Bhagavad­gita with commentaries   

by 

Baladeva Vidyabhusana 

Introduction 

satyänantäcintya-çakty-eka-pakñe sarvädhyakñe bhakta-rakñätidakñe |

çré-govinde viçva-sargädi-kande pürëänande nityam ästäà matir me ||

ajïäna-néradhir upaiti yayä viçeñaà

bhaktiù paräpi bhajate paripoñam uccaiù | tattvaà paraà sphurati durgamam apy ajasraà sädguëya-bhåt svaracitäà praëamämi gétäm ||

May my mind remain eternally fixed on He who is the ultimate perfection of real, infinite, inconceivable powers, and who thus controls everything; who is Çré Govinda, expert in protecting His devotees, who is also the root of creation, maintenance and destruction of the universe, and who is full of bliss. I offer my respects to the Gétä, which was spoken by the Lord endowed with perfect qualities, a work by which the ocean of ignorance meets its complete end,1 by which pure bhakti becomes fully nourished to the highest degree, and by which the supreme truth, normally difficult to understand, becomes eternally manifest. That svayam bhagavän, condensed happiness and knowledge, is the Supreme Person, endowed with inconceivable power. His feet are the object of meditation by Brahmä and others who create, maintain and destroy the variegated universe depending on His order. Through such pastimes as His birth, He gave exceeding joy to His associates, whom He treated equal to Himself, and who appeared with Him. And by His pastimes He liberated many jévas from the tiger’s mouth of ignorance. Wishing to deliver

1 Or the ocen of ignorance gets cured.

others in the future, after His own disappearance, He placed even His intimate expansion Arjuna under seeming bewilderment at the commencement of the battle by His inconceivable energy, and then, on the pretext of removing Arjuna’s ignorance, spoke his own Gétopaniñad, which excellently ascertains the real nature of Himself and His energies. Five subjects are described in the Gétä: the Lord, the jéva, prakåti, käla and karma. Among them, the all-powerful conscious being (vibhu samvit) is the Lord, éçvara. The minute conscious being (anu samvit) is the jéva. Prakåti is the substance which is the shelter of the three guëas: sattva, rajas and tamas. Käla is unconscious substance (dravya) devoid of the guëas.2 Karma refers to the force of destiny which fulfills the efforts of men (in response to previous actions). The characteristics of these items are as follows. Among them, the first four--éçvara, jéva, prakåti and käla--are eternal. Jéva, prakåti, käla and karma are under the control of içvara. The fifth item, karma, has no beginning (anädi) and is liable to destruction, like prior non-existence (präg abhäva).3 The only objects which have consciousness as their essential property (svarüpa) are éçvara and jéva. They are aware of other things (saàvettä) and have recognition of “I” (self awareness) (asmad artha).4 The çruti says:

vijïänam änandaà brahma That brahman is knoweldge and bliss. Båhad Äraëyaka Upaniñad 3.9.28 mantä boddhä kartä vijïänätmä puruñaù That Lord who is knoweldge itself is the controller, the knower, the doer. Praçna upaniñad 4.9 yaù sarvajïaù sarvavit He knows all things, and knows everything about each thing. Munòaka Upaniñad 1.1.9

Also the çruti says (concerning self awareness): so’kämayata bahu syäm He desired, “May I become many.”

2 This means that käla is distinct from prakåti. Rämänuja also accepts this in his system. Jéva Gosvämé also places käla as part of nimitta mäya, whose other constituents are karma (action), daiva (fate) and svabhäva (impressions). It has two functions: vidyä and avidyä. Avidyä causes the bewilderment of the jéva and vidyä assists in jéva’s release from prakåti. This functions along with guëa mäya or pradhäna whose constituents are prakåti, mahat tattva, ahaìkära, the five elements, eleven senses and five sense objects. Guëa mäyä supplies the material body for the jéva. 3 Something which has not yet existed has not existed for infinite time in the past. It has anädi non-existence. But this state of infinite non-existence comes to an end if and when the object in question makes its appearance. Thus some objects can have no beginning but have an end. 4 Followers of Çaìkära argue that Brahman is consciousness itself, with no awareness of self or other things, what to speak of being a doer.

Taittiréya Upaniñad 2.6. sukham aham asväpsaà na kiïcid avediñam I slept happily and was not aware of anything.5

This awareness of self in both the Lord and the jéva is not the material ahaìkära which arises from the mahat tattva. That is meaningless proposal, since the material ahaìkära disappears during pralaya. (so’kamayata shows that the Lord had an identity before manifestationg of ahaìkära.) Thus the Lord is proved to be both a doer and experiencer (kartä and bhoktä) from the use of the words sarvajïa, sarvavit, boddhä and kartä. The equivalence of knowing with experiencing (or enjoying) is recognized by all, as in the following statement.

so’çnute sarvän kämän saha brahmaëä vipaçcitä He enjoys all sense objects along with the knowing brahman. Taittiréya Upaniñad 2.1

This statement makes clear the equivalence of the two words “knowing” and “enjoying.” Even though the state of being the knower is not actually different from the Lord as samvit svarüpa, knowledge itself, just as the sun is not different from its light, the Lord and His capacity to know are distinguished as different by the power of viçesä.6 This power of viçeña produces a “likeness to difference” but does not produce actual difference. This potency gives rise to effecting difference, to enacting the states of object and attribute, though there is no real difference. Thus, the wise acknowledge meaningful like “Being exists, difference is distinct, time exists at all times.”7 The prohibition of perceiving the qualities as inherently different from the Lord is stated:

evaà dharmän påthak paçyaàs tän evänuvidhävati One who percieves the qualities of the Lord as different from Him pursues only those qualities (and ends up in saàsära). Kaöha Upaniñad 4.14.

Thus in explaining about the qualities of the Lord, it is forbidden to see real difference of those qualities from Himself. 5 This phrase is raised by Crédhara Svämé in his commentary on SB 11.3.39, to illustrate that the soul experiences while mind, intellect and anaìkära are not functioning during deep sleep. 6 Viçeña is the power of objects to distinguish their being from their qualities. The concept derives from Madhva. 7 In talking about existence, difference or time, we can make tautological statements, where difference is naturally implied to give it meaning, thus making distinctions about them, which are accepted as truth, where actually there are no distinctions. The existing object cannot be separated from its existence. Difference cannot be separated from its function of creating difference. Time cannot be separated from “existing at all time.” Yet everyone can understand the meaning of the statements because of the functioning of viçeña, which creates difference in oneness.

Even those unwilling to recognize viçeña must accept that, in the absence of this apparent difference (visesa), they cannot speak about an object-attribute relationship in a situation where there are numerous qualities.8 These subjects will be examined in this scripture in the appropriate place. In this work, the exact natures of jéva and Paramätmä, their powers and the methods of realizing them will be precisely explained. The nature of the jéva suitable for the mercy of Paramätmä and the nature of Paramätma which makes Him suitable as the object of the jévas’ worship will be taught. Prakåti, time and karma will be shown as instruments of the creator, Paramätmä. The three methods of attaining the Lord are karma, jïäna and bhakti. Karma is regarded as an authorized method because it assists jïäna and bhakti by purifying the heart through performance of prescribed actions with renunciation of doership and renunication of the promised fruits of those actions, and thus brings attainment of the Lord gradually. The duties prescribed by the çrutis (in the process of karma yoga) are devoid of violence. That is the main element in them. In the Mokña Dharma (Mahäbhärata, Sänti Parvä), in the discussion between father and son, the method of karma, characterized by non-violence, is regarded as secondary because of its indirect nature, whereas the other two methods are direct. “If one performs karma and purifies the heart, then, with the appearance of jïäna, one will gain liberation. What, then, is the speciality of bhakti?” It is said that jïäna indeed is bhakti, with some specialization. Jëäna is the search for the Lord by conceiving Him as the form of knowledge itself, differenet from those persons who see the Lord with unblinking vision or side-long glance. It leads to sälokya and other types of liberation. Bhakti however directly searches out (in that sense a type of knowledge) the Lord as the shelter of rasa and variegated pastimes. By bhakti, one attains the ultimate goal, bliss from serving the Lord, which includes sälokya and other benedictions within it. That bhakti has the status of jïäna is shown in the çruti:

sac-cid-änandaika-rase bhakti-yoge tiñöhati The Lord resides in bhakti yoga, which is His one dear object of affection, composed of eternity, knowledge and bliss. Gopäla Täpané Upaniñad 2.31

We see that jlïäna is the equivalent of çravaëa, bhäva and other elements of bhakti. One should recognize that jïäna takes the forms of hearing and other elements of bhakti , just as one lock of Viñëu’s hair represents Viñëu, who is filled with knowledge and bliss. I will explain this in the commentary.

8 Baladeva’s commentary on Vedänta Sütra 3.2.32 covers this point. There seems to be some misprint in the Géta commentary text at this point.

The Gétä is divided into three groups of six chapters. In the first six chapters, the jéva, an aàña of the Lord, is shown to have a svarüpa to be employed in devotion to the Lord, the aàçé, source of the jéva. The first six chapters show that realization of the nature of jéva is accomplished by niñkäma karma whicih contains within it jïäna. In the middle six chapters, this bhakti, the means of attaining the Lord who is the source of the jévas and the supreme object of attainment, along with a revelation of the Lord’s powers, is explained. In the last six chapters, the true nature of the Lord and the other items which were previously mentioned are described in detail. All three groups of chapters have indications of karma, jïäna and bhakti, but by predominance of the subjects of these chapters they have been described here. At the end of the Gétä there is a statement of bhakti in the form of complete surrender. This is like a short inscription written on the top of a jewel box indicating its contents. One who has faith in this scripture, who is steady in following the path of dharma and has conquered the senses, is qualified for this scripture (adhikaré). There are three types of qualified persons. The first, called saniñöha, performs his prescribed duties (of varëa) as a form of worship of Hari, with desire to see svarga loka.9 The second type, called pariniñöhita, follows his prescribed duties to set an example for others and at the same time engages in bhakti to the Lord. These two types also follow the rules of their particular açräma. The third type, called nirapekña, whose heart has been purified by austerities, japa, truthfulness and other actions, is absorbed only in worshipping Hari (not following varëa duties). He does not follow the duties of any açräma. There is a relationship between words and the subject of the words (sambandha). The subject of words (väcya) is Çré Kåñëa, who has been described. The words (väcaka) are the scripture called the Gétä. He is the subject (viñaya) of knowledge. The final goal (prayojana) of studying Gétä is direct vision of Kåñëa, which also extinguishes countless sufferings. These are the four anubandhas, necessasry elements noted at the beginning of a literary work.10 The words brahma and akñara refer to the first three items: içvara, jéva and prakåti. The word kñara refers to the conditioned jéva and his body. The word ätmä refers to içvara, jéva, and their bodies, the mind, intelligence, determination, and effort. Prakåti refers to substance consisting of the three guëas, impressions (väsanä), characterer, or ones svarüpa. The word bhäva means existence, intention, nature, object, birth, actions and and souls. The word yoga refers to the karma yoga, jïäna yoga and bhakti yoga, as well as cessation of mental functions. 9 The saniñöha devotee performs niñkäma karma yoga, as explained in chapter 2.31. Therefore his desire to see svargaloka would seemed to be for curiosity, not to enjoy as those performing sakäma karma desire. 10 Traditional works list these items at the beginning: adhikäré (qualified person to study the text), viñaya (subject of the text), prayojana (goal of the knowledge) and sambandha (the text should relate to the subject).

This scripture is the best, being the direct words of svayam bhagavän. Padma Puräëa says:

gétä sugétä kartavyä kim anyaiù çästra-vistaraiù yä svayaà padmanäbhasya mukha-padmäd viniùsåtä The Gétä which has emanated from the mouth of the Lord Himself should be sung. What is the need of any other scriptures?

The words of Dhåtarastra and others in the Gétä were written by Veda Vyäsa to create continuity in the work. However those words also become equivalent to the Lord’s words, just as all objects falling in a salt mine become salty. This concludes the introduction.

Chapter 1

dhåtaräñöra uväca dharma-kñetre kuru-kñetre samavetä yuyutsavaù | mämakäù päëòaväç caiva kim akurvata saïjaya ||1||

1. Dhåtaräñöra said: O Saïjaya, what did my sons and the sons of Päëòu do, having gathered, desirous of fighting at Kurukñetra, the place of dharma? The sage in the first chapter of the Gétä has revealed events related to the conversation which took place between Arjuna and Kåñëa at the beginning of the war. The intention of this narration is to praise the conversation between Kåñëa and Arjuna. The description continues for twenty seven verses. Knowing that Kåñëa was accompanying Arjuna as his driver, Dhåtarästra, doubting the victory of his own sons, questioned Saïjaya. Actually Vaiçampäyana is relating everything to Janmejaya. “What did my sons and the Päëòavas do, gathered together at Kurukñetra, desiring to fight?” “You have already said that they gathered to fight, so they will certainly fight. What is your intention is asking again what they did?” “This is happening at Kurukñetra, a place of dharma. The çruti says: yad anu kurukñetraà devänäà deva-yajanaà sarveñäà bhütänäà brahma-sadanam: Kurukñetra is a place for sacrifice to the devatäs by those who are like the devas. It is the abode of

brahman for all living beings. (Jabala Upaniñad 1) From this we understand that it has become famous as a place for increasing dharma. Under its influence, will my sons give up their animosity and give the kingdom to the Päëòavas? Or will perhaps the Päëòavas, who are always following dharma, consider at this place of dharma that it is best to go the forest out of fear of committing adharma in the form of destruction of the family traditions by fighting? O Saïjaya (destroyer), by the mercy of Vyäsa you have destroyed all attraction and repulsion within yourself. Therefore you should speak the truth to me.” By not mentioning that the Päëòavas were also his relatives and mentioning only his sons as his own (mämaka), he revealed his hatred for them. “In a field of grains, the weeds which look similar to the grain, but are obstacles to their growth, are eventually pulled out. Similarly, at the field of dharma, your sons, who are but imitations of dharma and opposers of dharma, will also be destroyed.” This is the unintentional, hidden meaning of the word dharma kñetra, (uttered by Dhåtarästra himself), by the grace of Sarasvaté (skillful in use of words).

saïjaya uväca dåñövä tu päëòavänékaà vyüòhaà duryodhanas tadä |

äcäryam upasaìgamya räjä vacanam abravét ||2|| 2. Saïjaya said: Seeing the array of the Päëòavas’ troops, Duryodhana approached his teacher Droëa and spoke these words. The pious Saïjaya could understand that Dhåtaräñöra, blind from birth, but having the eye of wisdom, was now blind with illusion because of loss of wisdom concerning dharma. He was thus worried that his son would give the kingdom to the Päëòavas. Therefore, understanding this, Saïjaya, fixed in dharma, gave satisfaction to Dhåtaräñöra by saying that his son would certainly not give the kingdom to the Päëòavas. Duryodhana, expert in political affairs or raja niti (räjä),11 seeing the arrangement (vyüòham) of the troops (anékam) of the Päëòavas, personally approached the teacher Droëa, who had given instructions to him from Dhanur Veda, and spoke some words (vacanam). He spoke a few brief words with deep import, a special combination of words. He had inner fear caused by seeing the strength of the Päëòavas’ troops, which is shown by his personally approaching Droëa. But he attempted to hide that fear by showing that he had come personally out of respect to guru. This act displayed his clever use of politics, räjä néti, which has been indicated by addressing him as räjä.

paçyaitäà päëòuputräëäm äcärya mahatéà camüm | vyüòhäà drupadaputreëa tava çiñyeëa dhématä ||3||

11 He was not actually the king (räjä).

3. “O teacher, see this great army of the sons of Päëòu, arranged for battle by your intelligent disciple, the son of Drupada.” This verse relates the words spoken by Duryodhana. Thinking that Droëa would not fight against Yudhiñöhira and his brothers because of great affection, in order to produce some anger in Droëa towards them, he revealed the Päëòavas’ disrespect for Droëa. “Their army has approached very close, with arrogance, not considering your exalted position as a warrior and teacher. Seeing that, you should recognize their disrespect. The army has been arranged (vyuòhäm) by the son of Drupada. Drupada, in order to kill you, had his son Dåñöadumnya appear from the fire sacrifice. And then you, though knowing he was an enemy, taught that son the art of fighting. That was your foolishness. And he, the enemy, is very intelligent (dhématä), having learned from you how to kill you. What you have done has produced a problem for us now!”

çürä maheñväsä bhémärjunasamä yudhi | yuyudhäno viräöaç ca drupadaç ca mahärathaù ||4||

dhåñöaketuç cekitänaù käçiräjaç ca véryavän | purujit kuntibhojaç ca çaibyaç ca narapuàgavaù ||5|| yudhämanyuç ca vikränta uttamaujäç ca véryavän |

saubhadro draupadeyäç ca sarva eva mahärathäù ||6|| 4. Here are brave men, skillful with great bows, equal to Bhéma and Arjuna in battle: Sätyaki, Viräta, and Drupada, all mahärathas. 5. Here are Dhåñöaketu, Cekitäna, the valorous king of Käñé, Purujit, Kuntibhoja and Çaibya, all excellent heroes. 6. Here are mighty Yudhämanyu, valiant Uttamaujä, Abhimanyu, and the five sons of Draupadé. All of these are mahärathas.

“This small army arranged by Dåñöadumnya will be easily conquered by us. Do not fear.” “But in that army, there are great warriors who have bows (iñväsä) which cannot be cut by the enemy. They are innumerable warriors who have skill in fighting.” He then lists the warriosr on the opposing side. Yuyudhäna refers to Sätyaki. Sätyaki, Viåata and Drupada were all mahärathas. Dhåñöaketu, Cekitänaù and Käçiräja were all couragous (véryavän). Purujit, Kuntibhoja and Çaibya were all the best among men (nara püàgavaù). Yudhämanyu was valiant (vikranta) and Uttamaujä was brave (véryavän). Saubhadra refers to Abhimanyu. Draupadeya refers to the five sons of Draupadé born from each of the Päëòavas: Prativindhya, Çrutasena, Çrutakérti, Çatänéka and

Çrutakarma. The word ca indicates other sons such as Ghaöotkaca. The five Päëòavas were so famous that they are not even mentioned. The seventeen men mentioned, and others on their side not mentioned, were all mahärathas. The description of mahärathas also indicates the presence of other fighters such as atirathas. Their qualities are mentioned:

eko daça sahasräëi yodhayed yas tu dhanvinäm çastra-çästra-pravéëaç ca mahäratha iti småtaù amitän yodhayed yas tu samprokto’tirathas tu saù rathé caikena yo yudhyet tan-nyüno’rdha-rathaù småtaù A mahäratha is one man who can fight alone with ten thousand archers, who is expert in both weapons and scripture. An atiratha is one who fights with unlimited troops (or sixty thousand archers according one source). A ratha is one who fights with one opponent. One who does less than that (cannot deal with one opponent alone) is called ardha ratha.12

asmäkaà tu viçiñöä ye tän nibodha dvijottama |

näyakä mama sainyasya saàjïärthaà tän bravémi te ||7|| 7. O best of the brähmaëas, understand who is on our side, the commanders of my army. I will list them so you can completely understand. Thinking that Droëa might perceive that he was fearful of the Päëòavas’ army, Duryodhana then spoke boldly to cover his inner fears. “Among our troops, understand those who are particularly outstanding (viçiñöä), the leaders (näyakä) endowed with great intelligence and other qualities. I will speak so that you will completely understand about them (saàjïänartham). If you will not fight out of affection for the Päëòavas, then I will still gain victory through Bhéñma and others.” He makes a hint of this in order to arouse the anger of Droëa.

bhavän bhéñmaç ca karëaç ca kåpaç ca samitiàjayaù | açvatthämä vikarëaç ca saumadattir jayadrathaù ||8||

anye ca bahavaù çürä madarthe tyaktajévitäù | nänäçastrapraharaëäù sarve yuddhaviçäradäù ||9||

8-9. There are you, Bhéñma, Karëa, Kåpa, troops of Droëa and others which are winners of wars, Açvatthämä, Vikarëa, Bhüriçravä, and Jayadratha. There are also many other brave

12 Source of the quote is unknown. By the sequence, atiratha would seem to be less than mahäratha, however Arjuna was an aitratha, and in the commentary Bhéñma is described as atiratha, so this would make the atiratha superior to the mahäratha. The drop from mahäratha to rathé, who fights with only one archer seems rather drastic. Ekena is taken by some as “fighting with one thousand archers.”

men who have given up their lives for my sake, skillful at fighting, armed with various missiles and weapons of close combat. Bhavän refers to Droëa. Vikarëa was a younger brother of Duryodhana. Saumadatti refers to Bhüriçravä. The troops of Droëa and others are described as victorious in war (samitiàjayaù). “These are only the outstanding persons on my side. There are also other warriors whose numbers cannot be counted (anye ca). There are many (bahavaù) such as Jayadratha, Kåtavarma and Çalya, who are determined to give up their lives for my sake if necessary (tyakta jévitäù). “My victory will be accomplished because of their intense affection for me, their intense courage, and their knowledge of fighting.” This is his hint in speaking.

aparyäptaà tad asmäkaà balaà bhéñmäbhirakñitam | paryäptaà tv idam eteñäà balaà bhémäbhirakñitam ||10||

10. Our army protected by Bhéñma is immeasurable, but their army, protected by Bhéma is limited.

“But how can you achieve victory when the troops are equal on both sides?” “We have more troops. Our strength is immeasurable (aparyäptam) and is protected by Bhéñma, who is most intelligent and an atiratha. The strength of the Päëòavas’ army is limited (paryäptam),13 being protected Bhéma, who has very little intelligence and is only an ardha ratha. Thus I will attain victory.”

ayaneñu ca sarveñu yathäbhägam avasthitäù | bhéñmam eväbhirakñantu bhavantaù sarva eva hi ||11||

11. Situated in your positions for entering the enemy flanks, you should all protect Bhéñma on all sides. “If Droëa understands the meaning of my words, he may become indifferent to fighting himself. This will damage my plans. Therefore I will give him personal responsibility in this war.” Thus he spoke. “You should protect Bhéñma on all sides by staying in your positions which have been designated individually for entering into the ranks of the enemy troops (äyaneñu). Act in this way so that he will not be attacked by others, since being absorbed in fighting, he will not be looking on the sides or behind. My victory will be accomplished while Bhéñma, the general, is unaware of my arrangements.”

13 Rämänuja takes the words aparyäptam to mean insufficient, and paryätam to mean sufficient. Viçvanätha and Çrédhara follow the same interpretation. Madhuñüdana Sarasvati takes the same meaning as Baladeva.

The intention is as follows. Bhéñma is our grandfather. You are our teacher. You two I know to be my fervent well-wishers, for though you knew the injustice I did at the gambling match you did not speak a word when Draupadé asked for justice.” He thus made his request so that Droëa would give up his trace of affection for the Päëòavas that was still visible.

tasya saàjanayan harñaà kuru-våddhaù pitämahaù | siàha-nädaà vinadyoccaiù çaìkhaà dadhmau pratäpavän ||12||

12. Then the majestic elder among the Kurus, the grandfather, in order to bring joy to Duryodhana, making the sound of lion, blew his conch loudly.

Then Bhéñma in great joy, understanding that Duryodhana was praising him, blew his conch shell to drive away the inner fear of Duryodhana. The use of the phrase siàha nädam vinadya is according to the Päëini rule upamäne karmaëi ca. (Päëini 3.4.45) Ca refers to another sütra to denote an agent as well as an object: kartary upamäne. (Päëini 3.2.79) It means “sounding like a lion.”14 Without saying a word, just by blowing his conch, Bhéñma announced that he would give up his life according to kñatriya dharma for Duryodhana, though victory or defeat was really dependent only on the Lord.

tataù çaìkhäç ca bheryaç ca paëavänakagomukhäù |

sahasaiväbhyahanyanta sa çabdas tumulo 'bhavat ||13|| 13. Then conches, kettle drums, small drums, and larger drums were suddenly sounded, making a tumultuous roar. When Bhéñma blew his conch, at that time, in his army, suddenly instruments and conches began to sound. Abhyahanyanta is a reflexive passive, literally meaning “the instruments were sounded by themselves” or “the instruments made sounds.” Paëava, änaka, and gomukha are types of instruments. The sound was very great since the instruments sounded all at once.

taù çvetair hayair yukte mahati syandane sthitau |

mädhavaù päëòavaç caiva divyau çaìkhau pradadhmatuù ||14||

14. Then Kåñëa and Arjuna, standing in a large chariot yoked with white horses, blew their divine conches. In this verse, the desire to fight which arose in the troops of the Päëòavas is described.

14 A verb root with the suffix “am” can be used to mean “like.” Thus siàha-nadam vinadya means that he blew his conch, sounding like a lion. Another example would be aja-näçam nastaù: he perished like a goat (perishes).

Though the others were also standing in their chariots, Kåñëa and Arjuna are particularly mentioned in this regard to indicate the special nature of the chariot, which was given by Agni himself,15 which had great power and could conquer the three worlds.

päïcajanyaà håñékeço devadattaà dhanaàjayaù |

pauëòraà dadhmau mahäçaìkhaà bhémakarmä våkodaraù ||15|| anantavijayaà räjä kuntéputro yudhiñöhiraù |

nakulaù sahadevaç ca sughoñamaëipuñpakau ||16|| käçyaç ca parameñväsaù çikhaëòé ca mahärathaù | dhåñöadyumno viräöaç ca sätyakiç cäparäjitaù ||17||

drupado draupadeyäç ca sarvaçaù påthivépate | saubhadraç ca mahäbähuù çaìkhän dadhmuù påthak påthak ||18||

15-16. Kåñëa blew Païcajanya, Arjuna blew Devadatta, and Bhéma of fearful deeds blew the great conch Pauëòra. Yudhiñöhira, son of Kunté, blew Anantavijaya, and Nakula and Sahadeva blew their conches Sughoña and Manipuñpaka. 17-18. Then the king of Käñé, who was the greatest archer, the mahäratha Çikhaëòi, Dhåñöadyumna, Viräöa and Sätyaki, who shone with his bow, Drupada, the sons of Draupadé, and mighty-armed Ahimanyu blew their conches one after the other, O lord of the earth. The names of the conches starting with Kåñëa’s Paìcajanya are listed. The word håñikeça (master of the senses) used in describing the Lord indicates that the Lord would help this army (He would help by directing their senses skilfully). Mentioning the names of the conches indicates that these persons had many conches of divine nature. The word räjä indicates that Yudhiñöhira had performed the räjäsüya sacrifice.16 The word bhéma karma (man of ferocious actions) indicates that Bhéma had killed many demons such as Hiòimbä. The word dhanaïjaya indicates that Arjuna had gathered unlimited treasures when he went out to conquer the directions. Thus the outstanding nature of the Päëòava army is indicated. The opposing army, not having these descriptive names, was therefore inferior. Käçya indicates the king of Käçi, who was a great archer (parameñväsaù). Sätyaki was shining with his bow (cäpa räjitaù). “O Dhåtaräñöra, lord of the earth (påthivé pate), your bad advice has brought about this calamity in the form of the destruction of the dynasty.” That is the suggestion of addressing the king as “lord of the earth.”

15 The chariot, quiver, horses were given to Arjuna and cakra to Kåñëa by Agni before he devoured the Khäëòava forest. 16 He was not recognized as king until after the battle.

sa ghoño dhärtaräñöräëäà hådayäni vyadärayat | nabhaç ca påthivéà caiva tumulo vyanunädayan ||19||

19. That tumultuous sound, filling the sky and earth, split the hearts of Dhåtaräñöra’s sons.

The sound of the Päëòavas’ conches split the hearts of all of Dhåtaräñöra’s followers including Bhéñma. That means it produced pain equal to piercing the heart. The intense sound filled the sky and earth with its echoes. The sound of the conches of the followers of Dhåtaräñöra did not cause any agitation in the hearts of the Päëdävas, because nothing was mentioned of this.

atha vyavasthitän dåñövä dhärtaräñörän kapidhvajaù | pravåtte çastrasaàpäte dhanur udyamya päëòavaù ||20||

håñékeçaà tadä väkyam idam äha mahépate | senayor ubhayor madhye rathaà sthäpaya me 'cyuta ||21||

yävad etän nirékñe 'haà yoddhukämän avasthitän | kair mayä saha yoddhavyam asmin raëasamudyame ||22||

yotsyamänän avekñe 'haà ya ete 'tra samägatäù | dhärtaräñörasya durbuddher yuddhe priyacikérñavaù ||23||

20-23. O King, then, as the armies prepared to fight, Arjuna with Hanuman insignia on his flag, seeing the sons of Dhåträñöra standing there, taking his bow in hand, spoke to Håñékeça: O Acyuta, please station my chariot between the two armies, so I can view at the commencement of the war those standing desirous of fighting, and those with whom I should fight. I believe that those who have gathered here, desiring to please the foolish sons of Dhåtaräñöra, are intent on fighting.

20-23. After the fear among the followers of Dhåtaräñöra has been described, the enthusiasm of the Paëòavas is indicated in verse and a half. Arjuna saw Bhéñma and others standing there with a desire to fight, tryhing to counteract the defeat of their enthusiasm on hearing the sound of the enemy conches. Arjuna had the flag of Hanuman. This indicates that he had received the mercy of the great warrior Hanuman who had previously performed great feats for Çré Räma.17 Therefore, Arjuna had no trace of fear. O king (mahépate, lord of the earth), as the battle was about to begin (pravåtte), Arjuna spoke these words to Kåñëa, Håñikeça, one who sets the 17 When Arjuna went to Rameçvaram he inquired by Räma had to use monkeys to build the bridge to Lanka. He could have used arrows. A small monkey said that the bridge would break. Arjuna said that he could make a bridge of arrows that no monkey could break. The monkey challenged him. If Arjuna won the challenge the monkey would become his servant. If the monkey won then Arjuna would commit suicide. Arjuna made a bridge of arrows several times, but each time the monkey broke it. When arjuna decided to commit suicide a brahmana boy appeared and said the contest should have an arbitrator. Therefore again the challenge was made. This time the monkey could not break it. He even expanded his form until it was huge, but still he could not break it. The monkey then realized that the brähmaëa was his master and exclaimed “Räma!” Arjuna recognized him as Kåñëa. Kåñëa then advised them not to make contests like this, but reminded the monkey that he should fulfill his promise by placing himself on Arjuna’s flag.

senses in motion. This indicates that there is no doubt about victory for the pure devotees, the Päëòavas, for whom the Lord of all beings, Hari, had great attachment. Mahépate means “O Dhåtarästra.” Arjuna then spoke. “O Acyuta, you do not deviate from your innate nature--from your affection for your devotee, or from your supreme power. Controlled by this quality, without fear, place my chariot according my words, the words of your devotee.” He then speaks of the purpose of doing so. ‘Place the chariot so that I can see who are situated firmly, not trembling in fear (avasthitän), who are desirous of fighting (yoddu kamän), with no desire for compromise.” “But you are fighter, not a spectator. What will be accomplished by viewing this?” “I wish to see at the beginning of the battle those friends and relatives in whose company I will fight, and those friends and relatives against whom I will fight. For that purpose, place my chariot between the two armies. ” “Out of friendship they will make peace.” “No, there will be no conciliation between the two sides. I believe (avekñe) that they are intent on fighting (yotsyamänäm). They are intent on fighting, desiring to please the son of Dhåtarästra who is unintelligent (durbuddheù), ignorant of means for his own survival (ignorant that he is going to die), even in face of this war, which does not sober his intelligence. Therefore my viewing the rival party in war has been justified. ”

evam ukto håñékeço guòäkeçena bhärata |

senayor ubhayor madhye sthäpayitvä rathottamam ||24|| bhéñma-droëa-pramukhataù sarveñäà ca mahékñitäm |

uväca pärtha paçyaitän samavetän kurün iti ||25||

24-25. When Arjuna, Guòakeça, spoke to him thus, Håñékeça, stationing the best of chariots between the two armies, in front of Béñma, Droëa and all the princes, spoke: See these Kurus gathered here. “Then what happened?” Saïjaya then speaks. Guòäkeça means the lord (éça) of sleep (guòäkä). Arjuna had conquered sleep by complete absorption in remembrance of the beauty and qualities of his close friend, bhagavän Çré Kåñëa. Having been addressed by greatest devotee Arjuna, Håñékeça (master of the senses), bhagavän, knowing the workings of Arjuna’s mind (as He is master of the senses including mind), impelled by Arjuna, placed that most excellent

chariot given by Agni (rathottamam)18 between the two armies, facing Droëa and Bhéñma and all the kings (mahé kñitäm). The Lord then spoke. “O Pärtha, see the Kurus gathered here.” The use of the words pärtha (son of Påthä) and håñékeça (knower of Arjuna’s mind) imply the following. “Because you are the son of my father’s sister, the son of Påthä,19 I indeed will be with you on the chariot, but just now, you are going to give up your desire to fight (since I know everything as Håñékeça). So what is the use of viewing the troops of the enemy.” He says this in a joking mood.

taträpaçyat sthitän pärthaù pitèn atha pitämahän | äcäryän mätulän bhrätèn puträn pauträn sakhéàs tathä ||

çvaçurän suhådaç caiva senayor ubhayor api ||26|| 26. Arjuna saw fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends, fathers-in-law and well-wishers on both sides standing there. When the Lord spoke thus, Arjuna then looked at the opposing army. This is described in a verse and a half. In the opposing army, he saw elders like Bhüriçravaù20 (pitåë), grandfathers Bhéñma and Somadatta21 (pétämahän), teachers like Droëa and Kåpä (äcäryän), maternal uncles like Çalya22 and Çakuni23 (mätulän), brothers like Duryodhana (bhratån),24 sons like Lakñmaëa (puträn),25 grandsons like the sons of Lakñmaëa (pauträn), contemporaries of the same age such as Açvatthämä and Jayadratha (sakhén)26 and

18 Agni requested Varuëa to give Arjuna the Gäëòéva bow and quiver of inexhaustible arrows and the chariot marked with Hanumän to protect Agni from the rain of Indra when Agni devoured the Khäëòava forest. 19 Kunti, the mother of Arjuna, was the sister of Vasudeva, Kåñëa’s father. They were the children of King Çürasena. She was known as Påthä. Çürasena’s sisters son was Kuntibhoja, who was childless. Çürasena gave his first daughter Påthä to him as an adopted child. She then became known as Kunté. 20 He was a king in the Kuru dynastya, and was killed by Sätyaki. 21 Somadatta was the father of Bhüriçravä. He was killed by Sätyaki. 22 Çalya was the brother of Mädré, wife of Päëòu. He sided with Duryodhana and was killed by Yudhiñöhira. 23 Çakuni was the brother of Gändhäré, wife of Dhåtarästra. 24 Actually they were cousins to Arjuna. 25 Lakñmaëa was the son of Duryodhana. He was killed by Abhimanyu, son of Arjuna. 26 Jayadratha was a competitor for Draupadé and later tried to abduct her from the Päëòavas. He had a boon that whoever made his head touch the ground would have his own head burst into a hundred pieces. Later çiva gave him the boon that he could defeat all the Päëòavas except Arjuna. Arjuna defeated him by shooting and arrow which chopped off his head and sent it onto the lap of his father in meditation, who, on seeing the head threw it off his lap, and had his own head burst.

well-wishers like Kåtavarma and Bhagadatta27 (suhådaù). This description indicates that he also looked at the troops within his own army. He reviewed both the armies that were situated there (senayor ubhayor api). The verb samékñya (seeing) is in the next verse.

tän samékñya sa kaunteyaù sarvän bandhün avasthitän | kåpayä parayäviñöo viñédann idam abravét ||27||

27. The son of Kunté, seeing all his relatives situated there, overcome with compassion and depressed, spoke as follows. The merciful Lord of all beings, desiring to deliver the universe through instructions to His dear associate, put Arjuna under illusion, making it appear that his duty to fight was against religious principles, through a distortion of the philosophy of non-violence mentioned in the çruti with mä hiàsyät sarva-bhütäni: do not commit violence against any living entity.28 By addressing Arjuna as the son of Kunté (kaunteya), as the son of his father’s sister, thereby suggesting Arjuna’s kñatriya background, lamentation and bewilderment concering his kñatriya dharma are here suggested. Because of his extremely compassionate nature (parayä kåpayä), he showed remorse (viñédan). Because of the word krpayä in the instrumental case, there is a suggestion that this mercy is an inherent and perefect quality, emphasized by the word para, superior. Through analyzing the saìdhi differently, the word aparayä can also be formed. In that case the meaning is “Though he had previously shown compassion for those in his own army, now he also showed different compassion for the members of the opposing army (aparayä kåpäyä).” In stating that Arjuna talked while lamenting at the same time, it is suggested that while talking he showed the effects of remorse—tears, quivering body and contracted throat.

dåñövemaà svajanaà kåñëa yuyutsuà samupasthitam | sédanti mama gäträëi mukhaà ca pariçuñyati ||28||

vepathuç ca çarére me romaharñaç ca jäyate | gäëòévaà sraàsate hastät tvak caiva paridahyate ||29||

27 Bhagadatta was a friend of Päëòu and later Yudhiñtùira. However he fought on the side of Duryodhana. He was killed by Arjuna. Kåtavarma sat in Yudhiñöhira’s court but later fought on the side of Duryodhana. He later set fire to the camp, killing the sons of the Päëdävas. 28 Ahiàsan sarva bhütäni is found in the Chändogya Upaniñad, 8.15. Na hiàsyät sarva bhütäni is quoted by Rämänuja in 2.19 and Srédhara Svämé in 18.3. na hiàsyät sarva bhütäni maitrayäëa gataù caret is found in Mahäbharata, 12.316.18.

28-29. O Kåñëa, seeing all my relatives and friends gathered to fight, my limbs are weakening, my mouth is drying up, my body is trembling and my hairs are standing on end. My bow is falling from my hand and my skin is burning. Having been described as afflicted with lamentation, Arjuna in this verse expresses the same in his speaking. Svajanam, meaning his group of friends, is in the singular case to express a class. Amara Koça says that svajana is the equivalent of friend or relative. After I, situated here, have seen those relatives assembled, my limbs such as hands and feet are weakening (sédanti), and my mouth has dried up completely (pariçuñyati) from fatigue. His hairs were standing on end (roma harñaù) and his body was quivering (vepathuù). That his bow was falling from his hand indicated his unsteadiness, and his burning skin indicated his burning heart.

na ca çaknomy avasthätuà bhramatéva ca me manaù |

nimittäni ca paçyämi viparétäni keçava ||30|| 30. I cannot stay fixed and my mind seems to whirl about. I see contrary results in this battle, O Keçava. I cannot even (ca) remain steady and my mind seems to whirl about. This indicates the appearance of weakness and fainting. I see opposite results (viparétäni nimittäni) in this war: being victorious and gaining a kingdom will not give me bliss; tather it will give the opposite, remorse. Nimitta means “result,” as in the usage “For what purpose (nimitta) are you living here?”

na ca çreyo 'nupaçyämi hatvä svajanam ähave | na käìkñe vijayaà kåñëa na ca räjyaà sukhäni ca ||31||

31. I do not see any good result, after killing my own people in war. I do not desire victory, kingdom or happiness, O Kåñëa. Having expressed his lamentation which was unfavorable for knowledge of truth (tattva-jïäna), he now expresses his contrary intelligence which was unfavorable to knowledge of the truth. “Having killed my relatives in this war (ähave), I do not see any benefit at all.

dväv imau puruñau loke sürya-maëòala-bhedinau parivräò yoga-yuktaç ca raëe cäbhimukhe hataù The saànyäsé engaged in yoga and the warrior who dies facing the enemy attain the sun planet. Paräçara Småti 3.30

We see from the scriptures that being killed is beneficial. But killing my relatives is not at all beneficial for me.” If the saìdhi is analyzed to form the word asvajanam, then the meaning is, “ Since killing non-relatives has no benefit, how much more sinful will it be to kill relatives?” “But you will gain fame, kingdom and wealth. These are the visible results of fighting.” “I do not desire these things. Because of giving up desire for kingdom and wealth, I have no interest in attaining victory to attain it. Just as a person who has lost interest in food has no interest in cooking. Therefore living in the forest would be a more commendable means of maintaining my life.”

kià no räjyena govinda kià bhogair jévitena vä | yeñäm arthe käìkñitaà no räjyaà bhogäù sukhäni ca ||32||

ta ime 'vasthitä yuddhe präëäàs tyaktvä dhanäni ca | äcäryäù pitaraù puträs tathaiva ca pitämahäù ||33||

mätuläù çvaçuräù pauträù çyäläù saàbandhinas tathä | etän na hantum icchämi ghnato 'pi madhusüdana ||34||

api trailokyaräjyasya hetoù kià nu mahékåte | nihatya dhärtaräñörän naù kä prétiù syäj janärdana ||35|||

32-35. O Govinda, what is the use of kingdom, enjoyment or even living? Those for whom we desire kingdom, enjoyment and happiness-- teachers, fathers, sons and grandfathers, maternal uncles, fathers-in-law, gransons, brothers-in-law and relativs-- are standing on the battlefiled, giving up deire for their lives and wealth. I do not desire to kill them, even if they attack me, O Madhusüdana, even for sovereigntiy over the three worlds, what to speak of this earth. O Janärdana, what happiness will we achieve, having killed the sons of Dhåtaräñtåa?

Arjuna addressing the Lord as Govinda means “You know (vindati) the functions of all my senses (go). Therefore, please understand what I am thinking.” He tells his reasons for not wanting a kingdom. “Having given up the desire for life (präëän) and wealth (dhanäni), they are standing ready to fight. (The word “desire” should be supplied in order to complete the meaning.) In giving up their lives they should have desire for kingdom (wealth) in order to give happiness to their friend. But their inclination to fight is useless, since since this kingdom will be destroyed.” “If you being very mericful will not kill them, they will certainly kill you and obtain your kingdom without opposition.”

“I have no desire to kill them, even if they attack me, even if I attain a kingdom of the three worlds, what to speak of attaining just this earth.” “Apart from others, at least these sons of Dhåtaräñöra should be killed, because it is possible to be happy, having killed those that give so much trouble.” “Having killed Duryodhana and others, what peace would we Päëòavas who remain have? None at all. It is not proper to kill brothers for a temporary semblance of happiness, but which would lead to long term suffering in hell. O Janärdana (destroyer of people), if they are to be killed, then you, who come to relieve the earth of its burden, should kill them. It is not possible for you, the Supreme Lord, to suffer the effects of sin at all in killing them.”

päpam eväçrayed asmän hatvaitän ätatäyinaù | tasmän närhä vayaà hantuà dhärtaräñörän svabändhavän | svajanaà hi kathaà hatvä sukhinaù syäma mädhava ||36||

36. In killing these aggressors we will only incur sin. Therefore we should not kill the sons of Dhåtaräñöra along with their relatives. O Mädhava, how can we live happily having killed our own relatives?

agnido garadaç caiva çastra-päëir dhanäpahaù kñetra-däräpahäré ca ñaò ete hy ätatäyinaù The arsonist, one who poisons, one who attacks with weapons, the thief, the stealer of property and the stealer of ones wife are considered aggressors. Vasiñöha Småti 3.19

And also it is said:

ätatäyinam äyäntaà hanyäd evävicärayan nätatäyi-vadhe doño hantur bhavati kaçcana Without consideration, one should kill the aggressors, as there is no fault in killing them. Manu Småti 8.350

“Therefore by scriptural injunction, it is justified to kill these six types of aggressors.” In this verse he replies to this argument. “Having killed them, the sin caused by killing relatives will come to us who remain.” This means that the statements of artha çastra as mentioned above are weaker than the statements of dharma çastra such as mä hiàsyät sarva-bhütäni: do not afflict any living entity, for the småti also says artha-çästrät tu balavad dharma-çästram iti sthitiù:

the rules of dharma çästra are stronger than those of artha çästra. (Yajïavalkya Småti 2.21) Therefore killing Bhéñma and others worthy of worship on the strength of the weaker artha çastra is certainly a cause of sin. In this verse Arjuna concludes his statement which started with na ca çreyo 'nupaçyämi in verse 31. “Therefore (tasmät) because of the commission of sin, and also because we cannot even achieve physical happiness in this life (stated in the verses above), we should not kill the sons of Dhåtaräñöra who are our relatives,. Our enjoying the kingdom without our elders and friends meant for bringing happiness will actually bring sorrow. O Mädhava, husband of Lakñmi, goddess of auspiciousness,29 why do you instigate this war devoid of auspiciousness? ”

yady apy ete na paçyanti lobhopahata-cetasaù | kula-kñaya-kåtaà doñaà mitra-drohe ca pätakam ||37|| kathaà na jïeyam asmäbhiù päpäd asmän nivartitum | kulakñayakåtaà doñaà prapaçyadbhir janärdana ||38||

37-38. Even if they, overcome with greed, do not see the fault of destroying the family and the sin in killing friends, should not we, who see the fault in destroying the family, know how to withdraw from this sin, O Janärdana? “But it is justified to take part in this war since they have invoked it. The scriptures say that it is understood for the kñatriya that he should not reject either a game of dice or a fight if challenged: ähüto na nivarteta dyütäd api raëäd api.” (Mahäbhärata, 3.56.8) Arjuna answers this argument in two verses. “Being motivated by greed, they are inclined to sinful acts. We, without having greed, do not have the inclination to commit sin. Consciounsess of attaining an agreeable result alone should be the motivation.” The agreeable result should not be linked with undesirable results. Thus it is said:

phalato’pi ca yat karma nänärthenänubadhyate kevala-préti-hetutvät tad-dharma iti kathyate Dharma is said to be that action performed only out of affection, whose effect does not lead to evil. Çloka Värtika 2.26830

Though there are such çruti statements as çyenenäbhicaran yajeta: one who wants to curse others should perform the çyena sacrifice (Apastambha Çrauta Sütras 22.4.13), it is not proper for us to partake of this war because of its undesirable consequences, as

29 The derivation of Mädhava is here mä meaning Lakñmé and dhava meaning husband. 30 This is a work by Kumarila Bhaööa. Another book gave this reference, but I did not find the quotation there.

is the case with the çyena sacrifice. The injunction of not refusing a challenge to fight relates to matters which do not bring about destruction of the family. The meaning of Janärdana is the same as in verse 35. (Therefore you should cause the suffering, since you do not incur sin.)

kulakñaye praëaçyanti kuladharmäù sanätanäù | dharme nañöe kulaà kåtsnam adharmo 'bhibhavaty uta ||39||

39. With the destruction of the family, the traditional rules of conduct of the family are destroyed. When that dharma is destroyed, adharma will conquer all the remaining members of the family.

In this verse Arjuna expands upon the sin of destroying the family. The religious activities such as fire sacrifice (kula dharmäù) which have been obtained through the family traditions (sanatanäù) will be destroyed because of destruction of the performers. The word uta here means “even,” and is linked to kåtsnam. With the destruction of performance of religious activities, irreligion will conquer (abhibhavati) even (uta) all the remaining family members consisting of small children and others.

adharmäbhibhavät kåñëa praduñyanti kulastriyaù | stréñu duñöäsu värñëeya jäyate varëa-saàkaraù ||40||

40. From prevalence of adharma, the women of the family will become contaminated. O Kåñëa, when the women are spoiled, mixed varëas arise. Just as we, having been made to trespass dharma by our brothers, and bring about sin in the form of destruction of the family (adharmäbhibhavät), so the women, afflicted with ignorance, thinking that they may engage in sin, being made to defy vows of chastity by us, will become corrupted.

saàkaro narakäyaiva kulaghnänäà kulasya ca |

patanti pitaro hy eñäà luptapiëòodakakriyäù ||41||

41. Mixed caste in the family brings hell for those who have destroyed their family members. Moreover the forefathers fall to hell, being deprived of piëòa and water offerings.

The mixture of caste in the family leads to hell for those who destroy the family and its traditions. Not only do they go to hell, but because of this (hi indicates “reason”) the ancestors of the family (pitaraù) also fall to hell because of being deprived of the piëòa offerings from lack of sons who are qualified givers of piëòa.

doñair etaiù kulaghnänäà varëasaàkarakärakaiù |

utsädyante jätidharmäù kuladharmäç ca çäçvatäù ||42

42. Both caste and traditional family rules are destroyed by this fault of mixed varëas caused by the killers of family members. In two verses, Arjuna summarizes the faults. The principles of being a kñatriya (jäti dharma) and the principles and special rules of the particular family (kula dharma), and äçräma principles as well (ca), will disappear (utsädyante).

utsanna-kula-dharmäëäà manuñyäëäà janärdana | narake niyataà väso bhavatéty anuçuçruma ||43

43. O Janärdana, we have heard that those men whose family rules, varëa and äçräma rules are destroyed live in hell permamently. In this verse the phrase kula dharma stands for jäti dharma and äçräma dharma as well. We have heard from the mouth of the guru (anuçuçruma) about this, with such words as the following:

präyaçcittam akurväëäù päpeñu niratä naräù apaçcät-täpinaù kañöän nirayän yänti däruëän Those who do not perform präyaçcittas after engaging in sins, and are not repentant, go to the most terrible hells.31

aho bata mahat päpaà kartuà vyavasitä vayam |

yad räjyasukhalobhena hantuà svajanam udyatäù ||44||

44. We are certain to commit great sin, since we are ready to kill our own people for gain of happiness of a kingdom.

In this verse he speaks about the sin in even thinking of yet uncommitted killing of relatives . Bata here indicates the great danger.

yadi mäm apratékäram açastraà çastra-päëayaù |

dhärtaräñörä raëe hanyus tan me kñemataraà bhavet ||45||

45. It would be better for me if the sons of Dhåtaräñöra, weapons in hand, were to kill me without weapons and without opposition.

“Even if you are disinclined to fight, Bhéñma and others are inclined to fight and will kill you. So what is to be done?” “Not opposing them will be my präyaçcitta for the sin of thinking of killing relatives. This is most beneficial (kñemataram), removing sin just by this präyaçcitta at the end

31 This is quoted by Çrédhara Svämé.

of life (when they kill me.) And Bhésma and others will also not incur sin by killing me in this manner.”

evam uktvärjunaù saàkhye rathopastha upäviçat | visåjya saçaraà cäpaà çokasaàvignamänasaù ||46||

46. Speaking in this manner, Arjuna, giving up his bow and arrows, his mind disturbed with lamentation, sat down on his chariot amidst the war. “Then what happened?” Saïjaya then replied with this verse. Arjuna sat down on the chariot in the midst of the battle. Previously he had been standing in order to fight, and to see the opposing army. From the first chapter it is understood that inquiry about ätmä takes place in a person who is compassionate in nature and non-violent, and not in one who is cruel and violent. Baladeva 2

saïjaya uväca taà tathä kåpayäviñöam açrupürëäkulekñaëam |

viñédantam idaà väkyam uväca madhusüdanaù ||1|| 1. Saïjaya said: Madhusüdana spoke these words to Arjuna whose eyes were filled with tears, and who was overcome with compassion. In the second chapter, the Lord explains knowledge of the soul, the method of realizing ätmä, niñkäma karma, and the characteristics of the sthita prajïa. Seeing that Dhåtaräñöra was joyful on hearing that Arjuna was renouncing the kingdom, and was hopeful of not losing the kingdom for his sons, Saïjaya then spoke. Madhusüdana here indicates that Kåñëa, because of being possessed of sweetness (madhu), would destroy (südana) the lamentation of Arjuna.

çré-bhagavän uväca kutas tvä kaçmalam idaà viñame samupasthitam | anärya-juñöam asvargyam akérti-karam arjuna ||2||

2. The Lord said: How has this bewilderment come upon you, which is contrary to liberation, prohibits svarga in the next life, and brings infamy in this life?

Saïjaya begins to relate what the Lord, Bhagavän, said. Bhagavän is eternally endowed with six qualities as stated by Paräçara:

aiçvaryasya samagrasya véryaysa yaçasaù çriyaù jïäna-vairägyayos cäpi ñaëëäà bhaga itéìganä Bhaga of six parts is defined as: complete control, complete influence, complete excellent qualities of body, mind and words, complete beauty or wealth, complete knowledge and complete detachment from worldly affairs. Viñëu Puräëa 6.74

Samagrasya (complete) applies to all the items. The word “contamination” (kaçmalam) is used with a derogatory sense, since Kåñëa is taking the position of the teacher and criticizing his student. For what reason (kutaù) has this contamination of turning away from your duties come upon you, the jewel among warriors, at the time of battle (viñame)? The Lord explains that this renunciation of fighting does not lead to liberation, svarga or fame. It is not practiced (juñöam) by those aspiring for liberation (ärya), because those who are ärya practice their designated duties for purification of the heart. It is also contrary to religious practices for obtaining svarga (asvargyam), and it destroys fame (akirti karam).

klaibyaà mä sma gamaù pärtha naitat tvayy upapadyate | kñudraà hådaya-daurbalyaà tyaktvottiñöha paraàtapa ||3||

3. Do not become a coward. This is not suitable to you, O son of Påthä. Give up this temporary weakness of mind and prepare for war, O afflicter of enemies!

“I am trembling because of the sin of contemplating the destruction of relatives. How am I to act?” “By the mercy of Indra, you have been born as the son of Påthä (pärtha).32 Do not succumb to cowardice (klaibyam). Such cowardice of a kñatriya in name only, is not suitable for you, Arjuna, the conqueror of the universe33 and My friend.” “This is not cowardice in the form of lack of courage, but rather a judgment arising through consideration of proper action towards those worthy of worship such as Bhéñma, and an act of compassion towards cousins such as Duryodhana who will die by the blow of my weapons.”

32 Indra impregnated Kunté and Arjuna was born. 33 The phrase seems to indicate that Arjuna had the capacity to conquer any place, rather than to indicate a particular incident where he conquered the universe.

“No, this is not correct judgment nor compassion, but a transitory (kñudram) weakness of heart. Therefore give up that weakness and prepare for the fight (uttiñöha). O afflicter of the enemy (parantapa), do not become the laughing stock of the enemy!”

arjuna uväca kathaà bhéñmam ahaà saàkhye droëaà ca madhusüdana |

iñubhiù pratiyotsyämi püjärhäv arisüdana ||4||

4. Arjuna said: O Madhusüdana, killer of enemies, how will I fight with arrows in the battle against Bhéñma and Droëa, who are worthy of worship? “If Bhéñma and others attack, why should you not attack them? Is this not the rule for the kñatiryas to fight, since there is the rule in battle ähüto na nivarteta: one should not turn from battle when challenged?” (Mahäbhärata, 3.56.8) “Bhéñma, the grandfather, and Droëa are teachers who give knowledge. How will I attack them with arrows? It is not proper to attack even with joking words those who should be worshipped with flowers and other articles of respect. So how can I attack them with arrows? The småti also says pratibadhnäti hi çreyaù püjya -püjä-vyatikramaù: an excellent person who disrespects those worthy of worship becomes bound up.” There is the fault of repetition in addressing Kåñëa twice (punar ukti), using the words Madhusüdana and Arisüdana. This is because of Arjuna, being afflicted with grief, is unaware of the connection between previous and later statements. The implication here is: “O Kåñëa, You also kill enemies in battle (arisüdana), but not men worthy of worship such as Ugrasena and Sändipani (so why should I do that?).”

gurün ahatvä hi mahänubhäväï çreyo bhoktuà bhaikñyam apéha loke |

hatvärtha-kämäàs tu gurün ihaiva bhuïjéya bhogän rudhira-pradigdhän ||5||

5. It is better to eat by begging in this life, not killing such great elders. Having killed elders who were even desiring wealth, I will enjoy objects contaminated with their blood. “How will you maintain your life, if you do not have a desire for your own kingdom?” “It is better to subsist by begging for food without having to kill the elders, even though that is condemned for the kñatriya, because, though it is a cause of infamy in this life, it will not create impediments in the next life.” “You should also reject Bhéñma and others, though they are teachers, since they are also contaminated with the arrogance for war, and have thus lost the discrimination of right and wrong, by association with Duryodhana and others, who are using this war

to commit violence to you and take away your kingdom by deceit. It is said in the småti:

guror apy avaliptasya käryäkäryam ajänataù utpathapratipannasya parityägo vidhéyate

One should reject the guru who is proud, does not know proper behavior of right and wrong, and who becomes addicted to sinful life.” Mahabharata 5.178.24

“But they have the most outstanding powers among all persons (mahänubhävän) caused by their study of the Vedas and their brahmacäré life.34 Having brought time, lust, and other factors under control,35 they are free from the faults arising from these factors.” “But Bhéñma himself has said:

arthasya puruño däso däsas tv artho na kasyacit iti satyaà mahäräja baddho’smy arthena kauravaiù

Man is the servant of wealth, but wealth is not the servant of anyone. This is the truth. O king, I have been bound up by wealth by the Kauravas. Mahabharata 6.41.36

Therefore, what is the great authority of those who have sold their souls out of greed for wealth? They should be killed in battle.” “Even if I kill these gurus who are unqualified because of their desire for wealth (artha kämän), and I enjoy in this world, I cannot enjoy in the next life, for those enjoyments will be mixed with their blood (rudhira pradigdhän). It is not pure enjoyment because it has been obtained through killing them. Though contaminated with pride in fighting, they are still worthy of respect.” This statement manifests because of his continued acceptance of them as gurus.

na caitad vidmaù kataran no garéyo yad vä jayema yadi vä no jayeyuù |

yän eva hatvä na jijéviñämas te’vasthitäù pramukhe dhärtaräñöräù ||6||

34 Bhéñma took a vow never to marry, so that he would not have heirs to the throne. 35 Bhésma had the boon of being able to die when he chose.

6. We do not know which is better--whether we should conquer them or whether they should conquer us. These sons of Dhåtaräñtra, by killing whom we do not wish to live, are standing before us. “Even though you know that eating by begging is censured for the kñatriya, and that your own duty is to fight, you criticize fighting.” “No, I do not know which is better for me--fighting or begging. I do not know if it is better to give up violence and live by begging, or if it is better to fight according to my duty. And I do not know whether I will be victorious over Dhåtaräñöra’s sons or they will be victorious over me in the battle once it has started.” “But there will certainly be victory for you, situated firmly in dharma and having great prowess in fighting.” “I will not desire to live, having killed all of them (yän)—the sons of Dhåtaräñöra and elders like Bhéñma, what to speak of enjoying the fruits of victory. Though we will be victorious, we will certainly be defeated in terms of the results (with no desire to live or enjoy the result of victory). Thus, the superiority of fighting over begging has not been established.” Thus, such a verse as this shows Arjuna’s qualification for jïäna, which is well known in the çruti:

tasmäd evaà vic chänta-dänta uparatas titikñuù çraddhänvito bhütvätmany evätmänaà paçyet One who thus has knowledge, who has control of the mind and senses, who is indifferent to the world, and who is tolerant and filled with faith, should see the supreme self in the self alone. Båhad Äraëyaka Upaniñad 4.4.23

In verse 32 of the first chapter he shows control of senses and mind (çama and dama) by saying “What is the use of kingdom, enjoyment and living?” He shows indifference (uparati) to the enjoyment of this life and the next life in verse 35 of the first chapter with the statement “I do not desire to kill them even if I have sovereignty over the three worlds.” When he says in this verse that it is better to live by begging, he shows his tolerance of dualities of nature (titikña). His deep faith in the words of the guru (çraddhä) will be shown in the next verse. One does not have qualification for receiving knowledge if one is devoid of these traits, just as lame person is not qualified for actions.

kärpaëya-doñopahata-svabhävaù

påcchämi tväà dharma-saàmüòha-cetäù | yac chreyaù syän niçcitaà brühi tan me

çiñyas te’haà çädhi mäà tväà prapannam ||7||

7. My nature of fighting has been overcome by lack of understanding brahman. My mind is bewildered about dharma. I therefore ask you what is best for me. Please tell me with certainty. I am your student. Please instruct me, who have surrendered to you.

This verse illustrates the principle of acceptance and service to guru, as proven by the çruti statements:

tad vijïänärthaà sa gurum eväbhigacchet samit-päëiù çrotriyaà brahma-niñöham Holding firewood in ones hand (with attitude of service), one should certainly approach the guru who had knowledge of the Vedas and is fixed in Brahman, for gaining knowledge of the Lord. Muëòaka Upaniñad 1.2.11 äcäryavän puruño veda The person who has a guru knows the Lord. Chändogya Upaniñad 6.14.2

The word karpaëya indicates a person with no knowledge of brahman, as seen from the çruti statement yo vä etad akñaram gärgy aviditvä asmäl lokät praiti sa kåpaëa: O Gargi, he who leaves this world without knowing the Brahman is called kåpaëa. (Båhad Äranyaka Upaniñad 3.8.10) “I have developed weakness of my nature, of my duty of having a desire for battle (upahata sva bhävaù), caused by the fault of possessiveness of family members (doña), shown by the previous verse (killing them I will have no desire to live), which in turn is caused by lack of knowledge of Brahman (kärpaëya). My mind is bewildered about my duty (dharma sammüòha cetaù), having doubt whether my duty is the kñatriya dharma of fighting or giving that up and wandering around begging. Because I am in that state, I now ask you. Tell me what is the conclusion (niçcitam)— that which will inevitably bring results from practice (aikäntikam), and which will be indestructible, continuing without change after being established (ätyanikam)—which will bring about the most benefit for me (çreyaù).” “The çruti speaks of surrender for obtaining the teachings, in such statements as the following: tad vijïänärthaà sa gurum eväbhigacchet… (This was just quoted above.) Therefore how can I teach you who are my friend?” “I am now your student. Please teach me (sädhi).”

na hi prapaçyämi mamäpanudyäd yac chokam ucchoñaëam indriyäëäm |

aväpya bhümäv asapatnam åddhaà räjyaà suräëäm api cädhipatyam ||8||

8. I do not see what can remove this sorrow which is drying up my senses, even if I attain an unrivalled, prosperous kingdom on earth or sovereignty over the devas.

“You are knowledgeable of the scriptures. Carry out action after considering your own benefit in light of the scriptures. Why should you be a disciple of me, a friend?” “I do not see what action will remove my lamentation.” He defines that lamentation. “It is drying up my senses. Therefore, to destroy this lamentation, I surrender to you.” In a similar way, the purpose of çruti is shown:

so’haà bhagavaù çocämi taà mäà bhavän çokasya päraà tärayatu I am lamenting. May your lordship deliver me from lamentation. Chändogya Upaniñad 7.1.336

“Now, you surrender to me because you are afflicted with lamentation. You will be free of lamentation when you fight and gain an increase in happiness.” “If I am victorious, I will have an undisputed kingdom, and if I am killed I will gain sovereignty over devas in svarga. But still, that will not drive away my lamentation, for it says in the çruti:

tad yatheha karma-jito lokaù kñéyata evam evämutra puëya-jito lokaù kñéyate The world attained in this life through karma dissipates, and the world attained in the next life through punya also dissipates. Chändogya Upaniñad 8.1.6

The happiness of this life and the next, attained through fighting, will not extinguish the lamentation. Since fighting will not take away my lamentation, please tell me how fighting is beneficial.”

saïjaya uväca evam uktvä håñékeçaà guòäkeçaù parantapaù |

na yotsya iti govindam uktvä tüñëéà babhüva ha ||9||

9. Saïjaya said: Having thus spoken to Håñikeça, Guòakeça, afflicter of enemies, saying ‘I will not fight,’ to Govinda, remained silent. “What did Arjuna then do?” Saïjaya replies with this verse.

36 Närada is speaking to Sanatkumära.

Arjuna, the conqueror of sleep, first said to Håñikeça, the controller of the senses, “I do not see how I will drive away this lamentation through fighting.” Arjuna, the afflicter of enemies, then said to Govinda, the knower of all the Vedas, “I will not fight.” Saïjaya, by mentioning the name Håñikeça, controller of the senses, indicates that the Lord will make Arjuna manifest intelligence to engage in the battle. By using the word Govinda, the knower of all the Vedas, he suggests that the Lord will make Arjuna accept his dharma to fight. In this way Saïjaya extinguished the hope which rose in Dhåtaräñöra’s heart of gaining the kingdom for his own sons.

tam uväca håñékeçaù prahasann iva bhärata | senayor ubhayor madhye viñédantam idaà vacaù ||10||

10. Håñikeça, smiling slightly, spoke these words to the depressed Arjuna, in the midst of the two armies. In this verse he speaks, revealing a hidden meaning. Håñikeça, bhagavän, then spoke very deep words to the lamenting Arjuna. The instructions start in the next verse. He smiled at Arjuna as a friend, suggesting, “How has such thinking come upon such a person as you? I will make you sink in the ocean of embarrassment for having said such unsuitable words.” He made a very slight smile appear on his lower lip, because it would be improper to laugh at Arjuna, who had now become his disciple. That is indicated by the phrase prahasann iva. This conversation took place in the midst of the two armies (senayor ubhayor madhe). Thus it is understood that the instructions by the Lord for the depressed Arjuna were witnessed by everyone.

çré-bhagavän uväca açocyän anvaçocas tvaà prajïä-vädäàç ca bhäñase |

gatäsün agatäsüàç ca nänuçocanti paëòitäù ||11||

11. The Lord said: You, lamenting for what is not worthy of lamentation, are speaking words of wisdom. The wise men do not lament for the gross bodies, the subtle bodies, or the souls. As Arjuna stood silently, the Lord began deriding his intelligence. “O Arjuna, you are lamenting (anvaçocaù) for the sons of Dhåtaräñöra who are not even worthy of lamentation (açocyän). And you speak words supposedly from wise people such as ‘Seeing my relatives and friends gathered for fighting my limbs are weakening’ and ‘How can I fight those worthy of worship?’ But you do not have even a drop of wisdom. Those who are wise do not lament for the gross bodies from which the life

airs has departed (gatäsün) nor for the subtle bodies from which the life airs have not departed (agatäsün),37 nor for the souls (indicated by the word ca). This is the meaning. Is lamentation caused by the destruction of the gross body or the destruction of the subtle body? There should be no lamentation because the destruction of the gross bodies is inevitable due to their nature. There should be no lamentation for the destruction of the subtle body since it is indestructible until liberation. There should be no lamentation for the soul, because it is devoid of the six changes, and is eternal. There should be no cause at all of lamentation for those who know the nature of the body and the soul. It has been said that there is predominance of dharma çastra over artha çastra. That may be so, but that dharma çastra is refuted by the stronger jïäna ñastra. The mistake of thinking things are worthy of lamentation which are not worthy of lamentation is the quality of a fool. This is not suitable to you, who are learned.

na tv evähaà jätu näsaà na tvaà neme janädhipäù |

na caiva na bhaviñyämaù sarve vayam ataù param ||12||

12. Never have I not existed nor, you nor these kings. Nor in the future will we ever not exist.

Thus, having establishing Arjuna’s lack of wisdom through his unsuitable lamentation, the Lord of all beings, Bhagavän, next speaks about the fundamental difference between the jévas and Himself to Arjuna, who was desirous of knowing the truth, and was thus standing with folded hands. That difference is established in the çruti:

nityo nityänäà cetanaç cetanänäm eko bahünäà yo vidadhäti kämän He is the eternal among all eternal entities, and the chief conscious being among all conscious beings. Among the many living entities, He is the chief, who fulfills their desires. Çvetäsvatara Upaniñad 6.13

O Arjuna, it is not that I, the Lord of all, Bhagavän, have not existed at some time (jätu) previously, at some beginning point. I have certainly existed. It is not that you also have not existed. You existed for certain. It is not that these kings did not exist. They existed for certain. And it is not that in the future, at some end point in time, all of us--I, you and all these kings--will not exist. For certain we will exist. Because the jéva, like the Lord of all, exists in all three phases of time, it is not proper to lament concerning the jéva.

37 The life airs go with the subtle body after death. The life airs and the subtle body separate from the gross body at death.

This is not just a conventional, illusory difference (vyavahärka bheda) between the jéva and the Lord, caused by ignorance (but which will disappear with the dawn of knowledge), because bhagavän, being omniscient, has no connection with ignorance. As well, even in the liberated state, the jéva’s separate designation is acknowledged in the scriptures. This is illustrated by such statements as:

idaà jïänam upäçritya mama sädharmyam ägatäù sarge’pi nopajäyante pralaye na vyathanti ca By becoming fixed in this knowledge, one can attain a transcendental nature like My own. Thus established, one is not born at the time of creation or disturbed at the time of dissolution. BG 14.2

One should also not say that the Lord, though actually fixed in non-duality, sees difference between Arjuna and Himself by invoking the theory of bädhita anuvåtti, by which the liberated soul continues to have an appearance of dualistic vision after the illusion has been destroyed, but which does not create bondage. Even if such a theory were true, teachings could still not take place. Though one may think that a mirage in the desert is water, when that misconception is corrected, one continues with the conviction that the water is false. Though one continues to see the illusion of water in the desert after one has annulled the misconception, because one has the conviction that what he perceives false water, he does not try to take up that water for drinking or other uses. The Lord, continuing a sense of duality which has actually annulled by His realization of non-duality, and thus seeing difference between Arjuna and Himself (according to the theory of bädhita anuvåtti), the Lord would not engage in teaching Arjuna whatsoever, because he actually would discern the truth of the matter-- that duality of Himself and Arjuna was an illusion.38 “Through the teachings of scripture, we find that the intended subject must be non-difference of soul and the Lord since the object of scripture is to speak of something unknown (non-duality) and of beneficial result, and not to speak of what is already known (conventional duality) and useless. This is to be explained as the import of çrutis statements such as adbhyo vä eña prätar udety apaù säyaà praviçati:: in the morning the sun rises from the water and in the evening merges in the water. (Aitreya Brähmaëa 4.20.13)” 39 38 The impersonalists advocate the theory of bädhita anuvrtti to explain the existence of the jévana mukta, who is beyond duality, but can teach others, when teaching implies duality. According to this theory the liberated soul somehow maintains a type of conditional vision even after realizing non-duality as long as he maintains his body. This conditional vision caused by residual avidya does not interfere with his realization. However, even if he does have that temporary dualistic vision after non-dualistic realization, he would not act as if situated in dualism by teaching, since he would know that the dualism is false. This argument is given by Rämanuja in his commentary on this verse. 39 The statement is common knowledge and thus useless. It is approximate knowledge at best. However we have to search for deeper significance concerning something unknown to us, the merging of self into God, in the scriptures. This verse is also quoted in Vedänta Syamantaka 3.24.

This is foolish, for çruti declares difference alone:

påthag ätmänaà preritäraà ca matvä juñöas tatas tenämåtatvam eti Having understood that the soul and the inciter of action (the Lord) are different, thus gaining the love of the Lord, one attains freedom from death. Çvetäsvatara Upaniñad 1.6

This statement shows the value of knowledge of difference between the soul and the Lord, because of the mention of attaining a beneficial result for the individual ätmä—his attainment of freedom from death (amåtatvam eti). The descriptions of God and jéva are also something unknown to common men, because they correlate distinctive, contrary qualities to God and jéva. The mutually contrary qualities of the Lord and the jéva--greatness and smallness, lordship and servitude-- can be understood only through scripture. Also, the result of knowledge of non-difference is no result at all, because of non-acceptance of results.40 Absolute non-duality, which the monists say is unknown, is actually unknowable, because it does not actually exist, like horns on a rabbit, and therefore is useless.41 In this way real difference between the soul and the Lord has been established.

dehino’smin yathä dehe kaumäraà yauvanaà jarä | tathä dehäntara-präptir dhéras tatra na muhyati ||13||

13. As the soul passes through boyhood, youth and old age, so he attains another body at death. The wise are not bewildered by this. “In spite of the eternal nature of the souls distinct from the bodies of Bhéñma and others, it is appropriate to lament for the bodies which are the places of enjoyment.” The soul, which has many bodies in the past, present and future, has the three states of childhood, youth and old age while existing in the present body. Just as one does not lament at gaining a succession of bodies, related to the soul, and suitable for his enjoyment, with the destruction of a series of previous bodies, the acquisition of another body with the destruction of the present body should be a source of jubilation

40 The opponent raised the argument that scriptures should speak of something unknown, which gives beneficial results. But since non-duality means not being conscious of anything, there can be no result at all. 41 The one unchanging Brahman without form or qualities is pure consciousness, but that consciousness cannot know itself or anything, since there is nothing to know or do, and any knowledge will create change. Therefore it is consciousness in name only, but is no better than dull matter.

for you, rather than a source of lamentation. In this manner, Yayäti became joyful on gaining a youthful body. The intelligent person (dhéraù), one who knows the true nature of the maturing karmas upon the jéva in combination with his impressions (svabhäva)42 and body, is not bewildered by the change. It should be understood that dehinaù (of he who possesses the body) is in the singular to denote a class (and does not imply that there is only one soul in existence) since previously the plurality of souls was stated (you and all these kings.) The following claim is made by proponents of one soul (ekätmä väda).

eka eva viçuddhätmä tasyävidyayäparicchinnasya tasyäà pratibimbitasya vä nänätmatvam The pure ätmä is one only. It appears as many souls either by division or reflection, through ignorance.

The çruti says:

äkäçam ekaà hi yathä ghaöädiñu påthag bhavet, tathätmaiko hy anekastho hy jalädhäreñv iväàçumän Jus as the one ether becomes separate entities in many pots, so the one ätmä becomes situated as many, as the sun is reflected on the substratum of water. Yajïavalkya Saàhitä, Yajur Veda, 3.4.144

The proponents of one soul claim that Kåñëa speaks in the singular in this verse in order to teach oneness of the soul by rejection of plurality, since there is destruction of the false concept of plurality of souls through knowledge. This however is a foolish claim, because of the impossibility of dividing up a mass of consciousness by dull (and inferior) ignorance. Furthermore, even the proponents of one soul do not accept that the one Brahman can be the object of reflection or any action of anything else.43 Also accepting a real division of the one soul would produce the fault of transformation in the soul, like breaking a rock with a chisel, which would contradict the soul’s unchangeable nature.

42 The impressions are the mechanism or cause of remembrance of experiences from previous lives, by which he shows attraction or repulsion to particular objects. This is distinct from karma, the material response to his previous actions. The karma creates situations for the jéva by giving him a body and circumstances in life. The jéva then chooses to act, but greatly influenced by the impressions, rather than scriptural knowledge. A person not influenced by those impressions or his karma but by true knowledge is a dhéra. 43 Consciousness is a pure subject and never can become an object. It is not revealed by another object. Only Brahman exists. This is the advaita claim.

And it is impossible for the great formless Brahman to become reflected images (jévas). Otherwise one would see reflections of space and the directions.44 The false proposition that this reflection is different from normal perception cannot be accepted (since the example was given from our perceptual experience to help us understand). One can perceive a reflection of the sky only because of apprehending a group of glowing objects like constellations and planets within the sky shining on water.45 Though the çruti refers to Brahman as äkäça in such statements as äkäçam ekaà hi, mentioned above, this does not indicate a formless Brahman but rather paramätmä. When the çrutis speak of paramätmä as being like the ether or the sun they are proclaiming the many functions of paramätmä. Thus the word äkäça used to describe the Lord is not contradictory. Even the existence of an instructor of oneness is an impossibility. Does he know the truth or not? If he knows the truth--that there is only one ätmä--then the existence of someone to teach will not manifest. If he does not know the truth, then he is not in the position to teach knowledge of ätmä because of his ignorance. The argument that brahman can be the subject of bädhita anuvrtti, residual appearance of duality after it has been destroyed by knowledge, has already been rejected.

mäträ-sparçäs tu kaunteya çétoñëa-sukha-duùkhadäù | ägamäpäyino’nityäs täàs titikñasva bhärata ||14||

14. O son of Kunté, the experience of the sense objects gives sensations of cold and hot, happiness and distress, always temporary, appearing and disappearing. O Bhärata, tolerate these experiences of the sense objects. “Let there be no lamentation, caused by sorrow concerning Bhéñma’s existence in the future after he dies, but I lament because of the grief caused by separation from him. Thus, my senses and mind are burning up.” Mäträ means “the functions of the senses such as skin, by which the sense objects are defined (miyante).” Thus mäträ refers to the senses. After the perceptions (sparça) of the sense objects by the senses (mäträ), the perceptions bestow sensations of hot, cold, happiness or distress. Cold water which in the summer gives pleasure, gives pain in the winter. Tolerate these temporary experiences (anityän) since they appear and disappear (ägamäpäyinaù), since they are uncertain. This means that just as one performs cold bath in the month of Magha, though it is difficult, because it is the

44 Has anyone seen pure consciousness reflected in a mirror or water? Even material elements like akäça which are formless and space (dik) cannot really be reflected in water or a mirror. What we see is caused by light and its product color. This is also explained in the commentary on Vedänta Sütra 3.2.19. 45 To say that the Brahman gets reflected as numerous jévas, one would need a Brahman with qualities (sky with planets) that could be reflected and a substance like water (some real object other than brahman) upon which reflection takes place.

injunction, by having a sense of duty, so Arjuna should fight with Bhéñma and others though it is difficult, because of the rules of scripture. At the present he should tolerate the incidental experience of suffering because of the accomplishment of proper dharma. From dharma comes the appearance of jïäna, and from jïäna arises liberation, after which there is no compliance to follow those rules. Giving up dharma without first becoming firmly established in jïäna gives rise to obstacles. O son of Kunté, O descendant of Bharata,46 it is improper for you to abandon the performance of dharma, since you have the purity of these two great families.

yaà hi na vyathayanty ete puruñaà puruñarñabha |

sama-duùkha-sukhaà dhéraà so’måtatväya kalpate ||15| 15. O best of men, the person who applies his intelligence to dharma, whom the experience of the sense objects by the senses does not disturb, being equal in happiness and distress, is fit for liberation. In this verse the Lord shows that by practicing tolerance of suffering for the sake of dharma, a person gains happiness. The word dhéra indicates a person who makes (irayati) his intelligence (dhé) active in these matters of dharma. The experiences of the sense objects, regarded as either favorable or unfavorable for oneself (mäträ sparçä), do not throw the person fixed in dharma (dhéraù) into the delusion of happiness and suffering (na vyathayanti). That person is fit for liberation, whereas those persons disturbed by happiness and distress are not fit for liberation. To make the meaning clearer the Lord further described the person. The person performing his duties of dharma is equal towards suffering due to the difficulties in attaining the goal of the duties and happiness which ultimately results, being without sad or happy face.

näsato vidyate bhävo näbhävo vidyate sataù |

ubhayor api dåñöo’ntas tv anayos tattva-darçibhiù ||16|| 16. There is no permanent existence for the body, and no change for the soul. Those who see things as they are realize this conclusion about both of these. In this way, the Lord has criticized Arjuna’s stance of being learned, because of his inappropriate lamentation. Worship of Himself alone is the means of destroying lamentation, and this arises from recognizing the difference between the worshipper (jéva) and the object of worship (the Lord). Thus the Lord has taught the real (not illusory) dualism of the jévas,or aàças (dependents), the worshippers, from Himself, the aàçi (shelter of the dependents), the object of worthy of worship. Now there are statements like the following:

46 This Bharata was the son of Duñyanta and Çakunalä.

yadätma-tattvena tu brahma-tattvaà dépopameneha yuktaù prapaçyet ajaà dhruvaà sarva-tattvair viçuddhaà jïätvä devaà mucyate sarva päçaiù When the yogé realizes the Brahman, through the realization of the ätmä which is like a lamp, after knowing the unborn, unchanging, pure Lord with all His ornaments, he attains liberation from all bondage. Çvetäsvatara Upaniñad 2.15

Such statements show that the person who has knowledge about the svarüpa of conscious aàça, the jéva, is qualified for knowledge of the svarüpa of the conscious aàçé, the Supreme Lord. Because of such statements, first knowledge of the jéva is taught to all persons without distinction, including the saniñöha devotees. With this and the following verses, the Lord begins by giving an understanding of the difference between body and ätmä, since such understanding should not come in the middle of the work. An object which is subject to change, such as the body (asataù), does not have unchangeable nature (bhävaù). The unchanging ätmä (sataù) does not have the nature of changing (abhävaù). The body has the nature of change and the soul has the nature of not changing. This conclusion (antaù) about the body, designated by the word “asat—temporary,” and soul, designated by the word “sat--permanent,” is realized (dåñöaù) by those men who know the natures of these two (tattva darçibhiù). Destructible, unconscious things such as the body is called asat and the indestructible soul with consciousness is called sat. The same conclusion is seen in the Viñëu Puräëa:

jyotéàñi viñëur bhuvanäni viñëur vanäni viñëur girayo diçañ ca nadyaù samudräç ca sa eva sarvaà yad asti yan nästi ca vipra-varya Viñëu is the planets. Viñëu is the worlds. Viñëu is the forests, mountains and directions. He is the rivers and oceans. He alone is everything which is conscious (yad asti) and unconscious (yan nästi), O best of the vipras. Viñëu Puåëa 2.12.38

The word nästi (does not exist) refers to dull matter and the word asti (exists) refers to the conscious entity. This is described in later verses: vastv asti kim kutracid ädi-madhya-paryanta hénaà satataika rüpam: is there any object anywhere which has no beginning, middle or end and remains continually in one form? (Viñëu Puräëa 2.12.41) Thus nästi means dull matter and asti means a conscious entity, by the explanation in the verse of the Viñëu Puräëa itself.

Some say that the Lord speaks this verse in order to establish sat karya väda, the idea of saìkhya philosophers that the effect is inherent in the cause, but this is not the intention, since the verse merely serves to establish the true nature of body and soul, for a person bewildered by lack of ascertainment of the nature of body and soul, by eradicating the confusion concerning them.47

avinäçi tu tad viddhi yena sarvam idaà tatam |

vinäçam avyayasyäsya na kaçcit kartum arhati ||17|| 17. Know that it is indestructible. By it the body is pervaded. No one can destroy that which indestructible.

The Lord further explains the nature of the body and jévätmä just discussed, in two more verses. Know that the substance known as jévätmä is eternal (avinäçi). This whole body (idam sarvam) is pervaded by this soul: the body is pervaded by the ätmä’s consciousness, its capacity to know objects beyond itself (dharma bhüta jïäna)48 (including the body). No gross object, and not even the body of a living entity, can destroy (vinäçam) that jéva which is indestructible (avyayasya), because it has very small size. It is not accepted that the jéva is the same size as the material body.49 That it is very small is understood from çruti statements such as the following:

eño’ëur ätmä cetasä veditavyo yasmin präëaù païcadhä saàviveça This small ätmä, on which five präëas rest, is to be known by the consciousness. Muëòaka Upaniñad 3.1.9

However, the infinitesimal jéva’s spreads throughout the body through its capacity to know objects other than itself (dharma bhüta jïäna). Thus the Lord, as the author of Vedänta Sütras, says: guëäd välokavad: the soul is pervasive like light. (Vedänta Sütra 2.3.26) In the Géta also the Lord says yathä prakäçayaty ekaù: just as one sun lights up the whole world, this ätmä illumines the whole body, O descendent of Bharata. (BG 13.33)

antavanta ime dehä nityasyoktäù çarériëaù |

anäçino’prameyasya tasmäd yudhyasva bhärata ||18||

47 Sat kärya väda maintains that the effect is inherent in the cause, since something which is real (effect) cannot arise from what is non-existent. By this, they conclude that prakåti alone is the cause of the evolution and destruction of the universe, without the necessity of God. There is a similarity with the statement of this verse: there is no creation (na bhäva) of the non-existent (asat). But the meaning of the verse is: there is no permanence (na bhäva) of the body (asat). 48 This is a term used by Rämänuja, indicating that the jéva has the ability to know objects other than itself as well as having self-knowledge. Impersonalists argue that Brahman is pure consciousness without knowledge of itself or anything else. 49 This is the Jain theory.

18. The bodies belonging to the eternal soul, which is indestructible and very small, are said to be temporary. Therefore, fight, O Bhärata. The bodies of the jéva are said to have a destructible nature (antavantaù), whereas the possessor of the body, the jéva (çarériëaù), is eternal. Because of the very fine nature of the jéva, and because it is the knower and consciousness, the jéva cannot be known (aprameyasasya) (by material methods).50 Because the jéva and his body have such natures (eternal and destructible), neither the jéva nor his body is worthy of lamentation. The body of the jéva is created by the Lord for the jéva’s enjoyment and his liberation, which can both be attained through execution of dharma. Therefore, as both earthly enjoyment and liberation are attained by dharma, O Arjuna, fight.

ya enaà vetti hantäraà yaç cainaà manyate hatam | ubhau tau na vijänéto näyaà hanti na hanyate ||19||

19. Those who think that the soul kills and those who think that the soul is killed do not know. The soul does not kill or get killed. In this verse Kåñëa confirms the indestructible nature of the soul. That person who thinks that the jéva with such an indestructible nature is a killer, using a sword or other instrument, and thinks that such a jéva is harmed by the sword, does not know. That ätmä, a very fine particle of consciousness, which cannot be cut or transformed in any way, is not a killer nor is it killed. It is neither the performer of the act of killing nor the subject of killing. One should understand that there is no destruction of the ätmä simply by separation of the ätmä from the body. The çruti also makes such statements:

hantä cen manyate hantuà hataç cen manyate hatam ubhau tau na vijänéto näyaà hanti na hanyate If the killer thinks that he kills or the killed person thinks that he has been killed, both do not know the nature of the soul. He does not kill or get killed. Kaöha Upaniñad 1.2.19

In statements such as mä hiàsyät sarva-bhütäni (do not harm any living entity)51 the violence is explained as violence concerning the separation of ätmä from the body. The statement does not prove that the ätmä is the killer, since the ätmä (which is not killed) exists even when separated from his body. 50 The ätmä is a knower, and pure consciousness, rather than an object of knowledge as we know it in this world. The ätmä is self revealing, it can know itself, but does not know the ätmä as a separate object apart from the self. 51 The source is not traceable, though it is quoted by Baladeva and Rämanuja several times. Na hiàsyät sarva bhütäni is found in Mahabhärata, as mentioned earlier.

na jäyate mriyate vä kadäcin näyaà bhütvä bhavitä vä na bhüyaù |

ajo nityaù çäçvato’yaà puräëo na hanyate hanyamäne çarére ||20||

20. The soul is never born, nor does it ever die. Neither was it born in the past, nor will it be born in the future. It has no growth, nor decay, nor transformation, being most ancient but not subject to ageing. Thus it is not killed when the body is killed. This verse confirms the eternal nature of the ätmä mentioned previously, by showing that it is devoid of the six changes mentioned by Yäska: jäyate asti vardhate viparaëamate apakñéyate vinaçyati: birth, existence, increase, transformation, decay and dying. (Nirukta 1.2) The word va here means “and.” With the words na jayate mriyate (the ätmä is not born nor does it die at any time), creation and destruction are both excluded. And just as in the past the jéva was never born, in the future it will never be born again. This indicates that the jéva will never take on another birth and a different existence (indicated by the word asti in Yaska’s statement). One should also not think that this ätmä will ever increase or become more (this is indicated by vardhate in Yäska’s verse).from its present state (na bhüyaù). The reason why it will not become greater is then stated, with the words ajo nitya. Things subject to both birth and death such as trees also grow after birth and then die. The jéva, having neither birth nor death (ajo nitya), also does not have growth (na bhüyaù). Çasvata means that the jéva does not decay; it exists at all times without decay (decay is represented by apakñéyate in Yäska’s verse). The word puräëa indicates that the soul is without change or transformation (viparaëamate). Though the ätmä is purä, ancient, it is nava, new. It never has to take another new form. Thus the ätmä devoid of the six changes is called nitya. Since the ätmä has this nature, when the body is killed, the ätmä is not killed. Arjuna, you have uttered words such as “I will be the killer of my guru” out of ignorance, with a fear of being dishonored. But because of the above reasons, you should fearlessly fight this righteous war approved by scripture.

vedävinäçinaà nityaà ya enam ajam avyayam | kathaà sa puruñaù pärtha kaà ghätayati hanti kam ||21||

21. He who knows constantly that this soul is indestructible, unborn, and without decay, kills no one, for how can he kill the ätmä? Nor does he cause others to kill anyone, for how can he cause others to kill the ätmä?

This verse explains that one who, having such knowledge, has no fault, though he engages in war with conviction in dharma, or causes others to engage in such a war. He who understands, through logic and scripture, that the soul is indestructible (avinäçénam), unborn (ajam), and without decay (avyayam), kills whom and how does he kill when engaging in battle? Though he causes other to engage in battle,

whom does he cause them to kill, and how does he cause them to kill? The use of the interrogative means that he kills no one, and cannot do it at all, nor does he cause others to kill anyone, and cannot cause it at all. Nityam is here used adverbally, with the verb (veda, he knows) meaning “constantly.”

väsäàsi jérëäni yathä vihäya naväni gåhëäti naro’paräëi | tathä çaréräëi vihäya jérëäni

anyäni saàyäti naväni dehé ||22||

22. As a man gives up old clothes and accepts new ones, so the soul gives up the old bodies and attains new ones.

“The soul may be indestructible, but with the destruction through war of those bodies known as Bhéñma and others which gave them happiness, we will deprive them of their happiness. This is the sin. If it were not so, then scriptures prescribing atonements for such killing would be useless.” The answer to this objection is given in this verse. “Just as giving up old, worn clothing and putting on new clothing gives happiness, giving up an old human body and accepting a new devatä body certainly gives great happiness to the soul. The war will enable both the giving up and accepting to happen more quickly. Therefore, because the war assists this, do not abandon fighting.” The word saàyäti, meaning “directly attain,” indicates that one will very quickly attains that body without even undergoing the pains of staying in the womb and other inconveniences. The prescriptions for atonement are applicable to killing persons other than during conditions of war or sacrifice.

nainaà chindanti çasträëi nainaà dahati pävakaù | na cainaà kledayanty äpo na çoñayati märutaù ||23||

23. Weapons do not cut the soul. The fire weapon does not burn it. The water weapon does not wet it. The wind weapon does not dry it.

“But just as the house dweller is destroyed when his house is burned, when the body is destroyed by the blow of weapons, the soul should also be destroyed.” Swords (çasträëi) cannot cut it. The fire weapon (pävakaù) cannot burn it. The rain weapon (äpaù) cannot wet it. The wind weapon (märutaù) cannot dry it. Accordingly, the ätmä is not disturbed at all by being exposed to all these types of weapons (either those used for striking or those that are thrown).

acchedyo’yam adähyo’yam akledyo’çoñya eva ca |

nityaù sarva-gataù sthäëur acalo’yaà sanätanaù ||24||

24. The soul cannot at all be cut, cannot be burned, cannot be moistened or dried. It is eternal, traveling in all types of bodies, with fixed form and fixed qualities. Not being affected by any of these weapons, the ätmä is thus called respectively by the appropriate names (uncleavable, unburnable, insoluble and indessicible). The word eva (indeed) applies to all items in the list. The ätmä certainly cannot be cut, burned, moistened or dried. The ätmä is called all pervading (sarva gataù) because it accepts all types of bodies, such as that of man, devatä, bird and beast one after the other, according to karma. The ätmä also possesses a fixed form (sthäëuù) and fixed qualities (acalaù). The çruti says:

avinäçé vä are’yam ätmänucchitti-dharmä This ätmä is indestructible, with eternal qualities. Båhad Äraëyaka Upaniñad 4.5.14

One cannot interpret the phrase anucchitti dharmä to mean simply “having the quality of indestructibility” since that would have the same meaning as avinäçé mentioned previously in the same sentence. The meaning is “the indestructible ätmä has eternal (anuchitti) qualities (dharma).” Sanätanaù in the Gétä verse means “eternal.” The reason for this fault of repetition or redundancy of words (the word nitya has already been mentioned in the verse) will be explained in the next verse.

avyakto’yam acintyo’yam avikäryo’yam ucyate |

tasmäd evaà viditvainaà nänuçocitum arhasi ||25|| 25. It is imperceptible, inconceivable, and without changes. Knowing it thus, you should not lament. The ätmä is not perceptible by the material senses (avyaktaù). It is beyond logic (acintyaù), being understood only through scriptures. By the scriptures the ätmä is understood to be jïäna svarüpa, knowledge itself, and a knower of things. It is not subject to the six changes (avikäryaù). The Lord, in teaching the nature of the ätmä with such statements as avinäçi tu tad viddhi had used repetition of words with similar meaning, in order that the ätmä, which is difficult to understand, can be easily understood. Thus this is not a fault. Or

the repeated words can be explained as useful for ascertaining the real nature of the ätmä. To the extent that you know the nature of the ätmä (evam viditvä) with certainty, you will no longer lament. The Lord will explain next with the words such as äçcaryavat paçyati kaçcit. (verse 29) how others view the ätmä.

atha cainaà nityajätaà nityaà vä manyase måtam | tathäpi tvaà mahäbäho naivaà çocitum arhasi ||26||

26. Even if you think the soul is continually born and always dies, still you should not lament, O Mighty-armed one!

Having given his own opinion on why one should not lament for the soul, the Lord now speaks of the opinion of others, in order to give other viewpoints. The student, knowing these viewpoints and consequently destroying them along with their contamination, , should remain fixed, victorious, in the Lord’s viewpoint. Endowed with a body such as human form, composed of the four elements, consciousness arises from that, just as red color arises from betel nut or the potency arises in liquor. That body made of four elements is itself the ätmä. This body is real, is subject to appearance and disappearance because of its nature of constant change, and this is known by regular perception. This is what the Lokayatas maintain.52 The Buddhists such as the Vaibhäsikas maintain that the ätmä is vijïäna svarüpa, different from the body, but is still subject to destruction at every moment. In both these philosophies, there should be no lamentation for the ätmä. The word atha in this verse indicates other opinions. Ca means api, even. If you cannot understand My words about the nature of the soul, then you can take the support of other doctrines such as that of the Lokayatas. In this philosophy which claims that the body is the ätmä, you consider that this self, the body, is continually born and continually dies. The word vä means “and.” Therefore you should not lament for this self (body), with such words as “Alas, how strange it is that we are preparing to commit greatly sinful acts. Driven by the desire to enjoy royal happiness, we are intent on killing our own kinsmen.” (BG 1.44) This is because in these two philosophies there is no fear of sin continuing into next life, since there is no next birth, and there is unavoidable creation and destruction of the selves (body), whose very nature is change. The Lord then addressed Arjuna with a mocking tone. “O mighty-armed one! You, being the best of the warriors following Vedic traditions, should not hold such wrong views.”

52 Cärväka is their leader.

jätasya hi dhruvo måtyur dhruvaà janma måtasya ca | tasmäd aparihärye’rthe na tvaà çocitum arhasi ||27||

27. For what is born, death is certain. For what is dead, birth is certain. Therefore, since both are unavoidable, you should not lament. The body is redundant and the ätmä is eternal. Birth is combination of ätmä with previously non-existing senses and body. Death is the separation of the ätmä from that body with its senses. Because birth and death both arise from performance of dharma and adharma, birth and death primarily belong to a substrata or shelter of dharma and adharma which must be eternal. Birth and death belong secondarily to the body. If the soul were not eternal (lasting only one lifetime), it could not be accepted as the substrate of dharma and adharma, because then it could have no acquisition of results to actions previously performed and simultaneously it would acquire effects not caused by actions previously performed. This is the view of the logicians (follows of Gautama’s Nyäya philosophy). Even in their view, one should give up lamenting for the ätmä. Hi in this verse indicates cause. For the eternal element, the ätmä, which attains birth (jätasya) by accepting a body under the laws of karma, death is certain with the destruction of those karmas. After death, birth is certain, caused by the karmas of the previous body. This is impossible to avoid (aparihärye). For this reason (arthe), because ätmä has the very nature of birth and death, you, being learned, should not lament. Even if you decline to fight, these people will die with the exhaustion of their present karmas. But you will have deviated from your duty of fighting.

avyaktädéni bhütäni vyakta-madhyäni bhärata | avyakta-nidhanäny eva tatra kä paridevanä ||28||

28. Living entities are invisible in the beginning, manifest in the middle, and invisible at the end. What is there to lament in this?

If one thinks that the body is the self, or if one thinks that the body is different from ätmä, there is no need to lament for the destruction of the body, since the elements composing the body are eternal. This is expressed in this verse. The original form of all things is the very fine pradhäna, because it is devoid of all individual forms and names. The destruction (nidhanäni) of the names and forms of things in this invisible pradhäna (avyakta) is called avyakta nidhanäni. The formation of a pot takes place by eternal material called earth assuming a state of having a pot with belly and neck, and its assuming and opposite state in assuming the form of fragments is its destruction. The materials however always remain. Thus Paräçara says:

mahé ghaöatvaà ghaöataù kapälikä cürëa-rajas tato’ëuù

Earth takes the form of a pot and then the form of dust particles. Viñëu Puräëa 2.12.42

The bodies become invisible at the beginning and end because of loss of name and form. They become visible in the middle period because of attaining name and form. The composing elements however always remain. Thus the meaning is “If the elements in reality remain, then why do you moan due to grief (paridevanä)?” And accepting the idea of an eternal ätmä different from the body, then one should in addition not forget verses such as väsäàçi jirëäni. 53 That which is non-existent in the beginning and end, also does not exist even in the middle, like the false images of horses or chariots seen in dreams. The person who has woken up does not lament because of separation from those illusions. In this way some philosophers speak, accepting the viewpoint of dåñöi-såñöi.54 It is actually foolish, because in accepting this position one has to accept the fault of the non-vedic theory of asat kärya väda.55 Thus even accepting these two theories,56 there should be no grief at destruction of the body.

äçcaryavat paçyati kaçcid enam äçcaryavad vadati tathaiva cänyaù |

äçcaryavac cainam anyaù çåëoti çrutväpy enaà veda na caiva kaçcit ||29||

29. Some realize the soul with amazement. Others speak of it in amazement. Others hear about it with amazement. Hearing about, speaking about it or seeing it, still, no one knows it at all. “Though I have been taught many things by you, who are omniscient, I do not understand the nature of the ätmä, which will drive away lamentation. Why is this?”

53 You should not lament for the transformation of elements, since the soul is eternal. 54 This interpretation of the verse argues that one should not lament because the manifestation of bodies is temporary and dream-like. All things of this world are created by a person through ignorance when he cognizes them, and continue as long as he cognizes them. This theory is accepted by advaitins such as Maëòana Miçra and Madhusüdana Sarasvati. The first argument was that one should not lament because the elements forming the bodies are eternal. 55 Nyäya and Vaiçeñika philosophies, saying that effect is non-existent in the cause (asat kärya väda), maintain that God is the operative cause of the world and prakåti is the material cause. Säìkhya philosophy, pariëäma-satkäryaväda, saying that the effect exists in the cause, maintains that prakåti evolves on its own, as the material cause without the necessity of God. The Vedas however state that God is the material (through his çaktis) and the operative cause. Just as the Nyäyikas say that any created object has previous non-existence, the dåñti-såñöi-vädés say that whatever one sees was previously nonexistent. At the moment of seeing it, it is created. 56 The two opinions are: that the elements are eternal and continually evolve and disintegrate on their own (säìkhya) and that the middle period of manifestation is an illusion (dåñöi-såñöi väda).

Though the jéva’s very nature is said to be both knowledge and bliss,57 there is no incompatibility to that difference in the svarüpa. Though the jéva is knowledge itself, it also takes the role of the knower.58 Though the jéva is very small, it is spread throughout a large body. Though having had a relation with many bodies, it is untouched by those transformations. Being filled with many such contradictory qualities, the jéva taught by Me is astonishing. That person (käçcit) who has attained the mercy of guru and has a pure heart realizes (paçyati) the true nature of this astonishing jéva with contrary qualities (enam), through performance of prescribed duties and observing truthfulness, austerities, chanting japa and such things. The word açcaryavad can modify the subject or the object. The person sees the jéva as an astonishing object; or the person sees the jéva and is astonished. Similarly someone speaks of the jéva as astonishing, or speaks about the jéva with astonishment; and hears about the jéva as astonishing thing, or hears about the jéva with astonishment. Even having heard about the ätmä, a person who is not pure in heart (kaçcid) does not understand about it. Thus the true nature of the jéva is difficult to understand.

çravaëäyäpi bahubhir yo na labhyaù çåëvanto’pi bahavo yaà na vidyuù äçcaryo vaktä kuçalo’sya labdhä äçcaryo jïätä kuçalänuçiñöa That ätmä is not the subject of hearing for many. If many persons hear about the ätmä, they still do not know it. One who speaks about the ätma is rare, and a skilful speaker is rare. One who attains the ätmä is rare. One who knows from a skilful teacher is rare. Kaöha Upaniñad 1.2.7

dehé nityam avadhyo’yaà dehe sarvasya bhärata |

tasmät sarväëi bhütäni na tvaà çocitum arhasi ||30|| 30. O Bhärata, the soul in the body of all entities can never be killed. Therefore you should not lament for any being. Having succinctly taught the nature of the ätmä which is difficult to understand, the Lord concludes the topic by saying that Arjuna should not grieve for the ätmä.

57 This is reference to such statements as vijïänam änandaà brahma: the Lord is knowledge and bliss. (Båhaò Äraëyaka Upaniñad 3..9.28. For the advaitin this is a problem for brahman is knowledge itself without any qualities. Since the word änanda is used with brahman, it would seem to give quality to brahman. The advaitin then has to give a roundabout explanation using grammar to avoid quality in brahman. For the vaiñëava however there is not difficulty in accepting the two aspects of brahman. 58 Being a knower is difficult for the advaitin to accept, since knowing means change, and Brahman is without change.

Since this jéva (dehé) situated in the destructible bodies of all living entities (dehe) is eternal and cannot be killed at any time, you should not lament for all living entities that have attained bodies including Bhésma (sarva bhütäni). You should not lament for the ätmäs because they are eternal, and you should not lament for the bodies because they will inevitably be destroyed by their very nature.

sva-dharmam api cävekñya na vikampitum arhasi |

dharmyäd dhi yuddhäc chreyo’nyat kñatriyasya na vidyate ||31||

31. Even considering your own duties, you should not be fearful. There is nothing better for the warrior than to fight for the right cause. Having taught to all people equally knowledge of the ätmä which is necessary in order to have knowledge of the paramätmä, the Lord will now speak to the saniñöhas (qualified for devotion mixed with prescribed duties) about actions undertaken without personal desires (niñkäma karma) which will establish ätmä jïäna, while simultaneously purifying the heart. 59 In order to produce respect for this steadiness in ätmä jïäna, the Lord first speaks in two verses about the material results produced from actions performed with personal desires (sakäma karma). The duty of fighting is always prescribed for the kñatriya just like fire sacrifice. The killing of enemies in battle is like the killing of animals in the sacrifice, and does not cause sin. In both cases, one causes harm, but it is done with the intention of elevating those entities to heavenly planets and bodies when they give up the present inferior bodies and planet. The småtis say:

ähaveñu mitho’nyonyaà jighäàsanto mahékñitaù yudhyamänäù paraà çaktyä svargaà yänty aparäìmukhäù The kings, fighting each other in battle with the utmost energy, with the intent to kill the opponent, without turning away, reach svarga. Manu 7.90 yajïeñu paçavo brahman hanyante satataà dvijaiù saàskåtäù kila mantraiç ca te’pi svargam aväpnuvan

The animals which are killed by the brähmaëas in sacrifices, being purified with mantras, reach svarga. Mahäbhärata, 3.199.93

Thus, considering your own dharma, you should not deviate from that dharma (vikampitum). You have said that you see no benefit in this killing, as it will lead to living in hell continuously after death, because you will commit sin by the battle. But this is not so. That applies only to fighting out of ignorance. To fight from the

59 This starts in verse 40 and ends with verse 51, after which ätmä jïäna is again discussed.

principles of dharma (dharmyät) is beneficial. Fighting indeed is the door to victory over the earth, so that you can institute kñatriya dharma in the form of protecting the citizens and worshipping the brähmaëas and gurus. Paräçaraù has said:

kñatriyo hi prajä rakñan çastra-päëiù pradaëòayan nirjitya para-sainyädi kñitià dharmeëa pälayet The kñatriya, ready to punish with weapon in hand, protecting the citizens, and conquering the earth with its opposing armies, should govern with dharma. Paräçara-småti 1.58

yadåcchayä copapannaà svarga-dväram apävåtam |

sukhinaù kñatriyäù pärtha labhante yuddham édåçam ||32||

32. Warriors are the happy who obtain such a battle which comes just without effort and which opens the doors to heaven.

Moreover, since without your effort this war will bring great benefit, your fear is not justified. Ca is used here for emphasis only (yadåcchayä ca--just without effort). Fortunate (sukhinaù) kñatriyas obtain such wars-- with great warriors such as Bhéñma, which come to them without effort--because if they are victorious they attain fame and kingdom by honest effort, and if they die, they very quickly attain svarga. The Lord indicates this by saying that there is no obstacles to attain svarga (svarga dväram apävåtam), whereas by performance of the jyotiñöoma sacrifice one attains svarga only after a long time. Thus the Lord indicates the superiority of fighting to sacrifices.

atha cet tvam imaà dharmyaà saàgrämaà na kariñyasi | tataù sva-dharmaà kértià ca hitvä päpam aväpsyasi ||33||

33. If you do not take part in this righteous war, giving up your duty and fame, you will instead reap sin. In this and the following verses the Lord shows the faults in not fighting. Giving up your duty of fighting (dharmyam saàgrämam) and also the glory attained by pleasing Çiva and killing the Niväta kavacas and others,60 you will reap only sin, by neglect of your duty, as such conduct is forbidden by the småtis. na nivarteta saìgrämäd: one should not turn away from battle. (Manu Småti 7.88)

akértià cäpi bhütäni kathayiñyanti te’vyayäm | saàbhävitasya cäkértir maraëäd atiricyate ||34||

60 Arjuna went to Mount Kailäsa and pleased Çiva. Çiva bestowed on him his Päçupata weapon. When Indra was attacked by the Nivätakavacas, he called Arjuna, who killed them all.

34. They will speak incessantly of your infamy. For one who has great position, dishonor is worse than death. “Not only do you destroy your duty but you also completely destroy your fame. All the people will talk of your eternal infamy in fleeing at the commencement of the battle.” “But from fear of death, I could tolerate the infamy.61” “No, death is preferable (atiricyate) to infamy for one who has attained such a high position (sambhävitasya).”

bhayäd raëäd uparataà maàsyante tväà mahärathäù | yeñäà ca tvaà bahumato bhütvä yäsyasi läghavam ||35||

35. The great warriors, by whom you were regarded highly, and will now gain insignificance, will think that you have abandoned the battlefield out of fear. “But how can I gain infamy from neglecting to fight out of compassion and avoiding the sin of destruction of the family?” “Mahärathas like Duryodhana will think that you have left the battle from fear of Karëa and others, not out of compassion for friends. Warriors do not give up battle out of compassion, and do so only out of fear of the enemy. Previously those who respected you as a warrior and worthy enemy, having many good qualities (bahumataù), will now, at the time of battle, think that you have given up the battle because you are a coward. You will reap intolerable contempt from them.”

aväcya-vädäàç ca bahün vadiñyanti tavähitäù |

nindantas tava sämarthyaà tato duùkhataraà nu kim ||36||

36. They will speak many unspeakable words about you, criticizing your abilities. What could more painful? Moreover, your enemies (ahitäù), the sons of Dhåtaräñöra, will criticize your previously recognized bravery and call you many displeasing words like “barren sesame seed.” (useless person) What extreme pain you will receive from hearing such displeasing words. Thus, these six verses have shown that avoiding the war will bring about infamy and loss of svarga.

hato vä präpsyasi svargaà jitvä vä bhokñyase mahém |

61 This argument of Arjuna would be hypothetical, since he does not have such fear. However, since the outcome of battle, and whether one lives of dies is uncertain, Manu recommends that one should try to avoid war as much as possible.

tasmäd uttiñöha kaunteya yuddhäya kåta-niçcayaù ||37||

37. Being killed, you will attain heaven. Being victorious, you will enjoy the earth. Therefore, rise, O son of Kunté, and fight with determination. “I am giving up the battle because it is uncertain that I will even be victorious.” “Even being defeated and killed, you will attain svarga. Being victorious, you will enjoy the earth. In both cases, you gain.”

sukha-duùkhe same kåtvä läbhäläbhau jayäjayau | tato yuddhäya yujyasva naivaà päpam aväpsyasi ||38||

38. Being equal in happiness and distress, in gain or loss, in victory or defeat, engage in the battle. You will not incur any sin. “You have explained by verse 33 and the verses following it, that I will attain sin by not fighting since I will be giving up my duty. But still, I should not fight because sin will arise from killing brähmaëas and gurus in a war to gain a kingdom.” “It is not so: you will not incur sin by killing them, when you are fighting with the desire for liberation.” This is explained in this verse. Being equal (sama) means to remain unchanging in this world in all circumstances. Not being attached to happiness and its cause, victory, and not having dislike of unhappiness and its cause, not attaining a kingdom due to defeat--being of unchanging heart, engage in fighting: engage in the fighting only because it is your duty. As a fighter you will not incur sin in killing them because of your disposition of desiring liberation. One who fights with hankering for material results incurs sin, but one who desires true knowledge destroys infinite sins accumulated from the past.” “How does one become inclined to fighting, charity or other actions without desire for results? It is difficult.” “Understand that attachment to the infinite bliss of the ätmä is the inspiration, just as attachment to kingdom is the inspiration for the fool who throws himself off a cliff.”

eñä te’bhihitä säàkhye buddhir yoge tv imäà çåëu | buddhyä yukto yayä pärtha karmabandhaà prahäsyasi ||39||

39. I have spoken to you knowledge of ätmä jïäna. Now hear about knowledge of niskäma karma yoga. By engaging your intelligence in this yoga, O son of Påthä, you will become free from the bondage of karma. Having concluded His instructions on jïäna yoga, the Lord now begins to speak about niñkäma karma yoga, the process for attaining jïäna yoga. Saàkhya means upaniñad,

that by which truth is completely explained (samyak khyäyate), that by which the true nature of ätmä is presented. The understanding (eña buddhiù) necessary for performance of sankhya (säìkhye) alone has been spoken to you, starting with ne tv evähaà (verse 12) and ending with tasmät sarväëi bhütäni (verse 30). If that understanding does not arise because of impurities in your heart, hear about the understanding necessary to execute karma yoga (yoge), which will now be spoken, and which includes with it knowledge or jïäna, according to statements of the çrutis:

tam etaà vedänuvacanena brähmaëä vividiñanti yajïena dänena tapasä näçakena: Brähmaëas seek to know the Lord by study of the Vedas, by sacrifice, by charity, by austerity, and by fasting. Båhad Äraëyaka Uäniñad 4.4.22

This niñkäma karma yoga is then praised in the last line by stating the results of practicing it. You, performing these actions, engaged in this understanding, will be freed from the bondage created by action. Executing these actions with great energy with a desire for the bliss of ätmä and by the order of the Lord, you will cross over saàsära by being fixed in ätmä jïäna which will appear within you, which gains its power to liberate by being directed to ätmä and the Lord. In the Gétä it is explained that sakäma karma leads to gaining animals, sons or kingdom, whereas niñkäma karma brings about jïäna.

nehäbhikrama-näço’sti pratyaväyo na vidyate |

svalpam apy asya dharmasya träyate mahato bhayät ||40||

40. In this process, there is no loss by stopping without completion, and no sin incurred by imperfection in performance. One is protected from birth and death even by practicing a little of this process. The Lord praises this karma yoga, executed with the understanding that will be described. There is no destruction of the power to give results for one who begins (abhikrama) the practice of niskäma karma yoga (iha) described in previously quoted çruti tam etaà vedänuvacanena brähmaëä vividiñanti yajïena dänena tapasä näçakena. This means that there is no lack of results even if the process is started but not completed. In this process, there are also no negative results (pratyaväyaù) for imperfection in chanting mantras or other components, because all negative effects are destroyed by the power of aiming for ätmä and by the name of bhagavän indicated in om tat sat. Executing even a little of this dharma, niñkäma karma yoga offered to the Lord, protects the practitioner (trayate) from saàsära (mahato bhayät). The Lord will later say pärtha naiveha nämutra: O son of Påthä, he does not meet destruction in this life or the next. One who has done the auspicious work of yoga does not meet an unfortunate end, O my son. (BG 6.40) Duties executed with desire (sakäma karma),

executed to the conclusion with all ceremonies intact, yield results. If some of the elements such as the mantras are defective or absent, then contrary results appear (desired material results do not appear). But actions performed without desire (niñkäma karma), to the best of ones ability (perhaps not completed, and with defective or missing elements), yield the result--in the form of steadiness in jïäna. And because of having the goal of ätmä and utterance of the name of the Lord, no sin is incurred.

vyavasäyätmikä buddhir ekeha kuru-nandana |

bahu-çäkhä hy anantäç ca buddhayo’vyavasäyinäm ||41||

41. Resolute intelligence is only one in this process, O son of the Kurus. The intelligence of those who are irresolute has many branches of action and unlimited desires. In this verse the Lord distinguishes the intelligence directed towards niñkäma karma from the intelligence directed towards kämya karma. O son of the Kurus, among all these actions authorized by the Vedas (iha), the consciousness purified by niñkäma karma as a form of worship of the Lord, the intelligence firmly ascertaining (vyavasäyaömikä buddhiù) that one will realize the true nature of ätmä through the jïäna contained within niñkäma karma, like lotus arising from the root--that intelligence has only one object (ekä), in the sense that it is fixed only on carrying out all those actions for realization of ätmä. The intellects of those who undertake kämya karmas (avyavasäyinäm) however have infinite objects (anantäù), having desires for unlimited objects such as sons, food, animals or svarga. And all of these goals have many branches (bahu säkhäù). Though a single goal may be prescribed in the scriptures for rituals like the full moon sacrifice, the scriptures also speak of many desires for intermediate fruits such as progeny and long life. In performing kämya karma there is no regard for knowledge of ätmä different from the body, for it is impossible to have such conviction in the ätmä for one engaged in kämya karma.

yäm imäà puñpitäà väcaà pravadanty avipaçcitaù | veda-väda-ratäù pärtha nänyad astéti vädinaù ||42||

42. The unintelligent people, absorbed in the praises of svarga offered in the Vedas, who propound that there is nothing higher that svarga, attractively speak those superficially attractive words. “But these persons should also develop fixed intelligence because the çrutis deal with both subjects equally.” “No, this fixed intelligence will not arise, because they have faults in the heart.” This is explained in three verses.

Those with little knowledge (avipaçcitaù) speak words (imäm vacäm) such as jyotiñöomena svargakämo yajeta: a person desiring svarga should perform the jyotiñöoma sacrifice. (Apastambha Çrauta Sütra, Black Yajur veda, 10.2.1) They think that these are the best words in the Vedas. Fixed intelligence does not arise in the minds of those people whose consciousness is stolen by these words. The thought is completed in verse 44. What type of words are these? The words are like flowering creepers which are full of poison, appearing attractive, but with no beneficial purpose. Then why do they say these words? They are absorbed in the exaggerated praises offered in the Vedas, because they think that those statements must be true, being part of the Veda. Examples are as follows:

apäma somam amåtä abhüma We drank soma and became immortal. Rig Veda 8.48.3 akñayyaà ha vai cäturmäsya-yäjinaù sukåtaà bhavati One who has worshiped by means of the vows of cäturmäsya attains pious credits which never become depleted. Apastambha Çrauta Sütra, Black Yajur Veda 8.1.1

They say that there is no supreme, eternal happiness in the form of liberation attained through spiritual knowledge of jéva and God; nothing other than reaching svarga through kämya karma exists (na anyad asti). They speak in this way because they reason that the statements of Vedänta, which proposes liberation, are secondary because they do not proclaim the devatäs, the performer and the various stages of action.62

kämätmänaù svarga-parä janma-karma-phala-pradäm | kriyä-viçeña-bahuläà bhogaiçvarya-gatià prati ||43||

43. Filled with desire, thinking heaven as ultimate, the unintelligent speak many words concerning attainment of power and enjoyment, which gives fruits to their action, actions in varëäçrama and high birth.

This verse speaks of the faulty consciousness. Their hearts are possessed by desires for material happiness (kämätmänaù). If that is the case, they have no desire for liberation at all. Rather they consider svarga alone, with availability of nectar and beautiful women, to be the best goal (svarga parä). Being so afflicted by desires, nothing else occurs in their minds. They speak (pravadanti of the previous verse)

62 The karma mémämsakas argue that action is superior to knowledge. The Vedas mainly give injunctions or vidhi for action.

words in which the rituals like jyotiñöoma sacrifices (kriyä viçeña) are many (bahuläm) directed towards the attainment (gatim) of enjoyment (bhoga), such as beautiful women and drinking nectar, and lordship (äiñvarya) over the devatäs. They speak words which continually (promise to) bestow (pradäm) birth with appropriate body and senses (janma), which enables them to perform actions prescribed by varëa and äçrama (karma), and attain fruits such as temporary food, animals and svarga (phalam). The phrases in this verse modify väcam in the previous verse.

bhogaiçvarya-prasaktänäà tayäpahåta-cetasäm | vyavasäyätmikä buddhiù samädhau na vidhéyate ||44||

44. For those people, who are attached to enjoyment and power, whose consciousness has been deluded by that talk, the resolute intelligence does not take place in the mind. For those attached to the power and enjoyment mentioned in the previous verse, for those absorbed in those things because they do not manifest their temporary nature, whose discriminating knowledge (cetasäm) is plundered by the attractive but deceptive words (tayä apahåta), fixed intelligence does not take place in the mind (samädhau). According to the Nirukti, samädhi means the mind--that within which the true nature of ätmä is fully contemplated (samyak adhéyate).

traiguëya-viñayä vedä nistraiguëyo bhavärjuna | nirdvandvo nitya-sattva-stho niryoga-kñema ätmavän ||45||

45. The subject of the Vedas is action in the three modes. Rise about the action of three modes, Arjuna, and be free of dualities, by observing the unchanging state of the soul. Be devoid of desire for gain or preservation, and engage in meditation on paramätmä. “Even in performing activities without expecting results, the actions will bring about their results by the very nature of action. How then is it possible for those executing actions without desire to developed fixed intelligence?” This verse answers. Traiguëyam means actions composed of the three guëas, according to the sutra of Päëini guëa-vacana-brähmaëädibhyaù karmaëi ca. (Päëini 5.1.124) It also indicates self interest. The karma käëòa section of the Vedas deals with actions in the three modes for self enjoyment. However, you should become fixed in the Vedänta which is the topmost part of the Vedas, and you should be niñkäma (nistraiguëyaù). Here is the meaning. The Vedas, more affectionate than millions of parents, give people faith in the Vedas by pacifying desires and bestowing results to people turned away from the Lord, who are bound to the guëas, and attached to happiness in sattva, rajas, and tamas, produced by the guëas. Following the Vedas with such faith, they finally achieve real intelligence, with conviction in ätmä revealed in the Upaniñads, the topmost portion of the Vedas. Even if the acts are not executed without desire, this result will come, since the scriptures speak of this result. One should also not think

that all the Vedas are concerned only with the three guëas. Otherwise even the state of transcendence of the guëas could not be proved, since Vedas are the source of proof of transcendence as well. You should tolerate the opposites, by considering the previous advice mäträsparçäs tu kaunteya, thus overcoming cold and heat (nirdvandvaù). What is the cause? You should observe the eternally non-transforming state of the jéva (nitya sattva sthaù). After that, make no attempts to attain what you do not yet have, and make no attempts to protect what you already possess (niryoga kñema). But then, will not hunger and thirst be a problem? Be a person whose object of meditation is paramätmä (ätmavän), the supporter of the universe, and he will take care of your bodily maintenance.

yävän artha udapäne sarvataù saàplutodake | tävän sarveñu vedeñu brähmaëasya vijänataù ||46||

46. As a person uses only as much water as he needs to fulfill his particular goals in a large water body, one who studies the Vedas and desires knowledge of ätmä achieves his goal of knowledge of ätmä from all the Vedas, and nothing else.. “How will this intelligence arise in one who must study all the Vedas? That study will take a long time, and there is thus possibility of diversion.” In one large body of water whatever amount of water a person wanting to bathe or drink needs, that much alone is used by the him from that body of water (he does not use the whole lake). In all the Vedas, including the Upaniñads, whatever serves the goal of attainment of knowledge of ätmä, that much alone from the Vedas is used by the person who studies the Vedas (brähmaëasya) and desires knowledge of ätmä (vijänataù).63 That intelligence will appear quickly in the mind, by knowledge of the Upaniñads in his particular branch of the Vedas. In this example, the words yävän and tävän should be supplied in both lines of the verse.

karmaëy evädhikäras te mä phaleñu kadäcana | mä karma-phala-hetur bhür mä te saìgo’stv akarmaëi ||47||

47. You have qualification for prescribed work, but not for desiring the results of the work. Do not be the cause of results of work by desiring results. Do not be attached to non-performance of work.

63 This is the meaning taken by Rämänuja.

“If jïäna is attained by performance of prescribed duties, then sense control and other practices must also be practiced, since they are included in jïäna. But that takes a great effort.” Karmaëi (action) is in the singular number to indicate a class of actions. “You, whose dharma is to fight, but who now think that this is not your dharma, because of impure heart, have the privilege for actions such as fighting. But I am the enjoyer of those actions. You do not have jurisdiction over the results, which cause bondage. I am the enjoyer of the results.” “Even if I do not desire the results, those actions are linked with their results.” “You should not be the cause for those results. Actions performed with desire are linked to their results, because the scriptures mention that there is linkage with results particularly when there is desire for results. Because of fear that results cause bondage, do not develop fondness (saìgaù) for avoidance of work. Rather, show repulsion to that. Actions performed without desire will produce within themselves steadiness in jïäna, like sprouts coming from grains. Sense control and other items will accompany that jïäna.”

yogasthaù kuru karmäëi saìgaà tyaktvä dhanaàjaya | siddhy-asiddhyoù samo bhütvä samatvaà yoga ucyate ||48||

48. Being situated in this yoga, perform your duties, giving up attachment, being equal in success and failure, O conqueror of wealth! Such equal mindedness is called yoga.

In this verse the Lord explains His previous statement. Giving up desires for results and thoughts of being the doer (saìgam tyaktvä), being situated in yoga, perform such duties as fighting. By desiring results, you become entangled in mäyä. By thinking yourself the doer, you steal the quality of independence which belongs to the Lord. By this identity as doer, you end up in opposition to the Lord’s mäyä. Therefore you should give up these two conceptions. The Lord then explains the word yoga stha. Yoga means to be situated with equality both in attaining and not attaining results of action such as victory. Being without attachment or repulsion to the results, perform the action. Yoga in the phrase yoga sthah I take to mean “Being equal to all events (samatvam),” because it takes the form of intense concentration of mind.

düreëa hy avaraà karma buddhi-yogäd dhanaàjaya |

buddhau çaraëam anviccha kåpaëäù phala-hetavaù ||49||

49. O conqueror of wealth, actions with desire are far inferior to niñkäma karma yoga. Surrender to this buddhi yogam, niñkäma karma yoga. Those who seek results from their work are wretched (and receive bondage).

This verse speaks of the inferior nature of kämya karma. Kämya karma which causes problems such as birth and death is far inferior (düreëa avaram) to niñkäma karma (buddhi yogäd), which brings about the understanding (buddhi) of the true nature of ätmä. Because of this (hi), take shelter of understanding the ätmä (buddhau çaraëam anviccha)--perform niñkäma karma yoga. Those who desire results (pùala hetavaù), who perform the inferior actions, are unfortunate and miserable (kåpaëaù), being under the control of the flow of birth and death caused by their kämya karmas. You should not be such a kåpaëa. The misers, greedy for some inexperienced morsel of happiness from their hard earned wealth, cannot give up their wealth, and are thus cheated of the great happiness of giving. Those persons who perform kämya karmas, greedy for insignificant results from their great toil in performing actions, are cheated of the great happiness of realizing the ätmä. This is the indication of the word kåpaëa or miser.

buddhi-yukto jahätéha ubhe sukåta-duñkåte | tasmäd yogäya yujyasva yogaù karmasu kauçalam ||50||

50. He who is engaged in niñkäma karma yoga destroys both pious and impious reactions. Therefore engage in this yoga. In all types of action, this performance without attachment is a skill. This verse speaks of the great power of the buddhi yoga (niñkäma karma yoga) just mentioned. That person who performs his actions with intelligence directed in all activities (iha) towards renunciation of the main results in action and towards maintaining equal nature when either attaining or not attaining any related results (buddhi yuktaù) destroys (jahäti) both good and bad reactions (sukåta duñkåte) accumulated from beginningless time in the past, which obstruct knowledge of the ätmä. Therefore, strive for (yujasva) this buddhi yoga which has been described, since this engagement in action (yoga), being joined with such intelligence is a skill (kauçalam), because it transforms actions which normally are a cause of bondage into causes of liberation by contact with intelligence, like mercury which has been purified of its poisonous effects.

karmajaà buddhi-yuktä hi phalaà tyaktvä manéñiëaù | janma-bandha-vinirmuktäù padaà gacchanty anämayam ||51||

51. Being engaged in this niñkäma karma yoga, having given up the results of work, the realizer of ätmä, freed from the bondage of birth, attain the place of no suffering.

Being thus intelligent (buddhi yuktäù), performing actions while giving up attachment to the results of those actions, and then having realizing the ätmä contained within these actions (manéñiëaù), being free from the bondage of birth, persons attain the place free of suffering (anämayam padam), Vaikuëöha. Therefore you, who asked what is best, should engage in your prescribed actions. Because knowledge of ätmä is the cause of knowledge of paramätmä (which is the direct cause of attaining Vaikuëöha), even knowledge of ätmä is here said to be the cause of attaining Vaikuëöha.

yadä te mohakalilaà buddhir vyatitariñyati |

tadä gantäsi nirvedaà çrotavyasya çrutasya ca ||52|| 52. When your intelligence has completely renounced the denseness of ignorance, you will be indifferent to all that has been heard and all that will be heard concerning fruits of action.

“When will my intelligence become directed towards ätma as I perform niñkäma karma?” When your intelligence completely gives up (vyati tariñyati) the antakaraëa,64 a dense forest of ignorance, the cause of craving insignificant results (moha kalilam), then you will become indifferent to topics relating to these insignificant material results about which you have heard in the past, and will hear in the future. As the çruti says:

parékñya lokän karma-citän brähmaëo nirvedaà äyät The brähmaëa (one who has knowledge), having examined the world attained by karma, becomes indifferent to it. Muëòaka Upaniñad 1.2.12

There is no rule about time: the person will become acquainted with that intelligence directed to ätmä by being indifferent to the results of action (whenever that occurs).

çruti-vipratipannä te yadä sthäsyati niçcalä |

samädhäv acalä buddhis tadä yogam aväpsyasyi ||53||

53. When your intelligence, fixed on knowing ätmä after hearing, devoid of thoughts of attaining or not attaining, becomes fixed in the mind, you will attain realization of that ätmä. “When my heart is purified by performance of actions while being indifferent to results, I will attain knowledge of ätmä. But when will I have direct realization of that ätmä?”

64 Antaùkaraëa refers to the internal organ, composed of mind, material intelligence and false ego.

When your intelligence, completely perfected (vipratipanna) through statements of çruti such as tam etaà vedänuvacanena brähmaëä vividiñanti yajïena dänena tapasä näçakena (Brähmaëas seek to know the Lord by study of the Vedas, by sacrifice, by charity, by austerity, and by fasting. Båhad Äraëyaka Upäniñad 4.4.22 ), which explain that action brings knowledge of ätmä (çruti), and when the intelligence becomes devoid of doubt and contrary conceptions about objects (acalä) and remains without motion (niçcaÿä) in the mind or in concentration (samädhau) like a flame in a windless place, then you will attain the yoga characterized by realization of ätmä (yoga). The meaning is this. Activities performed without craving for results produce steadiness in knowledge (jïäna niñöhä) also known as sthita prajïatä. This sthita prajïatä or jïäna niñöhä is realization of ätmä.

arjuna uväca

sthita-prajïasya kä bhäñä samädhi-sthasya keçava | sthita-dhéù kià prabhäñeta kim äséta vrajeta kim ||54||

54. Arjuna said: O Keçava, what is the description of this person situated in samädhi, the sthita prajïa? In agitating circumstances, how will he speak, how will he remain, suppressing his senses, or how will he engage his senses? When the Lord spoke thus, Arjuna wanting to know the characteristics of the sthitha prajïa mentioned in the previous verse, a person situated in realization of ätmä, asks questions. There are four questions in this verse. One concerns the situation in samädhi. The other three are concerning the same person in samädhi when subjected to agitating circumstances. How does one describe (kä bhäñä) a person whose intelligence is fixed (sthita prajïäsya), or the person situated in samädhi (samädhi sthasya)? Bhäña means “that by which something is described.” By which qualities can the sthita prajïa be defined? When that person becomes subjected to agitating circumstances, how will he behave? How will his words or actions be distinguished from those of others? On receiving praise or blame, affection or hate, what will he say externally or internally (kim prabhäñeta)? How will he stop the senses from going to sense objects (kim äséta)? And not stopping the senses, how will he receive those sense objects (kim vrajeta)? These last three are expressed with verbs in the potential mood. (If it were to happen, what would he do?)

çré-bhagavän uväca prajahäti yadä kämän sarvän pärtha mano-gatän |

ätmany evätmanä tuñöaù sthita-prajïas tadocyate ||55||

55. The Lord said: When he completely gives up all desires which arise from the mind alone, and is satisfied with the soul alone by that mind, he is called sthita prajïa. Being asked, the Lord answers these questions one by one until the end of the chapter. He answers the first question with this one verse. “O son of Påthä, when a person completely gives up all desires situated in the mind, he is known as sthita prajïa. As desires belong to the mind, it is possible that they can be given up. If they belonged to the ätmä, then they would be difficult to give up, just as it is difficult for fire to give up its quality of heat.” “But can one remain like a dry piece of wood?” “One is completely satisfied (tuñöaù) in the mind which has withdrawn from desires (ätmani) with ones svarüpa or the Lord (ätmanä), whose essence is self-manifesting bliss. The person who gives up all sense objects as insignificant, and enjoys the bliss of the self is said to be situated in samädhi. He is called sthita prajïa.” According to Mediné:

ätmä puàsi svabhäve’pi prayanta-manasor api dhåtäv api manéñäyäà çaréra-brahmaëor api Atmä refers to the human being, nature, fire, mind, determination, understanding, body, and Brahman (jéva and the Lord).

The word brahma in this verse refers to jéva or éçvara.

duùkheñv anudvigna-manäù sukheñu vigata-spåhaù | véta-räga-bhaya-krodhaù sthita-dhér munir ucyate ||56||

56. The sage whose mind is not grieved by the appearance of suffering, who has given up all desire during opportunities for happiness, who is devoid of attachment, fear and anger, is called a sthita prajïa.

The second question “What will the sthita prajïa say when put in disturbing circumstances” is answered in two verses. When afflicted by pain through his own body or mind, from other creatures or from nature (duùkheñu), his mind is undisturbed (anudvigna manäù). Internally, or if asked about it, he says aloud, “This suffering is my prärabdha karma which I must inevitably experience.” And when he obtains delicious food or good welcome (sukheñu), internally, or if asked by others, he says aloud, without desire for enjoyment (vigata spåhaù), “This is also my prarabdha karma which I am forced to accept.” When attaining those things he does not show a happy face.

He is devoid of affection for desirable objects (véta raga). When objects are taken away from him, he does not exclaim “You righteous people steal from me, who am very weak.” He is free of such miserable disposition (véta bhaya).65 And he does not exclaim in anger when objects are stolen, “How can you feeble fellows steal from me, who have great strength?” Thus he is devoid of anger (véta krodha). Such a muni, one who is absorbed in contemplating the ätmä, is called sthita dhé or sthita prajïa. This person speaks of his experience to himself internally or to others verbally, without grief and without longing. This is the answer to the second question “How does he speak?”

yaù sarvatränabhisnehas tat tat präpya çubhäçubham | näbhinandati na dveñöi tasya prajïä pratiñöhitä ||57||

57. He who has no motivated affections at all, who does not rejoice on attaining good fortune or curse on attaining misfortune, is situated in prajïa. He is devoid of specific affection (anabhisnehaù) for any living entities (sarvatra). However, since he has the quality of compassion, he has a little general affection. Receiving favorable items such as fine offerings of food, garlands or sandalwood (subha), he does not rejoice, praising others with words like “You are very righteous. May you live long!” Nor does he show hatred when receiving unfavorable items, such as being disrespected or hit with a stick (açubham). He does not curse, saying “You are a vile sinner. May you die!” He is a sthita prajïa (tasya prajïä pratiñöhitä). This verse shows the quality of the sthita prajïa by indicating what he does not speak. (The first half of the previous verse showed what he would speak.)

yadä saàharate cäyaà kürmo’ìgänéva sarvaçaù | indriyäëéndriyärthebhyas tasya prajïä pratiñöhitä ||58||

58. When he easily withdraws all his senses completely from sense objects like a turtle withdrawing his limbs, he is situated in prajïa. Six verses now answer the third question “How does he remain, suppressing his senses? (kim äséta)” When this yogé (ayam) completely withdraws without effort the independent senses such as the ear from the sense objects such as sound, then he is known as sthita prajïa (tasya prajïä pratiñöhitä). An example is given. Just as a turtle withdraws his head, hands and feet into his shell, the sthita prajïa remains with senses situated within, withdrawn from sense objects. That is how he sits (this is his sense control).

65 Räga is here defined as absorption in objects. Fear is here defined as thinking oneself helpless to prevent those dear objects being taken away. Anger is defined as having those dear objects taken away though one thinks one is capable of defending them.

viñayä vinivartante nirähärasya dehinaù |

rasa-varjaà raso’py asya paraà dåñövä nivartate ||59|| 59. One who refrains from eating also stops the sense objects from functioning, but the desire for sense objects remains. Having seen the ätmä, one can stop the desire as well.

“But we can see that the fool who is sick also restraints his senses. How can this be the outstanding quality of the sthita prajïa?” “For a person (dehinah), even if he is a fool, who does not eat out of fear of sickness (nirähärasya), the experiences of sense objects (viñayä) are also annulled, but not the thirst or attraction (rasa varjam). That thirst for sense objects is not destroyed. However, for the sthita prajïa (asya), who has realized the ätmä, superior to the sense objects, which is full of self-manifesting bliss (param dåñövä), even the thirst for sense objects (rasaù) is destroyed (nivartate). His quality is destruction of sense objects and the thirst, from which there is no deviation (unlike the sick man whose extinction of sense objects is not accompanied by extinction of thirst.)”

yatato hy api kaunteya puruñasya vipaçcitaù | indriyäëi pramäthéni haranti prasabhaà manaù ||60||

60. Even for the wise man who endeavors to control the senses, O son of Kunté, the strong senses take away the mind by force.

This verse speaks of the rarity of being such a sthita prajïa, established in that knowledge of ätmä. For a man who is intent on conquering the senses, who can distinguish his real nature as ätmä from sense objects (vipaçcitaù), the senses such as the ear, which act as agents or doers, take away the mind as if by force (prasabham). “Taking away” here means that the senses make the mind indulge in sense objects. “How do the senses make the mind indulge in sense objects if the person is situated with discriminating knowledge which opposes indulging in those sense objects?” “Because the senses are very strong (pramäthéni) they can suppress that knowledge. Therefore, the sthita prajïa carefully protects his steadiness in jïäna from the senses, just as a person protects a great treasure from thieves. That is his sitting (sense control).”

täni sarväëi saàyamya yukta äséta mat-paraù |

vaçe hi yasyendriyäëi tasya prajïä pratiñöhitä ||61||

61. The yogi who is devoted to Me, after restraining all the senses, will remain seated, realizing ätmä. He whose senses have thus been brought under control is sthita prajïa.

“Even for those who have conquered the senses, realization of ätmä is not known. What is the method for realizing the ätmä?” Having completely controlled all the senses, fixed in devotion to Me (mat paraù), he will remain situated (äséta) with full samädhi directed to ätmä (yuktaù). In other words, by the power of devotion to Me, while maintaining control of the senses, the person will very easily attain a vision of his ätmä. Thus the småti says:

yathägnir uddhata-çikhaù kakñaà dahati sänilaù tathä citta-sthito viñëur yoginäà sarva-kilbiñam Just as fire with upraised flames, assisted by the wind, burns dry wood, Viñëu situated in the heart, burns up all the sins of the yogés. Viñnu Puräëa 6.7.74

The last line of the verse clarifies. This is the situation of the sthita prajïa with control of the senses. This answers the question “How does the sthita prajïa remain situated with sense control (kim äséta)?”

dhyäyato viñayän puàsaù saìgas teñüpajäyate |

saìgät saàjäyate kämaù kämät krodho’bhijäyate ||62||

62. For the person who meditates on the sense objects, attachment arises. From attachment arises desire. From desire arises anger. Even for those who have controlled the senses, if they do not direct their minds to Me, it is inevitable that calamities will again arise. This is expressed in two verses. For the yogé who repeatedly contemplates sense objects thinking he will derive pleasure from them (dhyäyataù), attachment (saìgaù) to those objects arises. Because of that attachment, thirst for pleasure from those objects arises. When that longing is thwarted by something or other, anger, burning in the heart, to counteract the obstacle, arises.

krodhäd bhavati saàmohaù saàmohät småti-vibhramaù | småti-bhraàçäd buddhi-näço buddhi-näçät praëaçyati ||63||

63. From anger arises bewilderment. From bewilderment comes loss of memory. From loss of memory comes loss of determination. From loss of determination, one sinks into the material ocean. From anger arises loss of discrimination (saàmohaù) of what is proper or improper action. From this saàmoha arises destruction of memory of his plans to attempt to conquer the senses (småti vibhramaù). From this destruction of memory arises

destruction of the determination necessary for knowledge of ätmä (buddhi-naçaù). From destruction of determination, one again sinks in the ocean of material enjoyment, and continues in saàsära (praëaçyati). Without surrender to Me, the senses join the weak mind to the respective sense objects.66 Therefore one who wants to conquer the mind must worship the Lord.

räga-dveña-viyuktais tu viñayän indriyaiç caran |

ätma-vaçyair vidheyätmä prasädam adhigacchati ||64|| 64. One whose mind is offered to me, even though he enjoys the sense objects with the senses freed of attachment and repulsion, under the control of the mind, attains a pure mind. If one conquers the mind, even if the senses are not subdued, there is no fault. In eight verses the Lord answers the last question, “How does the sthita prajïa engage in action of the senses?” It has just been said that even if one has conquered the external senses, if he does not offer his mind to Me, his spiritual endeavor is a failure. That person who has a controlled mind, a mind offered to Me (vidheyätmä), through which he finally achieves destruction of the impurities of the mind such as attachment to pleasure, though enjoying (caran) the forbidden sense objects such as sound, by the senses such as the ear, but which are devoid of attraction and repulsion, and which are dependent on the mind (ätma vaçyair)(which is offered to Me)—that person finally attains a pure mind (prasädam),67 free from the appearance of contaminations such as attraction to sense objects.

prasäde sarva-duùkhänäà hänir asyopajäyate | prasanna-cetaso hy äçu buddhiù paryavatiñöhate ||65||

65. From this pure mind arises destruction of all distress. Quickly the intelligence concentrated on ätmä becomes completely fixed. What happens after he attains a pure mind? When the mind of the yogé is pure, there will arise destruction of all distresses caused by contact with matter. The intelligence of that person whose mind is peaceful (prasanna cetasä), which is directed towards his own ätmä, then remains fixed (paryavatiñöhate).

nästi buddhir ayuktasya na cäyuktasya bhävanä

na cäbhävayataù çäntir açäntasya kutaù sukham ||66||

66 Verse sixty spoke of the senses taking away the mind by force to sense objects. Verse sixty-two and sixty-three described the effects coming from that. 67 Prasäda can mean “purity” as well as “mercy.”

66. For the person with uncontrolled mind, there is no intelligence fixed on the soul, and no contemplation of ätmä. Without contemplation he has no peace. Without peace, where is bliss? This verse makes the point by stating the opposite. For the person who is not a yogé (ayuktasya), who does not engage his mind in Me, his intelligence does not have the above mentioned quality of being fixed. Nor does he even have contemplation of the ätmä (bhävanä). Without such contemplation on the ätmä there is no destruction of thirst for material objects (çäntiù). How can a person who is afflicted by thirst for enjoyment (açäntasya) have happiness, which is characterized by realization of ätmä with self-manifesting bliss?

indriyäëäà hi caratäà yan mano’nuvidhéyate |

tad asya harati prajïäà väyur nävam ivämbhasi ||67||

67. One of the moving senses, which the mind follows, steals away the intelligence, as wind moves a boat on the water.

This verse speaks of the faults arising from lack of sense control arising from not absorbing his mind in Me. Among the uncontrolled senses which move towards sense objects, the mind becomes focused on one sense such as the ear or eye. This one sense followed by the mind leads away the intelligence concentrated on ätmä, because of the mind’s being attracted to the sense object. And this is also the case with all the senses. It is like unfavorable wind taking away a boat being steered on the water.

tasmäd yasya mahäbäho nigåhétäni sarvaçaù |

indriyäëéndriyärthebhyas tasya prajïä pratiñöhitä ||68||

68. He who completely restricts the senses from the sense objects (by fixing the mind on Me), O mighty-armed one, is fixed in prajïa. One whose mind is fixed on Me can become established in ätmä (prajïä pratiñöhitä). O mighty armed one, just as you conquer the enemies, you should conquer the senses. From these verses it should be understood that conquest of the senses takes place spontaneously for the perfected sthita prajïa by absorbing the mind in bhagavän. But it will arise from practice for the person aspiring to attain the state of sthita prajïa.

yä niçä sarva-bhütänäà tasyäà jägarti saàyamé | yasyäà jägrati bhütäni sä niçä paçyato muneù ||69||

69. The sthita prajïa is awake in the night when all other living entities sleep. The night of the observant sthita prajïa is the time during which the all living entities are awake.

It has been stated that for the sädhaka or person practicing to attain the state of sthita prajïa, controlling the senses is the goal of his efforts. This verse states that for one who has achieved the stage of sthita prajïa, sense control is automatically achieved. There are two types of intelligence: that fixed on the ätmä and that fixed on material sense objects. The intelligence fixed on ätmä is compared by metaphor to the night for all living entities. That intelligence is like night, since it does not manifest the ätmä to them. As if at night, all people, sleeping in regard to the intelligence fixed on ätma, do not realize the ätmä to be attained by that intelligence fixed in ätmä. The person controlling the senses (saàyamé) however is awake, not asleep during that night. He realizes the ätmä which is to be attained by that intelligence. Other living entities, awake with intelligence fixed on material enjoyment, experience that material enjoyment. They are not sleeping at that time. That however is night for the muni, the sthita prajïa. It does not bring about material pleasure for him. What type of person is he? The person directly perceiving the ätmä also experiences with indifference the sense objects which come to him by prärabdha karma (paçyataù). One who sees the ätmä does not experience the taste of other objects, like a dancing girl who pays full attention to the pot balanced on her head.

äpüryamäëam acala-pratiñöhaà samudram äpaù praviçanti yadvat | tadvat kämä yaà praviçanti sarve

sa çäntim äpnoti na käma-kämé ||70||

70. Just as the rivers enter the ocean which has fixed banks and is never quite full, so the objects of enjoyment enter into the sthita prajïa, but he remains peaceful. This is not so for the desirer of those objects.

In this verse the Lord makes clear the state mentioned in the previous verse. Just as rivers full from the rainy season enter the ocean which by its nature is full, with shores not overflowing, and cannot cause any change to the ocean, so that person into whom sense objects (sarve kämäù), attracted to him by his prärabdha karmas, enter but cannot cause change—that persons attains peace. Thought the sense objects come to his senses, the sthita prajïa does not undergo any change at all, because of the satisfaction of realizing the bliss of ätmä. But he who desires the sense objects (käma kämé) does not attain that peace.

vihäya kämän yaù sarvän pumäàç carati niùspåhaù | nirmamo nirahaàkäraù sa çäntim adhigacchati ||71||

71. He who, having given up all objects of enjoyment, being devoid of possessiveness and false identity, acts only to maintain his body, attains peace.

That person who eats only to survive (carati niùspåhaù), after having renounced all sense objects which come to him, except for bodily maintenance, being devoid of possessiveness (nirmamaù) and being devoid of thinking of his body as his self (nirahaàkäraù)--that person attains peace. Another meaning is as follows. That person who, wherever he goes, having renounced all sense objects, remains devoid of possessiveness and false identity, attains peace. This verse answers the question “How does the sthita prajïa move about (vrajeta kim)?”

eñä brähmé sthitiù pärtha nainäà präpya vimuhyati | sthitväsyäm anta-käle’pi brahma-nirväëam åcchati ||72||

72. O son of Påthä, this is the situation for attaining the Lord. Attaining that state, one is not bewildered, and even at the time of death, attains Brahman, bestowing a deathless form. This verse praises the state of the sthita prajïa. This state enables one to attain Brahman (brähmé). Even in the last part of life (anta kale), the final years, what to speak of during youth, that sthita prajïa attains Brahman, the Lord, who is the form of deathlessness and bestows that to the sthita prajïa (Brahma nirväëam).68 “But how does one situated in prajïa (realization of ätmä) attain Brahman, the Lord? He can be attained only by bhakti to the Lord.” “Because the state of sthita prajïa is caused by bhakti to the Lord,69 and also brings about bhakti to the Lord, it is said to be the cause of attaining Brahman.” A person will become a jïäné, remembering the Lord, by performance of niñkäma karma. To do otherwise creates only obstacles. This is the essence of the second chapter. 68 Baladeva used the word amröa rüpam to explain nirväëam. This could mean “deathless form” or “beautiful form,” or “blissful form.” However in BG 5.24 Baladeva explains brahma nirväëam as the paramätmä who is the form of liberation, so amåta rüpam would mean deathless. Since the sthita prajïa has realized ätma, and is described as brähmé sthiti, causing attainment of brahman, brahman cannot mean ätmä. Therefore it means the Supreme Lord. Because bhakti to the Brahman is mentioned in the same purport, Brahman would indicate the Lord. Viçvanätha does not comment on nirväëam. Rämänuja takes nirväëam as “full of happiness” and Brahman as the ätmä. Çaìkara takes nirväëam as blissful also. Çrédhara takes brahma nirväëam as “merging in Brahman.” Madhva takes brahma nirväëam as the Lord without material body. 69 Verse sixty-one stated that devotion to the Lord (mat paraù) was necessary to control the senses. Verse fifty-one commentary explained that knowledge of ätmä gives rise to knowledge of paramätmä.

Baladeva Chapter Three

arjuna uväca

jyäyasé cet karmaëas te matä buddhir janärdana | tat kià karmaëi ghore mäà niyojayasi keçava || 1 ||

1. Arjuna said: If it is your opinion that intelligence is superior to action, O Janärdana, then why to you engage me in this terrible action. O Keçava? The third chapter explains in detail niñkäma karma. Here also is shown the method of conquering lust, which is however difficult to conquer. The most merciful charioteer of Arjuna, desiring to deliver the universe covered in ignorance by teaching worship through knowledge of Himself, having taught knowledge of the real nature of the jévätmä, which is portion of that knowledge of Himself, then taught knowledge of niskäma karma as a method of attaining knowledge of that jévätmä. This subject is now explained in four chapters in different ways, for clarifying the matter. The superiority of intelligence directed to the ätmä over whatever is produced by intelligence directed towards action has been established. Concerning this Arjuna now asks a question. If you consider that intelligence (knowledge-buddhi) directed to the ätmä is superior to niñkäma karma (karmaëaù) whose goal is to produce ätmä jïäna, why do You engage me in terrible actions, bringing violence? Why do You incite me with words

commanding me to fight? That intelligence which gives rise to realization of ätmä produces detachment from the function of the senses. For that purpose one should employ sense control and other factors which are of the same nature, rather than dissimilar actions which engage all the senses. Janärdana means one who is the object of entreaty for those desiring their ultimate benefit. Keçava means one who controls Brahma and Çiva. Çiva says to Kåñëa in the Hari Vaàça:

ka iti brahmaëo näma éço’haà sarva-dehinäm äväà taväìga-sambhütau tasmät keçava-näma-bhäg

Ka means Brahma, and Iça refers to me, the lord of all embodied beings. Both of us arise from your body. Therefore you are called “Keçava.”

You, whose instructions cannot be transgressed (since you control even Brahma and Çiva), Keçava, being requested by me, who desire the ultimate benefit, should clearly tell me what is most beneficial (Janardana).

vyämiçreëaiva väkyena buddhià mohayaséva me | tad ekaà vada niçcitya yena çreyo’ham äpnuyäm ||2||

2. You seem to bewilder me with your mixture of words. Now speak clearly so that I may attain the highest benefit. A statement concerning intellect directed towards both saàkhya and karma yoga, concerning both stopping and engaging the senses,70 concerning both the goal of practice (sädhya) and the practice (sädhana), is called a mixed statement (vyämiçra). By that statement, You seem to bewilder my intelligence (mohayasi iva). In reality, You, the lord of all beings, and my friend as well, would not bewilder me. But I, because of faults in my intelligence, think like this. That is the implication of the word iva. Therefore make one statement, without mixture of the two elements. The çrutis say:

na karmaëä na prajayä dhanena tyägenaikenämåtatvam änaçur pareëa näkaà nihitaà guhäyäà vibhräjate yad yatayo viñanti Not by performance of duty, by progeny or wealth, but by renunciation, they attained that immortality which the sannyäsés attain, which is beyond heaven and shines within the heart. Mahä Näräyaëa Upaniñad 86

70 The phrase is indriya nivåtti rüpayoù, which would mean “both involve stopping the senses.” It would appear that the word pravåtti has been omitted, since karma yoga does not involve stopping the senses, but engaging them.

nästy akåtaù kåtena The eternal person (akåtaù) is not attained by actions. Muëòaka Upaniñad 1.2.12

By this I will gain the most beneficial process for me to be undertaken with conviction.

çré-bhagavän uväca

loke’smin dvividhä niñöhä purä proktä mayänagha | jïäna-yogena säàkhyänäà karma-yogena yogénäm ||3||

3. The Lord said: I have spoken in the last chapter of two types of qualification for people of this world. Those qualified for jïäna are known as practitioners of jïana yoga, and those qualified for niñkäma karma are known as practitioners of karma yoga. After being asked, the Lord answers. O Arjuna of spotless intelligence (anagha), by your statement in verse one, though you know the main substance concerning the qualities of intelligence dedicated to action and to saàkhya, which are of contrary natures, like darkness and light, why are you asking in doubt about being qualified for one of these? I, the Lord of all, have in the previous chapter (purä), described two types of steadiness (niñöhä), in two types of people (loke) according to the purity or impurity of their consciousness, in terms of their aspiration for liberation. The word niñöha or steadiness is in the singular rather than dual to indicate that one steadiness only in the sense of both types of niñöùä having only one goal, that of realizing ätmä. There are not two niñöhäs, with two different sädhanas and sädhyas, but rather one steadiness of two types, with the same goal. This will be explained later, in the fifth chapter, verse five with ekaà säìkhyaà ca yogaà ca. That one steadiness has two types: of the jïänés engaged in jïäna yoga and of the yogés engaged in karma yoga. The word ñäàkhya refers to jïäna or knowledge, and further indicates the person who possesses säàkhya.71 The steadiness of such jïanés by the process of jïäna yoga (sthita prajïa) has been mentioned in the second chapter starting with prajahäti yadä kämän (BG2.55). That jïäna is yoga. Yoga means that process by which a person is joined with ätmä (yujyate). The process in this case is knowledge (jïäna).

71 There is probably a misprint here in the reference to Päëini’s grammar. The rule is arças ädibhyo’c. Päëini 5.2.127 This same rule is quoted in 5.5 in a somewhat more correct form.

Steadiness by karma yoga of the niñkäma karma yogés (yogénäm) was mentioned in such verses as karmaëy evädhikäras te (BG2.47). Karma also is yoga, since by that karma a person is joined with (yujyate) purification of the heart, which gives rise to jïäna. What is said is this. One who desires liberation does not immediately achieve steadiness in jïäna along with its components such as stopping the senses, but rather first purifies the heart by karma yoga with prescribed actions. I have previously mentioned this in such statements as eñä te’bhihitä säìkhye (BG 2.39).

na karmaëäm anärambhän naiñkarmyaà puruño’çnute | na ca saànyasanäd eva siddhià samadhigacchati || 4 ||

4. Without performance of prescribed karmas, a person cannot attain non-action of the senses. By renunciation of activities, he cannot attain liberation either. One with an impure heart should perform prescribed activities for purification of the heart. This is explained in thirteen verses. A person with impure heart cannnot attain steadiness in jïäna or detachement from action in the form of stopping the actions of all the senses (naiñkarmyam), without performing prescribed actions (anärambhän) as part of the cultivation of jïäna. And he also does not attain liberation (siddhim) from renouncing those actions.

tam etaà vedänuvacanena brähmaëä vividiñanti yajïena dänena tapasä näçakena Brähmaëas seek to know the Lord by study of the Vedas, by sacrifice, by charity, by austerity, and by fasting. Båhad Äraëyaka Uäniñad 4.4.22

na hi kaçcit kñaëam api jätu tiñöhaty akarma-kåt | käryate hy avaçaù karma sarvaù prakåtijair guëaiù || 5 ||

5. No one can remain without doing activity even for a moment. All are forced to engage in action by the guëas arising from prakåti. If a person with impure heart renounces prescribed activities, taking vedic karma saànyäsa, he reverts to material action, for such a person cannot remain inactive. He cannot remain for even a moment being inactive. “But saànyäsa is opposed to all activities.”

The next line answers. “By the qualities such as desire and repulsion (guëaiù) arising from his nature (prakåti jaiù),72 all action will be done, beyond his will (avaçaù).”

karmendriyäëi saàyamya ya äste manasä smaran | indriyärthän vimüòhätmä mithyäcäraù sa ucyate ||6||

6. He who, controlling the action senses, remains remembering those objects of the senses in his mind, is bewildered, and is called a pretender. “But it is seen that there are persons who have closed up their senses like the ear and are therefore devoid of actions of attraction and repulsion.” The saànyasé is a fool who, stopping his action senses like the voice, still remembers the objects of the senses such as sound, by a mind pretending to meditate. He is called an imposter. Because of remembering sense objects in the mind in spite of not extending the senses outward, which arises because of impurity in the mind through not performing niñkäma karma, this ignorant person, attempting to control his attraction to material objects, does not attain jïäna, though he aspires for it. He is thus called a false performer, a pretender, having false control of his speech and other senses. He is a cheater.

yas tv indriyäëi manasä niyamyärabhate’rjuna karmendriyaiù karma-yogam asaktaù sa viçiñyate ||7||

7. He who, free from attachment, controlling the senses by the mind, performs karma yoga with his active senses, is superior to a person acting prematurely from the position of jïäna .

On the other hand, the householder who performs his prescribed activities is better. That person is superior who, devoid of desire for the results (açaktaù), performs the method (yoga) in the form of actions (karma) by the action senses, with regulation of those senses by the mind (manasä) which has the intention of realizing ätmä. He is better than a person acting on the platform of jïäna which is only to be achieved in the future.

niyataà kuru karma tvaà karma jyäyo hy akarmaëaù | çarérayäträpi ca te na prasidhyed akarmaëaù ||8||

8. Perform your daily scriptural duties without attachment. This is better than not acting. You cannot even maintain your body by non-action.

72 Later it is explained that nature or svabhäva means the impressions fixed in the jéva from experiences in successive bodies.

Therefore, since you have impure heart, you must necessarily (niyatam) perform prescribed activities for purification of the heart. This means “Perform these prescribed activities without desire.” Performing activities is better than renouncing all actions out of enthusiasm, because this will gradually lead to attainment of jïäna, just as steps lead to the top of the stairs. This is because jïäna will not arise in the contaminated heart of that person who prematurely renounces all actions out of enthusiasm only. Moreover by renouncing all actions, you cannot even maintain your material body (saréra yäträ). Because he must maintain the body purified by sädhana as long as he lives, even the jïäné performs actions such as begging for food. But that begging is not to done by you, a kñatriya. Therefore you should earn wealth and taxes by your prescribed actions such as fighting and protecting the citizens, and accomplishing your bodily maintenance with that, you should search out your ätmä.

yajïärthät karmaëo’nyatra loko’yaà karma-bandhanaù | tad-arthaà karma kaunteya mukta-saìgaù samäcara ||9||

9. Without performing actions for the purpose of sacrifice, the people of the world are bound by their actions. O son of Kunté, perform actions for that purpose, freed from attachment to results. “But by performing actions, one will become bound up. We hear such statements as karmaëä badhyate jantur: living entities are bound by actions.” (Mahäbhärata 12.241.7) In this verse yajïa means the Supreme Lord, for the çruti says yajïo vai viñëur: yajïa is Viñëu. (Taittiréya Saàhitä 1.7.4) “Living entities (ayam lokaù) are bound by actions (karma bandhanaù) in performing actions for the purpose of self enjoyment, without intending to please Viñëu (yajïärthät anyatra). Therefore perform actions for the pleasure of Viñëu (tad artham). O son of Kunté, giving up the desire for personal happiness (mukta saìgaù), worshipping Viñëu through sacrifices and other means by lawfullly obtained wealth, and maintaining your body with the remnants of the sacrifice, you will not be bound.”

saha-yajïäù prajäù såñövä puroväca prajäpatiù | anena prasaviñyadhvam eña vo’stv iñöa-käma-dhuk ||10||

10. Viñëu, having created the population along with sacrifice in the beginning, spoke: May you increase yourself by this sacrifice. May it fulfill you desire for liberation by supply bodily maintenance and knowledge of ätmä. This verse shows that it is wrong to maintain the body without offering sacrifice to Viñëu. Prajäpati refers to the Supreme Lord Viñëu, as is seen from çruti states such as

patià viçvasyätmeçvaram: he is the master of the universe, the lord of the soul. (Mahänäräyaëa Upäniñad 13.2) Also this is confirmed from småti states such as brahma prajänäà patir acyuto’säv: Brahman, the master of offspring, is Acyuta. (Viñëu Puräëa) 1.15.57 At the beginning of creation (purä), having created the progeny such as devas and men accompanied by sacrifice--having bestowed receptacles of name and form suitable to pursue the goals of life to those who were previously devoid of names and forms, being merged into Himself, the cause of material energy, and in that state being incapable of pursuing the goals of human life; and having revealed sacrifice and the Vedas which describe it--the Lord, being merciful, then said to them, “You should increase yourselves (prasaviñyadhvam) by this sacrifice offered to Me, described in the Vedas (anena). May this sacrifice offered to Me (eña) be the giver of the desired goal of liberation (iñöa käma dhuk), through supplying unto you bodily maintenance and knowledge of ätmä which purifies the heart.”

devän bhävayatänena te devä bhävayantu vaù |

parasparaà bhävayantaù çreyaù param aväpsyatha ||11||, 11. “By that sacrifice, please the devatäs. May the devatäs please you. Being mutually pleased, you will both attain the highest benefit, liberation.” Viñëu also said to the created beings, “Please the devatas headed by Indra, who are the limbs of My body, by offering oblations to them (anena). May the devas please you by bestowing benedictions. You and they, being mutually pleased with the pure food, will attain the highest benefit in the form of liberation (param çreyaù).” In this regard, pure food is one element or aìga of cultivation of jïäna. The çruti says:

ähära-çuddhau sattva-çuddhiù sattva-çuddhau dhruvä småtiù småti-labdhe sarva-granthénäà vipramokñaù By pure food one attains pure mind. By pure mind, the intelligence becomes fixed. With good intelligence, one is freed from all obstacles. Chändogya Upaniñad 7.26.2

iñöän bhogän hi vo devä däsyante yajïa-bhävitäù |

tair dattän apradäyaibhyo yo bhuìkte stena eva saù ||12|| 12. The devatäs, pleased with the sacrifice, will bestow on you desired enjoyment. He who enjoys what is given by the devatäs without offering to them is indeed a thief.

Clarifying this same point, the Lord then shows the fault in executing actions. “These previously created devatäs who are my limbs will give you more and more desired objects dependent on sacrifice, objects suitable for those desiring liberation

(iñöan bhogän). They will give rain which will produce food. He who enjoys for himself alone, not giving to the devatäs through païca mahä yajïa a portion the objects which the devas originally bestowed for worship of the Lord, is a thief. Having stolen the devatañ’ properties, he nourishes himelf by that. As a thief is punished by the king, he deserves to be punished by Yamaräja. He is unsuitable for pursuing the real goal of human life.”

yajïa-çiñöäeçinaù santo mucyante sarva-kilbiñaiù |

bhuïjate te tv aghaà päpä ye pacanty ätma-käraëät ||13|| 13. Those respectable people who eat the remnants of sacrifice are free from all sins. Those sinful persons who cook for themselves suffer from sin. Those devotees (santaù) of the personification of sacrifice (yajïa), devotees of the Lord of all, who, after worshipping the Lord of all, Viñëu or Yajïa, whose limbs are the devas, then take the remnants to maintain their bodies, are free from all sins piled up from beginningless time (sarva kilbiñaiù), which have created an obstacle to realization of ätmä. But those sinful people who cook only for their own nourishment (ätma käraëät) food which is given by the Lord of sacrifice for His worship (within Whom are situated the devatas as his limbs), enjoy only sin (agham). The food such as rice which they cook is transformed into sin itself. Thus it is said that they eat only sin.

annäd bhavanti bhütäni parjanyäd anna-saàbhavaù | yajïäd bhavati parjanyo yajïaù karma-samudbhavaù ||14||

14. All creatures arise from food. Food arises from rain. Rain arises from sacrifice. Sacrifice arises from prescribed actions. After the Supreme Lord, master of the progeny, created the progeny, he created sacrifice for their sustenance. One who is obedient to the Lord must perform the sacrifice. With this intention the Lord speaks two verses. Living entities (bhütäni) arise from food such as rice, for the food transforms into semen and blood, which in turn nourishes the body. Food arises from rain (parjanyät). Rain arises from sacrifice. It is said:

agnau prästähutiù samyag ädityam upatiñöhate ädityäj jäyate våñöir våñöer annaà tataù prajäù

The oblation offered in the fire goes to the sun. Rain arises from the sun. From rain arises food, and from food arise the progeny. Manu Saàhitä 3.76

karma brahmodbhavaà viddhi brahmäkñara-samudbhavam tasmät sarva-gataà brahma nityaà yajïe pratiñöhitam ||15||

15. Prescribed action arises from the Vedas. The Vedas arise from the Lord. Therefore this all-pervading Lord is eternally situated in the sacrifice.

Know that action, the performance of the priests, arises from the Vedas (brahma); know that the Vedas are the source of their actions. Know that the Brahman in the form of the Vedas appears from the Supreme Lord (akñara). The çruti says:

asya mahato bhütasya niùçvasitam etad åg-vedo yajur-veaù säma-vedo thäìgérasaù The breathing of that great being is the Åg, Yajur, and Säma and Atharva Vedas. Båhad Äraëyaka Upaniñad 2.4.10

Since this sacrifice maintains the Lord’s created beings and is therefore very dear to the Lord,73 therefore (tasmat) the Lord (brahma), being all pervading (sarva gatam), is at all times (nityam) situated in sacrifice. This means that by that sacrifice one can attain Him.

evaà pravartitaà cakraà nänuvartayatéha yaù |

aghäyur indriyärämo moghaà pärtha sa jévati ||16||

16. He who does not follow the cycle initiated in this way by the Lord, but instead, leading a life of sin, enjoying with his senses, lives in vain. This verse speaks of the fault in not performing sacrifice. From the Lord arose the Vedas. From the Vedas arose sacrifice.74 From sacrifice comes rain, and from rain comes food. From the food comes living beings. From the living beings again comes prescribed action. He who does not follow this cycle as described above (evam) which supports the whole universe, inaugurated by the Supreme Lord (pravartitam), the protector of the progeny--that person who ignores the Lord, that person whose life is thus sinful (aghäyuù), lives completely in vain (mogham), O son of Påthä, because that person enjoys sense objects with his senses, instead of the remnants of the sacrifice approved by the Lord.

yas tv ätma-ratir eva syäd ätma-tåptaç ca mänavaù ätmany eva ca saàtuñöas tasya käryaà na vidyate || 17 ||

73 This clause gives the reason for the Lord being situated in sacrifice. The conclusion is that by sacrifice one maintains the body and also attains the Lord. 74 According to the sequence in the verses, from the Vedas arises prescribed actions, and from actions comes sacrifice.

17. The human who is attracted to the ätmä, satisfied in the ätmä, completely pleased with ätmä alone, has nothing to do in regard to seeing the ätmä. That person who has seen the ätmä by ätmä’s inherent knowledge,75 which arises from cleansing the mirror of the heart by niñkäma karma and by worship of Me, as recommended previously by Me, is not obliged to do any actions. This is explained in two verses. He who has a taste (ätma rati) for ätmä, who sees his very self, endowed with eight qualities such as sinlessness; who is satisfied (ätma tåpta) by the ätmä with its self-manifesting bliss, rather than by food and drink; who is completely pleased only in that ätmä with those qualities-- not in singing and dancing--need not do any prescribed activity as duty in order to perceive the ätmä, since he is always seeing the ätmä as his very nature.

naiva tasya kåtenärtho näkåteneha kaçcana | na cäsya sarvabhüteñu kaç cid artha vyapäçrayaù || 18 ||

18. He gains no results by performance of prescribed actions for seeing the ätmä, nor does he produce obstacles to seeing that ätmä by not performing those prescribed actions. For him, nothing in this world is a worthy object of prescribed actions for facilitating his vision of ätmä. There is no result (arthaù) by his performance of prescribed actions (kröena) for the purpose of realizing the ätmä, and he incurs no obstacles for seeing ätmä, by non-performance of prescribed actions (akåtena) for seeing the ätmä, because by his nature he sees the ätmä already. It is not that he should fear obstacles from the devatas by neglecting prescribed actions (including devatä worship), and then attempt to please them by performing prescribed actions which entails worshipping them. The çrutis describe the devatäs as being opposed to knowledge of ätmä.

tasmät tad eñäà devänäà na priyaà yad etan manuñä vidur That ätmä which men know is not dear to the devatäs. Båhad Araëyaka Upaniñad 1.4.10

For one who has gained vision of ätmä, the person in knowledge, no person among all beings (sarva bhuteñu), among humans and devas, is a worthy object of service (vyapäçrayaù) for the purpose of removing obstacles to his attraction to ätmä (artha), by performance of prescribed actions. Before the manifestation of knowledge, the

75 Baladeva uses the phrase dharma bhüta jïäna. Rämanuja would use the phrase svarüpa bhüta jïana or dharma bhüta jïäna for self awareness, and dharma bhüta jïäna for awareness of other things.

devas create obstacles (for non-performance of duty), but after a person has attained a taste of the ätmä, they do not create obstacles for his seeing ätmä, since the taste of ätmä is influential. It is also said:

tasya ha na deväç ca näbhütyä éçate ätmä hy eñäà sambhavati For only one who has realized ätmä, even the devas do not create obstacles, for the ätmä also becomes dear to them. Båhad Äraëyaka Upaniñad 1.4.10

Ha na in the upaniñad verse are particles meaning api (even). Even the devas are not powerful enough to injure the taste for ätmä (bhütyai) of one how has realized ätmä (tasya), because (hi) that ätmä also becomes dear to them.

tasmäd asaktaù satataà käryaà karma samäcara asakto hy äcaran karma param äpnoti püruñaù ||19||

19. Therefore always perform prescribed actions as a duty, performing them without attachment to results. Performing action without attachment, a person sees the ätmä as it is.

Since performing prescribed actions is useless for the person who has attained a vision of ätmä, therefore (tasmäd) do these prescribed actions only as duty (käryam). He who performs those actions without desire for results (asaktaù) sees that which is different from the body (param), the ätmä, as it truly exists.

karmaëaiva hi saàsiddhim ästhitä janakädayaù

loka-saàgraham eväpi saàpaçyan kartum arhasi ||20|| 20. By prescribed actions as well as hearing, Janaka and others attained realization of ätmä. And just with the consideration of setting example for others, you should perform work. In this verse the Lord gives proof of acting according to duty. Becoming pure in heart by means of prescribed action (karmaëä eva), Janaka and others attained (ätshitäù) the perfection of seeing their own ätmä (saàsiddhim). The word eva with karmaëä, used to make distinction, indicating its excellence, rather that indicating complete separateness (as in the use of the word “only”). Thus prescribed actions of karma yoga do not exclude hearing and other devotional processes. Some say karma in this context has a more general meaning of hearing and other processes along with performance of sacrifice and other prescribed rites of karma, instead of prescribed duties.

“But you have said that when the saniñöha devotee attains vision of ätmä, here is no performance of action to see ätmä. Then why are you giving instructions to perform duties to Me who am fixed in seeing my ätmä and paramätmä (pari niñöhita devotee)?” “Yes, you are such a pari niñöùita devotee, but to teach the common people, I give you instructions to perform action. If both Arjuna and I perform prescribed actions, other people will also perform their prescribed duties. If I did not perform prescribed actions, ignorant people, following My example, would reject action and fall down. Protecting the people is the result of this type of action.”

yad yad äcarati çreñöhas tat tad evetaro janaù |

sa yat pramäëaà kurute lokas tad anuvartate ||21|| 21. Whatever actions the superior performs, other persons will also perform. Whatever the scripture the superior man follows, will be followed by other. This verse shows the method of instructing the population. Whatever action the greatest person performs, the others (itaraù), even the low person, will follow. Whatever scripture (pramäëam) the superior person considers in performing his actions (kurute), the lower persons will follow that. Thus the intention is that the best actions authorized by scripture should be performed by the inferior person desiring auspiciousness. And whimsical action performed by the superior or powerful person is rejected, because though it is performed by the superior, it is not approved by scripture.

na me pärthästi kartavyaà triñu lokeñu kiàcana | nänaväptam aväptavyaà varta eva ca karmaëi ||22||

22. For me, O son of Påthä, there is nothing in the three worlds that has to be done. What results are to be obtained are not already not attained by Me. But I also perform duties. Though the superior person is indifferent to the results of action, he should perform actions prescribed by scripture to teach the populace. Making himself an example of this, the Lord speaks in three verses. I, the Lord of all, dedicated to truth, whose every wish is automatically fulfilled, who is filled with bliss, have no duties to perform. Actions must be performed by those desiring results. I, who am the basis of all results, the embodiment of the highest result, am not dependent on action. The Lord then illustrates this: in all the three worlds, whatever result is to be obtained by action is not already not attained by Me, since everything is actually Mine. Still, I also perform prescribed actions.

yadi hy ahaà na varteyaà jätu karmaëy atandritaù | mama vartmänuvartante manuñyäù pärtha sarvaçaù ||23||

23. If I were not to engage in work attentively at any time, men would follow My example in all respects. If I, the Lord of all, who, though complete in all respects, have appearing in the Yadu family, were ever (jätu) to fail to perform attentively (atandritaù) actions prescribed in the scriptures, men, taking My example, would follow My path, since I am the leader. They would reject the conduct prescribed in their family, and would thereby be destroyed.

utsédeyur ime lokä na kuryäà karma ced aham | saàkarasya ca kartä syäm upahanyäm imäù prajäù ||24||

24. If I were not to work, all people would become unlawful. I would be the cause of mixed castes, and would pollute the descendents. Then what would happen? If I, the supreme among all, were not to perform actions according to scripture, the people would break the laws (utsédeyuù—be destroyed). I would be responsible for producing mixed castes resulting from the destruction of law. I, the protector of the populace, prajä pati, would cause contamination of the populace (upahanyäm), by the mixture of castes. The çruti says:

eña setur vidharaëa eñäà lokänäm asaàbhedäya I am the restraining law in order that the populace is not disturbed. Chändogya Upaniñad 4.4.22

Though I am well known as the foundation of people’s respect for law as the çruti says, I would become the cause of breaking their respect for law. Though the Lord teaches in this way, we also see that the Lord sometimes acts independent of the law, desiring the happiness of his devotee. Such actions however are not to be performed by those inferior to the Lord, since they have no instructions to do so from the establisher of law, and they are supposed to be obedient to His order. Çukadeva states the same:

éçvaräëäà vacaù satyaà tathaiväcaritaà kvacit teñäà yat sva-vaco-yuktaà buddhimäàs tat samäcaret The statements of the Lord’s empowered servants are always true, and the acts they perform are exemplary when consistent with those statements. Therefore one who is intelligent should carry out their instructions. SB 10.33.31 naitat samäcarej jätu manasäpi hy anéçvaraù vinaçyaty äcaran mauòhyäd yathärudro’ bdhi-jaà viñam

One who is not a great controller should never imitate the behavior of ruling personalities, even mentally. If out of foolishness an ordinary person does imitate such behavior, he will simply destroy himself, just as a person who is not Rudra would destroy himself if he tried to drink an ocean of poison. SB 10.33.30

.

saktäù karmaëy avidväàso yathä kurvanti bhärata | kuryäd vidväàs tathäsaktaç cikérñur loka-saàgraham ||25||

25. Just as the ignorant work with attachment, O Bhärata, the wise, desirous to teach the people, should perform work without attachment. Though you are established in knowledge as pariniñöhita bhakta, perform your duties according to the Vedas for the benefit of the people. That is the import of this verse. Just as ignorant people perform actions with desire for results (saktäù), those in knowledge should perform the same actions, but without desire for results (asaktaù). The rest of the sentence is clear.

na buddhi-bhedaà janayed ajïänäà karma-saìginäm | joñayet sarva-karmäëi vidvän yuktaù samäcaran ||26||

26. The wise man should not disturb the intelligence of the ignorant attached to results of their work. Engaging in all work with detachment, the wise man should engage them in activity. Moreover, the person in knowledge, desiring the benefit of the people, should act with attention. Though a person may be fixed in knowledge (vidvän—pariniñöhita bhakta), he should not disturb the intelligence of the ignorant, who partake of the stupidity of faith in karma (karma saìginäm). He should not disturb the minds of those fixed in karma by saying “What is the use of these duties? Attain success just by jïäna like me.” Rather, engaging himself in all prescribed actions attentively, performing all the components or aìgas till completion (samäcaran), he should engage the ignorant with affection in all their duties prescribed by scripture (sarva karmäëi joñayet). If he disturbs their intelligence, then they will lose faith in performing duties and also will not attain jïäna. They will thus lose on both fronts.

svayaà niùçreyasaà vidvän na vakty ajïäya karma hi na räti rogiëo’pathyaà väïchato’pi bhiñaktamaù

A pure devotee who is fully accomplished in the science of devotional service will never instruct a foolish person to engage in fruitive activities for material enjoyment, not to speak of helping him in such activities. Such a devotee is

like an experienced physician, who never encourages a patient to eat food injurious to his health, even if the patient desires it. SB 6.9.50

This statement of Ajita however should be applied to those persons who are not attached to karma.

prakåteù kriyamäëäni guëaiù karmäëi sarvaçaù | ahaàkära-vimüòhätmä kartäham iti manyate ||27||

27. The person bewildered by pride thinks that he is the doer of actions which are being done completely by the body, senses and präëas made of prakåti. Though one should be tolerant of those persons absorbed in karma, the difference between the person in knowledge and the person in ignorance is expressed in two verses. The person bewildered by false ego thinks that he is the doer of activities. By the sutra na lokävyaya-niñöhä (Päëini 2.3.69) genitive case is not used to express the agent or the object when the word is governed by certain active participles or nouns of agency such as karta. The accustive case is instead used to denote the object. He who is bewildered by ego thinks “I am the doer (kartä) of the activities (karmäëi).” Thus karmäëi (accusitive case) is used instead of the genitive case karmäëäm. The actions are described. He thinks he is the doer of all actions actions (karmäëi) whether non-prescribed or prescribed by the Vedas, which are in fact performed by the products (guëaiù) of the Lord’s mäyä (prakåteù), in the form of the body, senses and präëas, impelled into action by the Lord. The following should be understood bydetermining the intention of the statement. The jévätmä, with a body made of knowledge (saàvit), has a sense of ‘I’ and is actually the doer. But overcome with impressions (väsanä) of enjoying material sense objects from begenningless time, he is embraced by prakåti, who is situated next to him, who is the cause of his pleasure. Through false ego, a product of prakåti, he becomes bewildered, devoid of knoweldge of the self,thinking himself to be a material body. He then thinks that the activities which are accomplished by the Lord and the material body, senses and life airs, are being done only by himself.76 The doership of the ätmä is only made possible by the body, senses and life airs, and by the paramätmä, who is the activator of all things. The jéva is not the only factor.

76 As a human being, the free will and responsibility of the jéva never disappears, in spite of karma and desire. However his actions can only be performed along with prakåti in the form of the body, senses, präëas and the consent of the Lord. How the jéva can conquer over the influence of karma and svabhäva is discussed at the end of the chapter.

That the jéva thinks that he is the only doer is a result of bewilderment from false ego. This is understood from three verses in the eighteenth chapter starting with adhiñöhänaà tathä karthä . (BG 18.14) The verse kärya-käraëa-kartåtve hetuù prakåtir ucyate (BG 13.18) describes prakåti as the doer through the body and senses, but it is not possible to consider that prakåti is the only doer because one must accept that prakrti comes into action only by contact with the Lord. Therefore it will be explained later that the doership of the Lord can never be rejected.

tattvavit tu mahä-bäho guëa-karma-vibhägayoù | guëä guëeñu vartanta iti matvä na sajjate ||28||

28. But the wise person, who knows that he is different from the senses and their actions, O Mighty-armed, is not attached to the sense objects, understanding that only the senses are engaged with the sense objects The person in knowledge is not like this. He knows (tattva vit) that he is different from the guëas or senses, and from the actions performed by the senses (guëa karma vibhägayoù). That means that he knows he is not a body made of senses (guëa) and the actions they perform (karma), after considering their difference (vibhaga) from his true self. He knows the real nature of things (tattva vit), that he is not a material body made of senses or their actions, by considering their respective differences. He knows that the senses (guëä), inspired by the devatäs, reveal the sense objects (guëeñu), and knows that he is different from these sense objects, because of his being the bliss of spiritual consciousness. He does not identify with them by similarity. Knowing that he is not agent of manifesting those sense objects, he consequently has no attachment to them. However, he is attached to the ätmä. In this verse also, it should be understood that the jéva is also the doer, when it is mentioned “understanding that only the sense are engaged with the sense objects.” The jéva does the understanding.

prakåter guëa-saàmüòhäù sajjante guëa-karmasu | tän akåtsna-vido mandän kåtsna-vin na vicälayet ||29||

29. Those bewildered by the senses made of prakåti are attached to the actions of body and senses. One who knows the soul does not disturb those foolish persons who do not know ätmä. This verse concludes the ideas presented in verse 26. Those who are bewildered by false ego (guëa saàmüòhäù), which is a product of prakåti, those who think the body

to be the self, in the manner of a person possessed by a ghost, become attached to the actions of the body and senses (guëa karmañu). One who has full knowledge of ätmä (kåtsna vit) does not disturb those of little intelligence (akåtsna vidaù), who are lazy in understanding ätmä (mandän). He should not desire to make such persons understand the truth by saying “You are not actions of the body and senses. You are the bliss of pure consciousness.” Rather, following their taste for action, through engaging them in a succession of Vedic duties, he should desire to arouse their interest in the ätmä.

mayi sarväëi karmäëi saànyasyädhyätma-cetasä | niräçér nirmamo bhütvä yudhyasva vigata-jvaraù ||30||

30. Offering all activities to Me, fixed in the soul, being without desire for results, without possessiveness, devoid of suffering, fight. Because of this, you, a pariniñöhita bhakta, with knowledge concerning your nature as ätmä (adhyätma cetasä), offering (saànyasya) all actions to Me, the Supreme Lord, just as a servant offers everything to a king, fight. You should be devoid of the concept of being the doer: as a servant dependent on the king performs actions according to the king’s order, you should perform your actions according to My order, with a desire to teach the people. Adhyätma is here taken as an avyayébhävaù an indeclinable compound meaning “in (adhi) the ätmä.” It is made into a declinable form by compouning it with cetas : adhyätma-cetas, meaning consciousness in the ätmä. This compound can be declined into adhyätma-cetasä, with consciousnes in the ätmä. Devoid of desires for personal results, thinking that you do this only by the order of your master (niräçéù), devoid of possessiveness (nirmamaù) such as “the results of my actions are for me ,” having given up the anguish arising from thoughts of killing friends (vigata jväraù), Arjuna should fight, because that is his duty as a kñatriya. This means that those desiring liberation should follow the actions prescribed for them according to their äçrama.77

ye me matam idaà nityam anutiñöhanti mänaväù |

çraddhävanto’nasüyanto mucyante te’pi karmabhiù ||31|| 31. Only those who always follow my teaching with faith and without envy are free from the bondage of actions.

77 This means that the varëa duties are performed, but subject to äçrama rules. Ajruna could claim he was a kñatriya vanaprastha and renounce fighting. But he is a gåhastha, and therefore must perform his occupational duty of fighting.

This verse, speaking of the result for those who following the Lord’s teaching, the secret of the Vedas, indicates the supreme position of this teaching. Only (api) those men who always (nityam) follow My teaching, (another meaning: who following the teaching of the Vedas with no beginning because the çrutis are eternal), with firm faith (çraddhävantaù), without having the feeling that it is a fault for one interested in liberation to participate in useless material actions which are only a waste of time (anusüyanto), are free from bondage of action. Api has the sense of limitation (only) in this verse. Another meaning is as follows. Those who follow My teachings, and even those who cannot follow but have faith and also do not disrespect the teachings--even they can be free of the bondage of action. Even though at the present time they cannot follow, by faith in the teachings and lack of envy, their obstacles decrease. A little later, performing the instructions, they become free.

ye tv etad abhyasüyanto nänutiñöhanti me matam | sarva-jïäna-vimüòhäàs tän viddhi nañöän acetasaù ||32||

32. But know that those who do not follow the teaching are devoid of all knowledge, devoid of proper discrimination, ignorant of this teaching about action, and lost. This verse speaks of the fault of not following the instruction. Know that those who do not perform actions in this way are devoid of proper discrimination (acetasaù); they are ignorant of (vimüòhän) the knowledge (jïäna) that all these prescribed actions (sarva) are directed towards spirit. Know that they are lost (nañöän).

sadåçaà ceñöate svasyäù prakåter jïänavän api | prakåtià yänti bhütäni nigrahaù kià kariñyati ||33||

33. Even the man in knowledgeof scriptpure acts according to his desires. All men act according to their desires. What can instruction or threat of punishment accomplish? ‘The scriptures say that there is punishment for those who do not follow the insructions of You, the Lord of all beings. Do they not have fear of You?’ Even a person who knows the punishment stated in the scriptures (jïänavän) acts according to (sadåçam) his evil nature (svasyäù prakåteù)--his sinful impressions which have been present since beginningless time. What then to speak of the person who does not even know about the punishment? All people (bhütäni) follow (yanti) their sinful väsanäs (prakåtim), even though those desires cause of destruction of the very goals they pursue--artha, dharma, käma and mokña. For a person devoid of association of saintly persons, even if he has knowledege of scripture, what can punishment accomplish? He will not be able destroy the strong influence of those bad

väsanäs. However, by saintly association, he destroys the bad väsanäs even if they are very strong. The småtis say:

ato duùsaìgam utsåjya satsu sajjeta buddhimän santa eväsya chindanti mano-vyasaìgam uktibhiù An intelligent person should therefore reject all bad association and instead take up the association of saintly devotees, whose words cut off the excessive attachment of one’s mind. SB 11.26.26

indriyasyendriyasyärthe räga-dveñau vyavasthitau |

tayor na vaçam ägacchet tau hy asya paripanthinau ||34|| 34. Attachment and repulsion are firmly fixed in each of the sense objects. Therefore one should not come under control of attachment and repulsion. They are the two obstacles.

“If the actions of men were under the control of their sinful natures, then the positive and negative injunctions of scripture would be useless.”

Repetition of the word indriyasya (of the sense) indicates all the senses—the knowledge senses such as the ear, and its sense object sound, and the action senses such as the voice and its sense object, words. Attraction and hatred (raga dveñau) pleasure or discomfort to the individual, are fixed firmly (vyavasthitau), not in an unsettled way, in all these sense objects (indriyasya arthe). Even if they are prescribed by scripture, such things as talking to saintly persons, serving them or going to holy places, becomes the object of hatred, seen as unfavorable or disagreeable to the individual. But even though living entities have the tendency to follow these feelings of desire and hatred, the person desiring the highest good should not fall under the control of desire and hatred (tayoh), since (hi) they cause obstacles on his path (paripanthinau). They are like thieves standing in front of (pari) the traveler on the road (panthin). What is stated is this. Impressions (väsanä) which have operated since beginningless time, give rise to such things as desire to speak to others’ wives, even though it is forbidden in the scriptures. Accompanying the desire arises knowledge of the positive features of doing so, and absence of knowledge of anything negative in doing so. This desire makes men act. In a similar way, hatred may develop concerning speaking to saintly persons, which is prescribed in the scriptures. This hatred manifests along with knowledge that speaking to saintly persons is undesirable, and lack of knowledge anything desirable in it. Thus he will avoid that situation. The scriptures, which direct one to associate with the saintly persons, will turn one away from, and make one detest what is forbidden, even though it is pleasurable to the mind, by making one understand the undesirable consequences of the forbidden act. And they will also make one have attraction for and engage in acts prescribed by

scripture by making one understand their favorable results, even though these may be unpleasant for the mind. Thus the positive and negative injunctions of scripture are not useless.78

çreyän sva-dharmo viguëaù para-dharmät svanuñöhität |

sva-dharme nidhanaà çreyaù para-dharmo bhayävahaù ||35|| 35. It is better to perform ones own duties even if faulty than doing another’s duties perfectly. It is better to die being situated in ones own duties. Performing other’s duties is a cause of misfortune. “You have said that we should give up proclivities of desire and hatred arising from our natures, common to animals, and engage in dharma according to scripture. This tendency should disappear with purification of the heart through following the duties of dharma. Dharmas of both fighting and non-violence are stated in the scriptures. Because I cannot perform fighting devoid of desire and hatred, the dharma of non-violence with subsistence by gathering surplus grains is superior to fighting for me.” Whatever dharma is prescribed by the Vedas in terms of varëa and äçrama, performed incompletely, lacking some elements (viguëaù) is better than executing a different dharma (para dharmät) even though it is executed completely, with all parts (su anuñöhität). For instance, the natural dharma of the brähmaëa is non-violence, and that of the kñatriya is fighting. One should not execute dharma beyond the sanction of the Vedas. Doing so is like performing the functions of the eye with a different organ. Jaimini says codanä-lakñaëo dharmaù : dharma is characterized by rules. The reason why it is better is then stated. It is better to die (nidhanam) in the execution of ones own dharma. This produces the best results, because there is no loss or sin in acting imperfectly, and because in the next life one will be able to execute that dharma properly. Performing a different dharma causes misfortune for the person (bhayävahaù), by creating sin, since it is prohibited in scripture. In the case of Paraçuräma and Viçvämitra however there is no deviation from scripture. Though born in brähmaëa (Paraçuräma) and kñatriya (Viçvämitra) families respectively, they performed activities according to their particular great qualities. Even then they were criticized and fell into problems. Also Droëa and others brahmaëas, practicing kñatriya dharma, were criticized many times.

78 Väsanäs or saàskäras, impressions are means by which experiences of previous lives stay with the jéva life after life. Under certain conditions, the impressions activate, creating memory of previous like or dislike. Desires appear, and thus the jéva acts. Though väsanäs or impressions are powerful to instigate the jéva to action, they do not make the jéva powerless to make his choices. Free will of the jéva exists along with his experience of väsanäs. This enables the jéva to choose the advice of scripture over his material desires.

“I have heard that Daivaräti79 and other kñatriyas renounced the world. Therefore why is non-violence considered the wrong dharma for me?” “By performing ones prescribed duties in the prevous äçrama, one decreases desire, until one is qualified for renunciation. The person can then practice non-violence, because it then becomes his prescribed dharma. Thus it is suitable that one who is situated in ones own dharma can later do this.”

arjuna uväca atha kena prayukto’yaà päpaà carati püruñaù | anicchann api värñëeya baläd iva niyojitaù ||36||

36. Arjuna said: By what does man engage in sin, though unwilling, as if by force? In verse 34 the Lord indicated that desire (raga), such as speaking to others’ wives, is firmly fixed in the senses and mind. Arjuna now asks a question concerning this. “O Kåñëa born in the Våñëi dynasty, inspired by what thing (kena prayuktaù), does the jéva commit sin? Though he does not want to do it (anicchan), knowing that it is forbidden by the scriptures, he does it as if by force (baläd iva). The desire to engage in sin is produced in the dependent person by being subjected to the desire of an instigator. Who is the instigator? Is it the Lord or the jéva’s previous impressions (saàskära)? It cannot be the Lord who inspires a person to do sinful acts, since he is the merciful and only plays the role of the witness. Nor can it be impressions, since those are dull unconscious things.” Värñëeya, meaning the descendent of Våñëi is formed, according to the rule çubhrädibhyaçceti òhak (Päëini 4.1.123). 80

çré-bhagavän uväca käma eña krodha eña rajo-guëa-samudbhavaù |

mahäçano mahä-päpmä viddhy enam iha vairiëam ||37|| 37. The Lord said: It is lust and then anger, arising from raja guëa. Know this as the great devourer, the great sinful one, the enemy. The Lord speaks. “Desire (käma) for sense objects like sound, caused by previous impressions (väsanä), instigates the jéva to commit sin even though the jéva does not want to do it. Käma is the instigator.” 79 This is another name of King Janaka. In old age he renounced. Generally however, the kñatriyas take vanaprastha rather than sannyäsa. 80 The rule states that the suffix “eya” is added to a list of words beginning with çubra , as well as a few other words, in order to mean “the descendent of ……”.

“But anger is also seen to be the instigator in such things as cursing. You have said this in verse 34 (raga and dveña).” “True, but anger is not different from käma. This käma, when obstructed by some living being, becomes anger, just as milk becomes yogurt by addition of acid culture. The victory of käma and krodha are one.” “How would you describe this käma?” “It arises from the mode of rajas. This means that with the conquest of rajo guëa by increase of sattva, käma can be conquered. One cannot extinguish it by giving it what it wants (däna): it is most voracious (mahäçanaù). The småti says:

yat påthivyäà vréhi-yavaà hiraëyaà paçavaù striyaù nälam ekasya tat sarvam iti matvä çamaà vrajet

Understanding that all that is available on earth in the form of food, gold, animals and women is not enough for one person, one should go about with peaceful mind. Mahäbhärata, Anuçäçana Parvä, Ch.13

Nor can one control it using kind words (säma), or by division (bheda), for it is very evil (mahä papmä). Being very powerful, since it forces one to engage even in forbidden acts by making one lose ones sense of discrimination, know that it is an enemy even in giving in to its demands (iha). Because it is impossible to reach conciliation with käma by the three methods däna, säma, and bheda, it should be destroyed by daëòa, which will later be described. The Lord, residing within all actions, sets everything in motion everywhere, similar to the rain falling everywhere, but käma (arising from väsanäs attached to the jéva) directly causes the actions, and thus is called the personification of sin (päpmä) in verse 34.

dhümenävriyate vahnir yathä-darço malena ca | yatholbenävåto garbhas tathä tenedam ävåtam ||38||

38. As fire is covered by smoke, the mirror by dust, or embryo by the womb, so knowledge is covered by lust. Examples of smoke, dust and womb are given to illustrate three stages of käma’s influence: slight, medium and intense. The fire covered by smoke is not bright, but is able to perform its function of heating to some degree. The mirror covered with dust cannot receive the reflection because of the disappearance of its clean surface. The embryo covered by the womb cannot stretch its legs, nor can it be perceived. In the same way, knowledge covered slightly by käma can grasp something of truth.

Knowledge covered moderately however cannot grasp the truth. Knowledge intensely covered by käma cannot even function and cannot even be perceived (as knowledge).

ävåtaà jïänam etena jïänino nitya-vairiëä | käma-rüpeëa kaunteya duñpüreëänalena ca ||39||

39. The knowledge of the jéva is covered by this constant enemy in the form of lust, which is like an unsatisfied fire. This verse clarifies the meaning. The knowledge of the knowing entity, the jéva (jïäninaù), is covered by its eternal enemy (nitya vairiëä) in the form of lust (käma rüpena). For the ignorant person, käma is the friend because it gives happiness at the time of enjoying sense objects, though it is actually the enemy, since its ultimate effect is suffering. The person in knowledge however knows that even at the time of enjoyment it will become a cause of suffering, and thus it is called the constant enemy (nitya vairinä). Therefore this means that by all means it should be destroyed. Moreover, it also is like (ca) unsatisfied fire. Just as it is impossible to satisfy a fire by offerings, käma cannot be satisfied by enjoyment. Thus the småti says:

na jätu kämaù kämänäm upabhogena çäàyati haviñä kåñëa-vartmeva bhüya eväbhivardhate As supplying butter to a fire does not diminish the fire but instead increases it more and more, the endeavor to stop lusty desires by continual enjoyment can never be successful. SB 9.19.14

Therefore, it is the eternal enemy of everyone.

indriyäëi mano buddhir asyädhiñöhänam ucyate | etair vimohayaty eña jïänam ävåtya dehinam ||40||

40. The senses, mind and intelligence are the seats of this lust. By these, lust, covering the knowledge of the soul, bewilders the soul. Since the enemy lust has gained strongholds, it conquers easily. That is explained in this verse. The senses, mind and intelligence become the abodes of lust (adhiñöhänam); they become the huge fortified cities of lust, for manifesting käma through enjoying the sense objects (for the sense), by decision (of the mind) and ascertainment (of the intelligence). The senses objects are the citizens of those cities. By material senses, mind and intelligence (etaiù), wandering here and there for sense objects, lust thus bewilders the jéva, which should know ätmä, but which possesses a body made of

matter (dehinam). Bewilderment means that lust makes the jéva disinclined to knowing ätmä and inclined to enjoy sense objects.

tasmät tvam indriyäëy ädau niyamya bharatarñabha | päpmänaà prajahihy enaà jïäna-vijïäna-näçanam ||41||

41. Therefore, in the beginning, controlling the senses, O best of the Bhäratas, kill this demon, which destroys scriptural knowledge and realization. This enemy in the form of lust by means of the senses inclined to material enjoyment covers the knowledge of the person striving for knowledge of ätmä who attempts to do so by stopping the actions of all the senses. Therefore, at the beginning of the dawning of knowledge (adau), after first regulating all the senses by engagement through niskäma karma yoga (niyamya), making them favorable to it, you, who possess a body, mind and senses made of matter, destroy (prajähi) this evil enemy, lust. Do this because this lust covers up knowledge of scripture indicating ätmä distinct from the body (jïäna), and realization of that ätmä (vijïäna).

indriyäëi paräëy ähur indriyebhyaù paraà manaù | manasas tu parä buddhir yo buddheù paratas tu saù ||42||

42. It is said that the senses are supreme. But superior to the senses is the mind. Superior to the mind is the intelligence. What is superior to the intelligence is the ätmä. “You have shown that lust can be destroyed by controlling the senses through inclining them to niñkäma karma yoga. This is like water held back by a closed dam. But at the time of performing activities related to the body (while not performing prescribed actions), with the freedom of action for the senses, lust will again revive, like water freed from a dam.” The Lord shows in two verses what he taught before in chapter two, that lust will be completely destroyed by realization of ätmä: raso’py asya paraà dåñövä (BG 2.59). The wise say that the senses are superior to the body made of five gross elements. This is because they are the occupants of the body, they are more subtle, and are not destroyed when the gross body perishes.81 The mind is superior to the senses, because the mind sets the senses in motion during the waking state, and during sleep, the mind remains as a ruler, while the senses merge into it. Intelligence is superior to the mind, because the intellect’s function of determining truth (niçcaya) brings about the mental function of decision (saìkalpa). That which is superior to the intelligence is the jévätmä residing in the body, whose very form is knowledge, which is realized as

81 The senses, as well as being the visible material ones with which we are familiar, also exist in subtle form in the subtle body, and continue with the ätmä, after giving up this material body.

distinct from the body, senses, mind and intelligence, and which is the cause of complete destruction of lust. The Kaöha Upaniñad says:

indriyebhyaù parä hy arthä arthebhyaç ca paraà manaù manasas tu parä buddhir buddher ätmä mahän paraù Kaöha Upaniñad 1.3.10

The meaning is as follows. The sense objects (arthä) are superior to, or more powerful than the senses because they are able to attract the senses. The mind is superior to the sense objects because it is the root of the actions of the senses for sense objects. The discerning and confirming intellect is superior to the mind which has doubt, because there must be verification of existence of enjoyment from the sense objects before action takes place. The jéva or ätmä, the enjoyer, is superior to the intellect, because it is the means of enjoyment or experience. This ätmä is the master (mahän) of the body, senses and internal functions (antaù karaëa).82 At the same time, the activities for bodily maintenance will be achieved for the realized soul due to the force of previous practice, (not impelled by a reappearance of lust), like the continued turning of a wheel after it is set in motion.

evaà buddheù paraà buddhvä saàstabhyätmänam ätmanä |

jahi çatruà mahä-bäho käma-rüpaà duräsadam ||43|| 43. Thus, understanding that the soul is distinct from the intelligence, fixing the mind in the soul by the fixed intelligence, destroy the enemy in the form of lust, which difficult to conquer. O Mighty-armed Arjuna. . By My teaching (evam), realizing (buddhvä) that ätmä, possessing condensed bliss and knowledge, which is distinct from and superior to the intelligence (buddheù param), because it sets in motion all material things such as the body, making the mind (ätmänam) fixed in that ätmä of bliss and knowledge by such discerning intelligence (ätmanä), destroy the enemy in the form of lust, even though it is difficult to conquer (duräsadam). You are mighty-armed to conquer physically. Now you should conquer lust, O mighty-armed Arjuna. The third chapter explains that one should principally practice niñkäma karma yoga, and secondarily, jïäna yoga which arises from it, for gaining a vision of the ätmä.

82 Thus käma can be described as a cause of sinful action, but the jéva is the enjoyer of käma. He is the cause of käma and its destroyer. Jéva destroys käma by developing a taste for ätmä and the Lord. Thus the lord is not the cause of sin, nor karma.

Chapter 4

çré-bhagavän uväca imaà vivasvate yogaà proktavän aham avyayam |

vivasvän manave präha manur ikñväkave’bravét ||1|| 1. The Lord said: I spoke this indestructible knowledge to Vivasvän. He spoke it to Manu. Manu spoke it to Ikñväku.

In the fourth chapter the Lord, the son of Devaké, loudly proclaims the cause of His appearance, the eternal nature of his léÿä amidst his eternal activities, jïäna yoga, and the glories of jïäna above all. Having explained in the previous two chapters that jïäna and karma yoga are one because of having the same goal, he praises them by glorifying the lineage of this knowledge. This yoga which I have taught to you (imam) I previously (purä) spoke to the sun god Vivasvän, a devotee, and origin of the kñatriya lineage. This yoga is avyaya, eternal, because of being the essence of the Vedas (which have no creation or destruction), and thus ever fresh, and because its results are eternal in the senses of being permanent. Then my student Vivasvän spoke this yoga to his son Vaivasvata Manu, and Manu spoke it to his son Ikñväku.

evaà paramparä-präptam imaà räjarñayo viduù | sa käleneha mahatä yogo nañöaù parantapa ||2||

2. The saintly kings understood this knowledge received in this disciplic succession. By the influence of powerful time, this disciplic succession for yoga was broken, O afflicter of enemies. Thus the great saintly kings know this yoga which was received through the line of disciplic succession starting from Vivasvän, and which was taught by their forefathers such as Ikñväku. The sampradäya of this yoga in this world (iha) was broken by the influence of powerful time.

sa eväyaà mayä te’dya yogaù proktaù purätanaù |

bhakto’si me sakhä ceti rahasyaà hy etad uttamam ||3|| 3. As you are My devotee and friend, I have spoken this ancient yoga, unto you, because it is the most secret. This ancient yoga which should be spoken in this line of succession has been spoken today by Me, a friend to you, who am very attached to you, unto you, a friend to Me, who are very attached to Me. Because you are My devotee, surrendered to Me, and a friend, I have spoken to you, and no one else, since (hi) it is the most secret (rahasyam uttamam), and therefore should be concealed.

arjuna uväca aparaà bhavato janma paraà janma vivasvataù |

katham etad vijänéyäà tvam ädau proktavän iti ||4|| 4. Arjuna said: You appeared after Vivasvän. He was born previous to you. How can I understand that you spoke this yoga in the beginning? Arjuna then spoke to defeat the ignorant people who doubt the omniscience and eternal nature of Kåñëa. “How am I to understand that you who are recently born (aparam janma), spoke this yoga to ancient Vivasvän who was born previously to you (param janma)?” The meaning is this. It is not that Arjuna does not know that Kåñëa is the Lord of all, because Arjuna appears in this world with a form similar to that of Kåñëa, when Kåñëa appears in a human form (he is nitya siddha), and because Arjuna says param brahma param dhäma: you are the supreme Brahman, the supreme form. He asks the question to remove the doubts of the ignorant persons concerning the omniscience and eternal nature of the Lord, which arise because Kåñëa appeared in a human form and was born from Devaké.83 The Lord knows the truth about Himself, but others do not. Therefore, from the lotus mouth of the Lord, the real nature of His form and birth should be revealed for the benefit of the world. Thus, when the Lord speaks of Hs own glories, He should not be criticized as displaying conceit. Rather He should be praised for having a merciful nature. When a knowing person asks questions like a fool, saying, “You are the supreme Brahman taking a human form. How are Your form, birth and activities different from those of ordinary people? What is the purpose of the birth and when does it take place?” it should be understood that this is for the purpose of dispelling the doubts of the ignorant.

83 If he is human he cannot be omniscient, and if he was born, he cannot be eternal.

çré-bhagavän uväca bahüni me vyatétäni janmäni tava cärjuna |

täny ahaà veda sarväëi na tvaà vettha parantapa ||5|| 5. The Lord said: You and I have gone through many births. I know all of these, but you do not, O afflicter of enemies. Though I am one, I have many eternal forms. This is confirmed by many statements in the çrutis such as eko’pi san bahudhä yo’vabhäti: though he is one he appears as man. (Gopäla Täpaëi, Upaniñad.1.19) Holding those many, eternal forms within Myself, like the vaidurya stone, I taught him in another form previously. Intending to say this, the Lord says, “I have passed through many births. You, because you are My friend, also have passed through the same number of births. But you do not know this, because now your knowledge is covered for carrying out My pastimes, by My inconceivable energy.” By this statement coming from Lord’s own mouth, He shows His omniscience. It should be understood from this statement that the Lord’s births are real, because the statement comes from the mouth of the Lord Himself that He has undergone many births, and because further support is given with an example by saying “and you also had many births (tava ca).” But by being born, the Lord does not undergo any transformation, since this is refuted in later statements of the Lord.

ajo’pi sann avyayätmä bhütänäm éçvaro’pi san | prakåtià sväm adhiñöhäya saàbhavämy ätma-mäyayä ||6||

6. Though unborn, the lord of all entities, having imperishable body and qualities, I appear in My own body by My own mercy to deliver the jévas. In speaking of the uniqueness of His birth and form, the Lord indicates His eternal nature. In this verse, the word prakåti means form (svarüpa), nature (svabhäva) or manner. Taking support of My own form (svam prakåti), I appear. Amara Koça gives this definition of prakåti: saàsiddhi-prakåté tvime svarüpaà ca svabhävaç ca. I appear with My own spiritual form. The Lord expands on this in the first line, in order to bring out this meaning. Api is used in the emphatic sense. I am indeed without a birth which gives one a body caused by past karma (ajaù api). My intelligence and other elements (ätmä)84 are all without transformation (avyayätmä). This is indicated by statementd such as ätmä puàsi. 85 I am also the controller of all the jévas, all those beings other than Myself (bhütänäm éçvaraù). “I appear in My form” means “I appear in My supreme form of knowledge and bliss with qualities such as being without

84 In the first chapter, introduction Baladeva as given the meaning of ätmä: the word ätmä refers to içvara, jéva, and their bodies, the mind, intelligence, determination, and effort. 85 This is perhaps a definition given from a traditional dictionary, but not Amara Koça.

birth, without transformation, and being the controller of all beings.” The birth of His svarüpa is thus like the appearance of the sun. In this way, His birth and form have been shown to be completely different from those of people of this world, and by this, His eternal nature is also shown. Dependence on karma is rejected. In this regard the çruti says:

ajäyamäno bahudhä vijäyate Though unborn, He appears in many forms. Mahänäräyaëa Upaniñad 2.3

The småti says:

pratyakñaà ca harer janma na vikäraù kathaàcana The birth of the Lord, though visible, takes place without transformation of His svarüpa. Padma Puräëa

Thus one should recall His appearance in the delivery room with divine form, decorated with divine ornaments, with the six opulences. The Lord then indicates the purpose of His appearance. I appear for delivering the jévas out of My extreme mercy for those who worship Me (ätma mäyayä). According to Viçva Kosa, mäyä means pride and mercy: mäyä dambhe kåpäyäà ca. Others say that ätma mäyayä means “with My omniscience or through My own will” since mäya can also mean knowledge according to the Nighaëöu Koça: mäyä vayunaà jïänaà ca. All people, even kings, being uninquisitive and ignorant, continue to take birth, giving up the previous body and accepting a new body according to karma. The Lord’s birth is distinct from this. By stating that He is the lord of all living beings, He also distinguishes Himself from perfected jévas like yogés, who do not take birth. The Supreme Lord consisting of knowledge and bliss, though devoid of difference between His body and Himself, between attribute and object (guëa guëi) has been acknowledged by the wise to possess those distinctions, as a Lord with qualities, through the power of viçeña.86

yadä yadä hi dharmasya glänir bhavati bhärata |

abhyutthänam adharmasya tadätmänaà såjämy aham ||7|| 7. Whenever there is destruction of dharma, O Bhärata, and a rise of adharma, I manifest My body.

86 Viçeña is the power of objects to reveal their qualities as distinct from the object, though the qualities are inseparable from the object.

In this verse the Lord explains the time when He appears. When there is destruction of the dharma taught in the Vedas and appearance of adharma, what is opposed to dharma, I manifest Myself (ätmänam såjämi). The phrase ätmänam såjämi cannot mean “I make My body” since the eternal nature of His body has already been established. Thus there is no fixed period for My appearance (such as every thousand years).

pariträëäya sädhünäà vinäçäya ca duñkåtäm | dharma-saàsthäpanärthäya saàbhavämi yuge yuge ||8||

8. In every age, I appear in order to protect the devotees, to destroy the demons and to establish dharma. “But your devotees, the saintly kings, appear to wipe out the rise of adharma and destruction of dharma. So why do You say that You appear in order to do this?” My devotees are absorbed in relishing My form and qualities, they long to see My form, and thus suffer from not seeing My form. In order to deliver them from this suffering, by showing My attractive form directly, I appear. I also appear to destroy those performing evil deeds (duñkåtäm), persons like Rävaëa and Kaàça who cannot be killed by anyone except Me, and who torment My devotees. I also appear to spread dharma, pure bhakti yoga, with meditation on Me and deity worship only to Me, and vedic dharma as well, which cannot be spread by anyone other than Me. These are the three reasons for My appearance. At those times when this is necessary, I appear (yuge yuge). There is no impropriety in the Lord for killing the evil persons, for by bestowing on them the bliss of liberation on killing them, the cruelty is transformed into an act of mercy.

janma karma ca me divyam evaà yo vetti tattvataù | tyaktvä dehaà punar janma naiti mäm eti so’rjuna ||9||

9. He who understands in truth My spiritual birth and activities, attains Me on giving up his body, and does not take birth again. Let liberation, which is difficult to attain by numerous endeavors, using thousands of practices, become easily available for My exclusive devotees, through hearing about My birth and activities. I appear in this world for this purpose also. With this intention the Lord speaks this verse. I am the Lord of all, whose every wish is fulfilled, born in many eternally perfect forms such as Nåsiàha and Räma just like the vaidurya stone which manifests many colors. He who knows that the birth and activities (in relation to the respective devotees) of such a Lord are non-material and eternal in the past, present and future; he who, by My statements such as eko devo nitya-lélänurakto bhakta-vyäpé bhakta-hådy antarätmä has firm faith (yo vetti tattvataù) that My birth and activities are spiritual

(divyam), and is indifferent to material logic, O Arjuna-- this person, giving up his body, does not again take a material birth, but attains Me, possessing attractive activities relating to the devotee according to the form he worshipped. He attains liberation. Tattvato vetti can also be explained as “He who knows that My birth and activites are actually not different from brahman (tat).” Tattvataù has this meaning because the çruti talks of brahman being tat in such statements as tat tvam asi: you are that brahman. This knoweldge, that Kåñëa is brahman, brings about liberation. The following statement would be contradicted, if one did not gain liberation on knowing the Lord.

tam eva viditvätimåtyum eti nänyaù panthä vidyate’yanäya Knowing him one surpasses death. There is no other path for going. Çvetäçvatara Upaniñad 3.8

The rest of the verse would be interpreted the same. The logical arguments in support of the eternal nature of the Lord’s birth, form and activities have been discussed elaborately elsewhere and should be consulted.

véta-räga-bhaya-krodhä man-mayä mäm upäçritäù | bahavo jïäna-tapasä pütä mad-bhävam ägatäù ||10||

10. Having given up attachment, fear and anger towards those who do not believe in My eternal nature, having faith only in Me, serving Me whole-heartedly, many persons, purified by the austerity of attaining that true knowledge of My birth and activities, attained love for Me. As in the present time, in the past also, many persons gained liberation by knowing the eternal nature of My birth and activities. The Lord speaks to confirm the eternal nature of His birth and activities. Many persons in ancient times, being purified by the austerity of knowledge, attained bhäva for Me. That is the order of the sentence. Knowledge means “knowledge of My eternal birth and activities.” Because this knowledge of My eternal birth and activities arises only by analysis of the difficult çruti passages, it is called an austerity. Or austerity can refer to the suffering in removal of the bad arguments and opposing ideas. Being purified by that removal of bad ideas, cleansed of ignorance, many persons attained prema for Me (bhävam), or attained existence (bhävam) with Me-- direct association with Me. What type of people were these? These persons had given up attraction to, fear of, and hatred of those persons who oppose the eternality of the Lord’s birth, because they were completely engaged in serving Me (upaçritäù), with faith in Me alone (man mayä).

ye yathä mäà prapadyante täàs tathaiva bhajämy aham | mama vartmänuvartante manuñyäù pärtha sarvaçaù ||11||

11. I respond to persons according to the manner and mood in which they surrender to Me. All blessed men follow these various paths of worship, of Me, the one Lord, O son of Påthä. “I have to some degree understood that you are the Supreme Lord with attractive eternal birth and activities. And I have heard from scriptures that You, though the size of a thumb,87 are indeed the Lord without birth. Therefore, You should have various forms and there must be various methods of worshipping you.” “Yes, with whatever type of mood (yathä) the devotees worship (prapadyante) Me, the one Lord of all beings, but who possesses many forms like the vaidurya gem,88 I certainly (eva) respond (bhajämi)—I am merciful to them, appearing before them correspondingly, with form and mood appropriate to their type of mood (tathä eva). (The word eva excludes probability.) All these men (manuñyäù sarvaçaù), blessed with their lineages for worship which have no beginning, follow the path of worship (vartma) which has many types for the many different forms of Me, the one form (mama).

käìkñantaù karmaëäà siddhià yajanta iha devatäù | kñipraà hi mänuñe loke siddhir bhavati karmajä ||12||

12. Among men, those desiring results from their work worship the devatäs. The results coming from such actions appear quickly.

Having spoken on a related topic, the Lord will now speak on the original topic, explaining how niñkäma karma transforms to jïäna. In this verse the Lord speaks about the rarity of such practitioners. In this world (iha), living entities under the sway of beginningless impressions of enjoyment, hanker for results to their actions, in the form of domestic animals and sons. They worship devatäñ such as Indra who can give temporary things in small quantity, by actions filled with desire. They do not worship Me, the master of those devatäs, who can give eternal bliss, by their performance of desireless actions. They act in this way because (hi) in this world of men, results of such actions come quickly. The other result in the form of liberation, from knowing Me through worship by niñkäma karma, comes slowly. All men, whose discrimination of temporary and eternal is eclipsed by desire for enjoyment, wanting quick enjoyment, worship My

87 Aìguñöha mätraù puruñas Madhya ätmani tiñöhati. Kaöha Upaniñad 4.12 88 The vaidürya gem is often translated as cat’s eye and sometimes as lapis lazuli, an opaque blue stone. However, neither seems to fit the quality of vaidürya referred to here. This vaidürya emits a variety of colors from one stone. Among possibilities is alexandrite, another form of the same mineral (chrysoberl) as cat’s eye, which changes color with different types of light, usually shades of violet and green. Another possibility would be the opal.

servants, the devatäs, for that purpose. And even the person who has attained discrimination of the temporary and is fearful of suffering in this world does not worship Me, the lord of the devatäs, through niñkäma karma, in order to extinguish that suffering. In other words, such qualification for worship is very rare.

cätur-varëyaà mayä såñöaà guëa-karma-vibhägaçaù | tasya kartäram api mäà viddhy akartäram avyayam ||13||

13. The four varëas were created by Me according to distinctions of quality and work. Though I made the system, know that I, being undeviating and impartial, am also detached from the system. In two verses the Lord speaks of the cause of destroying the desire for enjoyment, which is an obstacle to performance of niñkäma karma. The suffix ya in cätur varëyam indicates self-interest in the four varëas. The brähmaëas, predominated by sattva, have actions such as sama and dama, controlling the mind and senses. The kñatriyas, predominated by rajas, have actions such as fighting. Those with rajas and tamas prominent, the vaiçyas, perform such activities as agriculture. The çüdras, predominated by tamas, serve the other three varëas. The four varëas, divided according to these guëas and activity, were thus created by Me, the Supreme Lord. As well as creating the system, it should be understood from this statement that the Lord also maintains and destroys the four varëas. I create, maintain and destroy everything in the material universe from Brahma to inanimate objects. The author of Vedänta Sütras says janmaòy asya yataù: brahman is the source, maintenance and destruction of everything. (Brahma Sütras 1.1.2) Know that though I am the cause of creation, maintenance and destruction, I am also not the cause, being separated from My action. This means that I am devoid of prejudice in all these actions. Though I am the creator, I do not deviate from impartiality (avyavayam) in regard to the objects of My creation.

na mäà karmäëi limpanti na me karma-phale spåhä | iti mäà yo’bhijänäti karmabhir na sa badhyate ||14||

14. Actions do not contaminate me. I have no desire for the fruits of work. One who knows this about Me is not bound by karma.

This verse elaborates the last. These actions such as creation do not contaminate Me with the fault of unfair dealings or desire, unlike the case of the jéva. This is because My acts of creation, maintenance and destruction are in response to the karmas of the jéva in his body, not to Me. I have no desire for results in actions such as creation of

the universe or the bodies of the jévas. Thus I am not contaminated by the acts of creation and destruction. He who acts with desire for results is contaminated by the results. I am full of bliss in My svarüpa and simply bestow what arises from the desires for enjoyment of the jévas merged in prakåti. As the efficient cause I am like the rain,89 and simply put into motion their actions (decided by them). The småti says:

nimitta-mätram eväsau såjyänäà sarga-karmaëi pradhäna-käraëébhütä yato vai såjya-çaktayaù

The Lord is only the efficient cause for creation of bodies for the jévas with mentality of men and devas. The causes of the variety in the mentalities of men and devatäs are the powers of their previous actions. Viñëu Puräëa 1.4.51

The Supreme Lord (asau) is the efficient cause (nimitta mätram) in the creation of bodies for the living entities with various mentalities as men and devatäs (såjyänäm). What causes the great variety in the states of men and devatäs (pradhäna käraëébhütä) are the powers arising from their old karmas (såjya çaktayaù). The author of the Vedänta Sütras says:

vaiñamya-nairghåëye na säpekñatvät tathä hi darçayati The Lord does not show injustice or hatred to the living entities because of His concern for them. For the scriptures declare it so. Brahma Sütras 2.1.35

The result of knowing this is then stated. He who knows Me in this way is not bound by previous karmas which are the causes of his bodies, and which create problems for his body. He becomes freed from those karmas.90

evaà jïätvä kåtaà karma pürvair api mumukñubhiù | kuru karmaiva tasmät tvaà pürvaiù pürvataraà kåtam ||15||

15. Knowing this about Me, those desiring liberation in ancient times performed actions without desire. Therefore perform action which the ancients performed, following after their predecessors. Knowing Me thus (evam), previous persons desiring liberation (pürvaiù mumukñubhiù), My students such as Vivasvän, who followed the teaching, performed niñkäma karma. You also should indeed perform action, and not renounce action. If one is impure in heart one should perform these actions to purify the heart, which lead to jïäna. If one is already pure in heart one should perform the action to teach 89 The rain pours water on all seeds, and according to the type of seed, they all sprout into different plants. Similarly the Lord inspires the jévas to act, but they act differently according to their past desires. 90 He who knows that the Lord is transcendental to the material world attains liberation. This is similar to verse 9.

others. How did the previous persons perform the actions? They performed actions, following the actions of people much previous to them, long ago (pürvataram).

kià karma kim akarmeti kavayo’py atra mohitäù | tat te karma pravakñyämi yaj jïätvä mokñyase’çubhät ||16||

16. Even the wise are bewildered about action and inaction of karma containing jïäna. I will speak to you about that action and non-action, by knowing which you will be liberated from saàsära. “Is there some doubt about karma, since you speak with great insistence about acting as previous persons did, according to their predecessors.” “Certainly there is. What type of action should be performed by those desiring liberation? And what is the jïäna, the opposite of action (akarma), included in the actions which they perform? Akarma here means what is different from or opposite to action. Even those who are wise (kavayaù) have become bewildered about this (atra), because they are unable to discern the truth about it. I, controlling everything, knowing everything, will speak to you about karma (tat) and akarma.” The syllable “a” of “akarma” is missing in the second line because of sandhi after te. “I will speak to you (te) about karma (tat) and akarma (te’ akarma), knowing, practicing and realizing which (yaj jïätvä) you will be liberated from saàsära (açubhät).”

karmaëo hy api boddhavyaà boddhavyaà ca vikarmaëaù | akarmaëaç ca boddhavyaà gahanä karmaëo gatiù ||17||

17. One should understand about karma, kämya karma and jïäna. The truth about these is difficult to understand. “But even the wise have become bewildered about it (as you said in the previous verse, so how can I understand?)” You should understand the real nature of niñkäma karma which is to be performed by those desiring liberation. You should understand the real nature of kämya karma which is contrary to jïäna (vikarmaëaù). You should also know the real nature of jïäna, different from karma (akarma). Boddhavyam means “You should try discern the true nature of these topics in the association of those who know the natures of these.” It is hard to understand (gahanä) the workings of karma and akarma. Therefore, even the wise are bewildered.

karmaëy akarma yaù paçyed akarmaëi ca karma yaù | sa buddhimän manuñyeñu sa yuktaù kåtsna-karma-kåt ||18||

18. He who sees inaction in action and action in inaction is intelligent among men. He is qualified for liberation and has performed all actions. This verse speaks of the real natures of karma and akarma, which are to be understood. He who sees inaction or ätmä jïana, in the actions of niñkäma karma being performed, because it is undertaken to reach akarma, and sees action in ätmä jïäna, is wise. What has been said is explained as follows. The desirer of liberation who sees action undertaken for purification of the heart as a form of jïäna since it aims at jïäna (inaction in action), and who sees jïäna as a form of action because action is the means to jïäna (action in inaction)--in other words, he who knows that karma and jïäna are one because the goal is one, and thus seeks out the truth about ätmä through his actions being performed, is intelligent or learned among men (buddhimän). Later it will be said:

säìkhya-yogau påthag bäläù Only the ignorant speak of karma-yoga as being different from jïäna. (BG 5.4)

This person is qualified for liberation (yuktaù). He has performed all actions (kåtsna karma kåt), because all the results of actions are included in the happiness of ätmä jïäna.

yasya sarve samärambhäù käma-saàkalpa-varjitäù | jïänägni-dagdha-karmäëaà tam ähuù paëòitaà budhäù ||19||

19. The wise say that he is learned who engages in all activities, devoid of expectation of desired results, because he burns up all actions by the fire of his eventual realization of ätmä. In five verses the Lord speaks karma as a form of jïäna. He whose performance of all actions (samärambhäh) is devoid of expectation of desired results (käma saìkalpa varijitäù), who aims at realizing ätmä through his actions, is called a learned man, one who knows ätmä (paëòitam), by the wise (budhäù). Why is he called so? When his heart becomes pure by execution of desireless duties, then all his accumulated karmas will have been burned up by the fire of ätmä jïäna which has made its appearance.

tyaktvä karma-phaläsaìgaà nitya-tåpto niräçrayaù | karmaëy abhipravåtto’pi naiva kiàcit karoti saù ||20||

20. Though intently engaged in actions, but having given up the desire for results of action, being always satisfied in realization of ätmä, non-dependent on others, this person does nothing at all. This verse elaborates the point. Having given up attachment to the results of work, satisfied with constant realization of ätmä to be accomplished in the future, devoid of taking shelter of anything even for livelihood, a person so qualified, though engaged in actions, does nothing at all. This is the state of ärurukñu, one aspiring for the goal, in which one produces steadiness in jïäna under the pretext of performing actions. This indicates that one should understand that the very nature of vikarma or kämya karma is to produce bondage. 91

niräçér yata-cittätmä tyakta-sarva-parigrahaù | çäréraà kevalaà karma kurvan näpnoti kilbiñam ||21||

21. Having given up all sense of taking from others, being without desire, and controlled in mind and body, performing acts only to support his body, he does not incur sin. Three verses now speak of the state of äruòha or one who has attained the goal, steadiness in jïäna. He from whom desire for results has departed (niräçéù), whose mind and body are controlled (yata cittätmä), who is devoid of possessiveness of material objects, because his purpose is only to see ätmä, though engaging in action to gain material objects to support his body (çäåiram kevalam karma), does not incur sin (kilbiñam).

yadåcchä-läbha-santuñöo dvandvätéto vimatsaraù | samaù siddhäv asiddhau ca kåtväpi na nibadhyate ||22||

22. Satisfied with what comes of its own accord, tolerant of dualities, free of envy, calm in the face of success or failure, though engaging in work, that person is not bound.

This verses shows that one should not make extra effort to attain food or clothing for ones bodily maintenance. That person is satisfied with what is attained on its own, without asking for it. He is tolerant (atétaù) of dualities such as heat and cold. He does not have hatred of those who attack him (vimatsaraù). He is equal (samaù), being devoid of joy at what comes of its own accord, and devoid of lamentation when nothing comes. Though doing

91 The Lord does not discuss vikarma in detail in these verses, though he mentioned it in verse 17.

actions to maintain his body in this way, he is not bound by the various actions. He is not contaminated because of the influence of steadiness in jïäna.

gata-saìgasya muktasya jïänävasthita-cetasaù |

yajïäyäcarataù karma samagraà praviléyate ||23|| 23. For the person devoid of desire for results, free from attachment and hatred, absorbed in knowledge, and engaged in actions for pleasing Viñëu, all karmas are destroyed. For the person who is niñkäma (gata saìgasya), devoid of attraction and repulsion (muktasya), whose mind is absorbed in knowledge of his own ätmä, and who performs those actions while thinking that they are for the pleasure of Viñëu (yajïäya), all previous karmas, causes of bondage, are destroyed.

brahmärpaëaà brahma havir brahmägnau brahmaëä hutam | brahmaiva tena gantavyaà brahma-karma-samädhinä ||24||

24. The oblations consisting of Brahman, with brahman as the ladle, is offered into the fire which is Brahman, by the person who is brahman. The person brahman attains brahman by being absorbed in actions of brahman.

Having explained that performing prescribed activities (karma) takes on the form of jïäna by including in them the quest for the distinctive jévätmä, the Lord now described how an action, along with its components, takes on the form of jïäna, by searching out the supreme ätmä, the Lord.

Arpaëa means the instrument by which something is offered, or that to whom something is offered. It refers to the sruva or other ladles. It can also refer to mantras, and to the presiding deities like Indra. These are all Brahman (the Lord) alone. That which is offered, the grains or ghee, is also Brahman. This oblation is offered (huta) into the receptacle for the offering, the fire, which is Brahman, by the sponsor and priest who are also Brahman (brahmaëä). The fire, the priest and the sponsor are Brahman. The form brahmägnau instead of brahmaëi agnau is used for metrical reasons alone. (This means “in the fire which is Brahman). It is not a compound of brahma and agni (meaning” the fire belonging to Brahman”). The intention in this verse is to see the fire as identical to Brahman. Thus, ones own form and the form of the Lord will be seen (brahma gantavyam) by the desirer of liberation (tena) whose mind is fully concentrated (samädhinä) on seeing this action with all its components as the form of Brahman. The word brahma can mean jéva according to the çruti statements such as vijïänaà brahma ced veda. (Taittiréya Upaniñad 2.5) Brahma can also mean paramätmä as in the statement vijïänam änandaà brahma. (Båhaò Äraëyaka Upaniñad 3..9.28) Taking

brahman to mean the Supreme Lord as well as the jéva, there will not be the fault of repetition in this verse of what was said in previous verses (about action containing ätmä jïäna), as there would be if one were to take only the secondary meaning of brahman as jéva. The commentators have explained that the sruva and other items are said to take of the nature of brahman since their functions depend on brahman and since brahman pervades them.92 One whose actions take on the form of jïäna by such a search for brahman is qualifed for seeing brahman (the Lord).

daivam eväpare yajïaà yogénaù paryupäsate | brahmägnäv apare yajïaà yajïenaivopajuhvati ||25||

25. Others however, karma yogés, engage in worship of devatäs. Others offer oblations into the fire of brahman by means of the ladle. Having described how actions become jïäna by having the quest for the Lord (and the jéva) as the goal, the Lord now speaks specifically of the different types of karma yoga. Other yogés are devoted to or have complete faith in (paryupäsate) sacrifice in the form of worship of devatäs like Indra (daivam yajïam). Others, such as those described in the previous verse, are absorbed in offering oblations of ghee and grains (yajïam) into the fire which represents Brahman using the ladle (yajïena).

çroträdénéndriyäëy anye saàyamägniñu juhvati | çabdädén viñayän anya indriyägniñu juhvati ||26||

26. The naiñöiké brahmacäris offer the senses into control of the senses. The householders offer the sense objects into the fire of the senses. Others, naiñöhika-brahmacäris, offer the senses such as the ear into the fires of processes for controlling each sense. Stopping the senses, they are recognized as preeminent practioners of sense control. Others, the householders, offer the sense objects such as sound into the senses such as the ear which is regarded as a fire. they absorb themselves in this practice of experiencing the sense objects without attachment.

sarväëéndriya-karmäëi präëa-karmäëi cäpare | ätma-saàyama-yogägnau juhvati jïäna-dépite ||27||

92 This explanation is given to refute the claim that everything is absolutely identical to Brahman and that only Brahman exists. This seems to be a quotation from somewhere.

27. Others offer all the activities of the senses and the präëas into the fire of the mind, lit by knowledge of ätmä. Others offer the activities of the senses and präëas into the yoga of the controlled mind (ätmä), thought of as a fire. With the mind, they attempt to destroy the tendency for activities of the senses and präëas. The action of the senses such as the ear is to grasp the sense objects such as sound. The actions of the präëas are as follows. The action of präëa is to go outside. The action of the apäna is to move downwards. The action of vyäna is to spread without restriction throughout the body. The action of samäna is adjusting péta, kapha and väta, and digesting food. The action of udäna is to go upwards. Understanding these actions of the sense and präëas, they offer them completely into the controlled mind, which is illuminated by the search for the ätmä.

dravya-yajïäs tapo-yajïä yoga-yajïäs tathäpare | svädhyäya-jïäna-yajïäç ca yatayaù saàçita-vratäù ||28||

28. Others engage in severe vows of charity, austerities, visiting holy places, and studying the Vedas and their meaning. They make great endeavor with intense actions. Some karma yogés are dedicated to giving charity such as food (dravya yajïa). Some are engaged in severe austerities like the cändräyaëa fast. Some are engaged in going to holy places.93 Some are dedicated to sacrifice in the form of study of the Vedas (svädhyäya), and finding the meaning of the Vedas (jïäna yajïa). They all make great endeavor, with intense conduct (saàçita vratäù).

apäne juhvati präëaà präëe’pänaà tathäpare | präëäpäna-gaté ruddhvä präëäyäma-paräyaëäù | apare niyatähäräù präëän präëeñu juhvati ||29||

29. Others, dedicated to controlling the breath, stopping the movement of präëa and apäna, offer the präëa into the apäna or offer the apäna into the präëa. Others, controlling eating, offer the senses into the weakened präëas. Others, of three types, are dedicated to controlling the breath. Some offer the praëa which goes up, into the apäna, which moves down. This means that they make the präëa merge with the apäna through püraka (inhalation). Others offer the apäna into the präëa. This means they make the apäna merge with the präëa through recaka, while exhaling. Having stopped the movement of präëa and apäna, of exhaling and inhaling, by kumbhaka, by holding the breath, they remain in that state. The movement of präëa is exhaling the internal air through the nostrils. The movement of

93 Yoga here is taken as uniting with or going to holy places. Rämänuja takes the same meaning. Viçvanätha and Çrédhara take it as añtäìga yoga.

apäna is inhaling the external air through the nostrils. Stopping both exhalation and inhalation is called kumbhaka. There are two types. One can fill the lungs with air and then hold the breath, or exhale completely and then hold the breath. Others, practicing restricting the regular intake of food, offer the senses (präëän) into the präëas. This means that the senses become no longer capable of grasping sense objects, since they depend on the präëas to function, and the präëas have withered up due to restriction on food. They thus disappear in the präëas like drops of water sprinkled on a hot piece of iron.

sarve’py ete yajïa-vido yajïa-kñapita-kalmañäù | yajïa-çiñöämåta-bhujo yänti brahma sanätanam ||30||

30. All of these knowers of sacrifice destroy sin through sacrifice. Enjoying the material results of the sacrifice, they then attain the eternal brahman.

These knowers of yajïa, who all desire to conquer the senses (yajïa vidaù), practicing the previously described sacrifices, destroyed their sins by these sacrifices. The secondary results are described: they enjoy the nectar of the remnants of sacrifice such as food and the attainment of enjoyment and power. The main results are then described: as described previously, by the perfection of jïäna, they finally attain Brahman.

näyaà loko’sty ayajïasya kuto’nyaù kurusattama ||31|| 31. The person who does not perform sacrifice attains nothing in this life what to speak of liberation, O best of the Kurus. The fault in not performing the sacrifice is described. He who do not perform the sacrifices just described (ayajïasya) does not achieve this material world (ayam lokaù) of artha, dharma and käma, what to speak of liberation (anyaù)?

evaà bahu-vidhä yajïä vitatä brahmaëo mukhe | karmajän viddhi tän sarvän evaà jïätvä vimokñyase ||32||

32. Thus many types of sacrifice have been described in the Vedas. Know that they are all based on prescribed actions of body, mind and words. Knowing and practicing this, you will be liberated. These many sacrifices are spread in the mouth of the Vedas (brahmaëaù). This means that these sacrifices are clearly described by the Vedas, the mouth of the Lord, which present the means of understanding the real self. Know that these sacrifices are all born from activities of the body, mind and words (karma jän). Understanding

(jïätvä), that is, practicing these sacrifices described by the Vedas as means of attaining ätmä and the Lord, on seeing both ätmä and paramätmä by realization that arises from that practice, you will be liberated from saàsära.

çreyän dravya-mayäd yajïäj jïäna-yajïaù parantapa | sarvaà karmäkhilaà pärtha jïäne parisamäpyate ||33||

33. O afflicter of the enemies, the part of sacrifice involving jïäna is higher than the part of sacrifice involving material elements. With attainment of knowledge, O son of Påthä, all actions cease. All the types of karma yoga just described have two forms because of containing within them the quest for the individual ätmä, just like a forest.94 (Externally they are karma but internally they are jïäna.) Among all those different types of karma yoga, the forms with jïäna or the jïäna aspect of the actions are praised in this verse as the best. In the action having two forms, the jïäna portion of the sacrifice is considered better than the gross portion consisting of action (dravya maya). Dravya maya, meaning composed of material elements such as giving charity, stands for all the external methods mentioned such as sense control and starving the präëas. The Lord further explains. When jïäna appears, all karmas with their parts (aìgas) disappear. This is stated because it is known that a sädhana (action to attain the goal) disappears with attainment of the goal (jïäëa).

tad viddhi praëipätena paripraçnena sevayä | upadekñyanti te jïänaà jïäninas tattva-darçinaù ||34||

34. Know this by surrender, questioning and service. The seers of truth, the jïänés, will teach you this knowledge. After teaching knowledge of ätmä and the method of attaining that knowledge with its components, the Lord now teaches knowledge of worshipping the Lord’s svarüpa. To attain this knowledge a person must take association with devotees. That he teaches in this verse. You who now know your svarüpa as ätmä, attain (viddhi) knowledge related to the paramätmä, through the saintly persons (jïäninaù) who have been pleased with your humility and other qualifications, for which purpose I have already taught about both the jéva and paramätmä with verses such as avinäçi tu tad viddhi.95 (BG 2.17)

94 Perhaps the reference to the forest means that the forest externally appears inhospitable, but on examination contains many valuable assets like fruits, flowers and gems. 95 The Lord has taught about both in order that a person realizes both.

Praëipäta means offering respects like dandavats. Sevä means serving these devotees like menial servants. Paripraçna means to ask various questions about the Lord’s form, qualities and powers. “But they will not teach this, since they are indifferent to the world.” “These men with knowledge, who understand their own ätmä and the Supreme ätmä, seeing your desire to know, indicated through your obeisances, questions and service, will teach such a person as you that knowledge of the Lord, for having seen the truth (tattva darçinaù), they are merciful and preach that knowledge.” “But tad in this verse refers to jéva not the Lord, since that has been the subject under discussion so far.” “No this is not so. This is acceptable because Paramätmä is not a new subject having been discussed in such statement as na tv evähaà jätu näsaà (BG 2.12), yukta äséta mat-paraù (BG 2.61), ajo’pi sann avyayätmä (BG 4.6), and because knoweldge of jévätmä is to be tauaght just in order to know the Supreme ätmä. Vedänta Sütra says anyärthaç ca parämarçaù : the reference has a different meaning (other than jéva).96 (Vedänta Sütra 1.3.20) Otherwise, there will be contradiction to the greatest compendium of knowledge, Vedänta Sütras, which harmonizes the çrutis. What has been said therefore is correct.

yaj jïätvä na punar moham evaà yäsyasi päëòava | yena bhütäny açeñeëa drakñyasy ätmany atho mayi ||35||

35. O son of Päëòu, knowing this, you will no longer be bewildered. By this loss of bewilderment, you will see that all entities are situated in their own forms and also in Me. This verse describes the result of this knowledge. Realizing this knowledge of paramätmä along with that of jéva, you will not again fall under bewilderment, which causes you to think you are killing your relatives. “Why will I not fall under bewilderment?” “By this knowledge you will see all bodies of men and devatäs (bhütäni açeñena) situated separately as jévas but with material identification (upädhi). And you will see those bodies situated in Me, the Lord of all, the cause of everything, as they are My products.” 96 Rämänuja explains the sütra as follows. The individual Self which wishes to reach Brahman must know his own true nature also. By realizing that he is endowed with auspicious qualities, he will finally realize highest Brahman, which is a mass of auspicious qualities raised to the highest degree of excellence. Thus the Vedänta also argues for presenting knowledge of both the ätmä and the paramätmä.

What has been said is this. For the jévas who are distinct from their two bodies (gross and subtle) but who are opposed to the Lord, thinking of their own benefit, My energy furnishes them with sense of possessiveness in material bodies with material facilities. By that mäyä, they also take on the conceptions of killer and persons that are killed. Their true, pure forms do not have relationship with this misconception or the bodies. The paramätmä, the Lord of everything, supplies to the jévas under His shelter bodies and senses, means to support their bodies, and happiness and enjoyment within planets, according to their individual karmas, but being worshipped by them, He awards them liberation. The person who understands this cannot fall under bewilderment.

api ced asi päpebhyaù sarvebhyaù päpa-kåttamaù | sarvaà jïäna-plavenaiva våjinaà santariñyasi ||36||

36. Even if you are the most sinful among all sinners, you will cross over all sins just by the boat of knowledge. This verse speaks of the power of knowledge. Even if you are most sinful among all sinful persons you will cross over all sins (våjinam), compared to an ocean, because it is difficult to cross, by the boat of knowledge just mentioned.

yathaidhäàsi samiddho’gnir bhasmasät kurute’rjuna | jïänägniù sarva-karmäëi bhasmasät kurute tathä ||37||

37. As a blazing fire burns to ashes all fuel wood, the fire of knowledge turns all actions to ashes. It has just been said that sinful reactions are destroyed by brahma vidyä (knowledge of the Lord and ätmä). Now this verse says that even puëya karmas are destroyed by brahma vidyä. Just as blazing (samiddhaù) fire turns fuel wood (edhäàsi) to ashes, the fire of knowledge, the fire of realization of ones own ätmä and paramätmä, turns to ashes all reactions, including those arising from pious acts, but not the prärabdha reactions. That knowledge burns up all accumulated past karmas which are like reeds but not the prärabdha ones. And that knowledge also transforms the actions performed in the present life, and makes them like drops of water rolling off a lotus leaf, having no reactions. Though the prärabdha karmas are extremely weakened by the influence of this knowledge, they are still situated in the person with realization of ätmä, by the will of the Lord, in order to preach the proper path of conduct.97 The çruti says:

97 If the prärabdha karmas were completely destroyed, the body of the devotee, the result of prärabdha karma, would also disappear, and thus there would be no one to preach the Lord’s message.

ubhe uhaivaiña ete taraty amåtaù sädhvasädhuné The realizer of Braman overcomes all reactions to sinful and piety actions (sädhvasädhuné), of both accumulated and present types (ubhe). Båhad Äraëyaka Upaniñad 4.4.22

The meaning of the verse is this. The realizer of Brahman (eña) overcomes the past reactions (except prärabdha) and presently accruing reactions by actions in this life (ubhe) in the form of pious and sinful reactions (sädhvasädhuné). The author of the Sütras says:

tad-adhigama uttara-pürvärdhayor açleña-vinäçau tad-vyapadeçät On attaining this, there is destruction previous sins and non-clinging of future sins. Because it is declared. Vedänta Sütra 4.1.13

na hi jïänena sadåçaà pavitram iha vidyate |

tat svayaà yoga-saàsiddhaù kälenätmani vindati ||38|| 38. As in this world there is nothing as pure as knowledge, after some time, through the maturation of niñkäma karma yoga, it is attained of itself from within. Because (hi) nothing (such as going to holy places or austerity) purifies as much as knowledge, this knowledge which destroys all sin is not easily available for all people. This knowledge, attained through maturity of niñkäma karma yoga (yoga saàsiddhaù), with time, not immediately, is attained in the ätmä on its own, not by just accepting saànyäsa or other external means.

çraddhävän labhate jïänaà tatparaù saàyatendriyaù | jïänaà labdhvä paräà çäntim acireëädhigacchati ||39||

39. Having faith in this process, being steady in practice of the process, and controlling the senses, one attains knowledge. Attaining knowledge, one quickly attains liberation. What type of persons attain this knowledge and when? One who has strong faith that this knowledge will arise with purification of the heart through niñkäma karma (çraddhävän), one who is steady in this performance (tat paraù), and who moreover attains control of his senses (saàyatendriyaù), attains this knowledge. At that time, he attains liberation (paräm çäntim).

ajïaç cäçraddadhänaç ca saàçayätmä vinaçyati | näyaà loko’sti na paro na sukhaà saàçayätmanaù ||40||

40. The ignorant, or one who knows scripture but has no faith in it, or one who is doubtful of attaining the goal even with faith, perishes. One who is afflicted with doubt attains nothing in this life, nothing in the next, and no happiness. Having described those qualified for knowledge and the results, the Lord now describes the unqualified person and the result for that person. The ignorant person, like an animal, with no knowledge of scriptures; or the person who, in spire of having knowledge of scriptures, has no faith, since he has a quarrelsome nature; or the person who, in spite of having faith, doubts if he can attain the perfection—this person is destroyed. This means he deviates from his own interest. Among these persons, the one with doubts is especially criticized. This doubtful person does not have happiness from the gross world or the next world. Happiness is generated from actions prescribed by scriptures. That action is accompanied by knowledge of the individual ätmä. Where is that happiness for one who has doubts about attaining the goal?

yoga-saànyasta-karmäëaà jïäna-saàchinna-saàçayam | ätmavantaà na karmäëi nibadhnanti dhanaïjaya ||41||

41. Actions do not bind the person whose actions are transformed into jïäna through niñkäma karma yoga, who has then cut all doubts through jïäna yoga, and who has then attained directly realization of the ätmä. Such a person will attain the perfection of stopping all actions. Actions do not bind that person who has renounced all actions by yoga. This means that the actions have become jïäna, being executed without attachment, by niñkäma karma yoga, expressed by words like yoga-sthaù kuru karmäëi: perform your duty with composure, O Arjuna, abandoning all attachment to success or failure. (BG 2.48). Actions do not bind the person who has vanquished all doubts by the knowledge spoken by Me and who is seeing the ätmä (ätmavantam). The actions do not bind because they have been destroyed by knowledge.

tasmäd ajïäna-saàbhütaà håt-sthaà jïänäsinätmanaù |

chittvainaà saàçayaà yogam ätiñöhottiñöha bhärata ||42||

42. Therefore, cutting all doubts which have arisen from ignorance with the sword of knoweldge, taking shelter of niñkäma karma yoga, rise, O Bhärata.

Cutting with the sword of knowledge taught by Me the doubt in the heart concerning the ätmä, perform niñkäma karma as taught by Me (yogam). For that purpose, stand up. Karma or action has two parts like grain with husk. As the rice is superior to the husk, jïana is superior to the gross part. That is the conclusion of the fourth chapter.

Chapter five arjuna uväca

saànyäsaà karmaëäà kåñëa punar yogaà ca çaàsasi | yac chreya etayor ekaà tan me brühi suniçcitam ||1||

1. Arjuna said: You praise both giving up action and performing action through karma yoga. Please tell me definitely, which of the two is better. In the fifth chapter Hari speaks of the superiority of karma over jïäna, because of such reasons as easy performance. He also speaks about giving up performance of karma yoga by one who is pure. In the second chapter, speaking to the person desiring liberation, and having explained that realization of ätmä is a cause of liberation, Kåñëa explained the necessity of niñkäma karma as means towards that. In the third and fourth chapters He explained that there is no actions for that person who has attained realization of ätmä with yas tv ätma-ratir eva syät (3.17 ), and sarvaà karmäkhilaà pärtha (4.33) Finally he again advised Arjuna to perform niñkäma karma with tasmäd ajïäna-saàbhütaà (BG 4.42) Arjuna now has a question concerning this. You praise the renunciation of actions, jïäna yoga, a process for stopping the activities of the senses. But You also speak of yoga, performance of action, engaging the senses in action. It is not possible to perform both at once, because of the opposite nature of the two, like non-moving and moving, or darkness and light. I cannot understand your desire--whether one who has attained jïäna should renounce actions or perform them. Therefore I am asking you. Please tell me definitely which is better, renouncing actions or engaging in actions.

çré-bhagavän uväca saànyäsaù karma-yogaç ca niùçreyasa-karäv ubhau | tayos tu karma-saànyäsät karma-yogo viçiñyate ||2||

2. The Lord said: Both renunciation of work and karma yoga produce the highest benefit. But of the two, karma yoga is better than renunciation of karma. Asked by Arjuna, the Lord spoke. Both are beneficial, since they both lead to liberation. But karma yoga is better than jïäna yoga (karma saànyäsät). The meaning is this. Karma yoga does not bear the same faults that arise in practicing jïäna, but because of containing jïäna within it, it makes jïäna steady. For one who

has renounced action because of steadiness in jïäna, if he develops a fault in the consciousness, he must perform karma yoga to correct the fault. This is the injunction of scriptures for remedying the problem. Statements indicating renunciation of action say that when one attains absorption in ätmä, then all actions leave that person spontaneously. Therefore karma yoga is better because it is easier to perform, because it is safer, and because it contains jïäna within it.

jïeyaù sa nitya-saànyäsé yo na dveñöi na käìkñati | nirdvandvo hi mahä-bäho sukhaà bandhät pramucyate ||3||

3. O Mighty-armed one, the karma yogé is known as the constant saàyäsé who tolerates the dualities, neither hating nor desiring objects. Easily he is freed from bondage.

Why is it better? This person, the karma yogé, with pure heart, is called nitya saànyäsé. This means that the karma yogé is always fixed (nitya) in jïäna yoga. Because he is completely satisfied with the realization of ätmä contained within karma yoga, he does not long for or hate anything at all. He tolerates the dualities. By being fixed in karma which is easy to perform, without effort (sukham), he is freed from bondage.

säàkhya-yogau påthag bäläù pravadanti na paëòitäù | ekam apy ästhitaù samyag ubhayor vindate phalam ||4||

4. The ignorant speak of jïäna and karma yoga as different, not the wise. Performing one of these completely, one attains the result of both, seeing the ätmä. Asking which of the two is better does not arise. The fools, not the wise men, will say that karma yoga and jïäna yoga are different because of having different fruits. Performing one, a person attains the result of both, seeing the ätmä.

yat säàkhyaiù präpyate sthänaà tad yogair api gamyate | ekaà säàkhyaà ca yogaà ca yaù paçyati sa paçyati ||5||

5. The goal achieved by jïäna is the goal achieved by karma yoga. He who sees jïäna yoga and karma yoga as one actually sees. This verse expands the point. The steady position (sthänam) of seeing ätmä, which is attained by the jïäna yogés (säàkhyaiù), is also attained by the karma yogés (yogaiù). He who knows (paçyati) that they are one because of having one result, though the forms are different-- one being renunciation of action and the other being engagement in action-- is an observant, wise man (sa paçyati). The word sthänam here means “that in which they remain situated: that position in which they do not deviate or fall.” The words säàkhya (säàkhyaiù) and yoga

(yogaiù) are used in this verse to mean persons having säàkhya and yoga skills instead of the normal meaning of säàkhya and yoga, according to the rule arça ädy ac (Päëini 5.2.127).98

saànyäsas tu mahäbäho duùkham äptum ayogataù | yoga-yukto munir brahma nacireëädhigacchati ||6||

6. Renunciation is difficult to attain without karma yoga. The jïäné engaged in karma yoga quickly attains brahman. Because of the difficulty in performing jïäna yoga, karma yoga is better. Jïäna yoga, stopping the activities of the senses (saànyäsaù), brings about sorrow without also practicing karma yoga (ayogataù). Because of difficulty in performance and possibility of error, it will be a cause of suffering. He who practices niñkäma karma yoga (yoga yuktaù), who is also contemplating the ätmä (muniù), quickly attains Brahman.

yoga-yukto viçuddhätmä vijitätmä jitendriyaù | sarva-bhütätma-bhütätmä kurvann api na lipyate ||7||

7. One engaged in karma yoga, gaining controlled intelligence, mind and senses, the object of love for all living entities, though working, is not contaminated.

Such a person aspiring for liberation is the best among all people. The person engaged in niñkäma karma yoga (yoga yuktaù) consequently having uncontaminated intelligence (viçuddhätmä), controlled mind (vijitätmä), and controlled senses – senses devoid of attraction to sense objects such as sound, and consequently whose body (ätmä) becomes the object of love (ätmä bhüta) for all jévas (sarva bhüta), is not contaminated by work. Here, the meaning intended by the Lord, driver of Arjuna, cannot be “a person who has become one with all ätmäs” because His previous statements indicated differences between all ätmäs, with such verses as na tv eväham: not you, nor I, nor any of these kings have never not existed, nor in the future shall we never not exist. As well, it is not possible for the speaker, giving instruction to others, to talk if there is non-difference in the two persons’ knoweldge. Even performing actions, in this manner, he is not contaminated by thinking of the self as a material thing, because of his quest for the individual ätmä. Quickly he will attain the ätmä. Therefore karma yoga is better.

98 The sütra is actually arça ädibhyo’c. Adding the suffix “a” to certain words like yoga indicates possession: “one possessing yoga.”

naiva kià cit karométi yukto manyeta tattva-vit | paçyaï çåëvan spåçaï jighrann açnan gacchan svapaï çvasan ||8||

pralapan visåjan gåhëann unmiñan nimiñann api | indriyäëéndriyärtheñu vartanta iti dhärayan ||9||

8-9. The niñkäma karma yogé, having knowledge of ätmä, understanding that the senses alone are interacting with the sense objects while he is seeing, hearing, touching, smelling, eating, going, sleeping, breathing, speaking, excreting (through genital or anus), receiving99, opening and closing the eyes, thinks, “I am doing nothing at all.”

In this verse the Lord instructs that the pure ätmä is not the doer of actions, which depend on the five factors, namely the body, senses, präëas, ego and fate (karma). The niñkäma karma yogé (yuktaù), even though performing actions such as seeing, from the combination of body, senses, präëas, ahaàkära and karma arising from pradhäna, realizes the true nature of individual ätmä (tattva vit). Thus he is convinced that the senses such as eye relate to the sense object such as form by the influence of the Lord according to the individual’s previous impressions. He consequently thinks, “I am not doing anything at all.” Seeing by the eye, hearing by the ear, touching by the skin, smelling by the nose, and tasting by the tongue are the actions of the knowledge senses (jïänendriya). Going by the feet, talking by the voice, excretion by the anus and genital and grasping by the hand are understood to be the action senses (karmendriya). Breathing represents the actions of the five major präëas. Opening and closing the eyes indicates the functions of the five secondary präëas. Sleeping indicates the actions of the internal organs (antaù karaëa).100 I am only engaged in relishing the ätmä. The causes of actions are only the material elements such as body and senses arising from pradhäna, in turn caused by my beginningless material impressions (väsanä). The cause is not due only to my essential nature. However it is not possible to claim that there is no doership at all for the ätmä in its essential nature, because ätmä itself is defined by its power of ascertainment and contemplation (implying doership). These elements are jïäna, and that jïäna is eternally part of the ätmä. The çruti thus says:

na hi vijïätur vijïäter vipariläpo vidyate Knowing cannot be separated from the knower, because of being imperishable. Brhad Äraëyaka Upaniñad 4.3.30

99 These are the actions of the karma indriya, except for sleep and breathing. Opening and closing eyes are representative of the five secondary präëas. This is Rämänuja’s opinion as well. Madhusüdana Sarasvaté says sleeping is the function of the mind. 100 Baladeva has used the plural for antaùkaraëa, perhaps meaning, mind, intellect and false ego.

Moreover it is said that knowledge also is accomplished by the influence of the Lord as well as the capacity of the ätmä to know: hariëä dharma-bhütena jïänena ca.

brahmaëy ädhäya karmäëi saìgaà tyaktvä karoti yaù | lipyate na sa päpena padma-patram ivämbhasä ||10||

10. He who, giving up attachment and material identification, consigning his actions to the material energy, is not contaminated by sin in those actions, just as a lotus leaf is not touched by water. This verse elaborates the point. The word brahman here indicates the material pradhäna composed of three guëas, for it is said tasmäd etad brahma-näma-rüpam annaà ca jäyate: this Brahman gives birth to food. (Muëòaka Upaniñad 1.2.10) Also the Lord Himself will say in the Gétä mama yonir mahad brahma: the material energy is my womb. (BG14.3) He attributes activities such as seeing, to the transformations of pradhäna in the form of body, senses, präëas, ego and fate, not thinking that these activities are part of his pure ätmä. He renounces desires for results and gives up the thought of being the doer (saìgam tvaktvä). He, endowed with body and senses, thus performs activities, but is not contaminated with sin, with the thought of the self being the body. He is like a lotus leaf touched by water which is sprinkled on it but rolls off. Brahmaëi should not be interpreted here as the paramätmä as was stated in a previous verse mayi saànyasya karmäëi (BG 3.30) This is because it has just been stated in the previous verse that the doership belongs to the body and senses of the jéva arising from pradhäna, and not to the individual ätmä.

käyena manasä buddhyä kevalair indriyair api | yogénaù karma kurvanti saìgaà tyaktvätma-çuddhaye ||11||

11. The karma yogés perform action, while giving up attachment to results, using body, mind, intelligence and pure senses for extinguishing false identification.

He further explains this by testifying that it standard conduct. The yogés perform activities using the body, mind and intelligence, while being devoid of identification with those instruments. Kevalaiù here indicates “very pure.” They perform these acts, having given up the desire for results and the concept of being the doer (saìgam tvaktvä as in the previous verse), in order to extinguish the beginningless identification with the material body and senses (ätmä çuddhaye).

yuktaù karma-phalaà tyaktvä çäntim äpnoti naiñöhikém |

ayuktaù käma-käreëa phale sakto nibadhyate ||12|| 12. He who engages his mind in ätmä, giving up the results of work, attains vision of ätmä. The person not engaging his mind in ätmä, being attached to the results out of lust, takes repeated birth and death. The person with mind absorbed in ätmä (yuktaù), having given up the results of work in his performing activities, attains steady (naiñöhikém) peace (çäntim) in the form of seeing ätmä. One who does not engage his mind in ätmä (ayuktaù), who is attached to the results of work (phale saktaù), takes repeated birth and death (nibadhyate) by performing actions out of lust (käma käreëa).

sarva-karmäëi manasä saànyasyäste sukhaà vaçé | nava-dväre pure dehé naiva kurvan na kärayan ||13||

13. Offering all the activities into pradhäna by the mind, while engaging in those activities and controlling the senses, the jéva with knowledge of ätmä remains comfortable in the body which is a city with nine gates. He knows that he does nothing, nor causes anyone else to do anything

Though performing activities externally with the body and senses, having offered (saànyasya) all activities into that pradhäna with the discriminating mind, being in control of his senses (vaçi), he remains happy. The body is like a city with nine gates. Seven gates consisting of two eyes, two nostrils, two ears and mouth, are in the head. Two gates, the anus and genital are in the lower part of the body. The dehé, the jéva who has attained knowledge, understands that the ätmä, separate from the body (on its own), is not the doer or the cause of anyone else doing anything.

na kartåtvaà na karmäëi lokasya såjati prabhuù | na karma-phala-saàyogaà svabhävas tu pravartate ||14||

14. The jéva does not create his own capacity as agent, nor does he cause others to act, nor does he bestow the results of action. This takes place by svabhäva. In this verse the Lord explains how the jéva with ätmä jïäna does not perform action or cause anyone to act. The master of the sense and body, the jéva (prabhuù), does not become an agent who makes other people perform action (kartåtvam), saying “You do that.” Nor does he perform most desirable actions for himself, such as making garlands or cloth. He himself is not the doer. Nor does he create a relationship (saàyogam) with the results of action, with happiness and distress: he does not become the enjoyer of results, nor does he cause others to enjoy the results.

Then who should we conclude acts or makes others act? It takes place by svabhäva. The jéva, in possessing the body and senses arising from previously described pradhäna, by the impressions arising in pradhäna with no beginning(svabhäva), becomes the doer and cause of others acting. The jéva as an isolated entity is not the doer. The slight doership attributed to the jéva even in its pure state, described in the previous verse with the words sukham aste, should be understood as arising in such things as perception or knowledge alone. The word kartå is a noun whose root denotes action. In this verse the impressions are said to be the doer, taking the chief import of the word.

nädatte kasya cit päpaà na caiva sukåtaà vibhuù |

ajïänenävåtaà jïänaà tena muhyanti jantavaù ||15|| 15. The Lord is not responsible for the sinful or pious acts of the jévas. The jévas knowledge is covered by their hostility to the Lord. Thus the living entities are bewildered by that ignorance and blame the Lord. “But if you say that the pure jéva is not the doer, then one must conclude that the paramätmä, out of some impulse of amusement, forcing pradhäna down the jévas throat, created him with body and senses which are transformations of pradhäna. This is justified. The çruti confirms:

eña u hy eva sädhu karma kärayati taà yam ebhyo lokebhya unninéñate eña u eväsädhu karma kärayati taà yam adho ninéñate. The Lord engages the living entity in pious activities whom he desires to elevate from these worlds. The Lord engages him in impious activities whom he desires to degrade. Kauñétaké Upaniñad 3.8

The småti also criticizes the Lord:

ajïo jantur anéço’yam ätmanaù sukha-duùkhayoù éçvara-prerito gacchet svargaà väçv abhram eva ca The ignorant living entity is completely powerless in regards to attaining his distress and happiness. Impelled by the Supreme Lord he will go to heaven, or the sky. Mahäbhärata 3.31.273101

101 The Mahäbhärata verse is almost the same as that quoted.

Therefore the Lord leads the jéva into states of sin and piety. In being the instigator, the Lord must therefore have the quality of injustice and must be blamed for the sins of the jéva.” This verse answers that accusation. The Supreme Lord (vibhuù), full of immeasurable bliss and knowledge, and full of unlimited energies, enjoying His own bliss, and being indifferent to all else, simply engages the jéva in activity according to the jéva’s impressions—a jéva who desiring to enjoy, bound up by beginningless impressions in the pradhäna, takes a body made of a transformation of pradhäna just by proximity to the Lord. Therefore, the Lord does not receive any sinful or pious reaction for any jéva’s actions. The Viñëu Puräëa says:

yathä sannidhi-mätreëa gandhaù kñobhäya jäyate manaso nopakartåtvät tathäsau parameçvaraù sannidhänäd yathäkäça-kälädyäù käraëaà taroù tathaiväpariëämena viçvasya bhagavän hariù Smell brings about disturbance to the mind by proximity with the mind, not because of doing anything. In the same way the Supreme Lord also acts in relation to the living entities without thoughts of disturbing them. Just as by proximity, ether and time are causes of a tree without their undergoing transformation, so Bhagavän is the cause of the universe without His undergoing contact or transformation. Viñëu Puräëa 1.2.30-1

The example of fragrance is given to illustrate the neutral position of the Lord, but this does not mean that the Lord does not have desire in creating, for the çruti also says :

so’kämayata The Lord desired. Båhad Äraëyaka Upaniñad 1.2.4

But then why do the jévas accuse the Lord of injustice? This is explained in the next line of the verse. The knowledge of the jéva, though eternal, disappears from view (ävåtam) due to the jéva’s hostility to the Lord without beginning (ajïänena). Because of this (tena), the jévas (jantuh) are bewildered. The Lord is just, but the ignorant people, not the wise, say that the Lord is unjust.

The author of the Vedänta Sütras says :

vaiñamya-nairghåëye na säpekñatvät tathä hi darçayati

The Lord has no injustice or hatred. Rather he is favorable to the jévas. The sciptures declare this. Vedänta Sütra 2.1.35 na karmävibhägäd iti cen nänäditvät You cannot say the Lord is just, because He gives them different karmas to each jéva at the beginning. But that is not so, because karma is without a beginning. Vedänta Sütra 2.1.36

jïänena tu tad ajïänaà yeñäà näçitam ätmanaù |

teñäm ädityavaj jïänaà prakäçayati tatparam ||16|| 16. When the jéva’s knowledge destroys ignorance, that knowledge, like the sun, reveals the Supreme Lord and the jéva.

But those with realization do not become bewildered. The greatness of knowledge of ätmä and paramätmä, attained by the mercy of an authorized guru, has been stated in verses such as sarvaà jïäna-plavenaiva (BG 4.36), jïänägniù sarva-karmäëi (BG 4.37), and na hi jïänena sadåçaà (BG 4.38). Those who associate with saintly persons have their ignorance, which is opposed to knowledge, destroyed by that knowledge of ätmä and paramätmä. Their knowledge then reveals what is param. Param indicates the Supreme Lord because he is above (param) unequal treatment of the jévas. It can refer to the jéva because he is above (param) the material body and senses. Just as the sun on rising destroys darkness and reveals objects, knowledge of ätmä attained through instructions of the authorized guru reveals the real object known as ätmä. The plural case (yeñäm.. teñäm) is used here by the Lord to indicate that even in the liberated state the jévas remain in abundance. The present statement and the Lord’s instruction in the beginning: neme janädhipäù confirm each other.

tad-buddhayas tad-ätmänas tan-niñöhäs tat-paräyaëäù | gacchanty apunar-ävåttià jïäna-nirdhüta-kalmañäù ||17||

17. Those whose intellects are convinced of My qualities, whose minds are absorbed in My qualities, who have made paramätmä their goal, who are surrendered to Me, being washed of all ignorance by that knowledge of My qualities, attain liberation. This verse describes the results for those who meditate on the paramätmä’ñ qualities, such as His sense of justice. Those whose intellects are convinced of such qualities of paramätmä (tad buddhayaù), whose minds are absorbed in paramätmä’s qualities (tad ätmänaù), who have made paramätmä their goal (tan niñöhäù), who have completely surrendered to paramätmä (tat paräyaëäù), cleansed of all misconceptions by

knowledge of the Lord’s good qualities like justice (jïäna nirdhüta kalmañä),102 having destroyed their repugnance to the Lord, attain liberation (apunar ävåttim).

vidyä-vinaya-saàpanne brähmaëe gavi hastini | çuni caiva çvapäke ca paëòitäù sama-darçinaù ||18||

18. The wise man sees paramätmä as equal in creating the brähmaëa endowed with knowledge and good conduct, the cow, the elephant, the dog and dog eater. This verse praises those persons. Those who see paramätmä as being equal (sama) in creating unequal bodies for the learned brähmaëa and dog eater, differing by actions or duties; and for the cow, elephant and dog, differing in form by species,—they are truly wise. Paramätmä is equal (sama) everywhere, like rainfall,103 since the respective species receive their forms according to their respective karmas, not through the Lord’s like or dislike of certain jévas.

ihaiva tair jitaù sargo yeñäà sämye sthitaà manaù | nirdoñaà hi samaà brahma tasmäd brahmaëi te sthitäù ||19||

19. Those whose minds are absorbed in the quality of impartiality in the faultless paramätmä have conquered over the world of birth and death. Convinced of this, they easily attain liberation. Saàsära (sargaù) is conquered, even at the stage of sädhana (iha) by those persons whose minds are absorbed in the quality of impartiality displayed by the Brahman (the Lord). Why do we say Brahman is equal to all? It is because (hi) Brahman is devoid of attachment and repulsion (nirdoñam). Because those persons are convinced of the equality (samam) in the Brahman due to Brahman’s absence of desire and hatred (nirdoñam), they are situated in Brahman (brahmaëi sthitäù), they easily attain liberation, even while they are situated in the material world.

na prahåñyet priyaà präpya nodvijet präpya cäpriyam | sthira-buddhir asaàmüòho brahmavid brahmaëi sthitaù ||20||

20. He whose intelligence is fixed in ätmä, who is free of bewilderment due to connection with his body, and who realizes Brahman, and thus does not rejoice on attaining what is enjoyable and does not become agitated on attaining what is disagreeable, is situated in Brahman.

102 There seems to be a misprint in all editions. Vaiñamyädi-guëa-jïänena should probably be avaiñamyädi- guëa jïänena 103 As the rain falls everywhere and different seeds sprout up, so the Lord equally inspires all jévas, who develop different bodies according to their karmas.

This verse speaks of the characteristics of the person situated in Brahman. Situated in his present body, he does not rejoice or lament on attaining favorable or unfavorable conditions attained by prärabdha karmas. Why? His intellect is fixed in his ätmä (sthira buddhiù) (rather than the body). He is not bewildered by identifying the eternal ätmä and the temporary body (asaàmüòhaù). He realizes the Brahman with its quality of equality (brahma vit). The person of these qualities is situated in Brahman.

bähya-sparçeñv asaktätmä vindaty ätmani yat sukham | sa brahma-yoga-yuktätmä sukham akñayam açnute ||21||

21. He who, not attached to the happiness from sense object, attains the happiness of ätmä, then becomes fixed in realization of paramätmä and attains indestructible happiness. This verse describes that a person realizes his own ätmä and then paramätmä. When a person, not attached to experiencing the objects of the senses, realizes his own nature and experiences bliss, he then attains samädhi in paramätmä (brahma yoga yuktätmä) and attains indestructible happiness which is an experience of great bliss (akñayam sukham).

ye hi saàsparçajä bhogä duùkha-yonaya eva te | ädy-anta-vantaù kaunteya na teñu ramate budhaù ||22||

22. The pleasures arising from sense objects are causes of suffering, and have a beginning and end. O son of Kunté, the intelligent person does not enjoy them. This verse explains that, determining the temporary nature of the sense objects, which manifest according to karma, that person is not attached. The experiences of happiness generated by sense objects (saàsärçajä bhogä) are sources of misery. The rest of the verse is clear.

çaknotéhaiva yaù soòhuà präk çaréra-vimokñaëät |

käma-krodhodbhavaà vegaà sa yuktaù sa sukhé naraù ||23|| 23. He who can tolerate the agitation arising from lust and anger when they arise till the time of giving up the body has attained realization of ätmä and is blissful in that realization. The disturbance of lust and anger is unfavorable for steadiness in jïäna. Therefore one who is endeavoring for steadiness in jïäna should tolerate them. He who can tolerate the agitation (vegam) in the form of disturbances and problems to mind, eye or other organs, arising from lust and anger, he who can control them (soòhum) at the time they arise (iha), by the joy of realization of ätmä, until the time

he gives up the body, has attained samädhi in realization of ätmä (yuktaù), and he is blissful with realization of ätmä (sukhé). Therefore, with intense effort one must tolerate these disturbances.

yo’ntaù-sukho’ntarärämas tathäntar-jyotir eva yaù | sa yogé brahma nirväëaà brahma-bhüto’dhigacchati ||24||

24. This niñkäma karma yogé, whose happiness is within, whose enjoyment is within, and whose sight is within, having realized ätmä and then paramätmä, attains liberation.

This verse explains that, by this joy, he conquers the disturbance. He who has happiness through realizing the ätmä within, whose has amusement through that realization (ärämaù), whose vision is concentrated upon the ätmä alone (antar jyotiù)--such a niñkäma karma yogé (sa yogé), having attained his svarüpa as the pure jéva (brahma bhütaù), attains paramätmä (brahma), who is the very form of liberation. By attaining the Lord he attains liberation (nirväëam).

labhante brahma-nirväëam åñayaù kñéëa-kalmañäù |

chinna-dvaidhä yatätmänaù sarva-bhüta-hite ratäù ||25|| 25. The sages, devoid of ignorance, devoid of dualities, with controlled mind, engaged in the welfare of all beings, attain liberation. This verse explains that many people attain perfection through this sädhana. Those who have vision of the truth (åñayaù), who have all their doubts destroyed (china dvaidhä), (who have destroyed all ignorance, controlled their minds and are engage in the welfare of all beings) attain paramätmä and liberation.

käma-krodha-viyuktänäà yaténäà yata-cetasäm | abhito brahma-nirväëaà vartate viditätmanäm ||26||

26. Paramätmä and liberation attends in all respects upon those who have become free of lust and anger, who make endeavor, control the mind, and have realized the ätmä. The paramätmä indeed serves such persons. Paramätmä in all respects (abhitaù) attends upon (vartate) those persons who endeavor in this way (yaténäm). It is said:

darçana-dhyäna-saàsparçair matsya-kürma-vihaìgamäù sväny apatyäni puñëanti tathäham api padmaja The fish nourishes its offspring by seeing, the turtle by meditation, and the birds by touch. I nourish My devotees with similar affection, O Brahmä. Padma Puräëa

sparçän kåtvä bahir bähyäàç cakñuç caiväntare bhruvoù |

präëäpänau samau kåtvä näsäbhyantara-cäriëau ||27|| yatendriya-mano-buddhir munir mokña-paräyaëaù |

vigatecchä-bhaya-krodho yaù sadä mukta eva saù ||28|| 27-28. That person, keeping the sense objects outside, focusing the eyes between the brows, equalizing the präëa and apäna moving in the nostrils, and thus controlling the senses, mind and intelligence, completely dedicated to liberation, thus freed from desire, fear and anger, is ever liberated. By performance of niñkäma karma yoga the mind becomes purified. Then, when knowledge of ätmä arises, one should proceed to concentrate the mind upon seeing ätmä. This process of yoga with its aìgas is described in two verses. The sense objects, though external (sparçän bähyän), by being subjects of remembrance, enter into the mind. By giving up memories of those sensations, the mind withdraws from the sense objects (bahis kåtya). The eyes should be focused between the brows. By completely closing the eyes, the mind will become inactive with sleep. If one keeps the eyes completely opened, they will wander externally. In order to prevent both sleep and wandering senses, one keeps the eyes half-closed, focused between the brows. By stopping up and down movements of the präëa and apäna moving in the nostrils, one makes them equal, performing kumbhaka. By this means, ones senses, mind and intelligence become fixed on seeing the ätmä (yatä). Such a person who is engaged in contemplating ätmä (muniù), whose only goal is liberation (mokña paräyaëaù), being devoid of desire, fear and anger, is liberated at all times (sadä), at the time of perfection and even at the stage of sädhana.

bhoktäraà yajïa-tapasäà sarva-loka-maheçvaram | suhådaà sarva-bhütänäà jïätvä mäà çäntim åcchati ||29||

29. Knowing Me as the protector of sacrifice and austerities, the master of all controllers, and the protector of all living beings, he attains liberation. This verse explains that such a person, situated in samädhi, having accomplished a vision of his own ätmä, and then worshipping paramätmä, becomes liberated. That paramätmä is the guardian of yajïa and tapas (bhoktäram). He is the great lord (maheçvaram) of all beings, even of Brahmä and Çiva (sarva loka), for as the çruti says tam éçvaräëäà paramaà maheçvaraà: He is the great, supreme master of all

controllers. (Çvetäçvatara Upaniñad 6.7) He is the unprejudiced assister of all beings (suhròam sarva bhütänäm). Knowing Me as such, realizing Me as the object of worship with those qualities, the person attains the cessation of saàsära (çantim). Satisfying the lord of all beings and the benefactor of all beings indeed brings about happiness. By niñkäma karma yoga, the most prominent yoga, which has within it jïäna, the saniñtha attains liberation. This is the meaning of the fifth chapter. Chapter 6

anäçritaù karma-phalaà käryaà karma karoti yaù | sa saànyäsé ca yogé ca na niragnir na cäkriyaù ||1||

1. He who performs his work out of duty, not seeking results, is a sannyäsé and yogé, not one who lights no fire(prescribed duties), and performs no actions for maintenance of the body. In the sixth chapter, the method of yoga for one who has been purified through karma yoga and achieved control of the mind, and the method of creating steadiness for even the person of unsteady mind, are described. The Lord will teach añöaìga yoga, the culmination of karma yoga which he taught previously. The Lord first praises karma yoga because of its practicality in two verses. He who performs his actions as duties that should be done (karyam), without desire for animals, food, sons or heaven, is a person fixed in jïäna yoga (sannyäsé) and a person fixed in añöaìga yoga (yogé). Both of these stages are achieved by execution of karma yoga. He is the real sannyäsé, not the person in sannyäsa dress who has renounced things such as fire sacrifice (niragniù); or the yogé with half closed eyes who gives up actions related to bodily maintenance (akriyaù). It is recommended here that those who desire to practice añöaìga yoga should not suddenly give up prescribed actions.

yaà saànyäsam iti prähur yogaà taà viddhi päëòava na hy asaànyasta-saàkalpo yogé bhavati kaçcana ||2||

2. O son of Päëòu, know that the meaning of sannyäsa is the same as the meaning of yoga. One who has not given up desire in his actions is never a yogé.

“The word sannyäsa means to be fixed in jïäna characterized by stopping the functions of all the senses. The word yoga refers to controlling the internal functions (citta våtti nirodha). You have said that a person is practicing jïäna and yoga by performing karma yoga, whose essence is employing the senses. What sense (våtti) of the words jïäna and yoga produces this statement?” “O Päëòava, know that the karma yoga (yoga) which the knowers of meaning call sannyasa (jïäna yoga) is none other than äñöaìga yoga (tam). ” “We call a man a lion because of similarity in qualities such as bravery. But what is the similarity here?” “One who has not renounced desires for the fruits of actions (sannyasta saàkalpaù) cannot be either a jïäna yogé or añöaìga yogé. Only one who has given up those desires can be either type of yogé. Because of similarity in giving up the desire from results of action in jïäna, and similarity in stopping the internal functions in the form of thirst for enjoyment in yoga, both terms are used in describing the karma yogé, by taking a secondary sense of the words (gauëa våtti).”

ärurukñor muner yogaà karma käraëam ucyate |

yogärüòhasya tasyaiva çamaù käraëam ucyate ||3 3. For the sage wishing to attain yoga, action is said to be the cause of elevation. For who has already attained yoga, cessation of action is said to be the cause of maintaining that state. “Then the añöaìga yogé should practice prescribed karmas all his life.” “For the practitioner of yoga (muneù) who desires to attain steadiness in meditation, prescribed karmas are the cause of his elevation to that stage, since they purify the heart. For one who has attained steadiness in meditation (yogärüòhasya), stoppage of those prescribed karmas because they interrupt his meditation is the cause of maintaining firm steadiness (çamaù).”

yadä hi nendriyärtheñu na karmasv anuñajjate | sarva-saàkalpa-saànyäsé yogärüòhas tadocyate ||4||

4. When a person has no attachment to the sense objects or to action to attain them, having renounced all desires, he is called yogärüòha. This verse describes the symptoms which define yogärüòha. When a person, by enjoying the bliss of the ätmä, is not attached the sense objects or to activities for obtaining sense objects such as sound, because he has given up

completely the desire (saìkalpa) for sense objects and the actions to attain them, which are the cause of the perplexity, he has reached the stage called yogärüòha.

uddhared ätmanätmänaà nätmänam avasädayet | ätmaiva hy ätmano bandhur ätmaiva ripur ätmanaù ||5||

5. One should deliver the soul by the mind, not degrade it. The mind is the friend of the soul and its enemy as well. This verse speaks of the reasons for detachment from sense objects. One should elevate the jéva (ätmänam) sunk in saàsära due to mind being absorbed in sense objects, by a mind (ätmanä) detached from sense objects. One should not submerge the ätmä in saàsära by the mind attached to senses objects. Certainly, the mind (ätmä eva) is ones (ätmanaù) friend, and the enemy as well. The småti says:

mana eva manuñyäëäà käraëaà bandha-mokñayoù bandhäya viñayäsaìgo muktyai nirviñayaà manaù The mind is the cause of both bondage and liberation for humans. The mind in association of sense objects leads to bondage and the mind detached from sense objects leads to liberation. Amåta-bindu Upaniñad 2

bandhur ätmätmanas tasya yenätmaivätmanä jitaù | anätmanas tu çatrutve vartetätmaiva çatruvat ||6||

6. The mind is a friend of that soul who has conquered the mind. The mind is an enemy of that soul who has not controlled the mind. The mind is a friend to which type of person, and an enemy to which type of person? The mind is the friend or benefactor of the jéva who has conquered the mind. The mind (ätmä) acts as an enemy (çatruvat), causing injury (çatrutve), for the jéva who has not conquered the mind (anätmanaù).

jitätmanaù praçäntasya param ätmä samähitaù | çétoñëa-sukha-duùkheñu tathä mänäpamänayoù ||7||

7. For the person who has conquered the mind in all conditions of heat and cold, happiness and distress, honor and dishonor and is devoid of all attraction and repulsion, his ätmä is situated in deep meditation. Three verses now speak of the favorable conditions for beginning yoga practice. For person whose mind is unchanged (jitätmanaù) in heat and cold, honor and dishonor,

devoid of attraction and repulsion (praçäntasya), the ätmä becomes completely (param) absorbed in meditation (samähitaù).

jïäna-vijïäna-tåptätmä küöastho vijitendriyaù | yukta ity ucyate yogé sama-loñöäçma-käïcanaù ||8||

8. He who is satisfied by scriptural teachings and realization, who is pervaded by one nature, completely in control of the senses, and who considers a lump of earth, stone and gold as the same, is called a yogé. One who is satisfied, whose mind is filled with knowledge from scripture (jïäna) and realization of individual ätmä (vijïäna), who is situated at all times in the same nature (küöasthaù), who has conquered the senses because of being fixed only in the ätmä apart from matter, who sees all matter such as a lump of earth, stone and gold as one, --such a yogé who is engaged in niñkäma karma (yuktaù) is called a person fit to practicing the yoga for seeing the ätmä.

suhån-miträry-udäséna-madhyastha-dveñya-bandhuñu | sädhuñv api ca päpeñu sama-buddhir viçiñyate ||9||

9. He is better who sees the natural well wisher, the friend, the neutral person, the mediator, the enemy, and the relative, the sinner and pious person as the same. He who sees friends and enemies as equal is superior (viçiñyate) to the yogé who sees stone and gold as one. A suhrt is one who by his very nature desires another person’s benefit. Mitra is one who actually does beneficial acts for another person out of affection. Ari is one who desires another’s misfortune, due to not having affection. Udäsin is one who is neutral to two arguing parties. Madhya stha is one who attempts to stop the dispute. Dveñya is one who deserves to be hated because of his desire to injure another person. Bandhu is a person who desires ones benefit because of a family relationship. The sadhu is one who follows dharma. The päpa is one who does not follow dharma.

yogé yuïjéta satatam ätmänaà rahasi sthitaù | ekäké yata-cittätmä niräçér aparigrahaù ||10||

10. The practitioner living in a solitary place, mind and body acting favorable to yoga, without desire, and without sense of possession, should always absorb his mind in samädhi. In twenty-three verses the Lord now teaches the process of yoga with its aìgas. The niñkäma karma yogé should engage his mind (ätmänam) constantly in samädhi (yuïjita), sitting in a place without people or disturbing sounds (rahasi sthitaù). Being alone, without even a second person there, he has body and mind devoid of activities unfavorable to yoga (yata citta ätmä). This is because he is devoid of desires

going elsewhere, being firmly fixed in detachment (niräçiù). He is devoid of any desire to accumulate (aparigrahaù).

çucau deçe pratiñöhäpya sthiram äsanam ätmanaù | nätyucchritaà nätinécaà cailäjinakuçottaram ||11|| tatraikägraà manaù kåtvä yata-cittendriya-kriyaù |

upaviçyäsane yuïjyäd yogam ätma-viçuddhaye ||12|| 11-12. Establishing his own solid äsana in a clean place, not too high and not too low, with kuça, then deer skin, and cloth on top, sitting on the äsana, concentrating the mind on one point, controlling the activities of the mind and senses, he should engage in yoga for purification of the consciousness. Two verses speak of the sitting place. The yogé should establish the äsana in a naturally pure place, such as the pure bank of the Gaìga or a mountain cave, and in a place cleaned by himself. The äsana should be stable, not moving, and not too high or too low, with kuça grass over which (uttara) soft cloth (caila) and soft deer skin (ajina) are placed. This äsana is for ones own use only (ätmanaù). It is forbidden to use another person’s seat, as that is unfavorable for yoga practice due to uncertainty of another’s consent to use their seat. One should sit rather than stand or lie on that asana which has been established, since the vedänta says äsénaù sambhavät: one should sit, because then meditation is possible. (Vedänta Sütra 4.1.7) Having restrained the activities of the mind and senses ((yata cittendriya kriyaù), making his mind free of disturbance (ekägram), he should practice concentration or samädhi (yoga yuïjan). This is for purification of the antaùkaraëa, since by being pure and fine, it is qualified to perceive the ätmä. The çruti says:

dåçyate tv agryayä buddhyä sükñmayä sükñma-darçibhiù The seers of the subtle see the ätmä by concentrated, fine intelligence. Kaöha Upaniñad 1.3.12

samaà käya-çiro-grévaà dhärayann acalaà sthiraù | saàprekñya näsikägraà svaà diçaç cänavalokayan ||13||

praçäntätmä vigata-bhér brahmacäri-vrate sthitaù | manaù saàyamya mac-citto yukta äséta mat-paraù ||14||

13-14: Keeping the body, hand and neck straight and motionless, having firm deterimination, gazing at the tip of the nose, without looking in other directions, with peaceful mind, fearlessness and celibacy, he should sit, withdrawing his mind from sense objects, while meditating on Me, with Me alone as the goal.

These verses describe how to hold the body while sitting on the asana. Kaya refers to the middle portion of the body. The neck, torso and head are mentioned together as a unit, since they are limbs of the living entity. They should all be straight (samam). They should not shake (acalam). With determined effort (sthiraù), one should gaze at the tip of the nose, or between the brows, in order to prevent the mind from sleeping or wandering. One should not look here and there. One should be seated (äséta) in this manner. The verb (äséta) is in verse 14. The mind should be undisturbed (praçäntätmä). One should be fearless, and should maintain vows of celibacy. This yogé (yukta) should sit, withdrawing his mind from sense objects (manaù saàyamya), thinking of My beautiful form with four arms (mac cittaù), having Me alone as the goal (mat paraù).

yuïjann evaà sadätmänaà yogé niyata-mänasaù |

çäntià nirväëa-paramäà mat-saàsthäm adhigacchati ||15|| 15. With unwavering consciousness, offering his ätmä daily, the yogé attains the additional bliss of siddhis, which are dependent on Me. What then happens to the person sitting in this manner? The yogé who daily (sadä) offers his ätmä (ätmänam yuïjan), who has unwavering consciousness because of purification from contact with Me (niyata mänasaù), attains bliss (çäntim) described as nirväëa paramäm, which is dependent on Me (mat saàsthäm). The çruti says tam eva viditvätimåtyum eti: knowing Him, one surpasses death. (Çvetäçvatara Upaniñad 3.8) Nirväëa paramam ñäntim means the additional (paramäm) happiness (çäntim) in liberation (nirväëa), indicating the siddhis or supernatural powers which are results of yoga.

nätyaçnatas tu yogo’sti na caikäntam anaçnataù | na cätisvapna-çélasya jägrato naiva cärjuna ||16||

16. Yoga is not possible for one who eats too much, or who does not eat, for one who sleeps too much, or does not sleep, O Arjuna. Two verses describe the restrictions for the person practicing yoga. For one eating too much and not eating enough, sleeping too much and not sleeping enough, yoga is not possible. This includes the items in the next verse such as recreation. Thus a person who has too much recreation which unfavorable to yoga or too little recreation favorable to yoga, and too much or too little effort, cannot be a yogé.

yuktähära-vihärasya yukta-ceñöasya karmasu | yukta-svapnävabodhasya yogo bhavati duùkha-hä ||17||

17. If one has regulated eating, regulated recreation, regulated use of organs in both material and spiritual activities, regulated sleep and regulated waking, yoga destroys all suffering.

For one with regulated eating and recreation, with controlled actions of the sense organs (such as speaking) related to spiritual and mundane duties, with regulated sleeping and waking, yoga destroys all suffering. Therefore the yogé will conduct himself in that way.

yadä viniyataà cittam ätmany evävatiñöhate | niùspåhaù sarva-kämebhyo yukta ity ucyate tadä ||18||

18. When the controlled consciousness fixes itself in the self alone, free from desires for all objects of enjoyment, one is said to be perfect in yoga. When will that person accomplish yoga? When the consciousness of the person practicing yoga, fully under control (vinayatam), always remains firmly situated only in his own ätmä, and the person is devoid of all desires other than ätmä, the yoga is said to be complete (yuktaù).

yathä dépo niväta-stho neìgate sopamä småtä | yogéno yata- cittasya yuïjato yogam ätmanaù ||19||

19. The yogé with internal functions stopped, engaged in meditation on the self, is considered exactly similar to a flame which does not move, situated in a windless place. How do we describe that perfected yogé? The flame (saù dépaù) in a windless place does not flicker but remains glowing. Those knowledgeable of yoga consider (småtä) the flame to be exactly similar (yathävat upamä) to the meditating yogé. The dropping of the visarga of saù and then joining it with upamä for metrical reasons is according to the rule so’ci lope cet päda-püraëam. (Päëini 6.1.134) The word upamä (comparison) here stands for upamäna (object of comparison). What is it similar to? It is similar to the yogé whose internal functions have been completely stopped (yata citta), who performs meditation (yogam) on the ätmä. This yogé whose knowledge has awakened, whose internal functions have ceased in relation to all objects except ätmä, is similar to a motionless, glowing flame.

yatroparamate cittaà niruddhaà yoga-sevayä | yatra caivätmanätmänaà paçyann ätmani tuñyati ||20|

sukham ätyantikaà yat tad buddhi-grähyam aténdriyam | vetti yatra na caiväyaà sthitaç calati tattvataù ||21||

yaà labdhvä cäparaà läbhaà manyate nädhikaà tataù | yasmin sthito na duùkhena guruëäpi vicälyate ||22||

taà vidyäd duùkha-saàyoga-viyogaà yoga-saàjïitam | sa niçcayena yoktavyo yogo’nirviëëa-cetasä ||23||

20-23. In this state, the consciousness, completely controlled by the practice of yoga, becomes joyful. Seeing the self by the mind, one is satisfied in the self. In that state he experiences continuous bliss through spiritual intelligence, but not through material senses. He does not deviate from his true spiritual nature. Having obtained this, he does not think that anything more can be attained, and being so situated, is not disturbed by the greatest calamity. Know such a state which separated from all misery to be yoga. This yoga must be practiced with determination, devoid of pessimism.

In three and a half verses104 the Lord now describes the qualities of samädhi in terms of its svarüpa and its results (phala). Samädhi is indicated by the word yoga, which has been mentioned starting with verse 16. The repeated use of the word yat refers to taà vidyäd yoga-saàjïitam (know that this is called yoga) in verse 23. By the practice of yoga (yoga sevayä), the consciousness, ceasing any other function (niruddha cittam), enjoys great bliss (uparamate). In that state, seeing ätmä (ätmänam) by the purified mind (ätmanä), he is satisfied in that ätmä. He is not satisfied with sense objects, seeing the material body with his contaminated mind. Here, yoga or samädhé is shown by the desirable result (bliss) which is attained (phäla) and by its essence (svarüpa)--complete cessation of internal functions in relation to material sense objects (citta våtti nirodha). In that state of samädhi, he experiences (vetti) that perfect state of brahman which is everlasting (ätyantikam) bliss, a bliss comprehended by the intelligence of the ätmä (buddhi grähyam), devoid of relation with the senses and sense objects (aténdriyam). Therefore, situated in that way, he does not deviate from the svarüpa of the ätmä (tattvataù) at all. Having attained that yoga (samädhi), he does not think that anything else additionally needs to be attained. Situated in that yoga he is not disturbed by great causes of grief--such as separation from a son endowed with good qualities. Know that what destroys the connection with sorrow to be yoga, or samädhi. In the initial state that yoga should be performed (yoktavyaù) with the conviction (niçcayena) that “If I make great effort I will succeed.” It should be performed with a heart devoid of despair (nirviëëa cetasä), thinking “It is impossible for me to do.” In other words it should be performed with enthusiasm, like the bird who attempted to dry up the ocean which stole her eggs.

saàkalpa-prabhavän kämäàs tyaktvä sarvän açeñataù |

104 The last line of verse 23 talks about the beginning stage of yoga.

manasaivendriya-grämaà viniyamya samantataù ||24|| çanaiù çanair uparamed buddhyä dhåti-gåhétayä |

ätma-saàsthaà manaù kåtvä na kiàcid api cintayet ||25|| 24-25. Giving up completely all sense objects as well as impressions arising from desire, controlling all the senses completely by the mind by concentrated intelligence, having the mind meditate on ätmä, gradually one should remain in samädhé. One should then not think of anything at all except ätmä. In this 24 the preliminary activities in the initial stage of yoga are described. The final actions are described in verse 25. Having given up all sense objects (sarvän kämän) which are born from decision to enjoy certain objects, which are contrary to yoga, along with their väsanäs (açeñataù), completely controlling all the senses by the mind which sees the fault of the sense objects, gradually, step by step, by practice, not suddenly, by the fully concentrated (dhåti gåhétayä) intelligence (buddhyä) (dhäraëa), having the mind meditate on the ätmä (ätma saàstham manaù kåtvä) (dhyäna), he should remain in samädhi (uparamet). He does not think of anything except the ätmä.

yato yato niçcarati manaç caïcalam asthiram | tatas tato niyamyaitad ätmany eva vaçaà nayet ||26||

26. Restraining the fickle, unsteady mind from wherever it wanders, the yogé, keeping it under control, makes it obedient to the self. If sometimes the mind becomes disturbed by subtle sinful tendencies of previous lives, he should withdraw the mind from those thoughts. Withdrawing the mind (niyamya--pratyähära) from whichever object the mind approaches, the yogé should make it obedient to the ätmä alone (ätmani vaçam nayet), by reflecting on the intense happiness of realizing ätmä.

praçänta-manasaà hy enaà yogénaà sukham uttamam | upaiti çänta-rajasaà brahma-bhütam akalmañam ||27||

27. Supreme bliss comes to that yogé with mind fixed on the soul, becomes devoid of passion, free of desires, and then directly experiencing ätmä. Endeavoring in this way, the yogé will again experience the bliss of samädhi. The greatest happiness of realizing ätmä (sukham uttamam) (subject of the sentence) spontaneously comes to the yogé whose mind is fixed on ätmä (praçänta manasam), whose ancient, subtle sinful inclinations are consequently destroyed (akalmañam), and

therefore is free of passion (çänta rajas am), and who directly experiences the ätmä which appears with eight distinct qualities (brahma bhütam).105

yuïjann evaà sadätmänaà yogé vigata-kalmañaù | sukhena brahma-saàsparçam atyantaà sukham açnute ||28||

28. Thus constantly experiencing ätmä, the yogé, free of all sin, easily attains the unlimited bliss of experiencing paramätmä.

After directly realizing his own ätmä, he then directly realizes the paramätmä. Experiencing his own ätmä by the yoga method described above (ätmänam yuïjan), with all faults burned up by this method (vigata kalmasaù), the yogé easily (sukhena) attains the unlimited happiness (sukham), the realization of paramätmä (brahma saàsparçam).

sarva-bhüta-stham ätmänaà sarva-bhütäni cätmani | ékñate yoga-yuktätmä sarvatra sama-darçanaù ||29||

29. The yogé in perfect samädhi who sees paramätmä as equal to all realizes the paramätmä as the controller of all living entities and as the resting place of all living entities. This yogé who has achieved samädhi (yoga yuktätmä), seeing both his ätmä and paramätmä, realizes that paramätmä is all pervading (sarva bhüta stham), that all living beings including Çiva are under His shelter (sarva bhütäni ätmani), and that paramätmä is without prejudice, equal to all (sama darçanaù). The person who has achieved samädhi (yoga yuktätmä) sees the Supreme Lord (ätmänam). Here ätmä refers to the Supreme Lord as confirmed by the småti:

ätatväc ca mätåtväd ätmä hi paramo hariù The Supreme Lord is called ätmä because He is pervading everywhere and is knowes everying (or the mother of everything).106

That paramätmä is referred to in this verse is understood clearly from the next verse as well. The person in samädhi sees the paramätmä dwelling within all living entities (sarva bhüta stham) as antaryämé. He sees paramätmä as the shelter of all jévas (ätmani sarva 105 The soul is sinless, ageless, deathless, without grief, without hunger, without thirst, blissful, and fulfills his promises. 106 This is quoted in Çrédhara’s Bhägavatam commentary, Bhakti Sandarbha and Caitanya Caritämåta Madhya 24.78. Originally source is not given.

bhütäni). He sees paramätmä as equal to all, devoid of injustice (sama darçiëaù) to all living entities (sarvatra), who are given high or low bodies according to their karmas.

yo mäà paçyati sarvatra sarvaà ca mayi paçyati | tasyähaà na praëaçyämi sa ca me na praëaçyati ||30||

30. He who sees Me everywhere and sees everything in Me, never loses sight Me, nor do I lose sight of him.

Expanding on the previous verse, this verse then explains the result for one who can see in the way described above. I, paramätmä, do not become invisible to that yogé (na praëaçyämi). That yogé also does not become invisible to Me. We both see each other at all times.

sarva-bhüta-sthitaà yo mäà bhajaty ekatvam ästhitaù | sarvathä vartamäno’pi sa yogé mayi vartate ||31||

31. The yogé who meditates on Me as one, though situated in all entities, exists in Me, no matter whether he performs prescribed duties or not. This yogé, experiencing My inconceivable svarüpa çakti, becomes very dear to Me. The verse is spoken with this intention. I, the size of seven inches107, with four arms holding cakra, conch, club and lotus, with complexion of the atasé flower, reside in the hearts of all jévas. The yogé who meditates (bhajati) on Me situated in the hearts of all, understanding that all My numerous forms are one (by acintya çakti), whether he performs or neglects his prescribed duties during unfavorable times (sarvathä vartamanaù), resides in Me. That means the yogé, whose fault of sensuality has been burned up by the great influence of realizing My quality of possessing inconceivable çakti, enjoys liberation in the form of closeness to Me, rather than experiencing saàsära. The çrutis speak of the Lord’s possessing acintya çakti:

eko’pi san bahudhä yo’vabhäti Though one, he exists as many. Gopäla-täpané Upaniñad 1.21

The småti says:

eka eva paro viñëuù sarva-vyäpé na saàçayaù aiçvaryäd rüpam ekaà ca süryavad bahudheyate

107 The size of the Lord is one pradeça: the length from the tip of the thumb to the tip of the extended forefinger.

Supreme Viñëu is one, and yet He is certainly all-pervading. By His inconceivable potency, He makes the one form become many, as the sun spreads its rays everywhere. Matsya Puräëa

ätmaupamyena sarvatra samaà paçyati yo’rjuna |

sukhaà vä yadi vä duùkhaà sa yogé paramo mataù ||32|| 32. O Arjuna, I consider him to be the topmost yogé who sees everywhere the happiness and distress of others as his own. Previously the Lord said sarva-bhüta-hite rataù: the yogés are engaged in the welfare of all beings. (BG 5.25) This verse further elaborates the point. He sees in any circumstance both happiness and distress of others as if it were his own. As he desires happiness for himself, he desires happiness for others, and not distress. I consider this yogé who is merciful to all, seeing others’ happiness and distress as his own, to be the best. Though a person may be knowledgeable of the truth, if he sees others unequal to himself, then he is not considered the best yogé.

arjuna uväca yo’yaà yogas tvayä proktaù sämyena madhusüdana |

etasyähaà na paçyämi caïcalatvät sthitià sthiräm ||33 33. O Madhusüdana, I do not see that this yoga with equal vision that you have described can be lasting, because of the fickle mind. Objecting to this, Arjuna speaks. “I do not see permanent steadiness (sthiräm sthitim) in this yoga which You, the omniscient lord, have spoken. It teaches equal vision to ones own and others’ happiness and distress. It may last for two or three days. Why? Because the mind is fickle.” The meaning is this. Sometimes there will be equal treatment of friends and neutral persons, but never of enemies or those who criticize. If one is to see with discrimination that paramätmä is situated everywhere without making distinctions, this state cannot be permanent, because the strong, fickle mind cannot keep that discrimination for long.

caïcalaà hi manaù kåñëa pramäthi balavad dåòham | tasyähaà nigrahaà manye väyor iva suduñkaram ||34||

34. The mind is fickle, agitating, strong and firm. I think it is more difficult to control than the wind.

In this verse Arjuna explains about the mind. The mind by nature is fickle. “But here is an objection. The çruti says:

ätmänaà rathinaà viddhi çaréraà ratham eva ca buddhià tu särathià viddhi manaù pragraham eva ca indriyäëi hayän ähur viñayäàs teñu gocarän ätmendriya-mano-yukto bhoktety ähur manéñiëaù Know that the ätmä is the passenger, and the body is the chariot. Know that the intelligence is the driver and the mind is the reins. The senses are called the horses and the sense objects are called the pasturing grounds. The wise say that the enjoyer is the ätmä connected wtih the senses and the mind. Kaöha Upaniñad 1.3.3

Here it is said that the mind is controlled by the intelligence. Therefore it is possible to control the mind by the discriminating intelligence.” ”No, the mind is a harasser (pramäthi). It harasses even the discriminating intelligence. Why? Because it is strong (balavat). It is like a strong disease that gives no regard to the medicine which is supposed to alleviate the disease. Moreover it is firm (dåòham). Like iron it cannot be pierced by the discriminating intelligence. Therefore I think that the mind is as difficult to control as the wind, even by the process of yoga. It is not possible to hold the wind in ones hand. Please tell me the method for controlling the mind.”

çré-bhagavän uväca asaàçayaà mahäbäho mano durëigrahaà calam | abhyäsena tu kaunteya vairägyeëa ca gåhyate ||35||

35. The Lord said: O Mighty-armed, certainly the mind is difficult to control and fickle. But it can be controlled by repeated practice and by detachment. Accepting the meaning of what Arjuna spoke, the Lord replies. Certainly the mind is difficult to control. However, the mind can be controlled by renunciation arising from seeing the fault in sense objects which are different from the ätmä and by practice directed to the qualities of ätmä, with focuses solely on the self-manifesting happiness of the ätmä. The mind devoid of unsteadiness becomes easy to control. This is accomplished by counteracting the mind’s spiritual indifference with the practice of tasting the bliss of the ätmä and by counteracting its restless nature by giving up the taste for material sense objects. As disease is cured after a long time by constant application of the correct medicine under the proper directions of the expert doctor, the uncontrollable mind is controlled by practice of constant meditation on

the Supreme Lord under the directions of the authorized guru and by avoiding association with the sense objects. It is possible to bring the mind within ones grasp. Pataïjali confirms this.

abhyäsa-vairägyäbhyäà tan-nirodhaù One stops the functions of the mind by practice and renunciation. Pataïljali Yoga Sütra 1.12

O mighty- armed Arjuna, you defeated the bravest warriors in battle, and even defeated Çiva. Will you be defeated by the mind? You are really mighty-armed if you can defeat the best of warriors, the chief combatant, the mind, with the weapon of yoga. O son of Kunté, you should not fear to do this. I will certainly help the son of my father’s sister, Kunté.

asaàyatätmanä yogo duñpräpa iti me matiù | vaçyätmanä tu yatatä çakyo’väptum upäyataù ||36||

36. It is My opinion that yoga is not possible for one with uncontrolled mind. But it is possible to attain for one who endeavors and controls the mind, by the proper method. Even if a man is wise, he cannot attain yoga, characterized by stopping the internal functions, if he does not control the mind with the practice and renunciation just mentioned. One who controls the mind by renunciation and practice with great effort (yatatä) attains yoga, using the proper method (upäyataù)—that is, by niñkäma karma, a form of jïäna, characterized by worship of Me. That is my opinion.

arjuna uväca

ayatiù çraddhayopeto yogäc calita-mänasaù | apräpya yoga-saàsiddhià käà gatià kåñëa gacchati ||37||

37. Arjuna said: O Kåñëa, what is the destination of one who, though having faith, does not fully endeavor, because of unsteady mind, and does not attain the goal of yoga, seeing ätmä? It has been repeatedly said that niñkäma karma which contains within it jïäna, and which culminates in añtäìga yoga, destroys all miseries and enables one to see oneself and paramätmä. Previously Kåñëa spoke of the power of niñkäma karma when he said nehäbhikrama-näço’sti. Arjuna now asks a question to hear again the powers of karma yoga. Man attains yoga with effort, through renunciation and practice. What is the fate of one who in the beginning is endowed with faith in the scriptures describing yoga (çraddhayä), but who puts only a little effort (ayatiù) into the practice of his dharma

and whose mind is disturbed by sense objects (calita mänasaù) because of the lax effort in practice of añöaìga yoga, who does not attain fully the final result of yoga in the form of purification of the heart and seeing ätmä, though he gets some result (yoga saàsiddhim)? After death, what is the destination of the person who has faith and practices a little, who begins but not does get the final result, O Kåñëa? Ayatiù means little effort rather than no effort, as in anudärä yuvatiù, a young girl with slender waist. (Päëini 2.2.6) (The word aprapya has been similarly treated in this verse.)

kaccin nobhaya-vibhrañöaç chinnäbhram iva naçyati | apratiñöho mahäbäho vimüòho brahmaëaù pathi ||38||

38. Does he who is bewildered about the method of achieving Brahman, who fails in both ways, not having achieved the goal, not disappear like a fragmented cloud? In this verse Arjuna elaborates on his question. He does not get svarga by his execution of niñkäma karma, nor does he get a vision of the ätmä from perfecting yoga. Not having grasped either of these, does he perish or not? Will he be destroyed like a cloud which separates from one cloud and disappears before joining another cloud? Why should he have this worry? Because he is bewildered about the method of attaining brahman.

etan me saàçayaà kåñëa chettum arhasy açeñataù | tvad-anyaù saàçayasyäsya chettä na hy upapadyate ||39|

| 39. You should fully destroy my doubt, O Kåñëa. No one can be the destroyer of this doubt except You. The use of etad, a neuter form, instead of the masculine (etam), is poetic license. No one other than You can destroy this doubt, since You are omniscient and the Lord of all beings, while others, such as sages, are not the Supreme Lord and have little knowledge.

çré-bhagavän uväca pärtha naiveha nämutra vinäças tasya vidyate |

na hi kalyäëa-kåt kaçcid durgatià täta gacchati ||40|| 40. The Lord said: O son of Påthä, he does not fail to attain material or spiritual goals. One who has done the auspicious work of yoga is not deprived of the benefits, O My son. Being asked, the Lord answers. Such a yogé has no loss of the happiness of svarga in the material world or seeing paramätmä in the spiritual world. It is certain that

eventually he will attain all of this, for (hi) one who begins this performance of yoga, which is the correct method for attaining the highest benefit (kalyäëa-kåt), is not deprived of either the material or spiritual benefits (durgatim). Kåñëa addresses Arjuna as täta to express affection, because He regards him as His son. Tata means father. Lengthening the first syllable so that it becomes täta indicates “someone dear to the father.” The father or senior addresses the junior son or pupil as täta out of mercy.

präpya puëya-kåtäà lokän uñitvä çäçvatéù samäù | çucénäà çrématäà gehe yoga-bhrañöo’bhijäyate ||41||

41. After attaining the worlds of the pious and living there for long years, the fallen yogé is born in the house of the religious and wealthy. This verse speaks of the fallen yogé’s acquisition of material happiness. Becoming lax in performance of his dharma because of material desires, he attains and enjoys those desirable objects, the worlds of those who offer horse sacrifices (puëya kåtäm lokän), through the power of his execution of his niñkäma dharma aiming at the ätmä. Staying on those planets many years (çäçvatéù samäù usitvä), enjoying until his desire for enjoyment ceases, that fallen yogé, with no more desires, going from those planets, is born in the house of a wealthy person (çrématäm) who engages in dharma, suitable for yoga practice (çucénäm), by the power of his incomplete yoga practice. This verse shows the result for the yogé who fell after practicing for a very short time.

atha vä yogénäm eva kule bhavati dhématäm | etad dhi durlabhataraà loke janma yad édåçam ||42||

42. Or, if he has practiced a long time, he is born in the family of skilful yogés. Such a birth is more difficult to obtain in this world. This verse describes the result of the yogé who fell after practicing a long time. He is born in a family of yoga teachers (dhématäm), in a family which practices yoga (yogénäm). He then praises these two types of birth. Such a birth in a family suitable for yoga (previous verse) or in a family practicing yoga, because of the strength of impressions of previous yoga practice, is very rare for normal men.

tatra taà buddhi-saàyogaà labhate paurvadehikam yatate ca tato bhüyaù saàsiddhau kurunandana ||43||

43. In those two situations, he attains the state of his previous birth and a relation with ätmä and paramätmä using his intelligence, and strives again for complete perfection, O son of the Kurus.

The Lord then speaks of the sädhana caused by practice in his previous birth, in order to speak about his attainment of spiritual happiness. In both types of birth, he attains the state of his previous birth; and by his intelligence he develops a connection with yoga, his own ätmä and paramätmä (buddhi saàyogam). He tries even harder to attain perfection in the form of seeing ätmä and paramätmä in his pure heart (saàsiddhau), as if waking up from sleep, in order that he will not fall down again.

pürväbhyäsena tenaiva hriyate hy avaço’pi saù | jijïäsur api yogasya çabda-brahmätivartate ||44||

44. Definitely, he is attracted to that previous practice even without effort. Inquisitive about yoga, he surpasses the materialistic path of the Vedas. This verse explains the reason for his intense effort. Through his practice of yoga in the previous life, this yogé is attracted to yoga, even against his will, with some opposition (avaço’pi). Hi (certainly) indicates that the power of yoga is an accepted fact. He is inquisitive about yoga, and inclined to practice, and surpasses (ativartate) the materialistic aspects of the Vedas (çabda brahma). He does not have faith in those aspects of the Vedas

prayatnäd yatamänas tu yogé saàçuddha-kilbiñaù | aneka-janma-saàsiddhas tato yäti paräà gatim ||45||

45. That yogé, more than in previous life striving with full effort, becoming purified of his faults, and reaching full perfection after many births, finally attains the supreme goal. This verse explains the spiritual happiness he attains. He makes even more effort in this life than in his last life, out of fear of his previous obstacles. By this additional effort he purifies himself of all material desires. From achieving a mature state of yoga (saàsiddhaù) after many births, he attains liberation (gatim) which is supreme-- seeing his own ätmä and paramätmä (param).

tapasvibhyo’dhiko yogé jïänébhyo’pi mato’dhikaù | karmibhyaç cädhiko yogé tasmäd yogé bhavärjuna ||46||

46. According to Me, the yogé is better than the tapasvé, better than the jïäné, and better than the karma yogé. Therefore, be a yogé, Arjuna. Niñkäma karma yoga which gives rise to jïäna and culminates in añöäìga yoga is the cause of liberation. This is the final result for the fallen yogé. Having indicated this, the present verse praises the yogé. I consider this yogé who practices the yoga described by Me to be superior to those dedicated to austerities, to the jïänis who are knowledgeable of the meaning of scriptures, and to the followers of karma who perform pious acts and sacrifice with

personal desire. Having attained liberation through the appearance of ätmä jïäna, he is superior to the performers of austerity, the jïänés and karmis, who have not attained liberation because of lack of ätmä jïäna.108

yogénäm api sarveñäà mad-gatenäntarätmanä | çraddhävän bhajate yo mäà sa me yuktatamo mataù ||47||

47. But I consider he who worships Me with faith, with mind attached to Me, to be greater than all types of yogés. Thus in the first six chapters, the Lord has explained the process of niñkäma karma which contains within it jïäna, and which culminates in añöäìga yoga, for the saniñöha devotee.109 In the middle six chapters, He will explain the process of direct surrender to bhagavän meant for the pariniñöhita devotee. In this verse He introduces this idea in abbreviated form (sutra) by announcing the superiority of this devotee to all others. The genitive case of the words (yogénäm, meaning “of the yogés” with possessive meaning) in this verse stands for the ablative case (“than the yogés”), from the context of the previous verse. Thus the meaning would not be “Among all yogés he who worships Me I consider the best.” This would indicate that the devotee would be included among those who do austerity, vedic study and yoga. Though there is superiority and inferiority in that group, they are all inferior and therefore equal. The devotee is like a golden mountain while the others are just high and low mountains. The meaning is therefore, “He who worships Me I consider to be better than all the yogés (niñkäma karma yogés, jïäna yogés and añöaìga yogés).” He who has firm faith in the words of çruti which indicate devotion to Me (çraddhavän), whose mind (antar ätmanä) is completely attached to Me alone (mad gatena), indicating that he cannot tolerate separation from Me for a fraction of second, serves Me (bhajate mäm) through the devotional processes such as hearing. He serves Me--that form with the complexion of a blue lotus, with thick arms reaching the knees, with lotus eyes opened by the hands of the sun, with cloth shining like lightning; that form brilliant with forest garland, crown, earrings, bracelets, armlets, necklaces, kaustubha jewel and anklets, which destroys darkness in all directions with his effulgence. He serves Me, the original bhagavän, the lord of all beings, with eternal forms such as Nåsiàha and Räma; the supreme lord full of knowledge and bliss in human form, who drinks milk from the breast of Yaçodä, who is addressed by such names as Kåñëa; that form filled with jewel-like qualities of beauty, sweetness

108 The jïäné and karmé mentioned, who are inferior to the yogé, are not the niñkäma karma yogé or the jïäné who is the result of niñkäma karma and realized ätmä. They are those who do engage in those practices but devoid of niñkäma karma and devoid of worship of the Lord as prescribed by the Lord in the first six chapters. The niñkäma karma yogé, the ätma jïäné and the añöaìga yogé are all part of the same process, culminating in realization of paramätmä. 109 The saniñöha devotee is a person who follows prescribed duties without personal attachment, as an offering to the Lord, by which he attains ätmä jïäna and may practice añöaìga yoga.

and charm, with such qualities as affection, which take shelter of My form which is omniscience, omnipotence, satya saìkalpa çakti (His will is always fulfilled) personified. My devotee (pariniñöhita), who is dedicated only to Me, is considered to be superior to all of the different types of persons like tapasvés and others (karmés, jïänis, and even the niskäma karma yogis, jïäna yogés and añöaìga yogés,) by Me, who see all things simultaneously side by side. The verse is also explained as follows. “But no particular yogé is superior to the others.” This verse is recited to defeat the idea that. From comparing the successive yogas, karma yogés are plentiful. Among all of them, he who has attained the level of meditation is considered proper (yuktaù). He who attains samädhi is better (yuktataraù). But one who has devotion, expressed in hearing, chanting and other processes, is the best (yuktatamaù). The word bhakti indicates service. The småti says:

bhaja ity eña vai dhätuù seväyäà parikértitaù tasmät sevä budhaiù proktä bhakti-çabdena bhüyasé Since the root bhaj indicates service, the intelligent say that the word bhakti indicates service. Garuòa Puräëa

The çruti also explains about this bhakti:

çraddhä-bhakti-dhyäna-yogäd avehi One brings the Lord close by faith, bhakti and meditation. Kaivalya Upaniñad 2 yasya deve parä bhaktir yathä deve tathä gurau tasyaite kathitä hy arthäù prakäçante mahätmanaù One should have as much devotion in guru as one does in the Lord. The recited subjects of the Vedas are revealed to that great person. Çvetäñvatara Upaniñad 6.23 bhaktir asya bhajanaà tad-ihämutropädhi-nairäsyenämuñmin manaù-kalpanam etad eva naiñkarmyam Bhakti is worship of the Lord, concentrating the mind on Him, by renouncing all material desires for enjoyment (upädhi) in this world and the next. It alone does not accrue karmas. Gopäla Täpaëi Upaniñad 1.14

ätmänam eva lokam upäséta One should worship this Supreme Lord (ätmä) alone as the object. Båhad Äraëyaka Upaniñad 1.4.15 ätmä vä are drañöavyaù çrotavyo mantavyo nididhyäsitavyo maitreyi This Lord, ätmä, should be seen, heard about, contemplated and should become the object of intense meditation, O Maitreyi. Båhad Äraëyaka Upaniñad 2.4.5, 4.5.6

It should be understood that this bhakti arises from the Lord’s svarüpa çakti.

vijïäna-ghanänanda-ghanä sac-cid-änandaika-rase bhakti-yoge tiñöhati That form filled with spiritual knowledge and bliss is present in bhakti yoga which is also filled with eternity, knowledge and bliss. Gopäla Täpaëi Upaniñad 2.79

Thus service of hearing and chanting within bhakti will reveal the face and beautiful locks of hair as well as other features of the lord of all beings, who is the very form of knowledge and bliss. However, the knowledge and bliss aspects within bhakti’s forms of hearing, chanting and other processes will be realized gradually, just as the sweetness of sugar candy can be experienced by continually eating it, as it destroys jaundice. The first chapter summarized the story surrounding the Gétä. In the second, third and fourth chapters, Mukunda spoke of karma yoga without desire for results. In the fifth chapter He explained how karma yoga contains within it jïäna. In the sixth chapter Mukunda spoke of the illuminating nature of añöäìga yoga.

Chapter 7

çré-bhagavän uväca mayy äsakta-manäù pärtha yogaà yuïjan mad-äçrayaù | asaàçayaà samagraà mäà yathä jïäsyasi tac chåëu ||1||

1. The Lord said: With your mind attached to Me, establishing a relationship with Me, surrendered to Me alone, you will know Me in My complete form, without doubt. Please listen. The seventh chapter describes the powers of the Lord, most worthy of worship, and the four types of worshipper and non-worshipper. The first six chapters have spoken mainly of the svarüpa of the jéva, the worshipper, and the means to realize this. The middle six chapters speak of the svarüpa of Lord, the object of worship, and the means to realize Him. Though Arjuna did not ask about what type of form should be worshipped and how to absorb the mind in that object (mad gatena antar ätmanä çraddhavän bhajate yo mäm) after these were mentioned by the Lord at the end of the last chapter, the Lord eager to describe this out of His merciful nature, now begins to speak. With your mind completely absorbed in Me (mayy äsakta manaù), who am the speaker and the object of your worship, you, or any other similar person, who takes shelter of Me with exclusive love in the any of the four higher rasas (däsya, sakhya, vätsalya or mädhurya) (mad äçrayaù), and who engages himself in bhakti yoga with such practices as surrender (yogam yuïjan), should listen attentively to what I will say, so that there will no longer be doubts. You will have no doubt that I alone am the supreme truth, being fully convinced of My supreme position (asaàçayam), by which knowledge you will know Me, as the Lord of all, complete with My associates, My powers and My place (samagram), O son of Påthä. One should not say that He will teach this knowledge entirely (samagram in another sense). That is because it is impossible to know everything about the Lord who is infinite. The småti says:

kärtsnyena näjo’py abhidhätum éçaù Even Lord Brahmä himself would be incapable of describing the pastimes of the Lord entirely. SB 12.4.39

jïänaà te’haà sa-vijïänam idaà vakñyämy açeñataù | yaj jïätvä neha bhüyo’nyaj jïätavyam avaçiñyate ||2||

2. I will explain to you knowledge of My powers (jïäna) along with knowledge of My sweetness (vijïäna), knowing which nothing else remains to be known. The Lord praises the knowledge that He is about to explain. Jïäna concerns the svarüpa of the Lord relating to his spiritual and material energies (jéva and material

prakåti). I will speak or teach this knowledge in fullness (açeñataù) along with vijïäna, knowledge of My svarüpa apart from those energies,110 to you who are surrendered. Understanding this knowledge which I have promised to speak, knowledge of both of these topics concerning My svarüpa, the cause of everything, which should be the object of your meditation, nothing else will remain to be known by you, who are inquisitive about and absorbed in the highest path, since everything else is included in this knowledge.

manuñyäëäà sahasreñu kaç cid yatati siddhaye | yatatäm api siddhänäà kaç cin mäà vetti tattvataù ||3||

3. Among thousands of men, some attain success in their endeavors. Among those who attain success, hardly anyone knows Me. In this verse Kåñëa states that knowledge of Himself is very rare. Among the countless jévas in high and low bodies, some take the human form. Among thousand of men, who are qualified for the scriptures, some, but not all, endeavor for seeing ätmä and paramätmä (siddhaye), by association with saintly persons. Out of the thousands who attain realization of ätmä and paramätmä of those who endeavor in this manner, only one person knows Me, Kåñëa, in truth. The meaning is this. Many people, performing the scriptural goals, after realizing their own ätmä as a minute conscious particle, and paramätmä, My expansion, measuring one pradeça, become liberated. But only the person who attains bhakti to Me after attaining association with My devotees knows Me as I really am (tattvataù)—the Kåñna who takes milk from Yaçodä’s breast and who is now your chariot driver. Such a person realizes Me as the possessor of unlimited, inconceivable energies, the cause of everything, as the jewel of unlimited auspicious qualities such as omniscience, omnipotence and affection for His devotees, and as the complete expression of brahman. In a similar vein the Lord will later say sa mahätmä sudurlabhaù: this great soul is very rare (BG 7.19); and mäà tu veda na kaçcana: no one knows Me . (BG 7.26).

bhümir äpo’nalo väyuù khaà mano buddhir eva ca | ahaàkära itéyaà me bhinnä prakåtir añöadhä ||4||

4. Earth, water, fire, air, ether (as well as their sense objects), pradhäna, mahat tattva, false ego (with the ten senses and mahat tattva) are My separated energy in eight divisions.

110 This indicates his form and pastimes not related to material creation—the form and pastimes in the spiritual world.

Addressing Arjuna, Kåñëa then speaks in two verses about His two energies, in order to describe next His svarüpa as the highest cause, possessing both material and spiritual energies. Prakåti is divided into twenty four parts. Know that this prakåti divided in eight parts composed of earth and other elements is Mine. Including the sense objects and senses with the five gross elements brings the total to twenty four elements. The mention of earth, water, fire, air, and ether includes their respective sense objects, their causes--smell, taste, form, touch and sound. False ego includes its effects, the eleven senses: mind, nose, tongue, eye, skin, ear, hands, feet, voice, anus and genital. Buddhi here refers to the mahat tattva. Mana (mind) here refers to the pradhäna, the unmanifest stage of prakåti (avyaktam), understood through the mind (but not the senses). The çruti says:

caturviàçati-saìkhyänäm avyaktaà vyaktam ucyate Avyakam is clearly mentioned as belonging to the twenty four elements. Mantrika Upaniñad 15

The Lord will Himself explain the complete list in chapter thirteen in describing the field:

mahä-bhütäny ahaìkäro buddhir avyaktam eva ca indriyäëi daçaikaà ca païca cendriya-gocaräù The field consists of the five great elements, false ego, mahat tattva, the unmanifest, the ten senses, the mind, and the five sense objects. BG 13.6

apareyam itas tv anyäà prakåtià viddhi me paräm | jéva-bhütäà mahä-bäho yayedaà dhäryate jagat ||5||

5. This is My inferior energy. But understand My superior energy which is different from this inferior energy. It is the jévas, who employ the inferior energy for their enjoyment. This prakåti is considered inferior since it is unconscious and the object of enjoyment. Know that the jéva is My prakåti as well, but superior, since it is conscious and the enjoyer of inferior prakåti, O Mighty-armed one, Arjuna. He then explains the reason for its superiority. This conscious prakåti accepts this universe for his enjoyment, with such activities as sleeping and eating (yayä idam jagat dhäryate). The çrutis also explains that these two energies belong to the Lord alone:

pradhäna-kñetrajïa-patir guëeçaù The Lord is the master of the knower of the field (jéva) and matter. He is the master of the guëas. Çvetäçvatara Upaniñad 6.16

etad-yonéni bhütäni sarväëéty upadhäraya | ahaà kåtsnasya jagataù prabhavaù pralayas tathä ||6||

6. Know that all things of the universe have their origin in these two energies, and that I am the origin and dissolution of the whole universe. By these two energies the Lord creates the whole universe. Know that all moving and nonmoving entities arise from these energies. The inferior and superior energies, called the field and knower of the field, are the cause of everything. But these two energies belong to Me; they arise from Me. Therefore I alone am the cause of the manifestation (prabhavaù) of the whole world arising from prakåti. I am that entity from which everything arises (prabhavaù). I alone am also the destroyer (pralayaù), that entity by which all things disappear.

mattaù parataraà nänyat kiïcid asti dhanaïjaya | mayi sarvam idaà protaà sütre maëi-gaëä iva ||7||

7. There is nothing superior to Me, O conqueror of wealth. Everything is in Me as pearls are strung on a thread. “Since You say that You are the cause of inferior and superior prakåtis, I can understand that You are the seed of the whole universe, but are still not in the supreme position. There is something higher than the seed. The çruti says:

tato yad uttarataraà tad arüpam anäyam ya etad vidur amåtäs te bhavanti athetare duùkham eväpi yanti Higher than this, there is that which has no form, which is free of defect. Those who know this become immortal and do not suffer. Çvetäçvatara Upaniñad 3.10

“There is nothing superior to Me--Kåñëa, your friend. I alone am the supreme object.” “But we hear in the Vedas that there is something higher in such statements as tato yad uttaratama.” “This is a foolish idea, which is easily defeated. It is said:

vedäham etaà puruñaà mahätam äditya varëaà tamasaù parastät eva vidvän amåta iha bhavati nänyaù panthä vidyate’yanäya I know that great puruña with shining complexion, superior to darkness. Knowing Him, one surpasses death. There is no other path for liberation.

Çvetäçvatara Upaniñad U 3.8 In the above verse it is taught that there is no other method of attaining freedom from death than knowledge of Visnu, the mahä puruña, the seed of all the universes. To establish this fact, it is then said:

yasmät param näparam asti kiïcid yasmän näëéyona jyäyo’sti kiïcit There is nothing superior, nothing inferior, nothing smaller and nothing greater than the Lord. Çvetäçvatara Upaniñad 3.9

This is stated to show the impossibility of anyone else being supreme. In this way the Lord’s remoteness or supremacy, utttarataram, as previously quoted, is shown. Therefore the Gétä verse states that there is nothing superior to Me. This being the case, those objections arise from faulty interpretations. The writer of the Sütras, Vyäsa says tathänya-pratiñedhät: His supremacy must be accepted because of texts negating anything superior. (Vedänta Sütra 3.2.36) As there is no one superior to Me, I alone am the shelter of all others. Thus, everything is strung (protam) on Me, as pearls are strung on a thread. By this I mean that I maintain the whole universe.”

raso’ham apsu kaunteya prabhäsmi çaçi-süryayoù | praëavaù sarva-vedeñu çabdaù khe pauruñaà nåñu ||8||

8. I am the taste of water, the light of the sun and moon. I am praëava in the Vedas, sound in the ether and successful efforts of men. Kåñëa illustrates this truth (that he is the maintainer of the universe) in five verses. I am the taste in water. This means that I exist in the elements since I maintain them through the sense objects (taste for water), which are My vibhütis. Without the sense object, the element cannot exist.111 I am the light in the moon and sun. Maintaining them through My vibhüti of light, in this way I am in them. In the same way, the other examples should be seen. I am praëava in the all the Vedas, since praëava is the root which finally manifests as the fourth stage of sound, vaikharé, full sentences heard as the Vedas. I am the sense object known as sound in the ether. I am the efforts which bring fruits to men, because only by those efforts do men continue to exist.

111 The elements ether, air, fire, water and earth arise from their respective sense objects sound, touch, form, taste and smell.

puëyo gandhaù påthivyäà ca tejaç cäsmi vibhävasau | jévanaà sarva-bhüteñu tapaç cäsmi tapasviñu ||9||

9. I am the fragrance of the earth element, the heat in fire, the life in all entities, and the endurance in the tapasvé. I am the sense object of natural (existing before transformation) fragrance (puëyaù gandhaù) in the earth. The word ca is employed to indicate that the word puëyaù applies to all the other sense objects in all other elements as well. I am the energy in fire—the form (rüpa) which enables all things to be cooked and illuminated.112 The word ca indicates that in air I am the natural sense object known as touch, which gives pain on touching something hot.113 I am the life span of the living entities. I am the ability to endure the dualities such as heat and cold in the performers of austerities.

béjaà mäà sarva-bhütänäà viddhi pärtha sanätanam | buddhir buddhimatäm asmi tejas tejasvinäm aham ||10||

10. I am the eternal, original cause of all entities, O son of Påthä. I am the factor of discrimination in the intelligent and the ability to conquer in the powerful. Know Me to be the one eternal seed of all moving and nonmoving beings, not a different seed in each entity, and not temporary.114 Another meaning: know that I am the seed of all things as I alone am the form of the pradhäna (the material cause of all bodies for the jévas). By this vibhüti I maintain all things and they are nourished by that dependence. I am intelligence, the ability to distinguish what is valuable from what is worthless—in those having intelligence. I am confidence--the ability to conquer others and not be conquered by others—in those who have power.

balaà balavatäà cähaà käma-räga-vivarjitam | dharmäviruddho bhüteñu kämo’smi bharatarñabha ||11||

11. I am the strength of the strong which is devoid of desire and excessive craving. I am that lust which is for producing offspring, O best of Bharata. Käma means desire for maintaining ones life and for material objects. Räga means that, after having attained ones desired object, one still hankers for additional things. Another name for räga is excessive thirst for material enjoyment, which contaminates the consciousness. Strength devoid of käma and räga enables one to perform ones

112 Form or rüpa is the sense object sustaining the element fire. Tejas is here regarded as equivalent to rüpa. 113 In this way all the five elements are covered. 114 The Lord remains one in spite of pervading all entities.

prescribed duties properly. I am käma which is only for the purpose of producing offspring through ones wife (dharma aviruddhaù kämaù).

ye caiva sättvikä bhävä räjasäs tämasäç ca ye | matta eveti tän viddhi na tv ahaà teñu te mayi ||12||

12. Know that all things in sattva, rajas and tamas come from Me. I am not dependent on them, but they are dependent on Me. Having explained a little of His vibhütis, the Lord now explains them all in summary. Know that all the differing states of sattva, rajas, and tamas, which are situated as the bodies, senses, and sense objects of the living entities and the cause of all these, receiving their respective powers from Me, arise from Me alone. But I am not situated in them. I am not at all dependent upon them for My existence (na tu aham teñu). They are all dependent on Me for their existence (te mayi).

tribhir guëa-mayair bhävair ebhiù sarvam idaà jagat | mohitaà näbhijänäti mäm ebhyaù param avyayam ||13||

13. The whole world, bewildered by the transformations of three guëas, does not know Me, possessed of unchanging spiritual qualities, who am untouched by all of the products of the guëas. Having shown His svarüpa which is the worthy object of meditation, distinct from His two energies (inferior and superior prakåti), the Lord in three verses explains the cause of ignorance of His svarüpa--attachment to the inferior energy. All the jévas of this universe, taking up forms of deva, asura, human and so forth (saravam idam jagat), have lost their power of discrimination (mohitam) by the states of existence (bhavaiù) made of sattva, rajas and tamas, the effects of My material gunäs previously explained (ebhiù tribhiù guëa mayaiù); by these states in which the jévas are subject to birth (and body) and to transformation at every moment; by these states where the jévas are situated in various bodies, senses and sense objects in accordance with their karmas. They are envious of Me, Kåñëa, possessed of unfailing nature, not liable to fall into the state experience of the jévas (avyayam); they are envious of Me, the lord of all beings, full of condensed knowledge and bliss, an ocean of infinite auspicious qualities, who am untouched (param) by all the jévas in the guëas (ebhyaù).

daivé hy eñä guëa-mayé mama mäyä duratyayä | mäm eva ye prapadyante mäyäm etäà taranti te ||14||

14. My mäyä made of the guëas, fit for jivas’ pleasure, is hard to surpass, but those who surrender to Me alone can cross over mäyä.

“But it will be very difficult to destroy the bewilderment caused by the three guëas, since mäyä, from which the guëas arise, is eternal.” “This very astonishing, extraordinary mäyä (daivé) belongs to Me, the Lord of all things, the creator of unlimited universes full of inconceivable variety. Mäyä is called astonishing because it is an instrument in the creation of the astonishing, variegated, countless universes. Çruti says:

mäyäà tu prakåtià vidyän mäyinaà tu maheçvaram One should know prakåti or mäyä, and its lord, the great Lord. Çvetäçvatara Upaniñad 4.10

This mäyä is made of the three guëas (guëamayé), and is like a rope (guëa) made of three strands, because it binds the jévas very tightly. Therefore it is hard for the jévas to overcome (duratyayä). In terms of the analogy of the rope, this rope is impossible to untie. But though mäyä is such, it can be destroyed by devotion to Me. Those who through association with My devotees surrender to Me, Kåñëa, the Lord of all things, the controller of mäyä, and the ocean of affection for those who surrender to Me--they cross over this mäyä, unsurpassable like an ocean (etäm), with no effort, as if it were a puddle of water left in the hoof print of a cow. Having crossed the ocean of mäyä, they attain Me, their master, inclined to give mercy and filled with bliss. The word eva (only) indicates that they cannot cross over mäyä by surrender to others such as Brahmä or Çiva. The çruti similarly says tam eva viditvä atimröum eti: only by knowing Him, one surpasses death. (Çetäsvatära Upaniñad 3.8) Similarly the devas say to Mucukunda:

varaà våëéñva bhadraà te åte kaivalyam adya naù eka eveçvaras tasya bhagavän viñëur avyayaù All good fortune to you! Now please choose a benediction from us—anything but liberation, since only the infallible Supreme Lord, Viñëu, can bestow that. SB 10.51.20

Çiva says to Ghaëöäkarëa:

mukti-pradätä sarveñäà viñëur eva na saàçayaù Without doubt, Viñëu alone gives liberation to all. Padma Puräëa 6.253.176

na mäà duñkåtino müòhäù prapadyante narädhamäù | mäyayäpahåta-jïänä äsuraà bhävam äçritäù ||15||

15. The falsely intelligent, consisting of the foolish humans, the fallen humans, the speculators and the demons, do not surrender to Me.

“If those who surrender to You attain liberation, why others, even learned persons, do not surrender to You?” “Those who know the meaning of scripture (kåtinaù), but are evil (duñ), those who misuse knowledge, do not surrender to Me. The çruti says:

avidyäyäm antare vartamänäù svayaà dhéräù paëòitaàmanyamänäù dandramyamäëäù pariyanti müòhä andhenaiva néyamänä yathändhäù Though internally they are ignorant, they think that they are learned. These fools wander about in confusion like blind men leading other blind men. Kaöha Upaniñad 1.2.5

These are of four types. Under the influence of mäyä, one type, the foolish (müòhäù), absorbed completely in material activities, think that I, Viñëu, am like Indra and others, attainable by pious actions, and that I am like the jévas, controlled by karma. Under the influence of mäyä, others, called the lowest of men (narädhamäù), though attaining the status of being the highest of humans by being born in a high family such as that of a brähmaëa, become the lowest of men by exclusive absorption in a materialistic, poetic works.

nünaà daivena nihatä ye cäcyuta-kathä-sudhäm hitvä çåëvanty asad-gäthä puréñam iva viò-bhujaù Such persons are condemned by the supreme order of the Lord. Because they are averse to the nectar of the activities of the Supreme Personality of Godhead, they are compared to stool-eating hogs. They give up hearing the transcendental activities of the Lord and indulge in hearing of the abominable activities of materialistic persons. SB 3.32.19

Others, such as those following säìkhya, have their knowledge stolen by mäyä. Not surrendering to Me, who am shown in the scriptures to be endowed with such qualities as omniscience, omnipotence, creatorship, and giving liberation, they instead imagine that material prakåti (mäyä) is the creator of everything and giver of liberation. They create hundreds of fraudulent, illogical philosophies under the influence of mäyä alone. Under the influence of mäyä, others take shelter of the demonic mentality and propound the theory of an entity which is consciousness itself, without qualities, form activities or thoughts. Just as the demons pierce with their arrows My body which gives everyone else bliss, these persons break My body using logic with statements such as “God has no qualities,” even though My body is famous in the scriptures as

being eternal and conscious. The manifestations of such intelligence are caused by mäyä.115

catur-vidhä bhajante mäà janäù sukåtino’rjuna |

ärto jijïäsur arthärthé jïäné ca bharatarñabha ||16|| 16. Four types of religious persons worship Me, O Arjuna: the sufferer, the inquirer, the enjoyer and the jïäné. “Then who surrenders to You?” Those who are actually learned (sukåtinaù), who engage in their designated activities according to varëäçrama, and have love for Me alone, worship Me.116 They are of four types. Some are afflicted by disaster (arthaù), such as pain from enemies. They desire to eliminate that suffering. Gajendra is an example of this type. Others desire knowledge of the nature of ätmä distinct from the body (jijïäsuù). Çaunaka is an example of this type. Ohers desire wealth such as kingdom (arthärthé). Dhruva is an example of this type. The jïäné already knows his self as ätmä, the part (çeña), and Me as paramätmä, the shelter of the part (çeñé). Çuka is an example of this type. Of these, the first three are called sakämaù, having desires. The jïäné however is niñkäma, without desire. The inquisitive type is placed between the sufferer and the desirer of wealth in the sequence in the verse because of hope of the future presence of inquisitiveness in those two types.

teñäà jïäné nitya-yukta eka-bhaktir viçiñyate | priyo hi jïänino’tyartham ahaà sa ca mama priyaù ||17||

17. Of these four types, the jïäné, who is constantly engaged in thinking of Me, who is practicing bhakti alone, is the best. This jïäné loves only Me and I love only him. Among these four, the jïäné is considered the best. He is the best because he is nitya yuktaù and eka bhaktiù. Having given up desires such as getting relief from suffering, getting wealth or getting knowledge of ätmä, he is serving Me constantly (nitya yukta). The others engage in service as long as they attain their desires. The jïäné has unmotivated devotion only to Me (eka bhaktiù). The others engage in devotion to Me because I fulfill their desires. Therefore the jïäné is the best.

115 The four types enumerated here are: those who think God has a material body, such as those following the path of karma; those who do not believe in God at all and just engage in material pursuits; those who think God is prakåti, such as the säìkhya philosophers; and those who think that God is impersonal, such as the advaitins. This last sentence gives the answer to question asked at the beginning of the commentary for this verse. 116 It would appear that these four types are all classed as pariniñöhita devotees. They worship the Lord alone, and also do prescribed duties but without much attachment. Even if they have material desires, they still only worship the Lord and no one else.

I am the object of love for the jïäné. He, immersed in the nectar ocean of love for Me, does not seek anything else. The word atyartha (excessively) indicates that he limits himself only to love of Me, since I am endowed with qualities like omniscience and unlimited powers, which no one can completely describe. And this jïäné is the object of affection for Me, according to the rule ye yathä mäm prapadyante: as they surrender to Me I respond accordingly. (BG 4.11) I also am limited to loving only him.

udäräù sarva evaite jïäné tv ätmaiva me matam | ästhitaù sa hi yuktätmä mäm evänuttamäà gatim ||18||

18. They are all exalted, but the jïäné is My soul, because he remains firmly fixed in devotion to Me, taking Me as the highest goal. That is My opinion. “Then the first three types of worshippers do not have affection for You?” No, it is not so. I have said the jïäné holds Me exceedingly dear. They are all generous in giving Me love (udäräù). Amara Koça says that udära means generous or great. They who, worshipping Me, receive from Me the objects of their material desires, which I desire to give, generously offer to Me their affection as a devotee. Certainly I also hold them dear, who give so much to Me. The jïäné however is My very life and soul. That is My opinion. This is because (hi) that jïäné has offered his mind to Me (yuktätmä), without desiring anything else other than Me. He is unable to remain even for a fraction of a second without Me because of his extreme affection. He remains firmly convinced (ästhitaù) with the idea that I alone am the highest object to be achieved (anuttamäm gatim). I also cannot remain for a fraction of a second without such a person. In that way he is My very ätmä. One cannot propose that this line means that the Lord is non-different from the jïäné who is a jéva, because of no statements showing the devotee shares the same result as that achieved by jïäna alone, because of no statements showing this result for the four types of worshippers, and because of contrary statements made elsewhere of difference between jéva and the Lord even in the state of liberation. The jïäné is called My ätmä only because of My extreme affection for him. This is similar to saying out of affection, “Bhadrasena is my very self.” Others say that ätmä means “mind” in this verse. In that case the sentence would mean, “My mind thinks of him constantly.”

bahünäà janmanäm ante jïänavän mäà prapadyate | väsudevaù sarvam iti sa mahätmä sudurlabhaù 19||

19. Any of the other three types, becoming a jïäné after many births, attains Me through devotee association. He understands that Kåñëa is everything. His mind is attached only to Me. Such a person is very rare. “What is the final position of these three types of devotees?” These three, being My devotees, by the power of performing bhakti to Me, after experiencing the highest happiness with material pleasures for many lives, finally in one birth find these pleasures distasteful, and by association with saintly persons who know My svarüpa, they gain knowledge of My svarüpa (jïänavän) and surrender to Me. It is understood that they attain Me. What is the form of such a person’s knowledge? He understands that Kåñëa, the son of Vasudeva, is everything: all things in existence depend on Kåñëa for their manifestation and for their continued existence in those forms. What is dependent for its form and continued existence on Him, is designated as Himself. Similarly it is pointed out in the Chändogya Upaniñad, that präëa is designated as the voice and eye, because those things are all dependent on präëa for preservation of their forms.

na vai väco na cakñüàñi na çroträëi na manäàséty äcakñate präëä ity eväcakñate präëo hy evaitäni sarväëi bhavati One does not call this a voice, an eye, an ear or a mind. They are all called präna. Präëa alone is all these things. Chändogya Upaniñad 5.1.15

Since all things in existence are pervaded by Väsudeva, Väsudeva is everything.117 Arjuna will also say later sarvaà samäpnoñi tato’si sarvam: You cover everything and therefore You are everything. (BG 11.40) Such a person, after destroying all material desires, and aspiring only for Me, having generously dedicated his soul to Me, offering his very self to Me (mahätmä), is very rare even among millions of jïänés. Such a person in knowledge (jïänavän) should be understood to be the same as that described in verse 17 with the words priyo hi jïänino’tyartham: the jïäné holds Me extremely dear.

kämais tais tair håta-jïänäù prapadyante’nya-devatäù | taà taà niyamam ästhäya prakåtyä niyatäù svayä ||20||

117 Väsudeva is everything in the sense that everything is dependent upon Him. By His powers he pervades everything. One should not interpret the statement to mean that only Brahman is real, and everything else is false.

20. Those who have become foolish because of their many desires worship various devatäs, adopting various rules under the control of their individual desire. It has just been stated that even those who worship Me with material desires become liberated by the power of devotion to Me. But those who worship devatäs because of desire for immediate happiness continue to take birth. This is explained in four verses. With various desires, such as desire for relief from suffering, they become devoid of intelligence (håta jïänäù), thinking that the sun god and others can quickly destroy sickness or other problems, but that Viñëu cannot. Håtajïänäù means people who have lost all intelligence. They thus worship the devatäs. They follow particular rules (tam tam niyamam) controlled by their individual impressions (prakåtyä svayä). This means that their impressions are such that it makes them opposed to surrendering to Me.

yo yo yäà yäà tanuà bhaktaù çraddhayärcitum icchati | tasya tasyäcaläà çraddhäà täm eva vidadhämy aham ||21||

21. I give those persons firm faith in those devatäs whose forms they desire to worship faithfully. I alone, being the Supersoul in all beings, having great powers, and, desiring the benefit of all creatures, produce their faith in various devatäs. I inspire them to worship those devatäs, and bestow the respective results of the worship of each devatä. The devatäs do not have the power to do this. This is expressed in two verses. A person desiring freedom from distress or other things desires to worship with faith My body (tanum) in the form of devatäñ like the sun god. I alone (aham eva), and not the particular devatä, produce in such a person firm (acaläm) faith in that particular devatä (täm), rather than faith in Myself. The çrutis also state that the various devatäs are also forms of the Lord’s body:

ya äditye tiñöhaty ädityäd antaro yam ädityo na veda yasyädityaù çaréram He is the Lord who, different from the sun god, is situated within the sun god, whom the sun god does not know, and who is the body of the sun god. Båhad Äraëyaka Upaniñad 3.7.9

sa tayä çraddhayä yuktas tasyärädhanam éhate |

labhate ca tataù kämän mayaiva vihitän hi tän ||22|| 22. Endowed with the faith given by Me, that person worships the devatä, and attains desired objects, which are given only by Me.

With that faith, he performs (éhate) worship of the devatä. He attains results mentioned previously (destruction of suffering etc.) which are actually produced only by Me, because of worshipping a devatä which arises from My body. Even though such a worshipper does not have proper knowledge that the devatä arises from Me, I give his the results, since I consider that such faith in the devatä is (indirectly) faith in My form.

antavat tu phalaà teñäà tad bhavaty alpa-medhasäm | devän deva-yajo yänti mad-bhaktä yänti mäm api ||23||

23. The results obtained by these foolish persons are temporary. Those who worship devas attain the devas, and those who worship Me attain to Me. “Well, if the devatäs are Your bodies, then worshipping them should yield the same result as worshipping You directly.” Those who have scant intelligence (alpa medhasäm), and worship devatäs, considering only the particular devatä, not understanding that the devatä is My body, obtain only scant, temporary results. Those who worship the devatä with the understanding that the devatä is My body (not being of scant intelligence) obtain infinite, eternal results. This is because the worshippers of the devatäs go to the devatäs who have limited enjoyment and limited life span. But My devotees attain Me and infinite, indestructible results, from worshipping Me, who am endowed with eternal, infinite form, qualities and powers. Great difference in the results of worship is indicated.

avyaktaà vyaktim äpannaà manyante mäm abuddhayaù | paraà bhävam ajänanto mamävyayam anuttamam ||24||

24. The unintelligent think that the impersonal ätmä has manifested an illusory form as Myself. They do not know My transcendental existence with form and activities, which is eternal and most excellent. How worthless are those who worship devatäs instead of Me! They have no intelligence because, though knowing the Upaniñads, they have no devotion to Me, and consequently they will never understand My true nature. People devoid of understanding My true nature (abuddhayaù), consider that I, being not perceptible to the senses since I am ätmä which is revealed only by ätmä, have attained a material form by which I am visible to the senses. They say that I have been born in Devaké with a material body through Vasudeva by sättvika karma, like any

king’s son, because they do not know My supreme nature (bhäva) which is eternal and incomparable, due to lack association with devotees who know about Me. Mediné says:

bhävaù sattä svabhäväbhipräya-ceñöätma-janmasu kriyä-lélä-padärtheñu vibhüti-budha-jantuñu Bhäva means existence, nature, intention, effort, self, birth, actions, pastimes, object, power, a wise man, and a creature.

Devoid of devotion to Me, they do not understand My nature with form, qualities, birth and activities above mäyä (param bhävam), that I am supreme (anuttamam), and eternal (avayam). Instead, they think that I have an ordinary, temporary form made of matter like the material bodies in this world. The form of the Lord is completely knowledge and bliss. vijïänam änandaà brahma: the Lord is knowledge and bliss. (Båhaò Äraëyaka Upaniñad 3..9.28) His multitude of qualities is similar to His form. ananta-kalyäëa-guëätmako’sau: He is endowed with infinite auspicious qualities. (Viñëu Puräëa 6.5.84) His birth is just an appearance. ajo’pi san avyayätmä: though I am born, I am eternal. (BG 4.6) Though invisible, He is inclined to appear out of mercy to those who worship Him:

na çakyaù sa tvayä drañöum asmäbhir vä båhaspate yasya prasädaà kurute sa vai taà drañöum arhati O Båhaspati, he cannot be seen by you or us. That person to whom He gives mercy can see Him. Mahäbhärata 12.323.18

nähaà prakäçaù sarvasya yoga-mäyä-samävåtaù | müòho’yaà näbhijänäti loko mäm ajam avyayam ||25||

25. Being covered by My yogamäyä, I am not visible to all these people. The foolish do not do not know Me, who am without birth and unchanging in qualities. “The non-devotees, as well as the devotees, cause your appearance in this world. How is it then that you are visible only out of mercy to the devotees?” I, filled with eternal knowledge and bliss, endowed with infinitely auspicious qualities and activities, am visible to the devotees. But I am not visible to any of the non-devotees at all, because I am covered by yoga mäyä, by mäyä endowed with a method (yoga) of bewildering those who are opposed to Me. It is said:

mäyä-javanikäcchanna-mahimne brahmaëe namaù118 I offer my respects to the Supreme Lord whose glory is covered by the curtain of mäyä.

These people (ayam lokaù), bewildered by mäyä (muòhaù), do not know Me, though I am praised by Brahmä and Çiva and have powers beyond men and devatäs. What type of person am I? They do not know Me as a person who has no birth. This is because I am without change (avyayam): My form, powers, omniscience and other qualities are unchanging in their natures.

vedähaà samatétäni vartamänäni cärjuna |

bhaviñyäëi ca bhütäni mäà tu veda na kaçcana ||26|| 26. I know all things in the past, present, and future, Arjuna, but no one knows Me. “If you are covered by mäyä, then like a jéva, you will also have the fault of ignorance.” “I am not at all corrupted by mäyä who is subservient to Me, who arises from My powers, and who serves Me from a distance by acting as a screen. Therefore I continue to know everything. No one knows Me, since even among millions of the jïäné, one who knows Me is very rare.”

icchä-dveña-samutthena dvandva-mohena bhärata | sarva-bhütäni saàmohaà sarge yänti parantapa ||27||

27. Since the beginning of creation, all living beings have been intensely bewildered by the ignorance caused by duality arising from like and dislikecontinuing from previous life. “Why is it that the one who knows you is very rare?” “From their very creation, all living entities end up in complete bewilderment. Why? They are bewildered by the illusions of dualities of respect and disrespect, happiness and distress, woman and man. “If I am treated well I will be happy. If I am treated with disrespect, I will feel sad. This is my wife. This is my husband.” Absorbed in such illusory conceptions, they become bewildered. What type of illusion is this? The bewilderment arises in this life by impressions of attachment and hatred, which existed in the previous life (icchä dveña samutthena). Icchä means attachment or räga. Since all living beings are bewildered in this way, one who knows Me is very rare.

118 ätma-dyota-guëaiç channa-mahimne brahmaëe namaù is found in SB 10.10.33. mäyä-javanikäcchannam ätmänaà kälam éçvaram is found in SB 10.84.23.

yeñäà tv anta-gataà päpaà janänäà puëya-karmaëäm | te dvandva-moha-nirmuktä bhajante mäà dåòha-vratäù ||28||

28. But those whose sins have been destroyed by acts pleasing to the great souls, who are free of the ignorance arising from duality, worship Me with determination. “It is appears that no one will manifest devotion to You at all, from your statement in the last verse, since every living entity is bewildered.” “Those who have attained destruction of their sins (anta gatam päpam) through the fortunate merciful glance of the great souls, those who have performed pleasing actions (puëya karmäëäm) which gained the mercy of the great souls, worship Me. With steadiness (dåòha vratä), attained by association with great souls, they, being freed from the illusion of dualities, having attained true knowledge of Me, worship Me. Regarding the role of the great devotees, the småti says:

viñëor bhütäni bhütänäà pävanäya caranti hi The servants of Viñëu wander about in this world in order to purify the living entities. SB 11.2.28

The word puëya means “pleasing” according to Amara Koça.

jarä-maraëa-mokñäya mäm äçritya yatanti ye | te brahma tad viduù kåtsnam adhyätmaà karma cäkhilam ||29||

29. Those yogis striving for freedom from birth and death who take shelter of Me know the jéva and the impressions which stick to the ätmä and the force of karma. Thus, it has been stated that the three types of devotees with desires (sakäma bhaktas) having experienced material pleasures, surrender to Me and attain Me, whereas the devotees of the devatäs continue to take birth. There is also another type of sakäma bhakta. This is stated in this verse. Desiring only freedom from birth and death, they take shelter of Me and make efforts to engage in worshipping the deity of Me, by offering respects and other actions to Me. They know the famous brahman (jéva) along with things connected to it (kåtsnam). They also know about the impressions which cause the jéva to act (adhyätmam) and all about karma. The words brahman, adhyätma and akhila karma and the words mentioned in the next verse will be explained in the next chapter by the Lord.

By worshipping My form, they realize their object of knowledge, and attain liberation, but they do not bring Me under control or become objects of My affection. The småti says:

sakåd yad aìga pratimäntar-ahitä mano-mayéà bhägavatéà dadau gatim If even only once or even by force one brings the form of the Supreme Personality of Godhead into one’s mind, one can attain the supreme salvation by the mercy of Kåñëa. SB 10.12.39

sädhibhütädhidaivaà mäà sädhiyajïaà ca ye viduù | prayäëa-käle’pi ca mäà te vidur yukta-cetasaù ||30||

30. Those who know Me along with matter, the controller of devas, and My presence in sacrifice, fixed in knowledge, will know Me even at the time of death.

That knowledge attained by their service to Me is never destroyed. Those who know Me along with the body (adhibhüta), the universal form (adhidaiva) and paramätmä (adhiyajïa), through the association of devotees, know Me even at the time of death. They are not like others who, being confused at that time, forget Me. My devotees of five types know Me in truth and they cross over My mäyä. This has been described in the seventh chapter. bg8

arjuna uväca kià tad brahma kim adhyätmaà kià karma puruñottama |

adhibhütaà ca kià proktam adhidaivaà kim ucyate ||1

adhiyajïaù kathaà ko’tra dehe’smin madhusüdana | prayäëakäle ca kathaà jïeyo’si niyatätmabhiù ||2||

1-2. Arjuna said: What is brahman, what is adhyätma, what is karma, what is adhibhüta and what is adhidaiva, O Supreme Person? Who is the adhiyajïa, and how is he known in the body? How are You to known at the point of death by those with concentrated minds? In the eighth chapter, being questioned by Arjuna, Kåñëa will explain the different items starting with brahman mentioned at the end of the last chapter. He will then explain two paths of bhakti: bhakti mixed with yoga and pure bhakti. Arjuna asks questions in order to understand the meaning of the seven items starting with brahman, mentioned as objects of knowledge for the person desiring liberation in the last chapter. What is that brahman? Is it the conscious paramätmä or the conscious jéva? What is adhyätma: what is it that superintends the body (ätmä)? Is it the group of senses or a group of subtle elements? What is karma? Does it refer to ordinary day to day actions, or actions prescribed by the Vedas? Arjuna addresses Kåñëa as Puruñottama in order to counteract a possible objection by Kåñëa, “Since we are equals, why do you ask Me?” “Because you are the Supreme Lord, You know everything, whereas I do not.” What is adhibhüta? What is it that rules (adhi) the living entity within the body (bhüta)? Is it the products of the elements such as pots or the gross bodies of the jéva? What is adhidaivam? Is it meditation on the devatäs (concerning the devatäs) or the universal form (that which governs the devatäs), the personification of everything in the universe? Who is adhiyajïa? Does Indra or Viñëu own the sacrifice? What also is the nature of this ruler of sacrifice? Arjuna then addresses Kåñna as Madhusüdana, killer of the Madhu demon, letting Him understand that it will be easy for the Lord to remove all his doubts. At the time of death, because of the impossibility of concentrating the mind due to disturbance of all the senses, how are You to be known?

çré bhagavän uväca-- akñaraà brahma paramaà svabhävo’dhyätmam ucyate |

bhütabhävodbhavakaro visargaù karmasaàjïitaù ||3|| 3. The Lord said: Brahman is the indestructible jévätma separate from the body. Adhyätma refers to impressions which accompany the jéva. Karma refers to the creative force which gives rise to bodies through the combination of subtle and gross elements. Being asked, the Lord replies to these seven questions one by one. Akñaram means that which does not perish. I call the jévätmä, which does not perish, distinct from the body (paramam), brahma. The çruti states that jéva is called brahma and akñaraà:

avyaktam akñare léyate’kñaraà tamasi léyate tama ekébhavati parasminn

Avyakta (subtle state of prakåti) merges into aksara (aggregate of the jévas). Aksara merges into tamas (subtle state of prakåti with jéva). Tamas becomes one with the Supreme Lord.119 Subäla Upaniñad 1 vijïänaà brahma ced veda If one knows the ätmä, called brahman, as vijïäna, one does not become bewildered.120 Taittiréya Upaniñad 2.5

I refer to the svabhäva as adhyätma. Svabhäva is that substance (bhäva means padärtha) intimately connected to the jéva (sva)—the impressions held in the subtle elements which accompany the jéva birth after birth. Because the impressions are closely related to the ätmä, described as such in the païcägni vidyä of the Chändogya Upaniñad, they are called svabhäva. This svabhäva is what I call adhyätma, that which governs the body. That creative force (visarga) which gives rise (udbhava kara) to the bodies (bhäva) of men and others by combination of the subtle elements (bhüta) with the gross elements (bhüta) is called karma. By performance of jyotistoma sacrifice one goes to svarga and in the body of a devatä one enjoys. The remnants coming from pious actions, which are similar to the remnants of ghee gathered in a pot for enjoyment, but which eventually are depleted, appear on this earth for giving the gross body of human or other form to the jéva. This is what I call karma. In the Chändogya Upaniñad, Chapter 5, it is described that five offerings of faith, god of the moon, rain, food and semen are offered into the five fires of heaven, the god of rain, earth, man and woman. The meaning is this. The jéva following the Vedas in this world offers yogurt and other items with faith. Because they are made of the five elements, those offerings with faith take the form of the five elements, and particularly water.121 Because of offering water with faith, it becomes an oblation of faith. This envelops the jéva and goes with him. When the person dies, the devas presiding over the senses offer the oblations of faith to the fire called heaven. That means they lead the jéva to heaven. 119 Akñara cannot refer to the Supreme Lord in this verse, since akñaraà merges into tamas and tamas merges into the Lord. 120 See Baladeva’s commentary on Vedänta Sütra 1.1.12 for further explanation. When food, präëa, mind, and vijïäna are called brahman, brahman means jéva. When bliss is called brahman it refers to the Supreme Lord. 121 At the beginning of the fifth chapter of the Upaniñad, it was asked, “Do you know how the fifth oblation in the form of water becomes man?” Water represents all the elements but is mentioned because water makes up most of the human body. It is said that water means the elements water, earth and fire in subtle form as senses, as these accompany the jéva in all his bodies, and act as a base for the präëas and mind which also go with the jéva. These rudimentary elements follow the jéva and assist in producing his gross bodies, as well as carrying previous impressions and karmic reactions.

Those offerings transform into a heavenly body called Somaräja, King of the Moon. In that body, the jéva enjoys the results of his actions. At the end of enjoyment, the offerings along with the jéva are offered by the devas into the fire of Parjanya, God of Rain, and become rain. That rain along with the jéva is offered by the devas into the fire called earth and become food such as rice. The rice offerings along with the jéva are offered into the fire called man, and then become semen. The semen along with the jéva is offered into the fire called woman, and becomes an embryo, and transforms into man. The cause of such states, the consequence of actions, the residue from actions, is called karma. Thus the writer of the Sütras has said tad-antara-pratipattau: in going to another body, the jéva takes the subtle elements.122 (Vedänta Sütra 3.1.1)

adhibhütaà kñaro bhävaù puruñaç cädhidaivatam | adhiyajïo’ham evätra dehe dehabhåtäà vara ||4||

4. Adhibhüta refers to the temporary material body. Adhidaiva refers to the universal body of the Lord. I, on the other hand, am the adhiyajïa situated in the body, O best among souls situated in a body. I call the gross material body (bhäva), which transforms at every moment (kñara), adhibhüta. Adhibhüta literally means that which rules (adhikåtya) the living entity (bhüta). Adhidaiva refers to the bodily form of the aggregate of matter, the universal form (puruñaù). Adhidaiva literally means that which rules over the existing devatäs such as Äditya. Adhiyajïa means he who rules over sacrifice. In this body, I alone am adhiyajïa, since I inspire worship and give results for that worship. Each of these terms which should be explained is also self-explanatory. The word eva rejects anyone else as the adhiyajïa. The question “How does the adhiyajïa exist in the body?” is then answered. Residing as the regulator within the body with a form measuring one pradeça, I inspire performance of sacrifice and other acts. Moreover, by service to My form, one attains without difficulty the real meaning of these seven words. One understands that brahma (jéva) and adhiyajïa (the Lord) are worthy of realizing, and the other items (impressions, karma, gross body, and universal form) as worthy of rejection.

anta-käle ca mäm eva smaran muktvä kalevaram | yaù prayäti sa madbhävaà yäti nästy atra saàçayaù ||5||

122 This description and the quotation from the Vedänta Sütra is given to show that the jéva assumes a gross body by combination of subtle and gross elements (bhüta), which are mentioned in the verse: bhüta bhäva udbhäva kara, This particular sütra refers to the description of the five oblations mentioned Chändogya Upaniñad and Båhad Äraëyaka Upaniñad.

5. At the point of death he who leaves the body remembering Me attains a nature like Mine. Of this there is no doubt. This verse answers the question “How can one know you at the time of dying?” I , being known at that time by knowledge in the form of remembrance, bestow the result--your attainment of My nature (mad bhävam). Mad bhävam in this verse means “My nature.” He who remembers Me attains a nature like Mine, with eight qualities: he becomes sinless, ageless, deathless, without grief, without hunger, without thirst, blissful, and his desires are instantly fulfilled.

yaà yaà väpi smaran bhävaà tyajaty ante kalevaram | taà tam evaiti kaunteya sadä tadbhävabhävitaù ||6||

6. Whatever one thinks of when leaving the body, one attains a state similar to that object of constant thought, O son of Kunté. It is not a rule that all remember Me and attain Me. Others remember something else and attain that. Whatever object (bhävam) a person remembers, he attains that after giving up his present body and state of mind. Bhärata, remembering a deer at the point of death, became a deer. The last thoughts at death are the subjects of previous thoughts. His mind being controlled by that previous remembrance (tad bhäva bhävitaù), he attains a body according to the object he thinks of at death.

tasmät sarveñu käleñu mäm anusmara yudhya ca | mayy arpitamanobuddhir mäm evaiñyasy asaàçayaù ||7||

7. Therefore, at all times remembering Me, fight. Without doubt, with intelligence and mind are offered to Me, you will attain Me. Since previous thoughts are the cause of thoughts at death, you should remember Me at every moment and fight. To teach people, engage in your prescribed duties of fighting. Offering your mind and intelligence to Me, you will attain only Me and nothing else. Have no doubt about this.

abhyäsa-yoga-yuktena cetasä nänya-gäminä | paramaà puruñaà divyaà yäti pärthänucintayan ||8||

8. Continuously contemplating Me, with mind engaged in the practice of repeated remembrance without deviation, one attains the transcendental supreme person. In this verse the Lord emphasizes that constant remembrance leads to remembrance at death. With consciousness unswerving, fixed on one point (cetasä nänya gäminä),

engaged in the function (yoga) of remembrance by repetition (abhyäsa), contemplating the supreme person, Väsudeva, Näräyaëa, endowed with great opulence (divyam), a person, becoming like the Lord,123 just as an insect remembering a bee becomes a bee, attains Him alone.124

kavià puräëam anuçäsitäram aëor aëéyäàsam anusmared yaù | sarvasya dhätäram acintya-rüpam

äditya-varëaà tamasaù parastät ||9||

prayäëa-käle manasäcalena bhaktyä yukto yoga-balena caiva |

bhruvor madhye präëam äveçya samyak sa taà paraà puruñam upaiti divyam ||10||

9-10. At the time of death, one who remembers with devotion the person who is omniscient, without beginning, the teacher, smaller than the smallest, the container of everything, the inconceivable, an independent form like the sun, who is above prakåti, with unwavering mind concentrating between the brows through strength of yoga practice, attains that transcendental supreme person. Unwavering concentration of the mind mentioned in the previous verse is very difficult to achieve, unless one practices yoga. Yoga miçra bhakti is therefore described in five verses. One should remember He who is omniscient (kavim); who gives beneficial teachings as in the case of Räma (anuçäsitäram); who has the power to enter within the jéva and is thus smaller than the jéva (aëor aëéyämsam). The çruti also says antaù praviñöaù çästä janänäm: He has entered within and is the teacher of men. (Taittiréya Äraëyaka 3.11) And though He is very small, He is spread everywhere: he holds the whole universe within Himself (sarvasya dhätäram). But how is that possible? His very form is inconceivable (acintya rüpam). It is said:

ekam eva brahma puruña-vidhatvena madhyama-parimäëam aëor aëéyäàsam This one brahman is of medium size in the form of a man, and also smaller than the smallest.

123 This indicates he can attain särüpya, or other types of superior liberation, but not necessarily the various rasas like däsya and sakhya. 124 kéöaù peçaskåtä ruddhaù kuòyäyäà tam anusmaran saàrambha-bhaya-yogena vindate tat-svarüpatäm A grassworm confined in a hole of a wall by a bee always thinks of the bee in fear and enmity and later becomes a bee simply because of such remembrance. SB 7.1.28

paramäëu-parimäëaà sarvasya dhätäram He is the size of the smallest atom and the container of the universe. paraà mahä-parimäëaà He is great in size.

There is no opportunity to use logic here. The Lord is self-revealing. Like the sun (aditya varëam), He reveals Himself and others. He is not touched by mäyä (tamasaù parastät). He is situated above mäyä. The maker of mäyä is beyond mäyä. He who remembers such a person at every moment attains that supreme person. The lines of this verse connect with last line of the next verse. He who remembers that person with undeviating mind at the time of death, with prema for paramätmä (bhaktyä), through the accumulation of impressions arising from the experience of samädhi (yoga balena), carefully establishing the präëa in the äjïä cakra (here the yoga process is described), attains that person.

yad akñaraà vedavido vadanti viçanti yad yatayo vétarägäù |

yad icchanto brahmacaryaà caranti tat te padaà saàgraheëa pravakñye ||11||

11. Along with the method, I will speak of the final goal which the knowers of the Veda call om, which the saànyäsés who have given up attachment attain, which the students desiring to attain practice celibacy. “I cannot understand this method of fixing the präëa in the äjïä cakra. Therefore, what is the method, what is to be chanted, what is the object of meditation, and what is the ultimate goal achieved?” Anticipating this question, the Lord speaks. The knowers of the Vedas say that the syllable om represents the one indestructible brahman. The saànyäsés, having given up ignorance (véta rägäù), attain (viçanti) that brahma full of knowledge indicated by the sound om. The students of brahman, desiring to know this brahman and its form as om, follow vows of celibacy, living in the gurukula. I will speak about what is to be attained (padam) along with the method (saàgrahena), so that you can easily attain that knowledge. Saàgraha means literally that by which truth can be compÿetely (samyak) grasped (gåhyate), a method. .

sarva-dväräëi saàyamya mano hådi nirudhya ca | mürdhny ädhäyätmanaù präëam ästhito yoga-dhäraëäm ||12||

om ity ekäkñaraà brahma vyäharan mäm anusmaran | yaù prayäti tyajan dehaà sa yäti paramäà gatim ||13||

12-13. He who leaves his body while withdrawing the senses from senses objects, concentrating the mind in the heart, fixing the präëa at the ajïa cakra, completely absorbing his thoughts in Me, uttering “om” and remembering Me constantly, attains My planet. This verse speaks of the method of yoga. One should control all the external doors of knowledge (the senses such as the ear), withdrawing them (pratyahara) from the sense objects such as sound, receiving the sense objects by senses disinterested in enjoyment by repeatedly seeing their faults. But even in controlling the senses, the mind will wander. Therefore, concentrate the mind, the door to internal knowledge, upon Me, situated in the heart, even though by the mind one remembers the sense objects. Then, one should control the präëa, the door to actions, in the lotus of the heart, and then one should gradually, as one gains control, establish it at the äjïä cakra and then at the top of the head (mürdhëy ädhäya), on the path of the suñumna moving upwards, under the instruction of the guru. Doing this, one should carry out the practice of thinking (yoga dhäraëäm) of Me (ätmanaù) from foot to head. One should pronounce internally om, representing brahman. Om is praised with the words eka akñaram. Om is the chief sound (eka) which is indestructible (akñaram). Then one should meditate (anusmaran means dhyäna) on Me, paramätmä, indicated by that sound. Meditating in this way, when he departs, giving up the body, he attains liberation in the form of attaining My planet--sälokya (paramam gatim).125

ananya-cetäù satataà yo mäà smarati nityaçaù | tasyähaà sulabhaù pärtha nitya-yuktasya yogénaù ||14||

14. The devotee who remembers Me daily, at all times, without deviation to other processes or goals, who desires association with Me in one of the primary relationships, easily attains Me. Having taught the process of bhakti mixed with yoga for those desiring liberation alone, the Lord now teaches pure bhakti, which was previously mentioned as eka bhakti in relation to the jïäni with knowledge of the Lord who desired only the Lord.126 (BG 7.17) 125 Perhaps there is a distinction between the yoga miçra bhakta and the añöaìga yogé described in chapter 6, who attained liberation through vision of ätmä and paramätmä. 126 Baladeva seems to consider the jïäné, and even the other three types of sakäma devotees as pariniñtùita, since they worship only the Lord through direct methods such as hearing and chanting about the Lord, whereas the saniñöha performs varëäçrama activities and offers them to the Lord.

The person whose consciousness is in Me alone (ananya cetäù), not in any other method such karma or añöäìga yoga and not with any other goal such as svarga loka or liberation; who desires only Me; who through such processes of japa and deity worship, continually (satatam), every day (nityaçaù), without regard for time, place or purity, remembers Me, the Supreme Lord, who drinks the breast milk of Yaçodä, who appear in this world in many forms such as Nrsiàha and Räma, the only dear object—such a person easily attains Me, who am aware of his affection for Me. He attains Me easily, not encountering the difficulties in karma, añöäìga yoga or other processes. Tasya, in the genitive case, does not indicate that such a person is the agent or doer (tasya aham sulabhah: I am attained by that person) because of the forbiddance of genitive case being used to express an agent for certain words according to the rule na lokävyaya.(Päëini 2.3.69) The implication of the genitive case in this verse is that though he attains Me, I am the cause or doer of his attainment (he is not the agent): I cannot tolerate separation from him, and thus I will show Myself to him. I am easy to attain for him, because I destroy the obstacles, and I perfect his sädhana. Çruti confirms this:

yam evaiña vånute tena labhyas tasyaiña ätmä vivåëute tanüà sväm The Lord is attained by that person alone whom the Lord chooses. He reveals His own form to that person. Mundaka Upaniñad 3.2.3.

Kåñëa himself will say:

dadämi buddhi-yogaà taà yena mäm upayänti te I give the devotee the means by which he attains Me. BG 10.10

What type of person is this? He always desires future union with Me (nitya yuktasya). This is understood from the sütra äçaàsäyäà bhütavac ca: desire for a future event can be expressed using the past tense. (Päëini 3.3.132) He is a person related to Me (yoga) in däsya, sakhya or other rasas (yoginaù).127

mäm upetya punar janma duùkhälayam açäçvatam | näpnuvanti mahätmänaù saàsiddhià paramäà gatäù ||15||

However the jëäné is the best of those and is equivalent to the ananya devotee mentioned in this verse. Viçvanätha however distinguishes the jïäné among the four types from the ananya bhakta. The ananya bhakta is superior to all the four types. The nirapekña devotee does the same activities of bhakti as the parniñthita devotee, but unlike the pariniñöùita devotee, does not perform varnäçrama actions at all. The pariniñöhita devotee performs varnäçrama to set an example for others. 127 This is distinct from the yoga miçra bhakta described in the previous verse, who attains sälokya.

15. Attaining Me, those great souls do not return to birth which is filled with suffering and temporary. They attain Me, the highest goal. What is the result for a person who has attained this stage? Attaining Me, whose qualities have been described, great souls do not take birth again in the material world. What is this birth? It is filled with many pains, such as staying in the womb (duùkhälayam). That birth is not permanent. As soon as one is born one disappears. According to Amara Koça çaçvata means permanent or eternal. They do not take birth because they have attained the most excellent refuge (paramam saàsiddham), Me. The Lord will later say avyakto’kñara ity uktas tam ähuù paramäà gatim: that is called the highest goal which is unmanifest and eternal. (BG 8.21) What persons attain Me? They are very noble minded and generous persons (mahätmanaù). This means that they concentrate only on Me, the ocean of knowledge and bliss, who am inclined to give mercy to the devotees, who totally depend on My devotees. They do not consider such things as särñöi-- attaining great powers like Mine,128 and they take Me as their life-sustaining medicine. These persons attain Me, the highest perfection. This verse declares the superior position of those devotees who are dedicated solely to the Lord (ananya cetasaù) to His other devotees, such as the saniñöhas.129

ä brahma-bhuvanäl lokäù punar-ävartino’rjuna | mäm upetya tu kaunteya punar-janma na vidyate ||16||

16. O Arjuna, all those up to the inhabitants of Brahma-loka take birth again. But having attained Me, O son of Kunté, that person does not take birth again. Though those who do not worship Me may attain svarga loga by their particular karmas, they fall from those worlds. The letter ä (bringing towards) with brahma here means that they attain worlds up to and including Brahma-loka. All the jévas residing in svarga and other planets, along with those on Brahma loka, return to the earth and take birth after exhausting their karmas. The Lord repeats the words mäm upetya mentioned in the first line of the

128 The other benedictions are särüpya, similar form; sälokya, same planet; samépya, nearness to the Lord; and säyujya, merging with the Lord. Mixed devotees and practitioners of añöaìga yoga (the culminating process of the saniñöhas) attain these. 129 The pariniñöha devotee also performs prescribed duties, like the saniñöha, but only to teach others. His main activity is worship of the Lord. If the prescribed duties interfere with the worship, he can avoid those duties with no ill effect. Bhagavat dharma is his main occupation and varëäçrama is secondary. The saniñöha devotee performs his prescribed duties as worship of the Lord, and by that becomes purified. The nirapekña devotee does not depend at all on prescribed duties of karma for purification or realization of the Lord. His advancement depends solely on association of devotees and grace of God.

previous verse to strengthen His statement. Attaining Me, those pure devotees do not take birth again. This should be understood. Those who attain Brahma-loka by sacrificing themselves at death through knowledge of the five fires130 will fall after the completion of their enjoyment. But those who are saniñtha devotees of the Supreme Lord,131 experiencing one after the other all the different planets, do not fall after going there. With the destruction of those planets they, along with the ruler of the planet, go to the Supreme Lord’s planet. Småti says:

brahmaëä saha te sarve sampräpte pratisaïcare parasyänte kåtätmänaù praviçanti paraà padam Those who are on Brahma-loka with exalted status at the time of dissolution go directly to the supreme abode, along with Lord Brahmä. Kurma Puräëa 1.11.284

sahasra-yuga-paryantam ahar yad brahmaëo viduù | rätrià yuga-sahasräntäà te’horätra-vido janäù ||17||

17. Those who know that a day of Brahmä lasts one thousand cycles, and also know that a night of Brahmä lasts one thousand yuga cycles are knowers of the day and night of Brahma. This verse presents the idea that all planets such as svarga and even Brahma-loka are destroyed because of the limitations of time. Those yogés who (yad) know that Brahmä’s day ends after (paryantam) a thousand yugas by human calculation and also know that the night of Brahmä ends after one thousand cycles of four yugas are called knowers of the day and night.

catur-yuga-sahasraà tu brahmaëo dinam ucyate One day of Brahmä is one thousand cycles of four yugas. Viñëu Puräëa

130 This is mentioned in the commentary on verse 3. 131 These are devotees who are dedicated to the Lord but have some interest in experiencing the higher planets. At the end of chapter 6 Baladeva has said that the saniñöùas follow the path of niñkäma karma yoga, followed by añöaìga yoga to achieve liberation. They follow prescribed karmas without interest in results, only to realize ätmä and paramätmä, and after realization still perform the karmas, with desire to see svarga only to serve the Lord and see the worlds created by the Lord. Eventually he transcends all of this. Even the nirapekña devotee may go to svarga, but this is a test, to see if he has true detachment. This is explained in Govinda Bhäñya 3.4.33.

These knowers of day and night are distinct for knowers of day and night based on the movements of the sun and moon. This verse “knowers” refers to persons situated on elevated planets such as Mahar-loka (who experience such days and nights). The meaning is this. One year of humans is a day and night of the devatäs. By such days and nights, fortnights and months are calculated. Twelve thousand of those devatä years make a cycle of four yugas (360 human years x 12,000= 4,320,000 human years). One thousand of these cycles makes one day of Brahmä. The night is the same duration. By such days and nights, the fortnights, months and years are calculated for Brahmä. One hundred of those years is the lifespan of Brahmä. After that, with the destruction of that planet and its inhabitants, the cycle is repeated.

avyaktäd vyaktayaù sarväù prabhavanty aharägame | rätryägame praléyante tatraivävyaktasaàjïake ||18||

18. At the coming of day, all things become manifest from the sleeping state of Brahmä, and at the approach of night, they again become unmanifest. Those who are less advanced than the above mentioned persons, the inhabitants of svarga, earth and the lower planets, will meet destruction in each day of Brahmä.132 At the commencement of Brahmä’s day, when Brahmä awakens from sleeping state (avyaktät), all bodies, senses, objects of enjoyment, and places of enjoyment (sarväù vyaktayaù) become manifest. At the commencement of Brahmä’s night, when it is time to sleep, they disappear within Brahmä (tatra eva), caused by his sleep (avyakta-saàjïake). The word avyakta in this verse does not refer to pradhäna, since this verse is speaking of the daily creation and destruction, during which time the elements like ether remain intact.133 Thus avyakta here refers to the sleeping state of Brahmä.

bhüta-grämaù sa eväyaà bhütvä bhütvä praléyate | rätry-ägame’vaçaù pärtha prabhavaty aharägame ||19||

19. In this way all the moving and non-moving entities, having appeared, disappear at the coming of night, and reappear at the approach of day, under control of karma.

132 The planets and inhabitants above svarga loka are not destroyed at the end of Brahmä’s day, but those below are destroyed. Those on Brahma-loka may continue until the end of Brahmä’s one hundred years. 133 Merging into the pradhäna will only take place at the end of Brahmä’s life.

But if they all disappear, they may not appear again. This fear arises from the logic that once being destroyed a thing will not manifest again. This verse refutes that idea. All moving and non-moving beings under the control of their karmas (avaçaù) appear at the commencement of the day. The meaning here is that the intelligent person will become detached from this world, understanding that the world is disturbed by such a flow of birth and death.

paras tasmät tu bhävo’nyo’vyakto’vyaktät sanätanaù | yaù sa sarveñu bhüteñu naçyatsu na vinaçyati ||20||

20. Superior to the unmanifest state of Brahma’s night is another unmanifest object which is eternal, which is not destroyed when everything else is destroyed. The rebirth of everyone stated in verse 16 has been elaborated in verses 17-19 by showing the birth and destruction of all entities under the control of karma. Now what the devotee attains (mäm upetya) is described. Superior to the avyakta state of the night of Brahmä or Hiraëyagarbha, there is another object (bhävaù), which is very different, being the worthy object of worship. The remarkable qualities are stated. This object is invisible (avyaktaù), different from the forms assumed by the ätmä. However, by mercy, it can be perceived. This has been stated already (verse 14). This object is without beginning (sanätanaù) and is not destroyed when all bodies are destroyed at the end of Brahmä’s day.

avyakto’kñara ity uktas tam ähuù paramäà gatim | yaà präpya na nivartante tad dhäma paramaà mama ||21||

21. That which I have described as eternal and unmanifest is called the supreme goal by the followers of Vedänta. Attaining that splendid form of Mine, they do not return. That object which I call avyakta and akñaraà is called by the knowers of the Veda as the supreme goal.

puruñän na paraà kiàcit sä käñöhä paramä gatiù There is nothing superior to this person. He is the highest, supreme goal. Kaöha Upaniñad 3.11

Attaining that object people do not take birth again. That object is Myself: My splendid (paramam) svarüpa (dhäma). The use of the possessive (My svarüpa) is similar to saying “Consciousness is the svarüpa of the jéva.” 134

134 It does not indicate that the Lord is different from his form.

puruñaù sa paraù pärtha bhaktyä labhyas tv ananyayä | yasyäntaù-sthäni bhütäni yena sarvam idaà tatam ||22||

22. That supreme person, within whom exist all entities and by which this universe is pervaded, is attained by pure bhakti, O son of Påthä . This verse describes the easy method of bhakti for attaining the Lord. That person (Myself) is attained by exclusive bhakti (ananyayä bhaktyä) alone, previously described in verse 14. I can be attained by bhakti yoga, but am difficult to attain by bhakti mixed with yoga. The qualities of that Lord are then described in the next line. (Everything is within Him), and by Him this whole universe (sarvam idam) is pervaded (tatam). The çruti describes the Lord similarly:

eko vaçé sarvagaù kåñëa éòya eko’pi san bahudhä yo’vabhäti Praiseworthy Kåñëa, though living in one place, is spread everywhere. Though one form, He exists as many. Gopäla Täpané Upaniñad 1.3

våkña iva stabdho divi tiñöhaty ekas tenedaà pürëaà puruñeëa sarvam He alone stands firm in the sky like a tree. All the universe is pervaded by this person. Mahänäräyaëa Upaniñad 13

yatra käle tv anävåttim ävåttià caiva yogénaù |

prayätä yänti taà kälaà vakñyämi bharatarñabha ||23|| 23. O best of Bharata, I will now explain about the paths by which the yogés return or do not return. The Lord has said that the devotees do not return to this world and those averse to the Lord return. By which paths do the devotees and those following kämya karmas (yoginaù) travel so that they do not return or return? Käla means the deities presiding over käla. Since agni or dhüma are not related to time, the word käla is still used (in a more general sense) because of the majority of words in the sequence including ahara and the other sequence including ratri are related to time.135 Moreover, it should be understood that the word käla refers to the path protected by the series of devatäs starting wiht fire and series of devatäs starting with smoke.

135 On the path of liberation, day, the waxing moon, the uttaräyaëa are related to time, and on the path of return, the night, the waning moon and the dakñinäyaëa are time related. Fire, light and smoke are not related to time.

agnir jyotir ahaù çuklaù ñaëmäsä uttaräyaëam |

tatra prayätä gacchanti brahma brahma-vido janäù ||24|| 24. The knowers of brahman who depart on the path of fire and light, the waxing fortnight, and the northern progress of the sun attain brahman. This verse speaks of the path of no return. The two words agni and jyoti indicate the presiding devatä of light, which is mentioned in the çrutis. Ahaù means the deity of the day. Çukla means the deity of the waxing fortnight. Ñaë-mäsä uttaräyaëam means the presiding deity of the six months leading up to the summer solstice. Understood here are also other deities such as the presiding deity of the year. Chändogya Upaniñad says:

atha yad u caiväsmin çavyaà kurvanti yadi ca närciñam eväbhisaàbhavanty arciño’haraha äpüryamäëa-pakñam äpüryamäëa-pakñädyän ñaò-udaëëeti mäsäàs tän mäsebhyaù saàvatsaraà saàvatsaräd ädityam ädityäc candramasaà candramaso vidyutaà tat puruño’mänavaù sa enän brahma gamayaty eña deva-patho brahma-patha etena pratipadyamänä imaà mänavam ävartaà nävartanta iti On dying, such persons, whether they undergo cremation rites or not, go to the deity of light. From the deity of light, they go the deity of the day. From the deity of the day they go the deity of the waxing fortnight. From the deity of the waxing fortnight they go the deity of the six months leading to the summer solstice. From there they go to the deity of the year. From the deity of the year, they go to the deity of the sun, then the deity of the moon, and then the deity of lightning. A non-human form takes them to brahman. This is the path of the devas, the path of brahman. Those who go by this path do not return to repeated human birth. Chändogya Upaniñad 4.15.5

The meaning is this. When persons who worship brahman situated in the eye die (asmin), whether their sons or disciples perform cremation rites (çabyam) or not, in either case, because of their uninterrupted worship, those worshippers go to their object of worship by means of the deities starting with the deity of the light. The rest is clear. Between the deity of the year and the deity of the sun the deity of air should also be inserted. Following the deity of lightning, there should be inserted the deity of water, Indra, and Brahmä. From other çrutis these details of the path are understood. The non-human mentioned in the verse refers to an eternal associate of the Supreme Lord. The writer of Vedänta has also mentioned these deities. ätivähikäs tal-liìgät: the words such as “light” refer to the names of the conducting deities, since this is indicated later in the text of the non-human who leads them to brahman. (Vedänta Sütra 4.3.4)

Therefore the devotees go to the Lord by the path served by twelve devatäs (light, day, waxing fortnight, six months leading to the summer solstice, year, air, sun, moon, lightning, water, Indra, Brahmä) who are following the orders of the Lord. They do not return to the material world. The commentators have said:

arcir dina-sita-pakñair ihottaräyaëa-çaran-marud-ravibhiù vidhu-vidyud-varuëendra-druhiëaiç cägät padaà harer muktaù The liberated soul goes to the Lord through the light, the day, the waxing fortnight, the solstice, the year, air, the sun, the moon, lightning, water, Indra and Brahmä.

dhümo rätris tathä kåñëaù ñaëmäsä dakñiëäyanam | tatra cändramasaà jyotir yogé präpya nivartate ||25||

25. Departing on the path of smoke, night, the waning fortnight, the southern course of the sun, the moon, and attaining svarga loka, the karma yogé returns. Now the Lord speaks of the path of return. As in the previous verse, smoke, night, waning fortnight, and six months leading to the winder solstice refer to the respective presiding deities. The deities of the year, pitå loka, and ether should be added before the moon (cändramasam).136 Chändogya Upaniñad says:

atha ya ime gräma iñöä-pürte dattam ity upäsate te dhümam abhisambhavanti | dhümäd rätrià rätrer apara-pakñam apara-pakñädyän ñaò-dakñiëaiti mäsäàs tän naite saàvatsaram abhipräpnuvanti || mäsebhyaù pitå-lokaà pitå-lokäd äkäçam äkäçäc candramasam eña somo räjä tad devänäm annaà taà devä bhakñayanti | tasmin yavät saàpätam uñitväthaitam evädhvänaà punar nivartante The householders who perform sacrifices, social work and charities go to the deity of smoke. From there they go to the deity of night, the deity of the waning fortnight, the six months leading to the winter solstice, but do not reach the deity of the year. From the winter solstice deity they go the pita loka and from there to ether, from ether to the deity of the moon, King Soma. They become food for the deities, and the deities enjoy them. Having exhausted their puëyas there, they then return to earth on the path. Chändogya Upaniñad 5.10.3-5

136 It is puzzling why Baladeva mentions the year here, since in the next quotation, it is stated that the person does not attain the year deity. It appears that in some versions of the commentary the quotation from the Chändogya is misprinted to include the year.

Attaining the planet of the moon by performance of kämya karmas through the path protected by eight devatäs carrying out the orders of the Lord (deities of smoke, night, waning fortnight, winter solstice, year, pitra loka, ether, and moon), after their enjoyment is over, they return to earth.

çukla-kåñëe gaté hy ete jagataù çäçvate mate | ekayä yäty anävåttim anyayävartate punaù ||26||

26. These two paths, of light and dark, are accepted in this world as being without beginning. By one path, one does not return, and by the other path, one returns. This verse summarizes the two paths. The path of light is called çukla or white because it consists of enlightenment. The path of smoke is called kåsëa or dark because it is devoid of enlightenment. These two paths (gaté) are accepted to be without beginning (çaçvataù) for those of this world (jagataù) qualified respectively for jïäna and karma, because saàsära itself has no beginning. The rest of the verse is clear.

naite såté pärtha jänan yogé muhyati kaçcana | tasmät sarveñu käleñu yoga-yukto bhavärjuna ||27||

27. The yogé is never bewildered who knows these two paths. Therefore, at all times be fixed in samädhi, Arjuna. Understanding these two paths clearly is a cause of discriminating intelligence. This power of discrimination is praised in this verse. Knowing these two paths, understanding that the path of light leads to liberation and the path of smoke leads to rebirth, a yogé, My devotee, is not bewildered: he does not believe in the necessity of prescribed actions (karma yoga) which lead to the path of smoke. Be fixed in samädhi (yoga yuktaù), Arjuna, in order that you do not return.

vedeñu yajïeñu tapaùsu caiva däneñu yat puëyaphalaà pradiñöam|

atyeti tat sarvam idaà viditvä yogé paraà sthänam upaiti cädyam ||28||

28. Knowing My glories, the yogé surpasses all the pious results declared for study of the Vedas, performance of sacrifice and austerity and giving in charity. Knowing all about Myself and My devotee, that yogé attains My eternal, attractive place. This verse describes the type of knowledge described in the seventh and eighth chapters.

Whatever results are promised in the form of svarga, kingdom and such, through avidly studying the Vedas while following rules such as observing celibacy and serving the guru, through avidly performing sacrifice completely with all parts, through intently undergoing austerities according the rules of scripture, through intently giving charity with faith, while examining the suitability of place, time and person—all of this the yogé surpasses. How does he surpass all of this? Knowing the glories of Me, the Lord, and My devotee, mentioned in chapters seven and eight (idam viditvä), by the mercy of devotee association, he considers all those other activities (tat sarvam) as insignificant as grass , without the happiness they promised. That yogé, having become devoted to Me, attains My abode which is without beginning (ädyam) and real (param).137 The aàça of Kåñëa, the puruña, is obtained by bhakti mixed with yoga, through the path of light, but Kåñëa Himself is attained only through unalloyed bhakti. This is explained in the eighth chapter. Chapter 9

çré-bhagavän uväca idaà tu te guhyatamaà pravakñyämy anasüyave |

jïänaà vijïäna-sahitaà yaj jïätvä mokñyase 'çubhät ||1|| 1. The Lord said: I will speak to you, who have no envy, the most secret knowledge, bhakti, along with realization of Me, knowing which you will be freed from suffering. In the ninth chapter the Lord speaks of His supreme powers which cause astonishment and incite bhakti and as well speaks of the great excellence of His devotee. Having stated in the seventh and eighth chapters that He, the Lord of all beings, filled with knowledge and bliss, a treasure house of unlimited auspicious qualities, is easily attained by pure bhakti, in this chapter He speaks of His powers (aiçvarya) which

137 This to the ananya bhakta, the pariniñöhita devotee rather than the yoga miçra bhakta, since that has been the last subject discussed.

inspire devotion (uddépaka), and the strength of that devotion. He begins by praising that bhakti in three verses. This knowledge, jïäna, refers only to bhakti in the form of singing My glories and other devotional activities, since it is also referred to as dharma in verses 3, since the actions of bhakti such as kértana arise from the cit çakti (knowledge energy) of the Lord, and since jïäna literally means that by which something is known.138 This is the most secret knowledge. The knowledge of the ätmä distinct from the body taught in the second and following chapters is secret. The knowledge of My powers taught in the seventh and eighth chapters is more secret, but what will be taught in the ninth and the chapters following, knowledge which is pure bhakti, is the most secret. I will speak this pure bhakti unto you along with the final result, realization of Me (vijïänam). I speak to you who are devoid of seeing fault in My qualities (anasüyave), who do not see fault in Me. I teach My confidential topics which are hard to understand only out of compassion, but others will criticize, saying “You are praising yourself by explaining your powers.” You are free of that fault. Knowing this bhakti, you will be liberated from saàsära (açubhät).

räja-vidyä räja-guhyaà pavitram idam uttamam | pratyakñävagamaà dharmyaà susukhaà kartum avyayam ||2||

2. This is the highest type of bhakti, the most secret type of bhakti, the most purifying of all methods, which is directly realized, the highest dharma, easy to execute, and eternal. This is the king of all types of knowledge such as çäëòilya vidyä, vaiçvänara vidyä, dahara vidyä.139 This is the king of secrets, the king of secret matters concerning the real nature of the jévätmä and other items. This secret knowledge takes the form of bhakti. As in the usage raja dantä (front teeth: king of teeth), there is reversal of the normal order of the elements of the compound word.140 This is permitted according to the rule räja-dantäditväd. (Päëini 2.2.31) The Lord analyses this knowledge further in order to teach its nature. It is supremely pure (uttamam pavitram), because it destroys all sins including the subtle body.141 It is said:

aprärabdha-phalaà päpaà küöaà béjaà phalonmukham krameëaiva praléyante viñëu-bhakti-ratätmanäm

138 Therefore by bhakti (jïäna) arising from the spiritual knowledge energy of the Lord, one can attain spiritual knowledge or realization of Kåñëa. 139 These are mentioned in the Upaniñads. 140 The normal form would be dantä raja. Similarly guhya raja would be the normal form in stead of raja guhya. 141 Karmas are stored in the subtle body. With the disappearance of all karmas, the subtle body as well as the gross body will disappear, and one will attain liberation.

Sins in the form of aprärabdha, küöa, béja and prärabdha142 are gradually destroyed for the person engaged in bhakti to Viñëu. Padma Puräëa

In the above verse, the word kramena indicates that the sins are destroyed in the manner of piercing a hundred leaves. As a needle pierces one leaf at a time in a pile of leaves, so bhakti will destroy karmas one at a time, though in appearance or in verbal expression, it may seem to occur all at once. This knowledge, bhakti, has its object of understanding (avagamam) directly perceived (pratyakña). I, the Supreme Lord, the object of understanding, make My appearance in direct perception, arising from methods such as hearing. The author of Vedänta says prakäçaç ca karmaëy abhyäsät: the Lord is revealed through constant repetition of devotional actions. (Vedänta Sütra 3.2.26) This knowledge is faithful to righteous works, dharma (dharmyam): it is constantly nourished by righteous acts such as service to guru. The çruti says äcäryavän puruño veda: the man who has a guru knows the Lord. (Chändogya Upaniñad 6.14.2) The process is easy to execute and complete (susukham kartum), just by performing acts like hearing or offering tulasé leaves and water drops to the Lord. It is avayayam (indestructible), existing even in liberation, continuing after mokña. Later the Lord will say bhaktyä mäm abhijänäti: one knows Me by devotion. The other processes such as karma yoga do not have these qualities.143 Therefore this is called the king of all knowledge. There is another interpretation. Räja vidyä and räja guhyam mean knowledge belonging to the kings and secret belonging to the kings. This knowledge belongs to persons like kings who are generous and compassionate, and thus consider even heaven insignificant. It is not the knowledge of those with selfish hearts worshipping devatäs with desire for quick gain of sons or wealth. Just as kings do not keep their treasures secret but attentively keep their personal mantras secret, so the devotees should keep this knowledge secret with great care, though they do not keep other types of knowledge secret. The rest of the interpretation would be the same as above.

açraddadhänäù puruñä dharmasyäsya paraàtapa | apräpya mäà nivartante måtyu-saàsära-vartmani ||3||

142 Aprärabdha karmas are those which will not give effects in this lifetime. They are the results of actions from previous lifetimes which will manifest in future lifetimes. Prärabdha karmas or phala unmukha karmas are those karmas which will manifest in this lifetime, as enjoyment or suffering, arising from previous acts of puëya or papa. Küta and béja are two stages between the totally unmanifest aprärabdha and manifest prärabdha karmas. 143 Bhakti destroys all karmas, yields perception of God, easy to execute, and continues after liberation. Karma yoga does not destroy all karmas until it turns to jïäna. Jïäna yoga and añöaìga yoga are not easy to execute and are given up on liberation. Karma yoga indirectly leads to perception of ätmä, and jïäna and añöaìga yoga give perception of ätmä and paramätmä but not bhagavän.

3. O afflicter of enemies, those who do not have faith in this bhakti do not attain Me and remain fixed on the path of transmigration and death. “But if this process is so easy to follow, then no one would remain in the material world.” Dharmasya in the genitive case stands for the accusative case. Those who do not accept with firm faith (açraddadhänäù) dharma in the form of devotion to Me, though its strength is well known in the scriptures, because they think that the statements of scripture are exaggeration, do not attain Me, even though they perform other practices to attain Me while ignoring bhakti. They remain completely (nitaräm vartante for nivartante) on the path of saàsära, which brings about repeated death (måtyu saàsära vartmani).

mayä tatam idaà sarvaà jagad avyakta-mürtinä | mat-sthäni sarva-bhütäni na cähaà teñv avasthitaù ||4||

4. I pervade this whole universe by My form invisible to material eyes. All entities are dependent on Me, but I am not dependent on them. The Lord then speaks of His remarkable powers which stimulate devotion to Him. This whole universe is pervaded (tatam) by Me (I am in everything), whose svarüpa (murtinä) cannot be not grasped by the material senses (avyakta), in order to maintain and regulate it. And though I am in everything and maintain and regulate everything, all moving and non-moving entities are simultaneously situated within Me. This means their existence is dependent on Me. And I am not situated in all of these living entities: I am not dependent on them. What is said here is that, taking the role of the paramätmä (antaryämé of the universe), which is My expansion, entering within the universe, I control and support it. In this vein, the çruti says yaù påthivyäà tiñöhat: He is situated in the earth. (Båhad Äraëyaka Upaniñad 3.7.3) The Lord will say later in the Géta viñöabhyäham idaà kåtsnam: I pervade this whole universe. (BG 10.42)

na ca mat-sthäni bhütäni paçya me yogam aiçvaram | bhüta-bhån na ca bhüta-stho mamätmä bhüta-bhävanaù ||5||

5. And the living beings are not in Me. See the inconceivable power of My body. My mind, I maintain them and protecting them, is not in them. “But it would be very tiring for You to carry such a heavy burden as the universe.” “The things created by Me are not within Me like water in a pot. (na ca mat sthäni bhüöäni)”

“But in the previous verse You said that everything was situated in You (mat sthäni sarva bhütäni) and in this verse You contradict this by saying everything is not in You (na ca mat sthäni bhütäni).” “Understand (paçya) that this is My extraordinary yoga (yogam aiçvaryam).” Yoga means “the means by which something very difficult to accomplish is accomplished.” Yoga thus refers here to the Lord’s body endowed with inconceivable çakti, whose quality is that His every desire is fulfilled without effort (satya saëkalpatä çakti). The Lord then clarifies the issue. “I maintain and protect all beings (bhüta bhåt) but am not situated in or mixed with them at all, because My mind (mama ätmä) carries out their welfare (bhüta bhävaëaù). I maintain and protect them by My extraordinary yoga, by My satya saëkalpatä çakti. I do not have to utilize My body to do this.” The çruti confirms this:

etasya vä akñarasya praçäsane gärgi süryäcandram asau vidhåtau tiñöhata etasya vä akñarasya praçäsane gärgi dyäv äpåthivyau vidhåte tiñöhataù By the command of that imperishable, O Gärgi, sun and moon remain in their positions. By the command of that imperishable, O Gärgî, heaven and earth remain in their positions. Båhad Äraëyaka Upaniñad 3.8.8

Though the Lord’s mind is non-different from His body, one makes practical distinctions through the power of viçesä, as one does in statements such as “Being exists.”144

yathäkäça-sthito nityaà väyuù sarvatra-go mahän | tathä sarväëi bhütäni mat-sthänéty upadhäraya ||6||

6. Please understand that just as the wind, situated in the ether, goes everywhere by My support, so all beings are supported by Me alone. The continued existence and functioning of all moving and non-moving entities depends on My will. The Lord gives an example. 144 Viçeña is thus the peculiar characteristic or potency of things which makes description and talk of difference possible, whereas a matter of fact only identity exists. It is the power of things in themselves which, through an underlying identity of essence, enables us to distinguish a particular from its universal; a quality from its substance; motion or power or energy from things possessing them; the svarüpa from the possessor of the svarüpa. The sentence “being exists” makes sense, though the words actually mean the same thing, because of making distinctions within oneness. See the commentary on 1.1 for the same example.

The great air which cannot support itself, situated in the great ether which also cannot support itself, moves everywhere. Since they have no supporting power of their own, their existence is enabled by My will alone, and movement takes place through the paramätmä within. This is understood from the çruti: yad bhéñä vätaù pavate: out of fear of the Lord, the wind blows. (Taittiréya Upaniñad 2.8.1) Just as the air exists and moves in the ether by My will, understand that all beings are situated in Me (mat sthäni), maintained and controlled only by My will alone, while I am not affected by them. If I did not do this, all the elements such as ether would be destroyed.145

sarva-bhütäni kaunteya prakåtià yänti mämikäm | kalpa-kñaye punas täni kalpädau visåjämy aham ||7||

7. O son of Kunté, all things will enter My prakåti at the time of destruction. At the time of creation, again I create everything. It has just been stated that the maintenance of all beings takes place by the will of the Lord alone. Now the Lord speaks about creation and destruction of all entities. O son of Kunté, at the time of Brahmä’s death, all beings enter My prakåti by My will alone. They merge in Me, who am the cause of prakåti (mämikäm). Again at the time of creation, I create them with all varieties by My will alone. This is expressed by the çruti: bahu syäm: may I become many. (Taittiréya Upaniñad 2.6).

prakåtià sväm avañöabhya visåjämi punaù punaù | bhüta-grämam imaà kåtsnam avaçaà prakåter vaçät ||8||

8. Being situated in prakåti, which belongs to Me, I create again and again all the entities, according to their previous impressions, beyond their control, by My will. . Situated in My prakåti made of the three guëas, transforming prakåti into mahat tattva and the other elements by My will alone, in different cycles of time I create the four types of living beings.146 How does this take place? It takes place by the power of impressions of previous karmas (prakåteù vaçät), beyond their power (avaçam), that is, by the will of the Lord, who has inconceivable çakti and detachment from all of that. Though I do this, I have no contact with prakåti at all, nor do I feel exhaustion at all from doing it.

na ca mäà täni karmäëi nibadhnanti dhanaàjaya | udäsénavad äsénam asaktaà teñu karmasu ||9||

9. O conqueror of wealth, these actions do not bind Me, who am situated almost indifferently, uncontaminated by these acts.

145 Rämänuja gives the same meaning. 146 The four types of beings are the devas, humans animals and plants.

“Well, inequality in the matter of creation and maintenance will bind even You, because of Your acts of injustice.”147 “This is not so. The inequality seen in creation and maintenance does not contaminate Me with the quality of injustice.” The Lord explains the reason by describing Himself. “Previously incurred karmas alone are the causes of different bodies such as deva, human or animal for these jévas. I am neutral to their unequal karmas (udäsénavad). Those karmas cannot attribute to Me the fault of injustice (asaktam). The author of Vedänta says vaiñamya-nairghåëye na säpekñatvät tatha hi darçayati: the Lord has no partiality or cruelty, because the pleasure and pain suffered by the living beings is caused by their karmas, so the scriptures declare. (Vedänta Sütra 2.1.35) Since complete neutrality would forbid any sense of doership to the Lord, the Lord says He is “as if” neutral (udäséna vad).”

mayädhyakñeëa prakåtiù süyate sa-caräcaram | hetunänena kaunteya jagad viparivartate ||10||

10. By My direction, prakåti gives rise to the universe of moving and non-moving entities. By this cause, O son of Kunté, the universes appears again and again. The Lord further expounds this idea. Glanced upon by Me, the Lord of all, the controller of prakåti, whose every wish is fulfilled, in accordance with the previous karmas of the jévas (mayä adhyakñena), prakåti creates the universe of moving and non-moving beings. By this cause (anena hetunä), by My glance which considers the jévas’ positions according to previous karmas, this universe appears again and again, O son of Kunté! The çrutis also say:

vikära-jananém ajïäm añöa-rüpäm ajäà dhruväm dhyäyate’dhyäsitä tena tanyate preritä punaù süyate puruñärthaà ca tenaivädhiñöhitä jagat

One meditates on prakåti, which produces changes, which is ignorance, of eight forms, unborn and fixed. Ordered, expanded and inspired by the Lord, prakåti again creates the universe and goals for humans, under His direction alone. Mantrika Upaniñad 4

Being the doer and being neutral are not contradictory because the Lord rules by proximity only. The småti says: yathä sannidhi-mätreëagandhaù kñobhäya jäyate: it is just like fragrance which causes agitation by closeness. (Viñëu Puräëa 1.2.30) Prakåti

147 Jévas are given different bodies with different types of enjoyment and suffering.

is dependent on My control alone. Without Me, she does not have the power to do anything. In the absence of the authority of the king on his throne, his ministers do not have the power to carry out actions.

avajänanti mäà müòhä mänuñéà tanum äçritam | paraà bhävam ajänanto mama bhüta-maheçvaram ||11||

11. The fools deride Me, the Lord of all beings, in this eternal human form, not knowing it is My original spiritual form, pure brahman, higher than all else. “Why do people not worship You, who have such great power?” “Fools despise Me, the one master of all universes (bhüta maheçvaram), omniscient and most compassionate, whose every desire is fulfilled.” The Lord describes how they deride Him. “They treat Me with contempt, thinking that I, who am eternally identical with My spiritual form (tanum açritam) which is fixed in a human form and endowed with human acts (mänuñém), am just an ordinary man with great puëya like other princes.” The human body is indeed made of the five material elements, but the body of God is not like that. This is stated in the çruti:

sac-cid-änanda-rüpäya kåñëäya I offer my respects to Kåñëa, whose form is eternity, knowledge and bliss. Gopäla Täpané Upaniñad 1.1 tam ekaà govindaà sac-cid-änanda-vigraham I satisfy with prayers that one Govinda whose body is eternity, knowledge and bliss. Gopäla Täpané Upaniñad 1.33

They act in this way because of their association with people who are in deep ignorance, and because of lack of association with persons (devotees) worthy of praise by Brahmä and the devatäs. What has happened to their intelligence such that have that they are described as fools? They are described as fools because they do not know My uncommon (param) nature (bhävam). They do not know that My human form is full of knowledge and bliss, that it controls everyone, and gives liberation. It should be understood that the phrase “taking shelter of a body (tanum äçritam)” is merely for bringing about practical distinctions arising through the potency of viçeña (rather than indicating actual duality between the Lord and his body, or that brahman assumes a material body.) It is said that the form which appeared in the delivery room, as the son of Vasudeva, the Lord of Dvärakä, was His real form because of having four arms, and that the form

that appeared when He went to Vraja was a human form, since it had two hands. This argument arises from lack of attention to the real meaning as in the case of the interpretation of the phrase babhüva präkåtaù çiçuù: He became an ordinary baby. (SB 10.3.46) (Thus they claim He actually took shelter of material human form.) From statement mänuñéà tanum äçåitam (in the context of this sentence), and from the later statement of Arjuna to Kåñëa in which he calls his four armed form human as well (dåñövedaà mänuñaà rüpam), after praying to see Krsna in His four-handed form, it is concluded that Kåñëa’s human form (whether two-handed or four handed) is spiritually fixed as part of Himself. In that sense it is described that His body is human in appearance. Confirming this, the Viñëu Puräëa says yaträvatérëaà kåñëäkhyaà paraà brahma naräkåti: (the Yadu dynasty) in which the supreme brahman called Kåñëa appeared with human form. (Viñëu Puräëa 4.11.4) The Bhägavatam says güòhaà paraà brahma manuñya-liìgam: the supreme brahman in its secret aspect has a human form. (SB 7.10.48) Also statements of God assuming human form are made because of the abundance of Kåñëa’s human-like actions. A king, though still human, because of his actions which are like those of a devä or lion, is called a devä among humans or a lion among humans.148 Thus the two handed and four handed forms of Kåñëa are designated as human for these two reasons.149 One cannot determine Kåñëa as the supreme or human based upon having two or four hands. For instance, Kärtavérya, the enemy of Paraçuräma, had a thousand arms. That would be a deviation from the rule (that a two handed form is human and four hands makes God.) Rather, His status as vibhu caitanya, the supreme conscious entity, or His ability to generate and destroy universes, can be used to distinguish Him as God. Moreover the çruti also says that He remains with two hands. This two-armed form is never destroyed.

sat-puëòaréka-nayanaà meghäbhaà vaidyutämbaram dvi-bhujaà mauna-mudräòhyaà vana-mälinam éçvaram This lord eternally has eyes like lotuses, has the complexion of a cloud, cloth like lightning, two arms, with flower garland and with fingers in the mudra of silence. Gopäla Täpané Upaniñad 1.9

Because this statement shows that these qualities are eternal, when the Bhägavatam calls Him präkåtaù çiçuù, it means that the Lord appears in His own original (prakåti) form as a baby, in His svarüpa, not in a material form.150 Just as there are many colors in one vaidürya jewel, so in the one Lord, the two-handed and other forms are

148 In the same manner, Kåñëa is called human because of his human-like activities. 149 He is called human, because He has an eternal form with human appearance, and because he performs human-like activities. 150 The word prakåta can mean material, or inferior, and also svarüpa, meaning original or natural.

simultaneously present and eternal. These are worshipped according to ones preference. Imagining that these forms are created just to appease the devotees and that they are created constantly for that purpose is hereby defeated.

moghäçä mogha-karmäëo mogha-jïänä vicetasaù | räkñasém äsuréà caiva prakåtià mohinéà çritäù ||12||

12. Among those who cannot distinguish this truth, the devotees do not gain liberation, the karmés do not attain their material fruits, and the jïänés get no result from their knowledge. They assume the nature of rakñasas and asuras. “What is the destination of those who deride You in your human form, thinking that You have a material body and have attained great power by very great acts of puëya?” Even if they are devotees of the Lord, they are deprived of obtaining moksa (mogha äçä). If they are fixed in fruitive sacrifices, those actions are without result, being a waste of energy (mogha karmaëä). If they are devoted to study of vedänta for jïäna, their understanding bears no result. Why? They are perplexed (vicetasaù), having destroyed their power of discrimination by the sin of rejecting Me, the supreme Brahman, directly visible in an eternal, spiritual, human form. Therefore is said:

yo vetti bhautikaà dehaà kåñëasya paramätmanaù sa sarvasmäd bahiñkäryaù çrauta-smärta-vidhänataù mukhaà tasyävalokyäpi sa-celaà snänam äcaret One who considers the body of Kåñëa to be material should be driven out from all rituals and activities of the çruti and the småti. And if one by chance sees his face, one should at once take bath in the Ganges with clothing on to rid himself of infection. Båhad Viñëu Småti 151

What result do they attain? Taking shelter of dispositions (prakåtim) without power of discrimination, of entities in the mode of ignorance predominated by violence (räkñasém) and entities in the mode of passion with intense lust and pride (äsurém), they are qualified to live in hell.

mahätmänas tu mäà pärtha daivéà prakåtim äçritäù | bhajanty ananya-manaso jïätvä bhütädim avyayam ||13||

151 It could also be Viñëu Puräëa, but I have found the quotation in neither work, unless there is a bigger version called “brhad.”

13. Those of profound mind, taking shelter of My spiritual svarüpa, serve My human form with no distractions, knowing that My human-like body is the cause of all things, is indestructible, and fully spiritual. “Then who respects You?” Those who know Me as para Brahman with a human form, whose minds have become enlarged and deepened by such faith in Me (mahätmanaù--big minded), through devotee association, those who have no taste for other forms of the Lord such as the one having a thousand heads,152 though those are also My forms--such persons, having taken shelter of My spiritual svarüpa (daivim prakåtim), accepting with conviction (jïätvä) that I, with human form, am the cause of all living entities, the humans as well as Brahmä and Çiva (bhütädim), and that I am eternal (avyayam), serve Me (bhajanti). Their consciousness is deeply absorbed in Me in My human form alone (ananya manasaù).

satataà kértayanto mäà yatantaç ca dåòhavratäù | namasyantaç ca mäà bhaktyä nityayuktä upäsate || 14 ||

14. They, having strict vows, desiring to be My associates, diligent to understand My Nature, worship Me at all times in the form of singing, offering respects as well as other devotional acts with devotion. Two verses now explain the devotional process. At all times, without regard for purity of time and place, they glorify Me. They worship Me by loudly chanting the sweet nectar of My names related to My auspicious qualities and activities, such as Govinda and Govardhana dharé. Going to temples housing My forms, they fall down like rods on the dusty earth, full of devotion (mäm namasyantaù bhaktyä). The expression “singing My glories, they worship Me” means that the processes such as singing about Me are worship of Me, being structurally in apposition in the sentence. Thus the repetition of the word mam is not redundant. The word ca indicates that other unmentioned processes such as hearing, recitation of prayers and deity worship are included. They are very diligent in discerning the real nature of My form and qualities along with like-minded devotees (yatantaù). They have strict vows, not failing to observe fasts on ekädaçé, janmäñöamé and other sacred days (dåòha vratäù). They desire an eternal relationship with Me in the future (nitya yuktä). A past participle (yuktä) can be used to express aspirations in the future according to the rule äçaàsäyäà bhütavac ca (Päëini 3.3.132)

jïäna-yajïena cäpy anye yajanto mäm upäsate |

152 This is the description of the Lord in the Puruña Sükta, or the viçva rüpa.

ekatvena påthaktvena bahudhä viçvato-mukham ||15|| 15. Others worship Me through knowledge sacrifice, worshipping Me in many different material forms, and in the form of many devatäs. Having spoken of the devotees known as mahätmas who have a predominance of pure bhakti in the form of chanting and other processes, and who are fixed on the pure form of the Lord, Kåñëa now speaks of other devotees who have a predominance of jïäna, with the processes of bhakti such as chanting as secondary actions. Apart from the devotees mentioned in the previous verse, there are others whose worship Me through jïäna yajïa, and also using the devotional processes such as singing (kértana) just described. The Lord then describes the method of this worship. They worship Me who am actually one, but who am situated separately with material forms consisting of pradhäna, mahat tattva and other elements (påthaktvena), and am situated as the form of devatäs such as Indra (viçvato mukham), by many methods (bahudhä). The point is this. Kåñëa, possessing subtle spiritual and material energies, whose every wish is fulfilled, by willing “Let there be many,” remains one with His spiritual and material energies , but in a gross manifestation, is situated in the form of the variegated universe starting from Brahmä down to inanimate objects. They worship Me through chanting and other processes related to Me in order to realize this conception.

ahaà kratur ahaà yajïaù svadhäham aham auñadham mantro 'ham aham eväjyam aham agnir ahaà hutam ||16||

pitäham asya jagato mätä dhätä pitämahaù | vedyaà pavitram oàkära åk säma yajur eva ca ||17|| gatir bhartä prabhuù säkñé niväsaù çaraëaà suhåt |

prabhavaù pralayaù sthänaà nidhänaà béjam avyayam ||18|| tapämy aham ahaà varñaà nigåhëämy utsåjämi ca | amåtaà caiva måtyuç ca sad asac cäham arjuna ||19||

16-19. I am the vedic and smärta sacrifices, the offering to the pitås, the herbs, the mantra, the ghee, the fire and the act of offering. I am the father of the universe, the mother, the maintainer, the grandfather, the object of knowledge, the purifier, om, the åk, säma and yajur Vedas. I am the method, the master, the controller, the witness, the abode, the shelter, the friend. I am creation, destruction and maintenance, the treasure, the indestructible cause or seed. I create heat, withdraw rain and then shower it. I am liberation and bondage, the subtle and gross, O Arjuna. In four verses Kåñëa shows how He is situated in the form of the universe. Kratu refers to the Vedic çrauta sacrifices such as jyotiñöoma. Yajïa refers to the sacrifices such as vaiçvadeva, mentioned in the småtis. Svadhä refers to the çräddha rites offered

to the pitas. Auñadha means medicine or food coming from herbs. Mantra means the words such as yäjyäpuro nu uttered in offering oblations to the devatäs. Ajya means the substances for offering such as ghee. The fires (agni) used for sacrifice are of various types such as ähavanéya. Hüta means the act of offering oblations. I am situated as the soul of all those things. I am situated as the mother, the father and the grandfather of each moving and non-moving thing in the universe. I, in the form of kings and others, am situated as the maintainer and nourisher in all those entities (dhätä). Because I am the possessor of all energies material and spiritual, and the paramätmä within all matter and jévas, the number of living entities to maintain is no problem for Me. I am what is to be known (vedyam) and what purifies (pavitram)—the waters of rivers like the Gaìgä. I am om, the seed of all the Vedas and the cause of knowledge of Brahman, the object of knowledge (vedyam). I am the three Vedas, åk, yajus and säma. The word ca indicates Atharva Veda. Rk also refers to the vedic verse with regular syllables. Säma refers to those verses with regular meter and which are sung. Some say that säma refers to any verse which is sung. Yajus refers to verses not sung and with irregular syllables. I am these three types of mantras useful in rites. Gati means the method or path by which a goal is achieved, literally “that by which something is attained (gamyate). Bhartä means a protector. Prabhu means controller. Säkñé means the seer of all sinful and pious acts. Niväsa means a place of enjoyment, literally, where one resides. Çaraëa means He who takes away the suffering or the person who approaches. The derivation of the word is “that in which suffering will be destroyed (duùkham çérñyate asmin).” Suhåt is one who does beneficial activities for someone else because of that person’s qualifications. prabhavaù pralayaù sthänaà refer to the acts of creation destruction, and maintenance. Nidhänam refer to the nine treasures such as padma nidhi.153 Bijam means the cause which is indestructible I am not perishable like rice and other material seeds. In the form of the sun, I heat the universe during the summer. During monsoon season, I release rain (varñam) in the form of clouds. Sometimes in the form of drought, I draw back the rain. I am liberation (amåtam) and saàsära (måtyuù). I am the gross (sat) and the subtle (asat). I alone am all of this. I, the son of Vasudeva, one person, holding all powers, am situated in the form of the whole universe with many names and forms. Some worship Me with this jïäna yajïa, which searches out the one person in these many things.

traividyä mäà somapäù püta-päpä

153 Kuvera has nine treasures: padmanidhi, mahänidhi, saìkhanidhi, makaranidhi, kacchapanidhi, mukundanidhi, nandanidhi, nélanidhi and kharvanidhi.

yajïair iñövä svar-gatià prärthayante | te puëyam äsädya surendra-lokam

açnanti divyän divi deva-bhogän ||20||

20. Those who, knowing the three Vedas, worshipping Me indirectly through sacrifice, drinking soma and becoming purified, pray for svarga. Attaining puëya in the form of the planet of Indra, they enjoy in heaven the pleasures of the devas. Having described the qualities of His devotees, in order to give a further understanding of them, he contrasts them with those who are averse to the Lord in two verses. The collection of three types of knowledge is trividyä. Those who study and know this are called traividyä according to tad adhéte tad veda (Päëini 4.2.59) This means those who are dedicated to the activities described in the three Vedas. Though they do not know that the forms of Indra and other devatäs are My forms alone, actually they are worshipping Me situated in those respective forms by jyotiñöomä and other sacrifices prescribed in the three Vedas. Drinking the remnants of sacrifice, soma, and being purified of sins which obstruct their attainment of svarga (püta papa), they pray for svarga. The rest of the verse is clear. It should be understood that the enjoyment they obtain is actually given only by Me.

te taà bhuktvä svarga-lokaà viçälaà kñéëe puëye martya-lokaà viçanti | evaà trayé-dharmam anuprapannä

gatägataà käma-kämä labhante ||21|| 21. Having enjoyed the vast pleasures of svarga and exhausting their merit, they return to this planet. Following the rites of the three Vedas again, desiring objects of enjoyment, they take repeated birth and death. These people who prayed for svarga, having enjoyed svarga loka, with the depletion of pious acts which brought them there, enter the world of death. They attain births as brähmaëas and others on this earth according to the process mentioned in the knowledge of the five fires.154 Again performing the duties enjoined in the three Vedas, these desirers of sense objects, desiring the enjoyment of svarga (käma kämäù), obtain repeated birth in this world (gatägatam).

ananyäç cintayanto mäà ye janäù paryupäsate | teñäà nityäbhiyuktänäà yoga-kñemaà vahämy aham ||22||

22. But I carry the burden of supply and maintenance of those who desire constant association with Me, and who, thinking only of Me, worship only Me.

154 The five fires are explained by Baladeva in his commentary on verse 3, chapter 8.

Now the Lord describes the details of His own devotees. I alone take responsibility for bringing and protecting food and other necessities for those people who take Me alone as the goal (ananyäù janäù), who meditate upon Me (cintayantaù), and who worship Me thoroughly (pari upasate) and who are always absorbed in Me (nitya abhiyuktänäm), forgetting about their bodily maintenance. They worship Me as the reservoir of auspicious qualities, as the reservoir of variegated, astonishing ambrosial pastimes, as the reservoir of divine powers. The Lord says here “I carry” rather than “I do.” I should carry the burden of their maintenance, just as the husband alone should bear the burden of supporting his family. The author of vedänta says sväminaù phala-çruter ity ätreyaù: from the Lord come all the necessities of the devotee, because these results are mentioned in the çruti. This is the opinion of Dattätreya. (Vedänta Sütra 3.4.44) Another meaning is as follows. For those who desire association with Me eternally (nitya abhiyuktänäm), I alone bear the responsibility for their attaining Me (yoga) and prevent them from separating from Me (kñemam). I alone take the responsibility of their attaining Me. The devatäs such as the sun god do not do this.”155 The Lord will explain this again in two verses in the twelfth chapter:

ye tu sarväëi karmäëi mayi sannyasya mat-paräù ananyenaiva yogena mäà dhyäyanta upäsate teñäm ahaà samuddhartä måtyu-saàsära-sägarät bhavämi na cirät pärtha mayy äveçita-cetasäm But those who worship Me, giving up all their activities unto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon Me, having fixed their minds upon Me, O son of Påthä—for them I am the swift deliverer from the ocean of birth and death. BG 12.6-7

The author of Vedänta says viçeñaà ca darçayati: the pure devotees are a special case. (Vedänta Sütra 4.3.16) The Lord, not the conducting deities, takes them to the spiritual world.

ye 'py anya-devatä-bhaktä yajante çraddhayänvitäù |

te 'pi mäm eva kaunteya yajanty avidhi-pürvakam ||23|| 23. Those who are devoted to other gods and with faith worship them, worship Me by the wrong method, O son of Kunté.

155 In chapter 8 it was mentioned the deities of light and other elements conducted the devotee on the path. But they do so depending on the Lord.

“But those who worship Indra and the devatäs also are actually worshipping You. Why do they return to saàsära?” Those who, being fully devoted to Indra and others alone, endowed with firm faith that the particular devatä will bestow benedictions (çraddhayänvitaù), worship those devatäs with sacrifices. It is true that they are actually worshipping Me. But they worship without the proper rules. They worship without following the rules which will allow them to attain Me, which will then extinguish saàsära Therefore they return to this world.

ahaà hi sarva-yajïänäà bhoktä ca prabhur eva ca | na tu mäm abhijänanti tattvenätaç cyavanti te ||24||

24. I am the enjoyer and master of all sacrifices. Those who do not know Me in truth continue to take brith. The Lord shows how they do not follow the proper rules. I alone, through the forms of Indra and others, am the enjoyer of all sacrifices, the master, the protector, and giver of results. They do not know Me as such (tattvena). Therefore they continue to take birth in this world (cyavanti).

yänti deva-vratä devän pitèn yänti pitå-vratäù | bhütäni yänti bhütejyä yänti mad-yäjino 'pi mäm ||25||

25. The worshippers of the devas go to the devas, and the worshippers of the pitåas go to the pitåas. The worshippers of ghosts go to the ghosts, and worshippers of Me go to Me and do not return to this world. Though I actually am in the forms of the devatäs, because they do not know that, they do not attain Me. That is what is stated in this verse. Because of the use of the word ijyä (worship) later in the verse, the word vrata at the beginning should also mean “worship” in order to give a conformity to the meaning. (Thus deva vratä means deva ijyä and pitå vratäù means pitå éjyä.) Those who worship devas (deva vratäù), those who worship Indra and others by ceremonies on the new and full moons in the sättvika mode, go to those devas. Those in the mode of passion who worship pitås (pitå vratäù) by çräddha and other rituals go only to the pitås. The worshippers of demons (bhüta ijyä),156 in the mode of ignorance, who worship yakñas, rakñasas and vinäyaka demons by offerings to them157, go to those demons. But only (api) those who worship Me, those who are beyond the modes of nature, who offer Me

156 The word bhüta includes ghosts and demons in the mode of ignorance. 157 The bali implies also animal victims.

easily obtainable items, go to Me. The word api is used to restrict going to Kåñëa to those who worship Him. The meaning is this. The worshippers of beings other than Me think as follows. “We are worshippers of Indra and other devas. They are our lords. Being pleased by our worship they should give the results we desire.” My devotees think as follows. “The son of Vasudeva, the Lord of all, endowed with all powers, who is situated in the forms of the devatäs, who is our master, being worshipped by easily obtained items and actions, will give all our desired results.” Though they perform exactly the same actions, those who serve the devatäs, attain their desired goals alone, because their distaste for thinking of Me. They, with short life span, attain meager fortune, and after enjoying those limited items, they are also destroyed along with those items of enjoyment. But those who serve Me, attain Me, the Lord of all beings, the beginningless shelter, who fulfills all desires, who has infinite powers, who is composed of pure knowledge and bliss, and who is affectionate to the devotees. They never again take birth. They experience infinite happiness close to Me and play in My divine abode.

patraà puñpaà phalaà toyaà yo me bhaktyä prayacchati | tad ahaà bhakty-upahåtam açnämi prayatätmanaù ||26||

26. I accept what is offered with devotion by the unmotivated devotee--a leaf, flower, fruit or water. Having said that one should perform bhakti to the Lord, because it yields eternal, unlimited results, the Lord now says that one should perform bhakti because it is easy to perform. Even though I have unlimited powers and am full in My desires, I enjoy in the appropriate way (açnämi) what is offered with love by that devotee (bhakty upähröam) who offers with great affection leaves or fruits or other things also, whatever is easily obtained, to Me, the Lord of all beings. (Açnämi is take to mean enjoy rather than eat, since the Lord eats the fruit but smells the flower) Or the meaning can be “Being hungry and thirsty because of My love for him, I eat everything that offered, under control of his devotion, (without considering whether it is edible).” What type of person is this? He has a pure mind (prayatätmanaù); he is niñkäma. Therefore I eat what is offered without personal desire on the devotee’s part, what is offered out of attraction for Me. I do not eat that which is offered with personal motives, and with no attraction for Me. Having mentioned “with devotion” (bhakyä), again the Lord states “I accept what is offered with devotion (bhakty upahåtam).” The

intention of that is to show that bhakti alone satisfies the Lord. He does not gain satisfaction from a person being a brähmäëa or performing great austerities. In the three verses satatam kértayanto mäm, ananyaù cintanyanto mäm, and patram puñpam toyam phalam, the activities of pure bhakti such as kértana, after being offered to the Lord, are then performed, rather than being offered after being performed. This is also understood from the words of Prahläda:

iti puàsärpitä viñëau bhaktiç cen nava-lakñaëä kriyeta bhagavaty addhä tan manye’dhétam uttamam If bhakti of nine types is performed after being offered by the devotee to the Lord, I consider that the topmost. SB 7.5.19

Hence that is the case in this verse, though not stated.

yat karoñi yad açnäsi yaj juhoñi dadäsi yat | yat tapasyasi kaunteya tat kuruñva mad-arpaëam ||27||

27. Whatever you do, whatever you eat, whatever you sacrifice, whatever you give, whatever austerity you perform, offer it to Me, O son of Kunté. I have explained to you about the devotion of pure devotees (nirapekña) in such verses as satatam kértayanto mäm. But as a pariniñöita devotee, you, though performing bhakti processes like kértana, should performing bhakti to Me by offering all actions to Me, in order to teach the people. With this intention the Lord speaks this verse.158 Whatever material activities you do to support your daily existence, whatever food you eat to maintain your body, whatever Vedic sacrifices you perform, whatever gold, food or other items you give to qualified persons in charity, and whatever annual austerities such as cändräyaëa vrata that you perform to counteract unintentional sins, do all of that so that it becomes an offering to Me. Because of instructing people on My behalf by doing this, you will gain My mercy in plenty. One should not think that this bhakti which offers all actions is same as the bhakti of the saniñtha devotees. What are offered in the saniñöha’s bhakti are only the actions defined in the Vedas. It is the pariniñöhita bhaktas who is described in this verse, because, they offer all of actions to the Lord, not just the prescribed actions, understood by the Lord’s instruction in this verse, “Whatever you do, offer it to

158 The nirapekña devotee performs only the activities of bhakti. The pariniñöha performs the activities of bhakti and as well prescribed duties, but imbued with devotion, and offered to the Lord. The verses describing pure bhakti are performed by both types of devotees.

Me.”159 Wanting to save the Lord the endeavor of performing actions to instruct the people, the pariniñöhita devotees perform all actions as an offering (to instruct the people only, and not with personal motivation), and in doing to they please the Lord.

çubhäçubha-phalair evaà mokñyase karma-bandhanaiù | saànyäsa-yoga-yuktätmä vimukto mäm upaiñyasi ||28||

28. You will be free from the bondage of karma with its pious and sinful reactions. Being engaged in offering everything to Me, being specially liberated, you will attain Me. This verse describes the result of this kind of bhakti. In performing this bhakti which offers all actions to Me, as directed by Me, you will be free from all bondage of karma. What type of bondage is this? This bondage is an obstacle to attainment of bhakti, in the form of desirable and undesirable results of previous actions. What type of person are you? You have offered all your actions to Me (saànyäsa). By doing that, you purify your heart, and thus this saànyäsa is called yoga. You, whose mind is engaged in this process of purification by offering all actions to Me (saàyäsa yoga yukta ätmä), will be liberated in a special way (vi for viñeça + muktaù), since you will attain Me, as well as being liberated from karma. Being special among the liberated persons, you will attain direct service to Me, close to Me.

samo 'haà sarvabhüteñu na me dveñyo 'sti na priyaù | ye bhajanti tu mäà bhaktyä mayi te teñu cäpy aham ||29||

29. I am equal to all living beings. I do not hate anyone nor do I favor anyone. But those who worship Me with devotion, are in Me, and I am in them. “You will liberate the devotees and bring them to You. But you will not do this for the non-devotees. Then do You, the Supreme Lord, not show prejudice in the form of like and dislike?” Since all living entities who possess unequal natures, forms and species among devas, men, animals and non-moving entities attain those forms according to their karmas, I, the creator and maintainer, the Lord of all beings, am equal to all like the rain, which sprinkles water on all varieties of seeds. I do not have hatred or favoritism at all towards any of them. The word tu (however) is added to show the difference of the devotees from the non-devotees. Those who worship Me, however (tu), who please Me with hearing and other devotional processes, exist in Me, because of attraction to Me (bhaktyä).

159 In the case of the sanistha and pariniñöhita devotees the prescribed duties are performed and then offered to the Lord, but the pariniñöhita devotee offers all acts, not just he prescribed duties. And more important, he also dedicates most of his time to activities of pure bhakti such as chanting.

Though I am the Lord of all, I exist in them, because of attraction to them. Bhagavän, the supreme lord, has love for the devotees. This response is like the combination of jewels and gold.160 Çukadeva says bhagavän bhakta bhaktimän: the Lord has bhakti for the devotee. (SB10.86.59) This indicates that there is special interaction in prema between the devotee and God. If it were not so, there would the fault of unnecessarily making distinction with the word tu. In this light, the Lord’s promises can be understood, such as the verse ye yathä mäm prapadyante: as one surrenders to Me, I respond. (BG 4.11) Comparing the Lord to a desire tree is only partially apt, for in the desire tree one does not see mutual affection and partiality. Though I am equal to all, I do show partiality by having affection for those who take shelter of Me. The author of Vedänta says upapadyate cäbhyupalabhyate ca: partiality to His devotees is reasonable in the Lord, and is found in the scriptures. (Vedänta Sütra 2.1.37) “But since the affection of the Lord is only in response to the devotion of those people which appears according their karmas, it cannot be considered His quality.” “No, that is not so. Bhakti does not arise from karma. It arises from functioning of the svarüpa çakti of the Lord. The çruti also says: sac-cid-änandaika-rase bhakti-yoge tiñöhati: that form filled with spiritual knowledge and bliss is present in bhakti yoga with eternity, knowledge and bliss (Gopäla Täpané Upaniñad 2.78) One should also not say that, because this partiality arises from the Lord’s svarüpa, the Lord then has fault, since this quality must be praised as the best of qualities.”

api cet suduräcäro bhajate mäm ananya-bhäk | sädhur eva sa mantavyaù samyag vyavasito hi saù ||30||

30. Even if the most sinful person worships Me with no other desire than to please Me, I consider that person to be My devotee, as he has fixed himself completely in Me. “My quality of being controlled by pure bhakti is My very nature, and cannot be given up.” The Lord intensifies the meaning of His previous statement, by saying in the present verse that He is attracted to even the devotee with despicable activities. If an ananya bhakta, even doing very degraded activities, worships Me--serves Me by singing My glories and by other acts--he should be still considered worthy of respect (sädhu). He is ananya in the sense that he does not worship or take shelter of anyone other than Me. He accepts Me alone as the supreme goal and master. The word eva (sädhur eva) means that he is worthy of worship “in any case.” Therefore, one should accept this fact (mantavyaù). It is the injunction of the Lord Himself. Not to do so is

160 A gem and gold mutually enhance each other, creating more beauty than either of the objects alone.

an offense. The Lord then supports His order by giving the reason why that devotee is worthy of respect in any case: he has the best type of conviction in the form of being fixed only on Me (samyag vyavasitaù). It is said:

bhagavati ca haräv ananya-cetä bhåça malino’pi viräjate manuñyaù na hi çaça-kaluña-cchaviù kadäcit timira-paräbhavatäm upaiti candraù The person who has exclusive devotion to the Supreme Lord Hari may have serious contamination, but he is still glorious. The moon, though having spots on it, is never defeated by darkness. Narasiàha Puräëa

kñipraà bhavati dharmätmä çaçvac chäntià nigacchati | kaunteya pratijänéhi na me bhaktaù praëaçyati ||31||

31. Very quickly he becomes a righteous person, and becomes completely devoid of contamination. O son of Kunté, you declare that My devotee never perishes. “It is said:

nävirato duçcaritän näçänto näsamähitaù näçanto manaso väpi påajïänenainam äpnuyät He who has not given up evil deeds, who is not peaceful or in control of his senses or mind cannot attain the Lord even through knowledge. Kaöha Upaniñad 2.24

How then can You consider them proper, if the scriptures say that such sinful persons are averse to You?” “That statement concerns persons whose very nature is sinful. But one who exclusively worships Me is purified of his incidental sinful acts by Me, the Lord of all beings, who am most purifying, because I hold that devotee in My mind. He then very quickly becomes steady in proper conduct (dharmätmä). Continually repenting his previous acts (çaçvat), he attains (nigacchati) complete cessation (çantim) of all those sinful acts which are obstacles to remembering Me.” “The smärtas will not consider such a person proper if he has not performed atonement rites.” Controlled by attraction to His devotee, the Lord then replies with slight anger. “O son of Kunté! Going to that assembly of smartas, declare, “My exclusive devotee, if he commits sinful acts out of negligence, is not destroyed. He does not become separated

from Me and attain misfortune. Rather, purified by Me, who am most purifying, he shines with qualification to attain Me. The småtis say:

sva-päda-mülam bhajataù priyasya tyaktänya-bhävasya hariù pareçaù vikarma yac cotpatitaà kathaïcid dhunoti sarvaà hådi sanniviñöaù One who has thus given up all other engagements and has taken full shelter at the lotus feet of Hari, the Supreme Personality of Godhead, is very dear to the Lord. Indeed, if such a surrendered soul accidentally commits some sinful activity, the Supreme Personality of Godhead, who is seated within everyone’s heart, immediately takes away the reaction to such sin. SB 11.5.42

What was said was in relation to smarta atonement, which is meant for those following smarta rules, those other than My exclusive devotees. But remembrance of Me is effective as atonement for My devotees.” The Lord addresses Arjuna as son of Kunté to indicate that this claim should be announced by a person of noble family, rather than of bad family.

mäà hi pärtha vyapäçritya ye 'pi syuù papa yonayaù | striyo vaiçyäs tathä çüdräs te 'pi yänti paräà gatim ||32||

32. Even those born in sinful situations, such as women, vaiçyas and çüdas, and even the outcastes, if they surrender to Me, attain Me, the supreme goal. “Going to the assembly of disputers with the loud sound of kettle drums, raising your arms, without fear, declare that I, the Supreme Lord, will purify My exclusive devotees of incidental sins.” “What is so remarkable about purifying those devotees who commit accidental or occasional sin?” “Even those who are the most sinful (and are not My devotees), by devotee association, become completely freed of ignorance, and become specially liberated.” That is expressed in this verse. “Even those of very sinful birth, outcastes (papa yonayaù), who have a natural inclination to sin, taking shelter of Me, the Lord of all, the son of Vasudeva, by association with My devotees, attain the supreme state (gatim). They attain Me, which is rare even for yogés (param). This is certain.” Çukadeva says:

kiräta-hüëändhra-pulinda-pulkaçä äbhéra-çumbhä yavanäù khasädayaù ye’nye ca päpä yad-apäçrayäçrayäù çudhyanti tasmai prabhaviñëave namaù Kiräta, Hüëa, Ändhra, Pulinda, Pulkaça, Äbhéra, Çumbha, Yavana, members of the Khasa races and even others addicted to sinful acts can be purified by taking shelter of the devotees of the Lord, due to His being the supreme power. I beg to offer my respectful obeisances unto Him. SB 2.4.18

In mentioning women, çüdras and vaiçyas, the Lord indicates that all those who are impure or have disagreeable qualities (by nature), by taking to devotional service, will attain the Lord.

kià punar brähmaëäù puëyä bhaktä räjarñayas tathä | anityam asukhaà lokam imaà präpya bhajasva mäm ||33||

33. What then to speak of devotees who are pure brähmaëas or kings? Therefore, having come into this impermanent world of little happiness, worship Me. What then can be said of brähmaëas and kñatriyas who are saintly kings, who have been fortunate to be born in pure families (puëyäù), and who become devotees with proper conduct? Certainly they will attain Me, the supreme state. There is no doubt about this. Therefore, you, a saintly king, having attained this world, should worship Me. Giving up the desire for kingdom in this world which has a little limited happiness (asukham), subject to destruction (anityam), worship Me possessing eternal, unlimited happiness, and attain Me. It is suggested here that one will quickly attain the Lord (since worshipping alone is mentioned.) In this verse the Lord, by clearly saying that the world is temporary, negates the idea that the world is completely false.

man-manä bhava mad-bhakto mad-yäjé mäà namaskuru | mäm evaiñyasi yuktvaivam ätmänaà mat-paräyaëaù ||34||

34. Concentrate your mind on Me. Be My devotee. Worship Me. Offer respects to Me. Having absorbed your body and mind in Me, taking shelter only of Me, you will come to Me. In this verse the Lord concludes by teaching the most desirable, pure bhakti to Arjuna, who was a pariniñöhita bhakta.161 The person devoted to the king, the king’ñ servant, because he thinks of his wife and other things, though he thinks of the king also, does not become a real devotee of the

161 The same verse is used at the end of the Géta to illustrate the nirapekña devotee.

king, completely identifying with the king’s needs. But you should not be like that. You should be My devotee who thinks of Me at all times (man manä mad bhaktaù). Have your mind like an unbroken stream of honey constantly absorbed in Me, the son of Vasudeva, possessing qualities such as a complexion like a blue lotus, through understanding My lordship over you and My bestowal of the highest benefit to you. Then, be My worshipper, be absorbed in worshipping My form, the most dear object. Offer your respects to My form with intense prema. Having offered your mind and body (ätmänam yuktvä) to Me, taking shelter only of Me (mat paräyaëaù), you will come to Me. By this statement it is understood that after offering these activities of bhakti to the Lord, one performs them. In this chapter, bhakti, like the Gaìga, not considering who is suitable or unsuitable, and destroying all sins by its very touch, is alone considered to be the king of all secrets. Baladeva10

çré-bhagavän uväca bhüya eva mahäbäho çåëu me paramaà vacaù |

yat te’haà préyamäëäya vakñyämi hitakämyayä ||1||

1. The Lord said: Again, O Mighty-armed one, hear My supreme teachings, which I will speak in order to astonish you, desiring to give you benefit. The Lord’s aiçvarya, a cause of bhakti, which was discussed in the seventh, eighth and ninth chapters, is further supported in the tenth chapter with a description of the Lord’s vibhütis. In the previous several chapters bhakti has been described along with intermittent descriptions of the Lord’s powers. Now in this chapter, in order to manifest and increase that bhakti, the Lord will describe in detail His extraordinary vibhütis which were previously briefly discussed.162 “O Mighty-armed Arjuna! Again (bhüya) hear My auspicious (paramam) words.” Kåñëa commands Arjuna, who is already hearing, to listen, in order to make him alert to what will be taught. “With a desire for benefiting you, I will speak to you words concerning My transcendental powers or vibhütis.” Dative case (te—to you) is used according to the rule kriyärthopapadasya karmaëi sthäninaù (Päëini 2.3.14) to denote

162 These were discussed in chapter 7.8-12 and chapter 9.16-19.

the object of a missing verb element. Thus the actual meaning is “I will speak knowledge to astonish you, who are already knowledgeable, who will take pleasure in My words (préyamänäya) as if drinking nectar. I will speak with a desire for your welfare in the form of producing and increasing your devotion for Me (hita kämyayä).”

na me viduù sura-gaëäù prabhavaà na maharñayaù aham ädir hi devänäà maharñéëäà ca sarvaçaù ||2||

2. The devatäs and great åñis do not know about My extraordinary powers since I am the source of the devatäs and great åñis. The Lord speaks in order to show that this knowledge is difficult to understand without the mercy of His devotees The devas staring with Brahmä and the great åñis such as Sanaka (sura gaëä) do not know My status with its lordship (prabhavam)--the extent of its unlimited dazzling forms, qualities and powers which will make them dizzy. Why is this? It is because I am their origin, the first cause in all ways (sarvaçaù)—as the cause of their appearance and the bestower of their intelligence and other qualities, since I give to them all of their positions as devatäñ, and their powers, being satisfied with their worshipping Me. Thus they do not know Me, who am eternally perfect in Myself, nor do they know My powers. Çruti says:

ko addhä veda ka iha prävocat kuta ä jätä kuta iyaà visåñöiù arväg-devä asya visarjanäya athä ko veda yata äbabhüva Who knows clearly, who in this world can proclaim, from where the universe was born, from where this creation has come? The devas came later that the creation. Therefore, who knows from where it arose. Rg Veda 10.129.6

naitad devä äpnuvan pürvam arçat He cannot be attained by the devas. He has existed before them. Isopaniñad 4

yo mäm ajam anädià ca vetti lokamaheçvaram

asaàmüòhaù sa martyeñu sarvapäpaiù pramucyate ||3|| 3. He who knows that I am unborn and also born, and still without beginning, lord of all planets, with no bewilderment, is freed from all sins in this world.

Some person, however, does have this knowledge of Me. With this intention the Lord speaks. Among thousands of men who are endeavoring, he who gets the good fortune of association with devotees who know about Me will know Me, who am without beginning, unborn, the great lord of the universe. He, not being bewildered, will be free of all sins. The Lord is unborn (ajam). That means He is different from the material products, which are unconscious, and from any class of being in the universe, since all entities are born with material bodies (or forms in the case of material objects) which have a beginning, and by transformation, an end. He becomes more specific by saying that He is without beginning (anädim). He is different from all the liberated souls as well, for though liberated souls are without birth now, their liberated state had a beginning, since their previous condition was marked by birth in material bodies. The Lord is also different from the eternally liberated souls, as well as being different from prakåti and time, by the mention of the word loka maheçvaram. Although these all have no birth and are without beginning, they do not have lordship over all the worlds. The Lord also uses the word “beginningless” to distinguish Himself from Brahmä and Çiva, since they are also lords of the worlds. That He is the lord of Brahmä and Çiva will be explained elsewhere. He who knows that I am distinguished from all others by lack of contact with bad qualities and by eternal lordship of all things becomes freed from all karmas (sarva päpaiù pramucyate), which act as an obstacle to the appearance of devotion to Me. That person then attains devotion to Me. Bewilderment (sammüòhaù) means thinking that something else is knowledge of Me. He is devoid of that bewilderment. Also he is not bewildered, thinking, “How can Kåñëa be called unborn, since he is born from Devaké?” since he knows that Kåñëa can be born from her without giving up His status as unborn.

buddhir jïänam asaàmohaù kñamä satyaà damaù çamaù sukhaà duùkhaà bhavo’bhävo bhayaà cäbhayam eva ca ||4||

ahiàsä samatä tuñöis tapo dänaà yaço’yaçaù | bhavanti bhävä bhütänäà matta eva påthagvidhäù ||5||

4-5. Intelligence, knowledge, freedom from illusion, tolerance, truthfulness, sense control, mind control, pleasure, pain, birth, death, fear, fearlessness, non-violence, equanimity, satisfaction, austerity, charity, fame, infamy--all these various states of the living beings arise from Me.

In two verses the Lord expounds His status as the origin of all and the lord of all (which were mentioned in the last verse). Buddhi means the ability to make subtle distinctions. Jïäna means to distinguish spiritual from material (cit from acit). Asammoha is absence of confusion. Kñama is tolerance. Satyam is to speak for others benefit things as they really are. Dama means restraining the senses such as the ear from useless sense objects. Çama is controlling the mind. Sukha means regarding something as favorable. Duùka is regarding something as unfavorable. Bhäva means birth, and abhäva means death. Bhaya means fear, which arises from regarding something as a future cause of suffering. Abhaya is absence of that fear. Ahiàsa is not giving pain to other entities. Samatä is being devoid of attraction and repulsion. Tuñöi is satisfaction on attaining whatever comes according to ones karma. Tapa is suffering of the body prescribed in the Vedas. Däna is offering ones enjoyable items to a qualified person. Yaça is being known for good qualities. The opposite is ayaça. All such states of living entities (bhäväù), with differing qualities (påthag vidhä), arise from Me, from My will. I alone am their cause.

maharñayaù sapta pürve catväro manavas tathä mad bhävä mänasä jätä yeñäà loka imäù prajäù ||6||

6. The seven great sages, and before them, the four Kumäras, and the fourteen Manus, whose descendants are the people of this world, arose from My mind, and engaged their minds in Me. Here the Lord continues in the same vein. The seven great sages,163 starting from Bhågu, and previous to them, the first four sages, headed by Sanaka, making a total of eleven, and as well, the fourteen Manus starting with Sväyambhuva, making a total of twenty-five persons, were born from My mind and other organs of My form of Hiraëyagarbha (Brahmä).164 They were absorbed in thinking of Me (mad bhävä). By this influence they attained realization of My powers of knowledge and control. The brähmaëas and kñatriyas and others, these descendents (imä prajäù), are the offspring of these twenty-five, either through birth or line of knowledge.

etäà vibhütià yogaà ca mama yo vetti tattvataù | so’vikampena yogena yujyate nätra saàçayaù ||7||

163 The seven sages are listed as Bhågu, Maréci, Atri, Pulastya, Puläha, Kratu and Vasiñöha. 164 This is narrated in Çrémad Bhägavatam 3.12. Närada was born from the deliberation of Brahmä, which is the best part of the body. Vasiñöha was born from his breathing, Dakña from his thumb, Bhågu from his touch, and Kratu from his hand. Pulastya was generated from the ears, Aìgirä from the mouth, Atri from the eyes, Maréci from the mind and Pulaha from the navel of Brahmä. ….Sage Kardama, husband of the great Devahüti, was manifested from the shadow of Brahmä. Thus all became manifested from either the body or the mind of Brahmä. SB 3.12.25-27

7. He who knows My vibhütis and My endowment of qualities, and who accepts this as the highest truth, becomes fixed in unflinching bhakti through that knowledge. Of this there is no doubt. This verse states the results of that knowledge of the subject of vibhüti. This vibhüti (etäm vibhüöim) is characterized by the greatest power: this whole manifested universe, headed by Brahmä, Çiva and other devatäs, the great sages headed by Sanaka and the Manus headed by Sväyambhüva is endowed with çakti of knowledge and power, dependent on Me, which maintains their existence and movement. Yoga refers to My connection with the jewels of auspicious qualities such as having no beginning and no birth. He who knows this vibhüti (power and knowledge which maintain and activate the world) and this yoga (qualities of the Lord), who receives them with strong faith, thinking they are true (tattvataù) because they are spoken by the son of Väsudeva, the omniscient Supreme Lord, becomes endowed (yujyate) with steady bhakti yoga for Me (avikampena yogena). Knowledge of Me related to such things gives rise to, and increases devotion to Me. That is the meaning.

ahaà sarvasya prabhavo mattaù sarvaà pravartate | iti matvä bhajante mäà budhä bhäva-samanvitäù ||8||

8. I am the source of everything. Due to Me everything operates. Convinced by this knowledge, the intelligent persons, endowed with love, worship Me. Describing the bhakti belonging to the highest devotees in the four verses (verses 8-12), the Lord describes the real nature of Himself which generates and nourishes that bhakti. I am svayam bhagavän Kåñëa, the cause of everything, the cause of the whole material manifestation headed by Brahmä and Çiva. In the Atharva Veda it is thus said:

yo brahmäëaà vidadhäti pürvaà yo vai vedäàç ca gäpayati sma kåñëaù Kåñëa alone it is who previously creates Brahmä, and makes him sing the Vedas. Gopäla Täpané Upaniñad 1.22 atha puruño ha vai näräyaëo’kämayata prajäù såjaye165 Then the puruña, Näräyaëa, desires to create offspring.

165 This is supposedly from the Tripada Vibhüti Upaniñad, or Mahänäräyaëa Upanisad, but I cannot find it there. The last half of the sentence. akämayata prajäù såjaya is found in the Kåñëa Upaniñad.

näräyaëäd brahmä jäyate näräyaëät prajäpatiù prajäyate näräyaëäd indro jäyate näräyaëäd añöau vasavo jäyante näräyaëäd ekädaça rudrä jäyante näräyaëäd dvädaçädityäù From Naräyaëa Brahmä was born. From Näräyaëa Çiva was born. From Näräyaëa Indra was born. From Näräyaëa the eight Vasus were born. From Näräyaëa the eleven Rudras were born. From Näräyaëa the twelve Adityas were born. Tripada Vibhüti Upaniñad

In this verse Näräyaëa means Kåñëa because of statements in later texts166 such as brahmaëyo devaké-putraù: Brahman is the son of Devaké. (Ätmabodha Upanisad 1) It is also said:

eko vai näräyaëa äsén na brahmä na éçäno näpo nägné samau neme dyäv-äpåthivé na nakñaträëi na süryaù sa ekäké na ramate tasya dhyänäntaùsthasya stomam ucyate Only Näräyaëa existed, not Brahmä nor Çiva nor Varuëa, nor Agni, nor heaven and earth, nor the constellations, nor the sun. He does not enjoy alone. He is the subject of meditation and is called the stomam, the verse of praise. näräyaëaù so’nyat kämo manasä dhyäyata tasya dhyänätaùsthasya tal-laläöättrakñyaù çülapäëiù puruño’jäyata bibhrac chriyaà satyaà brahmacaryaà tapo-vairägyam Näräyaëa meditated with His mind. From His meditation, the person with a third eye and trident in his hand was born, possessing wealth, truth, celibacy, austerity and renunciation. Mahä Upaniñad 1

Later in the same text there is a description of Brahmä appearing from Näräyaëa: catur mukho jäyate. The Vedas say:

yaà kämaye taà tam ugraà kåñëomi taà brahmäëaà tam åñià taà sumedhasam I make the man whom I love exceeding mighty; I make him a wise man, a sage, a Brahma. Åg veda 10.125.5

Mokña Dharma says:

166 The sentence implies that this is in the same upaniñad, but I cannot find it there. Rather I have found the exact text only in the Ätmabodha Upaniñad.

prajäpatià ca rudraà câpy aham eva såjämi vai tau hi mäà na vijänéto mama mäyä-vimohitau I alone create Brahmä and Çéva. Being bewildered by My mäyä, they do not know Me.

Varäha Puräëa says:

näräyaëaù paro devas tasmäj jätaç caturmukhaù tasmäd rudro’bhavad devaù sa ca sarvajïatäà gataù Näräyaëa is the Supreme Personality of Godhead, and from Him Brahmä was born, from whom Çiva was born. The deva attained all knowledge.

What is said in this verse is that the Lord is the material and efficient cause (upädäna and nimitta) of everything other than Himself. Whatever arises from Me, acts because of Me. All of their operations depend on Me: I am the controller of everything. Knowing Me as such, as the cause and the controller of all (iti matvä), confirming this through the mouth of guru, being filled with prema ((bhäva samanvitäù), the intelligent person worships Me.

mac-cittä mad-gata-präëä bodhayantaù parasparam | kathayantaç ca mäà nityaà tuñyanti ca ramanti ca ||9||

9. With minds absorbed in Me, completely dependent on Me, mutually informing each other about Me and speaking about Me, they continuously experience satisfaction and enjoyment. This verse describes the process of bhakti. They are absorbed in remembering Me (mat cittä). They cannot maintain their lives without Me, like fish cannot live without water (mad gata präëa). They reveal to each other My form, qualities and beauty (bodhayantaù parasparam). They speak about Me, an ocean affection for the devotee, about My extremely variegated pastimes. In this way, by worship in the form of remembering, hearing and chanting, they are satisfied (tuñyanti), as if drinking nectar. They enjoy this (ramanti), just as a young boy enjoys the smiling glances of a young girl.

teñäà satata-yuktänäà bhajatäà préti-pürvakam | dadämi buddhi-yogaà taà yena mäm upayänti te ||10||

10. I give the intelligence to those who constantly desire to be with Me and worship Me with great love, by which they attain My direct association.

“But how is it possible for them to grasp You, who are infinite in form, qualities and powers, just through the teachings of a guru?” For those who desire constant association with Me (satata yuktänäm), who worship Me with pleasure, understanding Me as I really am (préti pürvakam), I, relishing their devotion to Me, offer to them intelligence such that they can understand, worship and attain Me with My infinite qualities and powers (buddhi yogam), by which they attain Me.

teñäm evänukampärtham aham ajïänajaà tamaù | näçayämy ätma-bhäva-stho jïäna-dépena bhäsvatä ||11||

11. To show favor to them, I, by Myself, situated within them, extinguish the darkness born of ignorance with the shining lamp of knowledge. “Since they have been existing in the darkness of ignorance for such a long time, how is it possible that You can illuminate their hearts?” Not for the saniñöhas, but for those who cannot maintain their lives without Me, for My unalloyed devotees alone (teñam eva), since they are worthy objects of My mercy (anukampärtham), I, situated with attachment for that soul (ätma bhäva sthaù), like a bee in the lotus flower, reveal in the ätmä My dazzling form and qualities, and destroy darkness in the form of desires for objects other than Myself born from ignorance in the form of beginningless karma which covers knowledge (ajïäna jam tamaù), by means of the glowing lamp of knowledge concerning My form and qualities (jïäna dépena bhäsvatä). I, being satisfied with their exclusive devotion to Me, having the quality of being responsible for bestowing and preserving whatever they need (yoga kñema), elevate their intelligence and destroy the ignorance within. I bear the responsibility for all this. They do not have to take pains for this at all. This has already been stated (with yoga kñema vahämy aham BG 9.22). The intelligent people understand that what is glorified in the Ninth and Tenth chapters, which are the very womb of the Gétä,167 is the essence of the Gétä.

arjuna uväca paraà brahma paraà dhäma pavitraà paramaà bhavän | puruñaà çäçvataà divyam ädidevam ajaà vibhum ||12||

ähus tväm åñayaù sarve devarñir näradas tathä | asito devalo vyäsaù svayaà caiva bravéñi me ||13||

167 They occur at the exact center of eighteen chapters.

12-13. Arjuna said: You are the supreme brahman, the supreme body, the most purifying. The sages, Närada, Asita, Devala and Vyäsa, declare You as the eternal human form, beyond the guëas, unborn, the source of all, and the greatest. And so also do You declare it to me. Desiring to hear in detail the vibhütis which he already heard in summary, Arjuna speaks. You are param brahma, which is described in the çrutis: satyaà jïänam anantaà brahma: you are Brahman, eternity, knowledge and bliss. (Taittiréya Upanisad) You are that which acts as shelter of all things (param dhäma) described in the çrutis as tasminn eväçritäù sarve tad u nätyeti kaçcana: all thing take shelter in Him alone, and nothing can surpass Him. (Kaöha Upaniñad 5.8) You are supremely purifying (paramam pavitram): I know You as that object which destroys all sins of the person who remembers You. This is described in the çrutis:

jïätvä devaà mucyate sarva papaiù When the jéva knows the pure Lord, he is free of bondage. Çvetäçvatara Upaniñad 6.13 sarva-päpaiù sarvaà päpmänaà tarati nainaà päpmä tarati The Lord surpasses all sin. Sin does not overcome Him. Båhad Äraëyaka Upaniñad 4.4.23

The sages, of which the chief are those such as Närada, receiving Your mercy, understood the meaning of the Vedas. They thus call You the person beyond the modes, the source of all devas, unborn and powerful (divyaà puruñam ädidevam ajaà vibhum). The Vedas say:

tasmät kåñëa eva paro devas taà dhyäyet taà raset taà bhajet taà yajet Therefore Kåñëa is the Supreme Lord. One should meditation upon Him, relish Him, serve Him, and worship Him. Gopläla Täpané Upaniñad 1.48 oà tat sat iti janma-jaräbhyäà bhinnaù sthäëur ayam acchedyo’yaà That which is called om tat sat cannot be cut, is fixed in form, and is different from things which are born and deteriorate. Gopäla Täpané Upaniñad 2.22

You yourself also say this in discussions on this topic in the puräëas and histories.168 For example in the Gétä you say ajo’pi sann avyayätma: I am unborn and indestructible but I appear in this world (divya puruña) (BG 4.6); yo mäm ajam anädià ca: He who knows Me as unborn and without beginning (ajam adidevam) (BG 10.3); and ahaà sarvasya prabhavaù: I am the source of everything (vibhum).(BG 10.8).

168 This includes Mahäbhärata, which contains the Gétä.

sarvam etad åtaà manye yan mäà vadasi keçava | na hi te bhagavan vyaktià vidur devä na dänaväù ||14||

14. I accept as true all that You have told me, Keçava. But, O Lord, the devas and dänavas do not know Your true form. I consider this all true (åtam). I do not consider it just praise. O Keçava! Ka means Brahmä and iça means Çiva. Va stands for vayase, which means “you bind” from the root ve. Thus the name Keçava implies “You bind up Brahmä and Çiva by hiding from them knowledge of Your true self.” This the Lord has stated already in verse two. O Lord of all, Bhagavän! O unlimited ocean of six wonderful qualities!169 The devas and dänavas do not know Your beautiful form (vyaktim) endowed with qualities such as being the Supreme Brahman; rather, they disregard and insult You by thinking that You are like others.

svayam evätmanätmänaà vettha tvaà puruñottama bhüta-bhävana bhüteça deva-deva jagat-pate ||15||

15. O supreme among the creators, the lord of creators of all creators, the performer of pastimes, the master of all in this universe, You alone know Yourself by Yourself. You know completely about Yourself by Your own power of knowledge. Those who are devotees among the devas and dänavas substantially known Your form as described, but they do not know that form as it really is. That is suggested by the word eva. O Lord of all people (puruñottama)! Further delineating His lordship of all people, Arjuna continues to address Kåñëa. O Source of all creatures (bhüta bhävana)! Though He is the source, He may not be respected. Therefore he says, O controller of all living beings (bhüteça)! Although He is the controller, He may not be worthy of worship. Therefore Arjuna says, O person who is worshipped by those who are worthy of worship (devadeva)! Though a person is worthy of worship, He may not protect others. Therefore he says, O one who protect of the universe, by giving means of livelihood and teachings to both the good and evil people (jagat pate)! In this way Your true nature has been described perfectly.

vaktum arhasy açeñeëa divyä hy ätmavibhütayaù yäbhir vibhütibhir lokän imäàs tvaà vyäpya tiñöhasi ||16||

16. You should speak about Your vibhütis in detail, by which You remain controlling this universe.

169 Bhagavän has been defined as having six special qualities or aiçvarya: lordship, strength, beauty, auspiciousness, knowledge detachment.

Since Your svarüpa is difficult to understand in full, I am now curious to know about your vibhütis (expanded potencies in this world). You should describe completely Your (ätma) attractive, extraordinary (divyä) vibhütis, by which You remain in control of (väpya tiñöhasi) this world. Nominative cause vibhütayaù is used to indicate the accusative case vibhütéù.170

kathaà vidyäm ahaà yogiàs tväà sadä paricintayan | keñu keñu ca bhäveñu cintyo’si bhagavan mayä ||17||

17. O master of yoga mäyä, in contemplating You constantly, in what manner should I

know You? In which objects should I think of you while meditating, O Lord? “For what purpose are you saying this?” Yoga refers to yoga mäyä and yogé means the possessor of yoga mäyä çakti. O yogé, master of yoga mäyä! In contemplating You intently (paricintayan) and constantly (sadä), how should I understand you as the master of yoga mäyä, full of unlimited, auspicious qualities? In which objects do you reveal Yourself (keñu keñu bhäveñu) so that I can meditate upon You? Answer both of these questions. This can be done through describing the vibhütis. Thus, teach me about those vibhütis.

vistareëätmano yogaà vibhütià ca janärdana | bhüyaù kathaya tåptir hi çåëvato nästi me’måtam ||18||

18. O Janärdana, please tell me again in detail about Your vibhütis and Your bhakti yoga. Hearing Your nectar, I have no satiation. “But I have already told many times about My auspicious qualities, such as not being born, with ajo’pi sann (BG 4.6) and about my vibhütis as in raso’ham (BG 7.8). Why are you asking again?” “Speak in detail (vistarena) about your qualities and vibhütis.” The meaning of the line is clear. The meaning of Janärdana is as previously explained.171 “Hearing nectar (of your words), tasting through the tongue of the ear, I have not been satisfied.” Omitting the phrase “your words” in the comparison (your words like

170 The correct form would be: vibhütéù vaktum arhasi. 171 Chapter three, verse one. Janärdana is there explained as the person from whom people who are distressed ask relief.

nectar) is the literary device called apahnuti, statement of denial. Or the omission can be the first type of atiçayokti, extreme expression, hyperbole, by omitting the subject of comparison (your words which are like nectar). Or it can be a combination of both used as a literary ornament.

çré-bhagavän uväca hanta te kathayiñyämi divyä hy ätma-vibhütayaù |

prädhänyataù kuru-çreñöha nästy anto vistarasya me ||19|| 19. By My mercy, I will tell you about the chief of My excellent vibhütis. O best of the Kurus, there is no end to My manifestations. Being asked, the Lord here replies. Hanta here expresses compassion. Vibhütayaù is again used instead of vibhütéù. I will speak about My vibhütis which are remarkable, not like grass and bricks. I will speak of the chief ones, since there is no end to describing them all. The word vibhüti should be understood to mean powerful objects which exhibit the Lord’s sense of control. Amara Koça says vibhütis means power and wealth (vibhütir bhütir aiçvaryam). Common and refined items will be described in their capacity as vibhütis. All of these should be thought of as the Lord’s self to some degree, in that they suggest the powers of the Lord of all things. The approved, direct forms of the Lord have been described conclusively. Those forms are useful for meditation as they are. They should not be considered like the limited representations of His çakti, which are mentioned in this chapter.

aham ätmä guòäkeça sarva-bhütäçaya-sthitaù | aham ädiç ca madhyaà ca bhütänäm anta eva ca ||20||

20. O conqueror of sleep, I am situated as the soul of prakåti, as the soul of the aggregate jévas within each universe, and as the soul within each living entity. I alone am the cause of creation, maintenance and destruction of all elements. Meditate upon Me as the cause of all vibhütis in the form of My three Viñëu expansions for creation, maintenance and destruction of the mahattattva and other elements. O conquerer of sleep (guòakeça)! You are qualified to contemplate this, as you have conquered ignorance. You should think of Me as paramätmä of three forms (ätmä) for creation, maintenance and destruction, full of vibhütis, knowledge and bliss, situated within the abode consisting of all elements (sarva bhütäçaya sthitaù).

Sarva bhüta refers to the basic prakåti from pradhäna down to the earth element. I am situated within the abode of prakåti made of all those elements, in the form of Viñëu in the karaëa ocean. I am the antaryämé within this prakåti. I am also situated as the antaryämé of the samäñöi viräò (aggregate person), in the form of Garbhodaçaya Viñëu, within the abode identifying itself as the aggregate (called vairäja) of all jévas (sarva bhüta) in the universe . I am also situated as the antaryämé of vyasöi viräò (individual person), in the form of Kñirodaçaya Viñëu, within all the individual jévas (sarva bhüta).172 You should meditate on these three forms, understanding that they are My vibhütis. Subäla Upaniñad says:

prakåty-ädi-sarva-bhütäntaryämé sarva-çeñé ca näräyaëaù Näräyaëa is the antaryämé of prakåti and other elements, and all living entities. He is the chief among all entities.

Sätvata Tantra says: viñëos tu tréëi rüpäëi puruñäkhyäny atho viduù ekaà tu mahataù srañöå dvitéyaà tantu-saàsthitam tåtéyaà sarva-bhütasthaà täni jïätvä vimucyate They know the three forms of Viñëu as puruñas. The first is the creator of the mahat tattva. The second is situated in the universe. The third is situated in all jévas. Knowing these, one becomes liberated.

That these puruñas are the avatäras of the son of Vasudeva, Kåñëa, is shown in three verse of Brahma Saàhitä starting with the following:

yaù käraëärëava-jale bhajati sma yoga- nidräm ananta-jagad-aëòa-saroma-küpaù ädhära-çaktim avalambya paräà sva-mürtià govindam ädi-puruñaà tam ahaà bhajämi Govinda, the ultimate and Supreme Personality of Godhead [Lord Kåñëa], lies sleeping unlimitedly on the Causal Ocean in order to create unlimited numbers of universes during that sleep. He lies on the water by His own internal potency, and I worship that original Supreme Godhead. Brahmä Saàhitä 5.47

172 The phrase sarva bhüta has here been interpreted in three ways to indicate simulatneously the functions of the three puruña avatäras in one statement.

I am the cause of the creation (adiù) continuation (madhyam), and destruction (antaù) of all these beings. You should think of Me alone as the form of these three puruñas as mentioned.

ädityänäm ahaà viñëur jyotiñäà ravir aàçumän | marécir marutäm asmi nakñaträëäm ahaà çaçé ||21||

21. Among Ädityas I am Viñëu, and among lights, I am the many-rayed sun. Among the winds, I am Maréci.173 I am the moon amidst the stars. Among the twelve Adityas I am Vämana (viñëu). Among illuminators, I am the sun whose rays spread throughout the universe (aàçumän-having rays). Among the forty-nine Maruts, I am Maréci. I am the moon, who showers nectar, the lord of the constellations. In these verses the genitive case is used to indicate an outstanding member of a group ( eg. Vämana among Adityas), and sometimes to indicate a relationship (eg. lord of the constellations).

vedänäà sämavedo’smi devänäm asmi väsavaù | indriyäëäà manaç cäsmi bhütänäm asmi cetanä ||22||

22. Among the Vedas, I am the Säma, and among the devatäs, I am Indra. Among the senses, I am the mind. In all living creatures, I am the power of awareness. Among the Vedas, I am the Säma Veda, because it is outstanding for its sweet songs. Among the devatäs I am Indra (väsavaù), their king. Among the senses I am the mind, which inspires the other senses to act and is difficult to conquer. I am the jïäna çakti or power of consciousness (cetana) belonging to all living entities. This is another case of possessive case meaning relationship rather an outstanding member of a group.

rudräëäà çaàkaraç cäsmi vitteço yakña-rakñasäm | vasünäà pävakaç cäsmi meruù çikhariëäm aham ||23||

23. Among the Rudras, I am Çaìkara174, and among the Yakñas and Rakñasas, I am Kuvera.175 Among the Vasus, I am fire.176 Among the peaked mountains, I am Meru.

173 The story is told in SB 6.19. Indra entered Diti’s womb and cut her son into forty-nine parts. In this way the forty-nine kinds of air known as the Maruts appeared. 174 Bhägavatam says Lord Brahmä said: My dear boy Rudra, you have eleven other names: Manyu, Manu, Mahinasa, Mahän, Çiva, Åtadhvaja, Ugraretä, Bhava, Käla, Vämadeva and Dhåtavrata. SB3.12.12 175 Kuvera is a Yakña. 176 The eight Vasus are Äpa, Dhurva, Soma, Dharma, Anila, Pävaka, Pratyuña and Prabhäsa.

Among the eleven Rudras, I am the Rudra named Çaìkara. I am Kuvera (vitteçaù—lord of wealth) the leader of the yakñas and rakñasas. Among the eight Vasus, I am Agni (pävakaù). Among high peaks, I am the golden mountain called Meru.

purodhasäà ca mukhyaà mäà viddhi pärtha båhaspatim | senänénäm ahaà skandaù sarasäm asmi sägaraù ||24||

24. Among head priests, I am the chief one, Båhaspati. Among leaders of armies, I am Kärtikeya. Among reservoirs of water, I am the ocean. Know Me as the chief among Indra’s priests, Båhaspati, the master of all. As Indra is the chief among all kings, so his head priest is the chief among all head priests of kings. The form of the word senänénäm as a genitive plural form, with the addition of the “n,” after senäné is poetic license. The normal form would be senänyäm. Among all the commanders of kings’ armies, I am Kärttikeya (skandaù). Among water bodies (as opposed to rivers), I am the ocean.

maharñéëäà bhågur ahaà giräm asmy ekam akñaram | yajïänäà japa-yajïo’smi sthävaräëäà himälayaù ||25||

25. Among the great sages, I am Bhågu. Among words, I am om. Among sacrifices, I am japa. Among immovable objects, I am the Himälayas. Among the great sages, the sons of Brahmä, I am the very powerful Bhågu. Among words, I am the single syllable praëava. Among sacrifices, I am the japa sacrifice, outstanding because it does not involve killing animals. Among immovable, stable objects, I am the Himälayas. Meru and the Himälayas are taken as two separate vibhütis because the first is outstanding because of height, and the second because of immovability.

açvatthaù sarva-våkñäëäà devarñéëäà ca näradaù | gandharväëäà citrarathaù siddhänäà kapilo muniù ||26||

26. Among the trees, I am the pippala.177 Among the divine sages, I am Närada. Among the gandharvas, I am Citraratha. Among perfected beings, I am Kapila. Among all trees worthy of worship, I am the excellent pippala tree. Among divine sages, I am Narada, outstanding because of his outstanding level of bhakti. Among Gandharvas, I am Citraratha, outstanding because of his excellent singing ability. Among the Siddhas, who have natural mystic powers like becoming small, I am the muni Kapila, son of Kardama.

177 This tree is regards as a representative of Viñëu.

uccaiùçravasam açvänäà viddhi mäm amåtodbhavam | airävataà gajendräëäà naräëäà ca narädhipam ||27||

27. Know that among horses I am Uccaiùçrava who rose from the nectar ocean. Among elephants, I am Airävata. Among men, I am the king. Among horses I am Ucchaiùçrava. Among elephants know that I am Airävata. The special quality of both of these is that they arose from the churning of the milk ocean for the purpose of gaining nectar. 178 I am the king (narädhipam) among men, who is fixed in dharma and has unbearable strength.

äyudhänäm ahaà vajraà dhenünäm asmi kämadhuk | prajanaç cäsmi kandarpaù sarpäëäm asmi väsukiù ||28||

28. Among weapons, I am the thunderbolt. Among cows, I am the Kämadhenu. Among types of lust, I am that for producing offspring. Among snakes, I am Väsuki. Among weapons, I am the thunderbolt. I am the käma dhenu, who fulfills whatever one desires, among the cows. I am that lust which produces children (prajanaù). Ca here indicates that I am not lust whose only purpose is pleasure of the sex act. Among snakes with one head, I am Väsuki.

anantaç cäsmi nägänäà varuëo yädasäm aham | pitèëäm aryamä cäsmi yamaù saàyamatäm aham ||29||

29. Among Nägas, I am Ananta. Among inhabitants of water, I am Varuëa. Among the pitåas, I am Aryamä. Among punishers, I am Yama. Among the Nägas with many heads, I am Çeña. Among aquatic inhabitants, I am Varuëa, their leader. Among the Pitås, I am the lord of the pitås called Aryamä. Among punishers, I am Yama who gives just punishment. Using saàyamatäm instead of the regular form saàyacchatäm is poetic license.

prahlädaç cäsmi daityänäà kälaù kalayatäm aham | mågäëäà ca mågendro’haà vainateyaç ca pakñiëäm ||30||

30. Among the daityas, I am Prahläda. Among controllers, I am time. Among animals, I am the lion. Among birds, I am Garuòa. Among the descendents of Diti, called the daityas, I am their leader, Prahläda, the best because of his intense faith in the Lord. Among those things that control, I am time.

178 Both became the property of Indra. Ucchaiùçravas means “loudly praised.” Airävata is so called because his mother was named Irävaté.

Among animals, I am the lion, outstanding because of its courage. Among birds, I am Garuòa, son of Vinatä, the best because he is the carrier of Viñëu.179

pavanaù pavatäm asmi rämaù çastrabhåtäm aham | jhañäëäà makaraç cäsmi srotasäm asmi jähnavé ||31||

31. Among purifiers and the swift, I am the wind. Among holders of weapons, I am Paraçuräma. Among the fishes, I am the makara. Among rivers, I am the Gaìgä. Among purifiers or among swift things, I am the wind. I am Paraçuräma (rämaù) among wielders of weapons. Among fish I am the makara, a special variety of fish. Among flowing waters, I am the Gaìgä.

sargäëäm ädir antaç ca madhyaà caiväham arjuna | adhyätma-vidyä vidyänäà vädaù pravadatäm aham ||32||

32. I am the creation, destruction and maintenance of all elements. Among types of knowledge, I am knowledge of the soul. Among types of debate, I am väda. Among the things created out of matter, starting from mahat tattva, I am the beginning, the end and the middle. Their creation, maintenance and destruction should be thought of being My vibhütis. In verse 20 Kåñëa said aham ädiç ca madhyaà ca bhütänäm anta eva ca. His vibhütis of creation, maintenance and destruction were in reference to the living entities, His conscious parts, in that verse. Thus there is no repetition in the present verse, since this refers to the material elements.

aìgäni vedäç catväro mémäàsä nyäya-vistaraù dharma-çästraà puräëaà ca vidyä hy etäç caturdaça The four Vedas with its six aìgas,180 mémäàsä, nyäya,181 dharma çastra, and puräëas are considered the fourteen types of knowledge. Viñëu Puräëa 3.6.28

Among these types of knowledge, I am the knowledge concerning ätmä, the knowledge of Vedänta with four chapters (catur lakñäëé vidyä) which defines paramätmä and His associates.182

179 Viñëu, pleased with Garuòa after he exhibited prowess in stealing the pot of nectar, asked him to take a boon. Garuòa asked to be His carrier and be immortal without drinking nectar. Viñëu granted both requests. 180 Sikña (pronunciation), chanda (meter), vyäkaraëa (grammar), nirukta (meaning), jyotiña (astrology), and kalpa (ritual)are the six vedäìgas. 181 It is unclear what these are nyäya can refer to Brahma Sütras, or Gautama’s Nyäya, or logic in general. Mémäàsä can refer to karma mémäàsä doctrine.

I am väda of those who debate. Väda, jalpa and vitaëòa are famous as the three types of argument. When both parties desire to win by establishing their own opinion with proofs and arguments, and refuting the opponent’s view with circumvention (chala), false generalization (jäti) and syllogistic fault (nigraha sthäna), it is called jalpa. When one party refutes the opponent’s view (by the above means), without establishing his own opinion, it is called vitaëòa. These two types of debate, with a desire to win, simply display skill in debating and bear no result. That discussion having a desire for truth is called väda. Being outstanding for being fruitful in determining truth, väda is My vibhüti.

akñaräëäm akäro’smi dvandvaù sämäsikasya ca | aham eväkñayaù kälo dhätähaà viçvatomukhaù ||33||

33. I am the letter “a” among all letters. Among compounds, I am the dvandva. Among destroyers, I am the fire of universal destruction, and among creators, I am Brahma. Among the letters, I am “a.” The çruti says a-käro vai sarvä väk: the letter “a” is all letters. (Aitareya Äraëyaka1.3.6) Among all types of compound words, I am the dvandva, because both elements have equal importance. In the other types of compounds avyayébhäva, tatpuruña, and bahuvréhi one element is given more importance. Among the destroyers, I am the indestructible Käla. This is the fire emanating from the mouth of Saìkarñana at the time of universal destruction. Among creators I am four-headed Brahmä (dhätä).

måtyuù sarvaharaç cäham udbhavaç ca bhaviñyatäm | kértiù çrér väk ca näréëäà småtir medhä dhåtiù kñamä ||34||

34. Among deaths, I am that which takes away all memory. Among all transformations of the body which will take place, I am the first one, birth. Among women, I am Kérti, Çré, Väk, Småti, Medhä, Dhåti and Kñamä, and other wives of Dharma. Among the deaths happening at all times, I am that death which takes away all memory. Among the transformations of the living entities which will take place, I am the first transformation, birth (udbhavaù). Among women, the seven listed here starting with Kérti are My vibhütis. They are deities. Just by possessing a reflection of their qualities, men become praiseworthy. Kérti means fame because of good qualities like religiosity. Çré means wealth in the areas of dharma, artha and käma; or effulgence of the body. Väk means cultured language which can express anything. Småti is the power of remembering things which have been experienced. Medhä is the power of understanding the meaning of many scriptures. Dhåti is the power to extinguish

182 The first chapter of Vedänta shows Brahman as the subject of the Vedas. The second chapter solves all contradictions with other scriptures. The third chapter deals with sädhana for attaining Brahman. The fourth chapter describes the attainment of Brahman.

agitation when it appears. Kñamä is the power to remain with unchanging heart on receiving either joy or sorrow.

båhat-säma tathä sämnäà gäyatré chandasäm aham | mäsänäà märgaçérño’ham åtünäà kusumäkaraù ||35||

35. Among the sämas, I am the Båhat Säma. Among meters, I am gäyatré. Among months, I am Mrgaçérña. Among the seasons, I am the spring. Among the Vedas, I am the Säma Veda. This was stated previously. Now the Lord speaks more particularly. Among the sämas, special songs based on the words of the Rg Veda, the båhad säma which starts with tväm iddhi havämahe (Åg Veda 6.46.1) is special, being chanted at the end of ceremonies, praising of Indra for his having great powers. Among the verses endowed with regular meter and lines (chandasäm), I am the gayatré verse, being most excellent because it gives second birth to the three higher castes.183 As well, it is regarded as non-different from brahman according to the çruti. gäyatré vä idaà sarvaà bhütaà yad idaà kià ca: gäyatré is all this, whatever being exists. (Chändogya Upanisad 3.12.1) I am Märgaçérña month, which is better than the other months, because in that month there is a supply of new grains. I am spring, which is better than other seasons because it is neither too hot nor too cold, it has many fragrant flowers, and it has many festivals celebrating Me.

dyütaà chalayatäm asmi tejas tejasvinäm aham | jayo’smi vyavasäyo’smi sattvaà sattvavatäm aham ||36||

36. I am gambling in the cheaters. Among conquerors, I am their victory. Among those who endeavor, I am the endeavor. Among the strong, I am their strength. In relation to those who cheat each other, I am gambling with dice, by which they lose everything. In those who have power, I am that power. In relation to conquerors, I am victory, subduing others. In relation to those endeavoring, I am that endeavor which yields results. In relation to the strong, I am their physical strength. (These are all cases of relationship rather than expressing an outstanding member of a group.)

våñëénäà väsudevo’smi päëòavänäà dhanaàjayaù | munénäm apy ahaà vyäsaù kavénäm uçanä kaviù ||37||

37. Among the Våñëis, I am Bälaräma. Among the Päëòavas, I am Arjuna. Among the sages, I am Vyäsa. Among the wise, I am Uçanas. Among the members of the Våñëi clan, I am the son of Väsudeva known as Saìkarñana, or Balaräma. Väsudeva in this context cannot mean Kåñëa, because it is

183 Baladeva takes chandas as verse rather than meter. There are many verses in gäyatré meter. The verse in gäyatré meter which is famous as the initiation mantra for the second born is also called gäyatré.

wrong to call His svarüpa a vibhüti. Though Vämana, Kapila and others mentioned in this chapter as vibhütis are directly the Lord, and thus the creators and destroyers of the material world, calling them vibhütis is acceptable by meditating on their being avatära expansions of Kåñëa. It should be understood that the expansions, though non-different from Kåñëa in potencies, do not manifest all of the potencies. Among the Päëòavas, I am you, Arjuna, because you have the distinction of also being My avatära, whereas the other Päëòavas are not. Among those dedicated to contemplation of spiritual matters (munénäm), I am Vyäsa, Bädaräyaëa, since He as the excellence of being My avatära, unlike other munis. Among those who discern the subtle meaning of things, I am Çukra (Uçanas),184 who is known as Kavi.

daëòo damayatäm asmi nétir asmi jigéñatäm | maunaà caiväsmi guhyänäà jïänaà jïänavatäm aham ||38||

38. I am correct punishment among those who carry out punish. In those who desire victory, I am proper method. In secrets, I am silence. I am knowledge in those who have knowledge. In relation to those who punish, I am punishment itself--that punishment by which those who deviate return to the correct path. Such punishment is My vibhüti. In relation to those who desire victory, I am proper policy. I am silence (meditating), among hearing, deliberation and meditating (guhyänäm). It is better than hearing and deliberation because it is not separated from the final goal of realization as the other items are.185 In relation to those with knowledge of matter and spirit, I am their knowledge of those matters.

yac cäpi sarva-bhütänäà béjaà tad aham arjuna | na tad asti vinä yat syän mayä bhütaà caräcaram ||39||

39. I am that seed which causes all living entities to manifest, O Arjuna. No moving or non-moving entities can exist without Me. I am the cause of all entities coming into being. I am the seed of all entities. The reason is given. Whatever moving or non-moving entities exist (bhütam), which are real, would not exist, or would be false, without Me, the Supreme Lord, possessor of all powers.

nänto’sti mama divyänäà vibhüténäà paraàtapa | eña tüddeçataù prokto vibhüter vistaro mayä ||40||

184 He is the teacher of the asuras. 185 First comes hearing, then contemplation, then meditation, and then realization of God. Meditation is next to the realization.

40. There is no end to My wonderful vibhütis, O afflicter of enemies. I have declared in detail only one portion of My vibhütis. This verse concludes this topic: there is no end to My wonderful vibhütis. I have spoken only one portion (uddeçataù) of the breadth of the topic (vistaraù).

yad yad vibhütimat sattvaà çrémad ürjitam eva vä | tat tad evävagaccha tvaà mama tejo’àçasaàbhavam ||41||

41. Whatever object in past, present or future displays majesty, beauty, or strength, know that it is has arisen from just a fragment of My power. In this verse the Lord gathers together all the vibhütis which he did not mention. Whatever object (satttvam) exists, having powers (vibhütimat), having abundance of beauty (çrémat) or strength (ürjitam), understand that the object gains it perfection (sambhavam) by a particle of My çakti (mama tejaù aàça). One should consider that all these are non-different from Me by being under My control and by being pervaded by Me. Forms like Vämana are also included in this perception.

atha vä bahunaitena kià jïätena tavärjuna | viñöabhyäham idaà kåtsnam ekäàçena sthito jagat ||42||

42. But what is the use of knowing all these individual vibhütis, Arjuna? Please understand: by just one portion of Myself, I am firmly established in this universe. Having explained the vibhütis individually, the Lord now speaks of them as a whole. What is the necessity for you of this knowledge of vibhütis which are being taught one by one (bahunä). O Arjuna! I remain firmly fixed within all the universe headed by Çiva and Brahmä, which is composed of matter and jévas as I create it by My power of creation, and contain it by My power of containment,186 pervade it by My power of pervasion,187 and maintain it by My powers of maintenance, by just one of My parts, the three puruñas as antaryämés of prakåti, samñöi jéva and vyañöi jéva. It should be understood that creation, containment, pervasion and maintenance are all My vibhütis. Since I pervade everything, all the wonderful or powerful objects should be understood as My vibhütis. In the tenth chapter, Kåñëa is worshipped as the person whose one portion upholds the universe, and by a fraction of whose power the sun and other personalities have their profound powers.

186 Everything is in Me. 187 I am in everything.

Chapter 11

arjuna uväca mad-anugrahäya paramaà guhyam adhyätma-saàjïitam |

yat tvayoktaà vacas tena moho’yaà vigato mama ||1|| 1. Arjuna said: My illusion concerning Your powers is gone, by hearing the words You spoke out of mercy concerning the highest secret of Your vibhütis residing in paramätmä. In the eleventh chapter, on seeing the universal form, Arjuna, frightened, begins to praise that form. By showing His original form, the Lord then gives bliss to Arjuna. From the description of the Lord’s vibhütis beginning with aham ätmä guòäkeça sarva-bhütäçaya-sthitaù and concluding with viñöabhyäham idaà kåtsnam (BG 20-42), understanding that the shelter of all the vibhütis (mahä viñëu), the puruña who creates the mahattattva, was an avatära of Kåñëa, and seeing that the source of all the avatäras including Maha Viñëu was standing in front of him, Arjuna, submerged in an ocean of friendly bliss, and desiring to see that puruña about whom Kåñëa had just spoken, then began to speak. My bewilderment was expressed in the words “O master of yoga mäyä, by what method of thinking can I know you at all times? How should I think of you with devotion in various objects, O Lord?” (BG 10.17) That bewilderment is now gone by the words You spoke to show mercy to me--words which manifested (saàjïitam) the description of the vibhütis in You, paramätmä (adhyätma). These vibhütis are very secret, not understood by anyone except Yourself. Adhyätma functions as an inclinable compound meaning “in the paramätmä.”

bhaväpyayau hi bhütänäà çrutau vistaraço mayä | tvattaù kamala-paträkña mähätmyam api cävyayam ||2||

2. O lotus-eyed one, many times I have heard from You about the creation and dissolution of all beings arising through You, about Your great powers, as well as how You remain unaffected. O louts-eyed Lord! Those two eyes are long and reddish at the tips like lotus petals, and their beauty is intensified by Your intense prema for Your devotees! I have heard from You directly (tvattaù) many times (vistaraçaù) about the creation and dissolution of all beings caused by You (tvattaù). I have heard about Your eternal

powers (avyayam mähätymam) in such words as ahaà kåtsnasya jagataù prabhavaù pralayas tathä: I am the creation and destruction of the whole universe. (BG 7.6) And I have heard from You also that, though You are the creator of everything, You do not undergo change (avyayam); though You are the controller of all, You do not associate with and become affected by the controlled entities. This You have stated in such verses as mayä tatam idaà sarvam: I pervade the whole universe; all beings are in Me, but I am not in them. (BG 9.4)

evam etad yathättha tvam ätmänaà parameçvara | drañöum icchämi te rüpam aiçvaraà puruñottama ||3||

3. O Supreme Lord, what You have spoken about Yourself is all true. O Supreme Person, I desire to see that powerful form of Yours. What You have spoken (ättha) about Yourself (ätmänam) is true, in such verses as viñöabhyäham idaà. I do not have any doubt at all about it. However, I desire to see, out of curiosity, that form expressing Your power, showing You as the controller of all. O Supreme Lord! O Supreme Person! Since You are supreme, You certainly must know that I desire to see this, and You should fulfill this desire. I naturally relish Your sweetness, and am experiencing Your sweetness. But because You now desire to assume a sharp taste, I have now manifested a desire to experience Your majesty and power.

manyase yadi tac chakyaà mayä drañöum iti prabho | yogeçvara tato me tvaà darçayätmänam avyayam ||4||

4. If You think that I am qualified to see that form, O master, O Lord of qualification, then show to me that indestructible form. In this verse, Arjuna receives permission from the Lord to see that form of power. If You think, if You know, if You desire, that I am qualified to see that form, O master of all (prabho), show that indestructible form to me. O lord of qualification (yogeçvara), if I am not qualified (ayogya) to see You, Your çakti will make me qualified.

çré-bhagavän uväca paçya me pärtha rüpäëi çataço’tha sahasraçaù | nänä-vidhäni divyäni nänä-varëäkåténi ca ||5||

5. The Lord said: O son of Påthä, see My hundreds and thousands of wonderful forms, of various types, of various colors and various shapes. Being thus requested, the Lord speaks in four verses to let Arjuna see His own form as all the devatäs, as the creator with a thousand heads, the antaryämé of prakåti, and then, having made him qualified by that vision, to reveal to him His form as time. By

repeating the word paçya in several verses the Lord conveys the astonishing nature of these forms that He will show. See these hundreds and thousands of forms of vibhütis in one form of Mine appearing with a thousand heads. This should mean “Be fit to see these forms.” Imperative case can be used to suggest qualification.188

paçyädityän vasün rudrän açvinau marutas tathä |

bahüny adåñöa-pürväëi paçyäçcaryäëi bhärata ||6|| 6. See the Ädityas, the Vasus, the Rudras, the two Açvins and the Maruts. O descendent of Bharata, see many astonishing forms not seen before. The Lord speaks about these forms situated in one place in two verses. See many forms which have not been seen by others or by you before, which are most astonishing.

ihaikasthaà jagat kåtsnaà paçyädya sa-caräcaram | mama dehe guòäkeça yac cänyad drañöum icchasi ||7||

7. Now, in this place, see in one part of My body this whole universe with its moving and non-moving entities, O conqueror of sleep, and see whatever else you desire to see. See now everything in this whole universe with its moving and non-moving entities situated within one place in My body, because it is impossible for you to see all these forms even by wandering through the universe for thousands of years. Therefore, at one time, in one place, see these by My mercy. See also whatever else you desire to see. See My form as the shelter of the universe, as the cause of the pradhäna and mahat tattva, and see your victory and others’ defeat, as well as other things.

na tu mäà çakyase drañöum anenaiva sva-cakñuñä | divyaà dadämi te cakñuù paçya me yogam aiçvaram ||8||

8. But you will not be able to see with your material eye alone. I give you the eye of the devas. Behold My majestic form. Intent on fulfilling what Arjuna prayed for, qualification to see that form, in the words manyase yadi tac chakyam, the Lord gave Arjuna celestial eyes to see the heavenly form composed of all the devatäs, in order to astonish him. You cannot see Me with a thousand heads, a form shining like a thousand suns at once, by your eyes which are accustomed only to My sweetness. Therefore, I give you celestial, heavenly eyes. As I would put oil on My body in entering a swiftly moving stream, so I anoint your eyes suitably. See My majestic form (yogam) with those eyes. Yoga means that which makes the mind concentrate (yujyate). In the next verse the

188 Perhaps the rule is Päëini 3.3.173 .

phrase paramaà rüpam aiçvaram occurs. Thus rüpa is the meaning of yoga.189 It should be understood however, that though Kåñëa gave celestial eyes to Arjuna, He did not give him a celestial mind. If He gave that type of mind to Arjuna, Arjuna would take pleasure in that celestial form. Some say that the universal form with a thousand heads is superior to the form of Kåñëa as the chariot driver of Arjuna, and thus Kåñëa had to give Arjuna different eyes to see that universal form. This idea is refuted later.

sanjaya uväca evam uktvä tato räjan mahä-yogeçvaro hariù |

darçayäm äsa pärthäya paramaà rüpam aiçvaram ||9|| 9. Saïjaya said: O King, having spoken thus, Kåñëa, the master of great yoga, showed to Arjuna the supremely powerful form. Having spoken, the Lord showed the universal form to Arjuna. Seeing that form, Arjuna described it to the Lord. Saïjaya relates what Arjuna said in six verses (9-14). Then (tataù), after giving Arjuna the celestial eyes, O Dhåtaräñöra (rajan), the Lord, the great master of yoga, showed that supreme form of power to Arjuna.

aneka-vaktra-nayanam anekädbhuta-darçanam | aneka-divyäbharaëaà divyänekodyatäyudham ||10||

10. It had many mouths and eyes, many astonishing aspects, many wonderful ornaments, uplifting many wonderful weapons. That form had thousands (aneka) of mouths and eyes, since later there is a description of the form with thousands of arms: sahasra-bäho bhava viçva-mürte (BG 11.46) The use of the word aneka here indicates that the arms and eyes were so numerous that they could not be counted (instead of just several, which is the other meaning of aneka.) This is understood from the çruti statement viçvataç cakñur uta viçvatomukhaù: His eyes are everywhere, His faces are everywhere. (Çvetäçvatara Upaniñad 3.3) In that form he saw many astonishing things (anekädbhuta darçanam).

divya-mälyämbara-dharaà divya-gandhänulepanam | sarväçcarya-mayaà devam anantaà viçvato-mukham ||11||

11. That form wore astonishing garlands and dress, astonishing ointments and fragrances. It was shining, greatly amazing, beyond compare, with faces in every direction.

189 Another meaning of yoga is “magic.” Here by context, yoga means a real form, not something illusory.

That form had celestial fragrances and ointments. It was shining (devam), unprecedented (anantam), and had faces in all directions (viçvato mukham).

divi sürya-sahasrasya bhaved yugapad utthitä | yadi bhäù sadåçé sä syäd bhäsas tasya mahätmanaù ||12||

12. If the splendor of a thousand suns rose simultaneously in the sky, that effulgence would be similar to one of the splendors in the effulgence of this great form. This verse described the incomparable effulgence of that form. If the effulgence of a thousand suns rose in the sky at once, it would be similar to one of the splendors of this universal form (mahäömanaù) of the Lord. Optative tense is used to show supposition. Here a metaphor called utprekña or poetic fancy is used, comparing the effulgence of a thousand suns to the astonishing nature of the object of comparison, the universal form. But since the comparison is deficient, what is suggested is that nothing could compare to this form’s effulgence. The verse is a continuation of the thought expressed previously in verse 9: He showed that form.

tatraikasthaà jagat kåtsnaà pravibhaktam anekadhä | apaçyad deva-devasya çarére päëòavas tadä ||13||

13. On the battlefield, in the body of the Lord, Arjuna then saw parts of the whole universe in one place in various ways. Then what happened? There, on the battlefield (tatra), in the body of Kåñëa (devadevasya) with a thousand heads, in that sacred form, Arjuna then saw the whole universe, all its various parts (pravibhaktam) in one place (ekastham), as was explained already in verse 7. The universe was variously composed of earth, gold, and jewels (anekadhä). Or it can mean that the universe appeared in small, medium and large forms.

tataù sa vismayäviñöo håñöa-romä dhanaàjayaù | praëamya çirasä devaà kåtäïjalir abhäñata ||14||

14. Then, overcome with wonder, hair standing on end, Arjuna, bowing his head before the Lord and folding his hands in prayer, spoke. Arjuna, who knew Kåñëa, then experienced the rasa of adbhuta (astonishment) on seeing at that time the form with a thousand heads which he understood actually existed within Kåñëa. Looking at Kåñëa who had furnished this form, he spoke. Arjuna was the conqueror of all wealth (dhanaàjayaù), and thus very steady, but with hairs standing on end, overcome with astonishment, after offering his respects to Kåñëa by touching his head to the earth, he spoke with folded hands. It is hinted that

he did not cover up his eyes out of fear, but displayed openly great astonishment. The Lord is the älambana (the viñaya) or object invoking rasa.190 When Arjuna looked at Him again and again, the gazing became the uddépana, or instigation for rasa. Offering respects and folding hands are anubhävas. Standing of hairs on end is the sättvika bhäva. Mind overwhelmed by these elements, joy and steadiness are saïcari bhävas. By these four components, the fifth component, the sthäyé bhäva called viñmaya became nourished, and the five together became adbhuta rasa.

arjuna uväca paçyämi deväàs tava deva dehe

sarväàs tathä bhüta-viçeña-saàghän | brahmäëam éçaà kamaläsana-stham

åñéàç ca sarvän uragäàç ca divyän ||15|| 15. Arjuna said: In Your body I see all the devatäs, as well as the mass of all the beings. I see Lord Brahma, Viñëu, who is situated within Brahmä sitting on his lotus, all the åñis, and shining snakes. What did he say? This is described in seven verses. I see a collection of creatures born from wombs (bhüta viçeña), as well as Brahmä with four heads, and Viñëu situated as antaryämin within the lotus-seated Brahmä (kamaläsana stham), who is Garbhodakaçayi Viñëu (içam). I see snakes such as Väsuki (uragän). .

aneka-bähüdara-vaktra-netraà paçyämi tvä sarvato’nanta-rüpam |

näntaà na madhyaà na punas tavädià paçyämi viçveçvara viçvarüpa ||16||

16. I see You everywhere with infinite form, with many arms, stomachs, mouths and eyes. O lord of the universe, origin of all this! O form of the universe! I do not see a beginning, middle or end of this form of Yours. Arjuna then describes the forms of devas and others that he saw in the body of the universal form. O form of the universe! This means the first puruña (mahä viñëu).

kiréöinaà gadinaà cakriëaà ca

190 This is part of vibhäva. In rasa there are five components: sattvika bhäva, anubhäva, saïcari bhäva, vibhäva, and sthäyi bhäva. Vibhäva (preliminary factors) has two components: alambana (persons involved-viñaya, object of love and äçraya, the experiencer) and uddépana (stimulants).

tejoräçià sarvato déptimantam | paçyämi tväà durnirékñyaà samantäd déptänalärka-dyutim aprameyam ||17||

17. I see You with crown, club, cakra, a mass of light shining everywhere, difficult to behold, with immeasurable radiance on all sides like the blazing of fire and sun. Now he describes that form in another way. Thought difficult to behold, I can see You, because by Your mercy I have attained celestial eyes. The form is difficult to behold because on all sides it is as brilliant as blazing fire. Thus it is impossible to measure it (aprameyam).

tvam akñaraà paramaà veditavyaà tvam asya viçvasya paraà nidhänam | tvam avyayaù çäçvata-dharma-goptä

sanätanas tvaà puruño mato me ||18|| 18. You are known as the supreme brahman. You are the shelter of everything. You are indestructible, the protector of eternal dharma. I know that You are the ancient person.

Seeing this inconceivable great power, I am convinced about You. That is the purport of this verse.

You are to be known (veditavyam). This is described by statements of the Vedas such as atha parä yayä tad akñaram adhigamyate, yat tad adåçyam: the higher knowledge is that by which the indestructible Brahman is apprehended, which cannot be seen. (Muëòaka Upanisad 1.1.5) Described in the Vedas, You are known as the truth with all opulences (paramam akñaram). You are the shelter (nidhänam). You are the indestructible (avyayaù). You are the protector of dharma spoken in the Vedas (çäçvata dharma goptä). You alone are the ancient person (sanätanaù puruñaù), mentioned in the mantra sa käraëaà käraëädhipädhipo na cäsya kaçcij janitä na cädhipaù: He is the cause, master of the senses; He has no lord or creator. (Çvetäçvatara Upaniñad 6.9)

anädi-madhyäntam ananta-véryam ananta-bähuà çaçi-sürya-netram |

paçyämi tväà dépta-hutäça-vaktraà sva-tejasä viçvam idaà tapantam ||19||

19. I see You are without beginning, middle or end, possessed of infinite strength, a thousand arms, with the sun and moon for Your eyes, with a mouth of blazing fire, burning this universe with Your heat.

I see You without beginning, middle or end. You have infinite vérya or potency. This infers all the six opulences: vérya, yaças, çré, jïäna, vairägya and aiçvarya.191 You have thousands of arms (ananta bäahum), and eyes like the sun and moon. Your eyes are pleasing (like the moon) to the devas who are obedient to You, and harsh (like the sun) to the demons who disobey You. Your mouths are like a blazing fire, similar to the fire of destruction. Repetition of items in Arjuna’s words is not a fault, as he was overcome with astonishment. It is said prasäde vismaye harñe dvi-trir-uktaà na duñyati: uttering statements two or three times out of joy, dismay or kindness is not a fault.

dyäv-äpåthivyor idam antaraà hi

vyäptaà tvayaikena diçaç ca sarväù | dåñövädbhutaà rüpam idaà tavograà

loka-trayaà pravyathitaà mahätman ||20|| 20. The space between heaven and earth and all directions are filled with You alone. Seeing this astonishing and ferocious form of Yours, the three worlds have become terrified, O great soul. In ten verses the Lord shows His form as time, after Arjuna had attained fitness in disposition for seeing that form. The space between heaven and earth and all directions are pervaded by You alone, one form. Seeing this ferocious, astounding and unlimited form of Yours, the three worlds are agitated and fearful (pravyathitam). O shelter of all (mahätman-great soul, covering the three worlds)! It is understood that now, for seeing the war, the devas, asuras, gandharvas, kinnaras and others who were friendly or neutral had gathered. Not only Arjuna was given celestial eyes. They also were given celestial eyes by the Lord to see this form. If only Arjuna could see that form, it would have been like a sleeping person seeing chariots or other objects in a dream, while others could not see them. The Lord did this so that many others could bear witness His powers.

amé hi tvä sura-saàghä viçanti kecid bhétäù präïjalayo gåëanti |

svastéty uktvä maharñi-siddha-saàghäù stuvanti tväà stutibhiù puñkaläbhiù ||21||

21. This host of devatäs take shelter of You. Some in fear praise You with folded hands. Shouting “svasti!” the host of great sages and siddhas praise You with excellent verses. This host of devatäs resort to You, take shelter of You (tvä viçanti). Among the devatäs, some, being afraid, are standing at a distance with folded hands, praying “Please protect us, master!” The host of great sages and siddhas, seeing the great

191 Another list of the six is: jëäna, çakti, vairägya, aiçvarya, vérya and tejaù.

danger, (in order to pacify You), praise You, saying, “Let there be auspiciousness for the universe!”

rudrädityä vasavo ye ca sädhyä

viçve’çvinau marutaç coñmapäç ca | gandharva-yakñäsura-siddha-saàghä

vékñante tväà vismitäç caiva sarve ||22|| 22. The Rudras, Ädityas, Vasus, Sadhyas, Viçvas, the Açvins, Maruts, Pitås, Gandharvas, Yakñas, Asuras, and Siddhas all look at You in astonishment. This verse is clear in meaning. Uñmapäù refers to the pitås who drink steam (uñma). Çruti says uñmabhägä hi pitaraù: the pitås take the steam. (Taittiréya Brähmaëa, Yajur Veda, 1.3.10.6)

rüpaà mahat te bahu-vaktra-netraà mahäbäho bahu-bähüru-pädam |

bahüdaraà bahu-daàñörä-karälaà dåñövä lokäù pravyathitäs tathäham ||23||

23. O mighty-armed one, seeing this great form with many mouths and eyes, many arms, thighs and feet, many stomachs, fearful with many teeth, the world is filled with terror.

This verse concludes the description of the three worlds being agitated on seeing the form. This form was ferocious (karälam) with many teeth. The rest of the verse is clear. The last phrase tathäham (I also) is connected to the next verse as the subject.

nabhaù-spåçaà déptam aneka-varëaà

vyättänanaà dépta-viçäla-netram | dåñövä hi tväà pravyathitäntarätmä

dhåtià na vindämi çamaà ca viñëo ||24|| 24. O Viñëu, seeing You touch the heavens, shining in many colors, with gaping mouth, and wide, blazing eyes, I as well have become fearful in mind, and do not find any satisfaction or relief. Arjuna expresses his pitiful state in two verses so that the Lord will withdraw this form. Seeing You, I have become mentally agitated with fear, and do not attain satisfaction (dhåtim) or peace (çamam), O Viñëu! What is this form? It touches the sky, spreads into the antarikña (nabhaù spåçam), and has gaping mouth (vyättänanam). The meaning of the rest of the words is clear. Here Arjuna expresses his rasa of fear, caused by seeing the Lord’s form as time.

daàñörä-karäläni ca te mukhäni dåñövaiva kälänala-saànibhäni | diço na jäne na labhe ca çarma

praséda deveça jagan-niväsa ||25||

25. Seeing Your mouths with sharp teeth, like the fire of cosmic destruction, I cannot recognize the directions and I feel no comfort. O master of the devas, abode of the universe, be merciful to me. Seeing Your ferocious teeth and mouths, which are similar (saànibhäni) to the fire of destruction at the end of the universe (kalänala),192 (I do not recognize the directions), and I find no comfort (çarma).

amé ca tväà dhåtaräñörasya puträù sarve sahaivävani-päla-saàghaiù |

bhéñmo droëaù süta-putras tathäsau sahäsmadéyair api yodha-mukhyaiù ||26||

vakträëi te tvaramäëä viçanti

daàñöräkaräläni bhayänakäni | kecid vilagnä daçanäntareñu

saàdåçyante cürëitair uttamäìgaiù ||27|| 26-27. All the sons of Dhåtaräsöåa along with the host of rulers of the earth, Bhiñma, Droëa and Karëa, together with our prominent warriors, enter swiftly into Your fearful mouth with sharp teeth. Some, with their heads ground up, are sticking between Your teeth.

The Lord previously said “See whatever else you desire to see.” The Lord meant, “See in My body the future victory and defeat in this war.” Now he shows this in five verses. All these sons of Dhåtaräñöra, Duryodhana and others, along with the gathering of kings (avani päla) such as Çalya and Jayadratha, and that son of a charioteer, Karëa (asau süta putraù) are swiftly entering Your mouths. And even those who are famous as undefeatable, like Bhéñma, are entering Your mouths. Asau used with süta putraù indicates “Karëa has held continuous hatred of me (Arjuna).” Not only those, but they enter Your mouths even with our chief warriors such as Dhåñöadhyumna. The ornament sahokti is used.193

192 This was described as one of Kåñëa’s vibhütis in the last chapter, verse 33. 193 In the case of being sahokti, the sentence would suggest that the chief warriors are causing the enemy to enter the mouths.

Among them, some are seen to be stuck between the teeth of that universal form, with their heads (uttamaù aìgaiù) crushed. This is what I see.

yathä nadénäà bahavo’mbuvegäù

samudram eväbhimukhä dravanti | tathä tavämé naralokavérä

viçanti vakträëy abhivijvalanti ||28||

28. As many swift currents of rivers flow towards the sea, so these heroes of the world enter Your flaming mouths. Two examples are given to describe their entering the mouths in two verses. In the first example they enter unintentionally, without understanding it. In the second example, they enter knowingly.

yathä pradéptaà jvalanaà pataàgä viçanti näçäya samåddha-vegäù |

tathaiva näçäya viçanti lokäs taväpi vakträëi samåddha-vegäù ||29||

29. As moths with increasing speed enter a blazing fire to meet their destruction, so men enter Your mouths with increasing speed to meet their destruction. Jvalanam means fire. lelihyase grasamänaù samantäl

lokän samagrän vadanair jvaladbhiù | tejobhir äpürya jagat samagraà

bhäsas tavogräù pratapanti viñëo ||30||

30. Swallowing all these men all around with Your fiery mouths, You are licking Your lips repeatedly. O Viñëu, Your fierce rays, filling the whole universe with their heat, are burning it up. Having described how the warriors enter the mouths of the universal form, Arjuna describes the effulgence coming from the form and how it spreads out. You swallow with Your fiery mouths all of them who entered swiftly, and lick your lips stained with their blood repeatedly in fury (samantät). Your intense rays fill up and completely burn the universe with their intolerable heat. O Viñëu, You are spread through the universe! It is impossible to flee from You.

äkhyähi me ko bhavän ugra-rüpo namo’stu te devavara praséda |

vijïätum icchämi bhavantam ädyaà

na hi prajänämi tava pravåttim ||31|| 31. Tell me who You are, with this terrifying form. I offer respects to You. O bestower of boons, be merciful to me. I desire to know You, the first being. I do not understand Your action. After describing the Lord in His universal form equipped with His time energy, Arjuna, knowing the truth of this form, asks about this form, in order to strengthen His knowledge of the matter. Arjuna had requested the Lord to see that form of power endowed with a thousand heads (verse 3). The Lord showed that form, and then He shows that same form as the most ferocious destroyer. Tell me who You are in that ferocious form. O best deity (devavara)! I offer respects to You. Be merciful, and give up that terrible form. I desire to know You, the first being, particularly (vijïätum). I do not understand Your action--why have you done this? Tell me the purpose.

çré-bhagavän uväca kälo’smi loka-kñaya-kåt pravåddho lokän samähartum iha pravåttaù |

åte’pi tvä na bhaviñyanti sarve ye’vasthitäù pratyanékeñu yodhäù ||32||

32. The Lord said: I am time, the destroyer of the worlds. Spread everywhere, I am here engaged in destroying these men. Other than you, all these warriors arrayed in confronting armies will not exist in the future. Being implored, the Lord answers. I am time, the destroyer of the worlds. I am spread everywhere (pravåddhaù).

yasya brahma ca kñatraà ca ubhe bhavata odanaù måtyur yasyopasecanaà ka itthä veda yatra saù Who knows the Lord, for whom the brähmaëas and kñatriyas are His food and death is the sauce? Kaöha Upaniñad .2.25

I am glorified in this verse as time. Understand that action--at the proper time (iha), I will be engaged in swallowing, in destroying Duryodhana and others. And know the result of that action--except for you, Yudiñöhira and a few others, all will not live. Another meaning is derived by taking this verse as a response to the Arjuna supposedly asking, “If I give up the fight, how will they be destroyed?” Even without you fighting, they will be killed. In the form of time, I will take away their lifespan. Who are all those who will be killed? All those troops situated on both sides

beginning with Bhéñma will be killed. But you, if you give up the battle, will have deviated from your dharma.

tasmät tvam uttiñöha yaço labhasva jitvä çatrün bhuìkñva räjyaà samåddham |

mayaivaite nihatäù pürvam eva nimitta-mätraà bhava savyasäcin ||33||

33. Therefore rise and gain fame. Conquering the enemies, enjoy a prosperous kingdom. These have all been killed by Me already. Just be an instrument, O Arjuna! Because of this, rise, and fight according to your dharma. Gain fame. Attain rare glory. Warriors such as Bhéñma who cannot be conquered by the devas, have been defeated by Arjuna with ease! Such will be your fame. They have already been killed by Me, at the time of their offending Draupadé. They are proceeding like puppets to give you fame. Therefore, just become the instrument. O Arjuna, skilful with the left hand! You are skilful at shooting arrows with your left hand. Therefore at time of battle, you can shoot showers of arrows with both hands!

droëaà ca bhéñmaà ca jayadrathaà ca karëaà tathänyän api yodhavérän |

mayä hatäàs tvaà jahi mä vyathiñöhä yudhyasva jetäsi raëe sapatnän ||34||

34. Slay Droëa, Bhéñma, Jayadratha, Karëa and other brave warriors, who have already been killed by Me. Do not fear. Fight and you will be victorious over the enemies in the war. In reference to Arjuna’s doubt about victory raised in the second chapter when he said yad vä jayema yadi vä no jayeyuù (I do not know if we will conquer them orthey will conquer us), Kåñëa speaks. Kill Droëa and others whose lifespan has already been finished by Me. Do not fear, thinking “How can I alone kill these persons armed with celestial weapons?” What effort is involved in killing those who have already been killed? Giving up fear, fight! You will conquer the enemies (sapatnän) in the battle.

saàjaya uväca etac chrutvä vacanaà keçavasya

kåtäïjalir vepamänaù kiréöé | namaskåtvä bhüya eväha kåñëaà

sa-gadgadaà bhéta-bhétaù praëamya ||35||

35. Saïjaya said: Hearing the words of Keçava, Arjuna, with folded hands, trembling, offered his respects; and again overcome by great fear, offering respects, spoke to Kåñëa in faltering voice. Saïjaya then relates what happened next. Hearing the words of Keçava in three verses, Arjuna (kiréöé), trembling out of respect on seeing that astonishing and ferocious form, offered his respects to Kåñëa, and again offered respects, being overcome with great fear (bhéta bhétaù). With trembling voice (sa gadgadam), he then spoke. The form namaskåtvä is poetic license. The correct form is namaskåtya.

arjuna uväca sthäne håñékeça tava prakértyä jagat prahåñyaty anurajyate ca | rakñäàsi bhétäni diço dravanti

sarve namasyanti ca siddha-saìghäù ||36||

36. Arjuna said: O controller of the senses! Rightly, the world rejoices and becomes attracted to You by this celebrated form. Rightly also, the frightened rakñasas flee in all directions, and rightly also, the host of perfect devotees bows down to You. Seeing simultaneously in that place the very attractive and very fierce forms of the Supreme Lord, who was his friend Kåñëa, Arjuna understood that those two forms were objects of vision corresponding to people favorable to and against the Lord. Arjuna praises the Lord accordingly in eleven verses. Rightly (sthäne), O Håñékeça, you are the one who inspires the senses (håñéka) toward or against You. The nature of these senses is either to be attracted to or repulsed by an object. Rightly, the universe, headed by the devas, gandharvas, siddhas and vidyädharas, inclined favorably to You, are pleased with and attracted to this glorious form (prakértyä) which destroys the wicked. It is also fitting that those of wicked nature, those opposed to You, such as rakñasas, asuras and dänavas, are afraid of this form praised by the devas, and flee in all directions. This takes place because You show an appropriate form corresponding to the nature of the living entity. Seeing You give mercy to the obedient and disobedient in this way, all your devotees--the perfect souls such as Sanaka (siddha saìghäù), offer their respects, by shouting “All glories to bhagavän!” (namasyanti) This is proper, because You attract the minds of the devotees.

kasmäc ca te na nameran mahätman garéyase brahmaëo’py ädi-kartre |

ananta deveça jaganniväsa tvam akñaraà sad asat tatparaà yat ||37||

37. O great soul, why should they not offer respects to You, the first creator, greater than Brahmä? O infinite one, lord of the devas, abode of the universe, You are the jéva in bondage, prakåti in its gross and subtle forms, and the jéva in liberation. Arjuna described how the Lord is the object of respect for all living entities. Now, in four verses he expounds the Lord’s pervasion of everything by being the soul of everything. O Lord with generous mind (mahätman)! O Lord who pervades everything (ananta)! O controller of all devas (deveça)! O shelter of everything (jaganniväsa)! For what reason (kasmät) should the gathering of devotees not offer their respects? Certainly they should offer respects. Ätmanepadam (nameran for the self) is used instead of parasmaipadam (nameyuù for another person) as poetic license. They should offer respects to You who are even greater than Brahmä (garéyase), because You are the creator of all existing elements (ädi kartre).194 These terms supply some of the many reasons in the rhetorical question “Why should they not respect You?” This is the literary device called samuccaya. Akñaram is the jéva in contact with prakåti. Prakåti has two forms gross and subtle, effect and cause (sat asat). What is superior to jéva which is mixed with prakåti and prakåti in its gross and subtle forms is the liberated jéva (tat param). You are all of these: jéva in mäyä, prakåti and the liberated jéva.

tvam ädi-devaù puruñaù puräëas

tvam asya viçvasya paraà nidhänam | vettäsi vedyaà ca paraà ca dhäma

tvayä tataà viçvam ananta-rüpa ||38|| 38. You are the original deva, the oldest person, the shelter of the universe. You are the knower and the object of knowledge, the supreme abode. O infinite form! You pervade this whole universe. You are the supreme shelter (nidhänam) of the universe. Nidhänam means that in which things are placed. You alone are the knower in this universe and You alone are to be known by all within the universe. How is this? Because You spread throughout this universe by Your power of pervasion (tvayä tatam viçvam),195 and You alone are also the spiritual world to be attained (param dhäma), since the spiritual world exists by the influence of Your superior energy.

väyur yamo’gnir varuëaù çaçäìkaù prajäpatis tvaà prapitämahaç ca | namo namas te’stu sahasra-kåtvaù

194 Brahmä does not create tattvas, but only combines their products. 195 Thus you know everything in the universe.

punaç ca bhüyo’pi namo namas te ||39||

39. You are Väyu, Yama, Agni, Varuëa, the moon, Brahmä, and the father of Brahmä. I offer respects to You a thousand times, and again I offer respects to You. All words describe only You. You are all devatäs, represented by the list from Väyu to the moon god. You are Brahmä (prajäpati). Brahmä is the grandfather and You are his father, so you are the great grandfather. All these forms are You, since You are spread out in Väyu and others by being their cause, since you are the possessor of spiritual and material energies. You are like gold spread in bangles and other objects made of gold. Since You are worthy of respect by all, I offer respects to You. A thousand times I offer respects to You, and again I offer respects to You.

namaù purastäd atha påñöhatas te namo’stu te sarvata eva sarva

ananta-véryämita-vikramas tvaà sarvaà samäpnoñi tato’si sarvaù ||40||

40. I offer respects in the back, in the front, on all sides, O person who is everything! You have infinite power and immeasurable skill. You pervade everywhere, and therefore You are everything. Out of great devotion, not knowing how much could ever be sufficient, Arjuna offers repeated obeisances. O everything (sarva)! I offer respects to You who are situated in the back, in the front, everywhere (sarvataù). You have unlimited physical strength (véåya) and immeasurable mental strength (amita vikrama) so that You are expert in applying scriptures. (The compound is grammatically called karma-dhäraya.) This indicates that others have only single powers: some like Bhéma have extreme physical strength, and others like Duryodhana have extreme intelligence for learning. Arjuna then tells the cause of Kåñëa being all forms. You reach everything (sarvam samäpnosi). Therefore You are everything. Viñëu Puräëa confirms this:

yo’yaà tavägato deva samépaà devatä-gaëaù sa tvam eva jagat-srañöä yataù sarva-gato bhavän O Lord, the devatäs who approach You are indeed You, the creator of the universe, because You are everywhere. Viñëu Puräëa1.9.70

sakheti matvä prasabhaà yad uktaà he kåñëa he yädava he sakheti | ajänatä mahimänaà tavedaà

mayä pramädät praëayena väpi ||41||

yac cävahäsärtham asatkåto’si vihäraçayyäsanabhojaneñu |

eko’tha väpy acyuta tat samakñaà tat kñämaye tväm aham aprameyam ||42||

41-42. I beg pardon from you, not knowing Your greatness, and through want of consideration or through affection, looking upon You, the immeasurable, as a friend, for whatever I have said rudely, such as addressing You “O Kåñëa, O Yädava, O friend”, and for whatever disrespect I have shown to You in fun, while playing, lying, sitting together or dining, whether alone or in the company of others. Seeing his friend Kåñëa with a thousand heads, having praising Him and offering respects to Him, Arjuna now shows suitable reverential courtesy in two verses, out of friendship mixed with knowledge of Him as the Lord. Thinking that You, Kåñëa, the Supreme Lord, were only my friend, not realizing (ajänatä) Your greatness as the universal form with a thousand heads, I would suddenly speak to You carelessly, not respectfully (pramädät) or out of affection as a friend (praëayena). Now I beg forgiveness for that. “What would you say?” I would say, “O Kåñëa, O Yädava, O friend!” The elision of words in sakheti is for metrical reasons. Addressing the Lord with these names shows lack of respect. Addressing Kåñëa without the prefix Çré is disrespectful. He should address Him as “Ñré Kåñëa.” Addressing Him as Yädava is disrespectful because he does not announce Kåñëa’s kingly position in that family. (He should address Him with such terms as “best of the Yadus.”) Addressing Him as “friend” is disrespectful, because he treats the Lord as his equal. Moreover, while playing, resting, sitting or eating, for joking, I have treated you disrespectfully. You are truthful and straightforward, but by suggestive words I have insulted You, either while alone or in the presence of other joking friends (tat samakñam). Please forgive all that I said, or treatment I gave You, which produced offense, O Lord. In this way I entreat You, O Acyuta, who remains a friend unfailingly, even undergoing offense by me! That is possible because You have inconceivable power (aprameyam).

pitäsi lokasya caräcarasya tvam asya püjyaç ca gurur garéyän |

na tvat-samo’sty abhyadhikaù kuto’nyo loka-traye’py apratima-prabhäva ||43||

43. You are the father of the world, of all moving and non-moving beings. You are most deserving of worship. You are the teacher of scripture. Therefore you are more venerable than all others. No one is equal to You, or greater than You in the three worlds, O person with unsurpassed glory.

Arjuna here explains Kåñëa’s inconceivable powers, mentioned at the end of the last verse. You are the father of the world, and the worshippable teacher of scripture for the world, and therefore more venerable (garéyän) in all ways (than others). There is no one equal to You in all the three worlds, in the whole universe, O person of imcomparable power (apratima-prabhäva). If there is no one equal to the Supreme Lord, no second Lord, then how could there be anyone superior to You? The çruti says: na tat-samaç cäbhyadhikaç ca dåçyate: no one equal to or greater than the Lord is seen. (Çvetäçvatara Upaniñad 6.7)

tasmät praëamya praëidhäya käyaà prasädaye tväm aham éçam éòyam | piteva putrasya sakheva sakhyuù

priyaù priyäyärhasi deva soòhum ||44|| 44. Therefore, bowing down, prostrating my body, I beg pardon from You, Lord most worthy of worship. O Lord, You should tolerate my offenses just as a father tolerates his son, or a friend tolerates his friend, or a husband tolerates the faults of his wife. Therefore, (because no one is greater than You), bowing down to You, touching eight parts of my body on the earth,196 (I beg you, worshippable Lord.) You should tolerate my offenses, O Lord (deva). Arjuna describes who can tolerate whose offense. The father tolerates the son’s offenses. The friend tolerates his friend’s offenses. There seems to be offense because, now, seeing Kåñëa’s great powers, Arjuna considers himself as a servant. Therefore his friend Kåñëa should forgive him. Dropping the visarga on priyäyäù (wife) and then joining it with arhasi is poetic license.197

adåñöa-pürvaà håñito’smi dåñövä bhayena ca pravyathitaà mano me |

tad eva me darçaya deva rüpaà praséda deveça jagan-niväsa ||45||

45. I am delighted, having seen what was unseen before, but at the same time my mind is greatly troubled with fear. O Lord, show me Your pleasing form. Be kind to me, O lord of the devas, the resting place of the universe. “What are you saying? What do you want?” “Having seen this form of power which I have understood factually to exist in You, I am overjoyed. I am happy that my friend has such an extraordinary form. But my

196 Eight limbs are the two hands, two feet, chest, head, voice and mind. 197 Normally priyäyä should remain separate from arhasi.

mind is agitated with fear arising from seeing its ferocious nature. Therefore I make a request. I have now witnessed that You are the Supreme Lord--the container of everything (jagan niväsa) and the controller of all the devas (deveça). Next, placing that form within Yourself, show me Your form as Kåñna (deva rüpam), the form which I hold dear.”

kiréöinaà gadinaà cakra-hastam icchämi tväà drañöum ahaà tathaiva |

tenaiva rüpeëa catur-bhujena sahasra-bäho bhava viçva-mürte ||46||

46. I wish to see You wearing a crown, holding a club and cakra. O thousand armed one, form of the universe, appear with that four-armed form. In this verse Arjuna specifies that form he wants to see. O thousand armed Lord! O form of the universe! This is Your form at present. Internalizing that form, manifest Your form with four hands, like an divine actor.

çré-bhagavän uväca mayä prasannena tavärjunedaà

rüpaà paraà darçitam ätma-yogät | tejo-mayaà viçvam anantam

ädyaà yan me tvad-anyena na dåñöa-pürvam ||47|| 47. The Lord said: Being pleased with you, I have shown this supreme, brilliant, infinite, original universal form, which has never been seen by anyone accept you, by My own yoga mäyä. Requested in this way, the Lord spoke. O Arjuna! You requested to see this form. Being pleased with you, by My own inconceivable powers (ätma yogät) I have shown this brilliant form of supreme power, which is situated within Me, your object of love, who am like an actor, or the vaidürya stone, capable of showing many forms and colors. This form of Mine has not previously been seen by anyone except you. Now however, but not being the main objects of mercy, the devas and others, also have seen this form. I have shown this form which can be seen by devotion to you because you are My devotee. And I have shown it to the devas and others who also are devotional, in order that there be many witnesses to what I have shown you. The universal form that Duryodhana and others saw at Hastinäpura was not of this type.198 This has not been seen till now by anyone except you.

198 When Kåñëa attempted to persuade Duryodhana from war, Duryodhana tried to capture Kåñëa. Kåñëa at that time showed his universal form.

na veda-yajïädhyayanair na dänair na ca kriyäbhir na tapobhir ugraiù |

evaà-rüpaù çakya ahaà nåloke drañöuà tvad-anyena kuru-pravéra ||48||

48. Not by study of the Vedas, by sacrifice, by recital of the scriptures, by charities, by rituals, or by severe austerities can this form been seen in this world. It cannot be seen by anyone except you, O hero of the Kurus. The Lord shows in this verse how the universal form is the goal of life. Not by reciting the Vedas (veda-adhyayanaiù), not by considering the meaning of sacrifice by studying the kalpa sutras and mimäàsä scriptures (yajïa-adhyayanaiù), not by offering articles to qualified persons (danaiù), not by actions of agnihotra sacrifice and other rituals (kriyäbhiù), not by creating difficulties for the body (tapobhiù), drying it up with intense vratas, has any person listed above seen this form. Other than you, endowed with bhakti, no one has seen it. Without bhakti, none of these methods allow any person to see My form.

dharmaù satyädayopeto vidyä vä tapasänvitä mad-bhaktyäpetam ätmänaà na samyak prapunäti hi Neither religious activities endowed with honesty and mercy nor knowledge obtained with great penance can completely purify one’s consciousness if they are bereft of loving service to Me. SB 11.14.22

I am visible to you because you have devotion, and to the devatäs because they have devotion. The visarga of çakyaù has been dropped without the sandhi which should have become çakyo’ham for poetic reasons. Repetition of the negative na in this verse is to emphasizes the impossibility for others to see by other methods. It is not possible for humans of this planet (nå loke) other than you to see it. This means however that it is possible for the many devas who are bhaktas to see that form, since they are not on this planet.

mä te vyathä mä ca vimüòha-bhävo dåñövä rüpaà ghoram édåì mamedam | vyapeta-bhéù préta-manäù punas tvaà tad eva me rüpam idaà prapaçya ||49||

49. Do not be disturbed, do not be bewildered, on having seen that terrifying form of Mine. Devoid of fear, pleased in mind, see again this form of Mine that you have requested to see.

I have shown you the destruction of all these people within My form, to make you understand that all of these, even Bhésma and others, who stood silent on seeing the defiling of Draupadé, will be killed by Me out of anger at that act. It is not your burden to kill them. So you should not be disturbed (mä te vyathä). Now see this four-handed form which you requested to see.

saàjaya uväca ity arjunaà väsudevas tathoktvä

svakaà rüpaà darçayäm äsa bhüyaù | äçväsayäm äsa ca bhétam enaà

bhütvä punaù saumyavapur mahätmä ||50|| 50. Having spoken to Arjuna thus, Väsudeva showed him His personal four-handed form again. Appearing in His pleasant form, the generous Lord again gave cheer to the fearful Arjuna. Saïjaya then relates what happened next. Väsudeva having spoken to Arjuna, then by His will, showed His own (svakam) form—the four-handed form as the son of Devaké, with qualities such as having the complexion of a blue lotus, just as by His will He had showed Arjuna His thousand-headed form. And being of magnanimous mind (mahätma), Kåsëa, by becoming that beautiful form (saumya vapuù), again cheered the frightened Arjuna (bhétam enam).

arjuna uväca dåñövedaà mänuñaà rüpaà tava saumyaà janärdana |

idäném asmi saàvåttaù sacetäù prakåtià gataù ||51|| 51. Arjuna said: O Janärdana, seeing Your pleasant human form, I have regained my consciousness and have gained composure. Becoming peaceful and pleased, Arjuna spoke. O Janärdana, seeing Your attractive (saumyam) four-armed form, I have now become happy in mind (sa cetaù): I have attained (saàvåttaù) a healthy state without fear (prakåtim). What type of form is this? It is a human form. But Kåñëa is also a form of knowledge and bliss, as will be shown by later quotations from the çåutis and småtis (in verse 54 commentary). Among the Yadu family and among the Päëòavas, He sometimes appears with two arms and sometimes with four arms. In these two forms He is called human because of the human-like form and human-like activities. His designation as “human” has been previously discussed.

çré-bhagavän uväca sudurdarçam idaà rüpaà dåñöavän asi yan mama |

devä apy asya rüpasya nityaà darçana-käìkñiëaù ||52||

52. The Lord said: This human form of Mine which you are seeing is very difficult to see. Even the devas are always longing to see this form. “My friend Arjuna, having faith in My form with a thousand heads which I showed and praised as being unavailable to anyone but him, should not slacken his love for Me as Kåñëa with a human form.” With that thought in mind, the Lord teaches that this human form is the highest goal. This form with a thousand heads is certainly difficult to see. But My form as Kåñëa is even more difficult to see. This is understood from Kåñëa’s previous words nähaà prakäçaù sarvasya: I am not visible to all people. (BG 7.25) “How do I prove to you that this form that You have been seeing for such a long time is so rare? It is a form which even the devatäs long to see.” This is also well known from scripture, such the Tenth Canto of Bhagavatam, where the devatäs praise the Lord in the womb of Devaké.

nähaà vedair na tapasä na dänena na cejyayä | çakya evaà-vidho drañöuà dåñöavän asi mäà yathä ||53||

53. Not through the Vedas, not through austerities, not through charities, nor through performance of worship, is it possible to see Me as you have seen Me. This form is rare to see. I, your friend with four arms, the son of Devaké, cannot be seen by anyone devoid of bhakti, by any method whatever, even by studying the Vedas, by charities, by austerities or by worship, in the way that you are seeing Me.

bhaktyä tv ananyayä çakya aham evaà-vidho’rjuna | jïätuà drañöuà ca tattvena praveñöuà ca paraàtapa ||54||

54. Only by ananya bhakti is it possible to know Me, see Me, or become connected to Me, O Arjuna. Here the Lord clarifies the fact that only the unalloyed devotee attains the cherished vision of the Lord. It is possible to know in truth Me, the four-armed son of Devaké, by the Vedas, by charity, by austerity and by worship,199 if you have exclusive devotion to Me. Only by this bhakti is it possible to see Me, and to become truly connected with Me (praveñöum).

199 These items have been referred to in the previous verse.

If one says “I enter the town” it is understood that one becomes connected with the town (rather than becoming the town or disappearing completely in the town). In the sense taken in this verse, study of the Vedas means studying the Gopala Täpané Upaniñad, part of the Vedas, which describes Kåñna directly. Austerity refers to fasting on My appearance day and ekädaçi as well as other days. Charity means giving ones own things as gifts to My devotees. Worship (ijyä) means worship of My deity forms. The çruti also confirms this: yasya deve parä bhaktiù: only by devotion to guru similar to devotion to the Lord are the imports of the scriptures revealed. (Çvetäçvatara Upaniñad 6.23) The word tu (but) at the beginning of this verse indicates a different subject matter. This indicates that this form which is difficult to see, mentioned in verse 52 to 54, is not the thousand-headed form, because the previous description in verse 50 and 51, specifically concerning the Lord’s human-like four-armed form, is continuous with this topic, and separate from the topic of the thousand-headed form. Otherwise there would be the fault of redundant statement in verse 53 of what was stated in verse 48 concerning the thousand-headed form, if we were to say that verse 53 was also concerning the thousand-headed form. To say that the thousand-headed form is superior to the four-handed form because of the bestowal of celestial eyes needed to see it is speaking without thinking. The thousand-headed form200 is dependent upon the four-handed form. This is the truth, as stated in the Brahmä Saàhitä:

yaù käraëärëava-jale bhajati sma yoga- nidräm ananta-jagad-aëòa-saroma-küpaù ädhära-çaktim avalambya paräà sva-mürtià govindam ädi-puruñaà tam ahaà bhajämi I worship the primeval Lord Govinda, who lies down in the Causal Ocean in His plenary portion as Mahä-Viñëu, with all the universes generating from the pores of hair on His transcendental body, and who accepts the mystic slumber of eternity. Brahmä Saàhitä 5.47

It should be understood that the human form of Kåñna, full of eternity, knowledge and bliss, known as the conclusion of the Vedas, is the source of all other forms of God.

sac-cid-änanda-rüpäya kåñëäyäkliñöa-käriëe namo vedänta-vedyäya gurave buddhi-säkñiëe

200 This thousand headed form is equated by Baladeva with Mahä-viñëu.

I offer my respects to the form of eternity knowledge and bliss, to Kåñëa, who never tires, who is to be known by the Vedänta, who is the guru, and witness of intelligence. Gopäla Täpané Upaniñad 1.1

kåñëo vai paramaà daivatam Kåñëa is indeed the supreme form of God. Gopäla Täpané Upaniñad 1.3 eko vaçé sarvagaù kåñëa éòyaù One Kåñëa is situated alone, but pervades everywhere. He is worthy of worship. Gopäla Täpané Upaniñad 1.19 eko’pi san bahudhä yo’vabhäti He is one, who appears as many forms. Gopäla Täpané Upaniñad 1.19

éçvaraù paramaù kåñëaù saccidänanda-vigrahaù anädir ädir govindaù sarva-käraëa-käraëam Govinda, Kåñëa, is the cause of all causes. He is the primal cause, and He is the very form of eternity, knowledge and bliss. Brahmä Saàhiöa 5.1 yador vaàçaà naraù çrutvä sarva päpaiù pramucyate yaträvatérëaà kåñëäkhyaà paraà brahma naräkåti A man, hearing about the dynasty of Yadu in which the para brahma in human form called Kåñëa has appeared attains liberation. Viñëü Puräëa 4.11.2 ete cäàça-kaläù puàsaù kåñëas tu bhagavän svayaà All these incarnations are parts or parts of parts of the Lord. Kåsëa however is the original bhagavän. SB 1.3.28

Kåñëa Himself says this in the Gétä as well:

mattaù parataraà nänyat There is no one superior to Me. BG 7.7 aham ädir hi devänäà I am the source of all the devas. BG 10.2

Arjuna also says this:

paraà brahma paraà dhäma You are the supreme brahman, the supreme abode. BG 10..12

When Kåñëa changed into the thousand-headed form, Arjuna’s vision also became suitably transformed. Arjuna’s vision which could see the human form of Kåñëa, the ocean of beauty and charm, was not suitable to see the thousand-headed form. Thus it

should be understood that Arjuna’s eyes were endowed with powers to see Kåñëa in that thousand-headed form. By fallacious reasoning one should not accept the rationalistic explanation that the form of Kåñëa is inferior to the universal form, nor should one think that Ajruna had material eyes like other men, and therefore needed spiritual eyes to see the universal form. There are many references in the Mahäbhärata and other scriptures stating that Arjuna was the avatära of the Lord called Nara. The saniñùa devotee can see that thousand-headed form by knowledge arising from prescribed duties (karma yoga), but cannot see the human form of Kåñëa. This is seen only by exclusive bhakti. That is why the verse states that this form is sudursarçam.

mat-karma-kån mat-paramo mad-bhaktaù saìga-varjitaù | nirvairaù sarva-bhüteñu yaù sa mäm eti päëòava ||55||

55. He who does work for Me, who holds Me as supreme, who is devoted to Me, without materialistic association, devoid of hatred of any living being, attains Me, O Arjuna. Having taught that exclusive bhakti is the means of attaining Himself, Kåñëa now concludes. He who acts for Me (mat karma kåt), doing such service as building and cleaning My temple, or cleaning the gardens containing My flowers and tulasé, who does not know as his goal (such as svarga) anything except Me (mat paramaù), who is engaged as My devotee by performing hearing and the rest of the nine processes of bhakti (mad bhaktaù), who does not tolerate associating with those opposed to Me (saìga varjitaù), but who is devoid of enmity to even those opposed to Me (nirvairaù sarva bhüteñu), since he considers that the suffering they cause is brought about by himself alone through his previous karmas –that person attains Me, Kåsna, in My human form. No one else does. The eleventh chapter shows that Kåsëa is the complete form of God, because He is the source of all avatäras, and He is thus the cause of the victory for His devotees, the sons of Päëdu, on the battlefield in Bhärata. Chapter 12

arjuna uväca evaà satata-yuktä ye bhaktäs tväà paryupäsate |

ye cäpy akñaram avyaktaà teñäà ke yoga-vittamäù ||1|| 1. Arjuna said: Who are the best knowers of yoga-- those devotees who worship You as just described with desire to constantly associate with You, or those who first worship the ätmä? In the twelfth chapter, the Lord says that among all processes, pure bhakti, having the greatest power, enables one to quickly attain the Lord. In the second and consequent chapters, one particular path was described, in which after one understands about and realizes the jévätmä, one then meditates on the Lord, the aàçé. This is illustrated in verses like avinäçi tu tad viddhi. (BG 2.17) A second path was shown in the seventh and consequent chapters, in which, after understanding that the jéva is an aàça of the Lord, one meditates upon the source of the aàça, the aàçé, the Supreme Lord, by the process of bhakti with hearing and other activities. Verse such as mayy äsakta-manäù pärtha (BG 7.1) illustrate this. In those chapters, bhakti mixed with yoga was described in such verses as prayäëa-käle. (BG 8.10) Jïäna mixed in the process of bhakti was described in such verses as jïäna-yajïena cäpy anye. (BG 9.15) At the end of the sixth chapter, before the middle six chapters, with the verse yoginäm api sarveñäà (BG 6.47) the pure bhakti of those exclusively attached to the Lord, who were also the best among all, was described. Arjuna now asks a question. There are those desiring paramätmä who, being constantly absorbed in You by the processes thus described (evam) in verses such as mayy äsakta-manäù pärtha (BG 7.1), worship You, Çyämasundara Kåñëa, with everything, such as body, senses and mind. There are also those desiring paramätmä who worship the jéva’s svarüpa, the akñaram, invisible to the material senses and endeavor to realize the jéva akñara by dhäraëa, dhyäna and samädhi. Of these two types of people, which persons have the quickest process of reaching the goal (yoga vittamäù)? The meaning is this. One choice is to attain the Lord by first realizing ätmä and then meditating on the Lord. Since the jéva is the source of bondage, by realizing ätmä one becomes free of obstacles, and can then attain the Lord. But because of the difficulty in meditating on the jévätma which is very small and formless, can the goal be accomplished by meditation on the ätma? The other process is exclusive bhakti to the Lord, which quickly destroys all obstacles and yields realization of the Lord. They are completely absorbed in that bhakti. What is the best process of all the processes of these two types of persons (teñäm)? Please tell me.

çré-bhagavän uväca mayy äveçya mano ye mäà nitya-yuktä upäsate |

çraddhayä parayopetäs te me yuktatamä matäù ||2||

2. The Lord said: I consider those who absorb their minds in Me, who desire to associate with Me constantly, and who with firm faith worship Me, to be the quickest attainers of Me. The Lord, being asked, answers. Those devotees who, continuously absorbing their minds in Me, svayam bhagavän, the son of Devaké having the complexion of a blue lotus as well as other qualities, worship Me with very firm faith (parayä çraddhayä), who worship Me by hearing and other methods, who desire eternal relationship with Me (nitya yuktä), are considered by Me to be the most qualified—they have the method for most quickly attaining Me (yuktatamä).

ye tv akñaram anirdeçyam avyaktaà paryupäsate | sarvatra-gam acintyaà ca küöastham acalaà dhruvam ||3||

saàniyamyendriya-grämaà sarvatra sama-buddhayaù | te präpnuvanti mäm eva sarva-bhüta-hite ratäù ||4||

3-4. But those who worship the ätmä, unnamable, beyond the senses, pervading the body, inconceivable, unchanging, unmoving and fixed, completely subduing their senses, looking on all things equally, intent on the welfare of all, attain Me alone. Those who do not worship Me while attempting realization of their ätmä will also attain Me, but with great suffering and after a long time. They are inferior to the devotees. This is explained in three verses. Those who first only worship their own ätmä (akñaraà) undergo a great deal of suffering. The ideas presented in verse 3 are connected with the conclusion in verse 5 (kleço’ dhikaratas teñäm). The ätmä (akñaram) is described. It is impossible to define (anirdeçyam) by the words related to devas or men who have bodily designations, because it is different from the body. It is beyond the range of the senses (avyaktam). It spreads through the body, senses and präëas (sarvatra gam). It is not subject to logical analysis (acintyam). Thus, it is to be known only through çruti. Only by çruti is the ätma acknowledged as both cognition itself, and the knower of itself and other things (jïäna-svarüpam eva jïätå-svarüpam.)201 It is at all times limited to enjoying a small form (kuöastham). It is without movement (acalam), because of being knowledge itself (which can have no movement) and because of even being the knower (which distinguishes it from a body with gross movement). It is eternally fixed (dhruvam) in having paramätmä as its sole shelter.

201 This phrase seems to indicate that it is a quotation from çruti, but I cannot find the source. Of course both statements are made separately in different places in the çruti. The advaitins argue that ätmä is jïäna svarüpa, knowledge itself, with no consciousness of anything, even of itself, since there is a rule that the subject cannot be the object simultaneously in grammar: karma-kartå-bhäva-virodha.

The process of worship of this ätmä is then described. Completely controlling all of the senses, withdrawing them from the sense objects, seeing the friend, well wisher, enemy and neutral person equally (sarvatra sama buddhayaù), (or seeing brahman situated in all living and non-living entities, and thus because they are the abodes of Brahman, not having enmity towards any of them), endeavoring for the auspiciousness of all beings, engaging in devotion to Me, in the form of offering their actions to Me, after attaining realization of their own ätmä—these persons also attain Me, in a form predominated by extreme majesty. There is no doubt about this.

kleço’dhikataras teñäm avyaktäsakta-cetasäm | avyaktä hi gatir duùkhaà dehavadbhir aväpyate ||5||

5. Those who are attached to the ätmä encounter extreme difficulties. Concentrating on the invisible ätmä brings suffering to those who have bodies. “If the worshippers of ätmä also attain You, what is the foundation for your saying that the devotees are superior attainers of You?” Those whose minds are engaged in intense meditation (samädhi) on the jévätmä, very subtle in form, endure greater difficulties. Even though the former category of persons (devotees) also endure difficulty in withdrawing the senses from objects other than Me and engaging in the various aìgas of bhakti, because of the appearance of My blissful form, they do not experience the same suffering. Why has this greater suffering which is difficult to remove come about? The mind’s concentration on the invisible ätmä becomes difficult for those who think they are their bodies. How can those residing in bodies who for so long have been thinking they are their bodies cultivate thoughts of being a small conscious particle, which was for such a long time rejected? Others explain this section as follows. Brahman has two forms, with qualities and without qualities.202 Worship of the Lord with qualities is easily performed with attention because of having a form as the object of concentration. Worship of the Lord without qualities is difficult to perform and done without proper attention because of lack of an object. The brahman without qualities is called akñaraà. For defining brahman without qualities, seven descriptions are given. It is beyond the scope of the Vedas or words (anirdeçyam), because it is devoid of class and other qualifications (avyaktam). It is pervasive (sarvatra gam), and not comprehended by the mind (acintyam). Çruti says: yato väco nivartante apräpya manasä saha: words along with the mind return without attaining it. (Taittiréya Upaniñad 2.4.1) The world is called false (küöam), since it appears real when it is actually illusory. The ätmä is situated within this false world (küöa stham). The usage is similar to the phrase küöa kärñäpaëa, meaning false weights. That ätmä is situated as the substratum for false attributes. The ätmä is without change (acalam). It is eternal (dhruvam). For

202 The next section is a summary of Çaìkara’s explanation of the verse.

those persons striving to know ätmä without qualities, there are great difficulties, in digesting the meaning of the upaniñads after worshipping the guru, then ontemplating ätmä and then meditating on the ätmä. The first type of person (utilizing brahman with qualities), without undergoing these methods, attains vijïäna from mercy of the Lord with qualities as described by guru, which wipes out ignorance and its effects. He then attains liberation in the form of oneness with the ätmä devoid of quality, which gave rise to the Lord’s form. The final result is the same, but one is filled with difficulty and therefore inferior, and the other is without difficulty and superior. This idea is foolish, because the Brahmä Sütras reject the idea of the brahman having two forms with the words gati-sämänyät: only one conception of brahman is taught. (Vedänta Süöra 1.1.10) This one brahman is to be known by the Vedas: yayä tad akñaram adhigamyate: the indestructible, the akñara, is attained by that knowledge. (Muëòaka Upaniñad 1.1.5) (Thus it is not anirdeçyam, in describable by the Vedas, as interpreted by the impersonalits.) Statements such as “words cannot describe it” (quoted above) apply to all aspects of brahman (and thus there is no reason to assume two brahmans, one of which, with form, can be approached by the senses.) The brahman without qualities cannot be observed anywhere, because it is impossible to prove the existence of the nirguëa, since the word nirguëa (without quality) has no power to denote anything, and because it is consequently a useless term. And we must accept that all scriptures are meant to describe that brahman. The word küöa cannot mean “false world” in this verse because küöastha is defined in the dictionary as that object which remains always in one state. (Thus it refers to the ätmä.) The world is not false but real according to the çrutis:

kavir manéñé paribhüù svayambhur yäthätathyato’rthän vyadadhäc chäçvatébhyaù samäbhyaù He creates (vyadadhat) since time immemorial all real objects (yathatathyatah arthan), because He knows all ( kavi), is intelligent ( manisi), controls all (paribhuh), and is independent (svayam bhuh). By His own energy, He performs all acts. Éçopaniñad 8

Since the çrutis testify that the form of the supreme brahman, full of knowledge and bliss, is Kåñ;na who drinks the milk from the breast of Yaçodä, the concoction of an akñaraà devoid of qualities situated within the body of Kåñna must be considered a result of blind faith (it has no basis in proper reasoning or scriptural proof). Therefore is rejected.

ye tu sarväëi karmäëi mayi saànyasya mat-paräù | ananyenaiva yogena mäà dhyäyanta upäsate ||6|| teñäm ahaà samuddhartä måtyu-saàsära-sägarät | bhavämi na cirät pärtha mayy äveçita-cetasäm ||7||

6-7. But for those who, having surrendered to Me, having given up all activities for attaining Me, meditate on Me and worship Me with ananya bhakti yoga, I quickly become the deliverer from the ocean of repeated birth and death, O son of Påthä. Those who perform exclusive bhakti to Me, the source of the jévätmä, after hearing the real nature of ätmä, and who do not strive just for direct perception of ätmä, quickly attain Me alone, by that exclusive bhakti alone. This is explained in two verses. Those solely dedicated to Me, for the purpose of attaining Me (mayi), giving up all prescribed activities (sarväni karmäëi saànyasya), giving them up with the understanding that they are distractions from bhakti, taking Me as the only goal (mat parä), worship Me, Kåñëa, by the one method (anyena yogena), characterized by hearing and other devotional activities. While practicing this method, even while hearing and chanting, they absorb their minds in Me (dhyäyantaù). For these devotees whose minds are attracted to Me (mayy äveçita cetasäm), I am the deliverer from saàsära bringing about death, which is difficult to cross like an ocean. Not after a long time, but very quickly, not being able to bear delay in meeting them, I, putting them on the shoulders of Garuòa, bring them to My dhäma. They attain My dhäma without going along the path of light and the waxing fortnight.203

nayämi paramaà sthänam arcir ädi-gatià vinä garuòa-skandham äropya yatheccham aniväritaù According to My desire, unchecked, I bring them to My dhäma, putting them on the shoulders of Garuòa, without going via the path of light. Varäha Puräëa

Even though one disregards prescribed activities, bhakti brings one to the desired goal.

yä vai sädhana-sampattiù puruñärtha-catuñöaye tayä vinä tad äpnoti naro näräyaëäçrayaù He who takes shelter of Näräyaëa attains the goal of his practice without performing the duties of artha, dharma, käma and mokña. Näräyaëéya

sarva-dharmojjhitä viñëor näma-mätraika-jalpakäù sukhena yäà gatià yänti na täà sarve’pi dhärmikäù

203 This was mentioned in chapter eight.

Those who utter the name of Viñëu giving up all dharmas, easily attain the goal, whereas those who follow all rules of dharma do not attain it. Padma Puåäna

mayy eva mana ädhatsva mayi buddhià niveçaya | nivasiñyasi mayy eva ata ürdhvaà na saàçayaù ||8||

8. Concentrate your mind only on Me. Fix your intelligence on Me. You will without doubt attain residence with Me after leaving the body. Since this is so, concentrate your mind upon Me alone, not upon your ätmä (mayi eva ädhatsva). Offer your intellect to Me. Doing this, you will live very close Me, Kåñëa (mayi). You are not like the saniñöha devotee, who, after realizing the enjoyments of svarga, attains Me in a majestic form (but not close to Me).

atha cittaà samädhätuà na çaknoñi mayi sthiram | abhyäsa-yogena tato mäm icchäptuà dhanaàjaya ||9||

9. Otherwise, if you are not able to concentrate your mind on Me steadily, then seek to attain Me by the method of withdrawing the mind from sense objects and fixing it on Me, O conqueror of wealth. “Those who can check the movements of the mind which are like the Gaìgä will certainly attain You quickly. But I do not have such abilities. How can I attain such such power of mind?” If you cannot offer (ädhätum) your full consciousness with complete ease (sam) to Me in such a way that it is steady (sthiram), then try (iccha) to attain Me by the fixation method. Withdrawing the mind which wanders to other objects, gradually fix it in Me, and practice this repeatedly (abhyäsa yogena) When your mind becomes devoted to Me by this method, attaining Me will be easy.

abhyäse’py asamartho’si mat-karma-paramo bhava | mad-artham api karmäëi kurvan siddhim aväpsyasi ||10||

10. If you are unable to practice in this manner, then perform your activities for Me, taking that as the goal of your life. Performing activities for My pleasure, you will attain association with Me. “As the mind is fickle like the wind, I do not have the power to restrain it.” If you cannot gradually fix the mind by practice, be a person whose activities, being offered to Me, lead to the highest goal (mat karma paramaù). Such activities were

previously described as building My temple and watering My flower garden.204 When you do these activities which are easily performed on My behalf, by the power of directing all those activities to My very attractive form, your mind will become absorbed in Me, that attractive form, and you will attain a position close to Me (siddhim). By this method one can very easily attain Me.

athaitad apy açakto’si kartuà mad-yogam äçritaù | sarva-karma-phala-tyägaà tataù kuru yatätmavän ||11||

11. If you cannot do this, take shelter of My protective nature. While controlling your mind, act with detachment from the results of the work. If you or others are not able to do these activities, such as cleaning My temple, which are very easy and pleasing to Me, if you are prevented by obstacles such as being the leader of a great family, take shelter of My protective nature (mad yogam äçritaù), and perform all activities which are to be performed with renunciation of the results, with controlled mind (yatätmavän). By performance of fire sacrifice and full moon sacrifices devoid of desire for results which are form of worship of Me, knowledge arises within the person like the lotus arising from the muddy water. One realizes ones position and paramätmä’s position as servant and master, and then realizes the supreme position of the Lord. Gradually supreme bhakti will manifest. The Lord will later say:

yataù pravåttir bhütänäà yena sarvam idaà tatam sva-karmaëä tam abhyarcya siddhià vindati mänavaù By worship of the Lord, who is the source of all beings and who is all-pervading, through performing his own duties, a man can attain perfection. BG 18.46 mad-bhaktià labhate paräm He will then attain supreme bhakti to Me. BG 18. 54

çreyo hi jïänam abhyäsäj jïänäd dhyänaà viçiñyate | dhyänät karma-phala-tyägas tyägäc chäntir anantaram ||12||

12. Realization of ätmä is preferable to practicing remembrance of the Lord, but practice of meditation on ätmä is preferable to realization of ätmä. Preferable to practice of meditation is renunciation of the results of work. From this detachment one finally gets purity.

204 This was mentioned in chapter eleven, verse 55: mat karma kåt.

This verse praises karma yoga without seeking results, because it is easy to perform, can be done with full attention, and contains the seeds of knowledge. Better than not accomplishing (the practice of) continuous remembrance of Me (abhyäsät) is jïäna, direct perception of your own ätmä. Better than unaccomplished realization of ätmä (jïänät) which is the door to realization of paramätmä, is the practice of meditation (dhyänäm) on ones own ätmä. This is better, in the sense that it is beneficial for you for attaining realization of ätmä. But better than unsuccessful practice of meditation is renunciation of results, performing actions without seeking results. After giving up results in activities, one attains purification of the mind (çantiù). Then with a pure mind one can perform meditation. With proper meditation, one can realize ätmä. As a result of ätmä ïäna, one gains knowledge of paramätmä. By that knowledge of paramätmä, one takes to pure bhakti. By that, one attains Me, in the mood of majesty. The meaning is that this method is difficult. Moreover, this is not an instruction for Arjuna, because he was an exclusive devotee. Those who are saniñöah, engaged in niñkäma karma and meditating on the Lord, realize their own ätmä. Then para bhakti to the majestic form of the Lord arises, and by that bhakti, the devotee realizes Hari, the seat of prema, and become liberated. This is the method indicated in the Gétä. However, one should understand that this instruction is meant for those who are devoid of exclusive devotion.

adveñöä sarva-bhütänäà maitraù karuëa eva ca | nirmamo nirahaàkäraù sama-duùkha-sukhaù kñamé ||13||

saàtuñöaù satataà yogé yatätmä dåòha-niçcayaù | mayy arpita-mano-buddhir yo mad-bhaktaù sa me priyaù ||14||

13-14. That devotee who is without hatred to any person, friend to all living entities, merciful, without possessiveness, without false identification with his body, who is equal in happiness and distress, tolerant, satisfied with what comes of its own accord, constantly fixed in guru’s teaching, sense-controlled, fixed in determination, with mind and intelligence offered to Me, is dear to Me. Having described the difference in sädhana between the ekänta bhaktas such as the pariniñùa bhaktas (and the nirapekña bhaktas) and those who are not ekänta bhaktas, the saniñöhas, the Lord now presents the qualities common in all of them in seven verses.

The devotee is devoid of hatred towards all living beings, understanding that those who are inimical towards himself show hatred which is arranged by the Lord in accordance with prärabdha karmas. He shows affection (maitraù) towards them since they are also the abode of the Supreme Lord. He is compassionate (karuëaù), lamenting for persons who are suffering, thinking that no one should not have suffering for any reason. He is devoid of possessiveness of objects or body (nirmamaù), thinking that those things are transformations belonging to prakåti, not

to oneself. He does not think that any of these things are himself (nirahaìkaraù). He is not agitated by joy at comfortable circumstances or by distress at miserable circumstances, because he is tolerant (kñamé) of those circumstances. He has a peaceful heart whether he gains or loses these things (santuñöhaù), because he is fixed in the method taught by guru (satatam yogé). He has controlled all of the senses (yatätmä). He is firmly convinced (dåòha niçcayaù), thinking constantly that he is the servant of Hari, so that challengers cannot defeat him with their bad logic. He offers his intelligence and mind to Me. My devotee who has such qualities inspires My love for him.

yasmän nodvijate loko lokän nodvijate ca yaù | harñämarña-bhayodvegair mukto yaù sa ca me priyaù ||15||

15. He who does not agitate others, nor is agitated by others, he who is free from material emotions such as joy, jealousy, fear and anxiety, is dear to Me. From him no one receives disturbance due to fear. Because he is compassionate to all, he does not act to cause distress to others. Also, others do not act to cause distress to him, because they know he is not hostile to anyone. Joy, jealousy, fear and anxiety, causes of disturbance, give him up. He does not have to do anything himself to avoid them. Because he is absorbed in relishing the profundity of ätmä, he is not touched by these emotions at all. Joy (harña) means eagerness at the acquisition of something enjoyable for oneself. Envy (amarña) means intolerance of others attaining enjoyable items. Fear (bhaya) is alarm caused by seeing some unfortunate conditions. Anxiety (udvega) is the disturbance caused by thinking, “How can I survive without doing something?” These four are states of consciousness.

anapekñaù çucir dakña udäséno gata-vyathaù | sarvärambha-parityägé yo mad-bhaktaù sa me priyaù ||16||

16. He who is devoid of expectations from his work, is clean, skilful in all situations, detached from other persons, without distress, and who rejects all undertakings, is dear to Me. He is without aspirations (niùspåhaù), enjoying what comes of its own accord, and is without expectations. He has internal and external purity (çuciù). He is skilful (dakñaù), being able on his own to deliberate on the meaning of the scriptures. He is neutral (udäsénaù), not taking sides. He is without distress (gata vyaöhaù), even though wronged by others. He does not make any attempts which are contrary to his practice of devotion (sarvärambha parityägé).

yo na håñyati na dveñöi na çocati na käìkñati |

çubhäçubha-parityägé bhaktimän yaù sa me priyaù ||17||

17. The devotee who neither rejoices or hates, neither laments nor hankers, who gives up all sinful and pious actions, is dear to Me.

He does not rejoice at gaining dear things, such as sons or students. He does not show hatred on attaining what is disagreeable. He does not lament on the destruction of what is dear to him. He does not hanker for what he does not have. He has given up both piety and sin because they are both causes of bondage.

samaù çatrau ca mitre ca tathä mänäpamänayoù |

çétoñëa-sukha-duùkheñu samaù saìga-vivarjitaù ||18||

tulya-nindä-stutir mauné saàtuñöo yena kenacit | aniketaù sthira-matir bhaktimän me priyo naraù ||19||

18-19. The devotee who is equal to enemy and friend, equal in respect or disrespect, in cold or heat, happiness or distress; who does not associate with materialistic persons; who is equal in criticism or praise, controlled in speech, satisfied with whatever is there; who is unattached to his house and convinced in his knowledge, is dear to Me. The meaning of the first part of the verse is clear. He does not associate with materialistic persons (saìga varijitaù). He does not become dejected on being criticized nor elated on being praised (tulya nindä stutiù). He is controlled in speech, or is contemplating only his Lord (mauné). He is satisfied with whatever comes by fate, whether it is coarse or agreeable—such as food. He has no fixed residence, or devoid of the illusions arising from possessing a house (aniketaù). He is convinced in his knowledge (sthira matiù). There is no fault in the repetition of qualities listed in these seven verses, as the purpose of repetition is to show the great rarity of these qualities. These qualities which appear in the three types of devotees (saniñöha, pariniñöha and nirapekña) are understood to appear proportionately according to the category of devotee.205

ye tu dharmyämåtam idaà yathoktaà paryupäsate | çraddadhänä mat-paramä bhaktäs te’téva me priyäù ||20||

20. But those devotees who take up completely the nectar of these qualities as just taught, who are full of faith and most devoted, are most dear to Me. Concluding the description of bhakti yoga, the Lord speaks of the results of that bhakti. Those devotees who take full shelter (paryupäsate) of the sweet means to attain Me which has just been described, starting with mayy äveçya mano ye mäm (BG

205 The qualities will appear to maximum in the nirapekña bhakta and least in the saniñöha bhakta.

12.2; those who take shelter of the process to attain Me, just as they take shelter of Me, who am to be attained by the method; devotees who are faithful to bhakti and who are absorbed in Me (mat paramä), are very dear to Me. Kåñëa is controlled by the persons devoted to Him alone, and by the persons devoted solely to the process of bhakti dedicated to Him. The most beautiful Kåñëa is conquered completely by love. This has been explained in the twelfth chapter. baladeva13

arjuna uväca prakåtià puruñaà caiva kñetraà kñetra-jïam eva ca etad veditum icchämi jïänaà jïeyaà ca keçava

Arjuna said: O Keçava, I desire to know about prakåti, puruña, the field and knower of the filed, as well as the process of knowing and the object of knowledge.206

çré-bhagavän uväca idaà çaréraà kaunteya kñetram ity abhidhéyate |

etad yo vetti taà prähuù kñetrajïa iti tadvidaù ||1|| 1. The Lord said: O son of Kunté, this body is called the field. Those in knowledge call the person who knows this field the knower of the field. The precise natures of the jéva, the Lord and matter, which were discussed in the previous six chapters will be further explained in the last six chapters. Jnäna serves as the door to bhakti, which was just taught. In the thirteenth chapter the Lord will speak detailed knowledge of the body, the jéva and the Lord. The first six chapters described knowledge of the jévätmä which is attained through niñkäma karma yoga, and which is useful to attain knowledge of paramätmä. In the second six chapters worship of paramätmä, called bhakti, was taught along with a description of the Lord’s powers. Only pure bhakti however brings the Lord under

206 This verse is omitted in some editions.

control and lets one attain the Lord. This worship of paramätmä destroys the suffering of those worshippers desiring relief from distress, wealth or knowledge. By association with the exclusive devotees, such mixed devotees become pure, and that pure bhakti allows them to attain the Lord. When the bhakti process is mixed with jïäna or yoga, one attains perception of the majestic form of the Lord and this yields liberation. This has already been described. Now, in the last six chapters, the universe caused by the combination of prakåti and puruña, the forms of the Lord, and the essential natures of karma, bhakti and jïäna will be explained. In order to clarify jïäna, in the thirteenth chapter the real natures of the body, the jéva, the Supreme Lord will be delineated. The cause of relation of the body with the jéva, who is distinct from his body, and the method of making the distinction will be considered. The Lord begins to speak in order to explain these things. O son of Kunté, the wise call this body, along with its senses and präëa, the field, because it causes growth of experiences of happiness and distress for the jéva, the enjoyer. Those who know (tad vidaù) the real nature of the field and the knower of the field, define “the knower of the field” (who is a knower different from the body which it knows), as a person who, while sleeping, eating and performing other activities, knows that this body is not the ätmä, though it is perceived by the ignorant as themselves (as deva, man or object), and knows that the body is the means of both enjoyment and liberation for the ätmä. Bhägavatäm explains that the body is a means for enjoyment and liberation:

adanti caikaà phalam asya gådhnä grämecarä ekam araëya-väsä| comhaàsä ya ekaà bahu-rüpam ijyair mäyä-mayaà veda sa veda vedam Those lusty after material enjoyment and dedicated to family life enjoy one of the tree’s fruits, and swanlike men in the renounced order of life enjoy the other fruit. One who with the help of the bona fide spiritual masters can understand this tree to be a manifestation of the potency of the one Supreme Truth appearing in many forms actually knows the meaning of the Vedic literature. (SB 11.12.23)

Thus those who think that the body is the self are not knowers of the field, since they do not know that real nature and function of the body.

kñetrajïaà cäpi mäà viddhi sarva-kñetreñu bhärata | kñetra-kñetrajïayor jïänaà yat taj jïänaà mataà mama ||2||

2. O descendent of Bharata, know that I alone am the knower of the field in all bodies. According to Me, knowledge means knowledge of the two knowers and the field. The Lord has spoken of the jéva as the “knower of the field,” since he has knowledge about the body. Now the Lord says that the paramätmä is also the knower of the field. O Bhärata, know that I alone am the knower of the field in all fields (bodies.) The word api indicates exclusivity. The jévas know their own individual bodies as means of enjoyment and liberation, as citizens know the field they own and cultivate. But I alone, the Lord of all, know all these fields (bodies) which must be supported by Me for their very existence. Thus I am the knower of all fields, like a king. Småti states that the Lord of all, being the lord of all the fields, is the knower of aÿl the fields:

kñeträëi hi çaréräëi béjaà cäpi çubhäçubhe täni vetti sa yogätmä tataù kñetrajïa ucyate The Supreme Lord, yogätmä, knows these bodies as fields and as the source of piety and sin. He is called the knower of the field. Mahäbhärata 12.339.6

What is knowledge? I consider knowledge to be the ability to distinguish between the two knowers of the field—the jéva and the Lord— and relation of these two with the field (prakåti or the body). What is other than this I consider ignorance. The following should be understood in this regard. Though prakåti, jéva and the Lord combine together, there is no mixture of their respective qualities as the enjoyed, the enjoyer and the controller, as would happen in a dyed cloth. Thus the writer of Vedänta says na tu dåñöänta-bhävät: the Lord is not tainted by the material world, as there are examples showing this. (Vedänta Sütra 2.9) The çrutis also speak of the distinction of qualities between the items:

påthag ätmänaà preritäraà ca matvä juñöas tatas tenämåtatvam eti Knowing himself to be different from He who inspires actions, invoking the pleasure of the Lord, that person attains liberation. Çvetäçvatara Upaniñad 1.6

jïäjïau dväv ajäv éçänéçänäv ajä hy ekä bhoktå-bhogärtha-yuktä One is omniscient, the other ignorant. One is the controller, the other is controlled. Both are without birth. The unborn prakåti is associated with the jéva for his enjoyment. Çvetäçvatara Upaniñad 1.9 kñaraà pradhänam amåtäkñaraà haraù kñarätmänäv éçate deva ekaù

The pradhäna is mutable. The jéva (hara—taker of prakåti) is immutable, being eternal. The one Lord controls the pradhäna and the jéva. Çvetäçvatara Upaniñad 1.10

bhoktä bhogyaà preritäraà ca matvä sarvaà proktaà trividhaà brahmam etat This brahman has been described as three: the enjoyer, the object of enjoyment and the inspirer. Çvetäçvatara Upaniñad 1.12

ajäm ekäm lohita-çukla-kåñëäà bahvéù prajäù såjamänäà sarüpäù ajo hy eko juñamäëo’nuçete jahäty enäà bhukta-bhogäà ajo’nyaù The unborn is situated with the one unborn prakåti which is red, white and black and which produces many entities of similar form. One jéva enjoys and associates closely with those forms, while another jéva, having enjoyed, gives up those objects of enjoyment. Çvetäçvatara Upaniñad 4.5

pradhäna-kñetrajïa-patir guëeçaù He is the master of matter and jéva, endowed with all good qualities. Çvetäçvatara Upaniñad 6.16

From these verses it should understood that the Lord maintains distinction from matter and jéva (kñetra and kñetra jïa), indicated by the words kñara and akñara, even though He associates with them. As will be shown by verses like dväv imau puruñau (BG 15.16), real knowledge means understanding the separate existence of the Lord, jéva and prakåti, though they mix together. Those who advocate existence of only one ätmä (such as Çaìkara) make the following claim. Taking the identity of knower of the field previously defined as the jéva with the Lord by grammatical identity of case (kñetera jïam = mäm, know that the knower of the field (jéva) is I), they say that when the Lord says “Know that I am the knower of all fields,” it means “Know that I am the jéva. The jéva and the Lord are the same.” Even the Supreme Lord, by ignorance, takes Himself to be a knower of the field, a jéva, just as a person in error takes a rope to be a snake. In order to dispel that illusion of being a mere jéva, this statement of oneness is made by the Lord, the highest authority of truth. By the statement “I, Supreme Brahman, am the jéva” the error of thinking Himself to be an individual jéva (different from other jévas and the Lord) is destroyed, just as illusion of a snake is destroyed by saying “this rope is not a snake.” That

argument is rejected, because of the impossibility of teaching anything in this way.207 One should consult the commentary on dehino’smin (BG 2.13) for the explanation. In this manner, another interpretation is apt. The word ca indicates “all fields.” Know that I alone am the field as a whole and knower of the field in all bodies. Know that the field and knower of the field are not different from Me since I pervade everything and everything is dependent on Me for its manifestation and continued existence. Thus I consider knowledge as knowing Me to be the field and knower of the field as I am one with them by maintaining and pervading them both. This I consider knowledge. Other ideas are not.

tat kñetraà yac ca yädåk ca yad-vikäri yataç ca yat | sa ca yo yat-prabhävaç ca tat samäsena me çåëu ||3||

3. Hear from Me briefly the composition of this field, its contents, its transformations, its origin and its svarüpa. Hear from Me also about the knower of the field--his svarüpa, and his powers. What the Lord said in abbreviated form He now discusses in detail. Hear from Me briefly about the body (kñetram), its basic components or dravya (yac ca), what it gives shelter to, its contents (yädåk), its transformations (yad vikäri), the purpose of its appearance (yataù), its svarüpa (yat), and the knower of the field—the jéva and the Lord (sa ca), their svarüpas and energies (yat prabhävaù). Neuter case (yat and tat) is used for the items by the rule napuàsakam anapuàsakenaikav cäsyänyatrasyäm (Päëini 1.2.69). If there is a group of items of various genders including neuter with the same base, the neuter gender can be used to indicate all of them.

åñibhir bahudhä gétaà chandobhir vividhaiù påthak | brahma-sütra-padaiç caiva hetumadbhir viniçcitaiù ||4||

4. This has been described by many åñis, by many verses of the Vedas and by the logical, very decisive words of the Brahma Sütras. “You say that You will discuss briefly this knowledge of the field and the knower. By whom has this been discussed in detail?” The nature of the field have described profusely by sages such as Paräçara.

207 If the Lord is in ignorance how can He teach? If he is beyond duality, then He has no other object to whom He can teach.

ahaà tvaà ca tathänye bhütair uhyäma pärthiva guëa-praväha-patito bhüta-vargo’pi yäty ayam karma-vaçyä guëä hy ete sattvädyäù påthivé-pate avidyä-saïcitaà karma tac cäçeñeñu jantuñu ätmä çuddho’kñaraù çänto nirguëaù prakåteù paraù pravåddhy-apacayau näsya ekasyäkhila-jantuñu You, I and others are caused by the elements, O king. All living entities, fallen in this flow of material guëas, proceed through birth and death. They assume the guëas by karma, and karma is accumulated through ignorance in all the unlimited entities. The pure ätmä is indestructible, peaceful, without those guëas, superior to prakåti. It has neither increase nor decrease in all bodies it assumes. Viñëu Puräëa 2.13.69

(As well as by the sages), by all the Vedas (chandobhir) this has been described many times. The Yajur Veda says tasmäd vä etasmäd ätmana äkäçaù sambhütaù: ether arose from the Lord. (Taittiréya Upaniñad 2.1.3) In the section ending brahma pucchaà pratiñöhä: brahman is the foundation (Taittiréya Upaniñad 2.5.1), the five puruñas consisting of food, präëa, mind, knowledge and bliss are described. The first three (food, präëa and mind) are material, comprising the kñetra. The puruña composed of knowledge (vijïäna mäyä purusa) is the jévätmä, the enjoyer of the kñetra or body. He is the ksetera jïa. Different from that, at the end of the sequence, is the änanda mäyä puruña, the Supreme Lord, who is also kñetra jïa. Thus this truth is to be found in the Vedas. As well, by the statements (padaiù) of the Brahmä Sütras, this has been described many times. na viyad açruteù: ether has no origin because it is not otherwise mentioned. 208 (Vedänta Sütra. 2.3.1) Such verses describe the kñetra or body. nätmä çruteù: soul has no origin because of scriptural statements to that effect. (Vedänta Sütra 2.3.18) This describes the jéva. parät tu tac chruteù: the actions of the soul arise from the Supreme Lord according to scripture. (Vedänta Sütra 2.3.39) This describes the Lord. The rest of the verse is clear.

mahä-bhütäny ahaàkäro buddhir avyaktam eva ca | indriyäëi daçaikaà ca païca cendriya-gocaräù ||5||

icchä dveñaù sukhaà duùkhaà saàghätaç cetanä dhåtiù | etat kñetraà samäsena sa-vikäram udähåtam ||6||

5-6. The field in brief is said to consist of the five gross elements, false ego, mahat tattva, prakåti, the ten senses, the mind and the five sense objects, desire, hatred, happiness and distress, the body, which acts as a support for the jéva, along with its transformations.

208 This sutra begins a discussion on whether material ether has an origin or not. The challenge is raised that it has no origin, but this is defeated by later sutras.

What was promised in the first half of verse three is now explained in two verses: a description of the field. Mahäbhütäni refers to the five gross elements; ether, air, fire, water and earth. Ahaìkara is its cause, called tamasaù bhütädi, the cause of the elements. Buddhi means mahat-tattva, predominated by jïäna, which is ahaàkära’s cause. Avyakta means pradhäna, containing three guëas. It is maha-tattva’s cause. Indriyäëi are the ten external senses, the products of aùaìkära in the mode of passion. These are the five knowledge senses and five action senses. Mind, the product of ahaìkära in the mode of goodness, is the internal sense. This makes eleven senses. Indriya gocarä refers to the tan mäträs, sense objects--sound, touch, form, taste and smell. They are subtle in form, being situated between the ahaëkara and the gross elements, and are manifested as qualities of the gross elements (such as sound as the quality of ether, which they produce). They become gross as the objects of perception of the senses. That which is composed of twenty-four elements is known as the field. Desire, hatred, happiness and distress are well known. These are representative of other qualities such as determination (saìkalpa) which are not mentioned here explicitly. The list given in the verse is not exhaustive. These are all conditions of the mind. The çruti mentions:

kämaù saìkalpo vicikitsä çraddhä dhåtir hrér dhér bhér etat sarvam mana eva Desire, determination, uncertainty, faith, lack of faith, perseverance, lack of perseverance, humility, intelligence, and fear are all products of the mind. Båhad Äraëyaka Upaniñad 1.5.3

Of course, desire and other qualities are also qualities of the ätmä, for the Chändogya Upaniñad (8.1.5) describes the ätmä as having qualities of satya saìkalpa and satya käma. And the sahasra näma stotra also says:

imam stavam bhagavato viñëor vyäsena kértitam paöhed ya icchet puruñaù çreyah präptum sukhäni ca

That jéva who desires to attain the highest good and all types of happiness should read the glorification of Viñëu chanted by Vyäsa. Mahäbhärata 13.135.141

The Lord will also later say that the ätmä is the cause of happiness and suffering in this world (BG 13.21). Thus, though desire and other qualities belong to the ätmä, they also the qualities of the material mind, since they appear through the instrument of the mind, and therefore are included as components of the field.

Saìghataù refers to the material body, a transformation of the elements, which functions as the support (ädhåöi) of the jéva (cetana) who endeavors for enjoyment or liberation.209 The elements starting with pradhäna and ending with the five gross elements210 are the basic components of the field indicated by the word yac ca in verse 3. The senses such as the ear and the sense objects such as sound are what take shelter of the field, an explanation of the word yädåk. Desire and the other qualities are the effects of the field, transformations, explaining the word yad vikäré. The body or field is a support for the jéva to enable him to strive for enjoyment or liberation. This explains the word yataù, the purpose. The body (saìghata) is the svarüpa (yat) of the field. These are the explanations of the phrases mentioned in verse 3. Thus the field along with it transformations (birth, growth, maintenance, maturity, dwindling and death) has been briefly described (uòahåtam). .

amänitvam adambhitvam ahiàsä kñäntir ärjavam | äcäryopäsanaà çaucaà sthairyam ätma-vinigrahaù ||7||

indriyärtheñu vairägyam anahaàkära eva ca | janma-måtyu-jarä-vyädhi-duùkha-doñänudarçanam ||8||

asaktir anabhiñvaìgaù putra-dära-gåhädiñu | nityaà ca sama-cittatvam iñöäniñöopapattiñu ||9||

mayi cänanya-yogena bhaktir avyabhicäriëé | vivikta-deça-sevitvam aratir jana-saàsadi ||10||

adhyätma-jïäna-nityatvaà tattva-jïänärtha-darçanam | etaj jïänam iti proktam ajïänaà yad ato’nyathä ||11||

7-11. Freedom from pride; lack of ostentation; non-violence; forbearance; sincerity; worship of the teacher; purity; steadiness in spiritual commitment; control of the mind; detachment from enjoyment of sense objects; lack of identification with body; understanding that all states of existence such as birth, death, old age and disease give rise to suffering; freedom from attachment to others; lack of identification with the condition of sons and others; equanimity of mind in the face of desirable or undesirable events; devotion to Me with undeviating attention; resorting to solitary places with distaste for crowds; constant deliberation on ätmä; and always keeping in mind the goal of liberation--all of these are declared to be the method for gaining knowledge. What is otherwise is ignorance. The Lord will describe in detail the two knowers of the field, who should be the real objects of knowledge, who are distinct from the above mentioned field. But first, in five verses, the Lord describes twenty factors which help in attaining this knowledge. Amänitvä means not expecting good reception or respect.

209 This is the same as Rämänjua’s explanation. 210Pradhäna, mahat tattva, false ego and the five gross elements.

Adambhitva means not performing religious activities to become famous as a religious person. Ahiàça means not giving pain to other living entities. Kñänti means toleration of insult. Ärjava means straightforwardness even to the deceitful. Acäryopäsana means service without motivation to the guru who bestows knowledge. Çauca means internal and external purity. The småti211 says:

çaucaà ca dvividhaà proktaà bähyam abhyantaraà tathä måj-jaläbhyäà småtaà bähyaà bhäva-çuddhis tathäntaram

There are two types of cleanliness: external and internal. External cleanliness takes place through rubbing with earth and water, and internal cleanliness by purification of mind. Çandilya Upaniñad

Sthairya means steadiness on the spiritual path. Ätma vinigraha means restraining the mind from sense objects which are obstacles for attaining ätmä. Vairägya indriyärtheñu means lack of taste for the sense objects which are obstacles. Anahaìkara means giving up identification with the body and other material objects. Doñänudarçana means to contemplate repeatedly the faults of birth and other stages of life which give rise to suffering. Asakti is lack of affection for sons and other persons, as affection is an obstacle for the spiritual goal. Anabhiñvaìga means lack of absorption in happiness and distress even when they are present. Sama citta means to be at all times without joy or depression on attaining favorable or unfavorable items. Avyabhicäriëé bhakti means steady bhakti unto Me, the Supreme Lord in such processes as hearing, with great concentration and service to My devotees (ananya yogena). There should be fondness for solitary places and lack of taste for materialistic assemblies. There should be continuous deliberation on the ätmä (adhyätmä). There should be remembrance in the heart (darçanam) for attaining tattva jïäna. The tattva or truth is that I am the supreme brahman, as is known from the småtis in statements such as the following:

vadanti tattva-vidas tattvaà yaj jïänam advayam The knowers of tattva say that tattva means non dual knowledge of brahman, paramätmä and bhagavän. SB 1.2.11

211 Çrédhara quotes this verse as a çruti.

What has been described starting with amänitvä (etat) is the process for realization of tattva (jïänam) both directly and through transmission from previous authorities, for jïäëa means “that by which something is known.” And the opposite of this (anyathä), (meaning pride, pretension, violence, intolerance and the rest) is ignorance, contrary to realization.

jïeyaà yat tat pravakñyämi yaj jïätvämåtam açnute | anädi mat paraà brahma na sat tan näsad ucyate ||12||

12. I will now speak about the object of knowledge, knowing which you will attain liberation. This ätmä is without beginning, dependent on Me, and beyond material cause and effect. Having taught the process for attaining knowledge, the Lord now teaches what is to be known by those means. I will speak about jévätmä, who is to be known or realized by the means just described, so that it is very easy to understand (pravakñyämi), knowing which one attains liberation (amåtam). The Lord then teaches about the jévätmä in the next line of the verse. It is without beginning (anädi). The jéva has no initial appearance, and as well no end. This means it is eternal, for the çruti says na jäyate mriyate vä vipaçit: this knower has no birth or death. (Kaöha Upaniñad 1.2.18) I am its master (mat param- it is dependent on Me), for as the çruti says pradhäna-kñetrajïa-patir guëeçaù: I, endowed with all good qualities, am the master of the knower of the field (jéva) and matter. (Çvetäçvatara Upaniñad 6.16) The småti also says däsabhüto harer eva nänyasyaiva kadäcana: the jéva is the servant of the Lord and never of anyone else. (Padmä Puräëa). Jéva is called brahman because it is endowed with the eight great (båhat)212 qualities. The çruti says:

ya ätmäpahata-päpmä vijaro vimåtyur viçoko vijighitso’ pipäsaù satya-kämaù satya-saìkalpaù so’nveñöavyaù sa vijijïäsitavyaù One should know that ätmä is without sin, without ageing, without lamentation, without hunger, without thirst, whose every desire is truth and whose every desire is fulfilled. Chändogya Upaniñad 8.1.5

The jéva is known as brahman in the çrutis: vijïänaà brahma ced veda: if one knows the ätma as Brahman213. (Taittiåiya Upaniñad 2.5.1) The Lord will also refer to the jéva

212 Brahman is derived from the root båh which means to increase or become great.

as brahman later in the Gétä with sa guëän samatétyaitän brahma-bhüyäya kalpate (BG 14.26) and brahma-bhütaù prasannätmä na çocati na käìkñati (BG18.55). The pure jévätmä cannot be said to be either effect or cause (sad asat), because it has given up the states of name and form (effect) and absence of name and form (cause--prakåti in undifferentiated state). However the jéva is endowed with spiritual form and quality, being a very small particle of consciousness endowed with the eight qualities. Effect or sat means possessing individual name and form in the material world. Cause or asat means devoid of name and form, the state after destruction or before creation.

sarvataù päëi-pädaà tat sarvato’kñi-çiro-mukham | sarvataù çrutimal loke sarvam ävåtya tiñöhati ||13||

13. Everywhere this paramätmä has its hands and feet. Everywhere paramätmä has its eyes, heads and mouths. Everywhere are its ears. Paramätmä covers everything in the universe. The Lord then teaches about the paramätmä. The word tat refers to the paramätmä. His hands and feet are everywhere. The meaning is clear.

sarvendriya-guëäbhäsaà sarvendriya-vivarjitam |

asaktaà sarva-bhåc caiva nirguëaà guëa-bhoktå ca ||14|| 14. That paramätmä is made glorious by having all senses and sense objects, but is devoid of all material senses. He is without attachment, but maintains everything. He is without material qualities, but he is the enjoyer of all good qualities. Moreover, that paramätmä is made glorious by all his senses and their functions (guëa äbhäsam). The Lord is devoid of all senses which are different from his svarüpa. The jéva in bondage has senses different from his svarüpa. One should accept that the Lord is without material senses (sarvendriya vivarjitam), but is endowed with senses intimately connected with His svarüpa. The çruti says:

apäëi-pädo javano grahétä paçyaty acakñuù sa çåëoty akarëaù Without hands or feet He moves swiftly and grasps. Without eyes He sees. Without ears He hears. Çvetäçvatara Upaniñad 3.19

Jéva Gosvämé says in the Bhagavat Sandarbha, anuccheda 22:

213 This is from the section on the vijïäna maya puruña, the jéva: vijïana brahma ced veda, tasmäc cen na pramädyati çarére päpàano hitvä sarvän kämän samaçnute

yad ätmako bhagaväàs tad-ätmikä vyaktiù kim ätmako bhagavän jïänätmaka aiçvaryätmakaù çaktyätmakaù: What constitutes the Lord becomes manifest as non different from Himself. What constitutes the Lord? The Lord’s very essence is knowledge, power and çakti.

The çruti says:

buddhi-mano ’ìga-pratyaìgavattäà bhagavato lakñayämahe buddhimän mano-vän aìga-pratyaìgavän We describe that the Lord as endowed with limbs, subsections, mind and intelligence. He has intelligence, mind, limbs and subsections.214

Though he holds all elements (sarva bhåt), He is devoid of contact (asaktam) with them, since He supports everything by His will. He is without the material guëas (nirgunaù): säkñé ceöaù kevalo nirguëaç ca: He is the witness, the consciousness, without material qualities. (Çvetäçvatara Upaniñad 6.11) This means He is not touched by the material guëas. But He is the controller and enjoyer of all good qualities (guëa bhoktå). This is expressed in the section starting with guëänubhavi-vikära-jananém ajïäm:

ekas tu pibate devaù svacchando’tra vaçänugaù dhyäna-kriyäbhyäà bhagavän bhuìkte’sau prasabhaà vibhuù There the Lord, by His own will, relishes with delight. That powerful Lord enjoys by both thought and action. Mantrika Upaniñad 6

bahir antaç ca bhütänäm acaraà caram eva ca |

sükñmatvät tad avijïeyaà düra-sthaà cäntike ca tat ||15|| 15. He is outside and inside all things. He moves and does not move. He is difficult to understand because of His subtle nature. He is not perceivable, but He can be perceived. He is outside and inside of all living and material tattvas (bhütänäm). Çruti says:

antar bahiç ca tat sarvaà vyäpya näräyaëaù sthitaù Näräyaëa is spread within and outside of everything. Mahä Näräyaëa Upaniñad 13.5

He does not move (acaram) and moves (caram):

äséno düraà vrajati çayäno yäti sarvataù

214 Source of this is unknown.

Though sitting He goes far away, and though lying down He goes everywhere. Kaöha Upaniñad 1.2.21

Because of having a self illuminated form of bliss and knowledge (sükñmatvät), He cannot be known like the devatäs. Therefore he is described as being situated far away (düra stham). yan manasä na manute na cakñuñä paçyati kaçcanainam: no one can conceive of Him in his mind, and no one can see Him with his eye. (Çvetäçvatara Upaniñad 4.20) But he can be known by senses endowed with bhakti, just as an ear well trained in music can understand the different notes. Thus, though far away (not perceived by the eye or ear), He is close (antike), perceivable. The çrutis say:

manasaivänudrañöavyam The Lord should been seen by the mind. Båhad Äraëyaka Upaniñad 4.4.20

kaçcid dhéraù pratyag-ätmänam aikñat An intelligent person sees the inner Self. Kaöha Upaniñad 4.1 bhakti-yoge hi tiñöhati He is present in bhakti yoga Gopäla Täpané Upaniñad 2.78

The småti also says that the Lord can be known by bhakti: bhaktyä tv ananyayä çakyaù. (BG 11.55)

avibhaktaà ca bhüteñu vibhaktam iva ca sthitam |

bhüta-bhartå ca taj jïeyaà grasiñëu prabhaviñëu ca ||16|| 16. He is undivided, and also divided in all the living entities. He is to be known as maintenance, destruction and the creation of all things. He is one, not divided up, whereas all the jévas are separate entities (avibhaktam). But He also is situated separately like separate jévas (vibhaktam iva). The çruti says that though He is one, He appears as many: eko’pi san bahudhä yo vibhäti. (Gopäla Täpané Upaniñad) Småti says:

eka eva paro viñëuù sarvaträpi na saàçayaù aiçvaryäd rüpam ekaà ca süryavad bahudheyate The one Viñëu is situated everywhere without doubt. Like the sun, He makes the one form become many by His powers. Matsya Puräëa

He is the protection of the living entities (bhüta bhåt) during the duration of the kalpa, and at pralaya, He is the destruction of them (grasiñëu) by His käla çakti. And at the time of creation, He takes the role of production (prabhaviñëu), being various effects, through his energies of jéva and pradhäna. Çruti says:

yato vä imäni bhütäni jäyante yena jätäni jévanti yat prayanty abhisaàviçanti tad brahma tad vijijïäsasva You should know that brahman from which all entities arise, by which those who took birth live, and towards which they move and enter. Taittiréya Upaniñad 3.1.1

jyotiñäm api taj jyotis tamasaù param ucyate |

jïänaà jïeyaà jïäna-gamyaà hådi sarvasya viñöhitam ||17|| 17. This light of all light bodies is said to be beyond matter. He is knowledge, to be known, and obtained by the process of knowledge. He is situated in the heart of all. Brahman (tat) is the illuminator (jyotih) of the luminaries like the sun (jyotiñäm). Çruti describes brahman as follows:

na tatra süryo bhäti na candra-tärakaà nemä vidyuto bhänti kuto’yam agniù tad eva bhäntam anubhäti sarvaà tasya bhäsä sarvam idaà vibhäti There, the sun, the moon, the stars, fire and lightning do not shine. They all shine after Him alone, who shines. His light illuminates all these. Kaöha Upaniñad 5.15

This brahman is beyond prakåti (tamasaù param). It is not touched by prakåti. The çruti says äditya-varëaà tamasaù parastät: He is like the sun, beyond darkness. (Çvetäçvatara Upaniñad 3.8) The brahman is jïänam, or pure, unchanging knowledge. The çruti says: vijïänam änanda-ghanaà brahma: brahman is knowledge and condensed bliss. (Båhad Äraëyaka Upaniñad 3.9.28) This jïänam or brahman is to be known by the person desiring liberation, as the worthy object of surrender (jïeyam). The çruti says taà ha devam ätma-buddhi-prakäçaà mumukñur vai çaraëam ahaà prapadye: I surrender to He who shelters those desiring liberation, the Lord who reveals self and intelligence. (Çvetaçvatara Upaniñad 6.18)

Brahman is said to be approached by the process of knowledge (jïäna gamyam). tam eva viditvätimåtyum eti: knowing Him, one attains liberation. (Çvetäçvatara Upaniñsad 3.8) He is situated as the controller (dhiñöitam)215 in the heart of every living entity. Çruti says antaù-praviñöaù çästä janänäm: He has entered within, and is the controller of all men. (Taittiréya Äraëyaka 3.11.10) One should not say that the verses starting from verse 13 refer to the jéva because that has been the topic before that. They refer to the Supreme Lord, because the topic is also the Lord as a knower of the field, like the jéva. “Everywhere are His hands and feet” must refer to the Lord, because the same subject refers only to the Lord in the Çvetäçvatara and other Upaniñads. This also follows the style of mixing topics (jéva and éçvara) commonly seen in the Upaniñaòs.

iti kñetraà tathä jïänaà jïeyaà coktaà samäsataù | mad-bhakta etad vijïäya mad-bhäväyopapadyate ||18||

18. Thus I have described concisely the field, the process of knowing, and the object of knowledge. My devotee, understanding this, becomes qualified for prema. Here the Lord concludes the topic of the field and knower of the field, mentioning as well the results of attaining this knowledge. The Lord described the svarüpa of field starting with mahä-bhütäni and ending with cetanä dhåtir. He described the process for gaining knowledge of the two knowers of the field, starting with amänitvam and ending with tattva-jïänärtha-darçanam. He described the two knowers of the field staring with anädi mat-param and ending with hådi sarvasya viñöhitam. Knowing these three topics, understanding them by discrimination, My devotee becomes qualified for prema to Me (mad bhäväya). Or he becomes qualified for My nature (svabhäväya), for being free from material existence.

prakåtià puruñaà caiva viddhy anädé ubhäv api | vikäräàç ca guëäàç caiva viddhi prakåti-saàbhavän ||19||

19. Know that both prakåti and the jéva are without origin. And know that the body, senses, happiness and distress all arise from prakåti, not the jéva. The association of the jéva and prakåti, both of which are without beginning but which have differing natures, has no beginning in time. Now differing functions of prakåti and the jéva in combination, and the cause of their beginningless association will be described.

215 The other reading viñöhitam, meaning situated.

The word api indicates emphasis or certainty. Know for certain (api) that the prakåti and jéva which are combined together are both without beginning. Know that they are eternal because of being My çaktis. I have already explained that they are My energies, in verses like bhümir äpo’ nalo vayuù. The Lord then shows that the very nature of these two which have been associating without beginning are very different. Know that the body and senses (vikärän) and happiness and distress (guëän) arise from prakåti, not from the jéva. The Lord indicates that jéva is different from the transformations of prakåti as the field.

kärya-käraëa-kartåtve hetuù prakåtir ucyate | puruñaù sukha-duùkhänäà bhoktåtve hetur ucyate ||20||

20. Prakåti is said to be the cause, instrumental in producing the body and senses. The jéva is said to be the cause, being the enjoyer of happiness and distress. This verse speaks of their differing functions. Kärya means body. Since the senses are necessary in order to achieve action and knowledge, they are called käraëa. Prakåti is a cause, in that it transforms itself (kartåtve) into the forms of the senses and body. In the next verse the Lord will say that the jéva is situated in prakåti (puruñaù prakåti stho hi). Jéva exploits that prakåti which appear conscious by its association with the jéva. Thus that prakåti, ruled by jéva, is the creator of bodies and senses by transforming itself according to the jéva’s karmas. The jéva is the cause in the sense of being the enjoyer of happiness and distress which are offered by prakåti. He is the agent in enjoying them. The functions of the jéva are to preside over prakåti and experience happiness and distress. Since prakåti is the agent in regards to production of the body and senses, but is itself exploited by the jéva, the jéva is the main cause or doer. The author of Vedänta says kartä çästrärthavattvät:: the soul is the agent, not prakåti, since that is the meaning of the scriptures. (Vedänta Sütra 2.3.31) It will also be stated later that the Lord as the doer must be accepted in all cases, as was stated earlier (the Lord is the creator, maintainer and destroyer).

puruñaù prakåti-stho hi bhuìkte prakåtijän guëän |

käraëaà guëa-saìgo’sya sad-asad-yoni-janmasu ||21|| 21. The jéva, identifying with prakåti in the form of his body, experiences happiness and distress which are born from prakåti, by births in various bodies of devatä and animal. This is caused by his desires for objects made of the guëas. This verse makes clear the agency of the jéva alone in enjoying and suffering and in living in prakåti. The Lord also shows the cause of the jéva’s combining with prakåti.

Though the jéva is by nature knowledge and bliss, it is situated in prakåti due to impressions of beginningless karma. Endowed with body, senses and präëa which are produced by prakåti, which the jéva rules, the jéva experiences (bhuìkte) happiness and distress (guëän) which are produced by prakåti.216 Where? He experiences this by taking births in wombs which are higher (such devas and men) or lower (animal, bird and others), in well-made or poorly made wombs. In all this, the jéva alone is the agent. The cause of the association is explained. The cause is beginningless desire for objects made of the guëas (guëa saìgaù). The meaning is this. The beginningless jéva is contaminated with beginningless imprints in the form of karma. The jéva desiring enjoyable objects because of his being an enjoyer, will take shelter of prakåti equipped with the desirables which she offers to him, until those imprints of karma are destroyed by devotee association. With the destruction of impressions, he enjoys the happiness in the abode of the Lord. The çruti says so’çnute sarvän kämän saha brahmaëä vipaçcitä: he attains all his desires with the omniscient Lord. (Taittiréya Upaniñad 2.1) The followers of säìkhya, taking isolated meanings of the statements “all activities are carried out by the modes” (BG 3.27) “prakåti is the doer” (BG 13.20), “everything is done by prakåti alone” (BG 13.29) and “the guëas alone are the agent” (BG 14.19), claim that prakåti alone is the agent. That is an impetuous interpretation, since prakåti, like a lump of earth or wood, is an unconscious element. The ability to gain knowledge, perceive, desire and act--the qualities of the agent--belong to conscious entities alone. The çruti says vijïänaà yajïaà tanute karmäëi tanute’pi ca: the jéva accomplishes knowledge, sacrifice and action. (Taittiréya Upaniñad 2.5) Çruti also says: eña hi drañöä sprañöä çrotä rasayitä ghrätä mantä boddhä kartä vijïänätmä puruñaù: the conscious ätmä alone is the seer, toucher, hearer, taster, smeller, thinker, knower, and agent. (Praçna Upaniñad 4.9) They maintain that prakåti has this nature of an agent because of being the receptacle of the jéva and thus having superimposition of consciousness. This is not so, because the agency of prakåti through proximity and imposition is caused by the proximity of the jéva alone. It is seen that the ability of hot iron to burn is due to fire, not the iron. One should not compare dull iron (or prakåti) to the water that moves or the tree that bears fruit, and thus conclude that this proves prakåti’s nature as an agent, because all of that action is accomplished by the presence of antaryämi, and because this contradicts the çruti, which is the foundation of knowledge. Memory (of scriptural rules) enables one to perform jyotiñöoma for bestowing svarga and meditation for bestowing liberation. This indicates that consciousness, the experiencer, not inert prakåti, is the agent.217 Agency belongs to the jéva alone.

216 Happiness, distress, desire and hatred were included in the description of the field of prakåti. 217 What would be the use of scripture if prakåti did everything?

When there are statements in scripture saying that prakrti is the doer, those statements are made in order to show the prominence of her functioning. Though a man carries something using his hand, we say that the hand carries an object. Similarly, because jéva accomplishes using prakåti, the scriptures say that prakåti accomplishes. This is how some explain such statements. Others say that prakåti is said to be the agent in actions like sacrifice or war for the jéva attached to body and senses made of prakåti, whereas prakåti is not the agent for the pure jéva without attachment to body and senses.

upadrañöänumantä ca bhartä bhoktä maheçvaraù | paramätmeti cäpy ukto dehe’smin puruñaù paraù ||22||

22. There is also a supreme person in the body, called paramätmä, the great lord, who is the witness situated close to the jéva, the permitter of the jéva’ñ actions, the supporter and ruler of the jéva. Having spoken of the jéva who is situated in the body as the experiencer of happiness and distress, the Lord now speaks of the Supreme Lord situated there as the controller. In this body there is another person different from the jéva (paraù), who is called the great lord (maheçvaraù), the supreme ätmä (paramätmä). He is a witness (upadrañöä)—seeing, by being situated near to (upa), but different from the jéva. He gives permission (anumantä), for without His permission the jéva cannot do anything at all. He is the supporter or maintainer of the jéva (bharöa). He is the ruler of the jéva (bhoktä).218 Although the Lord has already said that He is everywhere (staring from verse 13), He says this again in order to emphasize that He is situated with the jéva.

ya evaà vetti puruñaà prakåtià ca guëaiù saha | sarvathä vartamäno’pi na sa bhüyo’bhijäyate ||23||f

23. He who knows the paramätmä, prakåti along with the guëas, and the jéva, does not take birth again, though encountering all sorts of circumstances in this world. This verse speaks of the results of this knowledge. That person who knows the Lord, prakåti belonging to the Lord, and the jéva (indicated by ca), according to the description given by Me with differentiation of the three (evam), does not take birth again though living in the material world (sarvathä) doing actions to support his body. He is liberated.

218 Bhoktä means enjoyer but also a ruler, who enjoys a kingdom.

dhyänenätmani paçyanti ke cid ätmänam ätmanä | anye säàkhyena yogena karma-yogena cäpare ||24||

24. Some see paramätmä through meditation. Others see Him by jïäna yoga, astäìga yoga and niñkäma karma yoga. For attaining the great Lord, various practices are described in two verses. Some people, with pure consciousness, directly see Me, the great Lord (ätmänam), situated in the mind (ätmani), by meditation with knowledge as a secondary element (dhyänena), without help form anything else (ätmanä). Others see Me by säìkhya, by knowledge with meditation as a secondary element. Others see Me by añöäìga yoga with knowledge as a secondary element. Others see Me by niñkäma karma, with knowledge and meditation included in it.219

anye tv evam ajänantaù çrutvänyebhya upäsate | te’pi cätitaranty eva måtyuà çruti-paräyaëäù ||25||

25. Others with faith in the Vedas, though not knowing these methods, hear about them from others, and then worship Me. They also surpass death. Others, though not knowing these methods, having faith in hearing the topics of the Veda (çruti paräyaëäù), are thus qualified. Hearing those methods from speakers of the methods (anyebhyaù), they worship that great Lord. Even they, from that association (ca), gradually, after understanding and practicing (ca), definitely (eva) surpass death. The great power of hearing the subject of the Lord is here shown.

yävat saàjäyate kiàcit sattvaà sthävara-jaìgamam |

kñetra-kñetrajïa-saàyogät tad viddhi bharatarñabha ||26|| 26. Know that all entities, whether moving or non-moving, high or low, appear from the combination of matter and jéva, O best of Bharata. The Lord speaks of extent of the creation of the living entities that takes place through a combination of the jéva and prakåti, in order to search out how to separate the two which have been associating since beginningless time. To whatever extent living entities (sattvam) exist, in high or low bodies, in moving and non-moving forms, know that they appear from a combination of the field and the knower of the field. Know they arise from the combination of the two knowers of the field with prakåti. The Lord, controlling the jéva and prakåti, puts them in motion. Jéva and prakåti then mutually bind themselves up. It is understood that the

219 The point seems to be that all these methods need some jïäna in order to reach the realization of paramätmä.

“creation” of living entities in this universe takes place by appearance of their material bodies.

samaà sarveñu bhüteñu tiñöhantaà parameçvaram | vinaçyatsv avinaçyantaà yaù paçyati sa paçyati ||27||

27. One who sees the indestructible paramätmä situated equally in all destructible bodies actually sees. One should see the Supreme Lord, distinct from the jévas, but situated in the jévas who are combined with prakåti. He who, associating with those who know the truth, sees the outstanding quality-- that the Supreme Lord, though situated with equal favor in all jévas having bodies either moving or non-moving, is not destructible in those jévas who experience destruction with the dissolution of their bodies (vinaçyatsu), actually sees. He is a seer of the truth. According, he sees that the Supreme Lord, being indestructible and equally favoring all, is distinct from the jévas who are combined with prakåti, and are subject to various destructions.

samaà paçyan hi sarvatra samavasthitam éçvaram |

na hinasty ätmanätmänaà tato yäti paräà gatim ||28|| 28. He who sees paramätmä situated everywhere equally does not degrade the soul by the deviating mind, and attains the excellent path. Seeing the Lord distinct from jéva and prakåti by the above mentioned method, that person attains power to discriminate himself from the transformations of prakåti, by the power of seeing that Lord. He who sees the Lord situated distinctly (samyak avasithitam) with permanent qualities and form, such that He treats all living entities equally (samam), does not cause degradation of himself (ätmanam) by a mind which distinguishes the transformations of prakåti and is lusty for the taste of sense objects (ätmanä). He attains the excellent path (paräm gatim), knowledge of discriminating the self from the transformations of prakåti, by disgust with the taste for prakåti.

prakåtyaiva ca karmäëi kriyamäëäni sarvaçaù | yaù paçyati tathätmänam akartäraà sa paçyati ||29||

29. He who sees all activities being done by matter alone, and sees the soul as doing nothing, actually sees.

How does he perform this distinction of the individual self from prakåti?220 The Lord explains in two verses. He who sees that all activities are being done by prakåti alone, and impelled by the Lord, by My superintendence (indicated by the word ca), and sees the ätmä as not doing those activities, he alone sees himself as he truly is. This is the meaning. I, a jéva, having a nature of knowledge and bliss, do not actually perform the actions which produce suffering, such as fighting or sacrifice. Inspired by the Supreme Lord according to my desires for fulfilling my enjoyment, and superintended by me who have lost discrimination and possess beginningless impressions for enjoyment, this prakåti alone with the nature of happiness, distress and illusion does the actions, through my body and senses. Because of supplying the body and senses, prakåti is the doer of the actions. Prakåti is the doer of the actions because of being the instrument. The pure jéva, the non-doer, is separate from prakåti which accomplishes that action. By this (since he sees the jéva as non-doer in material acts) it is clear that such a person also sees that the pure jiva is also a doer.

yadä bhüta-påthag-bhävam ekastham anupaçyati | tata eva ca vistäraà brahma saàpadyate tadä ||30||

30. When one sees that all separate beings are situated in one prakåti at the time of dissolution, and arise from that prakåti at the time of creation, he realizes ätmä.

That jéva sees that all living entities, who have assumed various forms such as devas and men (bhüta påthag bhävam), lose those distinctions of deva and men and variations of big and small and become one by entering prakåti (ekastham) at the time of universal destruction. He sees that they disperse again from prakåti as many forms at the time of creation. It is not that he sees that all the forms enter into himself and then disperse into many forms from himself. In other words when the jéva sees his ätmä distinct from prakåti, he realizes (sampadyate) himself (brahma), manifesting the eight great qualities such as freedom from sin, distinct from prakåti.

anäditvän nirguëatvät paramätmäyam avyayaù | çaréra-stho’pi kaunteya na karoti na lipyate ||31||

31. Though situated in the body, as well as being without beginning, the ätmä is without destruction. Because the ätmä is beyond the guëas, he is not the agent of action nor is he contaminated.

220 In the previous verse the person distinguished the Lord from everything, by which he developed the power of discriminating himself from prakåti.

“It is not correct to say that one reaches perfection by seeing the distinction of the Lord and ätmä from prakåti. The çruti says:

etebhya eva bhütebhyaù samutthäya täny evänu vinaçyati na pretya saàjïästi Rising out of the elements, this ätmä vanishes in them. After destruction, there is no definition. Båhad Äraëyaka Upaniñad 2.4.12

From this çruti statement it is understood that the jéva is created and destroyed along with his body.” No, this jéva (ayam ätmä), even though situated in a body, as well as being without beginning (anäditvät param), is avyaya. Having this prominent quality of being without change (avyaya), he is thus without destruction. He does not perform actions such as fighting or sacrifice, because he is without material guëas, being pure knowledge and bliss (nirguëatvät). He is not touched by the qualities of destruction arising from the nature of the senses and body. The meaning of the çruti statement quoted should not be taken literally.

yathä sarva-gataà saukñmyäd äkäçaà nopalipyate | sarvaträvasthito dehe tathätmä nopalipyate ||32||

32. Just as the ether, which spreads everywhere, is not contaminated, the ätmä, though situated everywhere in the body, is not contaminated, because of his subtle nature. “If the jéva is situated in the body, how is it that he is not contaminated by its qualities?” Just as ether, though entering everywhere, into mud or other impure items, is not touched by their qualities because of being very subtle, so the jéva, though situated in all high and low bodies of devas and men, is not contaminated by those qualities, because he is very subtle.

yathä prakäçayaty ekaù kåtsnaà lokam imaà raviù | kñetraà kñetré tathä kåtsnaà prakäçayati bhärata ||33||

33. Just as one sun lights up the whole world, this ätmä illumines the whole body, O descendent of Bharata. This ätmä, not contaminated by the qualities of the body, nourishes the body by its qualities. Just as the one sun illuminates the whole world with its light, so the jéva (kñetré) illuminates, or gives consciousness (prakäçayati) to the whole body (kñetram) from head to foot by its consciousness. The author of Vedänta says guëäd vä lokavad: as a

flame pervades a room by its rays, the soul pervades the whole body by its quality. (Vedänta Sütra 2.3.24)

kñetra-kñetrajïayor evam antaraà jïäna-cakñuñä | bhüta-prakåti-mokñaà ca ye vidur yänti te param ||34||

34. Those who know the difference between the two knowers of the field as well as their difference from the field, and who also know the process for liberation from prakåti for the living entities, attain the supreme goal. Concluding the contents of this chapter, the Lord speaks of the results of such knowledge. Those who know by eyes which see the differences (jïäna cakñuñä)--the difference (antaram) of the jéva and the Lord from the field of prakåti, by the method discussed by Me, and who know the process for liberation of the living entities from prakåti (bhüta prakåti mokñam), starting with amänitvä, go to My supreme attractive abode called the spiritual sky (param). Both the jéva and the Lord are situated in the body. The jéva, joined to the qualities of the body, is bound up, but is liberated by understanding the Lord. This is the knowledge of the thirteenth chapter. Bg14

çré-bhagavän uväca paraà bhüyaù pravakñyämi jïänänäà jïänam uttamam | yaj jïätvä munayaù sarve paräà siddhim ito gatäù ||1||

1. The Lord said: Again I will speak more knowledge, which is the best among all types of knowledge; by knowing this, all the sages attained the highest perfection of understanding ätmä in this world. The fourteenth chapter explains that the guëas are a cause of bondage, that they give three results, and that they are destroyed by devotion to Me. Having examined and concluded the natures of jévas and prakåti which are mixed together, one should become liberated from the bondage of prakåti by becoming endowed with certain

qualities such as pridelesness (amänitvä). The cause of bondage is the association of gunäs. This was explained in BG 13.21: käraëaà guëa-saìgo’sya sad-asad-yoni-janmasu. What are those guëas? How does the association with one of those guëas take place? What is the result of association with the guëa? What are the characteristics of a person associated with a guëa? How does one become freed from the guëas? With these questions in mind the Lord praises in two verses the topics He will be explaining, to induce a taste for ätmä. Again I will speak more knowledge, which is different from the knowledge just spoken (param). This knowledge concerns the guëas and is included in knowledge of prakåti and the jéva. It is the best among all topics of knowledge concerning the jéva and prakåti. It is similar to fresh butter extracted from yogurt. Realizing this (jïätvä), all sages, those dedicated to contemplation (munayaù), attained the perfection of true understanding of the ätmä (param siddhim gataù) in this world (itaù). Or another meaning is this. The process by which one gains knowledge that I previously spoke I will describe again in a different way. Among the processes of attaining knowledge, such as austerity, this is the most excellent (param uttamam) because it contains all the other practices. Knowing this, all the sages attained the supreme goal of liberation (param siddham) from this world (itaù).

idaà jïänam upäçritya mama sädharmyam ägatäù | sarge’pi nopajäyante pralaye na vyathanti ca ||2||

2. Those who, taking shelter of this knowledge, have attained similar qualities to Mine, do not take rebirth in this world, and do not experience pain at the time of death. Attaining this knowledge which I will describe, through service to guru (upäçrtiya), people have attained eight qualities appearing through practice, which are similar to My eight qualities (sädharmyam). In Me, the Lord of all, these eight qualities are eternally manifest. These persons are not subject to the karma of taking birth or dying (sarge, pralaye). Devoid of birth and death, they are liberated. The Lord states that many have attained this liberation. This is understood from the çrutis which say tad viñëoù paramaà padaà sadä paçyanti sürayaù: the devotees always see the supreme form of Viñëu. (Åg Veda 1.22.20, Gopäla Täpané Upaniñad)

mama yonir mahad brahma tasmin garbhaà dadhämy aham | saàbhavaù sarva-bhütänäà tato bhavati bhärata ||3||

3. The great expanse of prakåti is My womb. In that womb, I place the seed of all jévas. The birth of all beings comes from that, O descendent of Bharata. Having thus praised the topic to be spoken, and producing taste for that in the hearer, the Lord makes clear here that the Lord is the cause of the combination of prakåti and jéva. This combination was previously described in two verses starting with bhümir äpaù (BG 7.4),221 and in yävat saïjäyate kiïcit (BG 13.27).222

221 These two verses explain that prakåti and jéva are the Lord’s energies. 222 This verse explains that everything in the world is combination of these two energies.

The cause of the whole world (mahat) is the pradhäna composed of the guëas (brahma). This pradhäna is the womb, the place which holds the seeds (yoniù). It belongs to Me, the Lord of all, the creator of millions of universes. The word brahma here means pradhäna, as shown by the çruti brahma näma-rüpam annaà ca jäyate: this brahma becomes name, form and food, (Muëòaka Upaniñad 1.9) In that great pradhäna, functioning as a womb, I offer (dadhämi) the multitude of small particles of consciousness (garbham). What was called dull prakåti with the words bhumir apo ’nalo vayuù, described as earth, water and other elements, is here called mahad brahman. What was called conscious prakåti with the word itas tv anyäm is here called the garbha, since it is the seed of all living entities. The meaning here is that I join together the conscious enjoying entities with the material prakåti which serves as the field for their enjoyment. From this pradhäna, or from the combination of the two prakåtis, or from the offering into the pradhäna of the jévas (tataù), the birth of all entities from Brahmä down to grass takes place.

sarva-yoniñu kaunteya mürtayaù saàbhavanti yäù | täsäà brahma mahad yonir ahaà béja-pradaù pitä ||4||

4. O son of Kunté, prakåti is the mother and I am the father of all forms that arise within all wombs in this world. O son of Kunté! Of all the bodies that appear within the wombs of the creatures from Brahmä to non-moving beings, the pradhäna is the cause of arising; it is the mother. I, the Supreme Lord, am the father, who gives the jévas, who supplies the heap of small conscious particles according to their karmas.

sattvaà rajas tama iti guëäù prakåti-saàbhaväù | nibadhnanti mahä-bäho dehe dehinam avyayam ||5||

5. The guëas of sattva, rajas and tama arising from prakåti bind the unchanging jéva in this body, O Mighty-armed one. In four verses the Lord describes the guëas, how the jéva becomes related to the guëas, or how they bind him. The guëas known as sattva, rajas and tams arise from prakåti. They bind up the indestructible jéva, who is actually without change (avyayam), who is situated in a body made from the guëas. They bind him with their quality of illusory happiness and distress, which are accepted by the jéva without understanding their true nature.

tatra sattvaà nirmalatvät prakäçakam anämayam | sukha-saìgena badhnäti jïäna-saìgena cänagha ||6||

6. The mode of sattva is peaceful and gives knowledge, because of its purity. It binds the jéva with false conceptions of happiness and knowledge, O sinless one.

The Lord describes the characteristics of the three modes, and their different ways of binding the jéva in three verses. Of the three (tatra), sattva produces knowledge (prakäçakam) and happiness, contrary to suffering (anämayam, which literally means health), arising from its purity. Accordingly, it is said prakäça-sukha-käraëaà sattvam: the cause of illumination and happiness is sattva. Moreover, sattva which is conjoined with (saìgena) its effects of knowledge and happiness, binds the jéva with the conception that one is happy or knowledgeable. It should be understood that knowledge means knowledge of the real nature of a material object, and happiness means tranquility of the senses and body. In the association with those qualities of knowledge and happiness, the engagement in actions for attaining that happiness and knowledge produces future bodies which are a means to experience that result. Since one will repeatedly take association with those qualities, one will not get liberation through sattva.

rajo rägätmakaà viddhi tåñëäsaìga-samudbhavam | tan nibadhnäti kaunteya karma-saìgena dehinam ||7||

7. O son of Kunté, know that rajas, consisting of mutual attraction between men and women, and which gives rise to longing for the unattained and attachment to the attained, binds the jéva with attachment to action. Rajas is said to be identical (ätmakam) with the mutual affection between men and women (rägä), since that affection is both the cause and effect of increased rajas. Moreover, rajas gives rise to the desire for sense objects (tåñëa) such as sound, and the desire for association (saìga) with sons, friends and others. Accordingly, the following definition is given. räga-tåñëäsaìga-käraëaà rajaù: rajas is the cause of attraction between men and women, the desire of sense objects and desire for association of other persons. This rajas binds the jéva (dehinam) by possessing those desires in his actions (karma saìgena), which are for the purpose of attaining women, sense objects and sons. He does activities with a desire for these things. These actions enable him to attain the objects, which are means for enjoying the results of action. He repeats these actions and receives similar results. Thus he is not liberated from rajas.

tamas tv ajïäna-jaà viddhi mohanaà sarva-dehinäm | pramädälasya-nidräbhis tan nibadhnäti bhärata ||8||

8. Know that tamas, which is produced from ignorance, which causes confusion for all living beings in the form of opposite knowledge, binds the jéva with inattention, laziness, and sleep. The word tu indicates distinct difference of this guëa particularly from the first two. Knowledge means understanding the nature of objects as they are. Ignorance is a part of prakåti, whose main nature is to cover and oppose knowledge. Tama guëa is produced from ignorance (ajïäna jam) and produces opposite knowledge, or bewilderment (mohanam) for all souls. The following definition of tamas is given: vastu-yäthätmya-jïänävarakaà viparyaya-jïäna-janakaà tamaù: tamas produces opposite knowledge, and covers true knowledge of things. This tamas binds all souls by its effects—carelessness, laziness and sleep. Carelessness (pramäda) means the tendency to perform actions which should not be done, and is opposed

to illumination which is the effect of sattva. Laziness or lack of enthusiasm (älasya) is opposed to action, the effect of rajas. Sleep (nidrä), faintness of consciousness, is opposed to both rajas and sattva.

sattvaà sukhe saàjayati rajaù karmaëi bhärata | jïänam ävåtya tu tamaù pramäde saàjayaty uta ||9||

9. Sattva produces attachment to happiness; rajas produces attachment to action; and tamas, covering knowledge, produces attachment to inattention, O descendent of Bharata. When one guëa becomes prominent, it spreads its effects. This is explained in two verses. When sattva is prominent, it attaches the jéva to happiness, its effect. When rajas is strong it attaches the jéva to actions. When tamas is strong it attaches the jéva to carelessness or error, and covering knowledge, producing ignorance (jïänam ävåtya).

rajas tamaç cäbhibhüya sattvaà bhavati bhärata | rajaù sattvaà tamaç caiva tamaù sattvaà rajas tathä ||10||

10. When rajas and tamas disappear, sattva becomes prominent, O descendent of Bharata. When rajas and sattva vanish, tamas becomes prominent. When tamas and sattva disappear, rajas becomes prominent. When the three guëas are equal, how can one of them suddenly become prominent? The nature of the guëas is that they appear and disappear according to operation or exhaustion of old karmas. Sattva becomes prominent with the disappearance of rajas and tamas. Rajas becomes prominent with the disappearance of sattva and tamas. Tamas becomes prominent with the disappearance of sattva and rajas. When one of them becomes strong and the others are weak, then it produces its particular effects which were previously described.

sarva-dväreñu dehe’smin prakäça upajäyate | jïänaà yadä tadä vidyäd vivåddhaà sattvam ity uta ||11||

11. When knowledge (and happiness as well) arise in all doors of knowledge, in all the senses, know that sattva has increased in the body. Three verses speak of the characteristics when each of the guëas becomes prominent. When knowledge appears in the form of revealing sense objects such as sound as they actually are, through the knowledge gathering senses, such as the ear (jëäna dväreñu), then, by this characteristic, knowledge, one should know there is an increase in sattva in the body. The word uta means “also.” One should know there is an increase in sattva also by the characteristic of happiness (tranquility).

lobhaù pravåttir ärambhaù karmaëäm açamaù spåhä | rajasy etäni jäyante vivåddhe bharatarñabha ||12||

12. Attachment to possessions, effort to increase possessions, engaging in strenuous undertakings, inability to withdraw the senses from sense objects, and longing for objects of enjoyment arise with an increase of rajas, O best of Bharata. Lobhaù means the tendency of being unable to give up ones possessions. Pravåttiù means the tendency to make efforts to increase ones possessions. Karmaëäm arambhaù means to engage in activities such as building ones house. Açamaù means inability of the senses to give up enjoyments of sense objects. Spåhä means longing for objects. By these characteristics one should know that rajas has increased.

aprakäço’pravåttiç ca pramädo moha eva ca | tamasy etäni jäyante vivåddhe kuru-nandana ||13||

13. Absence of discernment, aversion to prescribed duties, getting no results from work and absorption in the false appear with the increase of tamas, O son of the Kurus. By lack of knowledge (aprakäçaù), by enjoyment of things prohibited by scripture and aversion to prescribed actions (apravåttiù), by lack of awareness (pramädaù), such as not noticing something one is holding in ones hand, and by absorption in what is false (moha), one should know that tamas has increased.

yadä sattve pravåddhe tu pralayaà yäti deha-bhåt | tadottama-vidäà lokän amalän pratipadyate ||14||

14. When a person with predominance of sattva dies, he attains the pure planets of the worshippers of Brahmä. Two verses describe the particular results of the dominant guëa at the time of death. With dominance of sattva when the jéva (deha bhåt) dies, he attains the places of heavenly enjoyment of the worshippers of Hiraëyagarbha and others (uttama vidäm), with absence of contamination (amalän) of rajas and tamas.

rajasi pralayaà gatvä karma-saìgiñu jäyate tathä pralénas tamasi müòha-yoniñu jäyate ||15||

15. He who dies in the mode of rajas attains a position among persons attached to work. He who dies in the mode of tamas is born in the wombs of the lower species. Dying with a predominance of rajas, a person is born among men attached to kämya karmas223 (karma saìgiñu). Dying with a predominance of tamas, a person is born among animal species or something similar.

karmaëaù sukåtasyähuù sättvikaà nirmalaà phalam rajasas tu phalaà duùkham ajïänaà tamasaù phalam ||16||

223 Kämya karmas are scripturally ordained acts which are optional, performed for fulfilling personal desires ,such as begetting children or gaining wealth.

16. The result of sattvika work is pure happiness without distress. The result of rajas is sorrow. The result of tamas is ignorance. The Lord then describes the various results by actions according to the various guëas. The sages knowledgeable of the nature of the guëas say that the result of work in sattva (sukåtasya) is pure happiness (sättvikam nirmalam). That means happiness devoid of the results of tajas and tamas, devoid of sorrow, illusion and impurity. Sättvikam means the bliss arising from sattva guëa. The result of actions in rajas is a little happiness with abundance of grief. This is according to the cause, which produces the effect.224 The result of actions in tamas, such as violent actions, is grief alone in which there is almost totally ignorant consciousness. By the words rajas and tamas in the verse, the activities in rajas and tamas are meant, as in the example gobhiù préëita-matsaram, which, though literally meaning “pleased with the cows.” (Åg Veda 9.4.64), actually means “pleased with the cow milk.” The characteristics of work in the three modes will be described in the eighteenth chapter, starting with the words niyataà saìga-rahitam. (BG 18.23)

sattvät saïjäyate jïänaà rajaso lobha eva ca pramäda-mohau tamaso bhavato ’jïänam eva ca ||17||

17. Knowledge arises from sattva. Greed arises from rajas. Inattention, confusion and ignorance arise from tamas. Having described the various results of the guëas, the guëas are described as causes. From sattva is born knowledge characterized by revelation or knowledge. Thus, happiness225 with an abundance of knowledge is the result of activities in sattva. From rajas comes greed, a particular thirst, which cannot be satisfied by indulgence in millions of sense objects. Because that is a cause of sorrow, the result is a little happiness with plenty of grief from doing those activities. From tamas arise inattention, illusion and ignorance. The result of doing such activities is sorrow with almost total unconsciousness.226

ürdhvaà gacchanti sattva-sthä madhye tiñöhanti räjasäù jaghanya-guëa-våtti-sthä adho gacchanti tämasä ||18||

18. Those situated in sattva go to higher planets. Those in rajas remain in the world of humans. Those of the lowest guëa, continually situated in ignorance, go downwards to lower species. Now the results for those fixed in the various modes in terms of higher, middle and lower destinations are described. The word våtti (conduct) should be understood in connection with mentioned of the other two modes. Those fixed with conduct in sattva (sattva(våtti) sthä) go 224 There is a mixture of puëya and papa in raja guëa, and thus the result is mixed happiness and distress. The amount of distress will depend on the amount of sin. 225 The previous verse mentioned that sattva resulted in pure happiness. The present verse says sattva results in knowledge. There is no contradiction, since both are the results of sattva. One will include the other. 226 The results of rajas and tamas are correlated with the statements of the previous verse.

as far as Satya-loka, according to the amount of sattva. Those fixed in conduct of rajas (räjasäù) stay in the middle of the universe, in the human world, with a mixture of sin and piety. They take on human forms according to the amount of rajas. Those situated in conduct of tamas, inferior to the other two modes (jaghanya), continually fixed in conduct of inattention and other such qualities, attain birth as animals, birds and non-moving entities according to the amount of tamas. The word tamasä indicates that they are situated constantly in tama guëa. (People situated in the higher guëas may sometimes show tama guëa, but do not attain birth as animals because the tama is not constant.)

nänyaà guëebhyaù kartäraà yadä drañöänupaçyati guëebhyaç ca paraà vetti mad-bhävaà so ’dhigacchati ||19||

19. When the jéva sees that action is being performed only by the guëas, and understands that the soul is separate from this, he attains freedom from saàsära. Having spoken of birth in the material realm from classification of the guëas, the Lord now speaks of liberation by distinguishing the real self from the guëas, in two verses. When the jéva, the seer of things as they are (drañöä), does not see any doer other than the guëas, which transform into the body and senses, when he sees only the guëas as the agents of action, and knows the ätmä is a non-doer superior to the guëas, he attains My state. The intended meaning is this. The pure jéva filled with knowledge and bliss is not the agent of actions filled with sorrow, such as fighting and sacrifice. When he sees that he is endowed with body and senses made of the guëas and thus understands that the doership of those actions is fixed in the guëas, not in the pure ätmä, because the motive for action is in the guëas, he attains freedom from saàsära or he attains My supreme bhakti (mad bhävam). I have said this before. Agency caused by the guëas is forbidden for the pure soul. But agency fixed in pure actions applies to the soul, and thus the verse says the ätmä is the seer (drañöä), which makes him an agent.

guëän etän atétya trén dehé deha-samudbhavän | janma-måtyu-jarä-duùkhair vimukto’måtam açnute ||20.

20. Surpassing the three guëas which give rise to the body, free from the suffering of birth, death and old age, one attains eternal life. The Lord clarifies the meaning of His previous statement about attaining mad bhävam. Though the ätmä is situated in the body, by the power of distinguishing jéva from the guëas, he overcomes the three guëas which give rise to the body (deha samudbhavän) and, freed from birth, death, old age and suffering, experiences the ätmä (amåtam). Thus mad bhävam of the previous verse can mean “beyond saàsära” in the sense of being deathless (amåtam), or “becoming qualified for My pure bhakti.” The verse brahma-bhütaù prasannätmä explains this: having attained the state of brahman, being a pure soul, he does not lament in loss of what he has or desire for he does not have, and looks upon all beings as equal; he then attains prema bhakti. (BG 18.54)

arjuna uvaca

kair liìgais trén guëän etän atéto bhavati prabho | kim-äcäraù kathaà caitäàs trén guëän ativartate ||21||

21. O Lord, by what symptoms is a person known to be beyond the guëas? What is his conduct? How does he surpass the guëas? Arjuna asks about the characteristics and conduct of one who is beyond the guëas and the practice to reach that stage. The first question is “By what symptoms can I know I am beyond the guëas?” The second question is “What is his conduct? Does he do actions by free will or according to regulation?” The third question is “By which practice will a person surpass the guëas?”

çré-bhagavän uväca prakäçaà ca pravåttià ca moham eva ca päëòava | na dveñöi saàpravåttäni na nivåttäni käìkñati ||22||

22. The Lord said: One who is beyond the guëas does not lament the appearance of illumination, activity or confusion, nor rejoice at their disappearance. Even though when Arjuna asked about the symptoms of the sthita prajïa, the Lord answered (starting with BG 2.54), because Arjuna asks about this in a particular way again, Kåñëa describes the characteristics in a different way. The questions are answered in five verses. The characteristics to be recognized within onself are mentioned in the first verse. He who does not hate the appearance of knowledge (the effect of sattva), action (the effect of rajas) or illusion (the effect of tamas), thinking that they will cause suffering by transforming into their respective effects, and who does not desire their disappearance along with their products, thinking that will cause happiness, such a person beyond hatred and attachment is called a person beyond the guëas. The conclusion of the sentence comes in verse25: guëätétaù sa ucyate. The presence or absence of hatred or attachment cannot be known to others, but to oneself. This is the internal quality of the person beyond the modes.

udäsénavad äséno guëair yo na vicälyate | guëä vartanta ity eva yo’vatiñöhati neìgate ||23||

23. One who remains situated neutrally, who remains undisturbed, understanding that only the guëas are acting, and does not act according to the effects of the guëas, is said to have surpassed the guëas. The second question “What is his conduct?” is answered by describing the external characteristics recognized by others, in three verses. He is neutral. Just as a neutral person does not move from his middle position when two parties are quarrelling, he is not moved by the guëas transformed with states of happiness and suffering situated in the mind. The guëas are acting (vartante) in producing their effects such as revelation of sattva guëa. He remains silent, convinced that he has no relation with the guëas. He does not act according to the effects of the guëas (na iìgate). Such a person is beyond the guëas.

sama-duùkha-sukhaù svasthaù sama-loñöäçma-käïcanaù | tulya-priyäpriyo dhéras tulya-nindätma-saàstutiù ||24||

24. He who is fixed in his svarüpa, is equal in sorrow and joy, who sees a lump of earth, a stone and gold as the same, who regards causes of happiness and distress as the same, who sees the difference between ätmä and prakåti, who regards criticism and praise of himself as the same, is said to be beyond the guëas. (Two verses continue to describe the external conduct.) Because he is fixed in his svarüpa (sva sthaù), he is equal in happiness and distress, since he knows that those are not part of the ätmä. Because of recognizing them as inferior things, he considers earth, stone and gold the same. He considers objects which yield happiness and distress (priyäpriye) as equal to a lump of earth. He is expert at seeing the difference between jéva and prakåti (dhiraù). He is equal in criticism or praise of himself, because those faults or good qualities which are causes of criticism or praise are not constitutional to the ätmä. Such a person is beyond the guëas

mänäpamänayos tulyas tulyo miträri-pakñayoù | sarvärambha-parityägé guëätétaù sa ucyate ||25||

25. One who remains equal in respect or disrespect, who is equal to friend and foe, who has given up all extraneous undertakings, is said to be beyond the guëas. This verse clarifies the previous verse. Criticism and praise are accomplished by words, whereas respect and disrespect (mäna apamäna) are accomplished by someone else’s body or mind. He gives up all undertakings (sarvärambha parityägé), other than those essential for supporting the material body. A person with the conduct mentioned from verse 23 to 25 can be understood by others to be beyond the guëas. He should be understood to be actually beyond the guëas, rather than one who talks a lot about conclusions (but does not act.)

mäà ca yo’vyabhicäreëa bhakti-yogena sevate | sa guëän samatétyaitän brahma-bhüyäya kalpate ||26||

26. He who serves Me alone in pure devotional service surpasses the guëas, and becomes endowed with his spiritual nature. . This verse answers the third question “How can one surpass the guëas?” The word ca indicates exclusiveness. He who has attained knowledge of the difference of the jéva from the guëas as described in verse 19 does not attain perfection of freedom from the guëas by that alone. Having attained that nature, He who takes shelter (sevate) of Me, Kåñëa alone, who am not touched by the guëas of mäyä, who am the controller of mäyä, who appear in many forms such as Näräyaëa, who am composed of pure knowledge and bliss, who am the abode of precious qualities such as omniscience—he who takes shelter of Me alone by performing the process of bhakti yoga--that person surpasses the guëas which are hard to surpass, and becomes suitable for, in other words attains (kalpate) his own inherent nature (brahma bhuyäya), the eight qualities of ätmä (no sin, no death, no old age, no hunger, no thirst, no lamentation, all desires are fulfilled, fully satisfied).

It was shown previously that the word brahma can mean the jéva. Accordingly, by the topmost process of bhakti, which inherently distinguishes jéva from God, the jéva realizes his svarüpa. By bhakti one does not attain a disappearance of the svarüpa of the jéva through merging with brahman. Previously the Lord said that one attains similarity with the Lord (sa mad-bhävaà yäti, BG 8.5 and mama sädharmyam ägatäù BG 14.2). Saying brahma bhüyäya, the Lord simply explains the previous statements. By the statements such as verse 2 of this chapter (idaà jïänam upäçritya), even in the state of liberation the jéva remains separate. In such çrutis as niraïjanaù paramaà sämyam upaiti: being free of contamination, he attains similarity with the supreme (Muëòaka Upaniñad 3.1.3), there would seem to be oneness with the Lord indicated. However by examination, one must still conclude difference of the jéva from the supreme Brahman because of other çrutis showing inherent difference between jéva and the supreme Brahman in qualities such as smallness and greatness, which are eternal. Therefore the phrase brahma bhüta means that the jéva attains the state of manifesting the eight qualities and still remains distinct from the Lord. The statement brahmaiva san brahmäpyeti (Being Brahman, he attains Brahman) (Båhad Äraëyaka Upaniñad 4.4.6.) does not mean that he becomes the Lord. It must only mean that he becomes similar to the Lord and thus attains the Lord. The Viçva Prakäça says that eva can mean resemblance (similarity) as well as exclusiveness (alone). Amara Koça also says that vayä, yathä, tathä, eva, evam and sämye (likeness) are equivalents. Thus brahma eva san brahma api eti means “he, becoming like the Lord with eight qualities, attains the Lord.” If this meaning were not taken the rest of the sentence would not make sense. There would be no meaning to “He, being brahman, then attains brahman.” 227

brahmaëo hi pratiñöhäham amåtasyävyayasya ca | çäçvatasya ca dharmasya sukhasyaikäntikasya ca ||27||

27. I am the shelter of the jéva who has attained his svarüpa, which is beyond death and possesses unchanging devotion to Me. I am the shelter of eternal, wonderful qualities, and extraordinary rasa for the unalloyed devotee. “Having realized the distinction of jéva, having attained transcendence of the guëas by exclusive bhakti to You, having attained his svarüpa, and having become liberated, how should a person designated as Brahman remain situated?” The word hi indicates certainty. For the jéva who is brahman (brahmanaù), who has manifested the eight qualities of brahman by destroying the previous coverings of the guëas, who has conquered death (amåtasya), who is unchangeable by being fixed in his svarüpa (avyayasya)—unchanging also in the state of liberation, and also unchanging in his great affection for Me—for that person, I alone--the form of bliss and knowledge, full of good qualities, beyond criticism, the best friend, the lord of all—I alone am the shelter (pratiñöhä). Pratiñöhä means “that in which something remains or resides—the ultimate shelter.” I am the supreme shelter, the most affectionate to all. Thus this person remains situated experiencing Me, endowed with the qualities mentioned above, by supreme bhakti: he is at no time separated from Me. na ca punar ävartate: he does not again take birth. (Chändogya 8.15.1)

227 How can he attain something if he already is that something?

The småtis say yad gatvä na nivartante: having gone there he does not return (BG 15.6); muktänäà paramä gatiù: He is the supreme shelter for those who are liberated (Mahäbhärata 13. 171.49). “Why should the liberated person then take shelter of You? For it says in the çrutis that liberation is the final result.” There are excellent results from that surrender. I alone am the shelter (pratiñöhä) of the six eternal auspicious qualities called ñad aiçvarya (dharmasya). I alone am the shelter of My extraordinary (ekäntikasya) rasa or delight (sukhasya) arising from variegated pastimes. He takes complete shelter of Me alone for experiencing My intensely blissful form, its splendors (vibhüti) and My pastimes. The çruti says:

raso vai saù, rasaà hy eväyaà labdhvänandé bhavati The Lord is rasa. Attaining Him, the embodiment of rasa, one becomes blissful. Taittiréya Upaniñad 2.7.1

One remains in saàsära by combination with the guëas. One becomes liberated by surpassing the guëas. This is attained only by devotion to the Lord. This is the knowledge from chapter fourteen. Chapter 15

çré-bhagavän uväca ürdhva-mülam adhaù-çäkham açvatthaà prähur avyayam |

chandäàsi yasya parëäni yas taà veda sa veda-vit ||1|| 1. They speak of this indestructible açvattha tree which has its roots upwards and branches downwards and whose leaves are the Vedas. He who knows this tree knows the Vedas. In the fifteenth chapter Kåñëa explains that detachment is the means of cutting saàsära, the jéva is the Lord’s aàça and that He is the Supreme Lord endowed with wonderful qualities. It has been described previously that though the jéva is naturally endowed with eight qualities and is filled with knowledge and bliss, he associates with the guëas of prakåti

according to his beginningless imprints in the form of karma, arranged in that manner by the will of the Lord. His association is of many types. He overcomes this association by discriminating knowledge, culminating in bhakti to the Lord. Gaining that, the jéva attains his svarüpa, takes shelter of the Lord and remains with the Lord forever in bliss. This has just been stated (in the last verse of the last chapter). Detachment which causes steadiness in that discriminating knowledge about the jéva; the jéva’s position as an aàça of the worshipful Lord; and the Lord’s supreme position over all others are described in this fifteenth chapter for use in the above mentioned objectives.228 In three verses the Lord describes the world of saàsära as a tree and detachment as a sword, in order to illustrate the power of detachment to cut saàsära composed of variegated guëas. They say this açvattha tree of saàsära has its branches down and root upwards. Upwards, in Satya-loka at the top of the universe, lies the root of the tree, in the form of four-headed Brahmä composed of mahat tattva, which is the first sprout coming from the seed of pradhäna. The tree has branches, so-called because of spreading out in all directions, going downwards below Satya-loka, in svar, bhuvar and bhü lokas, in the form of devas, gandharvas, kinnaras, asuras, yakñas, räkñasas, men, animals, birds, insects, fish and trees. The añvattha tree (saàsära) is considered the best of trees because of having the fruits of artha, dharma, karma and mokña. This tree is eternal (avyayam) in the sense of being continuous, because it does not disappear except through the discriminating knowledge mentioned in the Gétä. The çrutis also describe this tree:

ürdhva-mülo’väk-çäkha eño’çvatthaù sanätanaù This açvattha tree, with its root upwards and branches downwards is eternal. Kaöha Upaniñad 6.1

ürdhva-mülam arväk-çäkhaà våkñaà yo veda samprati na sa jätu janaù çraddadhyat måtyur mä märayad itiù He who knows now this tree with root upward and branches downward will not believe that death will kill him. (Taittiréya Äraëyaka 1.11.5)

The statements of the çruti which propound performance of kämya karma (chandäàsi) are called the leaves of the tree of saàsära, because the verses increase the very cause of saàsära--the väsanäs or impressions (as the leaves nourish the tree). Çruti verses such as the following are indicated.

väyavyaà çvetam älabheta bhüti-käma

228 They are useful for discriminating prakåti, jéva and the Lord, for inspiring bhakti, realizing ones svarüpa and surrendering fully to the Lord.

Desiring wealth and power one should sacrifice a white horse to Väyu. (Taittiréya Saàhitä 2.1.1.1) aindram ekädaçaka-pälaà nirvapet prajä-kämaù Desiring offspring one should offer eleven oblations to Indra. (Baudhäyana Çrauta Sütras 13.2.120.7)

A tree grows and flourishes by the leaves. He alone who understands this açvattha tree as described above knows the Vedas. The Veda describes this world as a tree, with the intention of showing that it should be cut down. One who knows how to cut down this tree of saàsära is called a knower of the meaning of the Vedas.

adhaç cordhvaà prasåtäs tasya çäkhä guëa-pravåddhä viñaya-praväläù | adhaç ca müläny anusaàtatäni

karmänubandhéni manuñya-loke ||2|| 2. The branches, nourished by the guëas, with sense objects for shoots, spread up and down. Secondary roots spread out everywhere in the world of men and are causes of continued action. Moreover, the branches of the tree (material bodies) are spread down and up. They spread downwards by jévas’ committing sinful acts and being born in the bodies of men and animals, and they spread upwards by jévas’ performance of pious acts and being born as devas and gandharvas. By the actions of the three guëas, like sprinkling water, the branches (bodies) take a gross form. The tree has shoots or buds (praväläù) in the form of sense objects (viñaya) such as sound and touch. The sense objects such as sound are considered to be shoots because of being joined to the tips of the branches, which are the senses, and because of being the abodes of enjoyment.229 The tree has secondary roots spreading down and up (“up” is indicated by the word ca).230 These secondary roots are the impressions caused by attachment and repulsion born from enjoyment of various sense objects. The impressions are said to be roots because they are causes of man’s tendency to act according to dharma or adharma. The main root (cause of the universe) is four-headed Brahmä and the secondary roots (which cause actions and particular bodies) are the various impressions. These are compared to the tangled roots emanating from the banyan tree. What type of roots 229 The branches (bodies) have tips (senses) which have shoots (sense objects), which are sources of enjoyment (räga). The word räga also means color. Just as the new leaves give color and beauty to the tree, the sense objects give enjoyment to the senses and body. Madhusüdana Sarasvaté gives the same analogy using senses and räga. 230 These are the roots descending from the branches of the banyan tree.

are these? They give rise to the bondage of karma. With the depletion of the enjoyment of results of previous karma (and fall of the jéva from a heavenly planet), they give rise to karma on the earth planet (karma anubandhéni). It is well known that this earth planet is the place for accruing karma.

na rüpam asyeha tathopalabhyate nänto na cädir na ca saàpratiñöhä | açvattham enaà su-virüòha-mülam asaìga-çastreëa dåòhena chittvä ||3||

tataù padaà tat-parimärgitavyaà

yasmin gatä na nivartanti bhüyaù | tam eva cädyaà puruñaà prapadye yataù pravåttiù prasåtä puräëé ||4||

3-4. The real form of this tree, its termination, its origin, and its shelter, cannot be perceived in this world. Cutting down this tree which has roots sprouting everywhere with the axe of detachment, one should search out the base, attaining which one does not return again, by taking refuge in that original person, Kåñëa, from whom the universe has come long ago. The form of this tree as described by Me with root upward and branches downwards is not perceived in the world of men. Its destruction is not perceived: it is not understood how to destroy the network of desires. Its origin is also not perceived: from what and why it has appeared in this manner is not understood. Its shelter is not perceived. Of what does it take shelter to remain standing? Rather, all that is understood is “I am a human, the son of Yajïadatta, the father of Devadatta. I do my actions according to that identity, and experience happiness and suffering. I am living in this province, in this village.” Because this açvattha is not understood and is the cause of useless vows and actions, one should cut it down with the strong axe of detachment (asaìga çastreëa), sharpened by repeated discrimination (dåòhena)-- with knowledge of things as they are, gained from association with devotees. Separating the tree from oneself, one should seek out the base (parimärgitavyam). The ending of the sentence is the next verse. Saìga means desire for sense objects, and asaìga means the opposite, detachment from sense objects. This is the weapon, because it can destroy the desires. The tree is tightly rooted (suvirüòha), as previously described.231 One should seek out that padam, which is situated above the root, (which is above everything else). One should seek it out by sädhana such as hearing, obtained from My devotees.

231 The main root is Brahmä and the tangle of secondary roots are the countless impressions which lead to bondage of karma.

What type of padam is that? Having attained it by sädhanas, people do not leave, they do not fall, in the manner of falling from svarga. The method of searching out the base is described. I surrender to that person who is the cause of all (adyam), from whom the universe has appeared long ago. What is explained here as the method of searching and attaining is hearing and other processes, along with surrender. The person who is the cause of the universe, surrendering to whom saàsära is destroyed, is Myself, Kåñëa.

ahaà sarvasya prabhavo mattaù sarvaà pravartate iti matvä bhajante mäà budhä bhäva-samanvitäù I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts. BG 10.8 daivé hy eñä guëa-mayé mama mäyä duratyayä mäm eva ye prapadyante mäyäm etäà taranti te This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it. BG 7.14

The Lord will also say :

na tad bhäsayate süryo na çaçäìko na pävakaù yad gatvä na nivartante tad dhäma paramaà mama The sun, moon and fire do not light up My supreme form. Having attained this beautiful form of Mine, they do not return. BG 15.6

nirmäna-mohä jita-saìga-doñä

adhyätma-nityä vinivåtta-kämäù | dvandvair vimuktäù sukha-duùkha-saàjïair gacchanty amüòhäù padam avyayaà tat ||5||

5. Those who are free from the delusion of pride, devoid of attachment, who are absorbed in reflecting on paramätmä, who have renounced material desire, who are free of dualities of happiness and distress, and who are without bewilderment, attain that indestructible goal. What type of people attain the goal, having surrendered to the Lord? They should be without pride (nirmäna) which is generated from respectful treatment. They should be free of absorption in what is false (nirmoha). They should be free of affection for wife and others (jita saìga doñä). They should daily consider the nature of their own

ätmä and paramätmä (adhyätma nityä). (They should be free of material desires.) They should be tolerant of or free of disturbance (vimuktäù) from opposites such as heat and cold which are the cause of the dualities of happiness and distress. They should be knowledgeable of the process of surrender (amüòhäù).

na tad bhäsayate süryo na çaçäìko na pävakaù | yad gatvä na nivartante tad dhäma paramaà mama ||6||

6. The sun, moon and fire do not light up My supreme form. Having attained this beautiful form of Mine, they do not return. The Lord, in describing the pada, indicates Himself. Having attained it, the surrendered persons do not return. That pada is My svarüpa, My form (dhäma), which is full of all excellences (paramam). Though the sun and moon and light illuminate everything, they do not illuminate that form. The çrutis say na tatra süryo: there exists no sun there. (Kaöha Upaniñad 5.15) That form cannot be lit by the sun, but rather, that form, which the sun cannot reveal, illuminates the sun and all other luminaries. I, the husband of Lakñmi, the form of knowledge which reveals itself, am to be known as the padam. I am attained by those who surrender.

mamaiväàço jéva-loke jéva-bhütaù sanätanaù | manaù-ñañöhänéndriyäëi prakåti-sthäni karñati ||7||

7. This eternal jéva, one of My parts, drags with it the senses and the sixth sense called the mind, which are situated in the bewildering prakåti. “Who is the jéva who attains You by the process of surrender?” The jéva is part of Me, the Supreme Lord alone (mama eva aàçaù), not part of Brahmä or Çiva, who are also lords, but not supreme. The jéva is eternal (sanätanaù), not produced at a certain time like sky temporarily confined by a pot.232 He is situated in the material world (jéva loke), and carries or drags with him the six senses (ear etc. and mind), like shackles on his feet. What are these senses? They are the products of ahaëkara which arise from transformation of prakåti (prakåti sthäni). It should be understood that the mind is the effect of ahaìkaära in the mode of sattva and the senses such as the ear are the effects of the ahaìkära in the mode of rajas. By surrender to the Lord, devoid of those material senses, the jéva goes to the planet of the Lord. Endowed with spiritual body and senses, like ornaments, the jéva takes shelter of the Lord and lives with Him.

sa vä eña brahma-niñöha idaà çaréraà martyam atisåjya brahmäbhisampadya

232 This is Çaìkara’s idea. The conception of the jéva is a temporary subdivision of Brahman, like sky in a pot. When the pot is broken the sky in the pot merges with the total sky.

brahmaëäpaçyati brahmaëä çåëoti brahmaëaivedaà sarvam anubhavati This jéva fixed in the brahman giving up his material body, and attains brahman. He sees by brahman, hears by brahman, experiences everything by brahman. Mädhyandinäyana çruti233 vasanti yatra puruñäù sarve vaikuëöha-mürtayaù In the Vaikuëöha planets all the residents are similar in form to the Supreme Personality of Godhead. They all engage in devotional service to the Lord without desires for sense gratification. SB 3.15.14

The jéva assumes a full spiritual form by the will of the Lord. Some compare a portion of brahman, the jéva, to sky in a pot or reflection of sky in water. A portion of the brahman becomes separated by the intervention of the antaùkaraëa, the internal sense. Whit the destruciton of the reflection, or destruciton of the pot or water, the sky returns to its pure state. Similarly with the destruction of the internal sense, or with the destruction of the reflection, the the part of brahman,jéva, attains the state of pure brahman. This explanation of the word aàça in the verse cannot be accepted, because of a contrary statement: the group of jévas are My part, and are eternal. (The words all refer to the same thing.) The two theories of pariccheda (limitation of brahman) and pratibimba (reflection of brahman) which try to explain the division of brahman, are also defeated by the explanations given to the the verse dehino’smin yathä. (BG 2.12) Through the similarity of its reflected image one can understand the real nature of an object, by carefully discerning the substratam of the reflection, as in the case of understanding about an object by seeing its reflection in water. Therefore the jéva can be said to be a secondary form of brahman and is thus called a part or aàça of the brahman. It is similar to saying that one hundreth aàça of the moon planet is the planet of Venus (since it has a hundreth of the brilliance, but not a actual portion of the moon). Being a part (aàça) means that a real object exists in a particular limited place. Brahman is the possessor of çakti, and another real entity is the çakti of brahman. The çakti of brahman is the jéva. This is understood from the Lord’s previous statement: itas tv anyäà prakåtià viddhi me paräà jéva-bhütäm: know this other superior energy of Mine, the jévas. (BG 7.5) Therefore, because the jéve exists in a particular limited place (separate from the Lord but similar to some degree), the jéva is called a part of the Lord. çaréraà yad aväpnoti yac cäpy utkrämatéçvaraù | gåhétvaitäni saàyäti väyur gandhän iväçayät ||8||

233 I do not know what this refers to. This seems to be from a branch of the Çukla Yajur Veda.

8. Whenever the jéva accepts or leaves a body, he takes these senses with him in the subtle body, just as air takes fragrances from objects and goes elsewhere. The previous verse mentioned that the jéva situated in the material world is carrying the senses. This verse elaborates this point. Whenever (yad) the jéva enters another body, giving up the previous one, and whenever he leaves the body he has attained, the master of the senses and body (éçvaraù), the jéva, takes those senses along with the subtle body, wandering from body to body, just as the wind, taking fragrance from the flower bud (äçayät), travels elsewhere.

çrotraà cakñuù sparçanaà ca rasanaà ghräëam eva ca | adhiñöhäya manaç cäyaà viñayän upasevate ||9||

9. Taking shelter of the ear, eye, skin, tongue, nose and mind, the jéva enjoys the objects of the senses. For what purpose does he take the senses and go to the next body? This jéva taking shelter of, or depending on the senses such as the ear, along with the mind, enjoys the sense objects such as sound. He takes the senses in order to receive the sense objects. The word ca indicates also (besides the knowledge senses mentioned in the verse), the action senses (hands, feet, voice, genital, anus), and the five life airs (präëa, apäna, udäna, vyäna, samana). The jéva takes shelter of all of these.

utkrämantaà sthitaà väpi bhuïjänaà vä guëänvitam | vimüòhä nänupaçyanti paçyanti jïäna-cakñuñaù ||10||

10. The foolish do not understand when the jéva leaves the body, resides in it or enjoys the sense objects. Those with eyes of knowledge realize this ätmä. The person with no discrimination does not realize the jéva, which he is capable of realizing since it is situated in his body. Though the ätmä leaves the body, or is situated in the body, and being situated there, enjoys objects, engaging with the senses to experience happiness, distress and illusion (guëa anvitam), the fools do not realize that ätmä, though capable of doing so. Those with eyes of discriminating knowledge in long use, however, see the ätmä. They realize it as separate from the body and senses.

yatanto yoginaç cainaà paçyanty ätmany avasthitam | yatanto’py akåtätmäno nainaà paçyanty acetasaù ||11||

11. Endeavoring yogés see this soul situated in the body. Those with impure heart, though they may endeavor, do not see it. The Lord elaborates on the point that those with eyes of knowledge see, saying that it is difficult to see the ätmä. Yogés, endeavoring by undertaking the processes like hearing, see the ätmä (enam) situated in the body (ätmani). Others, though they endeavor, having impure heart (akåtämtanaù), not having developed discriminating knowledge (acetasaù), do not see the ätmä (enam). The implication is that the ätmä is hard to understand.

yad äditya-gataà tejo jagad bhäsayate’khilam | yac candramasi yac cägnau tat tejo viddhi mämakam ||12||

12. Know that the light of the sun, moon and fire, which illuminates this universe, is My light. I alone accomplish the enjoyment for My aàça, the jéva, who is attached to the material world, and I alone accomplish the liberation for the jéva desiring freedom from the material world. This is explained in four verses. Know that the light situated in the sun, in the moon and in fire, which illuminates the whole universe, belongs to Me. Actions for attaining jéva’s enjoyment according to his karma are accomplished by the light of the sun which has risen and the fire which is blazing. These actions are causes of happiness and destroy darkness and lethargy for the jéva. When the moon rises, there is nourishment of herbs, dissipation of heat and pain, and relaxation in the moonlight. The light which produces these effects in the sun, moon and fire is My vibhüti of light.

gäm äviçya ca bhütäni dhärayämy aham ojasä | puñëämi cauñadhéù sarväù somo bhütvä rasätmakaù ||13||

13. Entering the earth by My power, I support all beings. I nourish all plants, becoming the moon, full of sweet juice. Entering the earth, which is like a lump of dust, I make it firm and support all moving and non-moving things by My çakti. The sacred text says yena dyaur ugrä påthivé ca dåòhä: by whom the heavens, and powerful earth are made firm. (Åk Veda 8.7.3.1) This indicates that, if not for that power, the earth would perish, dissolving like a fistful of sand. Becoming the moon, made of nectar (rasätmakaù somaù), I nourish all

plants, such as rice. I make things full of various tasty flavors. For the jévas situated on the earth and enjoying various tastes, I alone accomplish their experience of various tastes, after making the places of enjoyment such as palaces, gardens, tanks and playgrounds (from earth).

ahaà vaiçvänaro bhütvä präëinäà deham äçritaù | präëäpäna-samäyuktaù pacämy annaà catur-vidham ||14||

14. Becoming the fire of digestion, I take shelter within all beings. I digest the four types of food using the präëa and apäna. I alone am the cause of digesting foods, such as rice and other enjoyable items. Becoming the fire of the stomach, accepting that small body, taking shelter in the stomachs (deham) of all living beings, being engaged with the präëa and apäna which enliven the stomach, I bring about the digestion of the four types of food eaten by the living entities. The çåuti says ayam agnir vaiçvänaro yo’yam antaù puruñe yenedaà annaà pacyate: the Lord is the fire of digestion which is within man and by which food is digested. (Båhad Äraëyaka Upaniñad 5.9) That I alone am the body of the digestive fire, assisting in digestion, is also stated by the author of Vedänta. çabdädibhyo’ntaù pratiñöhänäc ca: if there be objection that the fire of digestion is not Viñëu, because of opposing statements and His residing in the human body, the answer is that the fire is Viñëu, because meditation on Visnu is taught. (Vedänta Sütras 1.2.27) The four types of food are those which are chewed (bhakñyam), sipped (bhojyam), licked (lehyam) and sucked (cüñyam). Bhakñya means that which is chewed with the teeth, such as chick peas or bread. It is also called carvyam. Sipped items are such thing as soup and porridge. Licked items are such things as milk rice, raw sugar and honey. Sucked items are such things as ripe amalaki and sugar cane. When the Lord says He becomes the moon and the fire of digestion, that He is not different from them, it should be understood that He does so by His power of pervasion.

sarvasya cähaà hådi saàniviñöo mattaù småtir jïänam apohanaà ca |

vedaiç ca sarvair aham eva vedyo vedänta-kåd veda-vid eva cäham ||15||

15. I am situated in everyone’s heart. From Me come remembrance, knowledge and forgetfulness. And I am also known by all the Vedas. I am the maker of the Vedänta since I alone know the Vedas. This verse indicates that the Lord alone is the cause of knowledge and ignorance of the living entities.

I alone have entered as the controller into the hearts of the moon and fire of digestion, and of all living beings. I alone have entered their bodies as the regulator for bringing about their knowledge for performing all their actions. The çruti says antaù-praviñöaù çästä janänäm: He has entered within as the controller of all people. (Taittiréya Äraëyaka 3.11) As well, from Me alone comes remembrance and knowledge to seek out sensations of objects previously experienced, for connecting the sense with the sense object. From Me alone comes the removal of those two items (apohanam). Thus Uddhava says: tvatto jïänaà hi jévänäà pramoñas tatra çaktitaù: from You alone the knowledge of the living beings arises, and by Your potency that knowledge is stolen away. (SB 11.22.28) Having shown how He alone enables the jévas to enjoy in the material world, the Lord now shows how He alone enables the jévas to get liberation. I alone, the Lord of all, holder of all powers, Kåñëa, am to be known by all the Vedas. The çruti says yo’sau sarvair vedair géyate: It is He who is praised by all the Vedas. (Gopäla Täpané Upaniñad) I am to be known indirectly through karma käëòa portion of the Vedas and directly through the jïäna käëòa portion of the Vedas. “How is this to be understood?” “I have produced the final conclusion (anta) of the Vedas, Vedänta Sütras, by taking the form of Bädaräyaëa. Thus the author of the vedänta says ta tu samanvayät: Viñëu is the subject of the Vedas because that is the meaning of all Vedic texts. (Vedänta Sütras 1.1.4)” “But others will explain the meaning of the Vedas in a different way.” “I alone am the knower of the Vedas (veda vit). The meaning which I have determined by becoming Bädaräyaëa is the meaning of the Vedas. Any other meaning is filled with error. Thus I alone (as Bädaräyaëa) am the producer of liberation, since even by studying the Vedas there is misunderstanding about the identity of the Supreme Lord who bestows liberation.”

dväv imau puruñau loke kñaraç cäkñara eva ca | kñaraù sarväëi bhütäni küöastho’kñara ucyate ||16||

16. There are two conscious beings mentioned in the Vedas: the conditioned jévas and the liberated jévas. The bound jévas are all these living entities with bodies. The liberated jéva are fixed with one form for all time. The Lord now summarizes the meaning of the Vedas as defined by Bädaräyaëa.

The meaning of the word loka is “that by which truth is perceived (lokyate).” Thus loka means Veda. In the Vedas, two types of men (puruñau) are celebrated (prathitau), or confirmed. Who are they? One is destructible (kñaraù), going through many changes because of having a destructible body. He is bound up because of mixing with the material world. The other is situated in a asingle condition, because of not having a destructible body (akñaraù). He is liberated because of having no connection with the material world. The two are further described. The destructible refers to all the beings from Brahmä to the immovable beings (sarva bhütäni). The indestructible is always in one state (küöasthaù), ever liberated. The delineation of a whole group by the singular case can be understood in connection with previous statements such as such as bahavo jïäna-tapasä (BG 4.10) and idaà jïänam upäçritya (BG 14.2), There, such liberated souls are mentioned as many.

uttamaù puruñas tv anyaù paramätmety udähåtaù | yo loka-trayam äviçya bibharty avyaya éçvaraù ||17||

17. The highest person is different from this. He is described as the paramätmä, who, having entered the three worlds, though being the controller and unchanging, supports them. The reason the two were delineated is now described in this verse. There is another (anyaù) person, who is different in conception from the two types mentioned. He is described according to the scriptures as paramätmä (iti udähåtaù). The quality which makes Him supreme (uttama) is then described. He enters the three worlds and supports everything. This position of supporting and protecting the universe cannot refer to the conditioned jéva because he cannot perform such actions. It cannot refer to the liberated jéva because he is devoid of interaction with the world.

yasmät kñaram atéto’ham akñaräd api cottamaù | ato’smi loke vede ca prathitaù puruñottamaù ||18||

18. Because I am superior to the conditioned and liberated jévas, I am celebrated in the Vedas and the småtis as the Supreme Person. Using the name purusottama, the Lord defines His own nature. Uttama here means most outstanding. Loke here refers to the scriptures written by men (småti). Loka means that which reveals the meaning of the Vedas. He is praised in the småti and the Vedas. In the Vedas it is said:

tävad eña samprasädo’smäc charérät samutthäya paraà jyotérüpaà sampadya svena rüpeëäbhiniñpadyate, sa uttamaù puruñaù

The ätmä, the object of mercy, rising from its body, attains the supreme light, the Supreme Person, and manifests his natural form. Chändogya Upaniñad 8.12.3

That supreme light attained by mercy is the paramätmä. In the scriptures written by men (småti), He is also praised as the supreme person:

tair vijïäpita-käryas tu bhagavän puruñottamaù avatérëo mahä-yogé satyavatyäà paräçarät The supreme person, bhagavän, appeared in Satyavati through Paräçara. Skanda Puräëa

yo mäm evam asaàmüòho jänäti puruñottamam | sa sarva-vid bhajati mäà sarva-bhävena bhärata ||19||

19. He who without confusion knows Me as the Supreme Person knows everything. He worships Me by all methods, O descendent of Bharata. The results for those who know the Lord as the Supreme Person are described in order to highlight the nature of the Lord. Thus (evam), according to the definitions given by Me, rather than according to literal definitions, he who knows Me as the Supreme Person is without foolishness. He is without doubt concerning My position as the Supreme Person described by Me. Knowing the meaning of these three verses, he is the knower of everything (sarva vit), because these three verses are the purport of the Vedas. He who knows My position as the Supreme Person worships Me in all ways (sarva bhävena). I will give mercy to that person who knows the meaning of the Vedas and performs all the aìgas of bhakti. But he who doubts My position as the Supreme Person, even though he has studied all the Vedas, is actually ignorant. Though he may do all types of worship, he is not a devotee.

iti guhyatamaà çästram idam uktaà mayänagha | etad buddhvä buddhimän syät kåta-kåtyaç ca bhärata ||20||

20. Thus I have spoken the most secret scripture, O sinless Arjuna. Knowing this, you will have knowledge and realization, O descendent of Bharata. This knowledge is not revealed to the unqualified persons. With that in mind, the Lord speaks.

Thus (iti), I have briefly spoken to you, the supreme devotee, this scripture composed of three verses defining the Supreme Person. O sinless one (anagha), you should not reveal this to the unqualified (who are not pure like you). Understanding this, a person has full knowledge of the scriptures (buddhimän) and will achieve direct realization (kåtäkåtyaù). Thus knowledge about the Supreme Person is praised. From the fifteenth chapter one learns that the person who is different from the conditioned and liberated souls, and who supports and is superior to both of them, is the Supreme Lord Kåñëa. Chapter 16

çré-bhagavän uväca abhayaà sattva-saàçuddhir jïäna-yoga-vyavasthitiù |

dänaà damaç ca yajïaç ca svädhyäyas tapa ärjavam ||1|| ahiàsä satyam akrodhas tyägaù çäntir apaiçunam |

dayä bhüteñv aloluptvaà märdavaà hrér acäpalam ||2|| tejaù kñamä dhåtiù çaucam adroho nätimänitä |

bhavanti saàpadaà daivém abhijätasya bhärata ||3|| 1-3. Fearlessness, purity of consciousness, having knowledge of the methods of jïäna, charity, sense control, sacrifice, study of the Vedas, austerity, sincerity, non-violence, truth, absence of anger, lack of possessiveness, peace, not criticizing others, mercy to living beings, absence of greed, gentleness, humility, steadiness, strength, forgiveness, fortitude, cleanliness, avoiding injury of others, and lack of pride manifest in a person born with sättvika qualities. In the sixteenth chapter Kåñëa speaks about the natures of the saintly and demonic persons, teaching that the first type is excellent and the second is despicable. Describing how the roots of the açvattha tree spread out, the Lord explained that the fortunate and unfortunate impressions caused by previous karmas were the secondary roots of the tree of saàsära. In the ninth chapter, the Lord narrated that the natures of living entities was either daiva, asura, or räkçasa (goodness, passion and ignorance.)

The daiva nature, having sattva attitude and pious impressions, causing performance of duties according to the Vedas, is suitable for liberation. That is the daivé sampat mentioned in this chapter, the excellent fruit of the açvattha tree. The natures of asuras and räkñasas, in the modes of passion and ignorance, which are causes of all evil, following the inclination for attachment and repulsion, filled with sinful impressions, causes these people to fall to hell. This is the asura sampat, the undesirable fruit of the tree. This is the purpose of the sixteenth chapter explains this. The Lord speaks of the daivé sampada in three verses. In those verses the Lord successively describes the duties of the four äçramas and varëas. First He speaks of the sannyäsés. The sannyäsé is fearless (abhayam), free from the fear of how he will survive alone without any work. He has purity of mind (sattva saàçuddiù) by performance of duties of his äçrama and varëa. He is fully knowledgeable of the methods (yoga) of attaining jïäna (jïäna yoga vyavasthitiù), such as hearing. There three are his characteristics. Next he describes the householders. The householder offers food and other items owned by himself, earned by proper methods, to qualified persons (däna). He controls the external senses according to the rules (damaù). He engages in the performance of prescribed sacrifices (yajïa.) These three are the householder’s characteristics. Next the Lord describes the brahmacäré. He is engaged in study (svädhyäyaù), called brahma yajïa. He is fixed in studying the Vedas, which are a group of sounds not created by men, which brings about realization of the Lord endowed with energies. This is the one quality of the brahmacäré. Next He speaks of the vänaprastha. Tapa here refers to the three types of austerity, which will be mentioned in the eighteenth chapter. This is the one quality of the vänaprastha. The qualities of the brähmaëa are described. Ärjava means straightforward, meaning that he reveals to faithful listeners the meaning of important topics as he has understood them. Ahiàsa means not to stop the life span of another living entity. Satya means making accurate statements concerning things one has seen without meaningless content. Akrodha is the control of anger which appears when an evil person criticizes oneself. Tyaga means not saying bad words when others insult. Çänti means control of the mind. Apaiçuna means not using bad words against another person in his absence. Dayä means intolerance of the suffering of other living entities. Alolupa means absence of greed. The absence of “a” with the word, making aloluptva instead of the ordinary form alolupatva is for metrical reasons. Märdava or gentleness means intolerance of separation from association of saintly persons. Hré àeans bashfulness to do unlawful acts. Acäpala means absence of useless actions. These are the twelve characteristics of the brähmaëa.

Next the Lord describes the kñatriya qualities. Teja means not being conquered by lesser persons. Kñamä means not showing anger to those lesser persons who treat one with contempt, though he is capable of such anger. Dhåti means giving effort to support the fatigued senses, so that they remain energetic. These are the three qualities of the kñatriya. The qualities of the vaiçya are described next. Çauca means to be free of untruthfulness, deceit and other bad qualities in going about his mercantile affairs. Adroha means not to take up weapons to do violence to others. These are his two qualities. The Lord describes the qualities of the çüdra. Na atimänitä means to be devoid of thinking oneself worthy of worship and being humble before the three higher castes whom he regards as worthy of worship. This is one quality. The total comes to twenty-six qualities. These are understood to be the principle qualities of the äçrama and varëas. Those qualities which are not mentioned here should also be included. The list is not exhaustive. These qualities appear in a person born (jätasya) with auspicious impressions (daivém sampadam) manifested through pious acts which show their fruits at the time of accepting a body. puëyaù puëyena karmaëä bhavati päpaù päpena: he becomes pure by pure karmas, bad by bad karmas. (Båhad Äraëyaka Upaniñad 4.4.5) This sampat or wealth is possessed by the devas,, those who respect the Lord. Because from this position a person has the possibility of attaining jïäna and bhakti, it is the excellent fruit of the tree of saàsära.

dambho darpo’timänaç ca krodhaù päruñyam eva ca | ajïänaà cäbhijätasya pärtha saàpadam äsurém ||4||

4. False pretence, pride, attachment, anger, cruelty and lack of discriminating power manifest in one born at a time indicating tamasic or rajasic qualities. The Lord now speaks of qualities of the asura which cause hellish existence, in one verse. Dambha means performance of religious duties with the intention of being known as a religious person. Darpa means pride in having a good lineage or knowledge, thinking that one should be respected. Krodha means anger. Päruñya means using rough language in front of others. The word ca indicates all the qualities opposite to those mentioned in the previous verses, such as cäpala, having useless actions.234 Ajïäna means devoid of intelligence to discriminate between what is proper and what is improper conduct. The word ca indicates the qualities such as adhåti, and those following from the previous list (çaucam, droho, ätimänitä). These qualities

234 Thus the asura sampat includes such qualities as hiàsä, asatya, atyäga, açänti, paiçunam, and lolupatva.

appear in a person born with inauspicious impressions (äsurém sampadam) which manifest from sinful actions, and which bear fruit at the time of taking a body. The çruti says päpaù päpena: the sinful person is born through sinful acts.

daivé saàpad vimokñäya nibandhäyäsuré matä | mä çucaù saàpadaà daivém abhijäto’si päëòava ||5||

5. The daiva qualities lead to liberation and the asuric qualities lead to bondage. Do not worry Arjuna, you have been born with the sättvika qualities. This verse describes the differing results of the two sets of qualities. The first half of the verse is clear. Arjuna was thinking that he belonged to the äsuric group and would go to hell, since he was contaminated with anger and harsh words, and desired to kill Droëa and others worthy of worship, by shooting his arrows. The Lord, seeing Arjuna in this state, addressed him saying, “Do not worry. O son of Päëòu, you are of the godly nature for, being a kñatriya, it is prescribed that you should shoot arrows and show rough behavior. To do otherwise than that would give you the nature of an asura. Do not lament.”

dvau bhüta-sargau loke’smin daiva äsura eva ca | daivo vistaraçaù prokta äsuraà pärtha me çåëu ||6||

6. There are two types of created beings in this world--the divine and demonic. I have described the divine at length. Hear from Me about the demonic, O son of Påthä. Seeing that Arjuna’s lamentation did not go away, the Lord began to describe the qualities of the asura. In this world of humans who are ordained to act (asmin loke), there are two types of created humans (bhüta sargau). When a person in this world of men restricts his inborn attraction and repulsion through the injunctions of scripture and performs goals according to the scriptures, he is godly. When he gives up scriptural injunctions and acts against scripture under the control of attraction and repulsion, he is demonic. There does not exist anything other than dharma and adharma in wandering through millions of births in this universe. The çruti says dvayä ha präjapatyä deväç cäsuräç ca: the deva and the asura, these two were produced by Brahmä. (Båhad Äraëyaka Upaniñad 1.3.1) I have in detail described the divine perons in verses 1-3. Now hear about the demon. I will describe him in detail

pravåttià ca nivåttià ca janä na vidur äsuräù | na çaucaà näpi cäcäro na satyaà teñu vidyate ||7||

7. Demonic people do not understand dharma and adharma. They do not have cleanliness, regulated activities, or truthfulness.

In twelve verses, the Lord discusses the demonic group. The demonic persons do not know what is to be performed as dharma and what is to be avoided because it is adharma. The use of the word ca twice indicates that they do not also know the scriptural injunctions for dharma and prohibitions of adharma. This is because they do not have any regard for the Vedas. They do not have internal or external cleanliness (çaucam) necessary for following vedic injuntions. They do not have conduct (äcäraù) according the rules of Manu and others. They do not have truth (satyam), words telling the facts for the benefit of living entities. Their teachings are like the sound of jackels and vultures.

asatyam apratiñöhaà te jagad ähur anéçvaram | aparaspara-saàbhütaà kim anyat käma-haitukam ||8||

8. They say the world is false, without a foundation, without a creator. It arises by innate properties of matter. It arises by lust alone. The Lord shows the conclusions of the demons. He speaks first of one soul (impersonal) philosophy. This world is false (asatyam), filled with error, like thinking shell is silver. The world has no basis (apratiñöham), like a flower in the sky. It has no God as a cause for its creation, maintenance and destruction (anéçvaraù). Being of this nature, it is just composed of an illusion. If there were a Supreme Lord within the world, the world He created would not be so ephemeral. Therefore they consider that the world must be false. This one soul without qualities, known by all sources of knowledge, because of error in knowledge, reflects itself through ignorance as another entity--in the form of the material world, the individual jévas and the Lord. From the time of realizing ones real nature as the one soul, there is no contradiction, there is only oneness. Until that time of awakening, everything is like elephants, horses and chariots in a dream. In realizing ones true nature, what was imagined out of ignorance should disappear along with the notion of being a separate jéva, just as the chariots and horses disappear during deep sleep. The Lord then describes the theory of svabhäva or nature, advocated by the Buddhists. The world does not arise from the intercourse between men and women (aparaspara sambhütam) or like a potter produces a pot (with intention), since the parents produce a child with lack of knowledge. Even after men and women enjoy one time only, children appear, and scorpions appear from sweat spontaneously. Thus creation takes place by its own nature, spontaneously, by natures inherent properties. The Lord describes the theory of the Lokäyatas (Carvaka). What more can be said? There is no purpose of the world except to fulfill lust. The lust between men and women alone is the cause of the world, being the motive for all action. Haitukam from hetu indicates some motive. Or the Jains say that is the cause is ones own will--whatever one can imagine according to his reasoning power, he will say that is the cause of the world.

etäà dåñöim avañöabhya nañöätmäno’lpa-buddhayaù | prabhavanty ugra-karmäëaù kñayäya jagato’hitäù ||9||

9. Taking shelter of these viewpoints, not understanding ätmä, believing in worthless philosophies, performing violent actions, and being hostile to the world, these men deviate the world from spiritual truth.

Taking shelter of actions and philosophies to exemplify their respective views, they destroy the world. Dåñöim is in the singular to indicate the whole class of demonic philosophies. Taking support (avañöabhya) of their philosophies, these foolish people, with worthless opinions (alpa buddhayaù), devoid of understanding ätmä distinct from the body (nañöätmanaù), fixed in actions of violence, slander and insult (ugra karmänaù), being enemies of the world (jagataù ahitäù), deviate the world from spiritual truth (kñayäya prabhavanti).

kämam äçritya duñpüraà dambha-mäna-madänvitäù | mohäd gåhétväsad-grähän pravartante’çuci-vratäù ||10||

10. Taking shelter of insatiable desire for sense objects, filled with false religiosity, desire for self-worship and false importance, with impure vows, they become attached to all sorts of temporary things out of bewilderment. This verse describes their evil tendencies and conduct. Taking shelter of thirst for sense enjoyment (duñpüram kämam), accepting material objects as all in all (asad grähän gåhétvä), out of illusion, not from scriptural direction (mohät), having impure vows (açuci vratäù), they engage in activities (pravartate). Asad grähän means wicked crocodiles as well as material properties. They become attached to attractive things like money, property, and women, produced from imaginary devatäs, their mantras, and their worship, which destroy spiritual life, but which are difficult to restrain, like ferocious crocodiles. “Impure vows” means they indulge in so-called religious vows which include eating meat, taking liquor, and visiting the crematorium. Dambha means that they act for being known as religious even though they are irreligious. Mäna means that they proclaim themselves to be worshippable, though they are not worthy of respect. Mada means that they project themselves the most elevated of persons though they have no good qualities. They are endowed with these qualities.

cintäm aparimeyäà ca pralayäntäm upäçritäù | kämopabhoga-paramä etävad iti niçcitäù ||11||

11. Taking shelter of unlimited thoughts and worries of what they should obtain till the point of death, they are convinced that the goal is only to enjoy sense objects to the utmost.

Engaged in unlimited thinking of objects to be attained up to the point of death, their only goal in this life is to immerse themselves in sense objects (käma upabhoga paramä), firmly believing (niçcitäù) that this is all there is (etävat), and there is no question of happiness in another life after death (etävad niçcitäù).

äçä-päça-çatair baddhäù käma-krodha-paräyaëäù | éhante käma-bhogärtham anyäyenärtha-saàcayän ||12||

12. Bound by hundreds of shackles of desire, surrendered to lust and anger, they strive to amass heaps of wealth through illegal means in order to enjoy sense objects.

The meaning of the first line is clear. They make effort (éhante) to amass wealth for enjoying sense objects by illegal means such as theft and false testimony (anyäyena).

idam adya mayä labdham idaà präpsye manoratham | idam astédam api me bhaviñyati punar dhanam ||13||

13. I have gained this object today. Next I will obtain this other object that I desire. This is mine now. This wealth will also be mine in the future. Describing their conduct in pursuit of wealth in which they use fanciful words, the Lord says they will go to hell in four verses. I have obtained today this field (idam), these animals and children by the strength of my intelligence (mayä). I will obtain this other object dear to my mind (manoratham) by my strength. This wealth, being obtained by my strength alone, now belongs to me (idam asti). Next year, this wealth I am longing for will also become mine, just by my strength. He does not acknowledge that it is by karma or the mercy of the Lord that he acquires these things.

asau mayä hataù çatrur haniñye cäparän api |

éçvaro’ham ahaà bhogé siddho’haà balavän sukhé ||14|| 14. I have killed my enemy. I will kill others also. I am the lord. I am the enjoyer. I am strong and happy. Having proclaimed his thirst for wealth, in this verse he declares his evil mentality. I have killed this enemy called Yajïadatta by my superior strength. I alone will kill other enemies also and others (ca)--not even desiring their wives or wealth. No one except me should live. (The word ca indicates this.) Some say that the will of the Lord and fate are the cause of victory, but I alone am the lord, being fully independent, for, by myself, I accomplish all enjoyment (bhogé siddhaù). If someone

makes a God, let him take me as God rather than anyone else, because no one else is available except me.

äòhyo’bhijanavän asmi ko’nyo’sti sadåço mayä | yakñye däsyämi modiñya ity ajïäna-vimohitäù ||15||

15. I am wealthy and high born. Who is equal to me? I shall enjoy women and defile them. I will enjoy. In this way, they are bewildered by ignorance. “But I can see others who are equal to you in wealth and family. Why should you be God?” I am wealthy (äòhyaù), through my own efforts, and have good family (abhijanavän). There is no one similar to me on any grounds. No one is equal to me: I alone am God. By my own strength, I will associate with heavenly women (yakñye). I will defile them (däsyämi). I will enjoy with them (modiñye). In this way, being bewildered by ignorance, such persons fall to hell. The completion of the sentence is the next verse.

aneka-citta-vibhräntä moha-jäla-samävåtäù | prasaktäù käma-bhogeñu patanti narake’çucau ||16||

16. Misled by many thoughts, covered by a net of illusion, extremely attached to enjoying objects, they fall into an unclean hell. Mind agitated by objects which they are endeavoring to obtain for a long time (aneka citta vibhräntä), surrounded by a net made of illusion, like fish in a net, from which they cannot escape, dying while being strongly attached to enjoyment of senses objects, they fall to hell, to impure places like Vaitaraëé.235

ätma-saàbhävitäù stabdhä dhana-mäna-madänvitäù | yajante näma-yajïais te dambhenävidhi-pürvakam ||17||

17. Respected by the unintelligent, unsubmissive, filled with the intoxication of pride in their wealth, they perform worship for show only, through false yajïa, without following scriptural rules. Recognized as preeminent (ätma saàbhävitäù) by themselves alone, not by knowers of scripture, lacking humility (stabdhä), filled with pride in wealth, filled with pride (mada) at being respected as paramahaàsa or a great mendicant, worthy of all worship, or greatly learned in worship, they worship devatäs they themselves concoct, by rules of worship which is worship in name alone, dressing up as

235 This is a river in hell filled with blood, bones and pus.

renunciates, and pretending to be religious (dambhena) for the prosperity of their own house and family. All this is without following the Vedic rules (avidhi püravakm).

ahaàkäraà balaà darpaà kämaà krodhaà ca saàçritäù | mäm ätma-para-deheñu pradviñanto’bhyasüyakäù ||18||

18. Surrendered to ego, strength, arrogance, lust, and anger, they hate Me situated in their own and others’ bodies, and find fault in the qualities of the Vedas and Me. They are completely disrespectful to the Vedas and the Supreme Lord delineated therein. They take shelter of false ego, strength, pride lust and anger, disrespecting Me, the Lord of all, situated as the controller and maintainer in all bodies including theirs, and as well, disrespecting the Vedas which describe Me. They ascribe faults to the qualities of the Vedas and Myself, by dishonest logic (abhyasüyakäù). Their false ego tells them “I alone do everything independently.” Taking shelter of their strength, they think, “I alone am the victor.” Taking shelter of arrogance they say, “There is no one equal to me.” Taking shelter of lust, they say, “”My desires are greater than all others’ combined.” Taking shelter of anger, they think, “I will kill my enemy.”

tän ahaà dviñataù krürän saàsäreñu narädhamän | kñipämy ajasram açubhän äsuréñv eva yoniñu ||19||

19. I cast those hateful, cruel, and lowest of humans, constantly doing evil, into repeated birth and death in the wombs of demons. Because of their asura mentality they will not get liberation at all. This is explained in two verses. I, the Lord of all, who give results to all according to their karmas, throw them again and again (ajasram) into births as sinful persons (hunters) or mlecchas, involved with violence and thirst for enjoyment.

äsuréà yonim äpannä müòhä janmani janmani | mäm apräpyaiva kaunteya tato yänty adhamäà gatim ||20||

20. Taking birth as demons birth after birth, these fools, not attaining My mercy at all, then go to the lowest status of life, O son of Kunté. “Will those born in the wombs of asuras become liberated at some time by Your mercy, after many births?”

These fools, having been born in òemonic wombs, not attaining Me at all, proceed to the wombs of the lowest creatures like dogs. Use of the word eva after apräpya indicates that there is no possibility for them to get My mercy. A good birth suitable for practicing attaining the Lord is very rare (what to speak of this low birth). The çruti also says:

atha kapüya-caraëä abhyäso ha yat te kapüyäà yonim äpadyeran çva-yonià vä çükara-yonià vä caëòäla-yonià vä Those of bad conduct attain low births, such as dogs, pigs and caëòälas. Chändogya Upaniñad 5.10.7

“But because You have the quality having all Your desires fulfilled (satya saìkalpatva), You can make them qualified, even if they are so unqualified.” Anything is possible for the Lord, but though He could do this, He does not have that desire, since there is no good reason for Him to do that. Thus there is no fault of prejudice in the Lord. The author of the Vedänta says vaiñyamya-niarghåëye na: there is no prejudice or hatred in the Lord. (Vedëata Sütras 2.1.35) Therefore these two verses are very appropriate. Those asauras described here who do not accept scripture are always shown to be inhabitants of hell. But those who become demons and kings obeident to demens by a curse, though showing externally hatred to the visible forms of Viñëü like Vämana, Narasiàha and Varäha, regarding them as enemies, are internally followers of the vedic path, and consider Him to be the Supreme Lord the controller of all, in control of time, beyond their material vision. Being killed by Vämana and other incarnations, they give up the bodies of asuras . Those killed by Kåñëa attain liberation. These persons are not opposers of the Vedas.

trividhaà narakasyedaà dväraà näçanam ätmanaù | kämaù krodhas tathä lobhas tasmäd etat trayaà tyajet ||21||

21. Lust, anger and greed, the three gates leading to hell, destroy the self. Therefore one should give up these three. “Who should men do who, hearing that the demonic nature leads to hell, desire to avoid that nature?” This verse answers. If they avoid these three things--lust, anger and greed—they can avoid the demonic nature.

etair vimuktaù kaunteya tamo-dvärais tribhir naraù | äcaraty ätmanaù çreyas tato yäti paräà gatim ||22||

22. The person who is free from these three gates leading to darkness acts in the best interest of the self, and then attains liberation. The result of giving up these three items is described in this verse. He performs the most beneficial practices, which are actions according to his äçrama, and attains liberation (paräm gatim).

yaù çästra-vidhim utsåjya vartate käma-kärataù | na sa siddhim aväpnoti na sukhaà na paräà gatim ||23||

23. He who, giving up the rules of scripture, acts according to his own whim, does not attain purification, peace, or liberation. One cannot give up the three gates to hell without practice of ones own dharma or açräma. And practicing ones own dharma can not be properly fulfilled without following scripture. Therefore the intelligent person should act according to scripture. He who acts according to his own preferences (käma cärataù), and does not follow prescribed actions, and actually does what is forbidden by scripture, does not attain purification of heart (siddhim), necessary for attaining the goal of life. What then to speak of attaining peacefulness (sukham) or liberation (paräm gatim)?

tasmäc chästraà pramäëaà te käryäkärya-vyavasthitau | jïätvä çästra-vidhänoktaà karma kartum ihärhasi ||24||

24. Therefore, scripture is the authority in determining what to do and what not to do. Understanding what is stated in the scripture, you should perform actions in this world. Since the tendency for lust, anger and greed which are contrary to scripture deviate one from the goal of life, scripture in the form of the Vedas, which is perfect, not being written by man, is the authority in matters of what to do and what not to do (pramäëam). The statements composed by men who are subject to faults such as error236 are not authority. Thus the positive and negative injunctions of scripture to do or not do certain things (vidhäna uktam) are stated using the potential mood (you should do this) or with the suffix tavya after a verb (which also means “should do”). Knowing about the prescribed and forbidden actions, you should perform prescribed actions such as fighting and sacrifices in this world of karma (iha), for teaching people, avoiding the forbidden actions. Those fixed in understanding the meaning of the Vedas go to svarga and eternal liberation. Those who reject the Vedas go to hell. This is the conclusion of the sixteenth chapter.

236 The four faults are bhrama (error), karaëa pätava (limitation of the senses), pramäda (inattention), and vipralipsä (cheating).

Bg17

arjuna uväca ye çästra-vidhim utsåjya yajante çraddhayänvitäù |

teñäà niñöhä tu kä kåñëa sattvam äho rajas tamaù ||1|| 1. Arjuna said: O Kåñëa, what is the position of those who give up the rules of scripture but worship with faith. Is this a sattva, or rajas and tamas condition? Responding to the questions of Arjuna, Kåñëa explains various items in sattva, rajas and tamas in the seventeenth chapter. Those who study the Vedas, and with faith in the scriptures, undertake activities according to its rules are called devas. Those who ignore the Vedas, and act as they please, without following Vedic rules, are called demons or asuras. You have said this in the previous chapter. Now this is my question. Those who, having read and understood the Vedas which are difficult to understand, give up the rules out of laziness or other reasons, and worship the devas and others with faith born of local custom, are in what position? Are they considered among the godly and demonic types previously defined, by ignoring scripture but having faith (and worship)? Have they taken shelter of sattva, rajas or tamas? The word aho is placed in the middle to indicate the two choices: is it sattva, or is it rajas and tamas? çré bhagavän uväca

trividhä bhavati çraddhä dehinäà sä svabhävajä | sättviké räjasé caiva tämasé ceti täà çåëu ||2||

2. The Lord said: The faith of embodied beings is of three types arising from their previous impressions. It is made of sattva, rajas or tamas. Being asked, the Lord begins to speak. That faith by which one worships the devas and other beings while giving up rules of scripture because of laziness or difficulties, should be understood to arise from virtuous and sinful impressions from previous lives (svabhäva jä). That faith is of three types, arising from states of sattva, rajas and tamas, for the beginningless, unrelenting births of embodied souls in beginningless contact with the three guëas of prakåti. They do not have the spiritual intelligence arising from scripture taught by the devotees which will allow them to change those impressions (svabhäva). Therefore the three types of faith which arise from those impressions appear. Faith born from

the scriptures is different. It brings about performance of actions only according to the scriptural directions (not because of impressions of the three guëas).

sattvänurüpä sarvasya çraddhä bhavati bhärata | çraddhä-mayo’yaà puruño yo yac-chraddhaù sa eva saù ||3||

3. This faith corresponds to the nature of the internal organ, O descendent of Bharata. Man is made of his faith. He becomes similar to whichever form he worships with faith. Though faith itself is a function of sattva guëa, it becomes three types of faith for the embodied soul possessing an internal organ237 whose very nature is to hold the impressions (svabhäva). The internal organ (sattvam) is composed of three guëas, and corresponding to that, the faith of all living entities appears. The faith of the internal organ predominated by sattva guëa is sattvic. The internal organ predominated by raja guëa is rajasic. The internal organ predominated by tama guëa is tamasic. The ordinary person (ayam puruñaù), a worshipper who has an object of worship, endowed with one of three types of faith (çraddhamayaù), will be faithful to one of three respective types of object--devas, yaksas or påetas (yat çraddhaù). That worshipper (sa) becomes endowed with the qualities of the deity worshipped (sa eva).

yajante sättvikä devän yakñarakñäàsi räjasäù | pretän bhütagaëäàç cänye yajante tämasä janäù ||4||

4. Those with sättvika nature worship the devas. Those with rajas nature worship the yakñas and rakñasas. Those with tamas nature worship the pretas and bhütas. The results of worshipping with the different faiths are described in this verse. Those persons who with faith born of their previous impressions worship sattvika devas such as Vasu and Rudra without the discrimination of scripture are called sättvika. Those who worship åajasic entities such as Yakñas, Räkñasas, Kuvera and Nairåti are in the mode of passion. Those who worship tamasic entities such as pretas and bhütas are in the mode of ignorance. The pretas are fallen brähmaëas who attain an airy body after death in the form of ulämukhas, kaöas or pütanas, according to Manu. The pretas are a type of piçaca (evil spirit) according to others. Ca indicates the seven mothers238 and other entities.239

237 The internal organ or antaùkaraëa refers to the subtle internal organ consisting of the mind, intelligence, false ego and memory (citta). 238 These are said to be Brahmäné, Vaiñëavé, Maheçvaré, Kaumäré, Väräùé, Indräëi and Camuëòé 239 The bhüta gaëas are not explained. According to some commentators they are the followers of Çiva.

Thus the three types of faith arising from the differing natures due to previous impressions, without following the rules of scripture because of laziness, have been described. It should be understood that by conquering over their natures by association with persons following Vedic principles, these persons sometimes come under the authority of the Vedas.

açästra-vihitaà ghoraà tapyante ye tapo janäù | dambhähaàkära-saàyuktäù käma-räga-balänvitäù ||5||

karçayantaù çaréra-sthaà bhüta-grämam acetasaù | mäà caiväntaù-çaréra-sthaà tän viddhy äsura-niçcayän ||6||

5-6. Know that those people are demonic in nature who, out of ostentation and pride, filled with attachment, lust and strength to endure, having no discrimination, undergo extreme austerities not prescribed in the scriptures, and afflict the elements in the body and Me residing in the body. In the previous chapter the Lord said that those who do not follow Vedic authority are never freed from lower births. This is confirmed now in two verses. Endowed with obstinacy (balam), given by Me alone to let them accomplish their deeds, and endowed with desires for sense objects (käma raga), they perform terrible austerities, giving pain to others, according to their own scriptures, which are contrary to the Vedas (açästra vihitam), and make the combination of elements (bhüta gramam) which are basic components of the body (çaréraà stham) wither away (karñayantaù), by means of such things as useless fasting, and they also make Me wither away, by offending Me, who am situated within their bodies (antaù çaréraà stham). They are devoid of discriminating scriptural knowledge (acetasaù). Know for certain that these person are demonic (äsura niçcayän), who do not follow the injunctions of the Vedas. It is understood that they cannot avoid the unfortunate destinations described in the last chapter. Those who worship the yakñas, rakñas, and pretas with faith arising from their natures, by the very strong mercy of followers of Vedic principles, can have their demonic natures destroyed, by developing faith in the scriptures.240 But it is accepted that those who worship the devas, by attaining the mercy of those fixed in Vedic principles, very easily begin to follow the rules of scripture, because of being situated in sattva.241

ähäras tv api sarvasya trividho bhavati priyaù | yajïas tapas tathä dänaà teñäà bhedam imaà çåëu ||7||

240 Those with rajasic and tamasic natures and faith would be more likely to indulge in the activities mentioned in the verse. Then they would be classed as asura. 241 They would not indulge in the practices mentioned in this verse because of their sattvika nature.

7. The food the people enjoy, their sacrifice, austerity and charity have three divisions also. Please hear about these. As there are three different faiths, so people have three types of food and other items. As with faith of the person, edibles like rice, dear to all people (sarvasya priyaù), are of three types. Similarly, sacrifices and other items are of three types. The three types of four of these items are described: food, sacrifice, austerity and charity.

äyuù-sattva-balärogya-sukha-préti-vivardhanäù | rasyäù snigdhäù sthirä hådyä ähäräù sättvika-priyäù ||8||

8. Foods which prolong life span, increase will, strength, immunity to disease, happiness and appetite, and are tasty, mild, substantial, and beneficial are dear to those in sattva guëa. This verse speaks of sattvic food. Sattvic food increase life (ayuù), will power (sattva), strength of the body (bala), sense of satisfaction (sukha), and dearness to it (préti). Foods which increase these qualities, and are endowed with attractive qualities mentioned in the last line, such food as milk with sugar or wheat and rice, are dear to (priyäù), and selected by those in the mode of goodness. The word juicy or tasty (rasyäù) excludes foods without juice like chick peas. The word mild (snigdha) excludes course foods like raw sugar. The word substantial (sthira) excludes foods such as milk foam. The word beneficial (hådyä) excludes foods like jack fruit. Items which are not beneficial for the stomach and appetite are called ahådya. It should be understood that all these foods should also be pure. This is because, in mentioning the foods in the mode of ignorance the world amedhya, meaning impure, will be used.

kaöv-amla-lavaëätyuñëa-tékñëa-rükña-vidähinaù | ähärä räjasasyeñöä duùkha-çokämaya-pradäù ||9||

9. Foods that are excessively bitter, sour, salty, hot, pungent, dry and burning, and which produce pain while eating, sorrow afterwards and finally disease, are dear to the rajasic person. This verse describes foods in the mode of passion. To the seven adjectives, the word “very” should be added. Foods which are very bitter (kaöu) include néma, but not pepper and such. Pepper is an example of pungent food. Very sour, very salty and very hot foods are in the mode of passion. Very pungent foods (tékñëa), such as pepper and very dry foods (åükña), such as kaìgu and very burning foods (vidähinaù), such as räjikä, are in the mode of passion. These are attractive to the person in the mode of passion (räjasasya iñöäù), but disgusting to the persons in the mode of goodness. They give immediate suffering (duùkha), such as drying of the tongue or throat. They give despair (çoka), and later, disease, disorder of the blood (ämayam).

yäta-yämaà gata-rasaà püti paryuñitaà ca yat | ucchiñöam api cämedhyaà bhojanaà tämasa-priyam ||10||

10. Stale food, food without taste, bad-smelling or rotten food, leftovers from others, and impure food is dear to the tamasic person. This verse describes foods in the mode of ignorance. Cooked food which has remained for one prahara (yäma),242 called yäta yäma, is in the mode of ignorance. Food which has bad taste (gata rasam), which has bad smell (pütiù), which has been cooked the day before (paryuçitam--stale), which is the remnants of others who have already eaten (ucchiñöam), other than the remnants of the guru, and food which is impure (amedhyam), such as tobacco, is in the mode of ignorance. This food is dear to those in the mode of ignorance, but is most disgusting to the person in the mode of goodness.

aphaläkäìkñibhir yajïo vidhi-dåñöo ya ijyate | yañöavyam eveti manaù samädhäya sa sättvikaù ||11||

11. That sacrifice which is performed according to scripture, without desire for material results, with the mentality that it should be performed because of scriptural injunction is sättvika. The Lord then speaks of three varieties of sacrifice in three verses. That sacrifice which is performed (éjyate) without desire for results, arising from the rules of scripture (vidhi dåñöaù) is sacrifice in the mode of goodness. But how would one be inspired to do a sacrifice without some motive? One should concentrate the mind (samädhäya), thinking “This sacifice should be done because of instructions in the Vedas (yañöavaym) directed to me. It is not to be done for achieving results.”

abhisaàdhäya tu phalaà dambhärtham api caiva yat | ijyate bharata-çreñöha taà yajïaà viddhi räjasam ||12||

12. Know that the sacrifice performed with intention of enjoying the result, for ostentation, is rajasic, O best of Bharata. Know that sacrifice performed with the intention of gaining svarga or other results, or for purposes of showing ones greatness (dambha artham) is sacrifice in the mode of passion.

vidhi-hénam asåñöännaà mantra-hénam adakñiëam | çraddhä-virahitaà yajïaà tämasaà paricakñate ||13||

242 A prahara is approximately three hours in duration.

13. They say that the sacrifice which is contrary to scripture, with no food given in charity, without proper mantras, in which the priests are not paid, and which is performed without faith, is tamasic. Sacrifice without food distribution (asåñöa annam), in which the mantras are lacking in pitch or syllables, and which is without faith since there is animosity towards the priest (çraddhä virahitam), is known as sacrifice in the mode of ignorance.

deva-dvija-guru-präjïa-püjanaà çaucam ärjavam | brahmacaryam ahiàsä ca çäréraà tapa ucyate ||14||

14. Austerity of the body consists of worship of devas, brähmaëas, guru and the wise; purity, sincerity, celibacy and non-violence. The Lord next in order to explain the austerity in the three modes, speaks first of the three types of austerity (body, words and mind) in three verses. There should be worship of the devas such as Vasu and Rudra; of the dvijäs, the best among the brähmaëas; of the gurus, such as mother, father and teacher; and of the learned, who know the Vedas and its ancillary portions. The sequence is from superior to inferior. There should be cleanliness (çaucam) of the two types mentioned previously (internal and external). Ärjava, sincerity in terms of bodily austerity, means that one should equally carry out what is prescribed and avoid what is forbidden. Brahmacaryam means sex life according to scriptural injunction. These are the austerities to be accomplished by the body (çäréram).

anudvega-karaà väkyaà satyaà priya-hitaà ca yat | svädhyäyäbhyasanaà caiva väì-mayaà tapa ucyate ||15||

15. Speech which does not disturb others, which is true, pleasing and beneficial, and as well the recitation of the Vedas, is austerity of speech. The speech does not cause fear at all in anyone (anudvega karam). It is authoritative (satyam). It is pleasing to the hearer (priya), and at last beneficial for the hearer (hitam). Speech with these four qualities and as well recitation (abhyäsanam) of the Vedas (svädhyäya) is the austerity to be achieved by speech (väì mayam).

manaù-prasädaù saumyatvaà maunam ätma-vinigrahaù | bhäva-saàçuddhir ity etat tapo mänasam ucyate ||16||

16. Austerity of the mind consists of purity, gentleness, contemplation of ätmä, withdrawal from sense objects, and purity of the heart. The mind should be pure, without agitation from remembrance of sense objects (manaù prasädaù). It should be without cruelty, desiring everyone’s happiness (saumyatvam). It should be comtemplating the ätmä (maunam). The mind should withdraw from sense objects (ätma vinigrahaù). It should be free from deceit in dealings with others (bhäva saàçuddhiù). These are the austerities to be achieved by the mind. çraddhayä parayä taptaà tapas tat trividhaà naraiù |

aphaläkäìkñibhir yuktaiù sättvikaà paricakñate ||17|| 17. When these three types of austerity are undertaken with full faith, without longing for results, with concentrated mind, they are said to be sättvika. The austerities according to the three modes are now described in three verses. Austerity of three types (body, words and mind) performed (taptam) by men without desire for results, with concentrated consciousness (yuktaiù), with full faith, is said to be in the mode of goodness.

satkära-mäna-püjärthaà tapo dambhena caiva yat | kriyate tad iha proktaà räjasaà calam adhruvam ||18||

18. Austerity undertaken with the aim of getting verbal praise, bodily respect, and offerings from others, and for show alone, is said to be rajasic. It is temporary and uncertain. Sat kära means to earn praise from others (words), such as “He is a great ascetic.” Mäna means receiving respect using the body, such as rising up when the person approaches. Püja means worship in the form of such things as getting ones feet washed or receiving gifts of money. Austerity performed for those purposes, and the ostentation (dambhena) is called austerity in the mode of passion. It is temporary (calam) and its results, such as getting praise, are uncertain (adhruvam). One may or may not get those results.

müòha-gräheëätmano yat péòayä kriyate tapaù | parasyotsädanärthaà vä tat tämasam udähåtam ||19||

19. Austerity performed out of blind attachment, inflicting pain on oneself, or for the purpose of harming or destroying others, is tamasic austerity.

Muda grahena means the austerity is performed with stubborn attachment to material enjoyment because of no discernment. Austerity performed in that way, and with pain for the body and senses (ätmanaù), or with the intention of harming or destroying others (parasya utsädana artham), is austerity in the mode of ignorance.

dätavyam iti yad dänaà déyate’nupakäriëe | deçe käle ca pätre ca tad dänaà sättvikaà småtam ||20||

20. That charity performed with the conviction that is should be given, and given to a proper persons without expectation of repayment, at the proper place and time, is known as sättvika charity. Three types of charity are described. That charity which is given with conviction that it should be given (dätavyam) to a recipient (pätre) such as brähmaëa who can protect the giver with his knowledge and austerity,243 is charity in the mode of goodness. Anupakäriëe means to give to a person without expecting repayment or reimbursement. Proper place means at a holy place and proper time means auspicious times such as the time when the sun moves into a new zodiac sign.

yat tu pratyupakärärthaà phalam uddiçya vä punaù | déyate ca parikliñöaà tad dänaà räjasaà småtam ||21||

21. That gift given with expectation of reciprocation, or with desire for results in next life, or given unwillingly, is said to be rajasika. The gift which is given with the aim of future attainment of svarga (phalam vä), or with the aim of some gift in return in the present life (praty upakärärtham), is charity in the mode of passion. Giving reluctantly (parikliñöam) means that one laments that one has to spend an amount that later will put one into difficulty, or that one gives only because of the order of guru.

adeça-käle yad dänam apätrebhyaç ca déyate asat-kåtam avajïätaà tat tämasam udähåtam ||22||

22. Charity given with disregard of etiquette and with discourtesy, to an undeserving person at the wrong place and time, is said to be tamasic charity. Charity given at an unclean place (adeça), at an inauspicious time (akäle), to undeserving people, such as actors, and, even if time and place are proper, given with lack of proper respect (asat kåtam) to the recipient (such as not washing the feet), and

243 Scripture (Garuòa Puräëa) says that only a person who can protect the giver by learning and austerity should accept gifts.

with disregard (avajïätam), in the form of using low forms of address in speaking to the person, is charity in the mode of ignorance.

oà tat sad iti nirdeço brahmaëas tri-vidhaù småtaù brähmaëäs tena vedäç ca yajïäç ca vihitäù purä ||23||

tasmäd oà ity udähåtya yajïa-däna-tapaù-kriyäù

pravartante vidhänoktäù satataà brahma-vädinäm ||24|| 23-24. The three names of the Lord om tat sat were remembered by the wise. Viñëu in the form of these three sounds created the brähmaëas, the Vedas and sacrifice. Therefore, sacrifices, austerities, charity and other works of the present seekers of brahman are always started with the uttering of om. In speaking of the three types of sacrifice, austerity and charity, with divisions in the three modes, those which were in the mode of goodness were shown to be accepted, and those in the mode of passion and ignorance were to be rejected. Now the Lord says that the sacrifice, austerity and charity of persons qualified with sattva244 should be performed along with uttering the name of Viñëu.245 The three words om tat sat are remembered by the wise to be the names of Viñëu (brahmanaù nirdeçaù). The çruti says om ity etad brahmaëo nediñöaà näma: Om is another name of the brahman. (Åg veda) Om is one name. Tat is the second name, seen in the çruti statement tat tvam asi: you are that brahman. (Chändogya Upaniñad 6.8.7) Sat is the third name, mentioned in the çruti statement sad eva saumya: that brahman is eternal, O gentle one! (Chändogya Upaniñad 6.2.1) These are representative names only, as there are many more. The brähmaëas, Vedas and sacrifices were manifested (vihitäù) by four-headed Brahmä long ago through this brahman in the form of the three names om tat sat, indicating Viñëu. Therfore these names are very powerful. If these names are used along with sacrifice and other acts, these will make up for any fault in performance of the parts of the sacrifice, and by uttering these three sounds one is assured of getting the results. Since this is so, after chanting the name om, the sacrifices, austerities and other works of the sattvika people of the three higher castes (brahma vädinäm) are performed.246 If there is some irregularity in the execution, the acts still yield full results, because of the utterance of om.

244 The sacrifice, austerity and charity of the sattvika person are in accordance with scripture. See verse 11. 245 Those following rules should also understand the spiritual goal of all the actions. 246 The çüdras were not allowed to chant the Vedas..

tad ity anabhisandhäya phalaà yajïa-tapaù-kriyäù däna-kriyäç ca vividhäù kriyante mokña-käìkñibhiù ||25||

25. Uttering tat, persons aspiring for liberation performed sacrifice, austerity and charity without seeking results. Sacrifice, austerity and charity were performed by those desiring liberation, along with the chanting of the name tat, without aspiration for material benefits. The word tat is very powerful because it produces a desire for liberation, by uttering it with absence of desire.

sad-bhäve sädhu-bhäve ca sad ity etat prayujyate praçaste karmaëi tathä sac-chabdaù pärtha yujyate ||26||

26. The word sat is used in relation to brahman and also in relation to the seekers of brahman. Thus the word sat is used in performing all auspicious activities. The Supreme Lord indicated by the word sat exists in all other excellent things. Therefore the word sat is used during the performance of all auspicious activities. This is expressed in two verses. The word sat is used to indicate brahman (brahma bhäve) and the knower of brahman (sädhu bhäve), such as in the phrase sad eva saumya (this is brhaman) and satäà prasaìgät (from association with the knowers of brahman). Therefore the word sat is suitable to use on auspicious actions such as upanayana and marriage.

yajïe tapasi däne ca sthitiù sad iti cocyate karma caiva tad-arthéyaà sad ity eväbhidhéyate ||27||

27. What is permanent in sacrifice, austerity and charity, is called sat. Any work dedicated to the Lord is called sat. What is permanent (sthitiù) in sacrifice, austerity and charity in terms of their objective being permanent, is indicated by sat. Acts for the purpose of the Lord (tad arthéyam) who is indicated by these three names, such as building or cleaning His temple, are called sat. One must remember these three names. This should be considered an injunction, thought the grammatical form does not indicate it. The statement made was oà tat sad iti nirdeço brahmaëas tri-vidhaù småtaù: these three names of the Lord were remembered. This is similar to statements such as vañaö-kartuù prathamaà bhakñyaù: the food belongs to the priest uttering vañaö. These statements must be regarded as injunctions or orders, however, because of the rule of uniqueness (apürva) laid down

by Jaimini, in Jaimini Sütra 3.5.21.247 Another reason for understanding the statement as an injunction is that uttering the names during sacrifice, charity and other actions, is necessary to remove all obstacles to attaining the final result. The småti says:

pramädät kurvatäà karma pracyavetädhvareñu yat smaraëäd eva tad viñëoù sampürëaà syäd iti çrutiù Whatever mistakes are committed in sacrifice out of inattention will be rectified by remembrance of Viñëu. This is the statement of the çruti.

Garuòa Puräëa 1.230.13

açraddhayä hutaà dattaà tapas taptaà kåtaà ca yat asad ity ucyate pärtha na ca tat pretya no iha ||28||

28. O son of Påthä, whatever is offered in the fire, whatever is given in charity, whatever else is undertaken, but which is done without faith, is called asat since it bears no result now or in the next life. Therefore all acts should be done with sattvika faith.248 Without that, all acts are useless. Such acts are criticized in this verse. Whatever sacrifice (hutam), charity (dattam), or austerity, or anything else, such as praises or respect, is performed without faith (in scripture), it is all asat, useless. Why? Ca indicates the reason. It is all useless since, being done without faith, it does not give results in the next life (pretya), because the prescribed acts were not perfectly executed, nor does it even give fame in this life (iha), because such faithless acts are condemned by the saintly. Rejecting faith arising from ones impressions, one who takes shelter of faith arising from scripture will be qualified for the highest goal. This is the ordinance of the seventeenth chapter.

247 If a statement is unique in its context, even if it is not in the form of an injunction, it should be understood as an injunction. The present statement “The wise remembered the three names of Viñëu.” can then imply the following injunction: “We must remember the three names of Viñëü.” 248 Sattvika svabhäva does not necessarily imply following scriptures, as explained in verse 4. However it is easier and most likely for those with sattva faith, worshipping devas and following sattvika eating, sacrifice and charity, to adopt the scriptural injunctions and dedicate the acts to Viñëu with om tat sat. One follower of Rämänuja mentions that there must be obedience to scripture and faith as well. Faith without scripture and scripture without faith are both unproductive.

Chapter Eighteen

arjuna uväca sannyäsasya mahä-bäho tattvam icchämi veditum

tyägasya ca håñékeça påthak keçé-niñüdana ||1|| 1. Arjuna said: O Mighty-armed one, controller of the senses, killer of Keçi, I desire to know the difference between sannyäsa and tyäga. In the eighteenth chapter, the Lord, summarizing all the topics of the Gétä, speaks about the most secret aspect of devotion and surrender within devotion. The doubting Arjuna asks about the meaning of the word sannyäsa mentioned in statements such as sarva-karmäëi manasä sannyasyäste sukhaà vaçé (BG 5.13) and the meaning of tyäga mentioned in such statements as tyaktvä karma-phaläsaìgaà (BG 4.20). Do the two words have completely different meanings such as trees and stones, or do they have similar meanings like Kurus and Päëòavas. If the words are completely different, then I want to know the different natures (påthak tattvam) of sannyäsa and tyäga. If they are two alternative words describing the same thing, I want to know that. O mighty-armed Kåñëa, Håñékeça, because You stimulate the function of intelligence, You alone have produced my doubt. You are also the killer of Keçi, and therefore You can kill my doubt.

çré-bhagavän uväca kämyänäà karmaëäà nyäsaà sannyäsaà kavayo viduù

sarva-karma-phala-tyägaà prähus tyägaà vicakñaëäù ||2|| 2. The Lord said: The learned people know that sannyäsa means to give up all actions performed for personal benefit. The learned say that tyäga means giving up the results of all actions. Being asked the question, the Lord speaks. The learned (kavayaù) know that sannyäsa means complete rejection of activities such as putreñöi and jyotiñöoma249 which are prescribed for fulfilling personal desires (kämya karma), as expressed in verses like putra-kämo yajeta svarga-kämo yajet: one with a desire for a son should perform sacrifice. One with desire for svarga should perform sacrifice. (Apastambha Çrauta Sütra 3.9.4, 19.10.14)

249 These are sacrifices for gaining sons and going to heavenly planets.

This means that the daily rituals (nitya karma) such as daily fire sacrifice should not be given up. The wise among those learned persons say that tyäga means to renounce the results of the daily activities and kämya karmas, but not to renounce the actions themselves. Daily rites also bear results according to the çruti.

karmaëä pitåloka By the daily obligatory actions (nitya karma), one goes to pitå loka. Båhad Äraëyaka Upaniñad 1.5 dharmeëa päpam apanudati By following dharma, one eradicates sin. Mahänäräyaëa Upaniñad 15.7

Though we do not hear of such explicit fruits (putra-kämo yajeta) mentioned in such statements as aharahaù sandhyäm upäséta,250 yävaj-jévanam agnihotraà juhoti (one should perform sandhya rites daily, one should offer sacrifice for ones whole life still), we do hear from other statements about nitya karmas that they yield fruits to a small degree: viçvajitä yajeta (worshipping with the viçvajit fire one attains all wealth) (Apastambha Srauta Sütra 22.13.25) There is difficulty in extinguishing results completely because there would be total futility in human endeavors. Therefore the word sannyäsa means to give up kämya karmas completely, and to give up the results of nitya karmas. Tyäga means to perform all actions (nitya and kämya karmas) but giving up the desire for results of all those activities. According to what was previously said, the Lord has answered that it is difficult to avoid action, as long as one is not functioning from the level of sattva resulting from the dawn of knowledge.

tyäjyaà doña-vad ity eke karma prähur manéñiëaù yajïa-däna-tapaù-karma na tyäjyam iti cäpare ||3||

3. Some learned persons say that all actions should be given up because they are faulty. Others say that activities like sacrifice, charity and austerity should not be given up. In this verse the Lord states differing opinions about tyäga. The followers of säìkhya philosophy of Kapila say that actions should be completely given up (tyagyam), since by their very nature actions breed violence to other creatures. They quote the çruti statement mä hiàsyät sarva-bhütäni: do not commit violence against any living

250 Bhasma Upaniñad

entity.251 The çrutis say that violence is integral to the sacrifice. agnéñoméyaà paçum älabhet: one should obtain an animal for the sacrifice. (Taittiréya Saàhita 6.1.11.6) Therefore one should give up all these actions as being causes of impurity. Also there is the possiblility of violence in procuring the ingredients of sacrifice. They say that all prescribed duties should be given up. Others, the followers of Jaimini, say that actions such as sacrifice should never be given up, because one incurs no sin from performing what is prescribed in the Vedas. Even if there is violence in the actions, there is not fault because it is following the principles of dharma according to the Vedas. They must be performed. The injunction of nonviolence stated in the Vedas is a general rule, and speaks of incurring sin for actions other than sacrifice. The sacrifice cannot at all be criticized.

niçcayaà çåëu me tatra tyäge bharata-sattama tyägo hi puruña-vyäghra tri-vidhaù samprakértitaù ||4||

4. Hear from Me the conclusion regarding tyäga, O best descendent of Bharata. O tiger among men, tyäga is said to have three types. After describing the different opinions, the Lord states his own opinion. “Please listen to the conclution coming from Me, the omniscient Supreme Lord, concerning the subject of tyäga, about which there are many opinions.” “Since you have just explained about tyäga, what more must be heard?” “You must hear because (hi) three types of tyäga are discerened by the learned, by distinction of sattva, rajas and tamas (tri vidhaù). That which is difficult to understand should be heard. Therefore listen about three types.” The description actually starts in verse 7.

yajïa-däna-tapaù-karma na tyäjyaà käryam eva tat yajïo dänaà tapaç caiva pävanäni manéñiëäm ||5||

5. Sacrifice, charity and austerity should not be given up but should be performed, since they purify the wise. In two verses, the Lord first states His own conviction in the matter. For the wise, the obligatory activities such as sacrifices, charity and austerity should never be given up, because they purify (pävaëäni)--they destroy the faults accumulated by repeated

251 This is also quoted by Çrédhara in his commentary on this verse. It also is quoted in the 2.19 by Rämänuja, as well as in their Vedänta Sütra commentaries on 3.1.25. Source is not given in all these cases. Chändogya Upaniñad 8.15 has a similar statement: ahiàsa sarva bhütäni

births, through the knowledge arising within them like a lotus blossoming from a root.

etäny api tu karmäëi saìgaà tyaktvä phaläni ca kartavyänéti me pärtha niçcitaà matam uttamam ||6||

6. These actions must be done, but without the misconception of being the doer and without longing for results. This is My final opinion. In this verse, the Lord speaks of how the sacrifices and other acts are purifying. Having given up the idea of being the agent (saìgam) and giving up all the results (phaläni) which the actions are said to produce, such as going to pitåloka, one should do the actions only with the thought that they are worship of the Lord. This is the highest conclusion (uttamam matam) discerned by Me (niçcitam). This conclusion of the Lord about tyäga is the best because it includes additionally renunciation of being the doer.

niyatasya tu sannyäsaù karmaëo nopapadyate

mohät tasya parityägas tämasaù parikértitaù ||7|| 7. It is not recommended that even the sannyäsé give up daily rituals. Rejection arising from lack of knoweldge ends in the mode of ignorance. Now the Lord speaks of the three types of tyäga that He promised to explain, in three verses. One should give up kämya karmas because they lead to bondage. But one should not renounce nitya and naimittika karms such as the five daily sacrifices.252 These should not be given up because they produce liberation through the knowledge inherent in them from aiming at ätmä, and they enable one to continue to support the material body. A person worshipping the devatäs who are vibhüöis of the Lord can accomplish maintenance of his body for pursuing knowledge of the truth, by taking the purified remnants. If a person does the opposite of what was stated in Chapter three, in such statements as niyataà kuru karma tvam, and gives up those duties completely (parityägaù) out of lack of knowledge (mohät), thinking they will cause bondage, it is in the tamasic mode, since that moha is the quality of the mode of ignorance.

duùkham ity eva yat karma käya-kleça-bhayät tyajet sa kåtvä räjasaà tyägaà naiva tyäga-phalaà labhet ||8|

252 These are the païca mahä yajïas: offerings to brahman by chanting the Vedas, offerings to the devas by arcana, offerings to the pitås by tarpaëa, offerings to guests by food, and offerings to animals by food. Nitya karmas are those prescribed for daily performance and naimittika are those prescribed periodically, such as monthly or yearly.

8. One who gives up the obligatory actions out of fear of bodily pain, thinking it is an unnecessary inconvenience for the body, and performs tyäga in the mode of rajas, does not attain the intended result of that tyäga. Even knowing that performing prescribed actions with no desire is a cause of liberation, if the desirer of liberation gives up those actions out of fear of bodily pain (käya kleça bhäyät), such as having difficulties to obtain the materials for sacrifice or disliking the discomfort of a morning bath, his renunciation is in the mode of passion, since such experience of discontent is the quality of the mode of passion. Having given up the actions, that person will not attain steadiness in jïäna (tyäga phalam), which is the result of performance of the action.

käryam ity eva yat karma niyataà kriyate ’rjuna saìgaà tyaktvä phalaà caiva sa tyägaù sättviko mataù ||9||

9. O Arjuna, that tyäga in which obligatory actions are performed out of duty without sense of doership and desire for results is considered tyäga in the mode of sattva. As much as prescribed actions are done daily with the idea that they should be done (käryam), they should be performed giving up identification as the doer (saìgam) and giving up all the results (phalam). That type of renunciation is in the mode of goodness, since such awareness is in the mode of goodness.

na dveñöy akuçalaà karma kuçale nänuñajjate tyägé sattva-samäviñöo medhävé chinna-saàçayaù ||9||

10. The wise renunciate situated in sattva, devoid of doubt, does not hate uncomfortable duties nor prefer comfortable duties. This verse describes the quality of a renunciate in the mode of goodness. He does not hate that which gives pain (akuçalam) such as taking bath in the winter. He is not attached to that which gives comfort (kuçale), such as bathing during the summer heat. This is because he is firmly fixed in sattva (sattva samäviñöaù), and thus very discerning,253 that intelligence is steady (medhävé), and because he does not doubt that performance of prescribed actions under difficult circumstances will produce knowledge (chinna saàçayaù). Such a person is known as a renunciate in the mode of goodness.

na hi deha-bhåtä çakyaà tyaktuà karmäëy açeñataù

253 Seeing things as they are is the quality of sattva.

yas tu karma-phala-tyägé sa tyägéty abhidhéyate ||11||

11. As it is not possible for one with a body to give up all actions completely, he who gives up the results of action is considred a tyägé. “But it is better to completely give up actions than simply to give up the results, because that complete renunciation of action will produce steadiness in jïäna without disturbances.” Actions cannot be given up at any time by one who is embodied. That has been said before: na hi kaçcit kñaëam api. (BG 3.5) Therefore the person who performs activities but gives up the results, is actually the tyägé. The person on the level of saniñöham, devoid of the conception of being the doer and devoid of desire for results, should perform all actions to the best of his ability with the object of attaining jïäna. This is the conclusion of the Lord.

aniñöam iñöaà miçraà ca tri-vidhaà karmaëaù phalam bhavaty atyäginäà pretya na tu sannyäsinäà kvacit ||12||

12. Those who do not renounce in the prescribed way get results in the form of hellish suffering, heavenly enjoyment or human birth in the next life. This is not the result for the person who renounces in the correct manner. This verse explains the fault in not having such renunciation. For those who do not renounce in the way described by Me (atyäginäm), after death (pretya), there are three types of results: suffering in the form of hell (aniñöam); happiness in the form of svarga (isöäm); and a mixture of happiness and suffering in a human birth (miçram). This is not so for the persons who renunouce as I have declared. They attain liberation by the jïäna contained with the actions. That is the real result of tyäga that I have explained.

païcaitäni mahä-bäho käraëäni nibodha me säìkhye kåtänte proktäni siddhaye sarva-karmaëäm ||13||

13. O Mighty-armed one, learn from Me the five factors necessary for completion of action, which are mentioned in the Vedänta, which gives the conclusion of the scriptures. “But why do those who perform actions (and renounce the results) not obtain results (which are binding to this world)?” “This happens because such a person renounces the concept of being the doer himself, and has the conviction that the Supreme Lord is the main doer.” Five verses explain this principle.

Know (nibodha) from Me the five causes for the accomplishment (siddhaye) of all actions, O Mighty-armed one! The Lord then mentions the proof for this. This is described in that which produces knowledge—säìkhya--the Vedänta scripture (säëkhye). How is it described? It produces conclusions (kåtänte). Vedänta concludes that paramätmä is the initiator of all other causes of action. He is known as antaryämi- brahman, the brahman within. This has also been stated in the Gétä in verses such as sarvasya cähaà hådi (BG 15.15), and will be stated later in other verses such as éçvaraù sarva-bhütänäm (BG 18.61)

adhiñöhänaà tathä kartä karaëaà ca påthag-vidham vividhäç ca påthak ceñöä daivaà caivätra païcamam ||14||

14. These five factors are the body, the false ego, the senses of various types, the life airs with various functions, and the supersoul. This verse enumerates the five causes. That which is ruled (adhiñöhéyate) by the jéva is called the adhiñöhänam. This indicated the body. The doer (kartä) is the jéva. The çrutis state that the jéva is the knower and doer, in statements such as eña hi drañöä srañöä: he is the seer and doer. (Praçna Upaniñad 4.9) The author of the Vedänta also says jïo’ta eva: the jéva is the knower (Vedänta Sütra 2.3.18); kartä çästrärthavattvät: he alone is the agent, not prakåti, because this gives the scriptures a use.254 (Vedänta Sütra 2.3.31). Karaëam refers to the senses like the ear, and the mental faculties. They have differing functions (påthag vidham) in accomplishing the actions. Påthag ceñöä refers to the differing functions of various types of präëa.255 Daivam refers to the param brahma, worthy of worship by all. He is the fifth element in the accomplishment of action, among the causes of action (atra). This means that the Lord, Hari, the antaryämé is the chief cause. Those who are convinced that the body, senses, präëas and jéva are only assistant causes, and that the Lord is the initiator of action; those people who thus reject the desire for results for themselves and the concept of being the doer-- are consequently not bound by actions. This is the meaning. “But if the jéva’s actions depend on the Lord, his action becomes mere engagement by the Lord, in fulfillment of the Lord’s goal. Jéva is simply like a piece of wood. The rules and prohibitions of scripture meant for the jéva would then be useless. It would not be possible to initiate action by ones own intelligence, since it is seen that the jéva is simply made to act by the Lord.”

254 The scriptures are meant for humans, giving them directions for action. If the jéva is not a agent, what is the use of scripture. Scripture is of no use to give directions to prakåöi, if prakåti is the only agent. 255 Ceñöa cannot mean “activity” because activity is the subject which is constituted of the five factors.

The jéva is the susbstrauam of body, senses and präëas which are given by the Lord, whose powers bestowed by the Lord alone. Being the possessor of these bestowed powers, the jéva rules over his body and senses by his own desires alone, for accomplishing his actions. The Supreme Lord, situated within all the jévas, giving His permission for action to the jéva, sets the actions of the jéva in motion. The jéva by his intelligence can chose to act or not to act. He is not at all forced to act in one particular way by the Lord. This is supported by the author of Vedänta. parät tat tac chakteù (Vedänta Sütra 2.3.40): his powers come from the Supreme Lord. “But then at least the liberated jéva should not be the agent, because he no longer has a body, senses and präëas.” No, that is not so, because the liberated souls have spiritual senses and body, by which to accomplish their desires.

çaréra-väì-manobhir yat karma prärabhate naraù nyäyyaà vä viparétaà vä païcaite tasya hetavaù ||15||

15. These five are the causes of all actions both dharmic and adharmic that man performs with his body, words or mind. Nyäyyam means “according to the scriptures” and viparétam means “not according to the scriptures.”

tatraivaà sati kartäram ätmänaà kevalaà tu yaù paçyaty akåta-buddhitvän na sa paçyati durmatiù

16. Though these five are the causes of action, the unintelligent fool, who, because of not attaining that knowledge, sees only himself as the doer, does not see. Then what happens? Though the jéva’s acting as doer takes place only with permission of the Lord, and depends upon the body and senses given by the Lord (evam), he who sees only the jéva as the doer in his action (tatra), called a fool, (durmatiù) because of lack of that knowledge, does not see. He is like a blind man.

yasya nähaìkåto bhävo buddhir yasya na lipyate hatväpi sa imäû lokän na hanti na nibadhyate ||17||

17. He who does not think he is the doer, and is not attached to actions thinking them good or bad, does not kill all these people, even though he kills them, and is not contaminated by the killing.

Who then is the wise man who has eyes to see? That person who has powers to think (bhävaù), knowing that his action is dependent on the Lord, and thus does not think that he is the only doer (na ahaìkåtaù), whose intelligence is not contaminated by desires for results of his actions (na lipyate), even though he has killed not just Bhéñma but all others (imäl lokän), does not kill them. Nor is he contaminated by the action of killing all of them.

jïänaà jïeyaà parijïätä tri-vidhä karma-codanä karaëaà karma karteti tri-vidhaù karma-saìgrahaù ||18||

18. The formula for action consists of the process for knowledge, the object of knowledge and the knower. The formula for action consists of the instrument, the object and the subject. As in scriptures dealing with knowledge (jïäna käëòa), in the scriptures dealing with action (karma käëòa) the three same principles operate. The Lord teaches what should be understood by the saniñöha, skilful and qualifed for work. 256 The process of knowing, the object of knowledge and the knower—these three elements are the rule for actions or rites such as jyotiñöoma sacrifice. The definition of codanä is given as follows: codanä copadeçaç ca vidhiç caikärtha-väcina: codana, upadeça and vidhi (formula or rule) have the same meaning. These three are self explained in the next line in terms of action and grammatical cases. Corresponding to the process of knowing (jïänam) is the instrument of action, or the process of action (karaëam), since the meaning of jïäna is “that by which something is known.” It is the instrumental case (karaëa käraka). What is to be known (jïeyam) is what is to be done, such as the jyotiñöoma sacrifice. That is the accusative case (karma käraka). Who is the knower (jïätä) of the performance, corresponds to the agent of action, the nominative case (kartaå karaka). The rule for actions such as jyotiñöoma sacrifice (karma saìgrahaù) has three ingredients: the instrument, the object and the agent or subject.257 The words codanä and saìgraha have the same meaning.

jïänaà karma ca kartä ca tridhaiva guëa-bhedataù

procyate guëa-saìkhyäne yathävac chåëu täny api ||19|| 256 This indicates that in action there arises knowledge. 257 I (subject) perform the sacrifice (object) by oblations (instrument). The word karma however is used to indicate the action itself in verse 19. Madhva says that the adhiñöhäna (body) and karaëa (senses) of the previous analysis of five factors are included in the instrument of karaëa of this verse.

19. Hear about the three types of knowledge, action, and the doer, which are described in the scriptures dealing with the guëas. In analyzing and explaining the guëas in the fourtheenth chapter with words such as tatra sattvaà nirmalatväd (BG 14.6) the Lord showed the different types of bondage resulting from the guëas. In the seventeenth chapter with words like yajante sättvikä devän (BG17.4), the Lord explained the differing natures or impressions according to the guëas. Now, according to the guëas, the Lord will explain the three types of knowing, action and agent.

sarva-bhüteñu yenaikaà bhävam avyayam ékñate avibhaktaà vibhakteñu taj jïänaà viddhi sättvikam ||20||

20. Know that the process of knowledge is of sattva guëa by which one sees the indestructible soul travelling into all types of bodies, undivided though he takes up separate bodies. This verse speaks of knowing in sattva guëa. That knowledge by which258 one sees one indestructible (avyayam ekam) jéva presiding successively in various destructible bodies (sarva bhüteñu) of devatäs, men and other creatures as a result of accepting results of various karmas, by which one sees the one jéva (avibhaktam) in mutually different temporary bodies (vibhakteñu)—know that such knowledge of the ätmä which is non-different from the knowledge in the Upaniñads, to be knowledge in sattva guna.

påthaktvena tu yaj jïänaà nänä-bhävän påthag-vidhän vetti sarveñu bhüteñu taj jïänaà viddhi räjasam ||21||

21. Know that knowledge to be of raja guëa by which one understands various types of knowledge and various opinions concerning a soul presumed to be different in each body it accepts. This verse speaks of knowledge in the mode of passion. That knowledge which accepts that a different jéva (påthaktvena) assumes successive forms of deva, man and other creatures, where the jéva is destroyed with the destruction of each body; that knowledge by which one accepts various types of opinions (nänä vidhän bhävän),such as Lokäyata, Jain, Buddhist, Mäyaväda, or logic, is knowledge in the mode of passion. Some of the doctrines are: the body is the soul (Lokäyata); the soul is different from the body but the same size as the body (Jain); the ätmä is just momentary knowledge (Buddhist); the ätmä is God, consisting of eternal knowledge alone (Mäyäväda); the

258 Knowledge was defined in verse 18 as that by which something is known.

ätmä, different from the body, is a conscious, all pervasive entity giving shelter to nine particular qualities (Nyäya philosophy).259

yat tu kåtsna-vad ekasmin kärye saktam ahaitukam atattvärtha-vad alpaà ca tat tämasam udähåtam ||22||

22. That knowledge which is without reason, attached to one action, not concerned with truth, which is scant, is known as knowledge in tama guëa. This verse speaks of knowledge in the mode of ignorance. That method of knowledge which is just according to ones nature (ahaitukam), not arising from scripture, and involved in one material action only (ekasmin) and nothing else (kåtsna-vad), such as bathing, or eating or associating with women, with no attachment to Vedic actions such as sacrifice or charity; which does not have the goal of arriving at truth (atattvärtha-vad); which is insignificant like that of an animal (alpam), concerning only material bathing or eating, is called knowledge in the mode of ignorance.

niyataà saìga-rahitam aräga-dveñataù kåtam aphala-prepsunä karma yat tat sättvikam ucyate ||23||

23. That action which is done regularly, without the conception of being the agent, without attachment or repulsion, without desire for results, is called sattvika. Now the Lord discusses action according to the three modes in three verses. Action prescribed by ones varëa and äçrama (niyatam), devoid of the concept of being the agent (saìga rahitam), which is not done out of attraction for fame or hatred of dishonor, and devoid of the desire for results, performed as worship of the Lord, is called action in the mode of goodness.

yat tu kämepsunä karma sähaìkäreëa vä punaù kriyate bahuläyäsaà tad räjasam udähåtam ||24||

24. That work which is performed with desire for results, with the conception of being the agent, with plenty of trouble, is called rajasic work.

259 The logicians claim that there are innumerable eternal souls, but they are all pervading rather than very small or medium size, since very small objects cannot be perceived by mind, whereas qualities of the soul can be perveived by the mind, and medium sized objects are subject to destruction, whereas the soul is eternal. Therefore it must be huge, all pervading. Accoridng to the logicians, ätmä has fourteen unique qualities. They also admit a Supreme Soul with special qualities. The commentary mentions nava viçeña guna. Accordidng to Nyäya there should be fourteen qualities of the soul.

Acton done with desire for results, with the conception of being the doer (sa ahaìkareëa), with plenty of trouble (bahula äyäsam), is called work in the mode of passion.

anubandhaà kñayaà hiàsäm anapekñya ca pauruñam mohäd ärabhyate karma yat tat tämasam ucyate ||25||

25. That work leading to bondage, which is destructive, harmful to other, performed by force and without consideration of anyone, out of illusion, is called tamasic work. That action which later (anu) causes bondage by the king or Yamaräja, which destroys such things as dharma, that afflicts other living entities, which is done forcibly (pauruñam), that is, without consideration of anyone, and out of illusion, is called action in the mode of ignorance.

mukta-saìgo ’nahaà-vädé dhåty-utsäha-samanvitaù siddhy-asiddhyor nirvikäraù kartä sättvika ucyate ||26||

26. The agent free from attachment and false ego, endowed with fortitude and enthusiasm, unperturbed in success or failure, is in sattva guëa. Now the three types of doers are explained. Devoid of desire for results and the concept of being the doer (mukta saìgaù); devoid of self-praise (anahaà-vädé); tolerating the unavoidable suffering caused by the fruition of old karmas in this present life (dåti); having enthusiasm in the performance of the action (utsäha); devoid of happiness or distress (nirvikäraù) when he attains or does not attain the results of the action—such a person is an agent in the mode of goodness.

rägé karma-phala-prepsur lubdho hiàsätmako ’çuciù harña-çokänvitaù kartä räjasaù parikértitaù ||27||

27. The agent who is attached to his work, who desires the results of his actions, who is attached to the enjoyment of the sense objects, who gives pain to others, who is unclean and subject to joy and sorrow, is known to be in the mode of rajas. The person attached to wife and children (ragé); who has extreme desires for the results of his actions in the form of animals, sons, food or svarga; who is reluctant to spend money on the ingredients necessary for the ritual (lubdhaù); and who causes pain to others in doing his action (hiàsätmakaù); who is devoid of the cleanliness necessary for the particular rite (açuciù); who feels joy on receiving the results of his

action and lamentation on not receiving results—such an agent is in the mode of passion.

ayuktaù präkåtaù stabdhaù çaöho naiñkåtiko ’lasaù viñädé dérgha-sütré ca kartä tämasa ucyate ||28||

28. One who does what should not be done, whose acts according his nature, who is not humble, who hides his abilities, who offends others, who is lazy, dejected, and delays the work is known as a tamasic worker. The agent who does what should not be done (ayuktaù); who does action according to his nature rather than according to the scriptures (präkåtaù); who is not humble; who hides his abilities (çaöhaù); who offends others (naiñkåtikaù): who is lax in starting the rites (alasaù); who is overcome witih lamentation (visädé); who does not do a days work even in a year (dérgha sütré)—such a doer is in the mode of ignorance.

buddher bhedaà dhåteç caiva guëatas tri-vidhaà çåëu procyamänam açeñeëa påthaktvena dhanaïjaya ||29||

29. O conqueror of wealth, listen to the three types of intelligence and determination, which will be discussed completely and individually. Having spoken of process of knowledge, the object of knowledge (action) and the knower (agent), the Lord now agrees to speak about intelligence and determination. The meaning of the verse is clear.

pravåttià ca nivåttià ca käryäkärye bhayäbhaye bandhaà mokñaà ca yä vetti buddhiù sä pärtha sättviké ||30||

30. The intelligence of sattva guëa understands the difference between dharma and adhdarma, what should be done and what should not be done, what is to be feared and not feared, and the difference between bondage and liberation. In three verses the Lord describes intelligence according to the three guëas. That intelligence which knows what to do (dharma) and what not to do (adharma); which knows that niñkarma karma should be performed and sakäma karma should not be performed (käryäkärye); which knows fear of doing what is not mentioned in the scripture and knows no fear of doing what is prescribed by the scriptures (bhayäbhaye); which knows the nature of saàsära (bandham) and what destroys it (mokña)—that intelligence is in the mode of goodness. The sentence structure should actually be “That knowledge by which one knows dharma and adharma ….” The instrument is used as the agent, as when we say the axe cuts the tree, when we mean that the man cut the tree using the axe.

yayä dharmam adharmaà ca käryaà cäkäryam eva ca ayathävat prajänäti buddhiù sä pärtha räjasé ||31||

31. That intelligence is of raja guëa, which does not understand completely what is dharma and adharma, and what is to be done as duty and what is not to be done as duty. This verse explains intelligence in the mode of passion. Ayathävat means “not completely.”

adharmaà dharmam iti yä manyate tamasävåtä sarvärthän viparétäàç ca buddhiù sä pärtha tämasé ||32||

32. That intelligence is in tama guëa by which one considers adharma to be dharma, and sees all things contrary to the truth. This verse describes intelligence in the mode of ignorance. That intelligence which takes everything in the opposite way, considering what is right to be wrong, what is wrong to be right; considering what is the supreme truth not to be the supreme truth, and what is not supreme truth to be the supreme truth, is intelligence in the mode of ignorance.

dhåtyä yayä dhärayate manaù-präëendriya-kriyäù yogenävyabhicäriëyä dhåtiù sä pärtha sättviké ||33||

33. Determination by which one engages the mind, life airs and senses in activities of yoga, using unswerving concentration of mind on the Lord, is in the mode of sattva. Three verses now describe determination in the three modes. That determination is in the mode of goodness by which a person continues to engage the mind, präëas and senses in activities of yoga. What type of yoga is it? It is contemplating the Supreme Lord, without accepting any other object (yogena avyabhicäriëyä).

yayä tu dharma-kämärthän dhåtyä dhärayate ’rjuna prasaìgena phaläkäìkñé dhåtiù sä pärtha räjasé ||34||

34. That determination by a person desiring results, through association with similar persons, engaging the senses and mind in actions to attain dharma, artha and käma, is in the mode of rajas. That determination by which a desirer of results (phaläkäìkñé), by association with persons experienced in fulfilling their desires (prasaìgena), engages the mind, präëas and senses in activities to attain dharma, artha and käma, is determination in the mode of passion.

yayä svapnaà bhayaà çokaà viñädaà madam eva ca na vimuïcati durmedhä dhåtiù sä pärtha tämasé ||35||

35. That determination by which one does not free oneself from sleep, fear, lamentation, dejection and passion is in the mode of tamas.

That determination is in the mode of ignorance by which the fool engages his senses, mind and präëas in actions for sense objects which are causes of sleep, fear, lamentation, depression and arrogance arising from sense enjoyment (madam), and which bring these results, is determination in the mode of ignorance.

sukhaà tv idänéà tri-vidhaà çåëu me bharatarñabha

abhyäsäd ramate yatra duùkhäntaà ca nigacchati ||36||

yat tad agre viñam iva pariëäme ’måtopamam tat sukhaà sättvikaà proktam ätma-buddhi-prasäda-jam ||37||

36-37. O best of Bharata, hear from Me the three types of happiness. That happiness which brings joy and destroys sorrow with practice, which appears to be poison in the beginning but becomes nectar, which arises from purity of intellect related to ätmä, is in the mode of sattva. The Lord next promises to tell about the three types of happiness in the first half the verse.260 He describes happiness in the mode of goodness in one and a half verses starting with abhyäsäd ramate. That happiness in which there is satisfaction arising from repeated practice (abhyäsät), not a sudden appearance of satisfaction as in contact with sense objects; enjoying which one crosses saàsära (duùkhantam nigacchati); which in the beginning (agre) appears to be poison, filled with lots of suffering, because of the difficulty in controlling the mind because of ätmä separate from the body has not yet manifested itself; but which becomes sweet, like the falling of streams of nectar, with the attainment of samädhi (pariëäme), from manifestation of the ätmä as separate from the body; which arises from purity of the intelligence related to ätmä—such happiness is in the mode of goodness. Purity here means complete extinction of the contamination arising from contact with material objects.

viñayendriya-saàyogäd yat tad agre ’måtopamam pariëäme viñam iva tat sukhaà räjasaà småtam ||38||

38. That happiness which, arising from contact with objects of the senses, is like nectar in the beginning and like poison in the end, is known to be in the mode of rajas.

260 Happiness is the goal of actions.

That happiness which arises from relationship(saàyogät) of the senses such as the eye and skin with the sense objects such as youthful form or touch, and which in the beginning is like nectar, being very enjoyable, but which becomes full of suffering like poison, because of causing one to attain hell, is happiness in the mode of passion.

yad agre cänubandhe ca sukhaà mohanam ätmanaù nidrälasya-pramädotthaà tat tämasam udähåtam ||39||

39. That happiness is said to be of tama guëa, which arises from sleep, laziness and inattention, and is an illusion for the self at the beginning and inits maturity. That happiness which from its inception (agre) and in its maturity, is an illusion for the self, covering the truth nature of things (mohanam ätmanaù), and which arises from sleep, laziness, and inattention, is happiness in the mode of ignorance. Älasya means lethargy concerning use of the senses. Pramäda means lack of attention to what should be done and what should not be done.

na tad asti påthivyäà vä divi deveñu vä punaù sattvaà prakåti-jair muktaà yad ebhiù syät tribhir guëaiù ||40||

40. There is no living entity or object on earth or in heaven who is free from these three guëas arising from prakåti. Summarizing the meaning of this topic, the Lord includes here all other things that He did not mention. In this world, among men, in the heavens of svarga, among the devas, among all creatures in creation from Brahmä down to immovable entities, there is no living entity (sattvam) and no object which is free of the three guëas arising from prakåti. Among all things made of the three guëas, those in the mode of goodness should be accepted because they alone are useful, and those things in the lower modes should be rejected.

brähmaëa-kñatriya-viçäà çüdräëäà ca parantapa karmäëi pravibhaktäni svabhäva-prabhavair guëaiù ||41||

41. O afflicter of enemies, the activities of the brähmaëas, kñatriyas, vaiçyas and çüdras have been divided precisely according to the guëas arising from previous impressions. Though all things are composed of the three guëas, if the four varëas perform their prescribed activities with the thought of worshiping the Lord, those activites will produce steadiness in jïäna and lead to liberation. In order to express this idea, the Lord begins a new topic, explaining it in six verses.

The word çüdräëam is separated from the compound of the other three varëas to indicate that çüdras are not twice born. The actions of the four varëas are divided by scripture according to the guëas which appear from impressions261 coming from previous lives of the individual (svabhäva prabhavaih). Thus the four varëas endowed with the guëas have the activities discussed in the next verses. A person is classed as brähmaëa, with a predominance of sattva, because of his peaceful nature. One is classed as kñatirya, predominantly raja guëa with sattva as a secondary mode, because of having the nature of controlling others. One is classed as vaiçya, predominantly of rajas mode, with tamas as secondary mode, because of a predominance of dealing with money. One is classed as çüdra, predominantly of tama guëa with rajas as a secondary mode, because of nature of foolishness. The activities of each wlll be described next.

çamo damas tapaù çaucaà kñäntir ärjavam eva ca jïänaà vijïänam ästikyaà brahma-karma svabhäva-jam ||42||

42. The natural activities of the brähmaëa are control of the mind, control of the external senses, austerity, cleanliness, tolerance, honesty, knowledge of scripture, and realization, and faith in the scriptures. This verse describes the natural activities (generated through his previous impressions) of the brähmaëa. His activities are: controlling the internal sense--antaù karaëa (çamaù); controlling the external senses (damaù); accepting pains to the body which are prescribed by scripture; cleanliness of two types, internal and external (çaucam); tolerance (kñäntiù); straightforward dealings, not being crooked (arjavam); understanding the superior and inferior cagetories of existence from scripture (jïäna): realizing the ultimate process defined in the scriptures (vijïäna); having firm faith in the truth presented in scripture (ästkiyam)-- that the Supreme Lord Hari is to be understood by all the Vedas; that He alone is the cause of everything; that He is to be worshipped by actions prescribed by Himself; that He is to be satisfied by devotion; and that one should offer everything including oneself to Him. These are the actions of the brähmaëa which arise as his nature. Even if these type of actions appear (occasionally) in a kñatriya or other varëa with an increase of sattva, these actions are mentioned in relation to the brähmaëa because his predominance of sattva. Thus it is said in Viñëu Småti:

kñamä satyaà damaù çaucaà dänam indriya-saàyamaù ahiàsä guru-çuçrüñä térthänusaraëaà dayä

261 Accroding to Rämänjua anubhavajä småti hetuù väsanä. Saàskäras or impressions, also called väsanäs, are the modifications of knowledge which cause memory of previous experience. They exist as knowledge, which is an attribute of the jéva, and produce memories of previous experience under certain conditions.

ärjavaà lobha-çünyatvaà deva-brähmaëa-püjanam anabhyasüyä ca tathä dharma-sämänya ucyate Forgiveness, truthfulness, control, cleanliness, charity, restraint of the senses, non violence, service to guru, visiting holy places, compassion, straighforwardness, freedom from greed, worship of devas and brähmaëas, and freedom from envy are the general qualities of the brähmaëa. Viñëu Småti 2.16-17

çauryaà tejo dhåtir däkñyaà yuddhe cäpy apaläyanam dänam éçvara-bhävaç ca kñätraà karma svabhäva-jam ||43||

43. The natural activities of the kñatriya are courage, confidence, fortitude, expertise in completing his job, not fleeing from battle, charity and controlling others. This verse describes the activities of the kñatriya. He is not afraid in battle (çauryam). He cannot be surprassed by others (tejaù). Even in times of great stress, his senses do not become fatigued (dhåtiù). He is expert in accomplishing his tasks (däkñyam). Even if his death is certain, he does not flee, turning his back to the enemy. Without restriction, he gives up his wealth (dänam). He shows powers of domination amongst those who should be controlled and transgress the law, for protection of the citizens (éçvara bhävaù). These are the natural activities of the kñatriya.

kåñi-go-rakñya-väëijyaà vaiçya-karma svabhäva-jam paricaryätmakaà karma çüdrasyäpi svabhäva-jam ||44||

44. The natural duties of the vaiçya are agriculture, raising cows, and commerce. The natural duty of the çüdra is service to the other varëas. The activities of the vaiçya are described. He tills the land with a plough for producing food crops. He raises and protects animals. He engages in buying and selling. Loaning money to increase wealth is also included. These are the natural activities of the vaiçya. Then the activity of the çüdra is described. The activity of the çüdra is to serve the twice born, those of the other three varëas. These descriptions are representative of the activities of the four äçramas (not an exhaustive list).

sve sve karmaëy abhirataù saàsiddhià labhate naraù sva-karma-nirataù siddhià yathä vindati tac chåëu ||45||

45. Man achieves complete success, attainment of jïäna, being engaged in his particular duties. Hear how one attains success by engagement in one’s duties.

These activities give rise to knowledge. Engaging in activity prescribed according to ones varëa and äçrama, the performer attains steadiness in jïäna (saàsiddhim), which manifests from within the activities, like a lotus flower arising from its root in the mud. “But how can actions which are said to cause bondage lead to steadiness in jïäna which is the cause of liberation from bondage?” The Lord then explains that this can happen by particular intelligence in the action.

yataù pravåttir bhütänäà yena sarvam idaà tatam

sva-karmaëä tam abhyarcya siddhià vindati mänavaù ||46||

46. Men achieve steadiness in jïäna by worshiping the Lord who is the origin of all entities and is spread everywhere, through mentally offering their prescribed duties. From the Lord arise (pravåttiù) all the living entities. By Him the whole universe is pervaded (tatam). Worshipping that Lord who is situated as the soul of all the devatäs such as Indra by ones activities-- offering the act to Him after performing them by thinking “May the Lord be satisfied with the act,” men attain steadiness in jïäna (siddhim).

çreyän sva-dharmo viguëaù para-dharmät sv-anuñöhität svabhäva-niyataà karma kurvan näpnoti kilbiñam ||47||

47. It is better to perform one duties according to nature which are inferior than to perform another’s duties which are superior. Doing your own duties according to your nature, you do not receive sin. “Because the duties of the kñatiryas and others are composed of the lower guëas, people, losing taste for thos duties, should perform the duties of the brähmaëas in sattva guëa.” Undertaking ones own dharma which may be inferior (viguëaù) is better than doing more perfectly another dharma which is superior or more attractive. It is much preferred because it is prescribed by the scriptures (to do those duties corresponding to ones qualities.) One should not think that subsisting on grains fallen in the field as a brähmaëa is a superior dharma to ones own dharma as a kñatriaya which has violence, or as a vaiçya which involves untruthfulness, because the brähmaëa’s work lacks those faults. That is because in doing ones dharma with its faults, which are

prescribed by scriptures according to ones nature (svabhäva nihitam karma), one does not incur sin. Just as there is no fault in the violence of sacrificing animals because it is ordained by scripture, so there is no fault in the violence or untruthfulessn which is part of fighting or business, because it is ordained as duty by scripture. This has been explained in detail in the third chapter.

saha-jaà karma kaunteya sa-doñam api na tyajet sarvärambhä hi doñeëa dhümenägnir ivävåtäù ||48||

48. O son of Kunté, one should not give up work, which is according to your nature, even if it has some fault. All undertakings are covered by fault, as fire is covered by smoke. There is never any fault in the activites of the lower varëas such as fighting for the kñatriya. The brähmaëa dharma is similar. Prescribed actions related to ones nature (arising from impressions of previous lives), even if mixed with faults such as violence, should never be rejected. Rather, they should be done, thinking that they are faultless, thinking of them as activities of brahmän. Because they are prescribed one should do them. The activities of all the varëas, including those of the brähmaëa, are spread with some fault, since they are all composed of the guëas and must be accomplished by material ingredients. It is just like smoke covering fire. By removing the smoke which is a portion of the fire, the heat portion is used to eliminate the cold. Thus removing the fault by offering the actions to the Lord, one should utilize the remaining portion which generates jïäna in order to realize the ätmä.

asakta-buddhiù sarvatra jitätmä vigata-spåhaù naiñkarmya-siddhià paramäà sannyäsenädhigacchati ||49||

49. He whose intelligence is unattached, whose mind is under control, and who is devoid of desire for material happiness, attains the highest perfecton by complete renunciation of action. The aspirant for liberation (arurukña), a saniñtha fixed in doing his duties, after having realized his svarüpa by being fixed in karma which contains jïäna within it, should give up completely that level of karma. That is explained in this verse. He whose intelligence is unattached (asakta buddhiù) to all things except ätmä (sarvatra), because his mind is under control from tasting the bliss of ätmä (jitätmä), and because he is devoid of desires for the varieties of happiness derived from objects other than ätmä (vigata spåhaù), attains the highest perfection called yogärüòha, characterized by non-action, through renouncing completely (sannyäsena) all actions, which are causes of disturbance in tasting of ätmä. This has also already been stated in the third chapter: yas tv ätma-ratir eva syäd (BG 3.17)

siddhià präpto yathä brahma tathäpnoti nibodha me samäsenaiva kaunteya niñöhä jïänasya yä parä ||50||

50. Understand from Me in brief, O son of Kunté, how a person attains meditation on ätmä, by which he realizes ätmä, and hear also about the conclusion of knowledge concerning the Supreme Lord. Having worshipped Hari by ones prescribed actions, and consequently having attained renunciation of all actions, one attains the level of meditation on ätmä (siddhim) through the mercy of the Lord. By being situated in that process, one realizes ones svarüpa endowed with eight qualities (brahma äpnoti). Please understand this process by which this happens from Me, who will relate it in brief. I will also speak to you about the conclusion of knowledge concerning the Supreme Lord (jïänasya parä niñöhä). Hear that also.

buddhyä viçuddhayä yukto dhåtyätmänaà niyamya ca çabdädén viñayäàs tyaktvä räga-dveñau vyudasya ca ||51||

vivikta-sevé laghv-äçé yata-väk-käya-mänasaù

dhyäna-yoga-paro nityaà vairägyaà samupäçritaù ||52||

ahaìkäraà balaà darpaà kämaà krodhaà parigraham vimucya nirmamaù çanto brahma-bhüyäya kalpate ||53||

51-53. That person who is endowed with sattvika intelligence, with mind controlled by sattivka determination; who has given up all the sense objects such as sound; who has eliminated attachment and repulsion; who resorts to solitude, eats little, controls speech, body and mind; who is completely absorbed in contemplating the Lord; who has taken shelter of detachment; who is free from false ego; who is devoid of impressions which increase the false ego; who is, devoid of pride, lust, anger, and possessiveness—that person, free from worldly connections, realizes ätmä and is situated in peace. These verses describe the process. Utilizing sättvika intelligence (viçuddhayä buddhyä) and similar determination (dhåtyä), restricting the mind (ätmänam niyamya), making it suitable for samädhi, dealing with the collection of sense objects such as sound, rejecting at a distance (vyudasya) attraction and repulsion which are directed to the sense objects, living alone (vivikta sevé), controlling eating (laghväçé), turning voice, body and mind towards the object of meditation, constantly (nityam) absorbing the mind in thinking of the Lord (dhyäna yoga paraù), renouncing all things other than ätmä (vairägyam), freed from identification with body (ahaìkäraù), freed from the impressons which increases that identification (balam), freed from pride (darpaù) which is caused by strenghting the false identity with the body, freed from hankering (kämaù) for enjoyable items which have been taken away by the force

of finished prärabdha karmas, freed from anger when ones possessions have been stolen by others, freed from possessing things, which is the action resulting from false identification, freed from worldly connections (nirmamaù), one realizes the form of ones ätmä with eight qualities (brahma bhüyäya kalpate). That person is peaceful like an ocean without waves (çantaù).

brahma-bhütaù prasannätmä na çocati na käìkñati

samaù sarveñu bhüteñu mad-bhaktià labhate paräm ||54|| 54. Having attained realization of ätmä, being a pure soul, he does not lament for or desire anything except Me, and looks upon all beings as equal. He then realizes Me. This verse speaks of the attainment after realizing ätmä. Having realized his svarüpa with eight qualities (brahma bhütaù), being extremely pure (prasannätmä) because of the deparature of desire which matures as karma and suffering, he thus does not lament for, or hanker after anything except Me. He considers equal all high and low entities other than Me, thinking then all inferior like earth or wood. In this state, he attains supreme bhakti in the form of realization of Me, the perfected bhakti in which one attains a form similar to Mine. I previously mentioned this bhakti with the words niñöhäà jïänasya yä parä: the conclusion of knowledge concerning Me. (BG 18.50) The word prasanna is used in the sense of very pure as in the phrase prasanna salilä, very pure water.

bhaktyä mäm abhijänäti yävän yaç cäsmi tattvataù

tato mäà tattvato jïätvä viçate tad-anantaram ||55|| 55. Only by devotion does a person know Me as I am. Having known Me in truth, he then enters Me. This verse further explains the condition. By supreme, pure bhakti to Me, he realizes (abhijänäti) Me, to what extent (yävän) I exist (yaù äsmi) with My svarüpa, qualities and powers (tattvataù). Then (tataù), having realized (mäm jïätvä) Me in terms of form, qualities and powers, as I am (tattvataù), by means of the process of supreme bhakti, he is united with Me (viçate) because of having that realization (tad anantaram). When a person enters a city, it is perceived that he merges into the city. However, he does not become the city. This is the usage of the word viçate, to enter. It should be understood that what is stated here is that bhakti alone is the cause of both realizing the Lord in truth, and joining Him. This is understood from the previous statement bhaktyä tv ananyayä çakyaù. (BG 11.54) Tad anantaram means “after that.” Therefore the sentence means “Having truly realizing My form, qualities and vibhütis, only after that (tad anantaram), he joins Me.” Or tad anantaram can mean “taking that bhakti alone.” By the rule lyab-lope karmaëi païcamé, (from Vartikä on Päëini 3.2.28) an ablative case can be used to indicate an

omitted verb participle ending in ya. In this sentence tad anantaram, ablative meaning “from that” is a substitute for “täà bhaktim ädäya.” The omitted verb form is ädäya, and its substitution is tad anantaram. The whole sentence would then mean “Then (tataù) understanding Me in truth by pure bhakti ((mäà tatavato jïätvä), taking that bhakti alone (tad anantaram), he joins Me (viçate).” It is stated by the author of Vedänta that even in liberation bhakti still exists: äpräyaëät taträpi hi dåñöam: it is seen in the scriptures that after liberation (äpräyaëät), even then (taträpi), in liberation, bhakti continues to exist, because this is seen from scriptural statemens (hi dåñöam). (Vedänta Sütra 4.1.12) For those who have destroyed ignorance through bhakti, the taste for bhakti increases, just as for those who take sugar candy and destroy jaundice, sugar candy becomes sweet. This is the conclusion of those who know the most secret knowledge. In this way, the method of practice (sädhana) and attainment (sädhya) has been stated for the sa niñöùa bhaktas.262

sarva-karmäëy api sadä kurväëo mad-vyapäçrayaù mat-prasädäd aväpnoti çäçvataà padam avyayam ||56||

56. But that person, who takes shelter of Me as his main work, though performing all his prescribed duties, attains My indestructible, eternal abode, by My rmercy. Now the Lord describes the process for the pariniñöha bhakta in two and half verses. He who performs all his prescribed actions as a secondary interest, as much as he feels convenient (indicated by api), and who takes shelter of Me alone (mad vyapäçrayaù) as his main interest, by My extreme mercy (mat prasädät) attains the eternal (çäçvatam) spiritual world (padam) composed of unchanging pure knowledge and bliss (avyayam). The author of Vedänta explains sarvathäpi tatra vobhaya-liìgät: the pariniñöha devotee in all cases performs service to the Lord as a primary duty, because of indications to that effect in çruit and småti. (Vedänta Sütra 3.4.34)

cetasä sarva-karmäëi mayi sannyasya mat-paraù buddhi-yogam upäçritya mac-cittaù satataà bhava ||57||

57. Offering all your activities to Me, making Me your only goal of life, taking shelter of buddhi yoga, remember Me always while doing your actions. . (This continues the description of the pariniñöha bhakta.) Because you have such a nature, having offered (sannyasya) all your prescribed activities to Me your master, with consciousness devoid of the concept of being the doer (cetasä), taking Me alone

262 The niñöhä bhaktas are those situated in the varëäçräma system.

as the one goal (mat paraù), taking shelter of alone Me, of buddhi yoga,263 be conscious of Me (mat cittaù) while performing your actions (satatam). As I have already said this to you before, with the words yat karoñé yad açnäsi (BG (9.27), having offered the activities to Me, you do those activities, rather than doing them and then offering them.264

mac-cittaù sarva-durgäëi mat-prasädät tariñyasi atha cet tvam ahaìkärän na çroñyasi vinaìkñyasi ||58||

58. Fixing your consciousness on Me, you will cross over all obstacles by My mercy. If, on the other hand, you do not listen out of pride, you will perish. Thus with consciousness fixed in Me, by My mercy alone, you will cross over all the sufferings of saàsära, which is difficult to cross (sarva durgäëi). You should not worry about this. I, the friend of My devotee, will remove all of those sufferings, and I will give Myself to that devotee. Thus the method of practice and attainment for the pariniñöita bhakti has been stated. But if you do not hear what I have said out of thinking that you know what is to be done and what is not to be done (ahäìkärät), you will be deviated from your goal (viinaìkñyasi). There exists no one other the I, among living beings, who knows what is to be done and what is not to be done, who knows what is beneficial.

yad ahaìkäram äçritya na yotsya iti manyase mithyaiña vyavasäyas te prakåtis tväà niyokñyati ||59||

59. If, influenced by false ego, you think “I will not fight,” that resolve is useless. My prakåti will engage you in fighting. “Even though fighting is my dharma, I do not have that inclination because I fear the sin caused by killing brähmaëas and gurus.” If you take shelter of false identity (ahaìkäram), thinking you know what is right and wrong, and contemplate “I will not fight,” such resolve (vyavasäyaù) will definitely not bring results (mithyä). Prakåti, My mäyä, transformed as the mode of passion, will engage you, who have ignored My words, in fighting anyway, which will cause killing of gurus and brähmaëas.

svabhäva-jena kaunteya nibaddhaù svena karmaëä

263 The implication seems to be that the goal of spiritual intelligence (buddhi yoga) is exclusive surrender to the Lord. 264 To do the activities and then offer them is karma yoga.

kartuà necchasi yan mohät kariñyasy avaço ’pi tat ||60|| 60. Even if you do not want to fight out of ignorance, you will do it anyway, against your own will, as you are bound by actions arising from your nature. The Lord elaborates on this point. If you, out of ignorance (mohät), do not desire to fight, even though it is My order, being bound by your actions as kñatriya (svena) which arises from your impressions (svabhävajena karmaëä), which is manifest by My material energy, you will do it anyway, against your will (avaçaù).

éçvaraù sarva-bhütänäà håd-deçe ’rjuna tiñöhati bhrämayan sarva-bhütäni yanträrüòhäni mäyayä ||61||

61. O Arjuna, the Lord is situated in the heart of all living entities. By His energy, He engages them, mounted in their bodies, in action. Seeing that Arjuna still seemed to have the false concept of thinking he knew everything, and because of Arjuna’s inability to give that up, the Lord then teaches in a different way in two verses O Arjuna, though you think that your knowledge is your own, you know that onlyh through the Supreme Lord as the antaryämi. That Lord is situated in the hearts of all beings from Brahmä down to the non-moving creatures, and He makes them wander about by His çakti (mäyayä). He describes these living entities. They are mounted on the apparatus characterized by body, senses and präëas (yantra ärüòhäni), constructed by mäyä according to their karmas (mäyayä). A comparison is suggested using the ornament called rüpaka (metaphor). The Lord makes the living entities move about just as a puppeteer mounts artificial beings on wooden devices with strings attached (yantra ärüòhäni) and makes them move about.

tam eva çaraëaà gaccha sarva-bhävena bhärata

tat-prasädät paräà çäntià sthänaà präpsyasi çäçvatam ||62||

62. O descendent of Bharata, take refuge in the paramätmä alone with all your facilities. By His mercy, you will attain the eternal spiritual abode. Therefore surrender to the Lord (tam) with body, mind and all other elements (sarva bhävena). Then what happens? You will attain the eternal place (çäçvatam sthänam), with absence of all suffering (paräm çäntim), the abode of the Lord glorified in the çrutis as tad viñëoù paramaà padam. That person (tam) is none other than I, your companion. This has been stated by Me before with sarvasya cähaà hådi sanniviñöaù: I, Kåñëa, am seated in everyone’s heart. (BG 15.15) It has also been stated by you and accepted by the devas and åñis with the statement paraà brahma paraà dhäma: You (Kåñëa) are the supreme brahman and the supreme form. (BG 10.12) I have also

showed that to you directly in showing you the universal form. Therefore remain fixed in My teachings.

iti te jïänam äkhyätaà guhyäd guhyataraà mayä vimåçyaitad açeñeëa yathecchasi tathä kuru ||63||

63. Thus I have explained a scripture more secret than secret knowledge of mantras. Considering this thoroughly, do as you wish to do. The Lord now concludes the scripture. Thus in the manner just spoken (iti), I have declared to you this knowledge (jïänam), the scripture of the Gétä, the means of understanding karma, bhakti and jïäna. Jïäna means “that which something is known.” It is more secret than the scriptures which teach secret mantras. It should be kept secret. After reflecting on this scripture fully (açeñena), do as you wish. The intended meaning is “Reviewing this scripture thoroughly, your ignorance will be destroyed and you will be steadfast in My words.”

sarva-guhyatamaà bhüyaù çåëu me paramaà vacaù iñöo ’si me dåòham iti tato vakñyämi te hitam ||64||

64. Again hear from Me the highest words, the supreme secret, since you are very dear to M and you have faith in its authority. I will speak for your benefit. The Lord will now explain the process and attainment of the nirapekña bhakta. First He praises this process of the nirapekña bhakta. Among all secrets, this is the most secret (sarva guhyatamam). Hear this again, for in the ninth chapter, I have already stated this (man manä bhava mad bhakto), but because it is very dear to Me, at the end, listen as I say I again. It is the supreme (paramam) statement, the essence of the Gétä, which is the essence of all other scriptures. What is the reason for saying it again? You are the dearest to Me (iñöaù). You have faith that My words possess all authority (dåòham iti). Therefore I will speak for your benefit. Therefore, you should act upon this. This is the implied meaning.

man-manä bhava mad-bhakto mad-yäjé mäà namaskuru mäm evaiñyasi satyaà te pratijäne priyo ’si me ||65||

65. Being My devotee offer your mind to Me. Offer articles to Me in worship me. Offer respects to Me. I promise that you will come to Me without doubt, for you are most dear to Me. Now the Lord gives the instruction. This has been explained before (BG 9.34). By concentrating your mind on Me, worshipping Me and offering respects to Me, you will attain only Me, Kåñëa, with human form, the son of Devaké, most affectionate to you, with dark complexion, the color of the blue lotus--not the universal form with a thousand heads, nor the form of paramätmä, the size of a thumb, nor Nrsimha or

Varäha. I will give Myself, your friend, to you. I make this oath to you (te satyam). The Nänärtha Varga says satyaà çapatha-tathyayoù: satyam means an oath or the truth. You should not have doubt about this. “But my doubt is not destroyed, because even when you made a vow, you did not return from Mathurä to Vraja.” “Therefore I have said this after making an admission (pratijäne): you are dear to Me. If the resident of Mathurä, having an affectionate mind, does not cheat the one He loves, what then to speak of one He loves the most? I have great affection for he who has great affection for Me. I cannot tolerate separation from him. I have already said this with words like priyo hi (BG 7.17). Therefore have faith in My words: you will certainly attain Me.”

sarva-dharmän parityajya mäm ekaà çaraëaà vraja ahaà tväà sarva-päpebhyo mokñayiñyämi mä çucaù ||66||

66. Giving up all dharmas, just surrender unto Me alone. I will deliver you from all sins. Do not worry. “How is it possible for men whose hearts are contaminated with unlimited sins in the form of ancient karmas to perform pure bhakti to You, as worship and respect as described in the last verse, unless those unlimited sins, being contrary to bhakti, are first destroyed by following prescribed dharma with atonements such as mortification of the body?” Giving up completely (parityajya), in their very essence, all dharmas along with prescriptions such as austerities to atone for past sins, just surrender to Me, the Lord of all, Kåñëa, who previously appeared in many forms such as Nåsiàha and Räma, who is perceived through pure bhakti, and who destroys all desires, and even avidyä (the cause of the conditioned jéva). Surrender to Me alone (mäm ekam) and not to others such as Çiva. I, the lord of all, worthy object of surrender (aham), will free you who have surrendered (tväm), from all past karmas (sarva päpebhyaù). The Lord shows the mutual actions to be done by Himself and the devotee. You should not lament (mä çucaù), thinking that it is impossible for you, with short lifespan, to perform difficult, extreme austerities which will bring about the desired result of purification of the heart after a very long time. I have stated that in surrender to Me, this is not required. The çrutis also say this:

na karmaëä na prajayä dhanena tyägenaike’måtatvam änaçuù Not by prescribed duties or by progeny or wealth can one attain immortality. It is only gained by some, through self surrender. Mahänäräyaëa Upaniñad 86, Kaivalya Upaniñad 3

The method of attaining the Lord is stated by such verses as this:

çraddhä-bhakti-dhyäna-yogäd avaiti One knows the Lord by faith, bhakti and meditation. Kaivalya Upaniñad 2

Now, if you are a saniñöha bhakta, you perform dharma for purification of the heart. If you are a pariniñöhita bhakti, you perform dharmas to teach others. Performance of dharma is required for these types of bhakti. This is understood from the çrutis:

tam etam veda anuvacanena brähmaëa vividiñanti yajïena dänena tapasä anäçakena The brähmaëas seek to know the Lord by study of the Vedas, by sacrifice, by charity, by penance and by observing vows of fasting. Båhad Äraëyaka Upaniñad 4.4.22 satyena labhyas tapasä hy eña ätmä This Lord is attained by true knowledge arising from scriptures and constant celibacy. Muëòaka Upaniñad 3.1.5

There is another explanation of the words mä sucaù. You should not worry because of the sin incurred by giving up your prescribed duties. This explanation however is not acceptable, since there is no sin for rejecting dharmas. The sannyäsé renounces the fire sacrifice by the order of the Veda. Similarly the surrendered soul renounces his prescribed duties by the order of the Lord, since they are unsuitable for him. Moreover, by not obeying this order of the Lord, a devotee will incur sin. One should not try to explain that this verse to mean that one should not completely give up all dharmas, because there is sin involved in doing so, but one should rather just give up the results of the dharmas. This is not acceptable because there is no sin involved in not performing dharma in this process. Therefore, the meaning is that the surrendered soul should give up all dharmas completely at the root. Nor should one argue that a person must perform his prerscribed dharma based upon the reasoning that every one must act: na hi kaçcit kñaëam api (BG 3.5). This rule does not apply because, following that rule, the surrendered person is absorbed in worship of the Lord which is also action. Moreover, just as the practice of dharmas for the saniñöha bhakta culminates in realization of ätmä, and the practice of dharmas for the pariniñöha bhakta culminates in realization of paramätmä, so the practice of surrender alone (not practicising dharmas) for the surrendered soul culminates in purity. This is stated in the Bhägavatam Eleventh Canto.

tävat karmäëi kurvéta na nirvidyeta yävatä mat-kathä-çravaëädau vä çraddhä yävan na jäyate As long as one is not satiated by fruitive activity and has not awakened his taste for devotional service by çravaëaà kértanaà viñëoù [SB 7.5.23] one has to act according to the regulative principles of the Vedic injunctions. SB 11.20.9 jïäna-niñöho virakto vä mad-bhakto vänapekñakaù saliìgänäçramäàs tyaktvä cared avidhi-gocaraù A learned transcendentalist dedicated to the cultivation of knowledge and thus detached from external objects, or My devotee who is detached even from desire for liberation—both neglect those duties based on external rituals or paraphernalia. Thus their conduct is beyond the range of rules and regulations. SB 11.18.28

This surrender, also called çaraëagati, has six elements:

änukülyasya saìkalpaù prätikülyasya varjanaà rakñiñyatéti viçväso goptåtve varaëaà tathä ätma-nikñepa-kärpaëye ñaò-vidhä çaraëägatiù

Surrender has six factors: accepting what is favorable, rejecting what is unfavorable, having faith that the Lord will protect one, accepting dependence on the Lord,265 placing oneself fully to the Lord, and meekness. Väyu Puräëa

Actions pleasing to the Lord that are prescribed by the scriptures are called änukülya or favorable. Opposite actions, displeasing to the Lord, not prescribed by the scriptures, are called prätikülya or unfavorable. Ätma nikñepa means “to place responsibility for ones maintenance in the object of surrender, the Lord.” Kärpaëya means “not bold.” Sometimes the line reads nikñepaëam akärpaëyam. In that case, akärpaëya means “not showing ones miserable position to others.” The rest is clear.

idaà te nätapaskäya näbhaktäya kadäcana na cäçuçrüñave väcyaà na ca mäà yo ’bhyasüyati ||67||

265 Jéva Gosvämé explains in Bhakti Sandarbha 236 that goptåtve varaëam, accepting the Lord as master, is the very definition of surrender, and is therefore the main item. All other five items are its assistants. Ätmanikñepa means to have no independence from the Lord. “Whatever he orders, I do.” Kärpaëya means complete humility. “No one is more merciful than you, and no one is more fallen than I.” On the other hand Vedänta Deçikan takes ätma nikñepa, placing responsibility for ones maintenace in the Lord , as the main item. Goptåtve varaëam is praying for protection, which is similar to rakñayiñyatéte viçvasaù, faith that the Lord will protect one. Kärpaëya is feeling hopeless and incapable, and therefore with humility surrendering to the Lord.

67. This is not to be spoken to one without control of his senses, to one without true devotion, to one who is not willing to hear, or to one who envies Me, thinking that I am material. In this verse the Lord instructs that the teachings of the Gétä which He Himself has taught should be given to qualified candicates only, not the unqualified. This scripture should not be spoken by you to a person who does not have sense control (atapaskäya). Even if he does control the senses, it should to be given to the non-devotee, who has no devotion to you, the teacher of the scripture, and to Me, the Supreme Lord, the maker of the scripture. And even if he controls the senses, and has devotion to you and Me, you should not teach to him if he has no desire to hear it. You should never speak it to that person who envies Me, the Supreme Lord, who possesses eternal form and eternal qualities, to that person who attributes material form and qualities to Me. The declension, nominative case (yaù) is used for the envious person instead of dative case which was used for the others in the list (atapaskäya, abhaktäya, açuçrüñave) to point out his particular degraded nature. The author of Vedänta says anäviñkurvann anvayät: the teacher should tell the disciple not to reveal the knowledge to the unqualified person, because that is the custom. (Vedänta Sütra 3.4.50)

ya idaà paramaà guhyaà mad-bhakteñv abhidhäsyati bhaktià mayi paräà kåtvä mäm evaiñyaty asaàçayaù ||68||

68. One who teaches this supreme secret to My devotees, attains the highest bhakti, and finally attains Me without doubt. The result for one who teaches this scripture is narrated. The one who teaches attains pure bhakti to Me, and then attains Me.

na ca tasmän manuñyeñu kaçcin me priya-kåttamaù bhavitä na ca me tasmäd anyaù priyataro bhuvi ||69||

69. Among men, there is no one who has satisfied Me as much and never will there be in the future. There has never been one dearer to Me than he in this world, and there will never be in the future. Among all men, there has never been one who satisfies Me (priya kåttamaù) as much as the teacher of the Gétä, nor will there be such a person in the future. There has been no one dearer to Me in this world in the past, and there will be no one dearer in the future.

adhyeñyate ca ya imaà dharmyaà saàvädam ävayoù

jïäna-yajïena tenäham iñöaù syäm iti me matiù ||70||

70. It is my conviction that he who studies this sacred conversation between us two will have worshipped Me through the sacrifice of knowledge.266 This verse describes the results for one who studies the Gétä. I will have been worshipped (iñöaù) by the jïäna yajïa described previously in chapter four, just by the study of the Gétä. This is my opinion. I am easily attained by the person who studies the Gétä.

çraddhävän anasüyaç ca çåëuyäd api yo naraù so ’pi muktaù çubhäl lokän präpnuyät puëya-karmaëäm ||71||

71. And that person who, being full of faith, without envy, just hears this teaching will become free of sin and attain the auspicious world of devotees. This verse describes the result for the hearer of the Gétä. He who hears with faith alone, without envy—not finding fault in it by thinking “What is the purpose of his reciting?” or “Why does he recites an inaccurate text in a loud voice,” becomes free of all sins, and will attain the planets of those who perform açvamedha sacrifices, or the planets of the devotees such as Dhruvaloka, the variety of vaikuëthas.

kaccid etac chrutaà pärtha tvayaikägreëa cetasä kaccid ajïäna-sammohaù praëañöas te dhanaïjaya ||72||

72. O son of Påthä, have you heard this with close attention? O conqueror of wealth, have your ignorance and bewilderment been destroyed? Thus the scripture and glorification of speaking and hearing it have been spoken. The Lord now asks about the comprehension of the meaning of the scripture and the realization of the scripture. kaccid is an indeclinable particle indicating a question. If you have not completely understood, then I will again teach it. That is the intention of the question.

arjuna uväca nañöo mohaù småtir labdhä tvat-prasädän mayäcyuta sthito ’smi gata-sandehaù kariñye vacanaà tava ||73||

73. Arjuna said: My delusion has been destroyed, and my correct vision has been restored by Your mercy, O Acyuta. I remain without doubts, and will follow Your instructions.

266 In chapter four Kåñëa stated the the sacrifice of knowledge was superior to the sacrifice of materials.

Being asked by Kåñëa, Arjuna answers that he has understood, by reciting the results. Ignorance (mohaù), the opposite of knowledge, has disappeared, by Your mercy alone. I have understood correctly the nature of things (småtiù labdhä). I have had all my doubts now cleared. I will follow your instructions. What he has said is this. All the living entities such as devas and men have the conception of being their bodies, and being independent in their actions. Men worship the devas, and the devas bestow on men what they desire. But who is the real Lord? I previously had the illusion, the opposite of knowledge, that prakåti is the cause of the world. In contrast to that, I thought the Lord was without qualities and form, and was indifferent to men’s affairs. That illusion has been destroyed by the teachings acquired from You. I have now true knowledge of that Lord who is the famous possessor of form and powers, a form of knowledge and bliss; who is an ocean of good qualities such as omniscience, omnipotence, and satya saìkalpa; who is the friend of His devotees, though the Lord of all; who creates the variegated bodies in the universe according to the karmas of the jévas just by His will, through His energies of jéva, time and prakåti; who treasures the selfless devotee to whom He gives even Himself. And I understand that the Lord is You, the son of Vasudeva, situated as my friend. Therefore I surrender to ou. You will never abandon me. This doubt has been destroyed. If You have Your goals to achieve of ridding the earth of its burden, and You want me who have surrendered to You to do it, then I will obey Your words. Thus Arjuna rose with bow in hand.

saïjaya uväca ity ahaà väsudevasya pärthasya ca mahätmanaù

saàvädam imam açrauñam adbhutaà roma-harñaëam ||74|| 74. Saïjaya said: Thus I have heard this remarkable, hair-raising conversation between Väsudeva and the son of Påthä, a great devotee of the Lord. The scripture is concluded. Saïjaya speaks to Dhåtaräñöra to finish the story. This discourse is astonishing to the consciousness (adbhütam), because it has never appeared before among men. It has caused my body hair to stand on end (romaharñaëam).

vyäsa-prasädäc chrutavän etad guhyam ahaà param yogaà yogeçvarät kåñëät säkñät kathayataù svayam ||75||

75. By the mercy of Vyäsa, I have heard this supreme secret of bhakti yoga, directly from the master who is related to all living entities, Kåñëa, while He personally spoke it.

In this verse Saïjaya speaks of his own qualification for hearing the conversation that just took place. By the mercy of Vyäsa, attaining a form with transcendental eyes and ears given by him, I have heard this secret. What is this secret? It is the yoga—karma yoga, jïäna yoga and bhakti yoga--which manifests the supreme entity (param). I have heard it from the controller (éçvära) of all beings, who has a natural fellowship with all living entities such as devas and men (yoga). I have heard it from the original form (svayam), Kåñëa, from His own mouth as He spoke it (kathayataù), not from another person indirectly. Saïjaya celebrates his own good fortune.

räjan saàsmåtya saàsmåtya saàvädam imam adbhutam keçavärjunayoù puëyaà håñyämi ca muhur muhuù ||76||

76. O King, remembering this wonderful, sacred conversation beween Keçava and Arjuna again and again, my hairs are standing on end at every moment. O king, O Dhåtaräñöra, remembering this wonderous conversation which destroys all faults of the hearer, and destroys even avidyä--the cause of our existence in this world (puëyam), at every moment (muhur muhuù) my hairs are standing on end.

tac ca saàsmåtya saàsmåtya rüpam aty-adbhutaà hareù vismayo me mahän räjan håñyämi ca punaù punaù ||77||

77. O King, remembering also, again and again, that amazing form of Hari, the universal form, I am filled with wonder, and my hairs stand on end again and again. Tat here refers to the universal form which was shown to Arjuna.

yatra yogeçvaraù kåñëo yatra pärtho dhanur-dharaù

tatra çrér vijayo bhütir dhruvä nétir matir mama ||78|| 78. Where there is Kåñëa, the master of yoga, and where there is Arjuna, the holder of the bow, there will be unfailing prosperity, victory, ever-increasing wealth, and righteousness. That is my conviction. This being so, give up the desire for the victory of your sons. Where there is the master who is related to all beings (yogeçväraù, explained above), who brings into motion and maintains the forms of all other living entities just by His will, where there is Kåñëa, the son of Vasudeva, who takes the role of a helper even as the charioteer of Arjuna, and where there is Arjuna, the son of Prthä, your father’s sister,267 who is the avatära of Nara, the pure devotee of Kåñëa, the holder of the bow Gäëòéva which

267 Kåñëa’s father, Vasudeva, was the sister of Påthä. Both were children of king Çürasena. Påthä was adopted by King Kuntibhoja and called Kunté. She married Päëòu and gave birth to Arjuna.

cannot be cut (dhanur dharaù)--at that place alone, where Kåñëa and Arjuna are situated, siding with Yudhiñöhira, there will also be secured the wealth of kings (çré), victory (vijaya)--great superiority causing the defeat of the enemy, the constant increase of that royal wealth (bhütiù), and the permanent (dhruvä) sense of justice (nétiù). One should not worry that this scripture is favoring war. It is not so. The instructions are man-manä bhava mad-bhakta and sarva-dharmän parityajya. It is clear that the prescribed actions according to the four varëas and äçramas (including fighting) have been delineated for purification of the heart, and for teaching the populace.268 There are many methods, but among them, surrender (prapatti), along with the attitude of being a servant, quickly pleases Viñëü. This is the conclusion of the eighteenth chapter. In the Gétä, the supreme truth Kåñëa, filled with all spiritual qualities, who drunk the breast milk of Yaçodä, who became the charioteer of Arjuna, is glorified. Attaining the fulfillment of my desires, I immersed myself in the milk ocean of the Gétä, but I have not been able to lift the jewel of very wonderul meanings out of the ocean, though I have understood to some degree. In this way, my master, the joyful son of Nanda, with great delight, shows His affection for me. With care Vidyäbhüñana has attended upon this commentary called Çrémad Gétä Bhüñaëa. O devotees who are greedy for the sweetness of prema of Çré Govinda, filled with mercy, please purify this work.

268 These instructions are for the saniñöha and pariniñöhita devoee.