Tel. +44 (0116) 276 2587/  
 E-mail: pradyumna.jas@pamho.net 
◆ London, England (city) —  10 Soho St., W1D 3DL/ Tel. +44 (020) 7437-3662; residential 
/pujaris, 7439-3606; shop, 7287-0269; Govinda’ s Restaurant, 7437-4928/ Fax: +44 (020) 7439-
1127/ 
E-mail: london@pamho.net 
◆ London, England (country) —  Bhaktivedanta Manor, Dharam Marg, Hil ﬁeld Lane, Watford, 
Herts, WD25 8EZ/ Tel. +44 (01923) 857244/ Fax: +44 (01923) 852896/ E-mail: bhaktivedanta. 
manor@pamho.net; (for accommodations:)  accommodations.requests@pamho.net 
London, England (south) —  42 Enmore Road, South Norwood, SE25 5NG/  
Tel. +44 (020) 8656 4296 
London, England (Kings Cross) —  102 Caledonain Rd., Kings Cross, Islington, N1 9DN/ Tel.  
+44 (020) 7168 5732/ E-mail: foodforalluk@aol.com 
Manchester, England —  20 Mayﬁ eld Rd., Whalley Range, M16 8FT/ Tel. +44 (0161) 226-4416 
Newcastle-upon-Tyne, England — 304 Westgate Rd., NE4 6AR/ Tel. +44 (0191) 272 1911/  
 E-mail: newcastle@iskcon.org.uk 
◆ Swansea, Wales —  8 Craddock St., SA1 3EN/ Tel. +44 (01792) 468469/ E-mail:  
iskcon.swansea@pamho.net (rest aurant: govin–das@hotmail.com) 
 
RURAL COMMUNITIES   
Upper Lough Erne, Northern Ireland —  Govindadwipa Dhama, Inis rath Island, Derrylin,  
Co. Fermanagh, BT92 9GN/ Tel. +44 (028) 6772 1512/ E-mail: govindadwipa@pamho.net 
London, England —  (contact Bhaktivedanta Manor)  
(Programs are held regularly in more than forty other  cities in the U.K. Fo r information, contact 
ISKCON Reader Services, P.O. Box 730, Watford WD25 8EZ, UK; www.iskcon.org.uk) 
 
ADDITIONAL RESTAURANTS  
Dublin, Ireland —  Govinda’s, 4 Aungier St., Dublin 2/ Te l. +353 (01) 475 0309/ Fax: +353 (01)  
478 6204/ E-mail: info@govindas.ie 
Dublin, Ireland —  Govinda’s, 83 Middle Abbey St., Dublin 1/  Tel. +353 (01) 872 7463/ E-mail:  
info@govindas.ie 
Dublin, Ireland —  Govinda's 18 Merrion Row,  Dublin 2/ Tel. +353 (01) 661 5095/ E-mail:  
praghosa.sdg@pamho.net


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GERMANY 
Abentheuer — Boecking Str. 4a, 55767/ Tel. +49 (06782) 980436/ Fax: +49 (06782) 980437/  
 E-mail: info@goloka-dhama.de 
Berlin —  Kastanien Allee 3, D-10435/ Tel. +49 (030) 44357296 or 44315921/  
E-mail: harekrishna-berlin@pamho.net 
◆ Cologne — Taunusstr. 40, 51105/ Tel. +49  (0221) 830-1241/ Fax: +49 (0221) 837-0485 
Hamburg —  Eiffestrasse 422, 20537 Hamburg/ Tel. +49 (040) 4102848 
Heidelberg — Forum 5, Wohnung 4, Baden-Wurttember g 69126/ Tel. & fax: +49 (06221) 
384553/  
E-mail: Vipula.ss@pamho.net  
Munich —  Wachenheimer Strasse 1, 81539/ Tel. +49 (089) 6880-0288/ Fax: +49 (089) 6880-
0289 
Wiesbaden —  Aarstrasse 8B, D-65329 Burg Hohenstein/ Tel. +49 (06120) 904107/  
E-mail: iskcon.wiesbaden@web.de 
RURAL COMMUNITY  
Jandelsbrunn (Simhachalam)  — Zielberg 20, 94118/ Tel +49 (08583) 316/ E-mail:  
info@simhachalam.de 
HUNGARY 
Budapest — Lehel Street 15-17, 1039 Budapest/ Tel. +36 (01) 391-0435 or 397-5219/ Fax: 
(060) 514114/ E-mail: budapest@pamho.net 
Debrecen —  Csapo u. 1. III./4., 4024 Debrec en/ Tel. +36 (052) 431-727/  
E-mail: debrecen@pamho.net 
Eger —  Szechenyi u. 64, 3300 Eger/ Tel. +36 (036) 313-761/ E-mail: eger@pamho.net 
Kecskemet —  Felsocsalanos ut 116, 6000 Kecskemet (mail: MKTHK 6001  Kecskemet, P.O. 
Box 546)/ Tel. +36 (076) 480-920/ E-mail: kecske met@pamho.net 
Pecs —  Damjanich u. 22, 7624 Pecs/ Tel. +36 (072) 515-991/ Fax: (072) 313-771/  
E-mail: pecs@pamho.net 
RURAL COMMUNITY  
Somogyvamos — Krsna-völgy, Fö u. 38, 8699 Somogyvamos/ Tel. & fax: +36 (085) 540-002 
or  
 340-185/ E-mail: krisna-volgy@pamho.net 
ADDITIONAL RESTAURANT 
Budapest — Govinda Restaurant, Vigyazo Ferenc Street 4, 1051 Budapest/ Tel. +36 (01) 269-
1625 or 302-2284/ Fax: (01) 473-1310/ E-mail: govinda@nvitel.hu 
ITALY 
Bergamo — Villaggio Hare Krishna (da Medolago strada per Terno d’Isola), 24040 Chignolo 
d’Isola (BG)/ Tel. +39 (035) 4940705/ Fax: +39 (035) 199622233 
Catania —  via della Regione 16 - Tarderia, 95030 Pedara CT/ Tel. +39 (095) 7896216 
 
◆ Rome —  Govinda Centro Hare Krsna,  via Santa Maria del Pianto, 16, 00186/ Tel. +39 (06) 
68891540/ E-mail: govinda.roma@harekrsna.it 
Vicenza — via Roma 9, 36020 Albettone (VI)/ Tel.  +39 (0444) 790573/ Fax: +39 (0444) 
790581/  
E-mail: prabhupadadesh@pamho.net 
 RURAL COMMUNITY  
◆ Florence (Villa Vrindavan) — via Scopeti 108, 50026 San Casciano in Val di Pesa (Fl)/


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Tel. +39 (055) 820054/ Fax: +39 (055) 828470/ E-mail: isvaripriya@libero.it 
ADDITIONAL RESTAURANTS  
Milan —  Govinda’s, via Valpetrosa 5, 20123/ Tel. +39 (02) 862417 
 
SPAIN  
Barcelona — Plaza Reial 12, Entlo 2, 08002/ Tel. +34 93 302-5194/  
 E-mail: templobcn@hotmail.com 
Madrid —  Espíritu Santo 19, 28004/ Tel. +34 91 521-3096 
Málaga — Ctra. Alora, 3, Int., 29140 Churriana/ Tel. +34 95 262-1038/ E-mail: 
malaga@pamho.net  
RURAL COMMUNITY  
Brihuega (New Vraja Mandala) — (Santa Clara) 19411 Brihuega / Tel. +34 949 280436  
RESTAURANT  
Barcelona — Restaurante Govinda, Plaza de la Villa de Madrid 4–5, 08002/ Tel. +34 (93) 318-
7729 
 
SWEDEN  
◆ Gothenburg — Karl Johansgatan 57, SE-414 55, Göteborg/ Tel. +46 (031) 879648 
(restaurant: 421462)/ E-mail: info@harekrishnagoteborg.com 
Grödinge —  Radha-Krishna Temple, Korsnäs Gård, 14792 Grödinge, Tel.+46 (08) 53029800/  
Fax: +46 (08) 53025062/ E-mail: bmd@pamho.net 
◆ Lund — Bredgatan 28, 222 21/ Tel. +46 (046) 39 9500; Restaurant: +46 (046) 120413/ 
Fax: +46 (046) 188804/ E-mail: locan@pamho.net 
◆ Stockholm — Fridhemsgatan 22, 11240/ Tel. +46 ( 08) 654-9002/ Fax: +46 (08) 650-8813/ 
Restaurant: Tel. & fax: +46 (08) 654-9004/ E-mail: lokanatha@hotmail.com 
 
RURAL COMMUNITY 
Järna — Almviks Gård, 153 95/ Tel. +46 (08551) 52050/ Fax: +46 (08551) 52060/  
 E-mail: almviks.gard@pamho.net  
OTHER COUNTRIES  
Amsterdam, The Netherlands —  Van Hilligaertstraat 17, 1072 JX/ Tel. +31 (020) 675-1404  
 or -1694/ Fax: +31 (020) 675-1405/ E-mail: amsterdam@pamho.net  
Antwerp, Belgium — Amerikalei 184, 2000/ Tel. +32 (03) 237-0037 
Basel, Switzerland — St. Jakob-Strasse 33, 4132 Muttenz/ Tel. & fax: +41 (061) 462-0614/  
 E-mail: kgs@pamho.net 
◆ Bratislava, Slovakia —  Sikma 27, Bratislava 821 07/ Tel. +421 (0902) 240 693/ E-mail:  
lalitagopi.bvs@zoznam.sk 
Cakovec, Croatia —  Radnicka 2, Svaska ves, 40000 Cakovec/ Tel. & fax: +385 (040) 334312 
Copenhagen, Denmark — Skjulhoj Alle 44, 2720 Vanlose, Copenhagen/ Tel. +45 4828 6446/  
Fax: +45 4828 7331/ E-mail: iskcon.denmark@pamho.net 
Helsinki, Finland — Ruoholahdenkatu 24 D (Ill krs) 00180/ Tel. +358 (9) 694-9879/  
Fax: +358 (9) 694-9837/ E-mail: harekrishna@harekrishna.fi 
Kaunas, Lithuania — 37, Savanoryu pr., 3000/ Tel. +370 (7) 22-2574 or 26-8953/  
Fax: +370 (7) 70-6642 
Kokosovce, Slovak Republic —  Abranovce 60, 08252 Kokosovce/ Tel. +421 (51) 7798482 
◆ Lisbon, Portugal —  Rua Dona Estefania, 91 R/C 1000 Lisboa/ Tel. & fax: +351(01) 314-


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0314  
 or 352-0038/ E-mail: iskcon.lisbon@pamho.net   
Ljubljana, Slovenia — Zibertova 27, 1000/ Tel. +386 (01) 4312319 or 4312124/  
Fax: +386 (061) 310815/ E-mail: ananta.rns@pamho.net 
◆ Locarno, Switzerland — Govinda Rama, Via Borghese 14, 6600/ Tel. +41 (091) 752-3851/  
Fax: +41 (091) 752-3852/ E-mail: bhaktya.labhya.hks@pamho.net 
Osijek, Croatia —  Ivana Gundulica 9, 31000 Osijek/ Tel. +385 (031) 202759  
Paris, France — 35 Rue Docteur Jean Vaquier, 93160 Noisy le Grand/ Tel. & fax: +33 (01)  
4303-0951/ E-mail: paramgati.swami@pamho.net Porto, Portugal — Rua S. Miguel 19, 4050-
560 (mail: Apartado 4108, 4002-001)/  
Tel. & fax: +351 (0222) 007-223/ E-mail: oriente.porto@teleweb.pt  
Prague, Czech Republic — Jilova 290, Prague 5 - Zlicin 155 21/ Tel. +42 (02) 5795-0391/  
E-mail: info@harekrsna.cz 
Pula, Croatia — Vinkuran centar 58, 52000 (mail: P.O. Box 16)/ Tel. & fax: +385 (052) 573581 
◆ Radhadesh, Belgium — Chateau de Petite Somme, 6940 Septon-Durbuy/ Tel. +32 (086) 
322926   (restaurant: 321421)/ Fax: +32 (086) 322929/ E-mail: radhadesh@pamho.net 
◆ Riga, Latvia — 56, K. Baron st., LV1011/ Tel. +371 (02) 27-2490/ Fax: +371 (2) 27-4120 
Rijeka, Croatia — Ivana Zajca 6/2, 51000 Rijeka (mail: P.O. Box 61)/ Tel. +385 (098) 697436/  
 E-mail: dvaraka-gamana.kkd@pamho.net  
Sarajevo, Bosnia-Herzegovina — Prosorska 11, 71000/ Tel. +3 87 (033) 644 387/ E-mail:  
templesarajevo@yahoo.com  
Skopje, Macedonia —  Vvz. “ISKCON,” Roze Luksemburg 13, 91000/ Tel. +389 (091) 201451 
Soﬁa, Bulgaria —  4 J. Kjuri Str., 1113 So ﬁa/ Tel. +359 (02) 9719714/ E-mail: 
oks_sofia@abv.bg 
Soﬁa, Bulgaria —  119 Kliment Ohridski Str., kv. Malinova Dolina/ Tel. +359 (02) 9616050/  
E-mail: oks_sofia@abv.bg 
◆ Tallinn, Estonia —  Luise Street 11a, 10142/ Tel. +372 6460047/ E-mail: 
info@harekrishna.ee 
Timisoara, Romania —  Porumbescu 92, 1900/ Tel. & fax +40 (056) 154776/ 
Vilnius, Lithuania —  23-1, Raugyklos G, 2024/ Tel. +370 (5) 2135218/ E-mail: 
vilnius@pamho.net 
Warsaw, Poland —  Mysiadlo k. Warszawy, 05-500 Piaseczno, ul. Zakret 11/  
Tel. +48 (022) 750-7797 or -8247/ Fax: +48 (022) 750- 8249/ E-mail: kryszna@post.pl 
Wroclaw, Poland — ul. Brodzka 157, 54-067 Wroclaw/ Tel. & fax: +48 (071) 354-3802  Zagreb, 
Croatia —  Centar Za Vedske Studije, II Bizet 36, 10000 (mail: P.O. Box 68, 10001)/  
 Tel. & fax: +385 (01) 3772-643/ E-mail: ripuha@pamho.net 
Zürich, Switzerland — Bergstrasse 54, 8030/ Tel. +41 (01) 262-3388/ Fax: +41 (01) 262-
3114/  
E-mail: kgs@pamho.net 
RURAL COMMUNITIES  
Czech Republic — Krisnuv Dvur, Mestecko u Benesova, Postupice 257 01/ Tel. +420 (0603) 
700512 or 215380/ E-mail: farma@krisnuvdvur.cz 
France (La Nouvelle Mayapura) — Domaine d’Oublaisse, 36360, Lucay le Mâle/ 
 Tel. +33 (02) 5440-2395/ Fax: +33 ( 02) 5440-2893/ E-mail: oublaise@free.fr 
Poland (New Santipur) —  Czarnow 21, 58-424 Pisarzowice, woj. dolnoslaskie/


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Tel. +48 (075) 744-8892 / E-mail: radhu@wp.pl 
ADDITIONAL RESTAURANTS  
Copenhagen, Denmark —  Govinda’s, Nøerre Farimagsgade  82, DK-1364 Kbh K/ Tel. +45 
3333-7444  
Oslo, Norway —  Krishna’s Cuisine, Kirkeveien 59B, 0364/ Tel. +47 (022) 606-250 
Prague, Czech Republic —  Govinda’s, Soukenicka 27, 110 00 Prague 1/ Tel. +420 (02) 2481- 
6631 or 2481-6016/ E-mail: info@harekrsna.cz 
Prague, Czech Republic —  Govinda’s, Na hrazi 5, 180 00 Prague 8–Liben/ Tel. +420 (02) 
8482- 3805/ E-mail: restaurace@govinda.cz 
Prague, Czech Republic — Balarama, Orlicka 9, 130 00 Praha 3–Vinohrady/  
Tel. +420 (02) 2272 8885/ E-mail: info@balarama.cz  
Presov, Slovak Republic —  Govinda’s, Hlavna 70, 08001/ Tel. +0042 (191) 722 819 
Tallinn, Estonia —  Damodara, Lauteri Street 1, 10114/ Tel. +372 6442650 
Zürich, Switzerland — Govinda’s Veda-Kultur, Preyergasse 16,  8001/ Tel. & fax: +41 (01) 251 
88 59/  
E-mail: info@govinda-shop.ch 
 
COMMONWEALTH OF INDEPENDENT STATES  
RUSSIA 
Astrahan  — 141052, 8-59, Botvina st./ Tel. +7 (8510) 28-9431 
Chita —  27, Kurnatovskogo st./ Tel. +7 (30222) 23-4971 or -0911 
Ekaterinburg —  620078, G. Ekaterinburg, per. Otdelniy 5DK VOG/ Tel. +7 (3432) 74-2200 or 
49-5262 
Irkutsk — st. Krimskaya 6A/ Tel. (3952) 38-71-32 or 3240-62/ E-mail: irkutsk@cis.pamho.net  
Kazan —  13, Sortirovochnaya st, pos.Yudino/ Tel. +7 (8432) 55-2529 or 42-9991 
Krasnodar —  418, Stepnaya st., selo Elizavetinskoye, Krsnodarski krai/ Tel. +7 (8612) 50-
1694 
Kurjinovo  — 8, Shosseinaya st., pos. Ershovo, Urupski region, Karachayevo-Cherkessia 
Moscow — 8/3, Khoroshevskoye sh. (mail: P.O. Box 69) , 125284/ Tel. +7 (095) 255-6711/ Tel. 
& fax: +7 (095) 945-3317 
Moscow —  Nekrasovsky pos., Dmitrovsky reg., 141700 / Tel. +7 (095) 577-8543, -8601, or -
8775/  
Fax: +7 (095) 446-4746 
Murmansk  — 16, Frolova st. (mail: P.O. Box 5823)/ Tel. +7 (8152) 58-9284/  
E-mail: upendra@mun.rospac.ru 
Nijny Novgorod —  14b, Chernigovskaya Str., 603001/ Tel. +7 (8312) 30-5197 or 25-2592 
Novorossiysk —  117, Shillerovskaya st./ Tel. +7 (86134) 38-926 or 51-415 
Novosibirsk — 18/2 Kholodilynaya st., 630001/ Tel. +7 (3832) 46-2655 or -2666  
Omsk — 664099, 42 10th Severnaya st. (mail: P.O. Bo x 8741)/ Tel. +7 (3812) 24-5310 or 41-
4051 
Perm — 76, Generala Chernyakhovskogo, 614000/ Tel.  +7 (342) 2755002 or 2260681/ E-mail:


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prema.vardhana.das@cis.pamho.net 
Rostov-Na-Donu — 84/1, Saryana st., 344025 (mail: P.O. Box 64, 344007)/ Tel. & fax: +7 
(8632) 51-0456 
Samara — 122, Aeroportovskoye sh., Zubchininovka/ Tel. +7 (8462) 97-0318 or -0323  
Simbirsk — 10, Glinki st., 432002/ Tel. +7 (8422) 21-4016  
Sochi — 81a, Lesnaya st., Bytha/ Tel. +7 (8622) 98-5639/ Tel. & fax: +7 (8622) 97-2483 
Ulan-Ude —  Prirechnaya str. 23, 670013 (mail: P.O.  Box 4268, 670000)/ Tel. +7 (3012) 30-
795/ 
E-mail: ulan.ude@cis.pamho.net 
Vladimir — Ul. Nikolo-Galeyskaya 56/25, 6000 0/ Tel. +7 (0922) 32-6726 
Vladivostok — Pikhtovaya St., 33/ Tel. +7 (4232) 35-30-26/ E-mail: nram@list.ru 
RESTAURANTS 
Ekaterinburg — Sankirtana, 33 Bardina st./ Tel. +7 (3432) 41-2737  
St. Petersburg — Govinda’s, 58, Angliysky pr., 190 008/ Tel. +7 (812) 113-7896 
Vladivostok —  Vedic Cuisine, 12, Oleansky pr./ Tel. +7 (4232) 26-89-43/ E-mail: nram@list.ru 
UKRAINE 
Dnepropetrovsk —  Spusk Kalininskiy 39, 320038/ Tel. +380 (0562) 42-3631 or 45-4709/  
E-mail: madan_gopal_psm@mail.ru 
Donetsk —  22, Rubensa st., Makeyevka 339018/ Tel. +380 (0622) 94-9104 or -3140/  
 E-mail: premada@iskcon.donetsk.ua  
Kharkov —  43, Verknegievskaya St., Holodnaya Go ra, 310015/ Tel. +380 (0572) 20-2167  
or 72-6869/ E-mail: kharkov@cis.pamho.net 
Kiev — 21V, Dmitrievskaya ap.13, 01054/ Tel. +380 (044) 484-4042 or 482-1041/ 
Tel. & fax +380 (044) 484-0934 
Kiev — 16, Zorany per., 04078/ Tel. +380 (044) 433-8312, or 434-7028 or -5533 
Nikolaev —  5-8, Sudostroitelny per., 327052/ Tel. +380 (0510) 35-1734 
Vinnica —  5, Chkalov st., 28601/ Tel. +380 (0432) 32-3152 
OTHER COUNTRIES 
Baku, Azerbaijan — 2, Zardobi per., Uzbekistan st., pos. 8th km. 370060/ Tel. +994 (12) 21-
2376 
Bishkek, Kyrgyzstan — 5, Omsky per., 720007/ Tel. +7  (3312) 24-2230 or 44-3776 
Dushanbe, Tajikistan —  38, Anzob st., 734001/ Tel. +7 (3772) 27-1920 or -3990/  
 E-mail: gurupriy a@cada.tajik.net 
Kishinev, Moldova — 13, A. Popovich st., 277022/ Tel. +373 (2) 55-8099 or 76-9254  
Minsk, Belarus — 11, Pavlova st., 220053/ Tel. +375 (172) 13-0629 
Sukhumi, Georgia  — st. Pr-t Mira d 274/ Tel. +995 (8122) 2-9954 
Tashkent, Uzbekistan — 54, A. Kodirov St., Mirabad Tumani , 700005/ Tel. & fax: +998 (71) 
1918501/ 
E-mail: tashkentmandir@mail.ru


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Tbilisi, Georgia —  16, Kacharava st., Avchalskoye sh., 380053/ Tel. +995 (32) 62-3326 or 98-
5812 
RESTAURANT 
Almaty, Kazakhstan —  Govinda's, 39 Ablay Khan Avenue, Alma ty City 050004/ Tel. +7 (327)  
271-0836/ Fax: +7 (327) 271-3235/ E-mail: almaty@pamho.net 
 
AUSTRALASIA  
AUSTRALIA  
Adelaide — 25 Le Hunte St. (mail: P.O. Box 114, Kilburn, SA 5084)/ Tel. & fax: +61 (08)  
8359-5120/ E-mail: iskconsa@tpg.com.au 
Brisbane — 95 Bank Rd., Graceville (mail: P.O. Box 83, Indooroopilly), QLD 4068/  
Tel. +61 (07) 3379-5455/ Fax: +61 (07)  3379-5880/ E-mail: brisbane@iskcon.org.au 
Canberra — 1 Quick St., Ainslie, ACT 2602 (mail: P.O. Box 1411, Canberra, ACT 2601)/  
Tel. & fax: +61 (02) 6262-6208/ E- mail: iskcon@harekri shnacanberra.com 
Melbourne — 197 Danks St. (mail: P.O. Box 125), Albert Park, VIC 3206/  
Tel. +61 (03) 9699-5122/ Fax: +61 (03) 9690-4093/ E-mail: melbourne@pamho.net 
Newcastle —  28 Bull St., May ﬁeld, NSW 2304/ Tel. +61 (02) 4967-7000/  
E-mail: iskcon_newcastle@yahoo.com.au  
Perth — 144 Railway Parade (corner of The Strand ) [mail: P.O. Box 102], Bayswater, WA 
6053/  
Tel. +61 (08) 9370-1552/ Fax: +61 (08) 92 72-6636/ E-mail: iskcon perth@optusnet.com.au 
Sydney —  180 Falcon St., North Sydney, NSW 2060 (mail: P.O. Box 459, Cammeray, NSW 
2062)/ Tel. +61 (02) 9959-4558/ Fax: +61 (02) 9957-1893/ E-mail: info@iskcon.com.au 
Sydney —  Govinda’s Yoga and Meditation Centre, 112 Darlinghurst Rd., Darlinghurst NSW 
2010 (mail: P.O Box 174, Dings Cross 1340)/ Te l. +61 (02) 9380-5162/ Fax: +61 (02) 9360-
1736/  
E-mail: sita@govindas.com.au 
RURAL COMMUNITIES  
Bambra, VIC (New Nandagram) — 50 Seaches Outlet, off 1265 Winchelsea Deans Marsh 
Rd., Bambra VIC 3241/ Tel. +61 (03) 5288-7383  
Cessnock, NSW (New Gokula) — Lewis Lane (off Mount View Rd., Mill ﬁeld, near Cessnock 
[mail: P.O. Box 399, Cessno ck, NSW 2325])/ Tel. +61  (02) 4998-1800/ Fax: (Sydney temple)  
Murwillumbah, NSW (New Govardhana) — Tyalgum Rd., Eungella (mail: P.O. Box 687),  
NSW 2484/ Tel. +61  (02) 6672-6579/ Fax: +61  (02) 6672-5498/ E-mail: ajita@in.com.au 
RESTAURANTS  
Brisbane — Govinda’s, 99 Elizabeth St., 1st ﬂoor, QLD 4000/ Tel. +61  (07) 3210-0255 
Brisbane — Krishna’s Cafe, 1st Floor, 82 Venture St., West End, QLD 4000/ E-mail: 
brisbane@pamho.net 
Cairns — Gaura Nitai’s, 55 Spence St., Cairns, QLD/ Tel. +61 (07) 4031-2255 or (0425) 725 
901/  
Fax: +61 (07) 4031 2256/ E-mail: gauranitais@in.com.au  
Maroochydore — Govinda’s Vegetarian Cafe, 2/7 First Avenue, QLD 4558/ Tel. +61 (07) 
5451-0299 Melbourne — Crossways, 1st Floor, 123 Swanston St., VIC 3000/ Tel. +61 (03) 
9650-2939 
Melbourne — Gopal’s, 139 Swanston St., VIC 3000/ Tel. +61 (03) 9650-1578


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Newcastle —  Govinda's Vegetarian Cafe, 110 King Street, corner of King & Wolf Streets,  
NSW 2300/ Tel. +61 (02) 4929-6900 / E-mail: info@govindascafe.com.au 
Perth — Hare Krishna Food for Life, 200 William St., Northbridge, WA 6003/ Tel. +61 (08) 
9227- 1684/ E-mail: perth@pamho.net 
NEW  ZEALAND,  FIJI,  AND  PAPUA  NEW  GUINEA  
Auckland, NZ — The Loft, 1st Floor, 103 Beach Road/ Tel. +64 (09) 3797301  
Christchurch, NZ — 83 Bealey Ave. (mail: P.O. Box 25- 190)/ Tel. +64 (03) 366-5174/  
Fax: +64 (03) 366-1965/ E-ma il: iskconchch@clear.net.nz 
Hamilton, NZ —  188 Maui St., RD 8, Te Rapa/ Tel. +64 (07) 850-5108/  
E-mail: rmaster@wave.co.nz 
Labasa, Fiji — Delailabasa (mail: P.O. Box 133)/ Tel. +679 812912 
Lautoka, Fiji — 5 Tavewa Ave. (mail: P.O. Box 125)/ Tel. +679 666 4112/ E-mail:  
regprakash@excite.com  
Nausori, Fiji — Hare Krishna Cultural Centre, 2nd Floor, Shop & Save Building 11 Gulam Nadi 
St., Nausori Town (mail: P.O. Box 2183, Govt. Bldgs., Suva)/ Tel. +679 9969748  
or 3475097/ Fax: +679 3477436/ E-mail: vdas@frca.org.fj  
Rakiraki, Fiji — Rewasa (mail: P.O. Box 204)/ Tel. +679 694243 
Sigatoka, Fiji —  Queens Road, Olosara (mail: P.O. Box 1020)/ Tel. +679 6520866 or 6500349/  
E-mail: drgsmarna@connect.com.fj 
 Suva, Fiji — 166 Brewster St. (mail: P.O. Box 4229)/  
Tel. +679 331 8441/ Fax: +679 331 9097/ E-mail: iskconsuva@connect.com.fj  Wellington, NZ 
— 105 Newlands Rd., Newlands/ Tel. +64 (04) 478-4108/  
E-mail: iskcon.wellington@paradise.net.nz 
Wellington, NZ — Gaura Yoga Centre, 1st Floor, 175 Vivian St. (mail: P.O. Box 6271,  
Marion Square)/ Tel. +64 (04) 801-5500 
RURAL COMMUNITY  
Auckland, NZ (New Varshan) — Hwy. 28, Riverhead, next to Huap ai Golf Course (mail: R.D. 
2, Kumeu)/ Tel. +64 (09) 412-8075/ Fax: +64 (09) 412-7130 
RESTAURANTS  
Auckland, NZ — Hare Krishna Food for Life, 268 Karangahape Road/ Tel. +64 (09) 300-7585 
Labasa, Fiji — Hare Krishna Restaurant, Naseakula Road/ Tel. +679 811364  
Lautoka, Fiji — Gopal’s, Corner of Yasawa St. and Naviti St./ Tel. +679 662990 
Suva, Fiji — Hare Krishna Vegetarian Restaurant, Dolphi ns FNPF Place, Victoria Parade/  
Tel. +679 314154/ E-mail: vdas@govnet.gov.fj 
Suva, Fiji — Hare Krishna Vegetarian Restaurant, Oppo site University of the South Paci ﬁc,  
Laucala Bay Rd./ Tel. +679 311 683/ E-mail: vdas@govnet.gov.fj 
Suva, Fiji — Hare Krishna Vegetarian Restaurant, 18 Pratt St./ Tel. +679 314154 
Suva, Fiji — Hare Krishna Vegetarian Restaurant, 82 Ratu  Mara Rd., Samabula/ Tel. +679 
386333 
Suva, Fiji — Hare Krishna Vegetarian Restaurant, Terry Wal k, Cumming St./ Tel. +679 312295  
AFRICA  
GHANA 
Accra —  Samsam Rd., Off Accra-Nsawam Hwy., Medi e, Accra North (mail: P.O. Box 11686)/  
 Tel. & fax +233 (021) 229988 
Kumasi — Twumduase Land, Near Emina Hospital (mail: P.O. Box KS 10076)/  
E-mail: shastra316@yahoo.com


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Nkawkaw — P. O. Box 69 
Sunyani — Plot No. 146, South Ridge Estates (mail P.O. Box 685) 
Takoradi — New Amanful, P.O. Box 328 
Tarkwa — State Housing Estate, Cyanide 
RURAL COMMUNITY  
Eastern Region — Hare Krishna Farm Community, P.O. Box 15, Old Akrade 
NIGERIA  
Abeokuta — Ibadan Rd., Obanatoka (mail: P.O. Box 5177) 
Benin City —  108, Lagos-Uselu Rd. (mail: P.O. Box 1207)/ Tel. +234 (052) 258636 
Enugu —  5/6, Destiny Layout, Old Abakaliki Rd., Near Enugu Airport, Emene  
Ibadan — Ibadan-Lagos Express Way, Opposite Ile-Marun (mail: UIPO Box 9996)/  
E-mail: gboyega@ibadan.skannet.com 
Jos —  Airforce Base, Abattoir Rd., by Nammua, Giring Village (mail: P.O. Box 6557) 
Kaduna —  Federal Housing Estate, Abuja Rd. (ma il: P.O. Box 1121), Goningora Village/  
 Tel. +234 (062) 231335  
Lagos — 12, Gani Williams Close, off Osolo Way, Ajao Estate, International Airport Rd.  
(mail: P.O. Box 8793, Marina)/ Tel. +234 (01) 7744926 or 7928906/  
E-mail: bddswami@pamho.net 
Port Harcourt — Umuebule 11, 2nd tarred road (mail: P.O. Box 4429), Trans Amadi 
Warri — Okwodiete Village, Kilo 8, Effurun/Or erokpe Rd. (mail: P.O. Box 1922) 
SOUTH AFRICA  
Cape Town — 17 St. Andrews Rd., Rondebosch 7700/ Tel. +27 (021) 6861179/  
 Fax: +27 (021) 686-8233/ E-mail: cape.town@pamho.net  
◆ Durban — 50 Bhaktivedanta Swami Circle, Unit 5 (mail: P.O. Box 56003), Chatsworth, 
4030/  
 Tel. +27 (031) 403-3328/ Fax: +27 (031) 403-4429/ E-mail: iskcon.durban@pamho.net  
Johannesburg — 7971 Capricorn Ave. (entrance on Nirvana Drive East), Ext. 9, Lenasia (mail: 
P.O. Box 926, Lenasia 1820)/ Tel. +27 (011) 85 4-1975 or 7969/ E-mail:  iskconjh@iafrica.com 
Pretoria — 1189 Church St., Hat ﬁeld 0083 (mail: P.O. Box 14077, Hatﬁ eld 0028)/  
Tel. & fax: +27 (12) 342-6216/ E-mail: iskconpt@global.co.za 
OTHER COUNTRIES 
Abidjan, Cote D’Ivoire — AICK-CI, 01 B.P. 8366/ Tel. & fax +225 563402  
Baie du Cap, Mauritius — St. Martin/ Tel. +230 521-0028  
Gaboronne, Botswana — P.O. Box 201003/ Tel. +267 307768/ Fax: +267 301988/  
E-mail: dkkoshal@infow.bw 
Kampala, Uganda — 9 Dewington Rd. (mail: P.O. Box 1647), Kampala/ Tel. +256 7564-2741 
Kisumu, Kenya — Cairo Rd., P.O. Box 9202/ Tel. +254 (035) 40983/ Fax: +254 (035) 43827 
◆ Lome, Togo — Sis Face Place Bonke, Cote Blue Night, Tokoin Hospital, 01 BP 3105/ Tel. + 
228 2217477 or 9028793/ E-mail: varaha.bts@pamho.net  
Marondera, Zimbabwe — 6 Pine Street (mail: P.O. Box 339)/ Tel. +263 (028) 887-7801 
Mombasa, Kenya — Hare Krishna House, Sauti Ya Kenya and Kisumu Rds.  
(mail: P.O. Box 82224)/ Tel. +254 (011) 312248 
Nairobi, Kenya — Muhuroni Close, off West Nagara Rd. (mail: P.O. Box 28946)/  
 Tel. +254 (0203) 744365/ Fa x: +254 (0203) 740957/ E- mail: iskcon_nairobi@yahoo.com 
◆ Phoenix, Mauritius — Hare Krishna Land, Pont Fer (mail: P.  O. Box 108, Quartre Bornes)/  
Tel. +230 696-5804/ Fax: +230 696- 8576/ E-mail: iskcon.hkl@intnet.mu


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Rose Belle, Mauritius — Shivala Lane/ Tel. +230 627-5030 
RURAL COMMUNITIES 
Mauritius (ISKCON Vedic Farm) — Hare Krishna Rd., Vrindaban/ Tel. +230 418-3185  
or 418-3955/ Fax: +230 418-6470 
Uganda (Hare Krishna Farm) —  Seeta Town, Kampala   
  
LATIN AMERICA  
ARGENTINA  
Buenos Aires —  Centro Bhaktivedanta, Andonaegui 2054, Villa Urquiza, CP 1431/  
 Tel. +54 (01) 523-4232/ Fax: +54 (01) 523-8085/ E-mail: i skcon-ba@gopalnet.com 
 Rosario —  Paraguay 556 (2000)/ Tel. +54 (041) 252630 or 264243/ Fax: +54 (041) 490838 
 San Miguel —  Muqoz 1745, entre Concejal Tribulato y Espaqa, (1663), Pcia. Buenos Aires/  
 Tel. +54 (011) 4664-6631 or 4667-0483/ E-mail: bhaktiyoga@sinectis.com.ar 
 RURAL COMMUNITY  
 Bhaktilata Puri —  Ciudad de la Paz 3554 (1429) Capital Federal/ Tel. & fax: +54 (01) 523-
8085  
RESTAURANTS  
 Buenos Aires —  Jagannath Prasadam, Triunvirato 4266 (1431)/ Tel. +54 (01) 521-3396 
 Buenos Aires —  Restaurante Tulasi, Marcelo T. de Alvear 628, Local 30 
 BOLIVIA  
 Cochabamba —  Av. Heroinas E-435 Apt. 3 (mail: P. O. Box 2070)/ Tel. & fax: +591 (042) 
54346 
◆ Santa Cruz —  Calle 27 de Mayo No. 99 esq. Justo Bazan/ Tel. & fax: +591 (03) 345189 
RURAL COMMUNITY  
Bolivia —  (contact ISKCON Cochabamba)  
ADDITIONAL RESTAURANTS  
Cochabamba — Restaurant Gopal, calle España N-250 (G aleria Olimpia)/ Tel. +591 (042) 
34082 
Cochabamba —  Restaurant Govinda, calle Mexico #E0303/ Tel. +591 (042) 22568 
Cochabamba —  Restaurant Tulasi, Av. Heroinas E-262 
Oruro — Restaurant Govinda, Calle 6 de Octubre No. 6071 
Santa Cruz — Snack Govinda, Calle Bol ivar esq. Av. Argomosa (primer anillo)/ Tel. +591 (03)  
345189 
Sucre — Restaurant Sat Sanga, Calle Tarapacá No. 161/ Tel. +591 (64) 22547   
BRAZIL  
Belo Horizonte, MG —  Rua Ametista, 212, Prado, 30410-420/ Tel. +55 (31) 3337-7645 
◆ Curitiba, PR —  Rua Panamá, Bairro Bacacheri, Curitiba 82510-170/ Tel. +55 (41) 3015-
5106/  
E-mail: iskconctba@yahoo.com.br 
◆ Porto Alegre, RS —  Rua Jose Bonifacio, 605, Bom Fim, 90040-130/ Tel. +55 (51) 3332-
1704/  
E-mail: iskconportoalegre@midiadeva.net
◆ Recife, PE —  Rua Bernardo Guimaraes, 114, Boa Vista, 50050-440/ Tel. +55 (32) 214-
2021/  
E-mail: nitaygouranga@ig.com.br
Rio de Janeiro, RJ —  Rua Vilhena de Morais, 309, Barra da Tijuca, 22793-140/


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Tel. +55 (21) 2491-1887/ E-mail: s ergio.carvalho@pobox.com
Salvador, BA — Rua Alvaro Adorno, 17, Brotas, 40255-460/ E-mail: 
salvador@iskconbahia.com.br
Sao Paulo, SP —  Rua do Paraiso, 694, Paraiso, 04103-000/ Tel. +55 (11) 3263-0975/  
E-mail: comunicacaomandir@grupos.com.br
Suzano, SP —  Rua XV, 585, Jardim Gardenia, 08696-550/ Tel. +55 (11) 4752-2553/  
E-mail: info@suzanomandir.com.br 
RURAL COMMUNITIES  
Caruaru, PE (Nova Vrajadhama) —  Serra dos Cavalos, Distrito de Murici,  
P. O. Box 283, 55000-000/ E- mail: yagnivi@yahoo.com.br 
Parati, RJ (Goura Vrindavana) —  P.O. Box 74.862, 23970-000/ Tel. +55 (24) 3371-7364/  
E-mail: goura@paratyweb.com.br 
◆ Pindamonhangaba, SP (Nova Gokula) —  Ribeirao Grande, P.O. Box 1009, 12400-990/  
Tel. +55 (12) 3645-8238/ E-mail: giriraj@ig.com.br 
Teresopolis, RJ (Vrajabhumi) —  Prata dos Aredes, P. O. Box 92430, 25953-970/ 
Tel. +55 (21) 2644-7213/ E-mail: lrvraja@uol.com.br 
ADDITIONAL RESTAURANTS 
Campina Grande, PB —  Govinda, Rua Teodosio de Oliveira Ledo, 144, Centro, 58101-440/  
Tel. +55 (83) 342-0239/ E-mail: mahanm12000@yahoo.com.br 
Curitiba, PR — ISKCON Restaurant, R. Paula Gomes, 12 3, Proximo Shoppi ng Muller, Curitiba 
80510- 070/ Tel. +55 (41) 3024-5225 
Sao Paulo, SP —  Gopala Prasada, Rua Antonio Carlos, 413, 01309-011/ Tel. +55 (11) 3283- 
3867/ E-mail: gopalaprasada@bol.com.br 
MEXICO  
◆ Guadalajara — Pedro Moreno No. 1791, Sector Juarez, Jalisco, 261278/ Tel. +52 (33) 616-
4481 
Mexico City — Tiburcio Montiel 45, Colonia San Miguel, Chapultepec D.F., 11850/  
 Tel. +52 (55) 273-1953/ Fax: +52 (55) 272-5944 
Monterrey  — Juan Ignacio Ramón 841, Col. Barrio Antiguo, entre Dr. Coss y Diego de 
Montemayor, Zona Centro, Nuevo León, 64000/ Tel. +52 (88) 8340 5950 
Monterrey —  Playa Revolcadero 3329, Col. Primavera, c.p. 64830/ Tel. +52 (81) 83871883/  
E-mail: ambujaksa.gps@pamho.net 
Saltillo — Blvd. Saltillo No. 520, Col. Buenos Ai res/ Tel. +52 (84) 178752/ E-mail: 
ramayana@todito.com 
Tulancingo — Apartado 252, Hildago/ Tel. +52 (775) 34072 
RURAL COMMUNITIES  
Guadalajara — (contact ISKCON Guadalajara) 
Veracruz —  Mail: Jesus Garcia 33, Col. Fe rrocarril, Cerro Azul/ E-mail: 
libbhkti@mail.internet.com.mx 
ADDITIONAL RESTAURANT  
Veracruz — Restaurante Radhe, Sur 5 No. 50, Orizaba, Ver./ Tel. +52 (2717) 14825 
PERU  
Lima — Pasaje Solea 101, Santa Maria-Chosica/ Tel. +51 (511) 360 3381


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◆ Lima — Schell 634 Miraﬂ ores/ Tel. +51 (014) 444-2871 
◆ Lima — Av. Garcilaso de la Vega 1670/ Tel. +51 (014) 433-2589 
RURAL COMMUNITY 
 Correo De Bella Vista —  DPTO De San Martin 
 ADDITIONAL RESTAURANT 
 Cuzco —  Espaderos 128 
 OTHER COUNTRIES 
 Asunción, Paraguay —  Centro Bhaktivedanta, Mariano R. Alonso 925/ Tel. +595 (021) 480-
266/ Fax: +595 (021) 490-449 
Cali, Colombia —  Avenida 2 EN, #24N-39/ Tel. +57 (023) 68-88-53 
 Caracas, Venezuela —  Av. Los Proceres (con Calle Marquez del Toro), San Bernardino, 
Caracas, Venezuela/ Tel. +58 (212) 550-1818 
 Chinandega, Nicaragua —  Ediﬁcio Hare Krsna No. 108, Del Banco Nacional 10 mts. abajo/  
 Tel. +505 (341) 2359   
Essequibo Coast, Guyana —  New Navadvipa Dham, Mainstay, Essequibo Coast/ Tel. +592 
771-4894  
Guatemala, Guatemala —  Calzada Roosevelt 4-47 tercer nivel, Zona 11  
 Guayaquil, Ecuador —  6 de Marzo 226 and V. M. Rendon/ Tel. +593 (04) 308412 or 309420/  
 Fax: +564 302108/ E-mail: gurumani@gu.pro.ec  
Panama, Republic of Panama —  Via las Cumbres, entrada Villa Zaita, casa #10, frente a 
INPSA, (mail: P.O. Box 6-1776, El Dorado)/ Tel. +507 231-6561/ E-mail: 
iskconpanama@hotmail.com 
 Paramaribo, Suriname —  Kwattaweg #459 (mail: P.O. Box 713)/ Tel. +597 435051/  
 E-mail: iskconsur@hotmail.com 
 Pereira, Colombia —  Carrera 5a, No.19-36 
 San Salvador, El Salvador —  Cuidad Merliot (mail: Apartado Postal 1506)/ Tel. +503 78-0799 
 Santiago, Chile —  Carrera 330/ Tel. +56 (02) 698-8044/ E-mail: 
adikesavadasa@yahoo.com.ar  
Santo Domingo, Dominican Republic —  Calle San Francisco de Asis No. 73, Ensanche 
Ozama/   Tel. +809 597-5078/ E-mail: svats1949@hotmail.com 
 
Tegucipalpa, Honduras —  (mail: Apartado Postal 30305)/ Tel. +504 32-3172/ Fax. +504 34-
780 
 Trinidad and Tobago, West Indies —  Eastern Main Rd., Garden Village, Arouca (mail: B. 
Narine, Rice Mill Rd., Garden Village, Arouca)/ Tel. +1 (868) 646-1062  
Trinidad and Tobago, West Indies —  4 Orion Drive, Debe/ Tel. +1 (809) 647-3165/  
 Fax: +1 (868) 647-6809/ E-mail: iskcondebe@yahoo.com  
Trinidad and Tobago, West Indies —  Edinburgh Road, Longdenville, Chaguanas/ 
 Tel. +1 (868) 665-2249/ E-mail: agni.sdg@pamho.net West Coast Demerara, Guyana —  Sri 
Gaura Nitai Ashirvad Mandir, Lot “B,” Nauville Flanders   (Crane Old Road), West Coast Demerara/ Tel. +592 254 0494/  
 E-mail: iskcon.guyana@yahoo.com 
 
West Coast Demerara, Guyana —  New Godruma, 24 Uitvlugt Front, West Coast Demerara 
 Williamsburg, Guyana —  New Kulinagram, Block 6, Williamsburg, Corentyne, Berbice/  
 Tel. +592 333-3563/ E-mail: prabhoh@yahoo.com 
 RURAL COMMUNITIES


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Colombia (Nueva Mathura) — Cruzero del Guali, Municipio de Caloto, Valle del Cauca/  
 Tel. +57 (023) 612688 
 Costa Rica (Nueva Goloka Vrindavana) —  Carretera Cartago-Paraiso, de la iglesia cristiana 
Rios de Agua Viva, 75 metros al oeste y 300 metr os al sudeste, Cartago (mail: Apartado 166, 
1002, San Jose)/ Tel. +506 551-09 90/ E-mail: prthvipavana@yahoo.com 
 Ecuador (Giridhari Desa) —  Chordeleg km 5, Via Sig-sig, Cuenca/ Tel. +593 7 2887599  
 or 2830462/ E-mail: jervesmr@etapa.com.ec  
Ecuador (Nueva Mayapur) — Ayampe (near Guayaquil) 
 El Salvador — Carretera a Santa Ana, Km. 34, Canton Los Indios, Zapotitan, Dpto. de La 
Libertad  
Trinidad (New Madhuvan) —  Sri Jagannatha Mandir, mm #13 Cumuto Main Road, Coryal/  
 Tel. +1 (868) 745-0294


