BhagavadGita : (Notes from Swami Velkudi Krishna's discourses in BG on Podhigai

TV).
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Gist of the Gita

The famous Gitartha Sangraha of the saint Yamunacharya (also known as Alavandaar)
gives the gist of Gita in one verse.

svadharma jnAna vairAgya sAdhya bhakti eka gocaraH |

narayanaH param brahma gIta sAstre samIritaH ||

One who performs his prescribed duty, with full knowledge of himself and his
master, devoid of desire, reaches the stage of practice of bhakti-yoga. By bhakti-
yoga one can please Narayana and reach HIM.
So our objective should be to reach and serve our master, and the means to achieve
this goal is bhakti-yoga. Narayana, the Supreme Lord, is the One whom we have to
reach. All these -- the nature of the objective, the nature of the means, and the
the goal, i.e., Narayana, His nature and His qualities are explained in the
Bhagavad Gita.

- Narayana is parabrahma and everything is achieved through his grace. This is

the main gist of Gita, as per this summary sloka of Swamy Alavandar.

Ok, we know the supreme goal and the ultimate truth as Narayana from Gita. Now,
what are the ways to reach him? Gita tells us
the details on how to reach the lord. Gita tells us the "Bhakti" is the way
to reach him. Now, we will have a question. All of us
seem to know what Bhakti is, so what is Gita instructing? Gita is explaining
the true details of Bhakti and how to gain it.
Gita explains how we can do Bhakti without giving up our daily responsibilities
(e.g Karma Yoga, Jnaana Yoga etc). Why?
By default, we are by nature driven to live in the material plan and cannot
escape doing our day to day duties e.g. eating, sleeping,
marrying, raising kids, working etc. Gita tells us how we can do our daily
responsibilities in the right way without losing sight of
the ultimate purushartham and this is Karma Yogam. And doing it with the right
frame of mind requires Jnaana Yogam.
If we do Karma and Jnaana Yogam sincerely, it will allow us to reach Bhakti
Yogam. Before going into details of what we should do
and our ultimate goal, Krishna explains us the nature of our true selves! Only
when we know our true nature, would be able to
realize what our goal should be and the ways to reach them.

Tattvam, Hitam and Purushartham. (Goal and Means). Krishna starts off by
explaining our true nature. Who am i? am i this body, this legs, hands etc? No.
Because body perishes, but soul does not.

All Atmas are the same. The different bodies they get are due to their
accumulated karmas. We need to see beyond the bodies and understand the true
nature of our souls and adopting the means of
Bhakti (through Karma, Jnaana and Bhakti yogam), we should reach the feet of the
Lord Krishna , which is our ultimate purushArtham.

Just like they are two opposing armies in the Mahabharat , we also have two
opposing forces within us.
Three Gunas - Sattva (Goodness) , Rajasic (anger, passion, anxiety, attachment)
and Tamas (Indolence, Laziness, Sleepy etc)
All the three Gunas are within us. Consider Sattvic represents Pandavas and
Rajasic/Tamo gunas represent Kauravas. Just like
how Pandavas defeated Kauravas, using the help of Lord Krishna, we should defeat
the Rajasic/Tamo tendencies within us with
the help of the devotion to the Lord. To help us in the effort, Lord gave us
BhagavadGita. We have two opposing sense of feelings within
us: Ahankaram, Mamakaram, Kaamam, Krodham, Lobham etc one one side and on the
other side Goodness, empathy etc.
We have this Kurukshetra within us!! After taking birth, there is no escape of
Kurukshetra within us. To face it boldly and defeat
the Rajasic&Tamasic tendencies within us , Lord Krishna is there to guide us and
Gita is the greatest guide he bestowed it for us.

Gita has numerous commentators from all philosophies and Sampradaya.

SriRamanuja has written a treatise on Gita known
as "Gita Bhasyam". Vedanta Desikan has written "Tatpariya Chandrikai" .
VadiKesari Azhagiya Manavala Jeeyar has written
"Venba Padal" for every sloka on Gita.

sarvo panishado gavah! dogdha gopala nandanah

partho vatsah sudheer bhokta! dugdham geeta amritam mahat

All the Upanishads are cows; the Milker is Krishna, the cowherd boy; Partha
(Arjuna) is the calf; men of purified intellect are the drinkers, the milk is the
great nectar of the Gita

Swami Desikan summarized the four verses of Alavandaar in the First verse of
his Tamil work on GS. that verse is as follows:

karumamum jnanamum kondu yezhum kaadalukku ohr ilakku

Enru arumarai ucchiyuL aadharitthu odhum arum Biramam
ThirumagaLodu varum Thirumaal enru Taan uraitthann
Darumum uhanda Dhananjayanukku Avan Saarathiyeh

The message of Krishna to Arjuna is summarized here. He revealed to Arjuna

that he has to observe Karma Yoga first and control his mind and then qualify
himself for the observance of the subsequent
step of practising Jnanai Yoga,which in turn would lead to self
revelation(Aatma Sakshatkaaram). That accomplishment will pave the way to the
practise of Bhakti Yoga.

All the Vedanthas point out that the target of such a Bhakti Yoga is the
Parabrhamam revered as Sriman Narayana. Krishna revealed to Arjuna intent on
practising righteousness (Dharma) that He is that
Parabrahmam.

Alavandar and Swami Desikan condensed the above thoughts in their first verses.
Alavandaar uses the next three verses to state that the 18 chapters of Gita fall
into a natural subdivision of three, with
each of the subdivision accounting for six chapters, known as the first
Shatkam(Chapters1-6), Second Shatkam(Chapters 7-12) and the third Shatkam(Chapters
13-18).
Alavandaar names these Shatkams as Poorva, Madhyama and Antima Shatkams. The
Anthima Shatkam has two parts to it.
 The first shatkam covers Karma and Jnana Yogas; the second shatkam covers
Bhakti Yoga entirely. The first part of the third Shatkam deals with the
animate(Chetanam) , Inanimate(Achetanam) and the
attributes and the forms of the world (Prapancham) born out of the union of
the Chetanam and the Achetanam. The second part of the third shatkam describes the
way to practise Karma, Jnana and
Bhakti Yogas , the indebtedness of one to the Shastraas and the Prapatti Dharma
as a easier way to attain Moksha Siddhi..

Swami Desikan uses the Words "karumamum jnanamum" to refer to the Karma and
Jnana Yogas, which are the subject of the First shatkam; he refers to the meaning
of the second shatkam through the
use of the word "Kaatalukku". His choice of the word "Arum Biramam "
indicates the Lord , who is distinct from the chetanam and the Achetanam and with
that use of "Arum Biramam",Swami summarizess
the meaning of the first half of the third Shatkam. Arjuna"s bond or deep link
to Righteousness is indicated by the choice of "Dharmam Uhanda", which in turn
connects to the meaning of the second half of
the third Shatkam , which culminates in the Lord"s revelation of Prapatti
route for Arjuna, when he despaired of his inability to practise the difficult
routes of Karma,Jnana and Bhakti Yogas...

Chapter1 - Arjuna Vishada Yogam (Chapter in which Arjuna pours out his agony)

{Gitartha Sangrahah - Verse 5, which summarizes Chapter1)

ASTHAANA SNEHA KAARUNYA DHARMAA-DHARMA DHIYAA AAKULAM I
PAARTHAM PRAPANNAM UDDHISYA SAASTRAA-VA-TARANAM KRUTHAM II
}

1-1:

Where has Dhritrarasthra and Sanjaya come into this picture ? Isn't Gita about
Krishna and Arjuna? Background of Gita i.e Mahabharat.
Sanjaya had the gift of seeing everything in the Mahabharat war, without being in
the battlefield. This was as per his Guru's boon.
So, Sanjaya is explaning what is going on in the war (Ball-by-ball commentary).
Note that, after this slokam, there is no further role
or reference of Dhritarashtra in Gita. But, Sanjaya does come up in few other
slokas of Gita. Not only Gita, Sanjaya gives commentary
of the whole Mahabharat war.

Dharma Kshetra - It is "Dharma" Kshetra, a holy land. It's amazing and

intresting that the war is being conducted here.
Dharma kshayaat traayate iti Dharma Kshetre!

Dhritarashtra poses the question on what his sons and Pandavas who have gone to
wage war , are doing? This question seems to be
a oxymoron, because it's already known that the pandavas and kauravas have gone to
wage war, so what else will they be doing!
The true reason for Dhritarashtra's question was his anxiety of Kauravas losing
and he actually wanted to know whether his sons
were winning and Pandavas losing. Rather than asking it directly, lest he be
accused of open partiality, he couches the question.
Dhritarashtra is not just blind with sight, but he is blind to gnaanam too. Even
though he knows Kauravas were at fault and reason for
the war, he is blinded by partiality.

1-2:

Sanjaya responds to Dhrtarashtra starting from this slokam. The Acharya refered
to in this sloka is DronaCharya. Duryodhana
looks at Pandava's army . There are many types of formation(Vyuham) of armies
- Vyuham : Chakra Vyuham, Suchi Vyuham,
Padma Vyuham, Sakata Vyuham . Duryodhana is scared internally looking at the
formation of Pandavas army. Many of us get
scared when we face the consequences of mistakes, but not during making the
mistakes. Similarly, Duryodhana didn't fear or
care about consequences when he threw out Pandavas from the court and ill treated
them. But, now in the middle of the battlefield,
looking at the army and realizing that his defeat was imminent, he is scared.
Duryodhana was a great warrior and not a coward,
but the fear strikes his heart too, because he was on the side of wrong. One
lesson for us is, to do good work, we shouldn't hesitate
or feel we are too small to do it.

Acharyan - Asinoti Saastratan , one he teaches saastras and shows the right path.
Vachanam - Words. Varthagalai.. Duryodhana was blabbering with fear and not
speaking with sense. He knew inside he was wrong and
that his deeds were catching up with him.

When two great people speak, we are benefited from their talk:
e.g:
Sukracharya and Pariksheet converse - SrimadBhagavatam
Bhishma and Yudishteer converse - SriVishnuSahasranamam
Parasara Maharishi and Maitreeyi - Vishnu Puranam
Nammazhwar and MadhurkaviAzhwar - TiruvaayMozhi

Ofcourse, what is the benefit when we folks speak?? It's mostly meaningless
blabber. If we focus and make efforts to speak the right
things, then it makes sense. It's better to be silent, rather than indulge in
blabber and nonsensical talk.

1-3: pasyaitam pandu-putranam acarya mahatim camum

vyudham drupada-putrena tava sisyena dhimata

The first chapter of GIta is also known as Arjuna-Vishaada-Yogam. (i.e Arjuna's

distress). In the third slokam, Duryodhana tells to
Drona: Look at the army formation of Pandavas, which was formed by Drona's sishya
Drusthadryumnan(Senapati of Pandava Army).
What is the intresting aspect of this slokam? Instead of using the normal
respectable sequence of first addressing "Acharya!" and then
telling what needs to be said , Duryodhana first tells about Pandava army and
then ends it addressing Drona as Acharya!
This shows that he is bambozled, scared, confused and hence is telling what
worries him first and then addresses Drona as Acharya
as an afterthought.

Another intresting thought is: Kaurava's army is manifold higher than Pandava
Army . It has 11 Akshohani senyam, whereas Pandavas
have just 7 Akshohani Senyam . Even then Duryodhana is worried. Now, taking
our own body as the field of Mahabharat and even
if we have a higher "Duryodhan" sena (rajasic and tamasic tendencies) and less
"Pandava" Sena (Sattvic tendencies), we should not
feel dejected and scared. Even if less, the Sattvic tendencies have the power to
overcome Rajasic and tamasic.

Another intresting thought : In this slokam, Duryodhana seems to sarcastically

point to Dronacharya and ask him to look at the army
of his disciples lke Drushtadryumnan.

Drushtadruymnan's story is one of revenge, tracing back to the enemity between

Drupad(his father) and Drona. A lesson for us from this
story is, instead of remembering bad things, harsh thoughts, things said in anger
etc by others, we should try to remember the good
things only. We have a limited capacity to store thoughts and memories (like a
RAM!), so it would be better to use it for remembering
only good things. Unfortunately, in the case of Drupad and Drona, who were great
friends, due to various reasons, they turned bitter
enemies. Drupad gave birth to a son Drushtadruymana, just for killing Drona.
Drupad's daughter was Draupadi. Ironically, both
the chiildren of Drupad (Drushtadrymnan and Draupadi) were responsible for the
demise of Drona.

Duryodhana also pointedly refers to Drushtadryumnan as clever in this sloka. Even

though he is on the opposite side of the army.
Why? on the Battlefield of Kuruksetra, Dhrstadyumna took the side of the Pandavas,
and it was he who arranged for their military phalanx, after having learned the
art from Dronacarya. Duryodhana pointed out this mistake of Dronacarya's so that
he might be alert and uncompromising in the fighting. By this he wanted to point
out also that he should not be similarly lenient in battle against the Pandavas,
who were also Dronacarya's affectionate students. Arjuna, especially, was his most
affectionate and brilliant student. Duryodhana also warned that such leniency in
the fight would lead to defeat.

1.4.5.6:
atra sura mahesvasa bhimarjuna-sama yudhi
yuyudhano viratas ca drupadas ca maha-rathah
dhrstaketus cekitanah kasirajas ca viryavan
purujit kuntibhojas ca saibyas ca nara-pungavah
yudhamanyus ca vikranta uttamaujas ca viryavan
saubhadro draupadeyas ca sarva eva maha-rathah

Even though Dhrstadyumna was not a very important obstacle in the face of
Dronacarya's very great power in the military art, there were many others who were
the cause of fear. They are mentioned by Duryodhana as great stumbling blocks on
the path of victory because each and every one of them was as formidable as Bhima
and Arjuna. He knew the strength of Bhima and Arjuna, and thus he compared the
others with them. Duryodhana explains the details of Pandava Army (who are
fighting etc). He is renowed for his ego and Ahamakara. So, why is Duryodhana
referring to Pandavas first?? Two possible reasons. One is, he is scared and is
blabbering forgetting his usual Ahamkara. Another reason is, since he has pointed
the Pandava army to Drona, he is continuing explaining who is in the battlefield.
(Ati-Ratah: One can fight with one; Arda-Ratah: One who can fight with numerous
warriors at one time.
Mahaa-Ratah: One who can fight with 11000 warriors at one time)
Arjuna, Karna and all the warriors mentioned in this sloka are Mahaa-Ratah.
Another point in this sloka(s) is, when we are fighting for Dharma, Justice etc,
it automatically gives strength. It doesn't matter who is
supporting, the reason and motivation is important. For e.g. in Ramayan, Rama's
army had monkeys, bears etc, but it didn't deter
and he prevailed in the war. The gist of Ramayan is, when one goes in the right
path, even monkeys , bears etc will support, whereas
if one goes in the wrong path, even one's own brother will desert! So, it
doesn't matter, who is coming to help, do we have great support
etc. The important thing to remember is why we are fighting for? is it right? is
it on the side of Dharma etc.. In Mahabharat, Kauravas
have great warriors like Bheeshma, Drona etc and logically they should have won,
on the strength of skills, prowess etc, but kauravas
didn't have justice on their side and ultimately perished.

1.7.8.9
asmakam tu visista ye tan nibodha dvijottama
nayaka mama sainyasya samjnartham tan bravimi te

bhavan bhismas ca karnas ca krpas ca samitim-jayah

asvatthama vikarnas ca saumadattis tathaiva ca

anye ca bahavah sura mad-arthe tyakta-jivitah

nana-sastra-praharanah sarve yuddha-visaradah

asmakam tu - In our Sena; Visistahah - Famous and accomplished ;

In slokam 7, Duryodhana says it is "HIS" (mamah) army! rather than "OUR" sena.
That displays his ego. It is a lesson to us! We should
shed this type of ego. In fact, there are so many lessons that this type of ego
blinds and brings our ruin.

In slokam 8, he refers to Drona, Bhismah, Karna, Krpacharya, Ashvathama, Vikarna,

Soumadati and others great warriors.

In Slokam 9, he says all this warriors are ready to give up their life for his
sake. These warriors are renowed with different weapons.

A questions will arise - if there are so many great warriors in Kaurava army, how
can we say Duryodhana is scared. This can be seen
by slokam 7 beginning, where Duryodhana starts of by saying "BUT.. i.e "tu" ". I.e
he explains Pandavas army and then starts of by
saying "But" and then explains his army.

Difference between Karna and Vibhishina : Both faced similar dilemma in making a
choice between Dharma and sticking with friends,
relatives etc. Vibishina choose Dharma over sticking with his brother. Whereas,
Karna decided to stay with his friends, instead of
going over the side of Dharma. Looking in isolation, Karna's step may seem right,
but when looked at it in a larger perspective, the
choice of Karna was wrong and was colored by narrow perspective.

Vairagyam - Detachment from material self or end results. Vairagyam is one of

the important characters which Gita explains that
we should display.
1.10
aparyaptam tad asmakam balam bhismabhiraksitam
paryaptam tv idam etesam balam bhimabhiraksitam

Durodhana says his sena is protected by Bhishma and Pandavas's sena is protected
by Bheema. Why is Duryodhana invoking Bhima
here? Bhima is not the chief of Pandava army. It is Yudhistra. Even Senapati -
Pandava's Senapati is Drushtadryumnan, just like
Bheesma is Senapati of Kauravas. Or if he was trying to compare archery prowess
of Bheeshma, it should have been Arjun at the
other end. So, looking from this three angles, invoking Bheema's know is wrong
and seems mysterious.

One possible hidden reason is - Both Bheeshma and Bheema have taken deadly Vows!
Bheeshma had vowed that he will NOT kill
the five pandavas and everybody else. Whereas Bheema has vowed that he will not
spare the 100 kauravas!! So, Duryodhana is bringing
out the contrast between this two folks. He seems to be saying, that his army is
led by Bheeshma, who has vowed NOT to kill the
five pandavas who are the strength of his opposition! Whereas on the other side,
Bheema has taken vow to kill all the 100 kauravas,
including tearing Dushayasana!

A literal interpretation of the sloka is, "apAryatam" - unlimited, "Paryaptam"-

limited. So, it may be intrepreted that Duryodhana is
boasting here that his army's strength is unlimited, whereas Pandava's army is
limited. But, since the invokation of Bheema's name
is out of place here, the sloka's actual meaning is that he is scared and is
actually praising the Pandava army.

Souseelyam - The guna which does not differentiate between big and small. One of
Lord's greatest guna is Souseelyam. Even though
he was the Paramatama, he came down and mingled with Pandavas, acted as Pandava
dhootan and charioter for Arjuna.

1.11
ayanesu ca sarvesu yatha-bhagam avasthitah
bhismam eva-abhi-raksantu bhavantah sarva eva hi

Duryodhana is saying here that his army should protect Bhishma. Why? Bhishma is
the heart of the army and strategically important.
Duryodhana seems to be respecting the seniority and importance of Bhishma, but
why didn't he listen to Bhisma's advice in the
past, which could have avoided the war in the first place! This shows one of the
fatal flaws in Duryodhan's character. He is not
intrested in listening to the elder, but wants them to help him.

The army formation is very important (chakravyuham, padmavyuham etc..) and even a
gap or misarrangement would be fatal.
Similarly, our senses are like a vyuham formation in our body, which houses our
soul and we should zealously guard. We shouldn't
allow any of our senses to go astray, by either listening or talking or eating or
smelling nonsense. Even if one sense goes astray,
the "vyuham" of our body would get imbalanced and would cause corruption.
1.12.13

tasya sanjanayan harsam kuru-vrddhah pitamahah

simha-nadam vinadyoccaih sankham dadhmau pratapavan

tatah sankhas ca bheryas ca panavanaka-gomukhah

sahasaivabhyahanyanta sa sabdas tumulo 'bhavat

Bhishma blew his conch loudly like the roar of a lion, which gave cheerfulness to
Duryodhan. Following Bheeshma's conch blow, other
conchshells, bugles, trumpets, drums and horns were all suddenly sounded, and the
combined sound was tumultuous.
Importance of music: There is a place for different types of music in our lives.
In this war, reference is made for different musical
sounds in this slokam, as a good sign of destruction of Kauravas. A lesson for us
is, in our daily lives too, we should give some time
for listening to sounds of nature (trees, birds etc) and find respite from our
mechanical lives. Also note that, there is different types
of music for different occasions (raagam for morning, evening etc.. raagam which
gives happiness etc).

Ganga , Gayatri, Geeta , Govinda - where this four "Ga's" are present, there is no
second birth!

1.14

tatah svetair hayair yukte ! mahati syandane sthitau

madhavah pandavas caiva ! divyau sankhau pradadhmatuh

This sloka says, "thereafter" (after all that has happened so far, as explained
in previous slokas), Krishna and Arjuna below their
conchshells. The chariot of Krishna-Arjuna is referred to as Great! Azhwars have
sung about it's greatness. Even for a person who
doesn't know to fight, this chariot assures victory. The conchshells of Krishna-
Arjuna is referred to as "Divyau" (transendental).

Note: "madhavas-Pandavas Caiva":

The sloka refers to both Krishna and Arjuna in the sequence "Krishna" and Arjuna
(Madhavas-Pandavah), since Paramatma is first.
Another explanation is, "Madhavas" means "Ma->refers to Mahalaxmi" "dhavas-Swami"
-> The reference to Laxmi is, this chariot has
Mahalaxmi Kataksham, which assures victory. Even the last sloka "Yatra-
Yogeshwara.." refers to this grace (i.e wherever krishna
and Arjuna are there, victory is assured). Another explanation is, even though
the chariot is Arjuna's, since Krishna is the charioter,
his name is mentioned first.

Another analogy is: Just like Krishna and Arjuna in the chariot, our body is the
chariot which houses both Paramatma and Jeevatma.

1.15

pancajanyam hrsikeso devadattam dhananjayah

paundram dadhmau maha-sankham bhima-karma vrkodarah

Then, Lord Krsna blew His conchshell, called Pancajanya; Arjuna blew his, the
Devadatta; and Bhima, the voracious eater and performer of
Herculean tasks, blew his terrific conchshell called Paundram.

Hrishikesa -> One he conquered his senses. This literal meaning seems superficial,
since even some mortals are able to control their
senses. So, what's the big deal for the lord. The actual meaning is, that the
Lord is able to control everybody's senses! That's the
meaning of the term Hrisikesa. So, when we hear to Lord's glory, our ears are
riveted to hearing it. Same is the case, when we
see the beautiful diety of Krishna in divya desams. Valmiki glorifies the
attraction of Rama - "Roopa Audaryam...". and says whoever
sees Rama is riveted and charmed. Azhwars have sung about the same.

Pancajanya-> Krishna's conchshell. Andal has sung the glory of panchajanyam in

"Nachiyar Tirumozhi". She asks how does the
Lord's lips taste to panchajanya! , because it has tasted lord's lips, when he is
blowing it. Nobody is as fortunate as Panchajanya,
since it never leaves the lord. Atleast, Chakratazhwan has to leave the lord,
when he is sent for destroying the wicked.
In "Kangalum pagalum" pasuram, Azhwar refers to "Sangu-Chakaram" ; In
tiruppavai, Andal sings "Sangakodu-Chakaram".
Panchajanya is refered to first and Chakratazhwan next, because they felt "Sangku"
was more priviliged.
"Panchajanya" -> "Kadal lil piranthu, panchaganana udalil valaranthu,,.."

Arjuna is referred to as Dhananjaya in this verse because he helped his elder

brother in fetching wealth when it was required by the king to make expenditures
for different sacrifices. Similarly, Bhima is known as Vrkodara because he could
eat as voraciously as he could perform herculean tasks, such as killing the demon
Hidimba. So, the particular types of conchshell blown by the different
personalities on the side of the Pandavas, beginning with the Lord's, were all
very encouraging to the fighting soldiers. On the other side there were no such
credits, nor the presence of Lord Krsna, the supreme director, nor that of the
goddess of fortune. So, they were predestined to lose the battle--and that was the
message announced by the sounds of the conchshells.

1.16-18

anantavijayam raja kunti-putro yudhisthirah

nakulah sahadevas ca sughosa-mani puspakau

kasyas ca paramesv-asah sikhandi ca maha-rathah

dhrstadyumno viratas ca satyakis ca-aparajitah

drupado draupadeyas ca sarvasah prthivi-pate

saubhadras ca maha-bahuh sankhan dadhmuh prthak prthak

King Yudhisthira, the son of Kunti, blew his conchshell, the Ananta-vijaya, and
Nakula and Sahadeva blew the Sughosa and Manipuspaka. That great archer the King
of Kasi, the great fighter Sikhandi, Dhrstadyumna, Virata and the unconquerable
Satyaki, Drupada, the sons of Draupadi, and the others, O King, such as the son of
Subhadra, greatly armed, all blew their respective conchshells.
Yudhistra is referred to as "raja" here -> he is always "Dharma Raja", even
though he has lost the kingdom temporarily. That's why
Sanjaya refers to Yudhistra as "Raja" here (anantaVijayam "Raja").

Yudhistra is also referred to as "Kunti-Putro" -> Kunti's actual name is "Prtha"

and she was the Sister of Vasudeva. Since she was given to
"Kunti Raja" for adoption and grew there, her name became "Kunti devi". Arjuna
is referred to as "paartha", since he is the son of
Prtha(i.e. Kunti). He is also referred to as "Kaunteya", since he is the son of
"Kunti". Krishna is called "PaarthaSarathi", since he
is charioter of Paartha. Kunti prayed to Krishna to always give her troubles,
because that is when she will always remember the Lord!
It's human nature to blame and think about Lord, when we are in troubles! and
claim self-credit and forget lord, when we are in joy! That's
the justification Kunti gives, when she prays to Krishna to give her troubles.
Kunti was a great devotee, who despite numerous struggles,
never lost faith in Krishna. The eldest son of this great lady was Yudishtra.

Yudhistra -> "Yudi" -"Tishtati" iti Yudishtra. i.e one what stands firm in the
war. We may have a question on where Yudishtra is
standing tall in the war, because there is no reference to him in the war like
Arjuna, Bheema etc. But, the truth is , unlike Arjuna
who was plagued by doubts etc in Mahabharat, Yudishtra stood tall and firm in the
war. During Vanavasam, when Pandavas
were desolate, Yudhistra assured them that, after vanavas if they did not get the
kingdom, he would stand tall and even wage war to
get back the kingdom.

In last chapter of Mahabharat - "SwargoLokini" : Pandavas were going towards

swargam , after crossing Badri. During the journey,
Draupadi and all the other pandavas, except Yudistra fell down on the way.
Yudishtra and a dog was the only one left. This episode
demonstrates, the great "Dharma Chintanai" of yudhistra.

Sikahndi:
Maharatah -> A warrior who can fight with 11000 opposing warriors. Sikhandi was
a Maharatah. He was born to kill Bhishma and there
is an intresting story behind it. He was "Amba" in the previous birth, who was
won in Swamyavara by Bheeshma for his brother.
But Amba was in love with another Raja(Salva Raja), so she went to SalvaRaja to
marry him. She was refused by SalvaRaja and
Bhishma and was stranded. So, she took vow to take revenge on Bhishma and did
great penance. In response to the penance,
Lord Subramanya gave her a garland and told her whoever wears the garland and
fights Bhishma will be able to defeat him. But,
nobody was ready to wear the garland. So, she did another penance and got a boon
from Siva, who told her that she will be able
to achieve it in her next birth. She was born as woman in next birth and a
gandharva fell in love with her. He gave her his male body.
She went to war with Male body, though she was born as a female.

Prithvi-pate : Dhritarashtra (Note, Sanjaya is addresing this to Dhritarashtra).

1.19
sa ghoso dhartarastranam hrdayani vyadarayat
nabhas ca prthivim caiva tumulo 'bhyanunadayan
The blowing of these different conchshells became uproarious, and thus, vibrating
both in the sky and on the earth, it shattered the hearts
of the sons of Dhrtarastra. (Krishna's conchshell - Panchajanyam).
When the Lord blows his conchshell, we should normally feel joyous. So, why are
Duryodhana etc are trembling? This is because, how
we behave and feel towards the Lord, that's exactly how the Lord will react. The
more we separate ourselves from Lord or feel inmical etc,
we feel the same reaction towards the Lord. One who takes shelter of the Supreme
Lord has nothing to fear, even in the midst of the
greatest calamity. Lord and devotee is like a Cat and it's kitten. Lord wants
to protect us like a Cat protects it's kitten, but when the
Lord comes near to us, the foolish and ignorant think themselves as Rats and run
away. But, the pure devotees think themselves like
Kitten and allow the Lord to help and guide them.

In Atmanushatavam(KooratAzhwan), Azhwan says about the incident, where Lakshmana

is felled in the war. Ravana wants to
abduct a unconsicious Lakshmana, but can't lift him. Ravana then says, he could
lift Meru and Himalaya mountains, but is not able
to lift a Unconscious Lakshmana and is amazed. Then, Hanuman lifts Lakshmana
with ease!! Valmiki sarcastically comments that
a monkey was able to lift Lakshmana (even though Hanuman is a great warrior
himself). The reason being, Hanuman came up
with devotion and good will, so could lift Lakshmana, whereas Ravana came with
hatred and pride and could not lift him.

This same conchshell of Krishna, gave great foretidings for Rukumini! In Rukmini
Kalyanam incident, Rukmini sends a message to
Krishna, requesting him to come and take her away from her brother and blow the
conchshell while he is on his way!

1.20.21
atha vyavasthitan drstva dhartarastran kapi-dhvajah
pravrtte sastra-sampate dhanur udyamya pandavah
hrsikesam tada vakyam idam aha mahi-pate

Arjuna seated in the chariot with monkey [Sri Hanuman] flag took his bow and told
these words to sri Hrishikesa. Vyasa who composed
Mahabharata has introduced the word flag to denote that where Sri Hanuman is there
victory is certain. Sri hanuman had Promised his
brother Bheema [ both are aspects of Vayu- wind god] that he can not participate
as a fighter in the Mahabharath war but will remain on
Pandava side and bless victory.

Kapi-Dhvajah -> denotes Arjuna has the blessings of Hanuman. Similarly, if we

remember and pray to Hanuman before the start of any
endeavour, we are ensured success, since Hanuman is the greatest devotee of the
Lord who achieved stupendous feats!!
Another intrepretation is, just like how the rakshahas trembled in seeing
Hanuman, similarly all the kauravas trembled on seeing Arjuna.

Krishna is refered to as "HrisiKesam" . The same name was referred to in the

previous sloka(s) i.e one who is controller of everybody's
senses. Sri Paraasara Bhattar offers another beautiful explanation of this
tirunaamam- "Harshaat soukhyaat sukha aiswaryaat
Hrisheekesatvam asnute" The Lord is the embodiment of bliss and happiness and
rules over His boundless domain
effortlessly. His overlordship is absolutely without the strains normally
associated with administering vast territories and peoples.
Thus, due to Harsham (happiness), Sukha Aiswayram (effortless rulership), He is
known as Hrisheekesa:.

The Lord Himself explains to Arjuna why He is called Hrisheekesa:. The rays of the
Sun and the Moon, known as "Kesa", gladden the
hearts of people by waking them up to a new day and lulling them to sleep after a
hard day's toil, respectively. It is due to this generation of
Harsha or happiness in His subjects through the "Kesa" or rays of the Sun and the
Moon, that the Lord is acclaimed as Hrisheekesa

1.21.22
idam aha mahi-pate
arjuna uvaca
senayor ubhayor madhye
ratham sthapaya me 'cyuta

[Sanjaya is narrating the war as it happens to Dhridhrashtra and he says] Arjuna

taking his bow tells these words to Sri Krishna" Achyutha,
take my chariot between the two armies and place it there so that i can see those
who have come to fight this war."

Here Arjuna orders and calls Sri Krishna Achyutha. He orders the Bhagwan rather
than requesting and this shows the intimacy between the
two and also the extent to which the Lord will serve His bhakthas.
Achyutha in Sanskrit means not letting down. here are two interpretations
1.He does not lets down His bhakthas and 2.He remains steadfast with His
characters, words and actions.

Sanjaya and Dhrtarashtra were disciples under the same guru and once D asks
Sanjaya as how even though both are learning
simultaneously Sanjaya is clear in grasping and in understanding conceptions while
D is not. o this it seems Sanjaya replied that if D will not
get angry he will tell and says because Sanjaya does not have any cheating or
deceiving mind. hat is he means D is possessing these evil
qualities.
That is why in the very first sloka D asks Sanjaya what do my children and Pandu's
children are doing in Kurukshetra battlefield.
Here actually D unintelligently conceals his desire to see Kauravas vanquish
Pandavas. Sanjaya while narrating immediately tells that as
Sri Krishna and others blow their conches the sound shatters the minds and hearts
of Kauravas. D does not see the point as he is having a
biased mind. Now also he does not understand the implication of the word Achyutha.
hat is why at the end he tells D bluntly that victory is
there where krishna is there. [Yatra yogeswara Krishno yatra partho dhanurdharaha
tatrashri vijayo bhutir dhruva neethir mathir mama]

1.22.23
yavad etan nirikse-'ham yoddhu-kaman avasthitan
kair maya saha yoddhavyam asmin rana-samudyame

[Kaurava side had 11 Akshouhinies of army and Pandava had 7 Akshouhinies. One
Akshouhiny consists of thousands of elephants,
thousands of horses, thousands of chariots and lahs of infantry] Arjuna has said
in previous sloka that he wants to chariot to be placed
in between the two armies.
Here, he is saying, he wants to see who he is going to fight against i.e who is
ready to fight against him(Virodhi). He wants to chariot to
placed in such a position to see as much of his position. Then he says, he also
wants to see who is on his side in this battle.

Unlike Dasaratha, we should not be hasty in making major decisions in haste, just
because we are happy or feeling temporarily excited;
On the same hand, we shouldn't feel distraught or paranoid and take major
decisions, just because we are feeling sad temporarily.

In all avtaaras, Lord is consistent in obeying his devotees orders, pleas,

requests etc. e.g. in Nrusimha avataara, he immediately came
out of a pillar in response to Prahalad's belief that he is there! ; In Gajendara
moksham, he came in an instant to Gajendra's plea;
In Rama avtaara, he went to Forest on his father's command and he killed tataka to
keep his father's word; In Krishna avtaara, he obeyed
his devotee's command as a charioter. We have a lesson here, to obey parents,
elders etc. We get their Ashirwadam(blessings)
and also please them. Our current lives are full of anxiety and
responsibilities , because of the independent streak and lifestyle, we
have embraced and moving away from elders.

1.23

yotsya-maanan avekse-aham ! ya ete-tra samagatah

dhartarastrasya durbuddher ! yuddhe priya-cikirsavah!

Arjuna further tells Sri Krishna " I want to see who all have assembled desirous
of helping the evil minded Duryodhana"

Priyam - is something which i like; Hitam - is something which is actually

beneficial to me. Generally, both of this do not go together.
What we like, is not necessarily beneficial. What is beneficial, is something
we generally do not like. For e.g. in eating, bitter gourd,
neem etc is good for health, but we generally do not like it. Junk foods are not
good for health, but many take it. Similarly, truth is
generally bitter, but is good for one's welfare. But, to please others, we
generally end up telling false things. Is their anything which
is beneficial(hitam) as well as something which we can like immediately(priyam)?
Yes, the Lord's and acharyan's darshan and teachings.
It's good to hear as well as beneficial. Both the Lord and the poorvacharyas
package what they say in a pleasing way . For e.g. there
is a saying "Satyam Bruyatu, Priyam Bruyatu, Nah bruyatu satyam apriyam" i.e
say truth which is pleasing to hear or packaged in a
pleasing way, don't say something which can be hurtful. Many of us try to keep
away from guiding friends or relatives when they are
going the wrong way and think it's not our business or even if we tell them,
they won't care. That's a wrong approach. It's our duty
to give them the right guidance. Whether they accept it or not is immaterial.
For e.g. Prahalad tried to show his father Hiranyakasipu
the right way that Lord Narayana is the supreme. He didn't hestitate thinking
that he is under his father's tutelage etc. Similarly,
Vibheeshana tried to show Ravana the right way and attempted to desist him from
going in the wrong path, even though it meant being
banished from the kingdom. Atleast he tried. So, we need to tell the right
things which is beneficial, if it is pleasing , great, even if it
is not pleasing, we still need to say it, to deter our friends and near ones to go
the wrong path. We should not resort to flattering or
be like many who egg people on to their destruction and watch them get destroyed
with glee. "Vaktah Srotah durlabah"
Nammazhwar sang "Sonnaal Virodham idu, Aaagilum sollavan kelminoh..." i.e if he
tells it, we will not like it, but it's still his duty to say.

1.24
sanjaya uvaca
evam ukto hrsikeso! gudakesena bharata!
senayor ubhayor madhye ! sthapa-yitva, rathottathe mam!

Arjuna has been referred to as Dhananjaya, Partha, Bharatha, Kaunteya ;

here he is referred to as Gudakesa. When there is a thunder, small kids are told
to say,
Arjuna, palguna, parthiba, vijaya, Jaya-vijaya etc which are names of Arjuna and
Krishna.

Gudakesa - One who won over sleep. Sleep is not easy to conquer! Why do we
sleep? It's a natural requirement to rest and refresh our sense organs and feel
rejuventaed. There are three stages of sleep - Jaagratha(when organs and mind is
awake); next stage is "Swapadasa" (organs are asleep, but mind is awake and
dreaming),
next stage is "Susupti" (when organs and mind is asleep). Arjuna has
conquered sleep, he could referesh his organs etc by dhyanam and yogam. Sanjaya
is refered
to as Gudakesa here specifically to denote how great he is. He is somebody who is
special, he conquered Sleep, which none of us can; Not only that, he had
conquered
his senses so much that, when even apsara beauties like Rambha, Urvasi etc come
before him, he used to bow to them and look at them as his mother.

Sanjaya mentions the name gudakesa for Arjuna. Guda means sleep and Arjuna was
endowed with the skill of conquering sleep. All of us require sleep to recharge
our organs ,
whereas Arjuna could get that refreshness without a sleep. Our sleep stage is
charachterised in 3 stages. he first one is Awakened or jagrath stage when all our
organs and
mind [mind is considered as an organ]are active. Next is swapna stage when all our
physical orgns are inactive but mind is active. Finally the sushumna stage when
even the
mind is inactive. By practicing yoga at his will Arjuna could give rest to all
these organs and be afresh always. Here it is to denote that such an extraordinary
man is asking
Sri Krishna. After parking the chariot Sri Krishna is going to talk now and that
will contiue in the next sloka.

It's very beneficial to gain control over sleep. Shedding Rajo and tamo guna (by
adopting right lifestyle) would atleast help us in avoding sleep in situations
where we should not
sleep!

(KooratAzhwan : SrivatsaChinna Misrebhya, NamUkthim yadhi mahey, Yadh Uktaya

trayi Kante, Yaanti Mangala Sootradham. KooratAzhwan was a great disciple of
Ramanuja. What is the connection between KooratAzhwan and BG?? He was a living
example of living the tenets of Gita! Many of us just read the BG and the tenets
which Krishna has said, but when it comes to understanding and living it truly,
we fall short. But, Kooratazhwan was unlike it. He lived like the way Krisha
guided.
Not caring about profit or loss, being equaniminous in joy or sorrow, taking
guidance from his acharya and learning, not being involved in material gains etc.
Kooratazhwan
should be an example for all of us! Also, in context of above sloka, Kooratazhwan
was a light sleeper, similar to Ramanuja!.)

1.25
bhisma-drona-pramukhatah sarvesam ca mahi-ksitam
uvaca partha pasya-etan samavetan kurun iti

Krishna took the chariot and stopped it between the two army formations in front
of Bhishma and Drona and told to Arjuna (as Paarta) to look at them (with
intention to fight
and defeat!). But, where did he stop the chariot and why?? There are various
intrepretations to this sloka.
Arjuna ordered Sri Krishna only to park the vehicle between the two armies but He
stationed it in front of Bheeshma and Drona. There are several interpretations
here.
One is He brought the chariot in front of Bheeshma, Drona and also all others.
Another is that since Bheeshma and Drona were in command He positioned the vehicle
in
front of them. Yet another interpretation is that since the Lord knows what is
going to happen and He has to deliver a great lecture of more than 600 slokas, He
should create
an oportunity for that. If He had parked the chariot in front of Duryodana or
Duschasana or Karna, perhaps Arjuna's anger will be roused and he would have
immediately
started the fight and we would have missed the Gita. Now after seeing grandfather
and his teacher he will think as to why fight and Sri Krishna will start the
lecture.Yet another
is that the Lord gives one more opportunity for Bheeshma to cancel the war and
stand by dharma. Bhishma, despite being a great gnaani, had been a mute witness
to
the disrobing of Draupadi in the court. This was a great mistake on his part. He
reasoned that Draupadi was lost in the dice battle and so it was the Kauravas
property
to do as they wish and he could not interfere. This was a tragic mistake from
Bhishma. When the Kauravas tried to disgrace females in general and Draupati in
particular,
Bheeshma as a true learned person [gyani] should have gone to the extent of taking
the sword and beheading all these wicked persons.

Also, why does it say "Bhishma-Drona", instead of "Drona-Bhishma" ?? Drona is a

great exponent of Archery, but Bhishma is a bramacharya, great gnaani, great
archer and
grand sire of Kauravas, hence the order.

Krishna is here acting under the direction of his Bhakta Arjuna! This is a
fascinating and insightful thing, one needs to understand. Normally, in life, we
see us shirking from
the role of being "adimai" (under the direction) from others. For e.g. with lot
of feminism etc, there is talk about why women should be under their husbands and
they should
be "equal". or in office, a boss and his employees don't change roles. It's only
promotion and not reversal of roles which we see. And if the roles are reversed
between a
boss and his employee or a master and his servant, how would it turn out? most
likely chaos and confusion from both sides (resentment etc). Unlike this, in the
Lord's case,
if a bhakta is truly a bhakta (like Arjun), Krishna willingly becomes a "servant"
i.e somebody who listens and accepts his bhakta's wishes. Krishna demonstrates
that in his
role of charioter here, willingly accepting Arjun's command. There are many such
instances in puranas, where this is displayed. For e.g. In Durvasa-Ambareesha
maharaj's
story in Bhagavatam, Durvasa lets a demon behind Ambareesha in anger for not
waiting on Dvadasi. the roles are reversed when the king is protected by
Sudarsana and
Durvasa has to fall at the feet of Ambareesha asking forgiveness.

1.26
tatrapasyat sthitan parthah pitrn atha pitamahan
acaryan matulan bhratrn putran pautran sakhims tatha
svasuran suhrdas caiva senayor ubhayor api

In the battlefield, on both sides, Arjuna saw his close and dear ones, his close
kith and kin, teachers etc. How come Arjuna is realizing
the relatives etc are participating in the war at this stage of the war? He should
have known it earlier too. Right? Not exactly.

We think, our relatives (close and kith kin) will always be our relatives, our
friends will be always our friends etc. But, it is not true.
The only eternal relation is that with the Lord (as Andal recites in Tiruppavai
"ettra kum Ezh Ezh Piravi kum.."). We need to consider
our relatives and friends as the devotees of the Lord and our relationship with
them should be based on that fact, rather than just bodily
relation (which is temporary). That way, we avoid disappointment, anger,
jealousy, resentment etc. While we should maintain
relationships with kith and kin, it should be like a water drop on a leaf (Padma
patra ivam bhasa), where the drop exists on the leaf,
but when disturbed it drops from the leaf, without spraying all over . Also, we
shouldn't expect anything much from the relatives.
Since Arjuna didn't have the above characteristics, hist attachment to his
relatives has made him weak and brought a great warrior
like him to this confusion.

1.27
tan samiksya sa kaunteyah sarvan bandhun avasthitan
krpaya parayavisto visidann idam abravit

When that Arjuna (Kunti putra -> Kaunteya) saw all his relatives in the
battlefield, he was overwhelmed with compassion and spoke thus.
Compassion is a very important trait. We may have lot of good characterisitics,
but without compassion it's meaningless. Even the
Lord who is all powerful, all knowing etc, has compassion(Karuna) has his most
important attribute. If lord has no compassion, we would
have been scared to approach him and he would have not tolerated our numerous
trespasses. Similarly, we also need to show
compassion to our fellow human beings, looking at them as the part and parcel of
the lord. Just as if one hand gets help from another hand
because all belong to same body we should help each other. This will happen only
when there is the quality of mercy. "Vaishnva Janato
tene kahiye! He peedah paradhi jaaney rey" is a well known song which exudes the
same emotion of compassion.

During Ramanuja's time there was another sanyasin disciple called Sri Embar. His
original name aws Govinda and was the cousin of
Ramanuja. Once he bathed in Cauvery and came out and on the bank he saw a snake
struggling because of a thorn stuck inits tongue. Embar out of pity removed the
thorn carefully and again took bath and returned to the math.
His sishyas asked why did he remove the thorn from the deadly snake and now you
have enabled it to start biting people and killing them. For
this his reply was did the snake put the poison on its teeth or is it God's
creation? Did it have the option to take birth as snake? It is the nature
of snakes and we can not see it suffering.

Though Arjuna was a great warrior and his prowess in archery was famous , yet
because he had that quality of mercy in him he was
overwhelmed with compassion at the sight of the relatives and freinds in the
battlefield.

1.28
arjuna uvaca
drstva-imam sva-janam krsna yuyutsum sam-upasthitam
sidanti mama gatrani mukham ca parisusyati

I am seeing(drstva-imam) my kith and kin (sva-janam) , not for a feast or

celebration, but have gathered (sam-upasthitham) for
war(yutusum), O krishna!. (Note: Arjuna is calling the Lord with the name of
Krishna. Krsna's meaning is one who gives joy to
the residents of earth).He addresses as Krishna and not by any other name now.
Krishna in sanskrit ,by splitting the word Krishi+, means
person who pleases earth. Krishi is farming or ploughing. By doing this we harvest
and live happily. So also Krishna makes those living on
this earth happy. Krishna also means dark blue or black which was the complexion
of Sri Krishna. Andal says in her Nachiyar Thirumozhi '
Kannan ennum karundeivam..' Since He is not appearing before her, out of disgust,
she says she wants to forget Him but she is unable to
forget the black colour.

Black is considered beautiful. A black cloud brings happiness as it will rain and
after exhausting its water content it turns white. So normally a
person with good compassion and sympathy is likened to a rain bearing black cloud.
Such a cloud does not rain for a particular section or
persons but for the entire area without any discrimination. So also good people do
not discriminate on the basis of caste or creed. So also
God is.

Arjuna is saddened by seeing his relatives gathered to fight. He says his body is
quivering, his mouth is drying . Arjuna is a great warrior, fearless about
anything. Even he is reduced to this sorry state, because of his compassion.

In Srimad Bhagavatham, Hiranyakashipu sends his son Prahlada to the guru for
learning.Next day the child refuses to go to guru and the
father thinks it is usual and fries to find what is the reason. he child replies
there is no problem in the school but the teacher says we should
hate devas and love only asuras. In the creation of Sriman Narayana how can we
hate anyone.Everyone is His child and we should love
each other. So compassion that all of us belong to same should be there. That's
why , despite numerous sins of Duryodhana, Arjuna
still feels compassion.

1.29.30
vepathus ca sarire me roma-harsas ca jayate
gandivam sramsate hastat! tvak-caiva pari-dahyate
na ca saknomy avasthatum ! bhramativa-ca me-manah
nimittani ca pasyami! viparitani kesava

My whole body is trembling, and my hair is standing on end. My bow Gandiva is

slipping from my hand, and my skin is burning.

Gandeevam comes from the word Gaandihi which means knot. The bow had many knots
for grip and so in spite of it with such a troubled
state of mind the bow was slipping from his hands. When one thinks of bow or
archery, immediately the names of Sri Rama,
SriParasurama, Bheeshma, Dronacharya, Arjuna and Karna come to mind as they were
all great archers. Such a hero feels that his bow is
slipping. The bow of Arjuna is not an ordinary one . It was gifted by Soma Deva
to Varuna who gifted it to Agni from whom Arjuna got it while
helping Agni in burning down the Kanteeva forest .

Normally, no warrior would that easily leave grip of his bow. In the Ramayana war,
Sri Rama destroys the chariot and horses of Ravana and
when Ravana stands only with a bow and arrows , Sri Rama breaks the bow and Ravana
feels highly humiliated. Similarly, Sri Parashurama
is humbled and He gifts away His Vishnu Dhanus to Sri Rama in acknowledgement of
defeat.

Much earlier, Drona calls his sishyas Aswattama, Duryodana , Arjuna etc. when they
were boys learning archery from Drona, and asks them
to aim a bird sitting on a tree.Duryodana first comes and when he was about to
shoot, Drona stops and asks whether he saw the tree,
Duryodana says yes, and further he sees the bird, its feet etc. Drona asks him to
keep away and asks Aswattama, his son, what he saw
when aiming.Aswattama replies he saw only the bird and its feet etc. Drona asks
him also to keep away and finally comes to Arjuna and asks
him what he saw while aiming. Arjuna says he saw only the eye of the bird and
nothing else and Drona pats him as the superior hero as he
fully concentrates on the object and nothing else distracts. Such was the prowess
of Arjuna.

Arjuna has a name tavyataasi which means he can hold the bow in either hand and
fight and so quick that the enemy doesn't know from which hand the arrow would
come out and from which hand will it be shot from the bow. Such a person was
unable to hold the bow.

Arjuna, Bheema are great warriors, very strong and powerful. But that didn't mean
that Arjuna was ready to fight anybody , lacking
compassion.

Much before the war began, Arjuna in some context makes a vow or sankalpam that he
may tolerate anyone if Arjuna is ridiculed but never
if his Gandeevam is made fun of and he will kill such a person whoever it may be.
After the war started and after a couple of days when
the Pandava army was destroyed by the other side and Yudhishtra is very much
annoyed and blames Arjuna that he was not up to mark
and ridicules Gandeevam. Arjuna became very furious and as per his pratigya he
wanted to kill his elder brother for making remarks about
 his bow. Sri Krishna sees this and wanting to end the feud amicably, asks Arjuna
to address his elder brother with disrespect [like thum
instead of aap in hindi] and tells it is equivalent to killing. his is a sookshma
[subtle] Dharma that by disrespecting elders and great persons
one almost kills them.

Arjuna is suffering from Compassion towards an enemy who has betrayed him and is
arrayed before him in the battle. Normally, we
feel angry and venegful against those who cheated us, but here Arjuna does'nt
suffer from that feeling. On the contrary he feels
sad and compassionate and doesn't want to fight. Here, he says, he is seeing bad
omens around. Arjuna feels that it is mistrust
[ in Tamil it is nambikkai droham] and so his mind swirls and body trembles. This
happens to all when something contrary to our belief
happens. He notices some bad omens or signs ocuring heralding bad things are to
happen. The bad omens he is seeing is not about
defeat. He is sure about victory. THe "Viparita nimmitam" (bad omens) he is
seeing is towards his vamsam, people etc.

In Ramayana, Vibheeshana cautions Ravana saying that right from the time Ravana
abducted Sri Sita and imprisoned Her in Ashoka forest
he saw lots of ill omen indicating annhilation of the Rakshasa community and
advises his brother to release Sri Sita back to Sri Rama. So
noticing nature for such messages is good. In the recent tsunami havoc also
animals were able to know the disaster earlier and they
escaped to safer places while humanbeings failed to notice those indications, as
we are going awat from nature. This does not mean one
should lead a beast's life but we should try to respect mother nature and preserve
for our own benefits.

There is "Nimmita Sastram", "Svapna Sastram" in ancient texts, which gives clue
about bad omens and bad dreams, which we can
use for clues for illomen, natural disasters etc. Unusual howlings of fox or
anticlockwise circling by birds are all to be noticed to be cautious.
These should not be confused and we resort to everyting for such indications.

Also resorting to astrology for everything is bad. Astrology is a great science

and our ancestors have developed that as a science and we
are able to know eclipse etc accurately Jyotisam is one of the six angas of the
four vedas (Shiksha, Vyaakaranam, Chandaha, Jyotisam,
Niruktam, Kalpam). Jyotisam is a great science, which is accurate even today for
eclipses etc.It can be used for marriage horoscopes,
relief from ills etc. It has to be used leveraged selectively and for authorized
reasons. But refering to that for every small thing is irrational.
Ultimately, we should have belief in the holy feet of Lord.

Besides if lady becomes a widow we should not treat her so badly. We should
understand that it was not her fault that she lost her husband
and she like any sanyasin lives a secluded life and so she should be given the
same respects as we give to sanyasins. They also should be
invited to functions like anyone else. We tend to reject some stars as not
auspicious. How can in God's creations such discriminations be
possible. So all 27 nakshathrams are good and all the seven days of the week and
all kaalams are good, since they are all Lord's creations.

So, bottomline, "Nimmitam" (omens) is true, but trying to see "Viparita nimmitam,
sakunam" etc in everything, everywhere is foolish.
Kararavinde na padaravindam ! Mukharavinde viniveshayantam ! Vatasya patrasya pute
shayanam !Balam Mukundam manasa smarami!

I remember the infant Mukunda, Who sleeps inside a hollow Banyan leaf and Who by
His lotus-hands, is putting His lotus-feet in His lotus-mouth.

1.31
nimittani ca pasyami! viparitani kesava
na ca sreyo �nupasyami ! hatva sva-janam ahave

Kesavan -> One who has beautiful long flowing tresses.

Arjuna continues : Hey Keshava I do not see any good coming by killing my own
relatives. Hey Kesava! One who destroys Sorrow!
Please destroy this sorrow of mine.

Here he addresses Sri Krishna as Kesava. Kesava is an important name of the Lord
Sriman Narayana.Mere utterance of this name will
abolish all the sins one had accumulated. In a pasuram in Thiruvaimozhi while
adoring Sri Padmanabhaswamy of Thiruvananthapuram
Sri Nammalwar says 'kesava ena kedum idarellam..'.In this temple the Lord is
reclining on Anantha, the serpant. It is unique
here that the garba graha -sanctus sanctorum- has three doors. From the first we
can worship His Face, from the middle one His stomach
with the Lotus and from the third gate we can worship His feet. "Kedum IdarAya
ellam, kesava ena, naadum kodivinai seyum...", Azhwar
says that if we say Kesava once sincerely, all our sins will be cleansed (kedum
idarAya ellam).

Tirumangai Azhwar says "Naaney Naana vidah, Narakam pugum Paavam seydhen" i.e he
has commited so many sins that it would deserve
all types of hells!, "Nottren pal piravi" i.e he has taken so many births going
through this cycle of sins,

Thirumangai Alwar in a hymn praises the name Kesava saying it will wipe out all
the sins accumulated over so many births. For each type
of sin a particular hell or Narakh is indicated and the Alwar says that his sins
entitles him to all the types. But Yama, mere sight of whom is
so dreadful, comes and puts his hands on the shoulder of the Alwar and says could
you not mention even once the name of Sri Kesava
and avoided these.

That is Kesava means in sanskrit that which annihilates klesha or sorrow. (Kesava
Ena, IdarAya ellam kedum )

Kesava also means the person having curly, black and thick locks of hair on the
head.

It also means He Who killed the demon Keshi who came in the disguise of a horse to
kill Sri BalaKrishna. (Kesi-Hantah)

Lord Parama Siva says Sri Narayana commands Bramha[ka] and Iswara, that is himself
[Isa] and so He is Kesava [ka+isa +va]
" Kaiti Brahamanoh Naamah, Isoham Saravah DehinAm , Aavan tavankey Sambhutam,
Tasmath Kesava naamavan "
TondaradiPodi Azhwar has sung in "Pachamaa malai pol meni ... ", that he would
prefer to be in Bhoolakam singing the Lord's numerous names such as "Achyuta,
Amararrey, ..", rather than going to Srivaikuntam. That is the beauty, power and
importance of Lord's names.
Even if we don't know the meaning of the names, it will still give benefit and
succor in reciting it. This is similar to a fire burning anybody
touching it, even if they don't know the meaning or power of fire. It's a natural
reaction.

Arjuna indirectly is praying to end his present distress.

"Vede pourusham suktam, dharma shastre su manavam, bharathe bhagavat gita

puranesu ca vaishnavam,"
So goes a saying which means that of the so many branches and manthrams in Vedas,
it is Sri Purushsooktham the most important and
similarly in various Dharma shastras,it is Sri Manu shastram, in the 18 puranas it
is Sri Vishnu Puranam and in the thousands of slokas and
18 parvas with number of chapters in Mahabharatha, it is Bhagavat Gita ,
important.

1.32:
na kankse vijayam krishna na ca rajyam sukhani ca
kim no rajyena govinda kim bhogair jivitena va

If Arjuna doesn't fight, he will not be able to win over the kingdom and if he
cannot win kingdom, he will not be able to enjoy the luxuries
and glory of kingdom. Assuming this question, Arjuna responds that he is doesn't
want to have kingdom, happiness or glory, since
this would require him to kill his near and dear ones. And Arjuna also says,
what will he get with kingdom, or ruling it or enjoying it
on the funeral pyre of his dear ones.

This is a very striking point. Whenever we want to achieve something, we need to

understand "at the cost of what?" are we getting it and
consider whether it's really worth it. There are three types of categories in
which people
can be classified:
1) I need to enjoy at the cost of others!
2) I want to enjoy and let also others live
3) I want others to enjoy, even if i need to suffer.

There are three broad categories of people in this world. Some want to live at the
cost or destruction of others. Some others are there who
will let others live and they also live. There are few more who will not mind
their destruction to make others live. They are respectively bad,
average and good - in sanskrit adama, madyama and uthama -types.

Practically we can see in our lives examples of these types. A mother scorpion
gives birth to young ones .All these come out of the mother's
body by bursting the back of the mother, in the process the mother dies. They live
at the cost of their mother.

In the case of a cow we feed them and we get milk and both we and the cows live.
While the candle and sandalwood represent the third
category. While burning and giving us light, the candle gets destroyed. Similarly,
to provide fragrance, the sandalwood is destroyed. In fact it
provides the fragrance even to the sharp cutting edge of the axe as the sandalwood
is cut. Just as sandalwood is rare so also such good
people are rare to come across.

There are e.g. for each of the three above. For e.g. when we water plants, it
gives us fruits etc, when we give grass to cow, it gives
milk in return -> all this are in the second category; In the third category:
Agarbathi, Sandalwood etc burn themselves and give
us perfume, smoke. These are rare categories. In the First category:

Arjuna is in the third category. Despite suffering so much in pandava vanavasam,

insulted, humilated etc, he still has the DharmaChintanam,
and hesitates to kill his near and dear ones and is ready to give up kingdom etc,
for their benefit.

Another point is: We work so hard, spend so much time in earning etc. For what
purpose? Mostly it is for near and dear ones. Now,
if those near ones are no longer there, where is the incentive to the hard work ?

God has given us intelligence, sense to discriminate between what is good and
bad, in avoiding wrong type of company etc. We need
to cultivate good company and influence; we need to show the right type of
discrimination on how close to be with different people.

In the previous slokam, Arjuna asks what is the use of enjoying the kingdom, glory
etc, at the cost of killing his relatives etc. He addresses
Krishna as "Govinda!". Tondarpodi Azhwar sings in Tirumaalai "Moonru ezhu..
parangati Kandu konday. Pithanai ..". He says the Lord
is very keen on responding to us, just if we can recite his name. "Moonru Ezhtu
udaya peraal" -> Go-Vin-Da! Just by saying this three
syllables together, the Lord is ready to give us paramapadam. Tondarpodi Azhwar
says "Moonru Ezhtu udaya peraal" (i.e reciting
three syllables), he doesn't explicitly say "GoVinDa!".
Gaam Vindatiti iti Govinda -> One who protects Cows; One who Protects the
Earth.

Arjuna calls "Govinda", because he seems to say, as Govinda, Krishna is protecting

the Earth, but here is telling Arjuna to kill the great
rulers in this earth! And as Govinda, Krishna protects Cows, but here he is
asking him to kill humans and that too great personalities
like Bheeshma , Drona etc.

1.33
yesham arthe kanksitam nah! rajyam bhogah sukhani ca
te ime �avasthita yuddhe! pranams tyaktva dhanani ca

Here, Arjuna says , if he gets kingdom, bhogam, sukham etc , it is for his his
near and dear ones! and now those very people are arrayed
before him and will meet their death. So, what is the use of fighting?
"Sareeram, Artha , Pranancha, tadh Guru voh nivediyEt" -> This Body has been
given to us by the Lord and we should not be selfish
to just use it for us; rather we should help others by making use of it. e.g
river, trees, cow etc give us their labor and not consume it
themselves. Arjuna says, the fruits of his labor are to his guru etc, but those
people will be gone and it's pointless to fight for it.

After all everyone struggles in life to keep not only himself happy but others
like spouse, children, parents etc. Mere money can not bring
happiness. If a person is give enough money asked to live alone in an island, he
would refuse and be prepared to be poor but be with his dear
ones. So Arjuna is confused how by killing his relatives he can live happily
without them.

1.34.35
acaryah pitarah putras tathaiva ca pitamahah
matulah svasurah pautrah yalah sambandhinas tatha
etan na hantum icchami ! ghnato �pi MADHUSUDANA!

This sloka can be considered as a response from Arjuna to a question from Krishna.
: "these people have come to kill you in the war,
so there is nothing wrong in fighting against them". Arjuna says "he sees
acharyas, relatives, sons, grandsons, grandfathers etc in
the war and even if they have come to kill him, it doesn't matter. He is not
going to fight or kill them". In DharmaSastra and even
in our present day laws, there is justification for defending & killing somebody
in self-defence in certain special situations.
e.g. when a women's modesty is in danger.

Even our own criminal laws permit killing a murderer in defence. In dharma
shastras also if
someone tries to poison or burn or tries to molest one's wife or grabs one's
property, in defence he can be killed without further enquiry. In
Pandava's case, Bhima was poisoned and thrown in the river by Duryodana and
company. In the wax bungalow [arakku maaligai] all
Pandavas were to be burnt alive and they escaped. The action on Draupathy was
attrocious. And, their kingdom was grabbed. So, Arjuna
can not be faulted if he kills these people arrayed against him. But he is full of
mercy and compassion (ghnato pi madhusudhana!).
Arjuna feels down and dejected. Typically, when we feel betrayed, sad, dejected
by close and near ones, there is a tendency to
feel desolate and lost and we lose intrest in everything.

Note: Krishna is addressed as Madhusudhana here! Madhu-sudhana :

One he killed (Sudhanan) the twin rakshas of (Madhu and Kaitabhar) :
Madhusudhana. Arjuna seems to be calling this name to
point out to Krishna that he is killing evil rakshas like Madhu,Kaitabhar and
gets name of Madhusudhana. He has not killed his gurus
like Sandipani , vishwamitra etc. He has done great deeds for gurus, but wants
him to kill his gurus!

Here an episode in Ramayana is worth remembering.Sri Rama on exile comes to

Chitrakoot along with Sri Sita and Sri Lakshmana.
Chitrakoota is on the border of present Uttar Pradesh and Madhya Pradesh and is a
lovely place. If one wants to enjoy nature and get relaxed
this is the place. During that time, Sri Rama and Sri Sita are sitting in the
hermitage. Sri Lakshmana is atop a tree and spots a huge army
and people approaching their hermitage and Sri Bharatha is leading them. He climbs
down and informs Sri Rama and accuses that while
Sri Bharatha's mother Kaikeyi merely drove Sri Rama out of the kingdom, Bharatha
was now coming to take away Sri Rama's life. For this
Sri Rama replies that Sri Bharatha will never do such a thing as He understood
him. But even for an argument He accepted
Sri Lakshmana's accusation, Bharatha need not kill Rama to retain the Kingdom for
ever, but a mere utterance of his intention will kill
Sri Rama. Such were the words of the Lord.

1.35.36
api trailokya-rajyasya ! hetoh kim nu mahi-krte
nihatya dhartarastran nah ka-pritih syaj JANARDHANA

Arjuna says " Even if he gets three worlds, what is the use, if he gets it by
killing Dhrtarashtra's sons! " i.e if somebody says, you will
get three worlds, by killing Dhrtarasthra's sons, i will still not do it, because
what's the use or point ! Arjuna says three worlds, so it's
obvious that he is absolutely not intrested for mere Indraprastra.

Note: Krishna is refered to as JANARDHANA here! Dhatu is "Ardha himsaa yaam" .

Ardha->Hinderance; Janam-People;
One who is hindering people is Janaradhana? No. Janardhana means destroyer of
people. Here ordinary public is not meant but those
people who give hinderance to His devotees. "Jani" in sanskrit means rebirth and
He destroys rebirth of those who surrender to Him,
due to this also He is Janardhana. Adi Sankara had sung "Punarapi Jananam
Punarapi Maranam, punarapi janani, jatarey sayanam"
i,e my cycle of death and birth is going on repeatedly O Lord! Sing the name
Govinda to get away from this cycle.

Here Arjuna seems to chide Krishna by calling him Janardhana , saying Krishna is
getting this title by helping his devotees by
getting them rid of rebirth cycle, helping devotees by destroying their
opposition, BUT he should kill his gurus and get a bad name?

Arjuna says "Kim nu Mahi krte?" - i.e why should i kill Dhrtrarashtra son's just
for the kingdom!

In Sri Rama avatara the Lord was full of compassion and mercy. In the Dasavatharam
sthothram, Swamy Sri Desikan aptly describes
Sri Rama with an adjective thus: Karuna Kakuthsa. The Rama Ravana battle was over
in seven days and after Ravana had been killed, all
devas [gods] appear before Sri Rama and Bramha says that their request has been
fulfilled and so Sri Rama could return to Sri Vaikuntam.
During that time Sri Rama requests Bramha to make alive all the monkeys who
sacrificed their lives for the sake of Sri Rama. Bramha
agrees and makes them alive. Turning to Vibheeshana , Sri Rama requests him to
bring the bodies of the killed rakshasas so that they can
also be brought alive. Unfortunately, Vibheeshana had ordered all the bodies to
be thrown into the ocean. Such was His compassion and so
Arjuna is wondering how He could expect Arjuna to kill these people.

1.36.37
papam eva-asrayed asman hatva-yetan Ata-tayinah!
tasman na-arha vayam hantum! dharta-rastran sa-bandhavan

"Sin will be earned by even if we kill these Atatayees. Therfore it is not proper
for us to kill these children of Dhridharashtra and other
relatives" continues Arjuna.

Atatayee is one who tries to kill others with poison, fire or abducts others
property and wives. Shastras permit to kill Atatayees without enquiry
and it will not be construed as papa [sin]. What is Paapam and What is Punyam?
We should know what are papa and punya.That by doing
which we will become happy is punya and that by doing which sorrow will surround
us is papa.So DharmaSastras, ancestors and great people have advised certain do-
s and certain don't-s .By doing do-s and not doing don't-s we acquire punya and by
not doing do-s and
doing don't-s papas are accumulated by us. For example do-s like speak truth,
respect mother and father have to be implicitly followed.
"Satyam Vara, Dharmam Cara etc" Stealing and telling untruths have to be avoided.
So by following our elders we can get punya.

But here Arjuna is not prepared to do even that permitted by shastras - killing
Athathyee and says he will incur sin, because worrld
will point to him that he has killed his close relatives. Also, now he says not
only he will not fight to kill them, all the five Pandavas
will not fight (the use of the word "vayam" refers to we).

1.37.38:

yadya-pi ete na pasyanti ! lobho-upahata-cetasah

kula-ksaya-krtam dosam! mitra-drohe ca patakam

katham na jneyam asmabhih papad asman nivartitum

kula-ksaya-krtam dosam prapasy-adbhir janardana

"Oh! Janardhana! These people out of greed do not see the faults of destruction of
a family [ dynasty] and enmity among friends. But why should we, who can see the
crime of destroying a dynasty, should do these acts of sin"

In the greed for kingdom, they are overlooking two paapams, that of cheating
and betraying friends and doing Kula-Dosham.
If Duryodhana is doing this two sins in the greed for kingdom, why should
we(Arjuna and Pandavas) indulge in the same sins, when
we have full knowledge of the consqeuences i.e of cheating friends and doing Kula
Dosham.

Arjuna mentions two sins in the above slokas, which is due to "lobhO upahata" ->
Greed. Greed is a deadly weakness which drags
us in the wrong path. We should try to avoid being greedy, whether it is for
anything (wealth, education, material etc). Rather we
should try to share what we have for the benefit of others, rather than suffer
from greed and selfishness. Duryodhan was blinded by
greed and jealousy, which didn't allow him to see the effect of his actions.

One of the sins mentioned here is "Kula Dosham". Kulam is the family lineage.
Being born in a kulam, we have certain obligations and
duties to it. For e.g. Krishna was born in Yadu kulam (Yadava dynasty) to save
it from peridition due to Yayati's curse; Rama was
born in Bharata-Kulam. Arjuna is worried that if he slays Duryodhana etc , he
will be contributing to the ruin of his kulam (kula ksaya krtam
dosam). On the same note, even if we don't ruin the kulam by direct actions, by
neglect and selfish individuality we still contribute to
kula dosham. For e.g. people deciding not to marry or don't have kids etc are
selfish actions which contribute to Kula Dosham.
In vedic system, Grhuasta stage is considered very important and foundation of
the society. It is on Gruhastas's, Brahmacharya
and Sanyasis depend for sustenance. And Krishna himself gave a great example of
preserving kulam, by sparing HiryanyaKasipu's
kulam in Nrusimha Avataar . He had given a vow to Prahalad that he will not harm
anybody in his kulam, knowing the importance
of Kulam. We should note that, by ignoring our own Kulam and not following
responsibilities like having kids, or not marrying etc, we still end up doing
kula
dosham to our own kula (even though we are not actively killing or going to war
with others, like Duryodhana). Many folks think they will not marry or have kids
or escape the responsibilities of "gruhastra". This is wrong and is "Kula Dosham".
We shouldn't point out to Bheeshma, Hanuman, PillaiLokacharya etc, because
those were great souls who had constraints and had lived for the greater good.
Brahmacharyas and Sanyasis of the society depend on Gruhastas.

The second sin is "Mitra Droham", i.e. betraying friends. Mitaat trayate iti
Mitrahah. One he saves from distress is a friend (mitra). It's one who helps
during distress
and not somebody who uses false praise to get his work done and then leaves.
Arjuna says that, in Duryodhan's side,there are lot of his friends and they don't
expect
that Arjuna will kill them. If he does so, by going ahead with the war, he will
be subject to Mitra Droham Paapam. Krishna himself is a paragon of great
friendship, as incidents
in Ramayana attest to. (Friendship with Guha, Sugriva, Vibhishan etc). Yet
another incidence from Ramayana is when Sri Vibheeshana comes to the shores of the
ocean [at
Thiruppullani, near Rameswaram] to surrender to Sri Rama. At that time Sugreeva
and other monkeys caution saying Vibheeshana is coming in the guise of a friend
from their
enemy Ravana and so Sri Rama should not accept him. Sri Rama replies them that
even if Vibheeshana pretends to be a friend [ mitra bhave�that is even such
pretension]
He will accept him. This is also another example as to how one should regard a
friend.
"mitra bhAvena samprAptam na tya-jeyam katha'n-cana |. dosho yadyapi tasya syAt !
satAm etat agarhitam ||. "(yuddha. 18.3).

Janardhana -> Krishna is addressed as Janardhana in this slokam. The name

Janardana is composed of two parts - 'jana' meaning the veil of ignorance (avidya)
and 'ardana' meaning the one who annihilates it.

1.40:
kula-ksaye pranasyanti ! kula-dharmah sanatanah!
dharme naste kulam krtsnam ! adharmo abhibhavat-y uta

Arjuna seems to respond to the question on "what is the connection between

Destruction of Kulam and rise of Adharma?". Arjuna says , if Kulam is destroyed,
the dharmas
associated with that kulam will be lost forever and Adharma will rise. "With the
annihilation of a dynasty , the kula or family traditions are destroyed and this
will give raise to
adharma or sins flourishing [ and thereby the reduction of entire mankind]"

Every kulam (Kshatriya, Brahmin, Potter, Weaver or Kula dharmam like - Doing
charity, Helping needy etc) has a dharma associated with it. "Dhara ti ti
Dharmah".
We should not give up our Kula Dharma, irrespective of how much we study, earn or
where we live. We hear stories of lot of old trades being lost forever, because
people
are giving up their kula dharmam.
Arjuna tells the importance of preserving one's family tradition and customs.
Every family or dynasty has a unique good deeds or customs. Some families ensure
that they
always feed the poor or annadhana.Some are in the habit of digging wells for the
village or community. Some impart education and so on. If a family is destroyed it
means
stoppage of such good deeds for the community. It is therefore, necessary that
every community preserve and continue good deeds for the welfare of the society.
Even if we
do not know the family tradition for doing good deeds we can start one and
continue by involving our children and their children.

An incidence from Srimad Ramayana can be recalled here. Sri Vibheeshana comes to
Sri Rama who has camped at the shores of the ocean. A debate arises as to whether
Sri Rama should accept him or not. Sugreeva the monkey king opposes acceptance of
Vibheeshana. At that time Sri Rama tells Sugreeva that as per His dynasty -Sri
Raghu
kula- customs anyone surrendering is accepted and He narrates how one of His
ancestors, emperor Sibi, gave asylum to a pigeon chased by a vulture and finally
to appease
the vulture, he cut off his own flesh and saved the pigeon. Sri Rama also narrates
another story of an ape, thereby indicating that Sugreeva, also an ape, was
forgetting what
his ancestors followed.

1.41.42:
adharma abhibhavat krishna pradusyanti kula-striyah!
strisu dustasu varsneya ! jayate varna-sankarah!
sankaro narakaya-iva! kula-ghnanam kulasya ca

Arjuna continues " When Adharma reigns, the women of the society lose respect and
go astray. One of the first signs of adharma in society is the behavior of women
in
society and how they are treated in the society. How insightful! and if the
women go astray, the varnas get polluted and mixed. There will be no order in
society.
With this pollution and mixing of varnas, everybody forgets their responsibility
and the society goes into hell.".

What is the connection between Adharma and women going astray? THis shows that
Women have a great responsbility and role in the society. Women have
responsibility
for house (housewife, housemaker etc). Today women work outside also. A woman who
is a mere housewife or homemaker can not say she is idling in the house. Because,
administering the house affairs and bringing up children are all done by the women
only and these can not be done by the males as efficiently. Right from dawn to
dusk her work
is full and if a man gets acolades for his work means his woman or wife is
responsible for that and so it is no surprise for the popular saying the behind
every succesful man
there is a woman. Without the proper functioning of the women no man can boast of
any achievement.

The moral is that if women do not cooperate men are likely to commit mistakes. So
a society can be upright only by the behaviour of its women. Arjuna does not care
about
deterioration of the men, because it can be corrected. But if women are degraded
it is impossible to set things right. In tamil we hear thai pasam but never
thanthai pasam.

Kulam -> Kula Dharmam destroyed -> Adharma raises -> Women go astray -> Varnas
gets mixed (Chain reaction).

1.42
sankaro narakaya-iva! kula-ghnanam kulasya ca
kula-ghnanam kulasya ca
patanti pitaro hy esam ! lupta-pindodaka-kriyah

Arjuna continues:
�With the destruction of the dynasty, the deceased forefathers will not get the
water and cooked rice offered in annual ceremonies and so
they will fall from their position in Pithruloka upside down �

Here Arjuna says that since the forefathers are same for Duryodana and Pandavas,
by fighting and killing the forefathers will be deprived of
the rituals. Thus the need for doing one�s duties to one�s forefathers is
emphasized here. Doing such rituals for one�s deceased parents,
grand parents and further is very important. These deceased persons or Pithrus
derive satisfaction when their prodigies perform the
specified ceremonies according to the custom of the families and so they bless
them with happiness and prosperity. Alwar also says that
such persons who perform their duties to their pithru get all happiness here in
this world and in the upper worlds. One may wonder as how
the udaka or the water and the pinda or the cooked rice made into a ball, offered
in these ceremonies can satisfy the deceased person who
is not seen but is assumed to be somewhere. This does not appear to fit into this
21st century, one may ponder. Some call these as
irrational or foolish beliefs. Es, we should not do irrational things. But if we
do not misinterpret the Vedas and do as prescribed in the
shastras they will not be irrational. Annual or monthly ceremonies or those
prescribed during Amavasya or done at Gaya or Badari or remembering
our ancestors and bathing in sacred rivers are all prescribed by shastras. So the
pithru or ancestors appreciate anyone doing these. We need not think
that the water and the rice are going to them God only watches whether we are
following His instructions.
We should have the discipline to follow the shastras strictly, which will please
the Lord.

One incidence in Mahabharatha will make this clear. Bheeshma as well known was a
great person who performed all rituals as prescribed in shastras. His father
was Santhanu and when Santhanu was alive to please him to marry the boat man; �s
daughter Matsyagandhi, he forsake the right to kingdom and also to avoid any
of his successors claiming the kingdom, he made a oath not to get married and
thereby getting the name Bheeshma. Naturally, the affection of his father was very

great. After Santhanu�s death, when Bheeshma performed the rituals such prescribed
in shastras, the deceased father wanted to take the pindam directly from
Bheeshma to show his great affection and love. So during the ritual when the pinda
was offered Santhanu�s hand emerged from the ground to accept the offerings.
But as per the shastras the offerings are to be made to the ground only- bhoomena
dattena pindena- and so Bheeshma refused to directly offer in the hands of his
deceased father. So learned scholars and our ancestors were following what was
ordered in the shastras as that would please the God and if He is pleased we
will lead a peaceful and happy life. So Arjuna refuses to deviate from the paths
of elders by killing and destroying the dynasty.

1.43
dosair etaih kula-ghnanam ! varna-sankara-karakaih
utsad-yante jati-dharmah ! kula-dharmas ca sasvatah

Arjuna continues, " With this sins which result in mixing of varnas and
destroying their kula and it's kula-dharma; The Jati dharma and Kula dharma gets
destroyed (utsad-yante!).".

Here a thought may arise that shouldn't Jati and Kula (Caste) exist, based on what
Arjuna is fearing. THe key thing is, one has to preserve the dharma of
a kula and Jati.

All the castes have emanated from the God and it is not one is superior or
inferior to another. Every organ of the same body has distinct functions but it
cannot be
said one organ is superior to other. Just like all the fingers of one�s hand are
different in size and have different functions and at the same time all are equal
in
functioning of the hand as a whole. Differentiation is inevitable but
discrimination should not be there. All should be considered equal without at the
same time not
forgetting one�s work in the society. The traditional dharma should not be allowed
to perish. But Arjuna fears this will happen if the Kula is destroyed.

Differentiation is inevitable anywhere, but we shouldn't Discriminate! There are

so many varieties in life - language, place, customs etc and that's nature
of the world. We can't make it uniform. But, we should'nt discriminate. From
Varna and Kula perspective, it's important that one should not give up his
family, traditional duties and customs.

TirukannaPuram, TirukkanaMangai, TiruKovalur, Tirukanankudi, Kapistalam - Five

Krishna Kshetras.

1.44
utsanna-kula-dharmanam! manushyanam janardana
narake niyatam vasah! bhavati-ty anu-susruma

Arjuna addresses Krishna as "Janaradana" - One who destroys the death-birth cycle
of people. He says krishna who is Janardhana, is telling him to do which
is going to entrap him in birth-death lifecycle forever. Vedas and elders say
that those who are responsible for destruction of one's kula dharma (or others
kula-dharma) surely find a place in hell.

One has to enjoy the fruits of one's punya(good deeds) and suffer the fruits of
paapam. There are two ways to get out of this - prayschittam and anutaapam.
Asking forgiveness or feeling remorse(regret). What is Narakam?
The person who does bad deeds can avoid hell by two ways � by Prayaschitha or
compensatory deed and by repentance. These are prescribed in the Vedas or
Holy Scriptures. If one does not do either of these then he has to undergo the
sufferings at the hell. Some believe the hell is another world ruled by lord Yama
and
some do not believe in another world called hell but in this life on this earth
itself such experience will be there. But it is to be understood whether one
believes in
another world of hell or not, those who commit sins have to undergo the sufferings
of hell. Whichever gives us pleasure it is swarga and whichever makes one to
suffer is naraka.

In Ramayana, there is a good episode where Sita holds forth on what is heaven and
what is hell. It varies from person to person, as per their perception.
"Yasvaya sahasah swargah..." .

She asks what is heaven and which is hell. Sri Rama being the disciple of Vasishta
gives a detailed explanation of the two. Heaven is the third upper world. This
earth being first and Bhuva loka or world is the second and Suva loka is the third
ruled by Indra, where happiness and pleasures are abound. Hell is the opposite
with all sorts of hardships like boiling oil, wild animals and insects trying to
harm. Those who do good deeds or punya go to heaven and those who do bad deeds or
papa reach hell. She laughed at this long explanation and told Him that He should
have answered Her question which is heaven and which is hell with a return query
� in whose perception?� Because the perception of hell and heaven changes from
person to person. What one considers as heaven may be hell to another and
vice versa. Also such experience can be felt here itself. An ordinary person may
think it is heaven if he could get food daily for him and his family. A laborer
may
think that if his health is maintained, so that he is able to earn, is heavenly
experience. A devotee may consider it heaven if he is always thinking of God and
hell if
this thought is broken. A lecturer like me or a musician may consider it heaven if
the throat is well maintained. So according to perception the heaven and hell
changes. Sri Sita continues and tells Sri Rama that for Her parting Sri Rama is
hell and being with Him is heaven. If She were deserted and left in Ayodya, the
same will prove to be hell for Her. On the other hand if She accompanies Him, even
the frightening forests would be heaven.

So it is not necessary for anyone to search for hell or heaven as they are
available here itself. If the desired things are done it is heaven if not hell.
Arjuna feels
that by destroying a family he is bound to suffer here itself or in another world,
hell.

Here one may ask why not Arjuna do prayaschitha after the fight. Prayaschitha is
prescribed for every bad act and it varies if the bad action was done by thought
or words or physically. We should note prayaschitha or compensatory deed couldn�t
be the remedy always. This is because just as exceptions cannot be the rule,
one cannot be doing all sinful deeds and do prayaschitham as compensation.
Especially when a sin or wrong deed is done with full knowledge prayaschitham
loses its meaning. So Arjuna feels that by committing this sin his conscience will
not permit him to do prayaschitham. Repentance also is no solution as he is
committing this sin knowingly. Here one should note that if we commit a sin to God
we could seek His pardon. But if we do anything wrong to His devotees,
He will not pardon if we approach Him but we will have to seek the pardon of His
devotees only. So one has to be very careful when dealing with His devotees.
Arjuna fears that in this war he may hurt some such devotees and so he neither
wants to go to hell nor want to have that hellish experience here itself.

1.45
aho-batah mahat papam ! kartum vyavasita vayam
yad rajya-sukha-lobhena ! hantum sva-janam udyatah
Arjuna continues "Oh! i am about to commit a great sin(mahat Papam) in the greed
for Kingdom,pleasure,gain(Rajya-sukha-lobena), ready to kill my
own people". This is a response to a question from Krishna. Even though there
is no question directly shown here from Krishna, we have to presume that
Arjuna is responding to a question, from what he is saying. Krishna is assumedly
asking Arjuna - "why he is worried and backing off now from the war, when
he had already commited to the war and is in the battlefield?". Arjuna is
responding here, that he had already done a great sin in the past, by gambling his
wife, kingdom etc in haste. Now, he doesn't want to repeat the same mistake
again. He has realized his "mistake" late and however late it may be, he can
still correct it, that's why he wants to back off from the great sin. This is
a good logic. We can always back off from going the wrong path. It's never too
late.
It's like putting money on a bad investment and expecting that it will fetch
returns, rather than backing off at some time!

Arjuna calls his sin as "Mahat-Paapam". He says, Kauravas have commited sins like
insulting draupadi, trying to burn them etc.. but, what he is about to do
is "Mahat-Paapam", in killing the whole kulam.

�What a pity! We are attempting to destroy our kith and kin and incur great sin,
just because of our greed for kingdom.� Here we have to guess that Sri Krishna
asked a question and Arjuna�s words appear as reply to that question. Sri Krishna
seems to have asked Arjuna that at this late stage when the fight is to begin and
when all kings with their troops have assembled, he is trying to backtrack or
retreat. Should not this wisdom dawned on him much earlier? Arjuna replies that
already he has been burdened with one sin or papa and he is unable to find means
to invalidate that and so how he could be brought to commit yet another sin? The
earlier sin was when they played the gambling game, the kingdom and Droupathy were
staked, which act was a great sin. So even at this very late stage at least Arjuna
wants to make a retreat and escape from committing another sin. If one realizes
that one is doing a wrong deed or adharma, the usual logic that one should not
retreat after a forward step will not be applicable and at any time one should
desist from doing adharma. Only in performing good deeds or dharma and in doing
auspicious functions one should not retreat after launch. It is illogical to say
we should continue with our efforts even if we realize the effort is wrong. Even
in business one does not invest if one realizes the investment is bad or the
product could not be marketed. Such continuance in business parlance is good money
after bad money.

Again Sri Krishna seems to ask Arjuna how he could consider this [fighting] as
sin, when Arjuna is only taking revenge for the sins like cheating and grabbing
their kingdom and humiliating Draupathy. For this Arjuna replies that it is a pity
that they are to destroy the dynasty for the sins committed by them [Kauravas] It
is sin even to think of bad deeds [like killing kith and kin]. It is worse to
discuss ways to do that and is worst to actually act. At least if this is for a
good cause one could agree to do a sin. In Ramayana, Sri Rama accompanies sage
Viswamitra to the forest. There, demon Thataka appears with a frightening figure.
Thirumangai Alwar describes so and says that the same Lord is at Thirukkannapuram.
This kshetram finds in the hymns of five Alwars viz Nammawar, Thirumangai Alwar,
Periyalwar, Andal and Kulasekhara Alwar. Sri Rama had gone to protect the yagna
being performed by Viswamitra. At that time Thataka appears and Sri Rama is
hesitant to kill her as she is a woman and killing woman is considered a sin. The
sage advises Sri Rama that she was a demon harming all people and so killing her
cannot be construed as papa. Here if the result is for a good cause even a sin or
papa could be performed. Of course here one has to follow the advise of elders to
decide which is good cause or otherwise. But Arjuna feels that here they are to
get back only the kingdom for their pleasure and so killing their relatives and
friends is a great sin.

Another example from Ramayana for knowing good and bad deeds: Hanuman goes to
Lanka and after meeting Sri Sita and obtaining the choodamani [jewel for
decorating head] he should have returned. Instead he wanted to see Ravana and
understand his strength and so he destroyed the Ashoka gardens, killed Akshay
Kumar [son of Ravana] and other commanders. Finally as though he was defeated he
acted to get bonded by Indrajit [another son of Ravana] and was dragged in the
assembly hall of Ravana. Hanuman advised Ravana to let off Sita as otherwise once
Sri Rama decides to kill Ravana, no one be it Brahma or Shiva or Indra could save
him. Ravana is furious that a monkey should advise him and orders the monkey be
killed. Vibheeshana tells Ravana that it is sin to kill an ambassador and since
Hanuman had declared him as an ambassador of Sri Rama, Ravana should not get
Hanuman killed. Ravana retorts that if Hanuman had come as an ambassador and did
only such functions he could pardon him but the monkey had destroyed property and
killed his son and commanders. So he maintained that it was in order to kill
Hanuman. Vibheeshana insists that despite all the accusations against Hanuman, it
was a great sin to kill ambassadors and so inflicting an injury like deforming the
tail of the monkey could be a punishment. Here it has to be noted that in return
for the misdeeds of Hanuman, Ravana was advised not to commit a greater sin of
killing an ambassador. Therefore, Arjuna concludes that in return for the sins
committed by Kauravas he cannot be induced to kill relatives and friends and
commit a greater sin. He is of the opinion that gaining back the kingdom is for
the Pandavas� pleasure at the cost of destruction of all relatives and friends.
This is a noble thought that one should not desire to have comforts and pleasure
ignoring others discomforts or requirements.

1.46
yadi maam apratikaram ashastram shastra-panayah
dhartarastra rane-hanyus tan-mey kshema-taram bhavet

Again guessing a query from Sri Krishna that even though Arjuna may not be willing
to fight, but the others here may not stop the war and fight and perhaps kill
Arjuna, how could he avoid that? As though a reply to that Arjuna tells in the
46th sloka: �Even if the armed sons of Dhridhrashtra were to kill me, unarmed and
unresisting, in this battle field, it will be better for me� It is not out of fear
Arjuna utters these words that he will not even resist or return the blows he is
to suffer
in the battle; but out of shear mercy. Arjuna unlike Duryodana who in the
beginning expressed his panic and doubt at the sight of the great warriors on the
Pandavas� side, is quite confident of winning the war. Besides, Sri Hanuman as
flag on his chariot and Sri Krishna, the Lord of the Universe as his charioteer,
Arjuna cannot have any doubts on his victory. With such confidence, his refusal to
fight is due to the fear that he will incur sin or papa by doing adharma.

hat is why he says that he would not resist and in order to do that he will drop
the bow and arrow and remain unarmed. This war also is like a havan or yagna. In
yagna there will be sacrificial fire or Agni and the sacred materials or havis
like ghee, curd etc. will be nearby. Using ladle or srakku the materials will be
offered into the fire. If the ladle was not there, how can one perform the yagna?
Similarly, Arjuna feels that by keeping away the arms, the fight can be halted.
Both the sides are greedy to have the kingdom and so if they kill Arjuna who wants
to remain passive and unarmed, it is going to get him greater kshemam or good.
According to him that if he were to fight and either he wins and gets back the
kingdom and the associated royal pleasures or he is killed in the fight and he
reaches heaven for following the Kshatriya and yuddha dharma, it will be only good
or kshemam. But better or kshematharam will be avoiding this great sin of killing
the kith and kin and not participate in the war and remain passive, even if he is
slained.

Kshemam (Good)- One which gives joy and benefit. Here, it is kshemam, if Arjuna
fights and wins or loses in the battle and getting veera swargam.
Kshema-taram (Better) - Arjuna feels it is Kshema-taram(better!), if doesn't
fight at all and avoid any killing.
Kshema-tamam (Best)

The essence of all the words spoken by Arjuna can be summarized as: Even when the
Almighty Sri Krishna is on his side, he would not commit this great sin of
killing relatives. Even if the regal pleasures were denied, he would not want to
see the sufferings of the near and dear ones. Thus in spite of Sri Krishna�s help
and
the possibility of others� mock at his valor, he does not want to commit this sin
of slaying relatives and friends. Hereafter Sanjaya will narrate [to
Dridharashtra]
what happens next. Since this chapter deals with Arjuna�s perturbed mind it is
called Arjuna vishada yogam.
So, even if krishna is saying it, even if it is against his Kshatriy Dharmam, even
if he doesn't get the kingdom, even if he is killed, even if he the pandavas are
killed, even if his name and fame is lost - Arjuna says, he doesn't want to go
against dharmam and kill and his relatives and friends.

Every chapter has a name. The first chapter is called Arjuna Vishada yogam, since
Arjuna is perturbed and sad and speaks about it.

1.47:
sanjaya uvaca
evam uktva arjunah sankhye rathopastha upavisat
visrjya sa-saram capam! soka-samvigna-manasah

In this slokam, Sanjaya tells the state of Arjuna. After telling his mental
plight and refusing to fight, Sanjaya [who by the grace of his guru was able to
visualize the happenings in the battlefield sitting at Hasthinapur] tells
Dhridharashtra � the perturbed Arjuna moving away from his position in the chariot
and with grief sat in the middle and threw away his bow and arrows�. Two things
are significant - he SAT down and THREW away his bows and arrows! This was the
great warrior
Arjuna!

Arjuna at the eleventh hour just before the start of the war does this out of
shear dejection at the sight of the relatives and friends arrayed to start the
fight and kill
each other. Instead of keeping this dejection within himself, he tells his mind to
Sri Krishna. From this we should also learn that we should tell our problems to
someone near to us like to husband or wife or father or mother. This way one can
avoid misunderstanding and problems get solved by discussions. Even
in company's running, there is expectation from markets and shareholders for
transparency from management. This avoids trouble. Similarly, there should
be transparency and openess in expressing problems or issues or even good things
between relations, with the understanding that we are one family.
Arjuna did not care about others� mocking at him and compassion was upper most in
his mind and he brought out all these to Sri Krishna,

In the 5th slokam of Gitartha Sangraha, Swami Alanvandar summarizes the first
chapter:
ASTHAANA SNEHA KAARUNYA DHARMAADHARMA DHIYAA AAKULAM I
PAARTHAM PRAPANNAM UDDHISYA SAASTRAA-VATARANAM KRUTHAM II
 - Krishna gives upadesam to Paartha (arjuna). That arjuna who is showing mercy,
compassion, sneham to people who do not deserve it, who is confused
about Dharma and adharma.
Sri Krishna tutored the one who did not know where to be merciful, where to be
friendly and where to judge righteousness, that Partha. Using that Arjuna as
pretext Sri Krishna has delivered this precious Gita for the world. Last 46 slokas
have dealt how Arjuna was perturbed in the battlefield. We should note that it is
not that Kurukshetra alone is a battlefield. Every one of us is an Arjuna and the
world is a battlefield. Our battle may be health reasons or mental or due to
family or due to work conditions and we get perturbed. Like Arjuna everyone
possesses a skill may be in games or studies or arts etc. and so like him we also
get perturbed for various reasons. Only a person who is not affected by any of the
happenings in this world and that is Sri Krishna, Who created and protects this
world and Who is always doing good for everyone, can remove this.

Sri Parvathi asks Sri Parameshwara to tell her the greatness of Bhagawat Gita. In
a similar query on Sri Vishnu Sahasranamam, Sri Parameshwara replies that Sri Rama
name is equivalent to the thousand names of the Lord. Once Lord Sriman Narayana
was reclining and resting, when Thayar Sri Lakshmi asked Him as why unlike the
earlier times He is not active by descending on earth in various avatars, for
which He replied that after the Gita has been delivered to the world, Gita has
taken up the work of reforming and so He is resting. He added that the first five
chapters represent His five faces, the next ten chapters are His ten Arms, the
Stomach is the 16th chapter and His feet are the last two chapters. So Gita is the
Lord embodied.

Susharma was born in a noble family but was having bad habits and after his death,
he was born as a bull. Once this bull was hurt seriously and lay on the road
suffering. Passersby wanted to end the bull�s agony by donating the punya earned
by their good deeds, if any, so that the bull may die instantly and be relieved of
the sufferings. The bull did not die and continued to suffer. At that time a
prostitute passed by that side and she donated her punya if any to the bull and
the bull instantly died and the soul reached the hell. There he suffered for the
bad deeds of the past, but later he got a new birth and was able to do good things
and then reached better worlds. Here, he got the new birth and did good things
because of the punya gifted by the prostitute. How did such a bad woman earn punya
and gift it to Susharma? There was a parrot, which lived in a forest where a
number of sages were daily chanting the Bhagavat Gita and by constant listening it
picked up the first chapter. Later when this bird was with the prostitute it used
to utter the first chapter and by listening to that the prostitute got punya and
that enabled the soul of Susharma to gain a birth where he could do good deeds and
reach better worlds. This brings out the greatness of the first chapter.

Chapter2: (SANKYA YOGAM)

Summary of Chapter 2 is in Gitaartha Sangraha (sloka6)

NITYA-ATMAA ASANGA KARMA-iHAA GOCHARAA SANKYA YOGADHEE : I
DWITHEE-YEH STHITADHEE LAKSHA PROKTHAA !TAN MOHA-SAANTHAYEH II

In the second chapter (Dwitee yeh), it was said (Proktaa) , to remove Arjuna's
agony (tan moha-saantayeh), two things (Gocharaah)
- Nitya Atmaa, Asanga Karmehaa - i.e Atma is eternal and body is temporary
& We should do our Karma unattached (Asanga Karmeha) to either
the results or the feeling of "ownership". Repeat:
Two "YOGAS" - Karma Yogam and Jnaana Yogam are mentioned here (we will hear this
two terms repeatedly going forward).
"Sankhya YogaDhee" - Sankya-Dee and Yoga-Dee . "Dee means Buddhi".

Sankhya - Buddhi ;
Jeevatma -is known as Sankhyam because it's perceived by Buddhi.
Sankhya-Dee :The Atma which is known/perceived by Buddhi.
Yoga-Dee: Yoga is KarmaYogam here;
Since this Chapter2 details the nature of indestructibility of Atma , it is known
as Sankya Yogam.

Sthita-Dee Laksha : Sthita Pragnya. Gnaana Nishtai (true Knowledge). What is the
point and benefit in knowing the nature of Atma?
We will get 'Gnaana-Nishtai" (ultimate knowledge). By knowing the Atma is Nityam
and Body is temporary and all Atma's are same, we will be blessed with true
and real knowledge. It will help us realize what is important and not.

Atma is nityam, knowing and realizing this eternal truth, if we do Karma Yoga, we
will achieve Atma-Saaksatkaram and Sthitadee-Laksha.

Now, we will get a question. In first chapter, Arjuna is refusing to fight and is
sad. So, what is the connection between Jnaana-yogam, Karma Yogam and
Arjuna's misery? Krishna is going to the root cause of Arjuna's moham(delusion),
hence is doing "Proktaa tan moha-saantayeh" (telling about the two
things to shed Arjuna's delusion).

In this chapter it is emphasized that the soul or Atman is everlasting or nithyam.

While body in which the soul is there is perishable, atman does not perish.
To realize this atman one requires wisdom or budhhi as the usual sensual organs
like eyes, ears, mouth, etc cannot perceive it. In Sanskrit sankya means wisdom
or budhhi and so the atman or soul is called Saankyam. This chapter, because it
details about the eternalness of atman, is called Saankya yoga and the previous
chapter was called Arjuna vishada yoga. By understanding the Atman�s permanency
and by performing one�s duty with detachment to the results one gets the
wisdom about the Atman or one gets Gyana. This is an important step. If one gets
proper perception of Atman, one will not be able to differentiate between
various persons as all differences such as old or young, male or female,short or
tall, literate or illiterate, rich or poor, etc. are related to body only.
Understanding
all souls or Atmas or equal is called Atman Saakshthkaram. This �seeing� or Atman
darisanam is very important in the next step of Gyana yoga. How the
baffled Arjuna is related to this realization of soul is all the second chapter.
Arjuna thinks that in the war he is going to kill his grand father and teacher and

others and Sri Krishna is going to tell how Arjuna cannot destroy the soul, by
diagnosing his problem in thinking, and suggesting proper remedy.

2-1:
sanjaya uvaca
tam tatha kripaya-avistam asru-purna akule-iksanam
visidantam idam vakyam uvaca madhusudanah

This chapter starts with Sanjaya uvacha � Sanjaya speaks. In the last chapter when
the last 47th sloka also started with Sanjaya uvacha and again here also
same words. Why? Reason is it is the start of a new chapter and we should not
mistake this as again Sri Krishna or Arjuna is speaking; but Sanjaya is
continuing and so Sage Vyasa reminds that Sanjaya is speaking:

With Compassion, he was suffering (Kripaya avistam) and in tears(asru-purna) ,

akula (depressed) ,visidantam(lamenting) - To this suffering Arjuna,
Krishna (ala Madhusudanah) spoke as follows (in subsequent slokas).

One should be detached from everything i.e when one is separated from good things
etc, there should be no feeling of
dejection or sorrow. It should be considered as a "Iccha" of the Lord. So, being
overcome by compassion and that too for the
wrong reasons(i,e sympathy for wicked like Duryodhana etc) and wrong people was
wrong on the part of Arjuna.
Lord Madhusudhanah i.e Krishna is so called because he vaniqushed evil asuras
Madhu and Kaitabhara.
In us too, there are two asuras called Kaama and Krodha (attachment and Anger)
which are always alive and kicking and we
should surrender to the feet of the lord to vanquist these two deadly asuras
within us, just like Arjuna did.
In addition, we should shed two of the gunas (Rajas and Tamas) and develop within
us Sattva Gunam. THis is also referred
in the pasuram by Tirumangai Azhwar (Out of 3, shed 2 and develop 1). Incidentally
this series of pasurams is, where Azhwar
structures the pasurams in a Numeric progressive sequence.

Madhusoodana is used to denote Sri Krishna. Two demons Madhu and Kaitapa were
creating lots of hardships to all and they were killed by the Lord and got the
name Madhusoodana or Kaitapasoodana. The Lord has destroyed twins like Ravana-
Kumbakarna, Sisupala-Dhandhavaktra, Hiranya- Hiranyaksha, etc. Underlying these,it
is to be noted that the Lord is destroying someone also. They are Kama [the desire
after materials] and Krodha [the anger arising when the desire is not fulfilled].
It can also be Rajo guna [the mental state of anger and pride] or Thamo guna [the
mental state of ignorance or drowsy]. So Sri Krishna destroys these twin
evil qualities and so He is aptly addressed Madhusoodana. The three qualities,
which always are sticking to our character, are Satva, Rajo and Thamas behavior.
Satva quality induces clarity, enthusiasm and hard work. Rajo quality brings out
desire and the resultant anger and condemning others. Thamas quality gives raise
to drowsiness, sleepishness, ignorance and laziness. So it is necessary for us to
encourage Satva quality and destroy the other two evil qualities to maintain a
godly power in us. Sanjaya indicates this. Sri Krishna is going to destroy the
Rajo-Thamo qualities in Arjuna and cultivate the Satva quality in him. Thirumangai
Alwar in one of his six prabhandams [collections] viz Thiruezhukootrirukkai tells
this. This prabhandam is composed of numbers in ascending and descending order and
the lines are arranged like a chariot. He says that the two qualities are to be
cast aside and the one quality has to be nourished and maintained. So we should
avoid Rajo and Thamo qualities and cultivate Satva trait. Here Arjuna is described
as one obsessed by mercy or compassion. It is better for everyone to avoid being
obsessed by any quality good or bad. We should not cultivate, or attach ourselves
to, habits, which will make us addicts, or fanatic to them. Sri Krishna at the
time of His departure from this world told one of His ardent devotees, Uddhava,
that He was leaving for His eternal abode and Uddhava wondered how they could
remain without Him. Sri Krishna says that Uddhava should cast away his attachment
to Him and go to Gandhamana hills and do penance at Badarikashram. Uddhava
questions whether attachment to the Lord also should be stopped. Sri Krishna
replies that His advice should be adhered to without questioning.

After completing His exile to the forests Sri Rama returns to Ayodya and is
crowned the King. At that time He calls Lakshmana and tells him that He wants to
make him as His deputy [something akin to Prince of Wales or yuvaraj]. Lakshmana
flatly refuses and wants to remain as a servant to Sri Rama. Then Sri Rama called
Bharatha and told His intention to crown Bharatha as deputy. Bharatha said if that
was Sri Rama�s order he would accept it. Now if we examine the acts of both,
Lakshmana, though was having a noble trait, wanted to serve Sri Rama no matter
what Sri Rama wanted him to do. Whereas, Bharatha was totally detached and
considered to obey Sri Rama as the only objective. So one should obey the Lord and
not attach oneself to any other, however noble it is. That is why He is going to
correct Arjuna who is steadfast in having mercy at wrong circumstances, though
compassion is a noble trait. A surgeon cannot say that he is overcome by mercy and
so he will not operate on the patient. So it should be understood that it is wrong
to addict to be merciful.

2-2:
sri-bhagavan uvaca
kutas tva kasmalam idam visame samupasthitam
anarya-justam asvargyam akirti-karam arjuna

� Arjuna! How these inferior thoughts have grabbed you. They do not fit higher
[thinking] persons nor lead to higher worlds nor bring fame�.

This is a SUPER Slokam of exhortation , where the Lord chides Arjuna for running
away from his true calling as a warrior.
THis is also a exhortation for all of us, to crush any sort of dejection and face
life bravely and cheerfully with getting drenched
in sorrow or misery. What is the reason for being dejected or being overcome with
sorrows? It's only the mentally weak
without any Aryan traits(AnArya Justam-Un Aryan traits) and one which does not
lead to Glory (Akirti karam) or heaven (Asvargyam) indulge in such
behaviour. Nowadays, there is lot of talk about depression, medicines for it
etc.. THis slokam is the best anti-depressant which comes right from
the Lord! This is not told in a soft vien, but in a forceful manner by Krishna to
Arjuna, like a commander rallying his troops.
(Visame Sam-Upasthitam -> in this hour of crisis , Arjuna is indulging in
depression over things which don't deserve it.).
(Kutas tva - Where from? Krishna is asking Arjuna, "where from" he has got this
depression at this moment!)
We should always maintain a positive and cheerful spirit and never fall prey to
depression. Imagine the difficulties Rama faced. Despite, all of it,
Rama maintained a steady composure and faced everything bravely. It's a lesson to
us to not whine about difficulties or feel depressed about it.
We should confront it bravely and dedicate ourselves to the Lord.

2-3:
klaibyam ma sma gamah partha nah-etat-tvayy upa-padyate
ksudram hridaya-daurbalyam tyaktva-uttistha parantapa

"O son of Pritha! do not yield to this degrading impotence. It does not becoming
of you. Give up such petty weakness at heart and getup, Oh! destroyer
of the enemy."

This is a continuation of the exhortation from Krishna to Arjuna to shed his

misplaced angst and mental weakness.
Life is a blessing of the lord. There are people who consider suicide in face of
troubles, but this are misplaced grievances
which overlook the truth of life. Life has to be lived as a blessing of the lord
and nothing should deter one. Suicides due to
loss in love, exams, job etc are shortsighted. It doesn't befit one. Krishna
exhorts Arjuna to rise. And this is also a message
to us to raise above our mental weakness. Arjuna is a great warrior and this
depression doesn't befit him (na upa-padyateh). We are normally familiar with
a person's attitude and outlook. If a person is always laughing and positive and
suddenly looks sad, it invokes questions from onlookers. Or if somebody always
looks sad and is suddenly all smiles, it will invoke the same question from
people. Similarly, Arjuna is a great warrior and this depression is befitting.
The "hridaya-daurbalyam" (weakness of hrdyam- heart etc) is ksudram(pathetic).
Thinking weakly, capitulating to difficulties, having sucidal tedencies etc should
all
be destroyed. And if fall into this pits of depression, the Lord himself throws a
rope to help us out from this pit. This sloka should be a reminder for us to face
life
with braveness and cheerfulness.

Sri Krishna calls Arjuna, Paranthapa or one who creates fear in his enemies�
hearts. When Arjuna is on the chariot and takes his bow the enemies will
shiver out of fear. Is that Arjuna, who has to lead the army is perturbed? Then
how can he lead the army to victory? People want protection of them by
Arjuna and if he falters and sits with tears in his eyes and mind shaken. then who
is going to protect them? Sri Krishna asks him to get up. Any person
mentally weak could be encouraged to his self by these 2nd and 3rd slokas of 2nd
chapter. God�s advice rich in meaning has the power to wake up
anyone from gloom and depression and make him cheerful. Elders� advice can dispel
darkness and gloom.

Arjuna was addressed as "the son of Prtha," who happened to be the sister of
Krsna's father Vasudeva. Therefore Arjuna had a blood relationship with
Krsna.

2-4:
arjuna uvaca
katham bhismam aham sankhye dronam ca madhusudana
isubhih pratiyots-yami puja-arhav ari-sudana

In the previous slokas, Krishna said that this attitude of Arjuna is not befitting
him, will not give him any repute or victory or glory and he needs to shed it.
But
depression is not like ordinary body pain, which can be cured with a balm etc.
It's something more deeper. So, Arjuna is still desolate and not convinced.
In ordinary life too, we see lot of depressed people- the school or college kids
commit suicide or go into depression due to scoring poorly in the exams, lovers
commit suicide due to loss of a their loved ones etc - these are all decisions
made out of depression and have no foundation.

Though Arjuna did not commit suicide, such dejection for the caliber of Arjuna is
equivalent to death. Out of mercy, Arjuna resorts to this decision to withdraw
from the war in spite of all encouragement from Sri Krishna. Now in the 4th
sloka he asks Sri Krishna:
�Arjuna said: Oh! Killer of enemies! Oh! Killer of Madhu! How can I attack with
arrows in battle Bhishma and Drona, who are worthy of my worship?�

He says, in this war (Sankhye), how (katham) can face Bhishma and Drona , how can
i attack them with Arrows (isubhih pratiyotsyami), they who are worthy of my
worship.
He addresses Krishna as Madhusudhana and AriSudhana, deliberately.
An important point to be noted is that how we are to behave towards our teachers
or gurus. Bheeshma and Drona are teachers for Arjuna and he has to worship them;
but now he is
asked to aim missiles at them. This is something, which Arjuna can never think of.
Here he is indirectly indicting Sri Krishna by addressing Him as Ari soodana and
Madhu soodana.
Ari means enemy and He kills the enemies and Madhu. Whereas He never attempted to
kill His teacher Sandheepani,and He got fame by killing only enemies, how could he
want
Arjuna to become notorious by killing his teachers? Arjuna regards the teachers
much superior to the words of advice of Sri Krishna. Who is greater- the teacher
or God? This is a
delicate question. Gold is superior to silver and so normally we regard the person
who donates gold to us as greater than the one who donated silver. Why do we
regard teacher
as great? Because he is the one who guides us to open our inner eyes to see the
reality of God, the Supreme Being. So by earlier analogy teacher is greater for
having made
us to realize the most important in life. But it is God�s design that we reach a
suitable teacher. Therefore from one angle teacher is greater and from another
side God is greater.
That is why there is a saying that there is no god above teacher. Sri Madurakavi
Alwar also reflects this in his � kanninun chiruthambu�. He says � thevu
matrariyen kurugur nambi��
He regards Sri Nammalwar, his guru as god unto him. God may not forgive one for
the sins committed; but the teacher not only ignores one�s sins but also guides
one in the vision
of the Supreme Being. Upanishad says � regard mother as god, regard father as god,
regard teacher as god, regard guests as god.� This is the confusion Arjuna is
entangled
in- whether to regard the advice of the God and act or whether to worship his
teachers and abandon the war. Before enrolling as a student, he was a barren land
and only
afterwards the teacher has cultivated him to such skills and so Arjuna is
defiant.

Isn't Guru the greatest ? One's Guru is greater than God. So, how can one fight
or raise against one's own Guru ? This
is Arjuna's predicament. Guru and God are like Gold and silve. Gold is
greater/valuable than Silver , so we can consider Acharya is importan than God,
with this analogy.
But, look at it in a different way, the person who gifts Gold is greater than the
one who gives Silver, so the Lord who gifts us "gold-like" Acharya is important
than Acharya!.
If looked at either way, it seems puzzling on who is more important - one's
Acharya or God?? Remember, MadhuraKavi Azhwar who sang the glories of his
Acharya, Nammazhwar.

2-5:
gurun-ahatva hi mahaa-anubhaavaan
sreyo bhoktum ! bhaiksyam apiiha loke
hatva-artha-kamams-tu! gurun ihaiva
bhun-jiya bhogAn! rudhira-pradigdhan

In the last sloka Arjuna asked how he could afford to kill Bheeshma, Drona and
others. The word �others� include Kauravas viz Duryodana and his brothers. For
this Sri Krishna
is posing a question seemingly. If Arjuna runs away from the war, what will he do
for food and shelter? Will he live in forests? The twelve-year exile itself was
considered
by the Pandavas as a shame. Then how are they going to take this forest life if he
ran away from the war? Sri Krishna apparently asks this and so Arjuna�s reply is
accordingly in sloka 5: "Arjuna says it is better for him to beg and live rather
than killing great personalities like Bhishma and his guru Drona. If these
people are attached to luxuries and material opulence (referring to Duryodhan
etc), there is nothing wrong in it. So, why should he kill them. Isn't it better
to let them enjoy their luxury
rather than slaying them and ruling the land stained with their blood?"

In a way Arjuna is concerned with the hell that awaits him if he were to kill his
Teachers. He is also apprehensive that after killing all these people, living in
this world with bloodstains
will also be hell. So he fears hell before and after his death. Sri Krishna
logically rebuts this. If Arjuna left the battle without fighting it will be a
disgrace for a kshatriya [royal community]
and he will have to lead life by resorting to begging, as he will be deprived of
all property. Also, by abandoning his dharma of protection of his people and
gifting the kingdom to wicked
people will make him a great sinner and ensure hell after death. So Sri Krishna�s
rebuttal was either way hell only if Arjuna refused to fight.

By fighting and recapturing the kingdom he can lead a normal life in this world.
He need not consider this as enjoyment with blood stains as he is expected to do
his duty and
be a trusty for good administration and not for pleasure. This way because he
established the moral ethics of kshathriya in the war, he will be awarded heaven
after death. So
instead of Arjuna�s imagination as either way hell for him, Sri Krishna�s argument
is that by fighting it will be either way heaven for Arjuna.

Arjuna preferred begging to killing those noble teachers. Perhaps he was reminding
Sri Krishna that in one of His earlier Avatars or incarnations, He had also
begged. As Sri Vamana,
a young dwarf bachelor, He went to the Yagnashala or the sacred place, where
Emperor Bali was performing Yagna and begged for a small piece of land to be
measured by His tiny feet.

2-6:
na-cah-etad vidmah, kataran-no-gariyah! yad va jayemah! yadi-va-no jaye-yuhu!
yan-eva hatva, na jiji-visamah! teh-avasthitah pramukhe dhartarastrah

� [Uncertainity in the battle and so] whether winning or losing is better for us.
When not interested to live by killing these children of Dhridhrashtra, the same
persons are arrayed
against us�. Bhagavat Gita has a reputation that a recitation of a chapter or half
of it or a sloka in a chapter or half or even quarter of a sloka will accumulate
punya. This is to
emphasize that every word in this sacred text is rich and brimming with
significance."

Arjuna says he is torn between what to do (Kataran no gariyah?), he doesn't know

what to do (na-cah-etad-vidmah?). He is in Dharma-Sankatam - i.e choosing between
the two
dharmas - Being a Kshatriya and fighting or invoking sin of killing his
acharya. With this plaguing doubt, he says, even winning is not guaranteed in
this war (yad va jayemah! yadi
va no jaye yuhu!). And even if he is ready to fight, listening to Krishna, he
sees his gurus, relatives etc arrayed against him in the war, the very people whom
he does not want to kill!

Arjuna expresses his quandry here. Like all of us, he is caught in a dilemma of
what is right or wrong and what is better. With this quandry, he also has doubts
on his winning the
war. He doesn't wish to kill his guru and close relatives, but they are arrayed
against him in the war which he has to Win! Arjuna is thrown into despair. This
is akin to the
dilemma of a Father who wants to ensure his wayword Son reigns his habits to write
the exam, but if he physically assaults him to control, then the son ends up
not writing the exam due to being incapacitated.

2-7:
kaarpanya-dosoh-upahata-svabhavah , prcchami-tvam dharma-sammudha-cetah
yac sreyah-syan niscitam bruhi tan me! shishyas te �ham saadhi maam tvam
prapannam

�Taken over by the cowardice and losing my bravery, I ask you to tell me for
certain what is upright for me. I am your disciple surrendered unto you�

svabhavam ->Dairyam; Karpanya dosam -> Cowardice due to; tvam- You(kannan),
prchaami->asking, what is dharma, adharma-> dharam sammudaha
what is good for me -> Yac sreyah, tan meh bruhi -> please tell me; consider me
your sishya ->sishya te aham; i am taking refuge, surrending to you-> maam tvam
prapannam
saadhi- please instruct me.

A super sloka, where Arjuna helplessly falls at Krishna's feet seeking refuge and
begs him for guidance. This is a guide to all
of us to do the same! He entreats Krishna to guide him, considering him as his
disciple and not as some stranger, in case Krishna
has reservations on why he should guide anybody who is not his disciple or son.
This shows that Lord is the one who can clear our fears and doubts.
Azhwar sings, the Lotus blooms only by the rays of the sun and not by mere heat of
a fire and the waves come down to the shore, similarly the jeevatma's refuge
is the Lord.

From this it is clear that only the Supreme Being can remove a person�s perpetual
ignorance. This is what Alwar also declares in his hymns. Just as a river moves
toward a distant
ocean or jus as a lotus blossoms at the sight of a distant Sun, the wisdom of the
soul [jeevatma] will yearn for enlightenment from the Supreme Being [Paramatma].
So the Alwar
advises his mind to surrender unto the beloved of Mother Lakshmi, the dweller in
Lotus.

Unlike human nature to offer materials such as flowers or fruits to gain favours
from others, to get His grace all one needs is to surrender unto Him. While the
soul is groping in
darkness, He is shining with brilliance, the soul is slave and He is the Master
and with this attitude Arjuna falls at the feet of Sri Krishna.
He says he is suffering from karpanya dosha- a defect of a kripana. Sage
Yagnavalkya (instructing Gaargi) says the one who has not attained the knowledge
of the Supreme Being is
called a kripana. Ignorance of the knowledge of God or the relationship between
one�s soul and Paramatma, will not make a person learned even if he has acquired
thousands of various other subjects, says Swami Vedanta Desika. "Vidyaanan silpa
nai punyam".

Arjuna says he is affected by this karpanya dosha. Because of this he has lost his
courage. The Thaithriyopanishad says that as one approaches God, he gets courage
and one
who withdraws from Him loses courage. If we realize God in ourselves, we get
motivated to do things. On the other hand virakthi or nirvedam or frustration
leads to retardation.
Hanuman searched for Mother Sri Sita all over Lanka and when he was frustrated,
suddenly he remembered Sri Rama. Sri Rama gave Hanuman His Ring to be handed over
to Sri Sita and so, how can His words fail? So he got enthused and also removed
the feeling that he was searching Sri Sita and corrected that feeling by the
wisdom that Sri Sita
Herself will show up and successfully complete his mission. Immediately, Hanuman
spotted Sri Sita. One should dismiss the thought that one is doing but realize
that it is God
who gets actions done for that one. This does not mean that one should practice
idling or remain inactive; but take all out efforts with the realization that He
is the prime mover
behind one�s actions. This leads to humility. So now Arjuna surrenders to Sri
Krishna for remedy, like a person resorting to the family doctor who knows the
history of the patient
and so could suggest the right remedy. And who else is better equipped than Sri
Krishna, Who after all is Arjuna�s cousin and Who knows Arjuna too well?
Sometimes we also approach elders and seek their advice, but later act according
to our wishes. To dispel that thought in Sri Krishna, Arjuna says he is His sishya
or disciple and so will obey and act according to His guidance.

This also shows how something like mental weakness and worry can cripple even a
great warrior like Arjuna into confusion and sorrow.

2-8:
na hi prapasyami mama-apanudyat yac chokam ucchosanam indriyaanam
avapya bhumav asapatnam rddham, rajyam suranam api cadhipatyam

"I can find no means to drive away this grief which is burning up my senses. I
will not be able to dispel it even if I win a prosperous, unrivaled kingdom on
earth with sovereignty or
one like in heaven."

Na hi prapasyami -> I cannot find ; Ya Sokham ucchosanam indriyanam -> The

grief which is burning my senses and causing me sadness
avapya bhumav asapatnam rddham -> even if i win prosperous, unrivaled kingdom on
earth
rajyam suranam api ca adhipatyam -> or soverignity like in heaven.

In case Krishna is thinking - What, if there is some grief? Grief is just

temporary and one typically gets over it in no time.
So, if Arjuna is feeling grieved over the prospect of bloodshed, he should surely
get over it , once he gets to rule a prosperous
empire and enjoy all the luxuries? In response to this, Arjuna says -
unrivalled soveregnity etc is not going to overcome his grief, because this will
constantly remind him of the bloodshed he had to do to gain it. ARjuna is a
learned person too, but is not able to overcome
his grief. THis shows two things - even all the learning in the world will not
help, if one doesn't truly understand the meaning
of the scriptures and practices it. For eg: Narada is a learned scholar in all
branches of Vedic knowledge but was driven to
grief and Saunaka muni points out that he needs to inculcate the vedic meanings
truly (it's a pointer to us). Similarly, Rama
whom nothing could defeat, was drowned in misery with separation of Sita, due to
grief. So, grief can torment a living soul and
is more dangerous than the crematory fire which just burns a corpse.

Arjuna sees his beloved ones like Bheeshma and Drona on the enemy camp ready to
fight and this sight dries his sensual organs like eyes and tongue. He is engulfed
in anguish and
finds no cure. Our forefathers convey us a great lesson here. One hears the words
chithai [pyre] and chinthanai [brooding]. Chithai or a pyre is used in the
cremation grounds for
burning dead bodies. Whereas, chinthanai or brooding will burn out a living
person. Here brooding burns Arjuna. Once sage Narada met sage Sanatkumara and
requested him that
though Narada had mastered all available literature but wanted Sanatkumara to
preach him that which will dispel his anguish and sorrow. In reply Sanatkumara
asked Narada to first
tell what all he knew. Narada started telling his knowledge in the Vedas,
Upanishads, all types of Shastras, etc. Sanatkumara said that Narada had studied
all and there was nothing,
which could be preached to Narada. This gave the hint to Narada, that he had
merely studied all these without practicing or understanding the inner
significance of these literatures.
Worry lines appear on the forehead. But a person who has understood the God will
have no such lines on the forehead. Thus Sanatkumara dispelled Narada�s worries.
So one should
never get worried. Hanuman, when dispatched for searching Sri Sita was wondering
why Sri Rama was so worried at the loss of a mere wife. Being a bachelor, Hanuman
might not
have understood the role of a wife. But the same Hanuman, when saw Sri Sita, then
wondered how Sri Rama was still alive after losing such a noble and righteous
wife. Here, Valmiki
the author of Srimad Ramayana, observes that no enemy on earth could ever kill
Sri Rama and only worry had the power. Arjuna, therefore feels thoroughly
handicapped by his
worries, and seeks help from Sri Krishna. It was opined by Sri Krishna that no
distress is there which remains forever. Even death of a dear one is forgotten
after a few days or when
a happier incident is encountered. So if Arjuna got back his kingdom, this grief
of killing the relatives will vanish. But Arjuna says that all the so called
happiness one may get by
acquiring a kingdom, like music, dance, food, etc., will remind him these sins he
is to commit and make him miserable. Perhaps a small kingdom, or one with enemies
around
or one that is stuck by poverty and famine may cause worries for the rulers. So
Arjuna qualifies that even if the entire world was reigned, with no enemies and
totally prosperous,
will never clear him of his grief. Further, he says that even if he gains the
control of the heavenly kingdom, he is unable to find the way to dispel his grief.

2-9:
sanjaya uvaca
evam uktva hrishikesham gudakeshah parantapah
na yotsya iti govindam uktva tusnim babhuva ha
evam uktva -> all that Arjuna said in the previous slokas:
Arjuna has told his reasoning for not fighting. All the relatives, friends and
teachers have assembled and he could not fight with them. Killing relatives and
annihilating a dynasty or
family is a sin, which will lead to eradication of kula dharma and so take him to
hell. Enjoyment cannot be with blood stained hands. Even if the enemy camp was
ready,
killing near ones is sin. The very sight of these people ready to fight dries up
his senses. Even if a prosperous, entire world or heaven is offered to rule,
Arjuna can never think
of fighting. Having given out his mind so elaborately, Arjuna takes asylum at Sri
Krishna and stops talking with a final say that he will not fight. Sanjaya, who is
narrating alive the
happenings on the battlefield to King Dhridharashtra, exclaims with the word �ha�.
Because he is surprised that a great warrior Arjuna is declaring he will not
fight.

"na yotsya" -> I will not fight, said Arjuna.

tusnim babhuva-> Arjuna became silent. He has said all that he can and doesn't
have anything more to say.
ha -> what a surprise! (that Arjuna became silent in the thick of battlefield).

Sanjaya refers to Arjuna as Gudakesa or the one who has conquered sleep and
laziness, the hallmarks of Tamas quality. Arjuna is not tired or feeling weak to
fight. Nor is he cowardly
and afraid to fight.That is why the word paranthapa or the one who burns the
enemies is used by Sanjaya.But out of shear sympathy for those arrayed against, he
is refusing to fight.
In the last sloka Arjuna tells Sri Krishna, that his sensual organs are all dried
up at the sight of his loved ones in the opposite camp. So, significantly, Sanjaya
denotes Sri Krishna with
the epithet Hrishikesa or the Conqueror of the organs [both sensual and active].
We have to understand that God is the prime mover behind all the organs
functioning in our body.
Arjuna tells Sri Krishna that he is not going to fight. He addresses Him as
Govinda. This word implies three meanings. Sri Andal in her Thiruppavai repeats
this name of the Lord
in the 27th [koodarai vellum], 28th [karavaigal pinsenru] and 29th [chitran
chirukalai] pasurams. Govinda means Protector of cows. It also means protector of
the earth. And, it
can also mean protector of souls. In this temple the Lord is called Bha[k]tharavi
Perumal, which means He is the Aavi or Soul of the devotees. It seems the Lord
prefers cow
herding to being the Leader of all the gods or residing in Sri Vaikuntam. Sri
Andal says karavaigal pin senru, which is going behind the cows. The cows do not
say to Sri Krishna,
Who is following them, not to come behind them. In fact, He is in every soul and
follows as the inner conscience and directs. But if we say to Him that He need not
follow
and we will go our own way, He lets us go and we get entangled into all types of
situations. On the other hand, if we allow Him to follow us or direct us, we are
assured
of proper destiny. So here Arjuna calls Him Govinda and wants Him to direct in
the right path.

This slokam is a summary from Sanjaya of the previous verses of Arjuna: Sanjaya
says that having said all the above, Arjuna concluded that "I shall NOT fight" to
Krishna.
In this sloka, Arjuna is referred to as "GudaKesah", "Paramtapah" - which are
salutary terms signifying a person who is an accomplished warrior and master of
curbing
ignorance ie one not given to laziness or lack of will. THis shows that Arjuna
is not shirking from war, because of laziness or skill, but due to mental sorrow
and confusion.
On the same note, Krishna is referred to as Hrishikesa and Govinda in this sloka.
Hrishikesa is the master of senses and since the senses are crippling Arjuna, who
better than
their Master to tame them and set Arjuna in the right path? Govinda is the one
who herds cows, ruler of the earth and one who stays true to his word. All this
three are apt in this
case, because Arjuna is asking the Lord who is so merciful to herd cows etc to
guide him too; one who is sovereign ruler of the earth, his duty is to guide him
too
in this war and one who stays and mesmerises others with his words should guide
him (which Krishna does through his Gitaupadesam). A guru is not only one who is
a gnaani,
but can guide his devotees by articulating the right path and mesmerizes with
right words.

2-10:
Sanjaya continues:
tam uvaca hrishikeshah prahasann iva bharata
senayor ubhayor madhye visidantam idam vacah

� Oh! Bhaaratha [Dhridharashtra] standing in between the two armies, Hrishikesa

[Sri Krishna] with a smile spoke these words to the grieved [Arjuna]�
In response to Arjuna's request, Krishna responded with a Smile and started
speaking. Lord's reason to smile are multifold here. One is, he knows all that
will occur in the future
and is smiling; Next is, he has guided Arjuna and the Pandavas throughout in
preparation for the war and is now again at the primary center.

The smile has several interpretations. Firstly, it is a sarcastic one at the

behavior of Arjuna. The war is about to begin at any moment and both sides have
blown their conches as a
mark of their readiness to start the fight. At that time Arjuna tells he is
heartbroken to fight. Though he wants to avoid war out of sympathy for his kith
and kin, the world will think that he
is withdrawing out of fear. He is also exhibiting his contradictory actions. When
Draupathi was humiliated in the assembly hall, Arjuna burst like a volcano to kill
the Kauravas and now
he says he is feeling compassion. Next, the smile on Sri Krishna�s face also could
mean the lecture He is going to deliver. If a lecturer wants proper attendance
from the listeners, he
has to put up a welcome face. The great Acharya Sri Parasara Bhattar, seeing the
twin dimples on the Sri Namperumal idol, used to say that He appeared as though to
say something.
Next, the smile also signifies the toy Arjuna in the hands of Sri Krishna. Before
the war commenced, Sri Krishna was sent as an emissary to explore the possibility
of stopping the war.
Then He was requested to participate in the war as Arjuna�s chariot driver. Now
Arjuna is at His feet requesting for advice. Also Sanjaya is narrating the
incident and hints to
Dhridharashtra that the smile is actually a deception to the disaster that awaited
the Kuru dynasty. The smile could also mean the great philosophy to be delivered
to the World at
large and using Arjuna as a ploy. He is smiling because through the forthcoming
words so many ideas like way of life etc. are going to be told. This Sri Krishna
is trying to tell with
a body language, which Arjuna was fortunate to witness.

2-11:
sri-bhagavan uvaca
asocyan anvasocas tvam prajna-vadams ca bhasase
gatasun agatasums ca nanusocanti panditah

� Bhagavan [Sri Krishna] said [to Arjuna]: you speak like a learned and at the
same time your words show ignorance�

tvam -> you; asocyan -> that which is not worthy of lamentation; anvasocas ->
you are lamenting ; Prajna vadams ca bhasase -> you speak like a learned
one(prajna vadams)
panditah -> those who have discriminating sense , deha-atma viveka jnaanam who can
differentiate between body and soul. ; nanu-anusocanti -> do not lament
gatasun -> body (which is temporary) agatasun -> soul ; asu->pranam;
gata-"asun" -> whose pranam goes away i.e bodies agata-sun->whose pranam does
not go away(soul).

Krishna says that Arjuna's lamentations in the previous verses display somebody
who speaks like a learned person but is truly lamenting like a fool. Who is
considered learned?
A panditah? One who knows and understands that body and soul are not the same
and acts accordingly is the truly learned one in this world. And not the material
experts or
people who know the sciences and other aspects of material universe. In some of
the earlier verses, Arjuna seems to recognize this difference. For instance, when
he says
that killing all the kaurvas would leave nobody to offer oblations to the
forefathers seems to point that he knows the concept of soul. But at the same
time in the next few verses
he laments that killing Drona, Bhismha etc is a sin, forgetting that in the War,
it's his Dharma to fight irrespective of the opponents and that ultimately he is
killing their bodies
but not their souls. It is very important to note that, this shouldn't be
miscontrued as an excuse to kill anybody. Arjuna's situation was that he was in
the War fighting a battle to save
his land from the wicked and that was his Kshatriya Dharma which Krishna was
teaching. But, in normal situations, we don't have right to kill anybody. So,
in this verse, Krishna says the learned pandits who know the difference between
body and soul do not grieve at any stage of life. But, Arjuna who seems to speak
like a learned person is lamenting for something which not worthy of it. What
is Body? What is soul? How can we say it is distinct? For eg: in our daily
reference, we say this is my feet, my tongue,
my car, my house etc.. It implies the feet, tongue, car, house etc are separate
from "I". The "I" is what we refer to as SOUL, which lives forever and is
distinct from the Body. The soul has a atomic form as per puranas.

Sri Krishna refers to Pundit, which means learned. It is not mere worldly
knowledge, but the person possessing the knowledge about body and soul is referred
to as pundit He is also
called a vedanhi. Like a pundit, Arjuna appears to know the difference between
soul [atman] and body [sareeram]. But he also says words, which show that he
thinks both atman and
sareeram are same. Asu means prana or imperishable. Gathasu means perishable or
without asu or only body without soul. Agathasu is opposite of gathasu or with asu
or prana,
which means the body with soul. Pundits know about the destroyable and the
indestroyable.

All slokas upto this point (from 1.1 to 2.11) are prelude to the actual Bhagavad
Gita.

a) Consider all slokas so far (Chapter1 and chapter2 till 11): Preceding slokas
are related to Arjuna's lamentation
and ignorance. Next set of slokas starting with this one is Lord's response
clearing Arjuna's doubts.

a1) Arjuna exhibited his misunderstanding of soul and body and thought that he
is destroying Bheeshma and Drona. In Sanskrit language one word can give several
meanings and
several words can mean same thing; but they have to be judiciously used. Sareeram
and Deham refer to body but have different connotations. We see a person after,
say, 10 years
and that person has become thinner and weak. So we enquire why his body has become
weak and thin. Here, as per the dhathu or root, to indicate diminishing nature we
have to use
the word sareeram. On the other hand, suppose we see a person looking fatter or
bigger than what we saw him some years back, we express that the body has grown.
Here, it is apt
to use the word Deham which indicates growth. But in both cases the soul or atman
remains in tact. So change is the nature of body and anything that changes is not
permanent.
Thus the body is destroyable whereas the soul never changes and so is
indestructible.

b) Body goes thru 6 changes:

Shad bhavam vikaram - Asti, Jayate(born), Parinamate(change),
Vivarte(grow), Apakshiyateh(decay) Vinashyati

Atma(Soul) doesn't go thru any changes. Anything which does not go through
changes, is eternal and soul is the only such entity.

c) Son, Brother, Husband, Father, Grandfather -> A man can go through all this
roles in his life demonstrating material
relations in world, which can go thru changes. But, once self is always
constant like the Soul and is never changing.

d) What is body made of?? - PanchaBhootam - Prithvi(Earth), Ap(Water),

Tejas(Fire), Vayu(WInd), Akasam(Ether).
When this five materials are joined together, they will never survive for
long. Eg: Take Salt, Flour, Water. When
they are separate, they can survive for long, but when joined together as
upma, their shelf life becomes shortened.

What is Soul made off? - It is JnaanaSwaropam, full of knowledge. It is

eternal and never changing. Soul resides
within our hearts in the shape of lotus(?).
 e) Who experiences joy and sorrow? - Body and Soul?
- Soul is full of knowledge , but the karmas cover it's knowledge. It's
just like clouds of karma covering the Sun's shine. That's why everybody has
different levels of
knowledge.
-Body is material and has NO knowledge.
- Soul resides in the Body. It's knowledge is spread throughout the
body, even though it's not seen and is tiny.
eg. Soul is like SIM card in Mobile phone ;-). Without Soul, the
body is dead.
- Even though soul is tiny, it is "dharma-bhoota gnaanam" i.e it's
knowledge is like the rays of the lamp which even though in a single place,
lights the whole place.
(eg: Tirumaalai of Thondarpodi azhwar. "Maram suvar madil edutu...",
where he says Body is like a pot full of holes.

If we list the properties of the soul, we can say it understands, it is

minute, it is intelligent, it has no organs and enjoys [or suffers] the effect of
karma. Body, on the other hand, is
having the opposite properties. It does not understand, it is big, it is
dumb, it has organs and it does not realize the effects of karma.

So bottomline, which we need to be always aware of is, the body and soul are
NOT the same. Body is perishable, subject to shad-bhava vikaram , made of pancha
bhootam.
Whereas Soul is unchanging and eternal and it's inherent nature is knowledge.
Each of us are jeevatmas and are souls, with a temporary body. (Note: Numerous
souls and
Jeevatma is different from Paramatma). Unfortunately, most of us suffer from
"deha-atma abhimaanam" (mistaking body and soul as one). Arjuna also suffers
from this same
delusion and that's why Krishna is telling Arjuna that he is speaking like an
ignoramus.

2.12.

na tvev-Aham jatu na-asam na tvam neme janadhipah

na caiva na bhavisyamah sarve vayam atah param

NEVER was there a time when I did NOT exist, nor you, nor all these kings; nor in
the future shall any of us cease to be.". Note, krishna uses two negatives (Never
& Not),
instead of just one Positive (Always), which would have meant the same. He does
it for "emphasis" purpose. For example, in a village, if one asks who was educated
there and if
the reply was that so and so was educated, it can mean that there were many
educated persons in that village and that the so and so also was educated. On the
other hand,
if the reply was that excepting the so and so, no other was educated, it means
that the person in question alone was educated. The latter form of reply gives
certainty and
emphasizes the fact forcefully. Note: Krishna refers to the "SOUL" here and not
"bodies". (Advaitic view is, the I, you and they refers to multiplicity of
bodies. But, that is NOT true.
It refers to mulitplicity of souls, since only soul is eternal across past,
present and future. Sri Ramanjua has refuted the Advaitic view very clearly in
his Gita Bhasya).
 This is an IMPORTANT SLOKA, where krishna explains tattva traya
siddhantam(Achit, chit, iswara) and their
svabhavam. This Ishwaram is praised as Brahama by upanishads. Chit are
numerous, but of same jaati, even
though their may be some external differences in terms of varnas etc,
based on the bodies they house.
Here Krishna emphasizes, there are multipile Jeevatmas, and not just one.
Krishna also emphasizes the
"bedham" (difference) between Jeevatma and Paramatma. Jeevatma is NOT
paramatma and CANNOT become
Paramatma (which refutes Advaitic theory, which expounds Abhedam
siddhantam).

Krishna says that all souls exist eternally in the past, present and
future. He uses double negatives to emphasize
the fact. (Rather than just stating, souls exist eternally, he says,
there were NEVER a time where they did NOT exist!).
Body is temporary, soul is eternal. Without Soul, the body is dead and
has no value.
Krishna mentions about himself first, saying as a paramatma, he existed
in the past, in the present and the future. This
is easy to understand, since it is generally known and agreed that Lord
is eternal (Bhuta-Bhavya- Bhavat Prabhu! as
mentioned in SriVishnu Sahasranamam) across time, space and material
entities (across all times,all pervading and
inside every being). Having said this, Krishna then says, just like he
is eternal, all the jeevas are also eternal.
Another important thing to note in this sloka is, "tattva traya
Sidhantam" - Krishna makes distinction between
Chit, achit and Easwara tattvam by quoting himself first and then arjuna
and the warriors. He also makes it clear
that he is distinct from the jeevatmas.
Achit is subject to transition, but never destroyed. Jeevatma is
subject to transition, but only as it's soul passes through
experiences based on the body it is housed in, but it is never destroyed
or changing. Paramatma is never subject
to transition. It is "avikaaraya shuddhaya, nityaaya paramaatmane,
saidaka rupa rupaaya, vishnavey prabha ..."

Everything in this universe could be grouped in three categories- Iswara, Chit and
Achit. Achit are all those materials we see or hear or smell or taste or feel.
Achit means without the
intellect. The tombs of temples or the trees and plants or our limbs are all in
this category as none of them have the intelligence. But all these are
indestructible. One may wonder how
this is true? We see tombs crumbling and trees are burnt. Here we should realize
that only the form changes, but the matter remains in a different form. Gold might
have become a
ring or necklace but it remains as gold. Similarly, mud is made into a pot or
plate etc. It can be made into mud again or in some other form but can never be
annihilated. So an
important point we should know about Achit is that it has no intelligence, but
constantly changes its form and can never be drstroyed.
The second category is Chit, which means that which has the intelligence. It is
also called Jeevatma or sometimes Atman. It is recognized by the �I� in us. With
that intelligence
only we recognize various things around us. That is Chit recognizes Achit. So a
Jeevatma using his intelligence understands Achit. This is the difference and
relationship between
the two. Apart from these two, a third is there and is called Iswara. Sri Krishna
brings out all these three entities in the 12th sloka. He mentions about Him as
�I� [aham] and
Arjuna as �you� and others by �they�. Sri Krishna represents Paramatma and He is
unique. Jeevatma are many and are represented by Arjuna and all others. All
materials are Achit.
The Thatvatrayam is thus indicated in this sloka.

We can see in Sri Vaishnava sanyasins carry tridhandam or three sticks bundled
together. This is to indicate the thatvathrayam. We find that Chit is there to
enjoy all Achits. �I � is there
to enjoy the sweet drink or the sandal fragrance. Then, where is the need for a
third entity, Iswara or God? Then there is the third force that controls both Chit
and Achit, and we call that
as Iswara or God. We will see the differences in these three entities. Achit is
unintelligent and is subject to change in its form, though undestroyable. Chits
are many in number and
are not subject to changes and are very minute. Here, we all observe that everyone
is happy sometimes and sorrow sometimes. Since it is the soul, which has the
intelligence, it only
can enjoy or suffer. Does it not mean that soul also is subject to changes? We
should clearly note here that the contact between achit and chit brings about the
feeling of happiness
or sorrow. That is when the soul resides in a body, it feels sorry or delightful
for various reasons. But if the soul is away from the body, then it is having an
eternal bliss only.
Therefore, the real nature of soul is happiness only and when in contact with a
body, mixed feelings are felt. So, while change is natural to Achit, the changes
felt when in contact
with a body is unnatural to the soul or chit. Iswara or Paramathma on the other
hand is never subject to any change, natural or artificial, temporary or
permanent. That is why in
Sri Vishnu sahasranama it is said � avikaraya sudhdhaya nithyaya paramathmane..�
This is a fundamental principle to be always kept in mind.

The basis for the existence for Paramatma can be made through analogies.
Wherever there is a creation, there is
a creator. For eg: when there is Pot, we know there is a potter ; when
there is a garden, we know there is a gardener,
where there is smoke, there is fire. Similarly, when the existence of
Jeevatamas and Achit, points to the existence
of Paramatma. But, as jeevatmas, we CANNOT comprehend Paramatma by
speculation or mental thinking or
anumaanam or extrapolating. So for every creativity, we can definitely
conclude that there must be a creator. This is logical, even if we do not see the
architect of that
creation by our sensual organs. This is similar to concluding there is
fire by seeing only the smoke. This is inference or deduction. So by seeing all
the various creations
in the world, we can deduce that there must be a Creator and He is God.
But our ancestors and learned men do not rely on inference or logic or deduction
to conclude the
existence of God. Philosophers classify the bedam or difference into three
categories. We have to take the guidance of Vedas for this purpose. There is a
Bedham between
Jeevatma and Paramatma and Bedhams are of three kinds:
 1.sajAtIya bhEdam : a pot being different from other pots. This
Individualistic difference is the difference between individuals of the same
category. (Sa-Jaathi -> Same category)

2.vijAtIya bhEdam : a pot being different from a cloth or picture . This

categorical difference is the difference existing between different categories .
(Vi-Jaathi -> Different category

3. svagata bhEdam the difference between the attributes of pot . This

attribute difference is the difference between attributes of an entity like the
difference between attributes
like colour, form, shape, capacity, etc; where one attribute cannot
substitute the other.

Similarly, there is a difference between Jeevatma and Paramatma along this three
bedhams. Paramatma and jeevatma both have intelligence or gyana, but the
jeevatma�s
intelligence is limited by the body it resides. So, here we see sajatiya bedam.
Bramham or Paramatma has wisdom and the objects and materials we see do not
possess any
intellect. This is vijatiya bedam. As God cannot be worshipped if there was no
form or He did not possess qualities like mercy, Bramham has forms and qualities
and so here the
swagata bedam is exhibited. So Bramham has all the three types of bedam.

Bhagavan has gunams i.e Saguna Brahmam i.e Kalyaana gunams, Tirumeni etc.
Saying Bhagavan has no
Gunam, Tirumeni etc (Nirguna Brahamam) is incorrect.

2.13.
dehino �smin yatha dehe kaumaram yauvanam jara
tatha dehantara-praptir dhiras tatra na muhyati

"As the embodied soul continuously passes, in this body, from boyhood to youth to
old age, the soul similarly passes into another body at death. A brave person is
not concerned by
such a change.".

We have seen that Bramham, Chit and Achit as the thatvathrayam and their
relationship and differences. Sri Krishna tries to clear the doubt in Arjuna�s
mind and tells that Atman is
eternal and cannot be destroyed. Body is required and we have to take care of it
to the extent possible and the perishable nature of it has to be kept in mind.
Atman is pure and superior
to body.

In the previous sloka, Krishna explains that Souls are eternal . So,
Arjuna had a doubt, if souls are eternal, then what is the meaning of birth, death
etc which we see in the world.
In response, Krishna answers with this sloka. Just like a human goes
through various stages of life from boyhood, adulthood, old age, undergoing
changes in his body and
appearance and experiences, but still has the "I" untouched, similarly
soul embodies itself in bodies and disembodies as per it's karma.

Sankara says "Punarapi Jananam , Punarapi Maranam" in "Bhaja Govindam" i.e

a soul goes through cycle of birth and death through the body, though it itself is
unchanging.
Atma is unchanging, it is nityam. But, when it enters a body,it is called
Birth. And when it sheds the body , it is called Death. It is similar to the
body itself
going through Kumaram, Yauvanam, Jara (old age), but the person itself is
the same. It's intresting to note that, there is no grief expressed when a body
transitions through
these stages of boyhood, youth, old age (infact it is celebrated through
various rituals!), but when the soul sheds the body (death), it is considered
tragedy.

Sri Krishna says a brave man will not brood and lament. We see deaths and births.
The great philosopher Adi Sankara says �punarabi jananam punarabi maranam��It is a
cycle, with
births and deaths repeating. A soul can get released from this cycle only by
uttering Sri Govinda�s name, says Adi Sankara. Atman as such is not born. When it
contacts and resides in
a body we call it birth. When the same atman departs from the body it was
residing, we call it death. But atman never dies. In this sloka, atman is referred
as dehi. A person is born
as a child; he becomes a boy, then a lad and then old man. These changes pertain
to body only and not to the soul. Sri Krishna calls him who understands this true
nature of the soul a
dheera or brave man. When a person becomes a boy after being a child but never
laments that he lost his childhood. Similarly an old man does not mourn for the
lost youth. On the
contrary, we celebrate every stage in our life, like marriages, fatherhood, etc
(Seemantham, Punyojanam, Marriage, Saattabhishekam, Kaanakabhishekam etc).
The soul in the body- I - has been watching all these changes happening on the
body. It is able to remember when the body was of a child and then of youth, etc.
We remember when
we started learning cycling and similar details. Another great philosopher
Madhavcharya, says, we should lament when child becomes youth. Whereas we are
happy and celebrate.
We should realize that we are going from one phase to another. A worm while moving
from one leaf to another, clings to the new leaf and leaves the earlier one. Same
thing happening
to body also and so there should be no room for worry and concern. A person with
such attitude is called dheera.

After listening to this explanation , the Lord expects arjuna to reply as �I

accept that the body is perishable and the soul is permanent . But the soul is not
divorced from the body .
I have to bear the suffering due to arrows piercing my body and that of others who
are dear to me . How then do you justify this war with respect to the degree of
suffering caused ?�
This question is answered by the lord in the subsequent slokas .

2.14.
matra-sparshas tu kaunteya ! sitosna-sukha-duhkha-dah
agama payino �anityaH ! tams-titikshasva bharata

"O son of Kunti, the cold and heat and happiness and distress, are transient. They
arise from sense perception, O scion of Bharata, and one must learn to tolerate
them without
being disturbed."
O son of Kunti , as a result of the action of basic forces(tanma:tra:s) in the
form of shabda , sparsha , roopa , rasa and gandha otherwise speech , sensation ,
form , fluidity and smell
with which the senses come into contact by means of the field of association
called samyo:ga , coldness , heat etc are felt. These cause happiness and sorrow
in varying proportions.
In the state of liberation , such happiness or sorrow are incapable of affecting
the soul. Hence you must bear with such happiness and sorrow.

In response to previous sloka, Arjuna responds that, if the soul is eternal and
moves from body to body, then it will be ok, if the "I" is aware of this change.
But, since a person
does not know or does not have any proof of this, he is doubtful and grieved at
the thought of shedding his body at death! Krishna says in response, that since
he
is saying this happens, it should be accepted. Great Gnaani's and Yogis know
about this. Since individuals are ignorant, they don't realize it. For eg: WHen
a sun sets in east,
it rises on the other side of the earth. Even though people in east cannot
directly infer it, the truth is the sun is visible elsewhere.

Thus we believe others in the other part of the world saying that the Sun is still
shining. So, He asks Arjuna, 'you believe others but why not what I said about the
Atman?'. This is a
difficult suggestion. But only when we have this unshakable faith in Him that what
He told is the truth and correct, we can be regarded as Bhakthas. This appears to
be illogical.
There are many yogis and saints, who have seen the atman going from one body to
another. They are able to tell what was the previous birth and what the future
birth would be.
If one cultivates one�s knowledge, one can also know all these abstract
happenings. So Sri Krishna says that just because Arjuna did not know the traverse
from one body to another,
he cannot deny that phenomenon. Arjuna says that granting what He said was
accepted, why still one should fight and suffer? Even if the body and all
matters are momentary, all feel the pain and why should we suffer? Arjuna then
has another question, accepting even that soul is eternal, don't we still have to
suffer with pain in this body, indulging in warfare ?? Krishna responds that it
is true, but a true gnaani should bear it with equanimity. Sri Krishna says that
when objectives are exalted, one has to bear these
pains.
All types of weather (Heat, Cold etc) and all types of situations
(Happiness, Grief etc) should be borne with calmness and same attitude by a true
gnaani.
The basis for all this pain and pleasure is our "TanMaatras" which is
INEVITABLE. (Senses and the PanchaBhootams)
Maatra - TanMaatra :
Pancha Bhootam -Pritvi, Vayu, Apsu, Tejas, Akasaam
Pancha Tanmatram - Shabdham, Sparsam, Roopam, Rasam, Gandham
- "Gandhavati Pruthvi" (man-Vaasanai SMELL - NOSE) ,
"Water-Ruchi Rasam TASTE - TONGUE"
"Blaze of Fire has a FORM - EYES" ,
"Roopa Rahita Sparashavaan Vayu - TOUCH SKIN"
"Shabdham - SOUND - EAR"

Cold and heat and happiness and sorrow should be tolerated. Which are
responsible for these feelings? Sri Krishna mentions mathra and contact. Mathra
denotes the pancha thanmathra or the five basic feelings related to the five basic
elements. The five elements are earth, water, fire, air and space [prithvi, appu,
agni, vayu and akasam]. Each of these has a unique characteristic. These
characteristics are called the thanmathras. Smell or gandham is earth�s feature.
Taste or rasam is of water. Appearance or roopam is of fire. Touch or sparsam is
of air and sound or shabdam is of space. Each of these thanmathras are felt by
specific organs in our body, nose for smell, tongue for taste, eyes for vision,
ears for hearing and skin for touch.

ELEMENT**** THANMATHRA **** SENSING ORGAN

Earth *********smell or scent********* nose

Water********* taste***************** tongue

Fire************vision or sight ********eyes

Air ************touch****************skin

Space********** sound**************** ear

When there is a contact between the elements and the organs, we get that feeling
which is responsible for happiness or sorrow. If this contact or connection was
not there, we will not feel. So Sri Krishna says that this sparsam or connectivity
between the organs and the matter [composed of the five elements] happiness,
sorrow, heat and cold are felt. This cannot be avoided and inevitable. Similarly,
in a fight such pains are inevitable and with that knowledge Arjuna is advised to
bear the sufferings.

Every person will have to endure what he must . A brahmin or priest who does
rituals has to observe severe austerities , suffer from hunger and thirst till the
ritual is completed. Similarly what arjuna is doing is a ritual � a ritual for
justice . Besides , arjuna is the son of kunti whose fore fathers were great
warriors. Arjuna is the descendant of bharatha , another great warrior . Is it
justified for one born in the clan of great warriors to shy from pain of war ?
Hence the Lord instructs arjuna that the pain from war is to be endured as part of
his duty . Even if he runs away from war , he cannot escape pain . This is because
sorrow will haunt as long there is body . Until the state of liberation is reached
, one will have to endure all happiness and sorrow. There is no escape till then .
Such enduration will confer the greater fruit of the soul.

The two different names of address given to Arjuna are also significant. To
address him as Kaunteya signifies his great blood relations from his mother's
side; and to address him as Bharata signifies his greatness from his father's
side. From both sides he is supposed to have a great heritage. A great heritage
brings responsibility in the matter of proper discharge of duties; therefore, he
cannot avoid fighting.

2.15.
yam hi na vyatayantye:te: purusham purusharshabha |
sama dukha sukham dhi:ram so~mrutatva:ya kalpate:||

" O great of men , The courageous look at their sorrow as happiness itself. One
who remains unshaken by the emotions springing out of pleasure or pain is fit for
eternity."

In the 14th sloka, we saw that the connection with organs and elements creates
sorrow or happy feelings. Every doubt expressed here is on behalf of us by Arjuna.
He asks why should one bear these twins, happy and sorrow or cold and heat? By
getting hurt in this fight, if we are to get any benefits we can bear that pain.
Or, if it promises a better world after death also we can tolerate this pain. But
the pain is unbearable here and by killing relatives and teachers only hell is
assured, so this fight appears to be avoidable, says Arjuna.

Arjuna questions, WHY should he bear al the pain?? Is he going to get

"return" in this world for bearing the pain?? Or
is he going to be benefited in a future life (swargam etc..??)? Arjuna
says, he is only guaranteed Narakam by killing
his elders in future and in this life he is only going to get pain. So,
why should he battle??

Krishna responds : "DhIram" A DhirAm is one who remains poised , patient,

unruffled under any circumstance, whether
it is joy or sorrow is a true "KarmaYogi" (Dheeran!). For eg: Swami
Vivekananda gives an example that a KarmaYogi
is one who remains the same in Busy city market or a desert in the same
way.

The Courageous deem their suffering as inevitable as pleasure itself. To them the
waves of pleasure and pain are unavoidable. Therefore they perform their duties
assigned to them righteously without an eye on the result or fruit of such
exercise. Such action , to them is a means to immortality . O Arjuna , Only a
person who is unfazed by any contact, hard or soft such as those resulting from
the use of weapons in war , etc; is destined to immortality . You ,being the great
of your men , look unable to bear grief . This is not the behaviour of the
courageous.

The body is bound to perish. The soul is invincible and never loses its
existence . So the wise do not grieve for the body that has been already
predestined to perish. They don't grieve for the soul as its devoid of death .
This much was asserted in 2.11 . The Lord further advised Arjuna in the previous
verse to remain undisturbed by pleasure or pain . The reason for adopting the
mental state of treating pleasure and pain equally is now put forward. The Lord
describes the mental state of the courageous who have nothing to attain but
immortality , and hence are not worried about pain or pleasure.

And a Person who acts in such a way, is blessed with Liberation. What is
this "Amrutatvaya" which Krishna refers
here? It is not "Swargam" or "Narakam" (Like Arjuna fears). Liberation is
beyond Swargam and Narakam i.e
eternal Kaimkaryam to the Lord in Vaikuntam.

Pain and Pleasure is constantly arriving and departing in life. The same
thing which gives pleasure also gives pain
beyond a certain point or in a different situation. eg. In Cold , we wear
sweater, blanket etc , but the same blanket etc
is thrown out in Summer. Similarly, foods which seems bitter, tasteless
etc are normally good for health.

Now, how can be a "DhIran" ?? It is the Lord's grace and one's sense of
purpose to follow that path. For eg: Freedom
fighters in the past bore great pain without demur, which we cannot imagine
going through in normal circumstances.
Why? Because, they had the great sense of purpose to sacrifice and suffer.
 The word purusham does not mean male, but atman. Our body is called puri and
the one who is dwelling in that puri is purusha. The soul is not different for
males and females.

2.16.
na: Asato: vidhyate: bha:vo: ! na:Abha:vo: vidhyate: sata: |
ubhayo:r api drushtah: antah: ! tu-anayo: tatva darshibhi: ||

Arjuna questions that why should one tolerate and be unruffled with pain and
pleasure?? Krishna continues his
response, by defining the nature of body and soul in great detail. In this
sloka, he says that the very nature of body
is changing and never constant and it is "unreal", whereas Soul is
constant. Nammazhwar says in his pasuram
in TiruvaayMozhi that "Min in Nila Yila, Mann uyir akaaigal ..", that
compared to the body a lightning's lifespan is far
better , because we all know the life span of lightning, whereas a human
life is not even guaranteed that span!
Azhwar also sings the same in this pasuram " Illadum uladum, alladum
avanuru ...".

**Please note: "Unreal" does NOT mean that the body does NOT exist. It
means that the body is changing and
TEMPORARY.
(Advaitains interpret this unreal literally, which is not the view of
Vishtadvaita).

The literal meaning of anta is end. Here it means the summation or

conclusion of the essential natures of sat and asat. The authoritative conclusion
arrived at by elevated sages in this matter is that the nature of the physical
body is asat being temporary and that the nature of the spiritual soul is sat
being eternal. That which is asat is therefore known by its perishable nature and
that which is sat is known by its imperishable nature. Hence it is clear that what
is indicated by satva and asatva are the soul and the body.

Four important terms are defined here:

Sat = Atmah Asat = Body
BhAvah = Constant and eternal AbhaVah = changing

* na: Asato: vidhyate: bha:vo: -> Body is NOT constant and eternal (i.e
it is constantly changing)
* na: Abha:vo: vidhyate: sata: -> Atmah is NOT changing (it is
eternal).
The Lord uses two Negatives here , instead of one positive. So, it's
slightly confusing, but it is done to lay emphasis.

*The above two truths about Body and Soul, were seen (drustah:) have been
said by great seers.

The property of the body is asat . It cannot be designated as sat. The property of
the soul is sat and similarly it cannot be referred as asat. This is the ultimate
truth as has been asserted by the word "anta:h" and has been seen by the
intellects of truth or sages.

Asat denotes perishability. Sat denotes constancy . Thus the conclusion drawn is
this "the body is perishable , the soul is constant."
Sva:mi Para:shara said , "tasma:t vigna:namruthe: kinchith kacitkada:ciddvija
vastuja:tam� sadbha:vam e:vam bhavato: mayo:kto: gna:nam yatha:
satyamasatyamanyata". [Meaning : "O Twice born(or brahmin) , it is a straight
conclusion barring the soul there is no other quantity even in meagre measure that
is free of perishability . Thus I have taught you that the soul is that which is
the truth . Everything else is asatyam or devoid of constancy.]

It has also been mentioned in the Vishnu pura:na "yatu ka:la:ntare:Na:pi na:naya:m
sagnya:mupaiti vai | pariNa:madi sambhu:ta:m tat vastu nrupa taccha kim ?"
[Meaning: "Which is that O king , that over the periods of change undergoes no
modification in terms of its identity (i.e.. it receives no names) ?" � the
implication being the soul.

The Lord Himself says in 2-18 , "antavanta ime: de:ha:h" [Meaning: These bodies
will have an end"] and "avina:shi tu tadviddhi"[Meaning: Know that the soul is
indestructible] in 2-17.

To achieve something, there is always some struggle involved. To win a race,

it needs practice and enduring the rigors of the race. Similarly,
a woman gives birth to a child and has to endure pain, but at the end of it ,
she enjoys the bliss and company of the baby. For doing great in
exam, students struggle but it pays off at results time. Krishna is saying the
same here to Arjuna, saying even if he avoids this war, he can't escape
fighting as a kshatriya. Body's very nature is change. Atma's very nature is
unchanging. But how is it that the souls imperishable nature is known? The next
verse states this.

2.17.
avinasi tu tad viddhi !yena sarvam idam tatam
vinasam avyayas-yasya na kascit kartum arhati

"That which pervades the entire body you should know to be indestructible. No one
is able to destroy that imperishable soul."

Krishna explains in this sloka , why the Atma is eternal and never perishes. In
the 16th sloka He told about the everlasing nature of
the soul and the fleeting nature of the body. In this (17th )sloka He gives the
reason for the eternity of the soul and in the 18th sloka the reasons for the
perishable quality of body.

In this sloka, krishna says that which pervades the body is indestructible.
He refers to Soul as unperishable.
No one or Nothing can destroy the soul. Why? That's the inherent nature of
the soul.
Note: The allusion here is that there are NUMEROUS Souls! The soul in one
body is different from the soul in another body.
This disputes the "Advaitic" theory of only One Soul.

ANother intresting thing to note is, Krishna says only a "subtlel" element
only destroys a "grosser" element and not in the reverse.
For eg: An arrow or a Bullet which is Sukshmam annhilates a Sthulam eg. Man,
Elephant etc. But, not the reverse.
Using this logic, since Soul is the smallest atom i.e most subtle
(Sukshmam), there is nothing or anybody which can perish it, so
it is Eternal! THis is the reasoning Krishna mentions here to support the
assertion that Soul is eternal.
Know that the self in its essential nature is imperishable. The whole of
insentient matter, which is different (from the self), is pervaded by the self.
Because of pervasiveness and extreme subtlety, the self cannot be destroyed; for
every entity other than the self is capable of being pervaded by the self, and
hence they are grosser than It. Destructive agents like weapons, water, wind, fire
etc., pervade the substances to be destroyed and disintegrate them. Even hammers
and such other instruments rouse wind through violent contact with the objects and
thereby destroy their objects. So, the essential nature of the self being subtler
than anything else, It is imperishable. Agents like fire , water or wind pervade
the substances and cause destruction. Striking objects are guided by force cutting
the air . Destruction is caused by forces which are subtle essentially. The
destroyed objects are gross and manifest.So for destruction to be effected , the
destroying agent must be subtler than the object destroyed. The soul is subtler
than everything else . Hence it is free of destruction.

That is, only sookshmam [minute] will destroy sthoolam [enormity] and as a
corollary sthoolam can never destroy sookshmam. Since atman is the tiniest and
there is nothing else
smaller than atman, it cannot be destroyed. Let us examine the veracity of this
Law. A stout rod destroys a small earthen pot. Apparently,it is contrary to the
law mentioned now in that
the bigger rod destroyed the smaller pot. But actually, the enormity has not
destroyed the pot. If that was true then a big bundle of cotton if thrown on the
pot should have broken the pot.
Similarly, if the rod were just kept on the pot, the pot remains without
breaking. So a massive rod alone is not responsible for breaking the pot. Even a
throw cannot break the pot as
we saw throwing cotton bundle could not break it. So it is seen that a rod and a
force are needed to break the pot. This is also not enough. If the pot were at one
place and if we swipe
the rod with force at another place, the pot will not break. Because a contact
between the rod and pot is essential to break the pot. So, we can now conclude
that to break a pot, a
mass, a force and a contact are needed. Science tells that mass and velocity [or
acceleration] produce force or power and this in a minute form acts at the contact
point to destroy.
We can remember the famous equation E [energy]= m [mass] Xc*2 [velocity]. Thus the
law is observed to be true. An invisible minute power destroyed the pot. That is
why
Sri Krishna says that atman without a smaller entity being available, can never be
destroyed.

The soul is described as one ten-thousandth part of the upper portion of the hair
point in size. The Svetasvatara Upanisad confirms this:

balagra-sata-bhagasya satadha kalpitasya ca

bhago jivah sa vijneyah sa canantyaya kalpate

"When the upper point of a hair is divided into one hundred parts and again each
of such parts is further divided into one hundred parts, each such part is the
measurement of the dimension of the spirit soul." (Svet. 5.9)

In the Mundaka Upanisad the measurement of the atomic spirit soul is further
explained:

eso 'nur atma cetasa veditavyo

yasmin pranah pancadha samvivesa
pranais cittam sarvam otam prajanam
yasmin visuddhe vibhavaty esa atma

"The soul is atomic in size and can be perceived by perfect intelligence. This
atomic soul is floating in the five kinds of air [prana, apana, vyana, samana and
udana], is situated within the heart, and spreads its influence all over the body
of the embodied living entities. When the soul is purified from the contamination
of the five kinds of material air, its spiritual influence is exhibited." (Mund.
3.1.9)

In Tatparya Chandrikai, Swami Desikan says that it's true that Jeevatma is more
subtle and Sukshmamam and
nothing can destroy it. But, isn't Paramaatma is more subtle (Sukshmam) than
Jeevatma.
Shastras says that Paramaatma is " Anoraniyan, MahatoMaHiyaan, Atmauhaayaam ...".
So, can't Paramatma be the
reason for destroying Jeevatma?? Atleast potentially ?
(Remember the analogy: SimCard is the atma and Cellphone is the body; Next,
with just Simcard, cell phone will not
work; It needs to catch signal from Tower to work. Tower is similar to
Paramatma. Though in this case, the paramatma
is inside Jeevatma and not outside. Another example: Injection. Inserting a
needle inside the body is required to put
the medicine inside the body. Similarly the needle is like Jeevatma and the
medicine inside needle is the Paramatma.)

Nammazhwar says "Udal Misai Uyir Enna, Karand Engum Parand Ulan ....", which
confirms that Paramatma is inside
every Jeevatma. Now the question arises, can't Paramatma destroy Jeevatma ??
This causes a dilemma !
If we say, Paramatma can destroy Jeevatma, then it negates the fact that Jeevatma
is indestructible! But, if we say
Paramatma cannot destroy Jeevatma, then it negates the fact that Paramatma is
"Sarva Shakti" (attributes of Bhagavan).
Swami Desikan says that "Paramatma" definitely has the capability to destroy
"Jeevatma", since he is Bhagavan.
But, Paramatama has taken "Sankalpam" NOT to destroy Jeevatma. {Satyam Satyam
Punah Satyam! Udbrhishta
Bhujam Uchyateh!... )

2.18.
antavanta ime: deha:h nityasyokta: Sari:riNah |
ana:shino:~aprame:yasya tasma:t yudhyasva bha:rata ||

In the last slo:ka , it was clearly established that the soul is to be eternal .
In this slo:ka it is being ascertained on the pillars of the holy scriptures that
the body which houses the soul is inherently prone to destruction . Basically the
arguments in this slo:ka and the last are soul-centric. While the last slo:ka
explains the soul's nature of being undestroyed , this one puts across a view of
contrasting the eternal nature of soul with the property of destruction inherently
dwelling in the body . Hence the Lord advises , "Grieve not . Fight!"

(The Lord) now says that the bodies are perishable and the reason for it. The
very nature of Body is perishable.
He gives three reasons for it in this sloka. The immeasurable (aprameyasya) and
indestructible(aNasinah) soul(Sari:riNah) gets a
perishable (anta-vantah) body (deha:h) as per it's Karmas. The Soul is eternal
(Nityasya). Note: Immeasurable i.e aPrameyasya
means something which cannot be comprehended or measured (Prameyam is something we
can imagine or comprehend).

Ime -> all these i.e which we can see. What? This is the PanchaBhootam out of
which Body is made. Anything which
is made of panchaBhootam is destructible (eg: take example of Upma, which is a
mixture of salt, water, flour etc and
has a lifespan of just a day, compared to years of the salt, water, flour etc
individually). Whereas, Soul is made of
Gnaanam and is eternal.

dehAh -> Upachayam (grown) and Apachayam(dimimish). Body is subject to growth

and decay. Body has external
features like legs, hands,eyes, ears, nose etc, unlike Atma. Atma is sukshmam and
is unchanged.
The term deha meaning body is derived from the word dih meaning to increase and
correspondingly those bodies having increase must also have decrease and therefore
are of a
perishable nature. The elements combine to form the body dictated by karma ato
render service to the imperishable soul to enable the living entity to experience
the positive and
negative fruits of their actions. In the Brihad- aranyaka Upanisad it is stated:
by accruring merit one becomes meritorious. A living entity is forced to accept a
body only until all ones
positive and negative karma is exhausted and then the physical body is no longer
bound to exist in the physical plane.

Sareerinah(Jeevatma), Sarirah(Body) -> Sareeram is by it's very nature subject to

decay, because it's purpose to exhaust
the good and bad karmas of Jeevatma.

The body is called de:ha , Sari:ra etc; This principally qualifies that the body
is composed of parts . As it is composed of parts , destruction or damage of
individual parts means destruction of body. Further , the body is understood to be
composed of five elements . As new matter cannot be created from nothingness , its
the elements that have transformed into body . To rediscover the elements , its
only imperative that the body shed into its elements . Hence , the passing
existence of the body is beyond doubt or debate .

Sari:riNah denotes the proprietor of the body , that is the soul . A man owns his
house. His house could be quite strong or weak, tall or small , vast or compact .
If there are holes on the roof of his house , he suffers during rain . Otherwise ,
he comfortably protects himself . The house , depending on its nature decided the
comfort or trouble of its owner. Similarly the body decides the pleasure or pain
of the soul .The soul dwells in the body. The bodies are different because of the
differences in good or bad actions (karma) of the indwelling soul. Accordingly the
soul begets the good or bad results stemming out of his actions through the body.

As it is understood that the body is merely an enclosure for the soul , that
provides pain or pleasure in accordance to the soul's karma , its again inferred
easily that the body cannot exist for ever. It will cease to exist once the
pleasure or pain that was consigned to it , to be conferred upon the soul are all
exhausted. Hence , it can be concluded that the body is of temporal existence.
The body is therefore of transient existence as it is

1.composed of parts (Posseses organs, limbs etc)

2.macroscopic allowing further addition of macroscopic objects like food to enter

it ( its not eternal or permanent and its composition is often altered)

3.built or transformed from the five elements (Pancha Bhootam )

4.only an enclosure for serving on the soul the fruits of pain or pleasure
consigned to it. (Vehicle to perform karma)

But the soul is eternal because it is

1.not composed of parts

2.not pervaded or added by other macroscopic material

3.a unit in itself and not built from elements (it is pure Gyaana only)

4. the real sufferer/enjoyer of cycles of pain and pleasure through the body
(beneficiary of karma)

Whatever part of the body falls or decays , the soul remains the same . The
cognition of 'I' is independent of the body. Whether the body is put to disease or
disability , the 'I' factor always remains unaltered. Pain is sensed in the hand
or leg etc; when it comes to body level. But talking at the level of soul , there
is no headache of soul or legsore . The soul suffers as a unit . It is not built
on any parts. It cannot be transformed into anything new. The conscious is eternal
, irrespective of the nature or the state of the body. Experience may come in
different forms but ultimately its the 'I' , that forms the focal point of all
experience. What is cognized as 'I' is the soul.

So, in summary, the three main differences between Jeevatma and Body is that
Body is made of PANCHABOOTAMS,
Body has external attributes, Body's purpose to exhaust the Karma of the
Jeevatma, whereas Soul is "Jnaanam", is
"sukshamam".

(In the 17th sloka, Krishna reasoned that Atma is Nityam because its is
Sukshmam(subtle) and Pervasive. In the
18th sloka, he reasons that Body is temporary because it's made of
PanchaBhootas, is a vehicle to exhaust Karma
and is subject to change i.e growth and decay. So, in summary, Atma is
eternal and Body is temporary).

Going by the science elucidated above , its clear that it is not just that the
soul is eternal , it "alone" is . The body is bound to perish. So the eternal of
eternals , the Lord tells Arjuna , " Your grief is unjustified on any account .
Rise and fight."

Now a question arises on why Krishna has to go to such depths to explain the
temporary nature of the Body. It's well known
that Body is temporary and decayable by common observation. However, it is not so
and there are reasons to make this much of effort to say. Firstly, atman is not
perishable like Him,
the Paramatma. This is affirmative comparison. In a negative comparison, the atman
is not like the body, which perishes. So, to establish the superiority of atman,
destructible body is
compared. Just as we come across dos and don�ts in our daily life, two types of
examples were needed to show the indestructible quality of atman and so comparison
with body was
necessary.

Krishna does so to emphasize that even if Arjuna doesn't battle, the demise of
body of his opposition is anyway foregone. Next, krishna also says this to people
who are
worried about their continued misery, saying the bodily misery is temporary and
we have to do our duty. Another reason is, it's a sign for people who spend lot
of time and money
decorating themselves in a artificial sense and Krishna says irrespective of all
the "alankaram" being done to body, it's just artificial and doesn't change it's
temporary nature. Importantly, by understanding that body is temporary, Krishna
wants us to build "Vairagyam" (Detachment), knowing that Soul is permanent.

2.19.
ya-enam vetti hantaram! yas cainam manyate hatam
ubhau tau na vijanitah! nA-yam hanti na-hanyate

There is nothing or anybody which can destroy a soul. A soul cannot be killed
nor is there anything which can destroy
a soul. Thus a Soul is eternal. The two types of people, i.e one who thinks
there is something which kills this Atma or that Soul gets killed, are
ignorant. Whoever doesn't understand this, doesn't have true knowledge.

Now, a moral dilemma arises. In shastras, there are statements which advices us
not to treat and kill other Jeevas (animals,
humans, trees etc Na Himsyaat Sarva BhutaanI). But, here Krishna says that a
Soul can never be destroyed or killed by anybody or anything. Isn't it
contradictory?
Does the Shastras means "Body" shouldn't be injured and not refers to Soul? Not
really, since after the soul leaves the body, body perishes by itself. The reason
is, when Shastras
warn us not to mistreat or harm other creatures, it means that we shouldn't
"separate" a body and it's soul, because we have no right to do it!! (source:
Katavalli Upanishad).
We may think, perhaps the shastras only ask us not to kill the bodies of other
creatures. When Veda says cow slaughter should be avoided, does it mean the body
of the cow should not be hurt? This is also not correct. Because, when someone
dies, the body is cremated by igniting fire to the body. None calls this as himsa
or hurting. So the shastras instruct us not to harm a body which is living or when
the soul is inside. Therefore, the implication is that one should not cause
maranam [death]. Maranam means mruth prana thyagena. That is separation of atman
from the body and the Vedas advise us not to do this separation. So, the correct
interpretation of the shastras is that, we are not authorized to separate the soul
from the body.

Conclusion:

1.The scriptures don't talk of destroying the body alone.(dead body)

2. The scriptures ban unrighteous separation of soul from body. This is called
non-violence theory or policy of ahimsa.

3. In case of situations like righteous war, the scriptures allow the action of
separaton of soul from body. This is only to establish righteousness .

As the soul is indestructible and cannot be destroyed by any agent, its ignorance
to think that one can destroy the "very existence" itself even in righteous
actions like war. The soul continues to exist even after the action of "killing"
known to the world.

2.20.
na jAyate mriyate va kadacit ! nAyam bhutva bhavita va na bhuyah !
ajo nityah sasvato �yam purano ! na hanyate hanyamAne sarire !

"For the soul there is neither birth nor death at any time. He was not born at the
time of kalpa, does not disappear at the end of kalpa. He is unborn, eternal,
unchanging and very
ancient. He is not slain when the body is slain." The soul never takes birth or
dies. The soul is unborn , beyond destruction , without any changes in their
intrinsic state and remains
FRESH even after being many ages old. It is not formed at the beginning of
creation and it is not destroyed at the end of this world. The soul remains even
as the body perishes.

Soul is -> "ajah:" (unborn), "Nitya:"(eternal), "Sasvatah:"(not subject to

modification), "Puranah" (pura-apinavah: -> always fresh;-) ), forever(kadacit).
The word purana means ancient. Etymologically it stems from purapi navah meaning
old yet new illustrating that the eternal soul although ancient is experienced
with every birth
as ever new. Thus it has been clarified that the physical body only perishes but
never can the eternal soul perish.

The 17th sloka dealt with the reasoning that since there is not a smaller entity
than the atman, it is indestructible. In the 18th sloka, since the body was a
composite of the five elements
and since it was growing and waning, it is destroyable. In the 19th sloka, it was
told that he, who does not understand this true nature of atman and body, is not a
wise man. Having
stated so, now in the 20th sloka, Sri Krishna establishes that atman does not
undergo any changes whatsoever.

In this slokam, Krishna says that Soul is not only eternal and indestructible,
but it is not subject to any change,
at ANY time. This is to address the doubt Arjuna had on whether the Soul was
"indestructible and not subject to change", just
now or in last 1000 years and probably it has a "manufacturing and expiry" date?.
Krishna says emphatically that soul
is "ALWAYS" eternal, unborn, without death and unchanging. Now, we will have a
doubt. In shastras, it is mentioned that
the lifespan of a human is less than Devas , which is less than Brahma etc.. (eg:
1 human year is equal to 1 day for deva).
4 Yugas = 4,320,000 years * 1000 is the span of Brahma for one kalpa, when Shrusti
and Pralayam takes place.
Krishna says here, that Soul is never born or dead during any of this times,
whether it is Shrusthi, Pralayam, Kalpa or
a human life span!!
Now, another question arises, since the souls are eternal, are we Paramatma??
No, Jeevatmas are separate from Paramatma. Due to ignorance and material contact,
we have lost this true knowledge. Based on our karmas, the soul takes bodies
accordingly. In an inanimate object, also soul exists, but it has no way to
increase it's
understanding. Beyond, inanimate objects is trees, then animals, then human, then
devas etc. When it acheives true knowledge, it reaches "paramapadam" to live
eternally with Paramatma.

Each of this body, gives the soul a potential to gain the true nature of itself.
Soul is not subject to the six types of change, like body! But, intrestingly,
even though Soul is eternal, it appears to be changing as per the body it takes.
It's similar to we wearing different types and colors of dresses every day! Even
though we are the same person, our external appearance seems to change as per the
dress we wear!

This Self (Atman) is destitute of the six types of transformation or Bhava-Vikaras

such as birth, existence, growth, transformation, decline and death. As It is
indivisible (Akhanda).
It does not diminish in size. It neither grows nor does It decline. It is ever
the same. Birth and death are for the physical body only. Birth and death cannot
touch the immortal, all-pervading Self. The understanding that the eternal soul is
never slain is being confirmed by its freedom from the six changes of material
existence being: birth, existence, growth, modification, decay and death which are
controlling all living entities high and low in the material existence. The
Supreme Lord by declaring the eternal soul is not born confirms the absence of any
birth and by declaring the eternal soul does not die confirms the absence of any
destruction. The word va occurring twice is used in the sense of and as in and the
immortal soul does not come into existence by birth. The immortal soul is already
by nature itself eternal. So existence by conception is proven false due to the
fact the eternal soul is birthless. That which is conceived attains existence
after birth; but that which already eternally exists by its own nature cannot be
conceived again. This is the purport of this verse. Constant means not subject to
modification. This confirms the absence of growth. Eternal confirms the absence of
decay. Ancient confirms the absence of ageing ever beyond time the eternal soul is
ageless. Thus there is never a repetition regarding the existence of the eternal
soul and the six changes of the physical of birth, existence, growth,
modification, decay and death mentioned by Yaksa and other expounders of the Vedic
scriptures as to the nature of things in this world never is applicable to the
eternal soul which factually every living entity born from a womb possesses. The
imperishable nature of the soul and the fact that the six changes of the physical
body have no influence on it which is the topic presently under discussion has now
been satisfactorily concluded and so it is confirmed that the eternal soul does
not perish when the body perishes.

In the Katha Upanisad also we find a similar passage which reads:

na jayate mriyate va vipascin

nayam kutascin na vibhuva kascit
ajo nityah sasvato 'yam purano
na hanyate hanyamane sarire
(Katha 1.2.18)

The meaning and purport of this verse is the same as in the Bhagavad-gita, but
here in this verse there is one special word, vipascit, which means learned or
with knowledge.
The soul is full of knowledge, or full always with consciousness. Therefore,
consciousness is the symptom of the soul. Even if one does not find the soul
within the heart, where he is situated, one can still understand the presence of
the soul simply by the presence of consciousness. Sometimes we do not find the sun
in the sky owing to clouds, or for some other reason, but the light of the sun is
always there, and we are convinced that it is therefore daytime. As soon as there
is a little light in the sky early in the morning, we can understand that the sun
is in the sky. Similarly, since there is some consciousness in all bodies--whether
man or animal--we can understand the presence of the soul. This consciousness of
the soul is, however, different from the consciousness of the Supreme because the
supreme consciousness is all-knowledge--past, present and future. The
consciousness of the individual soul is prone to be forgetful. When he is
forgetful of his real nature, he obtains education and enlightenment from the
superior lessons of Krsna.

The soul is full of knowledge, or full always with consciousness. Therefore,

consciousness is the symptom of the soul. Even if one does not find the soul
within the heart, where he is situated, one can still understand the presence of
the soul simply by the presence of consciousness. Sometimes we do not find the sun
in the sky owing to clouds, or for some other reason, but the light of the sun is
always there, and we are convinced that it is therefore daytime. As soon as there
is a little light in the sky early in the morning, we can understand that the sun
is in the sky. Similarly, since there is some consciousness in all bodies--whether
man or animal--we can understand the presence of the soul. This consciousness of
the soul is, however, different from the consciousness of the Supreme because the
supreme consciousness is all-knowledge--past, present and future. The
consciousness of the individual soul is prone to be forgetful. When he is
forgetful of his real nature, he obtains education and enlightenment from the
superior lessons of Krsna.

The great deluge [pralayam] is called kalpa. At the start of the kalpa, Brahma
creates everything in this Universe. At that time also the atman is not created.
Nor the atmans perish at the end of a kalpa. When a child is born, at that time an
atman chooses that body and is born. Atman is there in everything. It is in this
plant and in that pillar. One may wonder how atman can be in those inanimate
objects. But if we examine closely, even our body is inanimate and we know atman
is there. So, there is atman in all materials also. The only difference is that
the atman in our body can develop his knowledge while, the atman in the pillar has
no scope for wisdom. The atman in that pillar is there to expend the karma he had
acquired and the moment that is over, that atman will depart that pillar and
reside in another body. The magnitude of the wisdom of the atman in any body is
determined by its past karma. If the wisdom is, let us say, 0%, it resides in an
inanimate body like pillar. A slightly higher intellectual makes the soul to take
a bird�s body or animal�s body. More wisdom makes the soul to take bodies of human
beings or devas or even a Brahma. So the ranking of the knowledge decides the body
that soul will be residing. The up and down in gyana or wisdom is only found in
atmans. Once, the soul has taken a body, he tries to develop his wisdom and seek a
higher level and ultimately, resides in the Sri Vaikuntam or His abode from where
there is no more return for the atman to lower planes like this earth. Thus atman
is eternal and never undergoes any change. Sri Krishna calls atman as purana. Pura
api navaha puranaha is the Sanskrit meaning for the word purana. It means to say
that it is very ancient and at the same time fresh or novel. Atman also is ancient
but appears fresh everyday. It is common knowledge that we seek changes so as to
avoid monotonous, which can be boring and dull. We rearrange our surroundings. We
change our dress. So Arjuna feels that an unchanging and static atman might cause
boredom. Sri Krishna allays such thoughts and says that atman is fresh everyday
with more and better knowledge. This is a greatness of atman that though he is
changeless, he appears afresh every time. Like Sri Aravamudan of Thirukkudanthai
[Kumbakonam], Alwar says, every time he visits Him, he finds Him revealing Himself
differently. We listen to Sri Ramayana. But every time we listen it refreshes our
knowledge. So He now tells Arjuna that by killing Bheeshma, he will not kill the
atman of Bheeshma.

2-21:
vedA-avinasinam nityam ya enam ajam avyayam
katham sa purushah pArtha kam-ghAtayati hanti kam

"O Partha, how can a person who knows that the soul is indestructible, eternal,
unborn and immutable kill anyone or encourage anyone to kill?"

Tirumangai Azhwar says in Thirunedundantakam - Munuru(Achit),

Pinuru(Jeevatma,Chit), Ponuru (Paramatma).
" .. Irrapaturuku enathu!". Paramatma is embedded inside every Jeevatma and
Jeevatma is in every material body.

One who knows the true nature of soul is eternal understands that he cannot
destroy or kill anybody, nor will be make an attempt
to kill. Krishna says this to Arjuna to ensure that if he knows this truth, he
will understand that he cannot kill Bhishma, Drona etc.
Atma is inside Shareeram, temporarily. Soul is "AJAM" (unborn, unchanging).,
NITYAM(eternal), AVINASINAM (indestructible), "AVYAYAM" (unchangeable). Whoever
realises this gnaanam (i.e a soul is unborn, eternal, indestructible), CANNOT
kill anybody and neither will he even attempt to kill i.e
"Katam cha purushah paartha!".

There are two types of Tattvam - ParaaDarsham, PratyaDarsham. Achit (Lamp, Stone
etc) are all Paraaa Darsham. Whereas,
human, animal etc is all "PratyaDarsham", because we all have the feeling of "I"
(self), which is "Self-illuminating".

So possessing spiritual intelligence, knowing the soul to be eternal,

understanding it to be birthless and deathless being of an inexhaustible nature
how is it possible for anyone to commit any act of destruction against the
immortal soul which dwells in trillions of various and diverse living entities
among the 8 million 400 thousand species of life throughout the billions of
material universes. Whom can anyone destroy? How can anyone destroy anyone? Who
can cause anyone to be destroyed? No one can! Thus it can be seen that ignorance
of the eternal nature of the soul is the cause of all grief by not understanding
that the soul is immortal and thinking that the eternal soul perishes when the
physical body perishes. Comprehending that what happens to the immortal soul when
the physical body ceases to function is factually the withdrawal from an old
physical body to enter into a new physical body. So it can be understood that
those who have deep regret for the loss of the physical body, serving as it does
as the facility for securing and enjoying material pleasures; these living
entities should reflect on the futility and temporal nature of material existence
rather than trying to eternally exploit their senses.

Yaksha poses this question to DharmaPutram in Mahabharat - "What is the most

wonderful-AAshcharyam thing in this world" ??
Yudishtra replies that "even though this body has 9 holes, the Jeevatma doesn't
fly away and still resides in this body!.. that is the
most amazing thing in this world" . Body is "NavaDwara Pura patnam". Yaksha
poses another question : "What is even more amazing"?
Yudishtra replies that "Seeing so many people die also, a person still thinks he
is going to live forever. For eg: Even the pallbearers
plan to make a living by carrying dead!". So it is very difficult to come to that
realization that the atman is everlasting and the body only perishes.

2-22:
vAsamsi jirnani yatha vihaya navani grhnati naro �parani
tatha sarirani vihaya jirnany anyani samyAti navani dehi

"As a person puts on new garments, giving up used up ones, the soul similarly
accepts new material bodies, giving up the old and useless ones."

Arjuna has a doubt now, after hearing Krishna mentioning that Atma is Nityam,
Indestructible etc , body is temporary and will
fall and that one has to bear the pain to achieve the goal. But, human has an
attachment by nature with his body, due to the
association of being in it. It's natural! So, isn't it normal to show attachment
to a body which has given us company throughout the life
and not show any dukham to it's demise or destruction?? In response Krishna
mentions that Slokam. He says that rather than
showing Dukham at the demise of the body, one should express joy! He says, just
like a man wears new garments and throws
off worn out garments, similarly the Jeevatma casts off one body and takes
another. So, isn't it a cause for joy rather than sorrow?
So, rather than feeling sorrow of casting away old body and taking new, it should
be joyous occasion.
In Taittraya Upanishad " Yuvasya .. athisthio... Maanusha Anandah", it says that
Youth is the ultimate fountainhead of happiness for
human life and when this body has overlasted it's usefulness, so isn't it a joy to
shed it?

Now, Arjuna had another doubt - If at the end of this life, one gets a worst body
e.g. animal etc due to past karmas, isn't it a scary thought?
i.e if one gets to wear rags, it would be preferable to wear an old shirt, rather
than shedding it and wearing a rag. Krishna says that,
Arjuna need not fear, since he is fighting a battle doing his Kshatriya duty and
even if he perishes in the battle, he is assured of swargam.
So, he need not worry about the next life.

Transference of the atomic individual soul to another body is made possible by the
grace of the Supersoul. The Supersoul fulfills the desire of the atomic soul as
one friend fulfills the desire of another. The Vedas, like the Mundaka Upanisad,
as well as the Svetasvatara Upanisad, compare the soul and the Supersoul to two
friendly birds sitting on the same tree. One of the birds (the individual atomic
soul) is eating the fruit of the tree, and the other bird (Krsna) is simply
watching His friend. Of these two birds--although they are the same in quality--
one is captivated by the fruits of the material tree, while the other is simply
witnessing the activities of His friend. Krsna is the witnessing bird, and Arjuna
is the eating bird. Although they are friends, one is still the master and the
other is the servant. Forgetfulness of this relationship by the atomic soul is the
cause of one's changing his position from one tree to another or from one body to
another. The jiva soul is struggling very hard on the tree of the material body,
but as soon as he agrees to accept the other bird as the supreme spiritual
master--as Arjuna agreed to do by voluntary surrender unto Krsna for instruction--
the subordinate bird immediately becomes free from all lamentations. Both the
Katha Upanisad and Svetasvatara Upanisad confirm this:

samane vrkse puruso nimagno

'nisaya socati muhyamanah
justam yada pasyaty anyam isam asya
mahimanam iti vita-sokah

"Although the two birds are in the same tree, the eating bird is fully engrossed
with anxiety and moroseness as the enjoyer of the fruits of the tree. But if in
some way or other he turns his face to his friend who is the Lord and knows His
glories--at once the suffering bird becomes free from all anxieties." Arjuna has
now turned his face towards his eternal friend, Krsna, and is understanding the
Bhagavad-gita from Him. And thus, hearing from Krsna, he can understand the
supreme glories of the Lord and be free from lamentation.

2-23 & 2-24:

na-enam chindanti shastrani na-enam dahati pavakah:

na ca-enam kledayanty-apah: na sosayati marutah

"The soul can never be cut to pieces by any weapon, nor burned by fire, nor
moistened by water, nor dried by the wind."

acchEdyo �yam adAhyo �yam aklEdyo asosya eva ca

nityah: sarva-gatah: sthanuh: acalo �yam puratanah

"This individual soul is unbreakable and insoluble, and can be neither burned nor
dried. He is everlasting, present everywhere, unchangeable, immovable and
eternally the same."

The concept of indestructibility of the soul that was already spoken from 11 to 17
is being reiterated here for the sake of emphasis.

Soul cannot be cleaved, burnt, wetted or dryed by weapons, fire, water and air
respectively. It is not capable of being
pervaded by them and cleaving, burning, wetting and drying are actions which can
take place only by pervading a substance.
Krishna says the same thing in both verses 23 and 24, only with a different
wording. Why?? Because, this is important and he
wants to reemphasize the truth of such import, by repeating and stressing on it.

No Weapons can cut this soul! Fire cannot burn this soul! Water cannot drown or
destroy this soul! Air cannot dry or destroy this soul!
Why? Because soul is pervaded inside everything! Now a question will arise -
Isn't this pervasion, omnipresence a characterisitic of
only Paramatma?? Not really. Paramatma is indeed omnipresent, but Jeevatma also
has pervasion(sarvagatah). The significant
difference is that, numerous jeevatmas pervaded throughout the substances of this
world and at any single time, single place, a jeevatma can only pervade only one
place, unlike Paramatma who pervades across space, time and place. Now, Arjuna
has another doubt. Ok, a soul
cannot be cut, burnt or destroyed in any way. But, will a soul will subject to
perishment over course of time? Will it change its nature,
svabhavam over time?? Krishna says NO. Self is eternal. It is Stable,
Immovable (achalah) and primeval (Puratanah).

Another important point here is that Krishna says Self is always having
knowledge(achalah) and it doesn't change or get any new knowledge.
What makes humans and other beings behave differently is due to this knowledge
being hidden or covered due to karmas, just like
a Sun gets temporarily obscured by clouds.
Though the two slokas appear to be repetitive, the 23rd sloka talks of implements,
if any, to destroy atman and the next sloka says the atman is indestructible. It
is our experience in our schools also that important points are reiterated by
teachers so that they are remembered always. Here, Sri Krishna also a Teacher par
excellence, wants Arjuna to remember these noble qualities of atman, and so
reiterates. This will clear any doubts Arjuna has. In the first place, He says
that no weapons are there to cut the atman. Fire cannot burn it. Water cannot wet
it. Here it should be understood that the atman couldn�t be dissolved by water.
Air cannot dry it.

In the next sloka Sri Krishna says about the everlasting nature of atman, which we
had seen earlier. But, in addition He makes another statement that atman is
pervading or permeating all over. We have heard that only Paramatma or God only is
all pervading and omni present. How, then, atman can have this quality? The
interpretation by elders is that when an atman is in a body, by its power of
wisdom or knowledge it is pervading in the entire body without a gap. Same atman
when takes another body as its residence, pervades that body fully. Like this many
bodies are fully pervaded by the atman, at different times. This is a major
difference between the Paramatma and the Jeevatma. While, the former permeates all
bodies always and simultaneously, the latter occupies different bodies at
different times. It is said that certain yogis have that power to have their atman
present in more than one body at the same time. Normally, atman is present in one
body only. Arjuna accepts that it is all right the atman cannot be dissolved by
water or burnt by fire and so on, but it is possible, he doubts, that the atman
might fade on its own and disappear. Sri Krishna says that the eternalness is
natural to atman. Still not convinced, Arjuna feels that the atman may change its
characters with time. He wants to know whether atman�s swabhavam or
characteristics undergo change. Sri Krishna says that the swabhavam of atman is
gyana or intellect. In other words it is gyana swaroopy, a personification of
wisdom. This never changes. A fresh doubt comes in the mind of Arjuna. We find
knowledge is neither uniform nor complete and we take efforts to develop. So how
it is justified to say that the knowledge of soul is not changing? Our elders have
explained this. All atman have total wisdom but when in a body, the knowledge
exhibited is limited by the past karmas. So the brightness is reduced by the
karmas. We dig the earth at a place for water. Water gushes out. Water was already
present there and by digging at the right place the water sprang up. Similarly,
the gyana or knowledge is already in the soul and by our efforts we try to bring
out and become more knowledgeable. Like Sunshine being reduced by the clouds or
the umbrella. So, the atman�s gyana is also permanent.

2-25:
avyakto �ayam! acintyo �ayam! avikAryo �ayam! ucyate
tasmad evam viditva-enam na-anusocitum arhasi

Krishna continues to emphasize the nature of soul - Avayaktoyam, Achintyoyam,

Avikaaroyam.

In this verse Lord Krishna gives additional reasons why one should never grieve
for the soul. Because the soul is unmanifest it is not able to be cut or burned
like objects which are manifest in this world and being unmanifest it is
inconceivable as it is not possible to equate it with the form or nature of
anything that one could imagine in the material existence. Being unable to imagine
the constitution of the soul indicates it is immutable because it is devoid of any
process of modification for example milk transforming to youghurt. Therfore
comprehending the nature and quality of the soul as enunciated above one should
not be under the delusion of lamentation.

There are three sources of knowledge - Pratyaksham (Perception), Anumaanam

(inference), Shabdham(thru other sources e.g. Vedas).
So, whatever thing you take in this world, the three sources of knowledge will
tell that it is perishable. But, for Atma(soul), there is nothing which tells it
is
perishable - Avyakta-Ayam.

Krishna says soul is Achintyoyam - i.e it cannot even be conceived.

Krishna says soul is Avikaaroyam - AviKaaryaam i.e it is unchanging.

e.g take an example. Body can be felt, perceived , while soul cannot be felt
through Senses. And neither cannot it be infered i.e by looking
at something and then saying soul can be perished. Another example is, even
though a Lamp is seen through pratyaksham as one
light which is glowing, by inference we can see that it consists of wick, oil
which is getting exhausted. But, for soul neither through
pratyaksham, nor through inference can we say that soul is temporary.

The word avyaktah means invisible or imperceivable this is because the eternal
soul being totally transcendental to the material existence cannot be practically
examined as can objects which possess qualities of a physical nature.

The word acintyah means inconceivable because the eternal soul is impossible to
perceive by the mind and the senses being in every way transcendental to the
material substratum which is what the consciousness of the living entities base
their understanding on. The eternal soul differs from all other existences and
levels of existence is in transcendence. Therefore it is avikaryah unchangeable
and immutable. The Supreme Lord Krishna instructs that by knowing the eternal soul
to be immortal there is no cause for grief.

2-26:
atha-ca-enam nitya-jatam nityam va manyase mrtam
tathapi tvam maha-baho na-enam socitum arhasi

"If, however, you think that the soul [or the symptoms of life] is always born and
dies forever, you still have no reason to lament, O mighty-armed."

In the previous slokas, Krishna emphasized the body is different from Soul and
says to Arjuna not to worry about this temporary
body and fight in the war. . But in this sloka and the next two slokas,
Krishna indulges in "Adbhukgamavadam" , where he changes tact ,
In this you argue your point agreeing with the point what your opponent is
imagining. So, Sri Krishna argues assuming that the body and soul are same, as
thought by Arjuna.
If both are same also Arjuna should not mourn at the killing of Bheeshma or
Drona. Because, as the body falls, the soul also dies according to the assumption
of Arjuna.
He should not now worry where the soul is going, to hell or heaven, as the soul is
no longer there after the body is slain. So, here he says,
Arjuna .. Ok, even if you consider Atma is identical with body and is
"NityaJatam"(constantly born) and "NityamMurtam" (Constantly dying),
even then (tatah pi), you should not feel grief. Why? The only constant in
this body is CHANGE! We don't always remain a kid, a boy,
a youth or so on. Even things around us, change constantly! Now, Arjuna says,
he is not worried about change, but death.
Krishna says, why worry about death? Arjuna says, he is worried to be separated
from everybody or others separating and the
unknown stage after death. Krishna laughs and says, if Arjuna is considering body
and soul as one and the same, what is there to
worry about death, because once the body perishes, it's the end of body and soul!
This is a good example of how ignorance can cloud
us with fear. For e.g. when we get hurt etc, we are scared, but the expert
Medics are calm and repair us without any fear. A surgeon
is not scared to operate or seeing blood etc, but we are scared. Why? Because the
surgeon is an expert. This shows that ignorance
is the root of this fear. Another reason is "experience".. Lack of awareness is
also another reason for fear. For eg. if we are familiar
with a misery or a disease etc, it is no longer a reason for fear. So, if Arjuna
thinks body and soul are one and the same, change
is inevitable and there is no reason to worry. Similarly, the question of
Swargam, Narakam doesn't arise, because if Arjuna considers
body and soul are one and the same, there is no swargam, Narakam. Arjuna now has
another doubt - "We" know the change in One
body i.e from infant to old age, but when we shed one body and take another body,
we are not aware of the old body and that is a reason
for fear, since the past and future are unknown. Krishna responds that, if we
remember every past life, then we will end up being
inundated with past memories and past relationships, which will end us drowned in
samasaram, without any chance of redemption.
Only great yogis and gnaanis have this power of rememberance, since it doesn't
disturb them. So, Krishna says that birth and death
are inevitable for the body, whose nature is modification and there is no need to
feel grief.

Krsna sarcastically addressed Arjuna as maha-bahu, mighty-armed, because He, at

least, did not accept the theory of the Vaibhasikas (a school of philosophy which
does
not accept soul), which leaves aside the Vedic wisdom. As a ksatriya, Arjuna
belonged to the Vedic culture, and it behooved him to continue to follow its
principles.

2-27:
jatasya hi dhruvo mrityur dhruvam janma mrtasya ca
tasmad aparihArye �rthe na tvam socitum arhasi

"One who has taken his birth is sure to die, and after death one is sure to take
birth again. Therefore, in the unavoidable discharge of your duty, you should not
lament."

Krishna says that whatever is originating, it's destruction is certain and

whatever is perishable, it will inevitably originate.
Arjuna now has a doubt. If he wins the war and whatever is born is going to
perish, it means the win will also be temporary. So, why even
battle?? Similarly, shouldn't a person who has recuperated from disease is happy,
should he be, because his recuperation is ultimately
temporary? Krishna responds saying that, this efforts are required for clearing
of the trouble for that period, which is natural and there
is no confusion or wrong about it. Similarly, it's Arjuna's responsibility to
fight his way from the current situation, rather than running away.
Now another doubt comes up - Is something coming up from nothing or is it coming
up from something ; This two types of
arguments are called - Sat-kaarya Vaadham and Asat-kaarya Vaadham. e.g. To take
an analogy, it's the difference between Discovery
and Invention. Discovery is something which is already there and been identified
for use (eg> country, columbus discovering America).
Invention is creating something which was not there previously (eg> Telephone).
But, really speaking, the components of telephone
was always there and it's only been arranged in a new way. e.g Wool.Thread
strung together becomes a Cloth. Similarly, something can
come out of something and nothing (this is Satkaarya Vaadham) and when it
perishes, it doesn't go away. but is transformed. eg. when
a pot is broken, even though the Pot is destroyed, it creates the clay (broken
into clay pieces). Similarly, when a body perishes, it takes
a different form.

It is evident that death of the physical body is inevitable to whatever is born

and that there is no way to escape from this physical termination of the body.
Similarly rebirth is unavoidable once one's physical body has died. How can
something which has been lost become again? It is conceivable that something which
has already been to become again; but it is inconceivable for that which has never
been to become. Therefore there is nothing that can come that has not been. What
is known as birth and death is but just different modifications of an ever
existing condition. Yarn and other materials exist but when they are woven into a
fabric that is a particular arrangement of the yarn itself, it receives the name
cloth in its modified state. Even the asat-karya-vadis who follow the fallacious
hypothesis that existence comes from non-existence should admit the ever existing
state, for what we know as cloth to them is a new creation but is factually the
same old yarn only in a new form which has been created. It is not sagacious or
well thought out to assume that a new substance has come into being simply because
of a modified condition.

Thus coming into existence and disappearing from existence are modified states of
an ever existing reality. One of the conditions of this modified state is its
appearance called birth and another condition being its diametric opposite is
known as death which by disappearing this ever existing reality passes into. For a
substance which is intrinsically metamorphic the process of modification is
essential. As in the case of a clod of earth, transformed into clay, transformed
into a pot, transformed into dust and transformed back to earth again. The
manifestation of a subsequent condition is but a modification of a previous
condition and that same subsequent condition becomes a prior condition of another
subsequent condition. Reasoning in this way it can be understood that it is
natural that successive modifications take place in regards to creation and
destruction of physical bodies which cannot be avoided and there is no reason to
lament due to this. If there is some slight grief which may be apparent by the
passing from a prior modified state to a subsequent modified state even this grief
need not arise in the case of living entities such as human beings because... and
the next verse 28 clarifies why.

2-28:
avyaktadi-ni bhutani ! vyakta-madhyani bharata!
avyakta-nidhanAny eva! tatra ka paridevana

"The [five elements made] body is not capable of revealing the past [but] middle
[present] revealed. Future not revealed, Oh! Bharatha, where is then need for
grief?"
All created beings are unmanifest in their beginning, manifest in their interim
state, and unmanifest again when they are annihilated. So what need is there for
lamentation?

Note, slokas 26,27,28 are all based on the assumption that body and soul are the
same and Krishna presenting that even assuming this false assumption is true,
even
then one should not get disturbed by the death or destruction of this body. Take
for eg: Pot, clay, mud are three different forms of the same thing and one thing
transforms
into another in it's cycle of formation and destruction. Atleast for Pot, we
know what form it will take (mud, clay etc), when it gets broken.
But, for human, we wouldn't know for sure what it's future state be, after death.
After death, it may take a better form. Arjuna asks,
whether it's possible to know what the past or future states would be? Krishna
responds that, we won't know our past or future, but
only our present. This body which is made up of PanchaBhootams(Bhootani) is
"Avyaaktaani" (unknown) in the past; Our current state(madhya) is
known (Vyaktaani); Our future i.e after death (Nidhana) is unknown(Avyaktaani).
So, there is no point in grieving about the future stage.
Do remember that this sloka is based on the assumption that body and soul are same
and Krishna is presenting it from this point of view
and letting Arjuna know, even with this assumption, there is no point in
grieving(paridevana) about future or past.

Accepting that there are two classes of philosophers, one believing in the
existence of soul and the other not believing in the existence of the soul, there
is no cause for lamentation in
either case. Nonbelievers in the existence of the soul are called atheists by
followers of Vedic wisdom. Yet even if, for argument's sake, we accept the
atheistic theory, there is still no
cause for lamentation. Apart from the separate existence of the soul, the material
elements remain unmanifested before creation. From this subtle state of
unmanifestation comes
manifestation, just as from ether, air is generated; from air, fire is generated;
from fire, water is generated; and from water, earth becomes manifested. From the
earth, many varieties
of manifestations take place. Take, for example, a big skyscraper manifested from
the earth. When it is dismantled, the manifestation becomes again unmanifested and
remains as
atoms in the ultimate stage. The law of conservation of energy remains, but in
course of time things are manifested and unmanifested--that is the difference.
Then what cause is there
for lamentation either in the stage of manifestation or unmanifestation? Somehow
or other, even in the unmanifested stage, things are not lost. Both at the
beginning and at the end, all
elements remain unmanifested, and only in the middle are they manifested, and this
does not make any real material difference.

And if we accept the Vedic conclusion as stated in the Bhagavad-gita (antavanta

ime dehah) that these material bodies are perishable in due course of time
(nityasyoktah saririnah) but
that soul is eternal, then we must remember always that the body is like a dress;
therefore why lament the changing of a dress?

Why then is it seen that even men possessing intelligence lament in this world? It
is simply due to ignorance about the true nature of the eternal soul. Having this
theme in mind the abstruseness of the eternal soul is being given, in the next
slokam (2.29).

2-29:
ascarya-vat pasyati kascid-enam ascarya-vad vadati tathaiva cAnyah
ascarya-vac cainam anyah-srnoti srutvapy-enam veda na-caiva kascit
In the previous three slokas, Krishna expatiated about not being concerned about
Body and how it is temporary. Arjuna is now
baffled that he is unable to comprehend this reality and is still scared. All of
us are in the same boat, including the great Jnaanis, even
though the jnaanis are in a higher plane of understanding. The power of this
bodily conception is very difficult to overcome.
Krishna responds to this fear of Arjuna: This amazing (Aasharyavati ) nature of
soul is known/seen (Pashchati) by only one among crores
and only one among crores talks(Vadati) about it and then only one among crores
hears (Shrunoti) about it and then only one among
crores will really understand(veda) and realise the soul exists and that body is
temporary. This shows that it's only the rare among
the beings that truly realises the Atma and not everybody can get away from this
bodily allure and conception.

Sri Krishna says that one in a crore [ten million] see atman, one in a crore only
hear about atman and one in a crore only talk about him. But it is much more rare
to find a person who understands atman. This may cause a doubt in us that there is
no one knowing about atman. So there is nothing like atman. Because, if anything
exists, then at least some persons should know about it. We talk of Mount Everest.
Very few persons would have seen it. From them we understand it is there. We
believe an object only if someone who had seen the object tells us. So, Arjuna
doubts whether there is an atman, as nobody has seen it. Sri Krishna replies that
He did not say there was no one who had seen the atman, but it is very, very rare
to find a person who had seen atman. Such a person is a noble one, who can be
followed. This second chapter unlike the first one is quite difficult to follow,
for everyone learning Gita. Because the soul is abstract and it has no form to
recognize nor are there any similar substance in the world to identify. But
constant studies and thinking can slowly make us to understand. We are able to
conceive God, as many forms are available. But for atman there are no icons. A
beginning is now made and by continuous efforts we can refine our knowledge about
atman.

We shouldn't get distressed by this! How to overcome this rarity?? Our lives are
totally consumed by material being. It needs
dedication to reflect about our selves (Atma), focus our efforts on it and be
dedicated. For eg: if a boy is given to solve a PHD maths
problem, he cannot solve it. He needs to complete schooling, Graduate, masters,
PHD, before he can solve it. But, at the same time,
if he reached adult age, it doesn't mean that he can solve it, unless he is in the
Maths field. So, this requires not only "age" & experience,
but to study in that field. Similarly, in our lives, we need continued focus in
the reflection of the truth about atma to understand this truth.
Simply, by living in material life and diving once in a while into spiritual
pursuit isn't going to help. When we put effort, the Lord too will
reach his hand to guide us. Infact, knowing about Atma is difficult, because
it's not seen, heard etc. Atleast dieties in temples, we
can see and relish and celebrate fesivals etc, whereas for our atma this is not
possible. So, this is difficult.

Among innumerable beings, someone, who by great austerity has got rid of sins and
has increased his merits, realises this self possessing the above mentioned
nature, which is wonderful and distinct in kind from all things other than Itself.
Such a one speaks of It to another. Thus, someone hears of It. And even after
hearing of It, no one knows It exactly that It really exists. The term 'ca' (and)
implies that even amongst the seers, the speakers and hearers, one with authentic
percepetion, authentic speech and authentic hearing, is a rarity.
2-30:
dehi nityam avadhyo �yam dehe sarvasya bharata
tasmat sarvani bhutani na tvam socitum arhasi

dehi-> Atma (it resides in body); Nityam->Eternal ;

"Na Tvam sochitu arhasi".. THis is a common refrain of Krishna in many slokas,
which implies that "you do not grieve"!
Here Krishna says that Self(Jeevatma) exists in everyone's body and even when all
this bodies perish, the atma(s) in them do not
perish. Note that, Krishna says there is Jeevatma in everyone's body and it's
not that ONE atma pervades all bodies!

This is in response to Arjuna's doubt: 'I am understanding about the perishability

of body as per krishan's slokas below. Now,
everybody in this world seems different. One person varies from another in
appearance, personality, esteem, joys and sorrows etc.
So, is there a difference in the Jeevatmas nature too among people? i.e is one
jeevatma's nature different from another?? Is one
jeevatma eternal and the other not? ". In response, Krishna tells this sloka
that the atmas residing in all bodies are eternal and do not
perish, when the body perishes. Now, another question arises, when the bodies
are different (color, sex, creed, appearance etc),
how come the atma is same?? To remove this doubt only Sri Krishna tells that the
atman or dehi in every body or deham is eternal. We are witnessing changes
on the body but the soul remains the same. To understand this we should examine
closely our daily habits and experiences. We see variety of persons.
Some are fair, some black, some tall, some short, some females, some males, some
animals, etc. but all these differences do not change our habits.
One may be a millionaire and another a poor. But both see with their eyes only and
hear with their ears. There is no difference in these functions.
Educated or illiterate, one has to eat with his mouth only. So, God has not
permitted any difference in certain basic functions. We eat varieties of food and
vegetables.
They remain so till what we eat reaches the throat. After this the body
assimilates them as protein, vitamin or carbohydrates. This is scientific fact.
We do not eat as such fat or proteins. So, all differences are in the external
appearance only, such as brinjal [butter fruit] or lady�s finger [okra].
The body, however, takes only the essence. So, only those, which appear different,
are all destroyed and atman, which is identical in every creature,
is eternal.

So Arjuna need not to worry that he may be destroying a destroyable atman. So,
in this sloka Krishna says, that Arjuna need not show grief.
(Note that as per bodily conception of relations, we do have to show compassion,
affection etc, but if we limit to just bodily ideas, then we end up being selfish
about
self, family etc, but if we look at if from jeevatma conception, our compassion
will not be limited just to few, but to everybody! and it will also ensure we
understand
the sense of duty without getting over emotional and binding). If we distinguish
atman from body, then we can be of real help to not merely our relatives but to
everyone
suffering. Relatives are body related. Only a perspective that all atmans are same
can make us render help to all. That is why in any calamity, there are some
persons
who concentrate on the things to do and do not go emotional. Such duty minded
persons are of real help.

Though the soul is immortal, violence is not encouraged, but at the time of war it
is not discouraged when there is actual need for it. That need must be justified
in terms of the
sanction of the Lord, and not capriciously.

2-31:
sva-dharmam api ca-aveksya na vikam-pitum arhasi
dharmyad-dhi yuddhA shreyo �anyat kshatriya-sya na vidyate

"Considering your specific duty as a kshatriya, you should know that there is no
better engagement for you than fighting on religious principles; and so there is
no need for hesitation."

In the previous slokas Krishna adviced that Arjuna should not show love and undue
attention to the body, since it is temporary.
In this slokam, he focusses on the importance of doing one's dharma. As a
Kshatriya, it is Arjuna's duty to fight. There is no other
way for Moksham for a Kshatriya. Now, there is a seeming "controversy" here.
Here, Krishna says to Arjuna that he has to fight
the war, if he wants to gain Moksham. In some quarters, Gita is incorrectly
potrayed as a "war goading" book, which resulted in Mahabharat
war. The question is, is "fighting war" the only way for Arjuna to gain
moksham?? Not exactly. Krishna is telling Arjuna to do his Dharma.
And Kshatriya's duty is to fight a "righteous" war and not run away. Had Krishna
given Gita to a non-kshatriya, it would have been
a different dharma (and not war). Another question, doesn't war involve killing
and pain to other beings?? So, how would it be construed
as a path to Moksham?? The reality is, there are different kinds of "Himsa" in
this world (e.g. for example surgery on a body, mental
agony, woman giving birth to a child etc, grabbing property from a family etc).
Himsa is something which gives pain not just for the
present but also in the future. So, in this war, all the warriors who are
fighting get "veera" swargam. As long as Arjuna is fighting a
war justly and also a just war(whose end is just) then it's his dharma and is
assured of Moksham.

Out of the four orders of social administration, the second order, for the matter
of good administration, is called ksatriya. Ksat means hurt. One who gives
protection from harm
is called ksatriya (trayate--to give protection). There are two kinds of sva-
dharmas, specific duties. As long as one is not liberated, one has to perform the
duties of that particular
body in accordance with religious principles in order to achieve liberation. When
one is liberated, one's sva-dharma--specific duty--becomes spiritual and is not in
the material bodily
concept. In the bodily conception of life there are specific duties for the
brahmanas and ksatriyas respectively, and such duties are unavoidable. Sva-dharma
is ordained by the Lord,
and this will be clarified in the Fourth Chapter. On the bodily plane sva-dharma
is called varnasrama-dharma, or man's steppingstone for spiritual understanding.
Human civilization
begins from the stage of varnasrama-dharma, or specific duties in terms of the
specific modes of nature of the body obtained. Discharging one's specific duty in
any field of action in
accordance with varnasrama-dharma serves to elevate one to a higher status of
life.

2-32:
yadrcchaya-ca upa-pannam svarga-dvaaram apaa-vrtam
sukhinah kshatriyAh partha labhante yuddham idrsam

"O Partha, happy are the kshatriyas to whom such fighting opportunities come
unsought, opening for them unhindered the doors of the heavenly planets."

The impending war is happening by itself, on its own, without any solicitation on
the part of Arjuna. Thus when it happens he and his brothers will be fighting on
the side of righteousness which constitutes the means for acquiring heavenly
happiness without obstacles. Such a war can only be fought by the most fortunate
of ksatriyas and Arjuna should understand his good fortune.

Krishna continues mentioning about the importance of Dharma here. He says Arjuna
is facing this war, not out of his own making,
but by "yaddrachaya" (Fate, God's grace), which is a gateway to heaven, which is a
blessing for the great and righteous Kshatriyas.
Now that question arises, which "swargam" is Krishna referring to here? Is it
Indra lokam etc?? No. Krishna is referring to Moksham
here. **This also point out to how to qualify a decision - Before we engage
ourselves in any work we will have to see these points:

� Is this legally allowed?

� After starting the work, will there be need for any unlawful activities?

� Is the objective a virtuous one or evil?

� Is there precedence by elders?

These four points are required to be examined before we embark on any activity. In
the present context, the fighting of this war has to answer all these quest

** Referring to Dharma Yuddham - The Lord himself went to war against tyrannical
demons to protect Dharma.
For e.g. Rama, Nrusimha, Vamana etc.

In the Parasara-smrti or religious codes made by Parasara, the great sage and
father of Vyasadeva, it is stated:

ksatriyo hi praja raksan sastra-panih pradandayan

nirjitya para-sainyadi ksitim dharmena palayet

"The ksatriya's duty is to protect the citizens from all kinds of difficulties,
and for that reason he has to apply violence in suitable cases for law and order.
Therefore he has to conquer the soldiers of inimical kings, and thus, with
religious principles, he should rule over the world."
Considering all aspects, Arjuna had no reason to refrain from fighting. If he
should conquer his enemies, he would enjoy the kingdom; and if he should die in
the battle, he would be elevated to the heavenly planets whose doors were wide
open to him. Fighting would be for his benefit in either case.

2-33:
atha-cet-tvam imam dharmyam sangraamam na karishyasi
tatah sva-dharmam kIrtim ca hitva paapam avapsyasi

"If, however, you do not perform your duty of fighting for dharma, then you will
certainly incur sins for neglecting your duties and lose your reputation as a
fighter."

In the previous two slokas, Krishna explained to Arjuna that it is imperative for
him to follow his dharma as Kshatriya and fight the war which has come upon him as
"yaddhrachaya"
(thru divine chance) and that by doing so, he will achieve Moksham.

In this sloka and the next, Krishna says the sins that will befall Arjuna if he
does NOT fight the war. By listing the difficulties and sorrows he would
encounter if he slipped
from his expected duty, Sri Krishna is encouraging him to fight. In any act we
have to state the benefits by doing that and the ill effects by not doing. By
judging both one
has to conclude to perform an action.

Krishna terms this war as "Sangraamam" and not "Yuddham", in this slokam. Why?
Because the war has already started and the
armies ready to battle! Yudhdham means it could start even next day or after. But
sangramam means that is already started and when both sides are aligned and ready
to fight. Peace efforts could have been initiated before start of a fight but not
after it had started. Such efforts before the fight began would be appreciated;
but after it had started any such efforts would be branded as act of cowardice. So
Sri Krishna cautions that if Arjuna decided to withdraw from the war, he will be
defamed and then he would also be slipping from his expected dharma, resulting in
sins or papa to accumulate. So by abandoning the fight he will fail in his
swadharmam, that is his duty as Kshatriya to fight, and lose kirti or fame. Even
if he does not care for the fame, sins or papa will accrue for slipping from
swadharma. Sri Krishna lists the two, swadharma and kirti, as necessities for life
in this world and in the nether world.

Sri Krishna uses the words dharmyam sangraman, which means fight performed
righteously. This war is for establishing dharma, it is to be performed legally
and the outcome also is for dharma, a high objective. Since Arjuna, desirous of
preservation of dharma, this is a holy and upright war. The word sangramam is used
instead of yudhdham. . Why? Because it is as per the law, dharma shastras, the
results are worth it. If he doesn't fight this battle - all the fame(Keerti) he
achieved in the past as a warrior will be gone, giving up his "svadharmam" as a
Kshatriya, he will incur sin (Paapam Avaapsyaasi).

If through injudicious sentiment or bewildered ignorance Arjuna should fail to

perform his prescribed duty as a ksatriya by fighting for the sake of
righteousness; he would lose a most
excellent opportunity of attaining the heavenly spheres, he would lose his
reputation as a hero and he would have to accept great sinful reaction.Losing Fame
and Name (Keerti)
is a big loss in this Lokam for a Kshatriya and Arjuna will lose it, if he doesn't
battle. Not only that, even in the other worlds, Arjuna will be at loss, since by
shirking his duty ,
he incurs sin and doesn't gain swargam.

Karma Yogam basically is doing one's duty as per his "ashrama dharma"
(Varanaashrama) and that leads to Bhakti Yogam.
If Arjuna is shedding his basic duty, he is not doing either Karma or Bhakti yogam
and that leads him to sin. **Abide by swadharma is what is advocated.
2-34:
akirtim ca-api bhutani katha-yisyanti te �vyayaam
sambha-vitasya ca-akirtir maranad atiricyate

"Creatures will always speak of your infamy, and for a respectable person,
dishonor is worse than death."

In this slokam, Krishna continues detailing the ills which would befall if Arjuna
runs away from the war. He says that Arjuna
will lose his honor and reputation as great warrior which he gained from all times
(avyaayam) and be (kaithshyanti) ridiculed by all people
(Bhutaani) that he has run away from the battle. This infamy will be worse than
death for somebody as honored and reputable as
Arjuna. For a wise man, discrimination(vivekam), courage, bravery, calmness and
caution all need to be prevalent. Arjuna cannot
say that he doesn't care about his reputation and run away. It may be ok for a
common man, but for a great personality like Arjuna
with a legacy of honor, it will come off poorly.

Not only will happiness and fame elude him if he disregards his duty as a ksatriya
but the world opinion of those competent to judge and those incompetent as well
will chastise
him and speak of his act of disgrace public and privately. They will say Arjuna
was a coward for when the battle was about to begin he gave only excuses and
retreated hastily
from the battlefield. The Supreme Lord Krishna is telling him that forever history
will brand him for cowardice. If Arjuna was to reply that what the public think is
of no consequence to
him, the Supreme Lord neutralises that by stating that for a person of honour
possessing the qualities of heroism, determination, puissance, courage etc. which
are all contrary to
cowardice to have to accept infamy is worse than death. If he was to acquire
disgrace of this kind death for him would certainly be much better. If reasoning
further one was to
present the question of how ignominy could attach itself to one who is already a
renowned hero and whose resignation from the battle field is prompted only by
motives of respect
for elders and compassion to friends and relatives then the next verse 34
neutralises that argument.

2-35:
bhayad ranad uparatam mamsyante tvaam maha-rathah
yesham ca tvam bahu-matah: bhutva yaasyasi laaghavam

"The great generals who have highly esteemed your name and fame will think that
you have left the battlefield out of fear only, and thus they will consider you
irrelevant."

"Astaana Sneham" - Showing compassion to the wrong places and towards the wrong
people, like Arjuna is doing by showing
compassion etc towards Duryodhana etc. In this slokam, Krishna responds to
Arjuna's doubt from the previous slokam. Arjuna asks
how can he get dishonor when he is withdrawing from the battle only out of love
and compassion towards his relatives and avoiding
bloodshed. Krishna responds about Arjuna(Tvam), the mahaarathis(warriors like
Duryodhan, Karna) etc will think (manyate) that
out of fear (bhayaat) that you ran (uparatam) from the battle (ranaat) and for
those (yesham bhutvah) who have been thinking
greatly (bahumata) of you, will think in the futurue (yaasyasi) lightly (laagavam)
of you and treat you with contempt. Despite going through
many humilations in losing the kingdom through treachery etc, Arjuna and other
pandavas didn't lose their honor or reputation as great
warriors among the common people, because they behaved with honor! Now, running
away from the battle, would make him lose
all the reputation.

There is a thin dividing line between "patience and compassion" and "cowardly
and weak". If somebody is very patient and tolerant,
it can be sometimes miscontrued as weakness and cowardliness. In this case, it's
possible that great understanding souls like Bheeshma
and Drona would understand Arjuna's dilemma, but "Duryodhana and Karna etc" would
not think it that way. Now, Arjuna says, he
doesn't care about what Duryodhan etc thinks and would prefer to not battle.
Krishna says, it's not just about Duryodhana, but even
the common man will perceive Arjuna as running away from battle and not doing his
duty. We should thus understand to differentiate between mercy and patience
on one hand and incompetence and cowardice on the other.

2-36:
avacya vAdams-ca bahun! vadisyanti tava-ahitah:
nindan-tas tava samarthyam ! tato dukha-taram nu kim

"Your enemies will describe you in many unkind words and scorn your ability. What
could be more painful for you?

This slokam is also advising Arjuna not to show "Astaana Sneham". His
enemies(ahitAh) will talk (vaadan cya) a lot (Bahun
Vadishyanti) of unkind and fabricated (avAcya) words. His abilities (saamarthyam)
will be vilified (nindantah). For Arjuna who is so proud
about his prowess and "Gandhivaam" would not be able to suffer this ignominy of
being humilated by his enemies with slanderous remarks.
That is what Krishna is warning Arjuna against. When a friend or wellwishers pass
remarks like it, we can tolerate it, because they are
close ones. But, when a enemy is vilifiying, a warrior like Arjuna cannot bear it.
Now, Arjuna may think, Ok, so what if my enemies
poke fun at me. Krishna also gives a vieled warning here, saying that Arjuna may
then get provoked and fight the war and if he does so,
then he will be potrayed as someone who is fighting due to being slighted and not
for the people.

A question may arise : Krishna himself "ran away" from battle with Jarasandha and
went and built Dwarka city. Arjuna may have the
question on why he is suggesting Arjuna to fight and not quit. Sri Krishna was
born in Gokulam and after ten years, He lived in Mathura for some years. But King
Jarasanda
invaded Mathura several times. Seventeen times he invaded and Sri Krishna
defeated him every time. Sri Krishna requested His brother Sri Balarama, to go to
west seashore
and reclaim land from the sea and establish a new city of Dwaraka. Sri Balarama
did not agree. When next time Jarasanda invaded Mathura, Sri Krishna ran away from
Mathura.
Arjuna remembered this incident. But there are two main differences in the two
incidents. Firstly, rules, which we follow, cannot be applied on the Lord.
Secondly, Sri Krishna
had vanquished Jarasanda several times and He was merely acting as though He was
running away from Jarasanda out of fear. Here, for Arjuna this is the first time
to fight
with these people. So, how can he run away and compare this with Sri Krishna�s
action?

2-37:
hato va prapsyasi svargam jitva va bhoksyase mahim
tasmad uttistha kaunteya yuddhaya krta-niscayah

"O son of Kunti, either you will be killed on the battlefield and attain the
heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore get
up and fight with
determination."

"Tasmad Uttishtha Kaunteya" - Thus! exhorts Krishna to Arjuna to Stand up with

determination (krta) to fight (YuddhAya), in this
slokam. If you get killed, you will achieve Swargam (Hatoh VA prApasyasi Svargam)
and if you win, you will enjoy this worldly kingdom
(jitA vA bhoksyase mahim). If you don't fight, you will not achieve either glory
here nor in other worlds. He addresses Arjuna as
"Kunti Putra" (Kaunteya), because Kunti is renowed for her courage and devotion.
In addition, Kunti is Krishna's dear aunty and as such
it becomes Krishna's responsibility to protect Krishna.

Related comments: Some may say that Asoka gave up war and violence, whereas
Krishna is prompting Arjuna for war. Asoka
actually gave up wars etc, after fighting numerous wars. Whereas Arjuna's Dharma
here is to wage war against Kauravas to protect
his people and ensure the kingdom is not ruled by crooked Kauravas. In addition,
when both opposition factions are in agreement
to call of war, it may make sense to back off (eg: Alexander and Paurus etc), but
in this case, there is no such signal from Kauravas.
Another question is, Arjuna didn't have similar qualms when warring with Kauravas
in the past (Virata yuddham during vanavas), but
why is he having the fear now?? In the past, he didn't have to worry about
killing Drona or Bheeshma or other close relatives, so
there was no issue.

2-38:
Sukha-dukhe samEy krtva, lAbhaAlabhau jayaAjayau,
tathO yudhAya yujasva, naivam pApam avApsyAsi.

This begins the prelude to KARMA YOGAM section. Krishna says Arjuna will not
incur sun (Naivam pApam avApsyasi), if he just
engages in war just for the sake of war (YuddhAya yujasvya) and not with sense of
attachment or results. What attachment or results
is Krishna referring to here - be equanimous in joy and sorrow i.e no need to
feel joy by killing enemies or felling them or no need
to feel sorrow in felling opponents such as Bhishma etc. We cannot equate Joy and
Sorrow as one, but the feelings and reactions
which emanate in the face of joy and sorrow - those feelings is something we need
to control and look at it with some sense of
detachment. The same sense of equanimity should also be there in the face of gain
and loss, victory and defeat.
This is in response to Arjuna's lament that he doesn't care about kingdom, winning
etc and doesn't want to fight. In response, Krishna
said that Arjuna should fight , since it's his duty, which will result in his
gaining heavenly kingdom (Moksham). In this slokam, Krishna
says that Arjuna should fight as a sense of duty and not get disturbed by
dualities such as joy & sorrow, victory & defeat, gain&loss.
This is a important qualification for a KarmaYogi! Krishna says that Arjuna should
fight as a Karma yogi, as a sense of duty, without
consideration or attachment or disturbed by gain or loss, victory or defeat etc
and when he does it, there will be no incurring of sin.
He who acts for his own sense gratification, either in goodness or in passion, is
subject to reaction, good or bad.

Knowing the immortal eternal soul to be that which is distinct and independent
from the physical body, uncontaminated with the qualities pertaining to the
material existence but connected to those qualities which are spiritual in nature
and eternal; maintaining an equipoised mind in the various conditions of pleasure
and pain, loss and gain, victory or defeat being devoid of any fruitive desire or
hankering for any reward or remuneration, such as going to the heavenly worlds,
fight this righteous battle as a matter of duty which needs to be discharged. One
who is situated in wisdom with their mind properly composed in this manner while
executing their prescribed duties will incur no sinful reactions and thus will be
eligible for salvation from material existence. Sinful reactions is the root of
all suffering and the cause of perpetual bondage in the cycle of birth and death
in the material existence.

Arjuna is baffled on how he can do it. Krishna points out that as Rama in the
previous avtaar, he followed this same principles!!

2-39:

esA te a'bhijitha sAnkhye! buddhir yoge tv imAm Srnu ;

buddhyA yukto yayA pArtha, karma-bandham prahAsyasi.

"Thus far I have described atman to you through analytical study. Now listen as I
explain it in terms of working without trivial results. O son of Pritha, when you
act with such
knowledge you can free yourself from the bondage of karma."

This sloka starts the KARMA yogam section, where krishna expounds on Karma yoga.
Gita is the extraction of the sayings of Upanishad.
Upanishad - UPA(near), Nishana(getting to Brahman) . Upanishad tells us the
reality of Brahman and the ways to reach close to Brahman.
The ways it propounds is Karma Yogam, Jnaana Yogam, Bhakti Yogam. In this it's
generally considered that Bhakti Yogam is primary
and Karma and Jnaana Yogam are it's ancillary i.e for Bhakti, one needs Karma
and Jnaana anushtaanam as pre-requisites.
nstead of practicing each separately, it is better to have one as the pradhanam
[main] and the other two as angam [branches or ancillaries]. Just like in our
degree courses
we have one subject, say Chemistry, as main and study say, mathematics and
physics, as ancillaries. Similarly, if one decides to seek Moksham through
Karmayoga,
then one has to have Gyanayoga and Bhakthiyoga as ancillaries. But there is a
difference. In the education system, pass in the main can be done without studying
the ancillaries.
Whereas, in seeking Moksham, if Bhakthiyoga has to be practiced, then one has to
practice Karmayoga and Gyanayoga. Without these two, a person cannot practice
Bhakthiyoga.

Upanishad says - Atma Drashtavaya, Stortavyaa, mantvyaya, nidhistavyaaya - i.e we

should constantly, deeply, exclusively hear about
the lord for reaching him. Question is, we also need to know how to conduct
ourselves in this world, while we seek to achieve
salvation(Moksham). The primary requirement for it is to realise that body is
temporary and soul is eternal and salvation lies in
getting out of the cycle of birth and death. If one doesn't realise this, then
it's not possible to get away from this never ending cycle
and we will be forever caught in this web of material existence. So, the first
step is to realise that Soul is eternal and body is
temporary. To realize Paramatma, atman has to listen about Him. Then, contemplate
on what was listened to. Then meditate without interruption , but with
concentration.
Such continuous meditation is called Bhakthi and this results in merging with the
Paramatma. This will make the atman to feel happy in union with and sorrow in
separation from God. Thereafter, the soul departs this body and this world and
reaches Moksham and remains with Him in eternal happiness. It is a stairway to
Moksham. All born cannot immediately go for
Moksham. In this world lots of good things are to be done and this life has to be
happily spent. But the objective should be to reach Moksham after this life
without the perils of another birth.
When will this thought come? First, one should realize that this body is
perishable and atman is indestructible. If one thinks atman and body are same,
when body perishes, atman
also will perish and then there would be no need for Moksham or worry about
rebirth. So, this basic knowledge that atman and body are different is essential.
Not merely accepting
that they are separate, it should be firmly believed that atman is eternal and
body is destroyable. Further, it should be realized that in this life happiness
and sorrow are mixed.
The natural feeling of the atman is always happy. But when inside a body in this
earth, mixed feelings are unavoidable. So, the objective should be to get the
everlasting
happiness, its natural quality. This pursuit is necessary.

Next step is to know that Soul is owned(adimai) by Paramatma and we are not
owners or independent. This realization about atman and body is the first step in
the stairway.
This step alone cannot take to the top. The next step is to realize that this
atman is servant of God. Paramatma is the ruler and atman is ruled. Therefore,
atman has to
cling to the Feet of the Lord. Instead of saying that Karmayaoga, Gyanayoga and
Bhakthyoga are various paths to reach Moksham, Bhakthyoga is the main.
Visiting temples, chanting His names and helping His devotees, will all constitute
Bhakthiyoga. For this as main one needs Karma [action] and Gyana [knowledge].
These are needed in any activity. Ways to reach the lord are Karma, Jnaana and
Bhakti Yogam. Rather than saying three yogams are seperate and independent, we
can say
Bhakti yogam is the primary way to reach lord and this involves singing, chanting,
visting holy places, helping others, being close to devotees etc.
Bhakti yogam has two angas, karma and Jnaana - it requires discipline and
knowledge. It is similar to - for riding a vehicle, one needs knowledge that
vehicle
requires petrol etc to run, need to operate clutch and brake together, brake to
stop the vehicle and in addition one needs the skills to operate
the vehicle. Similarly for Bhakti, one needs knowledge and discipline. ANd to
even start this course, the primary pre-requisite
is the basic knowledge that Atma is Nityam and Body is temporary.

Krishna has followed the same pattern. From slokas 2-12 onwards to sloka 2-30,
Krishna has emphasized that Atma is Nityam and temporary nature of the body.
From Slokams 2-39 to 2-51, Krishna expounds on Karma Yogam and after that he
expounds
Jnaana Yogam and in Chapters 7,8,9 he expounds on Bhakti Yogam and in the later
chapters he explains the ways for Moksha.

So, Geeta has been laid out in this manner - Initially in the second chapter
(slokas 12 to 30), it tells us the nature of the soul and the
temporary nature of body, since this is the primary pre-requisite. Next, it
explains the ways of Karma Yogam i.e how to do our
duties. NExt, it explains Jnaana yogam (knowledge). Next, it explains Bhakti
yogam (which needs knowledge of soul, how to do our
duty, knowledge) and next it explains ways for Moksham.

In this slokam,

"esa te abhihitA SANKHYE!" - note, esA te i.e in the slokas (2-12 to 2-30), i
have explained (abhitha) the philosophy of Sankhye!.
Sankhya means "buddhi" and Sankhyam is "the Atma which is understood by Buddhi"
and Sankhye is the philosophy which describes
the real nature of the soul (i.e it is nityam, it is eternal). I.e i have
explained about Sankya Yoga(the true nature of the soul).
'Sankhya' means 'intellect,' and the truth about the Atman, which is determinable
by the intellect, is 'Sankhyam'. Concerning the nature of the self which has to be
known, whatever Buddhi has to be taught, has been taught to you in the passage
beginning with, 'It is not that I did not exist' (II.12) and ending with the
words, 'Therefore, you shall not grieve for any being' (II.30).

Krishna says - "yayA buddhyA yuktah" - that buddhih (intelligence) by which ,

"Karma bandham prahAsyasi" you can
released from bondage of reaction - that knowledge (Karma yogam) will be explained
to him.
The disposition of mind (Buddhi) which is required for the performance of works
preceded by knowledge of the self and which thus constitutes the means of
attaining release, that is here called by the term Yoga. It will be clearly told
later on, 'Work done with desire for fruits is far inferior to work done with
evennes of mind' (II. 49).

"buddhir yoge tv imAm srunu" - Now Listen(Srnu) about yogE buddhi (karma yogam).
What Buddhi or attitude of mind is required for making your act deserve the name
of Yoga, listen to it now. Endowed with that knowledge, you will be able to cast
away the bondage of Karma. 'Karma-bandha' means the bondage due to Karma i.e., the
bondage of Samsara.

'Sankhya' means 'intellect,' and the truth about the Atman, which is determinable
by the intellect, is 'Sankhyam'. Concerning the nature of the self which has to be
known, whatever Buddhi
has to be taught, has been taught to you in the passage beginning with, 'It is not
that I did not exist' (II.12) and ending with the words, 'Therefore, you shall not
grieve for any being' (II.30).
The disposition of mind (Buddhi) which is required for the performance of works
preceded by knowledge of the self and which thus constitutes the means of
attaining release, that is here
called by the term Yoga. It will be clearly told later on, 'Work done with desire
for fruits is far inferior to work done with evennes of mind' (II. 49). What
Buddhi or attitude of mind is required
for making your act deserve the name of Yoga, listen to it now. Endowed with that
knowledge, you will be able to cast away the bondage of Karma. 'Karma-bandha'
means the bondage
due to Karma i.e., the bondage of Samsara.

Now question comes up, Arjuna is not intrested in fighting. So, why is Krishna
talking about Sankha Yogam, Karma yogam etc, rather
than just exhorting Arjuna to fight?? Krishna first explains thru Sankha Yogam
that Souls are eternal and body is temporary, thus
killing in a just war is not sinful and Arjuna shouldn't go weak at the thought of
killing relatives etc. Next, Krishna addresses the
concern of Arjuna about not being intrested in fruits of war etc, by talking about
Karma Yogam and explaining that Arjuna need not
fight for fruitive results, but a Saadhanam for Moksham. Waging just war is a
Kshatriya Dharma and is his karma yogam.

Karma Yogam:
Introduction: One can do a thing anywhere, or as prescribed in vedas or not
prescribed according to vedas. But, if one performs
a duty in a "loukeeka" fashion, one doesn't get any benefit other than material
benefits. But, if one does one's duty as per the viddhi of
vedas,

eg> when we bath at home, under a tap etc, there is no additional benefit, apart
from cleaning body. But, if we take a dip in ganges and
other temple pushkarinis, the body not only gets cleaned, but we are also blessed
with washing away of sins. Why? Because it's
prescribed in vedas.

What constitutes Karma yogam - All our daily activities, eating, sleeping,
working, helping etc basically constitute Karma yogam. Simple?
Right? Yes. But, this needs to be done as per the prescription of Vedas and not
do anything which is NOT prescribed in the vedas.
And it needs to be done in full faith and spirit and also NOT with sense of
attachment. For eg: if one takes bath in Pushkarini,
without any belief in it's powers, then it will not help. Again, What is Karma
yoga? It is eating, sleeping, working, etc. Nothing extra is required to be done.
But these activities are
to be done as prescribed in shastras. This is very important. If we do our
activities according to the dos and don�ts of shastras, it is karmayoga. If we do
karma yoga we are
sure to attain Moksham. Shastras are instructions given by God. He has told that
He liberates the one who faithfully follows His instructions. Once we have that
belief that
we are acting according to the stipulations of the Lord, He also will erase all
our sins and make us to reach our natural state of happiness,Moksham. In these
instructions
one is asked to eat, sleep and work. Nowhere the shastras ask us not to do
anything else. The person instructed [by shastras] could be a bachelor or married
or sanyasin
or a beast or bird. Whoever be, if the prescribed action is performed with a firm
belief that this will yield Moksham, that result will be achieved. A bath in this
pond with a belief
that it will only remove my body dirt, then this action will not get Moksham. But
same action with a firm belief that I will get Moksham, by bathing in this pond,
will get Moksham.
So a steadfast belief is to be there along with the vidhi.

So: Karma Yogam constitutes:

* Performing duties which are prescribed and NOT doing anything which is against
prescribed
* Belief in it and doing it as Bhagavan's viddhi that it's a means for moksham.
(eg: not having faith while bathing in holy waters, but just doing it because
it's prescribed!)
(eg: Marrying, having kids, performing family duties etc should be done as
Karma yogam, since it is prescribed and do it as a means
of moksham i.e just as duty).

Karma can be divided into three:

* Nitya Karma - to be practiced daily. Tharpanam, Daana-Dharama(Charity),
Festival celebration
* Naimitika Karma - to be performed due to certain reasons or in certain
occasions
* Kaamya Karma - Doing things with desire for material benefits, to achieve
certain goals eg: passing exam, marriage etc

All these karmas or actions are stipulated. These have to be done uninterruptedly.
Performing annual ceremonies [shraddham] for deceased forefathers [pithru],
celebrating festivals, etc.
are all Karma yoga. Why Sri Krishna is encouraging Arjuna to fight? Because it is
stipulated for him. He is asked to do what he learnt. So, Karma yoga can be
performed by anybody.
Sri Krishna lauds the greatness of Karma yoga in the next sloka.

2-40:
nehA-abhikrama nAso-asti ! Pratya-vAyo na vidyate!
svalpam apya-sya dharmasya! trAyateh mahato bhayAt!

"In this endeavor [karma yoga] there is no loss or lessening for a little
advancement on this path and can protect one from the most dangerous type of
fear."

In this slokam, Krishna expounds the benefit and greatness of Karma Yogam. Just
like a Parent tells a kid that what glory would be,
if he achieves 99% marks , to intrest the kid in studying, similarly Krishna
tells the greatness of Karma Yogam to Arjuna, before
explaining the details of Karma Yogam.

"NehA abikramoa-Nasao Asti" - There is no loss in this Karma yogam. eg.

unlike leaves which "lapse", this doesn't lapse.
It "carries" over it's benefits. For eg: if we follow for sometime and
discontinue, the benefits of whatever we did will not lapse.
One percent of work done in Krishna consciousness bears permanent results, so that
the next beginning is from the point of
two percent, whereas in material business, without a hundred percent profit there
is no success. or it's like writing an exam- attempt
an answer but even if you do not get the right answer or not complete it, even
then the examiner puts marks based on how much
you wrote correctly.
"pratyavAyo na vidyate" - Another fear is, if we stop karma in between, we incur
sins etc. Arjuna is scared that incuring sin would make
it a bigger issue and invite additional sins. Krishna says here that, there is no
need to fear and it does not happen that way, as long
as one performs duties with selfless spirit as a sense of duty for Moksham and not
for material gains etc.

"Svalpma apsya Dharmasya" - Even performing a little will still help. Atleast do
svalpa! (how kind of krishna!)

"TrAyateh Mahatoh BhayAt" - Doing the above can protect one from the greatest
danger and fear of samsara.

The Supreme Lord Krishna reveals that even the slightest, most minuscule effort
made regarding this karma yoga of performing actions without desiring fruitive
results is never in vain.
The word abhikrama is derived from arambha meaning any beginning as in any effort.
The word nasa means destruction as in loss of, thus the effort itself is the means
to a guaranteed
result. Not even is failure accrued when a righteous action is begun but is unable
to be completed due to circumstances and absolutely no negative effect will accrue
even when a righteous
action is interrupted at its very commencement. Even a the most minute righteous
action performed without desiring fruitive results saves one with spiritual
knowledge from the great fear
of the endless cycle of birth and death in the material existence. This same view
is further elaborated later in chapter six, verse 40 describing that in this world
or the next there is no loss or
dimunition for the aspirant.

2-41:
vyavasAyA-atmikA buddhir! eka-iha kuru-nandana!
Bahu-sAka hy anantAs-ca ! buddhayO-A'vyava-sAyinam!

"Those who are on this path[ with Moksham as objective] are resolute in purpose,
and their aim is one. O beloved child of the Kurus, the intelligence of those who
are irresolute [performing
kamya karmas]is many-branched."

So far, Lord has mentioned two key things about Karma Yoga : One is the
performer should do it without attachment to results (Labah-Alabah Jaya-Ajayaoh!)
& show equanimity
to joy & sorrow and the second is there is no dimunition of results (Na-iha-
Abhikramoh Nasao-Asti) even with some effort and also if the effort (Pratya
Vayoh na drishyateh) could
not be completed due to various reasons, there will be no Dosham. It will give
benefits till the extent it's done and protect one from the dangers of this
samsara.

Krishna splits karma into two types. One which is focussed on Moksham and other
on Kaamyam-material gains. Krishna says the
greatness of doing karma related to Moksham is superior and preferable to to
kaamyam gains. Now this may see tough - why should we
only focus on Moksha karmam? We have so many desires. To explain this further,
swami says, it's similar to schooling. Till Class 12,
we learn lot of subjects. But, from college, we focus on few subjects and as we
go further up in education, we focus on fewer subjects
and then finally in PHD , we focus on only ONE subject and one goal. Similarly,
in world, if we keep pursuing material desires, it keeps
growing and growing and we get mired into it without any end (education, marriage,
kids, fame, career etc) and dissipates our focus
on the actual goal (moksham and Brahmam). To avoid this, our focus should be on
that Karma which is on the path of Moksham.
Kaamyam Karma are variegated because there is no end to material desires. But,
the Moksha karma always remains the same(eka), since
it's never changing. Soul is the servant of God. Atman has total knowledge.
Atman�s nature is happiness. So atman cannot waste pursuits after trivial results.
If one remembers
these and performs the actions or karma with a steadfast mind, then that knowledge
will be one or same. Whereas since the kamya karmas are not performed with the
right
knowledge of atman, they will all be diversified and will not lead to a finite
result. Convergence only can lead to a single objective. So Arjuna is advised to
take up only those karmas,
which will get him Moksham. A clear and proper understanding of the atman alone
will enable to perform karma yoga.The key thing is the right disposition of
mind i.e "vyaavasayika-atmika buddhi" i.e knowledge of the true nature of soul
while doing any act and being focussed on pleasing the lord and not for material
gains.

One should be focussed (single minded - vyaavasayika) with the unshakeable

conviction and disposition of mind (buddhi) of
"atma swaaroopam" ( i.e i am subservient to the Lord, jeevatma has knowledge,
body and soul are different) and be focussed ONLY (eka)
on Moksham and not be many-branched or all over the place (bahushaaka) i.e
immersed in worldy desires, being stuck in material and part
spiritual pursuits or doing endless karmas for worldly desires and thoughts, it
will lead to nowhere and we will be stuck in samsara taking
repeated births. One who is not FIRMLY fixed in mind is diverted by various
types of fruitive acts.

The word vyavasaya derived from nischaya means certainty. The unshakeable
conviction one has of such a decisive nature is that which the aspirant of
salvation possesses and
which can be understood by the actions they perform. The strength of this
unshakeable conviction is directly connected to one's understanding of the eternal
reality of the soul's immortality.
Fragmented and not evolved is that mind which entertains ideas of performing
actions for the reaping of results. People of this type vaguely know that the soul
exists, although
mistakenly attributing it as being part of the body and no more knowledge is
required in their case as their material wishes for wealth and fame and even
heaven can be obtained without having accurate, precise knowledge of the actual
transcendental position of the eternal soul.

But on the other hand the conviction of certainty is unique in its singleness of
purpose and focused aim. All actions executed by such a living entity has for its
sole objective salvation and the
means is yoga which is the science of the individual consciousness attaining
communion with the Ultimate Consciousness. This is the essence of the Vedic
scriptures which lead to this
conclusion and such being the case there can arise only one unshakeable conviction
to one possessing spiritual insight. For the fulfilment of one single attainment
being salvation, all actions
are dedicated by one fixed in the firm resolve for salvation. Hence as the primary
objective of the Vedic scriptures is one, the firm resolve as regarding the
purpose of all actions can be but
one as in the case for example of the six different kinds of rituals called Darsa-
purnamasa. Three rituals are to be performed on the new moon and three are to be
performed on the full moon. In their performance they all differ in regards to
execution yet they may be said to constitute a single aim for when all are
directed to obtaining a single fruit all there seperate
differences may be understood as part of a whole.

Whereas in the case of those with fragmented and unfocused minds who engage in
various activities each intended to acquire some result such as heaven, wealth,
fame, power and so forth and so on the schemes are endless as the desires are
endless. Even the results are diverse as in the case again of the Darsa-purnamasa,
for although the rituals are directed to be performed for the obtainment of a
specific goal, yet they confer minor benefits as well such as good health, vigor
and long life. Thus it is stated that the mentality of those not evolved is
endless and ramifying.

The conclusion of this verse is that all nitya or daily rites and all naimittika
or occasional rites for specific times prescribed in the Vedic scriptures shall be
performed with the sole aim of
ultimate salvation as the purpose. Although each rite individually is capable of
giving its own temporary, material reward; but all such rewards are to be ignored
while holding focus solely on
salvation.

As for fruitive rites and rituals desiring some material benediction, these shall
be performed in the manner prescribed for the four varnas or classes of cultured
life being brahmana, ksatriya, vaisya, and sudra in the four asramas or stages of
cultured life being brahmacarya or celibate life, grihasta or married life,
vanaprastha or renunounced life and sannyasa or dedication and focus solely on the
Supreme Lord. Accordingly they should also resign the acquired results of their
efforts in favor of salvation.

In the next three verses will be seen that those who engage solely in fruitive
activities are condemned.

2-42: yAm imAm puspitAm vAcam pravadanty avi-pascitah! veda-vAda-ratAh-pArtha

nAnyad astiti vAdinah

2-43 kAm-AtmAnaha svarga-parA ! janma-karma-phala-pradAm kriyA-visesa-bahulAm

bhogAisvarya-gatim prati

2-44 bhog-Aiswarya prasaktAnAm tayApahrta cetasAm! vyavasAya-AtmikA buddhih

samAdhau-na-vidhIyateh!

Our desires can be categorized into three:

*This world desires - Lookoh Bina Ruchih! Different types of desires in this
world. Eating well, marrying, property, hobbies, career etc.
It's all based on misunderstanding that body and soul are the same.

*Swargam desires - This is the desire for swargam i.e enjoying other worlds
like devas. This is based on the understanding that
body and soul are different

*Moksham - This is the desire for Moksham i.e breaking the eternal cycle of
births.
 Thus earthly pleasures, heavenly pleasures and the endless pleasures in Moksham
are before us. Krishna divides this desires into two:

*Desires of this world and other world

*Desire for Moksham

He tells Arjuna that the various karmas performed for attaining the
earthly/heavenly pleasures, will lead one to nowhere. But a single-minded karma
with Moksham as target, will progress in a single direction and there will be no
need to do the karmas for the earthly/ heavenly benefits. That will be karma yoga.
Here we may think like this. All may not be interested in Moksham. Besides, if Sri
Krishna declares that by doing karma yoga one will soon get Moksham, many will
withdraw from practicing karma yoga or even listening to these lectures. People
will discourage younger ones from listening to Gita lecture as they may think that
Moksham will be attained immediately, and they may not be able to do the expected
domestic duties. So, it is emphasized that merely knowing Gita will not
immediately fetch Moksham and only after the prescribed life is over one will
attain Moksham.

In the previous slokam, Krishna mentioned that one needs to be focussed on the
desire for moksham and do duties accordingly. Now, a question arises on how we can
do this, while
living in this material plane, where we are forced to do material duties to
survive and thrive ??

Krishna responds that, by immersing only on material desires, we will definitely

NOT get anywhere close to Moksham.
But, if we focus on moksham and do all the worldly duties, Krishna will take
care of the material needs and we don't need to worry
about it. That is, by being focussed on Moksham and doing worldly duties, we
also get material needs fullfilled as a "byproduct".
Then what happens to our domestic compulsions and duties? So one may doubt
whether this sermon is practical. Actually, by practicing Karma Yoga as preached
by Sri Krishna one will
get all the comforts in this world as a bye-product. But karmas done with aim
for earthly/ heavenly comforts will never get Moksham. Sri Krishna clearly says
that all karmas with Moksham
as objective, will by the Grace of Sri Krishna, satisfy all the necessities in
this earth, besides guaranteeing Moksham. One need not aspire for these worldly
desires and Sri Krishna will take
care of all those. It is like one pounds paddy to get rice. In the process, one
sweats profusely. Seeing this the neighbor asks whether one was pounding to sweat.
Sweating was only a
bye-product and aim was not for sweating. Similarly, we should perform our
karmas with Moksham as the only objective and nothing else. Paramatma will on His
own take care of our
comforts in this earth also. This declaration is necessary for anyone to aspire
to do karma yoga.

Another example is, when a wealthy man is ready to give one Lakh rupees, if we
ask him 100 rupees, we only get 100Rs and waste the opportunity to get 1 Lakh.
This is similar
to asking the Lord for only material things and not Moksham. If we focus and
ask for Moksham, we would also get "material" things as part of it. (just like
100 is part of 1 Lakh!).
Another example is, in exam, if we target to get 80 marks, we may get 60, but if
we focus to get Cent percent, we have better chance of getting cent percent. It's
the same for Moksham,
which is the highest goal.

God is ready to give us the Ultimate- Moksham. The trivial benefits will
automatically follow suit. So Sri Krishna declares:
yam imam puspitam vacam pravadanty avipascitah veda-vada-ratah partha nanyad
astiti vadinah

"Men of small knowledge are very much attached to the flowery words of the Vedas,
which recommend various trivial activities for elevation to heavenly planets,
resultant good birth, power, and so forth�

Through all these slokas, Sri Krishna is instructing that all actions should be
performed with Moksham as the only purpose. Our aim should not be for the lower
benefits of comforts in this
world are other heavenly pleasures. Why does Sri Krishna say so? Firstly these
earthly/heavenly delights are trivial. They are transient in nature. The wealth
accumulated is not permanent.
What was comfortable yesterday may be irritating today. Thirdly, we are His
servants and so we should accept only what He ordains. Our service also should
only be for His pleasure.
By aspiring for lowly results, our attribute as His dependent is maligned.
Jeevatma is the servant or slave of Paramatma. Jeevatma is dependent on Paramatma.
So, it is necessary to
listen to What Sri Krishna orders and do the same. Every action of us should
please the Lord. By independently choosing a goal and doing karma to attain that,
will displease Him.
Thus these pleasures are trivial and momentary, and realizing we are in His
possession, we should never do any karma with results anything other than Moksham.
Though, this may
be accepted, it is not easy to drag away our actions from performing for petty
results. Even Alwars lament that the mind is pulled towards smaller pleasures. So
one cannot avoid this
struggle and only continuous efforts will make us to realize this. Never at
anytime think that this is impossible. As long we keep faith in Him, our efforts
in karmas for lowly benefits
will fade and we will perform all our actions only for Moksham. An action could be
done for smaller results or for lofty purpose and the attained results will be as
intended.

This material fruits are petty. The fruits of this desires are temporary (love
changes, property doesn't remain forever etc). Moreover, we are the Lord's
property (Jeevatma is subservient
to Paramatma by nature), so we should follow the path laid by the Lord, for our
benefit, rather than chasing petty and temporary things.

Ofcourse, it is not at all easy by any means to shed this material desires.
Even great Azhwars have written about the pull of the samsaric desires for Kama,
artha etc. This is a struggle
which we have to go through, with full faith in the Lord and not give up
easily.

Krishna says, a karma can be done with the intention of Moksham rather than
petty desires. We can do our daily duties with
this spirit. eg. Nuclear energy. Nuclear science can be used for good like
energy production but it can also be used for destruction.

Thus there are two sides of the coin. Therefore, the intention makes all the
difference. Similarly our karmas or actions could be intended for lowly benefits
and the same will be reaped.
But with an intention to achieve Moksham, the same karmas will yield not only
Moksham but the worldly happiness also.

If we perform actions with lowly intentions, then we will obtain only them and
we cannot avoid the recurring cycle of rebirths. Therefore, with a determination
to set goal as Moksham only,
Arjuna is advised to perform his duty. Apart from doing this way just because
Sri Krishna has told, Arjuna should have realized the temporary nature of the
worldly desires. We are able to
distinguish, in our daily life, what is good for us and what is bad. The
confusion emerges because we think atman and body are same. Since body gets
destroyed, our aim should be to do
good for the atman. Atman, like Paramatma, is in eternal bliss, but being a
captive in the body, is unable to attain its natural everlasting happiness.
Therefore, if this thought is always in
our mind, we can understand Karma Yoga properly. The true basic nature of
atman is necessary.

Ofcourse, the spirit of doing a karma in this sense requires the basic
understanding of sankya yoga which Krishna explained earlier
in this chapter i.e body and soul are not the same, soul is eternal and is
subservient to the Lord i,e ATMA SWAROOPAM.
Those who believe "svargam" is the greatest thing and pursue it in their karmas
, they do not get "vyavaSaytmika buddhi" (i.e fixed in the mind) i.,e controlled
mind and understanding
the true nature of soul and it's subservience to the Lord.

Who does Krishna call as Avi-pascitaha!(i.e one who have poor fund of
knowledge)? - These are people who know the Vedas, BUT
do not understand the true import of it!!. In vedas, there are lot of karma
kandas which tell the things to do to gain heaven, gain
children and other material benefits. These folks are "veda-vAda-ratAh" i.e
supposed followers of vedas. They argue (vAdinah) that
there is nothing else (na- Asti) in vedas, other than the fruitive activies
(karmas, sacrifices etc) that vedas recommend.
"puspitAm vAcam" - Why does krishna refer to flowery words? these words are
like flowers which fall away, but do not give any "fruits"
i.e the words of unintelligent people who say the purpose of vedas is to do
karmas for gaining heaven and other material things, their
words are merely flowery, but have no real fruits and do not reflect the true
import of vedas.

What is true import of vedas? There are two portions of vedas - Poorva bhagam
i.e Karma Kandam which explain all the yagnams,
karmas etc which provide guidance on the karmas (yagna, poojas ) which needs
to be done and includes Rig, Yagur,Sama,Atharva Vedas. The other portion(uttara
bhaagam)
is the jnana kanda which are upanishads etc which tell us to reach Brahman .
This is also called vedAnta (i.e way to reach brahman). KenoUpanishad, Taittriya
Upanishad etc ,
which refers to brahmam and ways to reach Brahman. The unintelligent focus
only on the karma kandam, but forget the true import of vedas which is to reach
brahman.

If we do activities for material things i,e sense gratification (kAm-

Atmanah!), opulent life (svarga-parA) ; Krishna refers to "svarga-Para",
 because when we are in material zone, "svargam" is considered the ultimate for
this people (and not moksham). These people
consider Swargam as the ultimate Parayanam(goal). When we do this activties,
it only ends us in taking repeated cycles of birth
and death i.e "janma-karma-phala-pradAm" i.e we may get heaven or hell , but
that only results in temporary enjoyment or pain and
the cycle keeps getting repeated. These are not "nityam" (not eternal).
Even if one achieves highest heavens, it is only a matter of
time, before one gets pushed back to the earth after the time is up. In the
43rd sloka He says that people do various karma for lowly objectives.
The mind would have been set on various ordinary desires. The term atman here
means mind. Kama means desires. So, kamatmana means our frequently changing
desires.
If there was only one want, it could be fulfilled. But the desires are ever
increasing and continuing. In this list of desires the final is swarga or heaven.
That is these persons
[so called Vedic scholars] claim swarga as the ultimate and final in happiness.
By repeatedly doing these types of karma, they will only yield rebirth as the
consequential benefits.
Sri Krishna indicates the cycle of rebirths after attaining heaven. If one
wants to get away from these cycles, then one has to do karma yoga without any
desire excepting Moksham.
Here we will explain this cycle to some extent. We are in this world now. We do
various karmas and earn papa [sin] and punya [virtues]. Papa leads us to hell or
naraka and punya
takes us to swarga. In both naraka and swarga our atman will get new bodies and
we will undergo sufferings and pleasures respectively. After the punya is
exhausted, we will be pushed
out of the heaven. This is an authoritative statement [in the Vedas]. The
person enjoying pleasures in heaven does not enjoy fully as the fear of being
pushed away [after the punya is over]
will be lingering in his mind. It is like in a case where a person usually gets
only ordinary buttermilk and rice for meals. One day he is told that he would get
sarkarai pongal [a delicious
sugar candy and rice preparation] for next ten days. When he is enjoying that
delicacy, he will always be remembering that this enjoyment is not permanent and
after the ten-day period
is over, he would get the ordinary buttermilk and rice only. This thought will
not allow him to enjoy the eating of delicacy fully. He may feel it was better to
continue with the ordinary food itself
and there was no need for this temporary spell of pleasure. This fear of being
pushed out is not there in Moksham, and this is what Sri Krishna tells Arjuna.
This is what Nammalwar in
Thiruvaimozhi says. Instead of enjoying in heaven in constant fear of being
pushed away one day, it is far better to avoid heaven. At least, if there was
nothing superior to heaven also one
could aspire for that happiness. Sri Krishna says that He would show Arjuna
better place for pleasure and so why set the mind in such cheap targets.

Janma-karma-phala-pradAm - A question comes up here? Do we take Birth due to

our Karmas ? or do we do karmas due to birth?
This is like asking whether the seed or the tree came first! So, the answer
is, it's a cycle with no beginning or end. Now, another
questions may come up, what was the first karma of Atma? was it paapam or
punyam?? Answer is, atma is nityam i.e it is birthless
and Anaadi. Krishna refers here to this "karma phalam" which
results(pradAm) in births(janma). We should remember that there is nothing like
first birth, as atman is eternal and there
 was not a time when it was non-existent. So the births also are in multitudes
and the swarga pala karma recommended by some Vedic pundits will result in the
continuation of this cycle of
births and karmas. Only a resolve to cling to the feet of the Lord will
divert our fickle mind from such attractions. Swami Vedantha Desika in his
Hayagreeva Sthothram says that when his
head is covered by the pollen of the Lord�s Lotus feet, why should he fall at
any mortal�s feet for favors and remedies? A steadfast surrender unto Him will
take care of all requirements in
this world for a comfortable life, besides yielding Moksham and cutting off
this cycle of rebirths.

Jeevatma is given "ahuthi" (i.e oblations) at five areas - Shraddhai,

Somam, vrushti, Annam and Repas for it to take birth in human
life. I.e when a Jeevatma's time is up in heavens , it gets pushed back from
Akasaham to Megam(clouds) and through rains it gets
pushed back to earth and through the grains(food), it finds itself in a man
and through his sperm, it deposits itself in the egg of woman
and takes birth as human. This is cycle which goes on foreover! his cycle of
births resemble yagna or homam. Just as ghee or havis is offered n the sacred fire
in a yagna, this
atman also is offered at many places. The birth of a child is described as
Panchagni Vidya Prakaranam in Upanishads. An atman after his tenure in swarga is
over is thrown out of swarga
and the atman dwells in the clouds. One day, in the decision of God, the
clouds make rain. The atman mingling in the rainy water reaches earth and feeds a
crop, say rice. The atman gets
into a grain of rice and after harvest, the rice is cooked in a house for
meal. This food is eaten by someone and later, enters the womb of a woman and
takes birth as a child, who could be
male or female. Thus the atman resided in space, cloud, rainwater, grains and
womb and then takes the body of a child and is born. The born child grows,
performs karmas and earns papa
and punya and accordingly reaches hell or heaven and after the papa/punya is
expended, again pushed out to start the next cycle. We have to therefore learn
that we will have to do our
karma without attachment to these smaller benefits, which will take us only to
heaven, only to be born again after sometime. We will have to breakaway from this
cycle.

kriyA-visEsa-bahulAm - They do pompous ceremonies, endless karmas, activities

in pursuit of material gains. All of this just to
for sense enjoyment and progress towards material gains.

bhOg-Aiswarya-prasaktAnam - People who are attached to Bhogam, Aiswaryam and

in a material plane; And NOT rooted in the
understanding that Body and Soul are different, Body is temporary, the
Soul's nature is servitude to the lord, it's goal is to get out
of this life-death cycle - these people are condemned forever.
TiruppanAzhwar in this AMalandipaaran pasuram "Mandipaay..."
mentions about monkeys who jumps from tree to tree eating fruits half here,
half there and compares us to these monkeys. When
we go to Tiruvenkgadam, we go with similar desires which keeps increasing and
changing everytime we go there and the Lord is
kind enough to do it, but we are never satisfied. Like Agni 's
characterisitic "Analaaha", there is no end to our desire, we keep
swallowing and ask more and more.
 The ignorant, whose knowledge is little, and who have as their sole aim the
attainment of enjoyment and power, speak the flowery language i.e., having its
flowers (show) only as fruits, which look apparently beautiful at first sight.
They rejoice in the letter of the Vedas i.e., they are attached to heaven and such
other results (promised in the Karma-kanda of the Vedas). They say that there is
nothing else, owing to their intense attachment to these results. They say that
there is no fruit superior to heaven etc. They are full of worldly desires and
their minds are highly attached to secular desires. They hanker for heaven, i.e.
think of the enjoyment of the felicities of heaven, after which one can again have
rebirth which offers again the opportunity to perform varied rites devoid of true
knowledge and leads towards the attainment of enjoyments and power once again.
With regard to those who cling to pleasure and power and whose understanding is
contaminated by that flowery speech relating to pleasure and lordly powers, the
aforesaid mental disposition characterised by resolution, will not arise in their
Samadhi. Samadhi here means the mind. The knowledge of the self will not arise in
such minds. In the minds of these persons, there cannot arise the mental
disposition that looks on all Vedic rituals as means for liberation based on the
determined conviction about the real form of the self. Hence, in an aspirant for
liberation, there should be no attachment to rituals out of the conviction that
they are meant for the acquisition of objects of desire only. It may be questioned
why the Vedas, which have more of love for Jivas than thousands of parents, and
which are endeavouring to save the Jivas, should prescribe in this way rites whose
fruits are infinitesimal and which produce only new births. It can also be asked
if it is proper to abandon what is given in the Vedas. Sri Krsna replies to these
questions.

O! Partha, the unwise, who rejoice in the letter of the Vedas, say, 'There is
nothing else.' They are full only of wordly desires and they hanker for heaven.
They speak flowery words which offer rebirth as the fruit of work. They look upon
the Vedas as consisting entirely of varied rites for the attainment of pleasure
and power. Those who cling so to pleasure and power are attracted by that speech
(offering heavenly rewards) and are unable to develop the resolute will of a
concentrated mind.

In the 42nd sloka, He mentioned that some Vedic Pundits claim in flowery language
that swarga is the ultimate goal for the atman. In the 43rd sloka He explains how
all these karmas will lead one to earthly wealth only. In the 44th sloka, He says
that such people, who pursue karmas for worldly wealth, will never realize the
real nature of atman. If one understands atman is different from body, one will
not give that importance to the body. But these worldly wealth are all related to
body only. Therefore, these karmas will enable only recurring births and remain in
the birth cycle. So, atman chinthana or contemplating on atman is necessary to
break away from this cycle. This step will lead to reaching Brahman or God. These
people are not going to get the wisdom, if they are absorbed in karmas leading to
swarga. Which wisdom? The wisdom or gyana that atman and body are different, that
the atman is eternal and indestructible, that the atman nature is everlasting
happiness and that the atman is servant of the Lord. Thiruppanalwar describes in
his Amalanadhipiran in the 3rd hymn, mandhi pai vada venkata.. We see a tree here.
Lots of birds perch and eat the fruits. After the fruits are exhausted, they
migrate to another tree. When we go to Thirumala we notice monkeys. They jump from
one tree to another. The monkeys mentioned by Alwar in the hymn are people like
us, our Acharyas emphatically mention. Because we possess same qualities. Just as
monkeys jump off from one tree after exhausting the fruits, we also seek various
boons from the Lord Venkatesa. The Lord also thinking that next time that person
might pray for Moksham, grants the smaller desires. But that person comes with
more earthly desires next time. A villager visited a city. His friends cautioned
him that in the city you should purchase anything only after bargaining. They told
that he should bargain for 50% of the seller�s price. He came to the city and
wanted to purchase an article and the seller demanded Rs.100. villager remembered
the advice of his friends and bargained for Rs.50. The seller felt it was too low
and said he would agree for Rs.70. Immediately, the villager asked for Rs.35.
Puzzled the seller said he may as well give it free. Quick came the bargain from
the villager; whether he would give two such articles! In a similar way we never
get satisfied with what we have and our demands are ever growing. Like the monkeys
hopping tree after tree. The fire in yagna is called anala. It will consume
anything without a limit. Our mind also is in a way like that, never satisfied
with what was given. We never say enough for the accumulation of wealth. We should
earn to give the needy and poor. But we accumulate for our children without a
limit. Our mind is trained to calculate how much more we should earn and how to
amass wealth. We surely know what is enough for us, but we are greedy and want to
amass more and more. If only we could devote our attention to the welfare of atman
instead of body, we would have achieved great results. We are comforting the body
in shade while allowing the atman to suffer in the hot sun. That is we are keeping
the body in wealth and comforts. It should be the other way. But we never do that
and our mind is engaged in these worldly wealth and happiness all the time losing
even our sleep. Sri Krishna therefore tells Arjuna that by thinking of these
earthly pleasures and planning how to attain, such minds have no scope for
thinking what is good for the soul. Naturally, they can never do karma yoga and
consequently, Moksham is denied to them. That means they will be in the birth-
death cycle and earn papa and punya. To expend these more and more births will be
needed. So only by doing one�s duty with detachment and determination, one can
come away from the cycle of births. This is the substance of 44th sloka.

*****
Extract from Gita Bhashyam Commentary for verses 42, 43, 44 :

The word puspitam meaning flowery or that whose fruit is no more than the flower
itself and therefore although flowery language may be pleasant to hear it is
merely a superficial pleasure in the same way it is pleasant to gaze upon a flower
but what is actually gained from it is negligible. Thus those of little
understanding lacking spiritual intelligence discourse on that which concerns the
acquisition of power and wealth.

The words veda-vada-ratah defines those who are addicted to the specific sections
of the Vedic scriptures which prescribe activities to receive rewards like
celestial worlds with heavenly delights.

The words anyad astiti vadinah defines those who contend that no higher goal
exists beyond the heavenly planets.

The word kamatmanah defines those whose minds are always seeking enjoyment
engrossed in material sense gratification.

The words svarga-parah defines those whose attention is always focused on

attaining enjoyments in the heavenly worlds.

The words janma-karma-phala-pradam defines that which relates to activities which

would result in being born again into the material existence due to having to
accept the rewards of one's past actions.

The word kriya-visesha-bahulam defines those discussions regarding the manifold

rites and rituals required to be performed successfully in order to aquire
opulence and power.
To those then who are addicted to wealth and power. To those whose light of
understanding is dimmed. To those who are captivated by the thought of obtaining
opulence and power and are raptly interested in the discussion of all subjects
related to acquiring opulence and power; then no determined resolve as that which
is mentioned in verse 41 will be able to manifest in their minds.

The word samadhi is a permanent meditative state of mind and when achieved it can
be likened to the mind for the mind is where spiritual knowledge is collected,
contemplated and comprehended and where consciousness of a superior nature is
attained. This is indicated by the word samadhiyate a derivative of the root word
samadhi. The understanding is that at no time ever does spiritual knowledge come
to those whose minds are engrossed in mere desire for wealth and power. The
conviction one has to obtain temporal material objects is not of the same quality
as the conviction one has who is determined to free themselves from the material
existence forever. All activities for them either practical or esoteric are but
the means to accomplish this goal and attain salvation and hence those who have
qualified in this way are very careful not to connect themselves with any kama-
karmas or actions which bring rise to carnal desires so as not to cause any
impediments in their spiritual progress.

Hence, in an aspirant for liberation, there should be no attachment to rituals out

of the conviction that they are meant for the acquisition of objects of desire
only. It may be questioned why the Vedas, which have more of love for Jivas than
thousands of parents, and which are endeavouring to save the Jivas, should
prescribe in this way rites whose fruits are infinitesimal and which produce only
new births. It can also be asked if it is proper to abandon what is given in the
Vedas. Sri Krsna replies to these questions in next verses.

2.45
trai-gunya-visaya veda nis-trai-gunyo bhav-arjuna
nir-dvandvo nitya-sattva-sthah: niryoga-ksema atmavan

"The Vedas prescribe for all the three qualities found in men. O Arjuna, become
apart from these three modes. Be free from all dualities and from all anxieties
for gain and preservation, and
be established in the self."

In the 42nd, 43rd and 44th slokas it was told that some learn Vedas and argue that
swarga or heaven is the ultimate to be attained. Sri Krishna tells Arjuna that he
should ignore karmas in the Vedas that yield the smaller rewards like swarga and
concentrate to attain Moksham or Vaikunta Prapthi. Arjuna asked which are those
karmas he should ignore. Sri Krishna intended the karmas like Jyotish Homam, etc.
All these karmas yield swarga prapthi or begetting children or destroying enemies
and so on. Sri Krishna wants Arjuna to set his objective on the superior Moksham
and not on these trivial rewards. Arjuna now asks after all these karmas, which
are intended for swarga etc., are also prescribed in Vedas, then how can he ignore
them? Vedas have recommended these acts and Vedas will never advocate wrong
things. It is said that what good a thousand mothers and fathers cannot do to a
person, Vedas do to us. Vedas will never cheat us. So how can we disregard acts or
karmas prescribed in Vedas? The second question is, we have to follow all the
commands in the Vedas. We are to faithfully follow the instructions in the
Shastras and perform the dos and avoid the don�ts. These karmas resulting in
swarga are prescribed in shastras and so how can Sri Krishna ask to ignore these
karmas? Once we start ignoring such commands of Vedas, soon we will discard all
the acts prescribed in the Vedas. Thus the two questions :one Vedas speak only
truth and will never divert anyone to wrong path and so how can anyone ignore any
commands in Vedas. Second, by saying that one should not do karmas for achieving
swarga, though prescribed in the Vedas, will not the defect of disobeying Vedas
occur? This also will lead to discrimination and discarding the entire Vedas. If
the rewards like heaven are of such an impermanent nature then why do the Vedas
which are
eternally perfect and beneficial for all beings enjoin practices aimed at
achieving heavenly spheres.These doubts of Arjuna are responded in the 45th and
46th slokas.

Vedas is not just for one category of people, but for everybody! i.e it includes
everybody who have the three qualities (sattva, rajas, tamas). But, you Arjuna,
should get away from
rajah and tamas guna and be placed in the Sattva platform only. Here we see the
word traigunya indicating the three qualities of material nature being goodness,
passion and ignorance.
This term refers to the three groups of living entities characterised under the
influence of these three aforementioned qualities. Vedic scriptures deals with the
three modes of material nature which are goodness, passion and ignorance and all
beings are born into these three modes of material nature. Some beings have a
preponderance for goodness, others for passion and others for ignorance while some
are mixed. These modes are conditioned within the mind and they typify the three
types of created beings. With exception of the Upanisads the Vedic scriptures
dealing with the three modes gives prescribed activities and their results.

If the Vedic scriptures did not address these three classes according to their
predilections by prescribing the appropriate method for attainment of the heavenly
spheres, then those living entities under the influence of passion and ignorance
would be adverse to goodness unwittingly hindering their own progress. Also they
would be in the dark as to how to advance themselves from their present position
and being lost compounded by being full of desires they would fall into
degradation falsely fancying it to lead the way to their goal; and in vain they
would be ruined.

Whatsoever one desires to obtain in heaven the prescription is enjoined for them
to achieve it and the description of the various rewards are eulogised as well as
the rituals for their fulfilment. If the Vedas were not to reveal and elaborate a
way for those within the three modes to benefit themselves according to the three
modes of material nature. Then those locked in the cycle of birth and death would
forfeit both their opportunities. Firstly unaware of the reward of liberation
beyond the three modes and thus being oblivious to it would miss it altogether and
secondly if their was no material goal which they could strive for they would lose
faith in spiritual knowledge without rituals and practices giving them the means
to acquire their cherished goals such as heavenly delights and thus they would
lose both chances bequeathed to them with birth into material existence. So it is
justly so that the Vedic scriptures deal with the three modes of material nature
as they explain the rituals that bring benefits for all those subject to the
influence of these modes.

For example, imagine a person having no faith in Vedas. He wanted to get rid of
his enemy but could not succeed. He came across a Vedic scholar and he sought the
scholar�s advice. He recommended sena yagna. This person though not believing in
Vedas, wanted to give that advice a try. His enemy was vanquished. Then he wanted
money and this time scholar recommended another karma and after performing that
wealth accumulated. Now, this person slowly started having faith in the Vedas. As
time passed, his desires also multiplied and every time he resorted to various
karmas in the Vedas and sincerely performed and got satisfied. He aspired for
swarga and got it. But later found that also was limited and so sought the advice
of Vedic scholars for permanent happiness free from all miseries. He realized
that Karma yoga or Gyana yoga or Bhakthi yoga would yield Moksham. This method was
required to correct a non-believer. This method is not applicable to people like
Arjuna who have already surrendered to the Lord. Therefore, Sri Krishna tells
Arjuna that the Vedas are meant for all three types-satva, rajo and tamo- of
persons.

Imagine a mother having three children. One is very submissive and good mannered.
The second is a rough and arrogant. Third one is lazy. The mother is common to all
the three. The
methods used by the mother to get things done from each child will vary. For
example if the first child tries to eat something that should be avoided, a mere
warning will do. Whereas for
the second child, the mother will allow the child to eat and later on when the
child complains of stomach disorder, she would give the advice and correct to
avoid such foods. This example
is quoted by Pillai Lokacharya and his brother Azhgiya Manavalaperumal
Nayanar.Now, the first child cannot complain that the mother was partial and she
allowed the other child to eat
that avoidable food. So, Vedas being common to all sorts of people, that is,
variety of people endowed with satva, rajo and tamo guanas, the Lord cannot ask
the same karma to be
performed by all.

Hence the Vedic scriptures contain all that the three classification of living
entities possessing different qualities could desire. But ideally one should free
themselves from passion and ignorance and devote oneself to increasing the
quality of goodness fully. This increase should be pure without any dilution of
passion and ignorance all intermixture should be fully purged. The word
nirdvandvah means free from duality, devoid of any influence of material nature.
Nitya-sattva-sthah is one who is ever wedded to increasing goodness without any
trace of passion and ignorance. How is this to be accomplished? By being nir-
yoga-ksema meaning one is completely unconcerned about acquiring any other
advantage apart from the realisation of the soul and the means to effect that
end. By this method one becomes atmavan or established in the soul. If one
conducts oneself in this manner and remains fixed, the influence of passion and
ignorance
will cease and goodness will become predominant.

It may be put forth that one may become indifferent to heavenly delights but that
the basic requirements for human existence such as food, clothing and shelter
which are also veritable modifications of the three modes of material nature are
impossible to ignore and become indifferent too. In answer to this Lord Krishna
explains to be free from dualities like praise and blame, heat and cold, pleasure
and pain. Being free from them means being unattached to them. How is this to be
done? By enduring them and becoming established in pure spiritual consciousness.
Its characteristic is patience and endurance uninfluenced by passion or covered by
ignorance. One should always be tempered by patience for one without patience is
easily overpowered by passion and ignorance and becomes uncontrolled and fearful
in situations involving the three modes of material nature. So we should overcome
the hindrances of passion and ignorance and maintain a balanced state of
equilibrium.

But in all this one with worldly possessions desirous of increasing and protecting
them may wonder how they may maintain themselves in the material nature. To this
Lord Krishna reiterates niryoga-ksema become free from conceptions of acquisition
and preservation. But how then would one sustain their lives? By atmavan firmly
established in spiritual consciousness of the soul. The essence is to understand
that the Supreme Lord is the fulfiller and bestower of all desires. So one should
only seek His refuge and accept His shelter. Never fear nor seek any other succour
from any other source for the Supreme Lord will provide all sustenance and
maintenance to those who understanding Him are fully surrendered.

Nirdvandva: Dvandam is duality. Nirdvandam is non-duality. What is it? We see

everything in pairs : Happiness-Sorrow, Birth-death; Gain-Loss etc (we have seen
in earlier sloka on
how to bear duality.. suka dukha samey krtva, laabah-Alaabah , Jaya-Ajayau). So,
Nirdvanda moksham is treat this duality as equal and bear with equanimity. We have
to train ourselves to
pass these pairs. Another intepretation is, we see duality in this life only. So
bypassing this samsaram or lifecycles, and reaching Moksham. So our aim is to
achieve nirdvandvo. But in our
daily life we come across these pairs regularly and react accordingly! Isn't it
extremely difficult! How can we avoid these pairs then?

nis-trai-gunyo:This is explained in the next words in the 45th sloka. In the

beginning of this sloka He told that Arjuna should be without the three gunas or
qualities. This does NOT mean that
Arjuna should be without all the three-satva, rajo and tamo qualities; but avoid
rajo and tamo gunas alone. So a person without the three gunas- that is without
the rajo and tamo qualities-
can passover the dualities or pairs or become nirdvandvo. We feel we are attacked
by the pairs of victory-defeat, happiness-sorrow and profit-loss, because of the
inherent rajo and tamo
qualities.

nitya-sattva-sthah: By training ourselves in satva guna, we can resist the impact

of the pairs. The pairs cannot be avoided in our lives, we should remember, but we
can avoid the influence
of them on us. Just as we cannot avoid mosquitoes but we guard ourselves against
mosquito bite by various methods. Sri Krishna also suggests two methods to resist
the influence of the
pairs on us. One, by avoiding the trigunya or discarding rajo and tamo qualities.
The second is to cultivate the satva quality in us. This two-pronged approach will
enable us to overcome the
impact of the pairs. Now Arjuna asks Sri Krishna how to identify these three
qualities in him and how to manage them? Sri Krishna smiled, as these qualities
are not physically
identifiable. But He suggests a method for that also.

niryoga-ksema : He says one should be niryoga-ksema atmavan. In Sanskrit yogam

means receiving what is not possessed. Kshemam means protecting what is possessed.
Here
Sri Krishna advises that other than atman, do not aspire to possess anything else
and do not desire to retain what is possessed. Desireless on yoga kshemam,
excepting atman, will
make one nistrai-gunyo and nitya-sattva-stho. Because the desire to acquire makes
us to employ our rajo guna. We get angry with all those impeding our desire. On
the other hand,
if we can discard that desire to acquire, then there is no room for passion, anger
and jealousy. Niryogakshema will reduce rajo and tamo qualities.

Atmavan- What about cultivating satva quality? that is always be thoughtful of the
atman. This will grow satva quality and we can easily resist the influence of the
pairs.

Summarizing, atmavan and niryogakshema will make one nistraigunyo and nithya
satvo. This will make one nirdvandvo, which is essential to reach Moksham. The
elimination of rajo and tamo qualities and developing satva quality depend on our
food habits.

2.46
yaavan artha udapaane sarvatah: samplutohdakE
taavan sarveshu vedesu brahmanasya vijanatah

In the preceding sloka Sri Krishna advised Arjuna to contemplate on the atman only
and to discard passion to acquire or retain material benefits. By doing these
Arjuna can eliminate rajo and
tamo qualities and develop satva quality. This will result Arjuna being immune to
the pairs � happiness and sorrow, victory and defeat and gain or loss. Arjuna is
commanded to take
initiatives to achieve these. Arjuna has doubts, that when everything is
mentioned in vedas, why should Krishna tell him to ignore the material benefits
provided by Vedas and select
what is related to Brahman? Vedas are supreme. Isn't it? Why should Vedas tell
it and then Krishna is telling to ignore it? Why doesn't the Vedas provide only
what is ultimate, instead
of giving Swargam, Putra Kameshti Yagnam and other tips (rituals etc) which are
for material benefits? The reason is, ALL of us are living in a material plane
and each one of us (except
very rare exceptions) have some desire or other (whether it is wealth, property,
Son, knowledge etc), so Vedas are kind to help us in this process. Krishna is
repeating that this desires
will keep us in a endless cycle of material world and that we should focus on
getting out of this, by taking the appropriate portions of Vedas. This
continuous exhortation will atleast help
a few of us to realize it and stop chasing more new material desires and limit our
existing desires Or atleast realize the importance giving attention to the needs
of the soul. Also Krishna is
telling Arjuna not to consider what the vedas are telling for all, but just focus
on what Krishna is telling him. Now citing an example Sri Krishna tells in the
46th sloka:

"Water in a reservoir is common to all kinds of people and purposes and at all
times. Similarly, all the Vedas serve all and brahmana selects the one needed by
him."

Sri Krishna says that His commands in the Vedas are for all types of people, just
as a mother is common to her various children. So, Arjuna should pick up what is
applicable to him. He now
cites an example. Let us consider river Ganges or Kaveri or a large lake where
water from various rivers is stored. There are many ghats in the river or lake.
People of various requirements
are at these ghats. One wants to get his thirst quenched. Another wants to have a
bath, and so on. Even for the person who wants to quench his thirst, he can take
water to the extent he
needs. Also, he can drink the quantity his palms can collect. One cannot complain
that he is not drinking all the water in the river or lake, just because so much
water is available. Because,
he has to take water to the extent to quench the thirst only and cannot take more.
He also cannot complain that there should be water in the river to his requirement
only. The water in the
river or lake is meant for all and at all times. Also, the water is required for
not only drinking but for other uses also. Similarly the commands in the Vedas are
for all types of people with
various degree of the triguna �satva, rajo and tamo qualities. Vedas are also
meant for the people in various eras or yugas �kritha, thretha, dwapara and kali
yugas. It is also meant
for persons at various stages in life like bramhachari [bachelor], grahastha
[familied persons], vanaprastha [secluded life] and sanyasi [renounced]. It is
meant for both males and females,
young and old, learned and the ignorant. So, everyone should accept what is
suited or prescribed for him. Sri Krishna now advises Arjuna not to resort to some
karmas as he is not
suited for those. Arjuna is having the satva quality and the other two �rajo and
tamo- are absent in him. Arjuna should fight to establish dharma. At the same
time, he should not fight
to gain inferior rewards like swarga, but for obtaining Moksham. He should not
fight for acquiring the kingdom or for enjoying regal comforts. Besides, Arjuna
being His cousin,
who else could be dearer to be preached to cultivate satva quality? Thus, Sri
Krishna preached that Moksham was the appropriate path for Arjuna in this
juncture.

We may not be in the same high level as Arjuna and so it may be difficult to
relinquish our desires. We can write down our desires and review them periodically
to see whether we have
renounced any as preached in Gita. We can also note the dos and don�ts, Sri
Krishna has advised and review all those where we have drifted away from His
advice.
Small progresses achieved are great steps in the path Sri Krishna has shown to us.

Sri Krishna further says that all the Vedas prescribe the karmas for all types of
people and a brahmana should follow those suitable and applicable to him. Here the
word brahmana does not
indicate a Brahmin as a caste member. Any person who is desirous of reaching the
Brahman as mentioned in the Vedas is addressed as Brahmana. Such persons should
follow the
commands in Vedas, which will take them to the Paramatman. All other destinations
should be treated as mere impediments in reaching Moksham and they should be
avoided.
Any karma, which takes one to swarga or other worlds for enjoyment, will prevent
the person from reaching Moksham till that tenure was over and to that extent they
become
obstacles in the path for eternal happiness. Avoid all those objectives of
inferior results. They are the techniques of rajo and tamo quality persons. So
advices Sri Krishna
and induces Arjuna to fight for dharma with Moksham as the end result.

It must be understood that not everything written in the Vedic scriptures is

necessary for all the three classifications of living entities. Some injunctions
apply only to those possessing qualities
of passion and ignorance and some apply only to those solely possessing the
qualities of goodness. The rituals and sacrifices mentioned in the karma-kanda
division of the Vedic literature
are to encourage gradual development of self-realization. And the purpose of self-
realization is clearly stated in the Fifteenth Chapter of the Bhagavad-gita
(15.15): the purpose of studying the
Vedas is to know Lord Krsna, the primeval cause of everything. So, self-
realization means understanding Krsna and one's eternal relationship with Him.One
should follow that portion of the
Vedas to perform activities that are most pleasing to Lord Krishna which is in the
best interests of all beings. It is not that one must just adopt everything that
is said in the Vedas. One should
never do activities against the injunctions of the Vedic scriptures but according
to qualification and circumstances one must follow what is prescribed in the
Vedas. For example certain rituals
such as the agnihotra are prescribed to be performed in the Vedas; but they are
prescribed for married householders. They are not to be performed by sannyasis.
Also celibacy is prescribed
in the Vedic scriptures but it is prescribed for brahmacaris and sannyasis. It is
not prescribed for married householders. So it is not that everything in the Vedas
is to be followed by everyone
although all the four orders must certainly follow the Vedas but according to ones
ashram. This is the discrimination regarding this matter. Lord Krishna gives the
example here that just as a
great reservoir of water answers the purpose of a well and when water is flowing
to the brim on all sides there is only a small amount required to one thirsty to
allay their thirst in the same
way only that much need be taken from the Vedic scriptures as may be required.
Hence it can be clearly ascertained that from all the Vedic scriptures only that
which leads to the realisation
of the Ultimate Truth needs to be chosen by those who are in complete knowledge.
What is then necessary for one in goodness aspiring for this is revealed in the
next verse.

2.47
karmany eva-adhikaras te ma phalesu kadacana
ma karma-phala-hetur bhu: ma te sango astv akarmani

"You have ONLY right to perform your prescribed duty, but you have no rights for
the fruits of action. Never consider yourself the cause of the results of your
activities, and never be inactive."

This sloka is very sweet to listen to but most difficult to follow in practice.
Why Sri Krishna told this sloka and what is the connection to the previous sloka?

In the earlier slokas 45 & 46, Krishna mentioned to Arjuna that , he can't take
everything in Vedas and follow it, since Vedas is like a river and for everybody.
But, just like we use river
water as per our individual use, Arjuna should use those aspects of veda, which
is specifically suited to him i.e. he should follow the sattvic ones (ones which
reach him to brahman and
not the ones which are for material desires). Arjuna has a question here -
Krishna is telling him to pick specific part of vedas - So, can Arjuna ignore what
he doesn't feel like?
This is a challenge. Sri Krishna is advising him to discard some commands of
Vedas. So can he discard any? If someone is asked to follow all in a book then
there is no problem. But if same person is told that some in that book are not
meant for him, then he thinks that he has the discretion to choose any and discard
some, as he likes. There are so many daily karmas prescribed like the simple ones:
speak the truth, do not steal, etc. These are also prescribed in the Vedas. Can
anyone discard these basic tenets also? Can we discard daily routines like Pooja
for the God? So, there is every possibility of total confusion in following Vedas.
Also whichever karma is being performed, the objective will always be lingering in
mind. As a reply to all these doubts, Sri Krishna mentions this 47th sloka. He
says, Arjuna has right to do ONLY his karma . ONLY(te) emphasizes that he has no
RIGHT on the RESULTS. He says,
"phalesu" -> numerous results/fruits. arjuna should not be thinking he has any
right on all the numerous fruits.
Karma-Phala->results of the work; hetur->responsible/ownership; ma-bhuh->do not :
Do not think you are the cause for the results.
Akarmani-> Never be inactive. Ma-teh-Sangah-Astu -> Do not associate :
Do not associate anytime with inactivity.

You have only Right for doing your presribed duty; You have no right for the
fruits of the action
Do not think that you are the cause of the results of your activities; But,at
the same time, do not ever associate with inactivity.

This is very difficult to understand. Every thing we do, again, everything we do

-> even simple acts such as turning on TV is with the expectation for some result
or working for
money .. everything we do is with expectation for result. So, why is Krishna
saying like this? Even a dull-headed person will not move a finger unless some
results are there. So it might surprise us as to why Sri Krishna is advising like
this. We should note that Sri Krishna does not say Arjuna should do without
expecting any results. Actually we should link this with the previous sloka and
understand that one should contemplate on atman and making the atman to reach
Moksham alone should be the result we should expect in every karma performed. Sri
Krishna is not saying that we should not aspire for results, but asks not to
desire for inferior rewards but aspire to reach the Paramatman for all our
actions.

In the next line of the sloka it is said that Arjuna should not be the cause of
any results. We are to perform the action and even though we may not aspire for a
result, unless we perform, the
results are not going to be there. If in a game the player is asked not to bother
about results, the player may ponder as to why he should play. What Sri Krishna
means, when He says that
one should not be the cause for a result, is that one should not think that one
was responsible for the results.

Inaction should not be there. Result may or may not be but when we do a karma we
should think that we are not doing that karma for an inferior reward and we should
never think that we are responsible for that reward. Arjuna then feels that
instead of this elaboration, he could as well remain passive and thereby avoid any
result. This Sri Krishna prohibits. Arjuna cannot sit idle; he has to fight in the
battle. But he should not desire for swarga or victory.

Let us delve into why Sri Krishna is advising that we should not expect or desire
for results. We should be clear first as to what we need in this world. If we
frequently change our needs we can never reach the destination. Our objective
should be that beyond which there is nothing else, that which will give us
everlasting experience and that which will yield supreme feeling. The experience
in this world indicates to us that happiness and sorrow are mixed. Therefore we
have to elevate ourselves to higher planes and reach Paramatman for everlasting
pleasure. This should be our objective. This is not small happiness. This will
never be lost or decay. It is not going to end after some time. Once we have
decided on this aim, all our actions should be targeted to reach this goal only.
Any deviation in this will make us miss the objective. Any action for any other
target will only waste our time and energy. This is what Sri Krishna explains to
Arjuna. He should do his duty and that only is going to realize him the
Paramatman. We have to perform duties prescribed for us. We have to do our duties.
Follow the righteous path. Speak the truth. Be helpful to others. Do not malign
others. Cultivate the real traits of atman. By doing all these we will follow the
path shown by Sri Krishna and surely we will secure the results He indicated. We
can do these acts like speaking truth only or following righteous path, for other
benefits also. As an example digging to create a pond for the benefit of the
society is a righteous act. By doing so one may get position or wealth. But if the
same person can also think that by doing this act, he is going to make available
water for many devotees in whom He resides and so this will please Paramatman and
so He will receive him to His Domain. So a choice exists. We can perform a
commendable act for smaller rewards like position or wealth, or for sublime
rewards like pleasing the God. We should choose the latter. Here, Sri Krishna is
encouraging Arjuna to fight to reach Moksham. Arjuna should have his aim as
reaching the feet of the Lord and fight in the battle.
That is why Sri Krishna tells that Arjuna has right only for the duty- karmanyeva.

Now, Arjuna enquires that if Sri Krishna is telling that he is not the cause for
results of his action, then will not the normal concept of relation between cause
and action be faulted? It appears that what Sri Krishna tells is against our daily
observations. If a person hits a person and is produced in a court, he cannot
escape punishment by saying that he was not responsible for the injury suffered by
the other. So one can never runaway from the results of an action. If the battle
is won, it will mean that Arjuna was responsible for that victory. If this is not
accepted then it will result in a mindless act. Result and action have to be
always together only. Then why Sri Krishna is advising the other way? Swami
Ramanuja in his Gita Bhashyam and Swami Vedantha Desika in his Tatparya Chandrika
explain these. In karmanyeva adhikara, the word adhikara indicates the thought
�mine� or � I am doing�. Where this thought should be and where it should not be?
When one is doing his duty he should have this thought that it is his duty and
that he is doing his duty. So this right � adhikara- and the thought that right is
being exercised should be there while performing one�s duty. But when a result is
there he should not claim it as a right and be inert to the results. Sri Krishna
therefore does not say that cause and action are not related. He only says that
while doing a duty, one cannot claim one was responsible for the result. If in the
battle Arjuna wins it is no doubt that Arjuna was responsible for that. But he
should never think that he is responsible for the outcome. With the feeling that
one is not responsible for the result, one should do a duty. This feeling is quite
difficult to bring to practice. The advantages of such a feeling are brought out
in the next sloka. We should perform our duty for superior goal and at the same
time we should always remember that we are not responsible for the end results. If
we are not responsible for the results of our action, why should we do any action?
Why not remain inactive? Sri Krishna says that He never said that we are not
responsible for the results, but commands that we should not perform our duty with
the thought that we are responsible for the results. Arjuna asks what is wrong if
he assumed or thought that he was responsible for the results? Sri Krishna
counters Arjuna whether could he ever say that for any result of any action, he
alone was responsible? For any action it is the teamwork, which gets results. In
the Shastras it is said that for any action five entities are needed. They are
Paramatma, Jeevatma, body, organs and Pranavayu [Oxygen]. Team effort of all these
only can result in any action. When this is the position, how can anyone claim
that he has done? So there is nothing wrong in assuming that he has not performed
that action. Arjuna accepting this asks whether he, being one of the five, can
assume at least 20% was his contribution? Sri Krishna denies this and says that in
this Universe everything perform to His orders and so it would be better to say
that He was responsible for all actions. If we analyze we can realize that one
alone is not responsible for any action.

e.g. A good example is .. When a person reaches a destination on time, he claims

"he came on time!", but when that same person comes late, he normally gives a
reason "THere was traffic jam or somebody
called and he got delayed etc"!! So, when he came "on time", even then he was not
the sole reason.

(Extract from Gita Bhashyam:

Lord Krishna instructs Arjuna that for one who is fixed in goodness, whose sole
aim is for liberation; the routine of performing daily duties, occasional duties
and fruit bearing duties should be performed automatically and whatever recompense
assigned to each of them should not be hankered for desiring rewards and benefits
or else it becomes fruitive. The desire for reward and benefits has a binding
effect keeping one bound in the material existence. But free from these
impediments the same action performed as worship to the Supreme Lord becomes the
veritable means to secure liberation. Therefore be devoid of motive for actions
nor desire to reap the reward from actions. Though all living entities are acting
their part in this world, those who are situated in goodness aspiring for
liberation are considered not to be entangled as so. It can be understood that
when one eats the hunger one had is appeased and the desire is satisfied as well;
yet one would not consider theirself as the cause of the appeasal and
satisfaction.
)

2.48:
yoga-sthah kuru karmani sangam tyaktva dhananjaya
siddhy-asiddhyoh samo bhutva samatvam yoga ucyate

"Perform your duty equipoised, O Arjuna, abandoning all attachment to success or

failure. Such equanimity is called yoga."

yoga-sthah--steadfast in yoga; kuru--perform; karmani--your duties; sangam--

attachment; tyaktva--having abandoned; dhananjaya--O Dhananjaya; siddhi-
asiddhyoh--success and failure;
samah--the same; bhutva--having become; samatvam--evenness of mind; yogah--yoga;
ucyate--is called.

Established in yoga and renouncing attachment to all accompanying results one

should engage in actions as a matter of duty to the best of one's ability
completely unconcerned with success
and failure. This equipoised condition of the mind keeps it peaceful and steady in
the face of all adversity and balanced and calm in the fulfilment of any actions.

In this 48th sloka Sri Krishna mentions yoga. It means considering victory and
defeat alike without differentiation. The person who attains such a mind of
tranquility and in whom the mind is in
harmony is called yogi. Arjuna should be one among such yogis. We see here a large
tree and the big Anaimalai rock. They represent steadfastness. Nothing can shake
these. Similarly we
should also be firm. Just because others talk, we should not lose our heart. By
desiring various rewards our weakness is exhibited. Today this is required,
tomorrow we need that, if we do this
we may get that reward, if we do that we may get a different reward- like this we
are advised by so many people. By losing our minds and getting distracted we will
become nervous.
We should decide whether we want a strong mind or a weak one? By listening to all
sorts of suggestions our mind gets weaker. We should firmly believe that whatever
we need will all be
granted by the Lord. The relationship between a devotee and God should not be
commercial. Devotee has to establish his rights and God will certainly perform His
duty. Both have duties
and rights. Our resolute should be that we are devoted to Him and we will do only
what pleases Him. Our objective is to reach Him. This must be our resolution. With
this thought we should
perform our duties. When this is done there is no need to establish our rights.
God Himself will grant all those.

When we do our duty we should have a resolute and balanced mind to either victory
or defeat arising as a result of that karma. What is balanced approach to victory
or defeat? Abandoning
attachment � sangam tyaktva-one should perform his duty. That is we should be free
from any attachment to the result of our action. Such detachment from result will
enable the karma to be
done properly. Here we have to see important aspects. In our daily life we notice
that only if we have interest in the result, we get enthusiasm to perform a task.
A student keeps his aim as
securing 99% in the exam and this drives him to study harder. But what Sri Krishna
is telling here is exact opposite. Don�t have attachment on the result, if the
work is to be properly done.
There appears to be contradiction to convention we notice in this world. Will not
Sri Krishna�s advice induce laziness and indifference? We have to note here what
is the result expected?
By aiming for the ordinary worldly rewards, our efforts will be more by aspiring
for those. But when we want to reach Him, we should be away from these petty
rewards. We reap that only
which we keep as objective in our mind. So the supreme goal of reaching His feet
should be our aim and we should not care for other results. We can see some
examples as how we can
perform better by not attaching to the result. If a person�s father, let us say,
has chest pain in the midnight. All relatives are crying. The person himself is
totally agitated. In this state of mind the person is unable to find means to take
his father to hospital. Just at that time as Godsend, the person�s friend comes
and surveying the situation he does the correct actions to get the ambulance,
doctor and medicines. The family is relieved from the misery. How the friend could
make these arrangements while the person could not? Because in this case the
person�s father was suffering and the attachment of the person to the patient
could not enable the person to do what his friend could do. The friend on the
other hand had no such attachments and his aim, a noble one, was to help his
friend. Attachment brings in anxiety. While detachment ensured calm and quite
approach. We might have kept important documents in a cabinet and if the keys are
misplaced, we will find very difficult to search for the keys. This is because we
know the importance of the document inside the cabinet and so the anxiousness to
retrieve the documents will disable our proper approach. But a person not knowing
the contents in the cabinet, will be able to find the keys and get the cabinet
opened. We can see our cricket team. A player may be performing excellently. But
when he is made the captain of the team, his performance goes down. Why? Because
now his mind is on the results to get the team perform well, to ensure coherent
approach, etc. This attachment to the result of team performing well disables the
player and performance goes down. Some players in this type of situation also
perform well, which means they have followed the principle enunciated in the Gita.
So if we get attached to rewards then this balanced approach will not be there.

2.49
durena hy avaram karma buddhi-yogAd dhananjaya
buddhau saranam anviccha kripanah phala-hetavah

"Action with attachment is far inferior, O Arjuna, to action done with evenness of
mind. Seek refuge in evenness of mind. Miserable are they who act with a motive
for results."
Earlier Krishna told that we have right only to do our duty. But when we perform a
duty, it should not be mere an action. That is it should not be a mere ritual. Our
intellect should also be
associated with that karma. What type of intellect should be there? We are NOT
doing this karma for trivial rewards but for a supreme purpose of Moksham. We
should be having an equitable
approach on the results arising out of the action. With such a mind the duty will
be performed well. Without this thought in mind if the karma is done it will be
mere ritual. So, our intellect forms
an important part in karma. Sri Krishna shows the difference in a karma one does
with this intellect and without. With such noble mind the karma is also noble.
Without this sublime thought
any action performed is regarded as very low. This will result in rebirths.

A person who thinks he is responsible for swarga or victory/loss in karma, is a

krupana or underprivileged and he is going to have rebirths. Whereas with the
intellect that he is not responsible
for the rewards, the karma is noble. An action performed without involving the
intellect � a mere ritual- is considered very inferior. So, Arjuna is advised that
applying his intellect in the action
that he is not aspiring for trivial rewards like swarga, he should do his duty. He
should resort to this type of understanding. The person who thinks he is
responsible for rewards will have rebirth.
So do the duty with the understanding that he is not responsible for the result
and perform the duty. We have right only to do the karma and we should not aspire
for results. Do the duty with
the conscience that � I am not doing this karma�.The karma is to be done by Arjuna
only and the rewards also will be for Arjuna. But while doing the karma he should
do the duty with total
detachment to the results. We can also see what happens if we do a work with
conscience and without.

A good example of this is the incident quoted in Srimad Bhagavatam on Krishna's

request for food to Brahmans and when being refused, going to their wives with the
same request.
(Note that , this is just an example and it's important to understand the truth
behind it and not just get stuck in the example, without understanding it's
purport!)
Though the Brahmins were learned and knew Sri Krishna as the God, they never
applied their mind as to what for they were performing the yagna and who was to be
appeased in the yagna. Thus they were doing karma without applying their
intellect. The uneducated ladies on the other hand were so much devoted to Sri
Krishna that they could not bear the feeling He was hungry and rushed. These women
did not perform great yagnas but had the greatest devotion. Whereas the Brahmins
daily performed yagna to invoke God. But they became mere ritual and so they never
received His blessings. This was because the intellect that the yagna was being
performed to please God and He Himself as Sri Krishna was asking for food, was
missing. So mere learning is of no use and similarly, mere ritual also is waste.

We also while chanting Sri Rama, Sri Krishna and Sri Govinda, should be conscious
that these are His names and by uttering these we are pleasing Him and
Namasankeerthanam [singing God�s names] is our duty. This will elevate the mere
uttering to a noble karma.

One performing actions with the thought of receiving rewards gets the desired
resultant. This appears positive but it is repeatedly denounced. Why? Because
actions performed due to selfish
motives are inferior to actions performed due to selfless motives. Selfless
motives are balanced in equanimity. Equanimity possesses a determinate
consciousness. Because of this reality
one should seek the shelter of evenness of mind in equanimity. Actions performed
with fruitive motivations are far inferior to actions performed as a matter of
duty. The mind of those whose actions are performed as a matter of duty are not
disturbed or unbalanced by delusions of rewards gained or lost. The activities
performed in spiritual intelligence removes all suffering in the world and leads
to liberation from the material existence. Contrarily activities performed for the
acquisition of rewards assuredly results in suffering and affliction in the
material existence. Phala-hetavah are those who sole motivation is dictated be the
prospects of reward. It should be understood that such living entities are krpanah
or pitiable due to the fact but acting in this way they are imprisoned in the
material existence unable to attain their spiritual nature.

Thus, when an act is being done, take refuge in Buddhi (evenness of mind). Refuge
means abode. Live in that buddhi, is the meaning. "miserable are they who act
with a motive for
results": it means, "those who act with attachment to the results etc are
miserable and they will continue in samsara".

For all living entities the Supreme Lord is the only refuge. When this realisation
finally dawns upon the intellect of a living entity whether they are ignorant,
wise or liberated they surrender unto
the Supreme Lord without reservation. Those who in delusion consider themselves
the same as the Supreme Lord Krishna who is distinctly different due to His
inconceivable potencies and
transcendental attributes, descend to the hellish worlds of darkness without a
doubt. They are doomed to eternal damnation in hellish conditions.

Kripanah refers to those who are unable to understand the meaning of nishkama-
karma-yoga. Such people are attached to the fruits of their activities, and
consequently, they are sometimes happy and sometimes distressed. This topic has
been explained at length in Brihad-aranyaka Upanishad. Once, there was a great
assembly of realised sages, maharshis and brahmarshis in the royal court of Janaka
Maharaja. Janaka Maharaja, assisted by his royal servants, brought hundreds of
milk-giving cows along with their beautiful calves to that assembly. The horns of
the cows were encased in gold and their hooves in silver. Beautiful cloth
decorated with golden ornaments graced their backs. Folding his hands, Janaka
Maharaja addressed the sages with great humility. "Whoever among you is brahma-
vetta (a knower of brahma), I beg you to come and accept these cows."

All assembled there began to whisper amongst themselves. No one dared come forward
to establish himself as brahmavett a and take the cows. Again, Janaka Maharaja
looked towards them, with all seriousness. This time the maharshi Yajnavalkya got
up and told his students, "O brahmacaris, take these cows to my ashrama."

Hearing this, the other maharshis objected, saying, "Are you brahma-vetta?"

Maharshi Yajnavalkya said, "I offer my obeisances at the feet of those who are
brahma-vetta. If you want to examine me or ask any question, please do so."

The various sages asked different questions and Yajnavalkya Maharshi gave them
befitting answers. At last, the greatly learned Gargi humbly inquired, "Who is a
kripana and who is a brahmana?"

Yajnavalkya Maharshi's response to this was: yo va etad aksharam gargy

aviditvasmal lokat praiti sa kripanah (Brihad- aranyaka Upanishad 3.8.10). "O
Gargi, that person is a kripana (miser) who leaves this world without knowing Shri
Bhagavan, who is Acyuta, the Infallible Absolute Reality."

In Shrimad-Bhagavatam (6.9.49) it is said: kripanah . . . gunavastu- drik.

"Kripanas are those who consider that the ultimate reality consists only of sense
objects produced from the material modes." Furthermore, it is stated in Shrimad-
Bhagavatam (11.19.44): kripano yo 'jitendriyah. "A kripana is a person who has no
control over his senses."

2.50
buddhi-yukto jahatiha ubhe sukrita-duskrte
tasmad yogaya yujyasva yogah karmasu kausalam

After pointing out the defects of performing optional activities which are not
essential, Lord Krishna extols the virtues of equanimity in that it neutralises
all reactions without a doubt both positive and negative. Therefore everyone
should make a diligent endeavour to achieve this consciousness of equanimity. For
one expertly engaged in actions which do not incur reactions on their path to
attain liberation form the material existence and the ultimate truth is the
highest skill.

A deed done for a sublime cause elevates the doer. If the deed is done with the
thought that it would please God, it is Karma yoga. So while doing karma or deed,
our intellect or buddhi has to be involved. The buddhi or understanding should be
that we are not doing the karma for inferior rewards like swarga. The karma is not
being done by us. This karma will please God. These thoughts or understandings are
needed while doing any karma. Instead if it is done as a mere karma, it will
engage the person in rebirths. The thought or understanding that we are doing
karma as a devotion to Him and we have no ambition for swarga or material comforts
in this world, will make God to grant Himself all our needs. When we request God
for anything it would be limited but if God Himself grants it would be profuse.
So, instead of praying God to grant this or that, we should leave all our
requirements to His judgment and devote ourselves in His service. This is a basic
tenet of Karma yoga.

In the preceding 47th, 48th and 49th slokas, Sri Krishna explained the difference
in mere karma as a ritual and karma with intellect involved. The latter is
superior. So, He advises Arjuna to resort to this understanding while doing karma.
While fighting in the battle, he should have the understanding that this is his
karma and by doing so he would please Sri Krishna. By pleasing Him, Arjuna will
get all happiness. We have to see sloka 50. In the 50th and 51st slokas Sri
Krishna mentions two rewards. In sloka 50 He says all undesirables will be
destroyed from us. In sloka 51 He says we will get our desires fulfilled. It is
usual for anyone to wish that things he disliked were all destroyed and get only
things he liked. But the things disliked and things liked vary from person to
person. Universally there should be something, which is liked by all, and
something else hated by all. All like devotion to Him and reaching His feet. All
would dislike what does not please God. There should not be difference in this
common like and dislike. We should avoid the rebirths and associated miseries in
life. Without the fluctuation of happiness and sorrow, but only everlasting
happiness at His feet is what we should aspire for.

Here yoga is the buddhi or understanding that the karma is being done not for
inferior objectives but only as a devotion to Him. So, Sri Krishna advises Arjuna
to strive for this yoga. In any work we do our intellect should be involved. When
a mother feeds her child, though milk is fed, her thought that she is its mother
is always there. So this becomes a noble one. In contrast, the commercially
available milk does not establish a relation between the child and the mother.
This is an inferior act as mere feeding is done. An action by itself cannot
elevate a person unless the intellect also is involved. Iha means while doing the
karma. With proper understanding or buddhi that the karma is being done as a
devotion to Him and not for any inferior rewards, when the person is doing the
karma yoga � here itself- he relinquishes both punya and papa. Therefore Arjuna
should strive to get that buddhi. Arjuna should fight, as it is his dharma. By
doing that he should realize he will be pleasing the Lord. Pleasing Him will make
this life happy and bring in the eternal happiness by reaching the feet of God.
But a thought that this fight will enable him to experience blood smeared victory
and kingdom, will bring rebirths and the associated miseries. Kausalam is talent.
Sri Krishna says that both papa and punya are expended. How can doing karma
nullify our papa and punya? How are these related? These doubts may arise. How our
performing karma destroys the invisible papa and punya? This is one query.
In Athimanushastavam, Kooratalwan says that in this world punya or papa is related
to His feeling of happiness and unhappiness. It is all right papa is destroyed,
but why should the punya also
be got rid of? After all everybody is trying to acquire punya. Why then Sri
Krishna says punya as well as papa will be removed? We should know what are punya
and papa. We do certain karma and they may bring punya for us. Some other deeds
may bring papa. These are not written anywhere as we do various deeds whether any
are for punya or papa. But these are engraved in Him. They cannot be wiped out nor
there will be any misappropriation of one�s papa and punya are accounted for
someone else. If our deed pleases Him, they are punya. If our deeds are
displeasing to Him, then they bring papa. This will raise the doubt why then we
should remove the happiness in Him i.e. punya? We should remember that our goal is
to reach His feet and get
Moksham. For that goal, the ordinary delights in this world as well as the
pleasure in swarga are all impediments. It is like a person arrested is in
fetters. Whether that person will be happy if
the fetters are golden instead of iron fetters? So, when Moksham is the objective,
both papa and punya have to be avoided. By acquiring punya one goes to swarga and
by papa actions one
goes to naraka. In either case, one does not go to Moksham. Therefore one has to
avoid the karmas yielding either punya or papa. If punya was just an entity we
could avoid that, but when
punya means God�s happiness, should we avoid that also?

During Mohini Avataaram, Devas prayed Him for Amrut to have immortality. But they
never prayed for His feet and permanent happiness in His Company. Had they
requested Him, His
happiness would have been the ultimate and total. Though He would be happy that we
by doing punya karma we did not go to naraka, He would feel happiest if we seek
His feet. By doing
jyotishhomam he sought swarga and God will be definitely pleased to grant him. But
there will be a small resentment that instead of praying for Him, the person has
demanded only swarga.
Though the person has followed the Vedas and performed His commands only, the
person has ignored the Vedanta and not aspired for Moksham and to this extent God
will have a small
unhappiness. Therefore karmas, which will fetch punya, have to be avoided. From
this we have to learn a minute lesson. If we pray Him to get Him, He is fully
happy. But if we pray Him for
anything else, Lord is not that happy.

He, who is established in EVENNESS OF MIND in the performance of actions,

relinquishes good and evil karmas which have accumulated from time immemorial
causing bondage
endlessly. Therefore, acquire this aforesaid evenness of mind (Buddhi Yoga).
Yoga is skill in action. That is, this evenness of mind when one is engaged in
action, is possible through
great skill i.e ability.

2.51
karma-jam buddhi-yukta hi phalam tyaktva manisinah:
janma-bandha-vinir-muktah padam gacchanty anaa-mayam

Those who possess this evenness of mind while performing actions and relinquish
their fruits, are freed from the bondage of rebirth and go to the region beyond
all ills. "Hi" means that
this dictum or teaching is well known in all the upanishads. How actions are able
to turn out to be the means of liberation are being now given. Those with
spiritual intelligence who relinquish all
fruitive desires for the results of all actions, perform in righteousness
activities as an offering unto the Supreme Lord are blessed with self-realisation,
and being released from the bondage of birth and death they being liberated attain
the eternal and everlasting spiritual worlds (SriVaikuntam) of the Supreme Lord
Krishna.

Amayam means illness and Anaa-mayam means the place or position without illness.
That is placement in Vaikunta. The one who does the karma yoga with his buddhi or
consciously,
reaches the place free of illness i.e.anaa-mayam. Men discarding the karmas by
which they will obtain inferior results, and by doing the karma with buddhi or
intellect- that they will not do a
karma for ordinary rewards but for the highest reward of Moksham, the karma is
done as a devotion to God- will get the superior results. For this they are to be
released from their shackles
or bandham and obtain the never-to-return position (vinir-muktah). The birth and
death are shackles and the karma yoga destroys these anishta or undesirables.
Then, gets the ishtam or
desirable of the highest reward of Moksham where one does not face any miseries.

Padam can mean the feet of the Lord . "Vishnoh Padeh paramey madhva utsah:"
or His abode, Sri Vaikuntam:
" tad vishnoh paramam padam sada pashyanti surayo diviva chakshur-atatam , tad
vipraso vipanyavo jagrivamsaha, samindhate vishnor yat paramam padam"
(Just as the sun's rays in the sky are extended to the mundane vision, so in the
same way the wise and learned devotees always see the supreme abode of Lord
Vishnu. Because those highly
praiseworthy and spiritually awake brahmanas are able to see the spiritual world,
they are also able to reveal that supreme abode of Lord Vishnu." (Rig Veda
1.22.20) )

By combining both we can interpret that by clinging to His feet we can reach His
abode, Vaikuntam or Moksham. By seeking refuge at His feet our fetters or bandham
in this world are eliminated. For this we have to perform karma yoga without
aspiring for inferior rewards and with conscience that it is done as a devotion to
Him.

Like the same type of food, however tasty it might be, produces aversion, by doing
karmas for inferior rewards our birth gets repeated and produces distaste. Whereas
in Moksham he appears
afresh every moment and our experience also is fascinating every moment. Namo
namo bavati jayamanaha � so says Upanishad. He appears afresh every time we look
at Him. The Lord is
decorated everyday differently and it fascinates us every time we look at Him.
Ornaments, attires, garlands, vehicles and even the prasad are changed daily. He
is purana or very ancient but
at the same time He appears anew everytime and graces us. Such persons attain
Moksham. The Lord of this place does this important duty of getting us the
Moksham. We can see how an
atman goes from a body to Moksham and how Thirumogur Apthan is helping the atman
in getting that highest reward.

In Chandogya and Brihadaranya Upanishads and in Alwars� hymns Archiradi marg is

explained. Atman is residing in a very minute form in the heart. Let us assume
that after innumerous births
all papa and punya have been expended. After this the journey of the atman starts.
All the shackles of papa and punya acquired not only in this life of 70 or 80
years but of the innumerous birth
cycles experienced by the atman and which have been there binding us to this
world are to be cut off now. Just as His birth removed the shackles in His parents
Vasudeva and Devaki, karma
yoga with dedication to His feet cuts off these bondages. There is a small hole on
the top of our head. When a child is born this spot can be felt but later as the
child is daily bathed, skull
covers this spot. This spot is called Brahma ranthram. From the heart to this
Brahma ranthram there is a nerve called sushoomna nadi. Normally this passage is
dark and one day the Lord
illuminates the entire path for the atman to take the journey. Out of the 101
nerves, the Lord identifies the sushoomna nadi as the route for the soul to take
the journey. The soul with His
help now pierces the Brahma ranthram and goes on archiradi marg. The Lord gives
the atman a minute body to escape as the body made of the five elements is cast
off in this world.
Archit means jyoti or light. This brilliantly lit up route is there to the atman.
Just as a person struggles when from darkness he is brought to bright light, the
atman also is dazed. Now comes
the Sri Kalamega Perumal. He is also called Sri Marga Bandhu or Vazhithunai
Perumal. As a friend and guide Thirumogur Apthan will lead us on this grand
voyage. Like the clouds,
He sprinkles water, which is His compassion, on the entire route to make the Atman
feel comfortable. Nammalwar wanted to reach the Holy Feet of the Lord and remain
in service in
Vaikuntam. We also can cling to the lotus feet of the Sri Kalamega Perumal praised
by Alwar. Such is the splendor His idol and all should come here and experience
the bliss.

In this context, it's useful to note Varaha Charama Slokam, where the Lord states,
When our body, mind, intellect and vital organs are properly functioning and in
our control, if we surrender at the Divine feet of Sri Varaha Perumal, then, when
we are in our death bed, when we can not even remember His name nor our body and
mind are in our control, Sri Varaha assures that He would remember and with a
helping hand would take us to Moksham.

sthithE manasi susvasthE sarIrE sathi yO nara:

dhAthusAmyE sthithE smarthA visvarUpam cha maamajam (1)
tathastham mriyamANam thu kAshtA paashaNa sannibham
aham smarAmi madh bhaktham nayAmi paramAm gathim (2)

(Meaning ):Oh Bhumi Devi ! The entire universe is my body (sarIram ) . I do not
have births or deaths . When my bhakthAs with mahA visvAsam surrender to me,
while they are still in a
state of tranquil mind and healthy body and reflect about Me as as SarvAdharan
( root cause of all) , NiyanthA ( one who commands from within ) sarva sEshi
( the ultimate ), aasrayaNeeyan
( one who is fit to be worshipped ) , Sarva VyApthan (all-pervasive ) and Nithya
sannihithan ( One who is always near ) , THEN I think of them at their last
moments, when they are totally
unconscious like a log or a stone and lead them by archirAdhi maargam to My parama
padham and bless them to have nithya kaimkarya bhAgyam to Me there .

The liberated living entities seek that place where there are no material
miseries. The Bhagavatam says (Bhag. 10.14.58) :
samasrita ye padapallava-plavam mahat-padam punya-yaso murareh
bhavambudhir vatsa-padam param padam padam padam yad vipadam na tesam

"For one who has accepted the boat of the lotus feet of the Lord, who is the
shelter of the cosmic manifestation and is famous as Mukunda or the giver of
mukti, the ocean of the material
world is like the water contained in a calf's hoofprint. Param padam, or the place
where there are no material miseries, or Vaikuntha, is his goal, not the place
where there is danger in every
step of life."

Owing to ignorance, one does not know that this material world is a miserable
place where there are dangers at every step. Out of ignorance only, less
intelligent persons try to adjust to the
situation by fruitive activities, thinking that the resultant actions will make
them happy. They do not know that no kind of material body anywhere within the
universe can give life without
miseries. The miseries of life, namely birth, death, old age and diseases, are
present everywhere within the material world. But one who understands his real
constitutional position as the
eternal servitor of the Lord, and thus knows the position of the Personality of
Godhead, engages himself in the transcendental loving service of the Lord.
Consequently he becomes qualified
to enter into the Vaikuntha planets, where there is neither material, miserable
life nor the influence of time and death. To know one's constitutional position
means to know also the sublime
position of the Lord. One who wrongly thinks that the living entity's position and
the Lord's position are on the same level is to be understood to be in darkness
and therefore unable to engage himself in the devotional service of the Lord. He
becomes a lord himself and thus paves the way for the repetition of birth and
death. But one who, understanding that his position is to serve, transfers himself
to the service of the Lord, at once becomes eligible for Vaikunthaloka. Service
for the cause of the Lord is called karma-yoga or buddhi-yoga, or in plain words,
devotional service to the Lord.

2.52
yada te moha-kalilam buddhir vyati-tarisyati
tada gantasi nirvedam srotavyasya srutasya ca

[ADD] When your intelligence transcends the taints of delusion then you will
censure yourself for what is heard and what is yet to be heard [ /ADD]

52nd sloka is the last sloka on Karma yoga. Earlier by some slokas the everlasting
nature of atman was told. From 39th sloka Karma yoga was described. In that
sequence this is the
last sloka.

Lord says that Arjuna would regret and feel ashamed about the petty things he is
attached and running around and ignoring the reality of what needs to be pursued,
after hearing what Krishna
has already said and will be saying in the next slokas. His i.e his buddhi
(intelligence) will get out (vyati-tarisyati) of Moham (delusion) and Kalilam and
at that time, he will reach (gantasi) nirvedam(sad, ashamed) after hearing what
Krishna has said so far (srutasya) and will say (strotavyasya).

Sri Krishna tells Arjuna that he is going to get disgusted with himself for having
clung to various things and which, his mind should have concentrated, were ignored
all these days. His intellect was confused all these days. Moham means confusion.
When his buddhi comes out of this confusion, at that time he will get nirvedam
i.e. he will start hating himself. When he is going to attain this state? After
having heard all that Sri Krishna told and all that He is going to tell in due
course. Sri Krishna had told him that he was attached to various things and in the
coming slokas He is going to further explain on this subject. Hearing both, Arjuna
is going to get nirvedam or get disgusted and blame himself. �Where I should have
attachment, I did not and where I should not have attachment, I had�. This is
going to be Arjuna�s lamentation. Our various actions were all targeted for
inferior rewards. Did we aspire for such low objectives? Such aversion is going to
overtake. We should have attachment to the Lord. Our atman should have been
serving Him only. Discarding these noble things in life we have been after all
inferior objectives. We desired all those which were impediments to Moksham and
which were all temporary and transient. Mourning such actions of us is nirvedam.
So far we have understood that karma performed with detachment and with our buddhi
or conscience involved, our papa and punya are eradicated. With the elimination of
papa and punya , rebirths are eliminated. By avoiding rebirth we reach God�s feet.

Nammalwar says [2.x]: Pattrilan Isanum , Muttravam Ninrann, Patrilayaay, avan

Mutril Adange! the Lord does not desire anything else but only us. When will we
reach Him is His thought
always. Therefore we should also discard our desires in other things and cling to
His feet. Our query is that He is somewhere and after so much of time if we
suddenly fall at His feet, will He
accept? He is so great and will He not kick us out for not coming to Him all these
days? In Srimad Ramayana, Vibheeshana was somewhere else. When he sought refuge in
Sri Rama,
he was not driven away. Whoever be, if he comes and falls at His feet, the Lord
never drives him away.

In this context, it's useful to note the slokam on Sudarshan Azhwar. The Discus
held by the Lord in His right hand eliminates all our sins.
Spurath sahasrara sikhathi theevram Sudarsanam bhaskara koti thulyam l
surad visam prana vinasi Vishno: chakram sadaham saranam prabadye ll

From all these we understand that the Lord is desirous of taking us to His domain.
We should also have identical desire but we concentrated on inferior rewards.
Pondering over this only will induce nirvedam and Arjuna will start disliking his
behavior all these days. Our buddhi is contaminated. As long as papa and punya are
there our buddhi will be like this only. Just as we cannot see our image clearly
if the mirror has dust on it, with polluted mind we cannot perform any yoga
properly; we cannot distinguish truth from falsehood. Which is thyajyam
[rejectable] and which is upadheyam [acceptable] will not be known. This is what
He calls mohakalinam. This is a great question before all of us. We cannot decide
what we want. If all are asked to demand only one, which cannot be changed later,
there will be total silence. We can never be firm in what we want and the
requirement changes every moment. Do we want education or employment or good
family orwealth? We can never be decisive. This is one type. But what Arjuna is
told is that he should discard all the small and ordinary benefits like victory,
swarga, etc, and desire only the feet of Sri Krishna. Thus the supreme goal will
be unique or singular while the inferior rewards will be many and in multitude. We
should reject the multitudes and accept the unique. This is rational knowledge.
That is we are able to distinguish our acceptable and rejectable. In Sanskrit this
is called thyajya upadeya gyan or viveka gyan. Once this moha kalinam is jumped
over, nirvedam steps in and we start blaming ourselves for desiring such trivial
things in life and having wasted our time. This disgust is a necessary step to
reach Him. This only will make one to perform karma yoga with buddhi. Therefore
from this 52nd sloka we understood all those multiple desires we should discard
and contemplate on the unique desire to reach His feet by detached karma yoga.
After this Sri Krishna starts His sermon on Gyana Yoga with introduction.

************

Summary of slokas covered in Second Chapter so far:

Sri Krishna, in Gita tells about Moksham in two parts and in two situations.
Our Ultimate goal is to reach the feet of Paramatman. But suddenly we cannot jump
to that height. Therefore it is
necessary to understand our atman. With this knowledge we should practice Karma
yoga uninterruptedly. What is the knowledge about atman? This was detailed from
12th sloka to 37th sloka
in 2nd Chapter. Thereafter, He started telling about Karma yoga. In the 38th sloka
He explained how a karma yogi would perceive equitably victory/defeat, profit/loss
and happiness/sorrow
i.e "Sukha Dukha, Samey krtva, Labah-Alabau Jaya-Ajayau". With this as
introduction, from 39th sloka He explained Karma yoga (Esha teh Bhitah Sankey..).
So we see two steps.

First is to realize Paramatman. Before that we have to realize our atman. This is
called atma sakshatkaram. That is possessing clear understanding of Atma. Nothing
more is required to clarify atman- this clarity should be possessed. This will be
like seeing atman and so is called atma sakshatkaram. To reach this state what is
needed? Three things are needed. One, the ordinary knowledge about atman. This
only will mature to get atma sakshatkaram. This is a basic knowledge about atman.
Once this knowledge is acquired, then we do karma without attachment or with
detachment. This Karma yoga should be continuously performed. This will enable to
eliminate the contaminations in our mind or intellect. Why this contamination was
there?

As long as papa and punya are there this pollution will be there. Confusion is the
contamination. What is the confusion? Which is to be discarded and which is to be
adhered to? This lack of
knowledge to differentiate, is the confusion. As long as this knowledge is not
acquired, the knowledge about atman is not going to ripen. Because we have to
adhere to atman and leave all
others. Thus the mind or buddhi is contaminated. Without the ripening or maturing
of knowledge we cannot get atma sakshatkaram. To get this we have to meditate on
the atman
uninterruptedly. To meditate continuously we require serene mind.
Like an automobile requires clear petrol and clean carburetor for smooth running,
a serene mind is needed. Rational knowledge of on what we should have attachment
and on which we should
be detached should be there. In a confused mind meditation is impossible. Without
meditation, we cannot get atma sakshatkaram. We can visualize this as stairway.
By performing Karma yoga we can eradicate papa and punya. Eliminating papa and
punya will facilitate to clear the confusion in our minds as to which are to be
adhered to and which are to
be discarded, and the mind is serene. Serene mind will allow proper meditation on
atman. This will lead to atma sakshatkaram. With clear and full understanding of
atman, the inner motive
force of atman �Paramatman- will be realized. This requires Bhakti yoga. This will
be explained in the 7th, 8th and 9th Chapters. That will be the ultimate and final
step.

So reaching Paramatman by Bhakti yoga is one part. Since we do not have the
ability to go direct to Paramatman, we have to acquire knowledge about Jeevatman.
This Jeevatma
sakshatkaram is another part. To get this we require doing continuous meditation,
which is called Gyana yoga. This requires unpolluted intellect and so we have to
get rid of papa and punya.
This needs performing Karma yoga. For this basic knowledge about atman is
necessary. That is why Sri Krishna sermonized on the basic nature of atman from
12th to 37th sloka of Chapter II.
We can recall that He told that atman is everlasting, it is different from body,
it is an embodiment of gyana or knowledge, it is full of bliss, it cannot be
destroyed, it is indivisible, it can not be
moistened or dried and it cannot be cut or burnt. This basic knowledge was tutored
and made us to realize that atman is superior to body and it cannot be destroyed
and so we should find
ways and means to uplift atman. What should be our efforts for this? After
learning the attitude of a Karma yogi, we have now learnt from 39th till 52nd
sloka detailingKarma yoga.

The one, who does Karma yoga with buddhi, destroys papa and punya and gets the
bliss of Moksham. (Ihey Sukrutah duskrute. Iha Gahati ; Tadah Gacchanti AnAmayam).
Karma yoga was deliberated. Karma yoga removes papa/punya. Removal of papa/punya
gets us nirmala or unalloyed, serene mind.

Looking back we can appreciate the logical manner all the slokas are placed. Like
an able Professor teaches, Sri Krishna is taking us step by step to understand our
lifestyle. Till 38th
sloka , he detailed about Atma's nityatvam and Atma Gnaanam. And Till 52nd sloka
Karma Yoga was explained.

Karma yoga removes papa/punya. Removal of papa/punya gets us nirmala or unalloyed,

serene mind. The next 53rd sloka will tell us what we achieve by a serene mind. In
such a mind a
coherent and concentrated knowledge can be unshakably established. This knowledge
is about atman.

Why this knowledge is steadfast? Because, it cannot be shaken by any rewards like
that pleasure or this comfort. Our objective is only atma sakshatkaram. We have
already seen that in sloka
2.41, the buddhi in pursuit of atman will be unique or singular, while the buddhi
striving for other rewards will be in multiples. Rewards are many, buddhi also are
many and efforts also are
many. In the case of atman as objective, only one effort, objective is one and
buddhi also is one. This singular knowledge will be acquired. This knowledge will
be resolute and unshakable.
It is in a serene and clear mind. Just as a dust-free mirror reflects our face
brilliantly, we can see our atman in a serene, free of papa and punya, mind. This
constant meditation is Gyana yoga.
Without papa/punya there is nothing to distract and drag the mind from meditation,
just as a firm ground will not slip below. Continuous Gyana yoga will result in
atma sakshatkaram.

Let us recapitulate the steps.

� Basic, ordinary knowledge about atman. (i.e Atma is eternal, body is temporary
etc)

� Performing Karma yoga with detachment

� Elimination of papa/punya and acquisition of unconfused mind (after performing

Karma Yogam)

� Qualified to undertake Gyana yoga. (after acquiring steady mind )

� Ripening of Gyana yoga will lead to Atma sakshatkaram.

There can be a doubt here. The first step is knowledge of atman and again the last
step also is understanding atman. What is the difference? The first step was very
elementary knowledge that
atman is different from body and it is eternal. But visualizing the entire atman
with its eminence is the last step. Thus this is a refinement process to get atma
sakshatkaram. The knowledge at
that time will enable one to realize that all atman are same and Paramatman
resides in all atman. This knowledge is not acquired in the beginning or first
step.

*****

2.53
shruti-vi-pratipanna te yada sthasyati niscala
samadhav acala buddhis tada yogam avapsyasi

"When your mind has absorbed so far [Sri Krishna�s sermon], and enlightened the
intellect or buddhi , and when it remains resolute and unshaken by others, then
you will have attained the atma sakshatkaram�

The word yogam here indicates atma sakshatkaram. So objective of second Chapter is
atma sakshatkaram. Arjuna was listening to the sermons of Sri Krishna (shruti vi
pratipanna te)
and this enlightened his intellect or buddhi and enabled him to know what is to be
adhered to and what are to be discarded in life, resulting in removing the
contamination of papa/punya in the mind (acala Buddhi) . This knowledge is going
to blossom as Gyana yoga, which will remain steady(samadhau). This will mature in
due course to have atma sakshatkaram.

Sri Krishna tells Arjuna that he will get atma sakshatkaram. That is matured
understanding of atman. There is no difference in the atman in various bodies.
Same Paramatman resides in all atman. When this state is achieved the person is
detached and renounces all worldly desires. Such a person is the one who has a
ripened Gyana yoga. He gets atma sakshatkaram. When we talk about this we feel
weary and wonder whether we can reach that state. But Sri Krishna does not preach
something, which we cannot practice. Why then we feel bewildered? Because such
things have not been in our daily habits and customs. We have never cultivated a
habit to look at our atman or to control our organs. We do not control and choose
right food for the body and mind. Because we are not habituated, initially we find
some obstacles. But slowly practicing these, they will become our habits. We will
then know how sweet life is, if we practice what Sri Krishna told. Atma
sakshatkaram is all souls are identical, happiness or sorrow does not affect and
realizing Paramatman is residing in every atman.

Karma yoga is practicing our daily routines like eating, sleeping, nithya
anushtanam, cultivating lands, doing business, guarding our home land, etc. We are
doing these already but with an attachment. Same actions we should do as devotion
to God and to please God. This is a first step and difficult to do. We can list
all our activities and review which are all pleasing to God and decide to do only
those and discard those which will displease Him. After that, we should slowly
remove our attachments to the activities, which are pleasing to God. We should
also realize that the activities are not done by us but by Him. We have already
seen that we cannot claim any activity as done by us, as five entities are
involved- self, Paramatma, body, organs and the prana. So it is always a team
work. If we do our routine work with a resolution that we will not do them for
ordinary rewards and with total detachment, it is Karma yoga. Continuous practice
of Karma yoga, reduces the impact of papa/punya. Because of papa only we suffer so
many things in life like sickness, poverty, children�s problems and so many. So we
have to get the impact of papa reduced. We are normally interested in rewards but
we do not ponder over the ways to achieve. That is why Sri Krishna advises Arjuna
to do his assigned duties with detachment and this will, as Karma yoga, yield
results. He will get atma sakshatkaram. The lecturer should not lecture for fame
or compensation but with a higher objective that Gita will be learnt by many and
that would please God. Similarly the listeners should not listen to boast that
they know Gita, but as an eye opener for practicing Karma yoga and pleasing God,
thereby. This common objective of pleasing God for all of us in all works will
make us practice Karma yoga. But if our objectives are all different we will be
reborn. Karma yoga will reduce papa/punya and mind will get purified. All these we
were doing with very little application of our intellect- that we are not doing
these and not aspiring for ordinary rewards. We are yet to do meditation by
controlling our organs. We have been doing our regular activities only. By
continuous practice our minds get purified and we are then ready for meditation.
We will have continuous thoughts on atman and our organs will get controlled.
Happiness and sorrow would not affect us and we will see all as equal. This is
Gyana yoga. Without interruption we will meditate on the atman. Even a half an
hour such meditation will give us great benefits. But knowing the difficulty to
practice Gyan yoga, Sri Krishna advises Arjuna in 3rd Chapter that he need not do
Gyana yoga but by Karma yoga alone he can get atma sakshatkaram. But now Sri
Krishna tells about Gyana yoga to laud its superiority. When He says that we need
not practice very difficult Gyana yoga to reach Him, but continue our normal
routines as Karma yoga, we have to understand His concern for us.

2.54
arjuna uvaca
sthita-prajnasya kaa bhaasha samadhi-sthasya keshava
sthita-dhih kim prabhaseta kim aasita vrajeta kim

In the 53rd sloka Sri Krishna tells how one is ready to practice Gyana yoga and
get atma sakshatkaram. Arjuna is too eager to know more about such a person
practicing Gyana yoga. What
all he will do, what he will think- such questions rise before Arjuna and so he
asks this in the 54th sloka:

"Arjuna said: O Krishna, what are the symptoms of one whose consciousness is firm
in meditation? Such a steady minded person what does he speak, and what words will
describe him? What does he think, and how does he act?"

sthithapragna � he who has resolute or firm conviction. Sri Krishna is going to

reply this in the next four slokas.

After telling that atman is eternal and continuous practice of Karma yoga will
purify our mind, Gyana yoga can be practiced in the crystal clear mind. Arjuna
became eager and wanted to know
the traits of a Gyana yogi. How would he speak? How would he think? What are his
actions? This was in 54th sloka. Sthitaprgna means Gyana yogi. Pragna means our
intellect. Sthita is
steady. When our intellect or buddhi is steady and firm, it is the first step in
Gyana yoga. Sri Krishna in reply to Arjuna�s query, lauds sthitapragna from 55th
sloka. That is Sri Krishna praises
the Gyana yogi who has acquired atma gyana. Swami Nammalwar is head among such
gyanis. He is named prapanna jana kootasthar. Lord Sri Ranganatha affectionately
called him
Nam [Our] Alwar, even though there were ten Alwars.

Sri Krishna had to explain Gyana yogi in four slokas. This Gyana yoga is in four
types or samgya. These are Yatamana samgya, Vyatireka samgya, Yetendria samgya and
Vaseekara samgya.

What we require is vairagyam or dispassion or steadfastness. We have to get

detached from the worldly affairs. This only will qualify us to Gyana yoga. So we
have to slowly climb step by
step. The highest or the last step is explained in the 55th sloka. The third step
is in 56th sloka and the second step is in 57th sloka. The initial step is 58th
sloka. So we have to first see 58th
sloka, as that is the first step. So there will be a reversal in the sloka order
and after coming to 55th sloka we will go to 59th sloka.

Let us see what these samgyas are. Normally our desires are varied. Let us assume
one has the drinking habit. This is an undesirable habit and has to be discarded.
Initially when he sees drinks he should turn away and control his passion. This is
the first step or Yatamana samgya, where we avoid any contact with such bad
things. This will not make us abandon our passion
in such things. Second step will be to remove such desires or vyatireka samgya.
The third step Yetendriya samgya, where we control our mind. Even after
controlling all the organs, mind will
be difficult to control. It is like oil in a cup. If we throw out the oil, there
will still be the greasy layer sticking to the cup surface. The last step is
Vaseekara samgya. It is like rubbing the cup with powder to remove the greasy
layer.
So the steps are
1.Trying to control our sensual organs from objects.
2. Removing the desire from the organs.
3. Removing the small traces in the mind.
4. Total removal of such desires without any trace.

2.58 (note, we will be covering 58, 57, 56, 55 in reverse order)

yada samharate ca-ayam kurmo �ngan-Iva sarvasah:
indriyani-indriya-arthebhya: tasya prajna pratisthita

One who is able to withdraw his senses from sense objects, as the tortoise draws
its limbs within the shell, is to be understood as truly situated in knowledge.

This is the first sloka explaning about the nature of a Gnaani. Control Senses!
This is the first step or Yatamaana samgya
Ayam - The Gnaani , Yada- When Samaharate - Controls , Indriyani - Senses
, Indriyaa-Arthebhya - Sense Objects (objects of smell, taste, touch etc)

Koormah - Tortoise, Anganiva - Parts of its body(head, limbs etc)

Lord Krishna gives the analogy of a turtle which withdraws its limbs inside.
Similarly when one is able to keep their senses from pursuing sensual objects of
mundane pleasure by withdrawing
the senses inside and who also consciously reflects upon the soul within, such a
one is sthita-prajna situated in the perfect knowledge of transcendent meditation.

Now, we will get a doubt immediately. How is it possible to do this? Do we have

to close our eyes, not hear anything, keep away from everything etc.. This is not
the case.
Lord's implication in this sloka is that we have to reign in our senses and not
let it stray. For e.g. In our eating habits, we have to discriminate on eating
what is allowed and what is
prohibited.

Nammazhwar was the epitome of a true Gnaani, which Lord is explaning to Arjuna in
this and the next three Slokas. A Gnaani Yogi controls his senses and focuses on
his true self
which is servitude to Paramatma. Nammazhwar meditated for 16 years without food,
water etc, right from his birth. In response to a question by MaduraKavi Azhwar,
If Jeevatma(Soul)
which resides in Achit(This body) , attains Jnaana (realizes its true nature,
which is true nature to Paramatma), where does it reside and what does it do?
Nammazhwar's response was that , the jeevatma who realized his true nature, will
constantly meditate on Paramatma and consider kaimkaryam to lord and his devotees
as it's primary duty.

Nammazhwar's glory is captured in this tanian:

Vakula Bharanam Vandey Jagatah Bharanam Munim
Ya Srutey Uttaram Bhagam Chakrey Dravida Bhashaya:
(Meaning:Nammazhwar adorned Vakula Mala ; He is adorned as the jewel by this
earth; He took birth in this world to expound the tattvam of upanishad in Tamil.)

2.57
yah sarvatraa-anabhi-sneha: tat tat praapya subha-asubham
naa-abhinandati na-dvesti tasya prajna pratisthita

Forming no attachments in any situation means to be indifferent, unconcerned in an

aloof state or attitude. Auspicious is a situation that is pleasing and
inauspicious is a situation that is displeasing. Lord Krishna is instructing not
to be overjoyed by the pleasing nor despondent over the unpleasant. One who can
successfully engage themselves thus is sthita-prajna situated in the perfect
knowledge of transcendental consciousness.
This is Vyatireka samgya, to divert our sensual organs from inferior objects to
superior ones. The earlier&first step was to avoid or prevent our organs in touch
with sensual objects.
These words tasya pranja pratishthita will be repeated in many places. Pranjya is
knowledge and pratishthita is established. This Gyana yogi�s knowledge is
established. He is also a Gyana
yogi.

Sneha meas desire. Abhisneha is excessive desire and anabhisneha is without excess
desire. Such a person who is void of excess desire on all desirable objects, is
neither happy for
desirable objects nor unhappy on undesirable objects, he comes across. He does not
get dejected nor curse for having got undesirable things. Similarly he is not
happy if he gets desirable
things. How is this possible? If there is a desirable thing in this world one
should feel happy if one got it. After all we are made of senses and not inanimate
or inert beings. If a child gets 98%
his father should feel elated is natural. Similarly if the student scores 35%
only, dejection is inevitable. Then why Sri Krishna is telling that both these
expressions are to be avoided?
In this world joy and sorrow are mixed. None can expect to have always victory.
But we speak that in sports and games victory and defeat are common. On similar
lines Sri Krishna tells
us to know that joy and sorrow are common in life and we should be able to meet
those equitably. One need not jump and hit the ceiling when happiness is there and
at the same time
need not get dejected and curse when sorrow things are encountered. Whereas a
mature person has a different object as desirable and he is not worried about the
common desirable
things in life. For him God is desirable; soul is desirable. He is unattached to
everything without a mental inclination towards anything totally indifferent to
all sense objects. When exposed to sources of pleasure like mouth watering
vegetable preperations, delicious nectarian fruit drinks, silky, fashionable
clothes or luxurious homes such a one does not rejoice at receiving these things
nor give praise to those who have bequeathed these things. Similarly when exposed
to sources of unpleasantness like unpalatable food and drink, coarse unfashionable
clothes and humble homes such a one does not show disdain and is indifferent to
statements made by people to criticise him such as being called a pseudo yogi or a
hypocrite. Thus the essence is such a one uses his words sparsely, praises no one
and blames no one and because he possesses neither love nor hatred for any living
being benefits all.

Alwar imagines himself as a child and in front of him there are toys, ball and a
parrot to play with. But he is devoted to Him. He names each of the playthings as
Madhave, Kesava and Sridhara.
Alwar is not interested in these toys are playful objects. At the same time like
any ordinary child will get pleasure in play, Alwar gets in calling all these
articles by their names he had christened,
like Madhava, Kesava and Sridhara. While the sports articles may break or deform,
but the names with which Alwar calls them will remain everlasting and so will give
always happiness.
Therefore, by diverting our thoughts on Him and get happiness in those thoughts,
the worldly desirable and undesirable objects can never have any impact on us.
Thus we divert our organs
on God. These two steps thus train us to control our organs, which is an important
step to control mind.
This will be explained later.
2.56
duhkhesv anu-dvigna-manah: sukhesu vigata-sprhah
vita-raga-bhaya-krodhah sthita-dhir munir ucyate

This is "Ekeindriya Samgya"

"One who is not disturbed in mind even amidst the threefold miseries or elated
when there is happiness, and who is free from expectation, fear and anger, is
called a sage of steady mind."

We are seeing the various stages of Gyana yogi. The first step was the efforts.
That Yatamana samgya was described like a tortoise withdrawing its feet and head
into the shell from enemy attack, here the person withdraws the organs from
contact with inferior desires. Next was Vyatireka samgya. Here the person assumes
an impartial role of not joyful when desirable things occur nor brooding when sad
things occur and observe detached mindset. Why does Sri Krishna ask Arjuna to be
neutral and neither feel happy nor sorrow? It is seen practically that by having a
neutral mind the work is done more efficient. By being emotionally attached to a
work, it gets ruined. A surgeon takes an impartial view of the patient. In such
situations emotion could spoil the work.

This samgya is called EkeIndriya Samgya -> Ekam is One; INdriya is Senses; It is
so called because controlling senses along is not enough, it's important to
control Mind also which
tries to provoke senses again. One who controls Mind which keeps senses in
reign. This is Ekendriya samgya.

Dhi is buddhi or intellect. Sthita dhi is well established knowledge. Person with
such knowledge is praised by Sri Krishna as muni [munir ucyate].
Muni -> Manana Seelah Munih: One who is capable of controlling mind (which
includes controlling senses) and directing the buddhi to concentrate on Atma is
called Muni. Person capable of controlling mind and directing it at the atman is
called muni. Just by sitting in forest in a particular posture does not make one a
muni. Controlling and directing mind as one wants is muni. All other organs can
even be controlled but it is too difficult to control mind. That is why this is
called Yekendriya samgya. Yekendriya means the single organ i.e. mind as the
leader of all organs.

How to control mind? Sri Krishna tells the way:

*duhkhesv anu-dvigna-manah: We should be having unperturbed mind at the CAUSE of
sorrow (not just sorrow).
(ud-dvigna-manah-> Pertrubed mind; anu-dvigna-manah -> Unperturbed mind)
*sukhesu vigata-sprhah: Similarly we should have unexcited mind at the CAUSE of
joy (not just joy).
(Sprhaha: Intrested or excited ; vigata-sprhah: without being excited or
intrested)

Note: So, remember, to be ANU-DVIGNA-MANAH! for sorrows/cause of them

and to be VIGATA-SPRAHA: for joys/cause of them, which is reverse of normal!

In addition to the above two, Krishna says we should avoid raaga, bhaya and
krodha. (vita-raga-bhaya-krodhah!)

Swami Ramanuja in his Gita Bhashyam has explained these three (raaga, Bhaya,
Krodha) very well:

*Raaga is the expectation feeling one has about a joyous thing to happen in the
future. If a father is elated at the prospect of his son going to score very high
marks in the results that
are going to be published next day, it is raaga. That is our interest in a joy
that is going to happen. Sri Krishna says that one should abandon this raga that
is the feeling of an expectation.
Not merely happiness or the cause for such happiness but even the anticipation
or prospect of that event have to be avoided.

*Bhayam -fear. It is the feeling one gets when there is a prospect of a happy
thing not happening or an unhappy thing is happening. When we feel happy of a
joyous event in future we get
raga. But if that event is not likely to happen? Then the mind gets perturbed
and that is bhaya. Bhaya is not the undesirable thing coming to us or the
desirable one leaving us. Today what we
feel about the prospect of an unwelcome guest tomorrow is bhaya. This bhaya
will transform into sorrow when actually the unwanted guest knocks at our door and
we see him. So bhaya
becomes the cause for sorrow and Sri Krishna advises that bhaya also should be
avoided. In the next day results whether his son is going to score low marks, is
fear today for the father.
When the results confirm that low marks the bhaya becomes sorrow. But on the
contrary if the results reveal very high marks, bhaya is converted to happiness.

*Krodha is anger. If one has raga and is expecting a happy event in future, and
if some persons or things obstruct that event from happening then the feeling of
krodha or anger is on those
obstructing. So, raga transforms to happiness. Feeling of anger on the persons
obstructing one from attaining that happiness, is krodha.

Passion is the extreme mental attachment to objects cherished with intense

desire with the intention of never letting possession of these objects be
discontinued. Fear is the pain caused
from the approaching agony arising from separation from what is cherished.
Anger is a specific mental attitude which appears in one who experiences
separation at the time of loss of
cherished objects. These three passion, fear and anger all arise due to the
lack of discrimination regarding the eternal nature of the soul. By the gradual
development of this discrimination
one becomes free from these three impediments and by this discrimination when
the introspective one's contemplation becomes mature they're known as sthita-
prajna.

So Arjuna is advised to abandon(Vita) these three raga, bhaya and krodha and a
person who achieves this is muni. To achieve this, MIND HAS TO BE CONTROLLED.
What if raga or bhaya is there? Let us see the example of student. When were
his marks decided? Was it when he wrote the exam? Or, when the evaluator saw his
answer papers? Or,
when the results were published? But actually his result was decided when he
put in his efforts preparing for the exams. His efforts only will reflect in the
exam. What he writes only will be
evaluated. And, what the evaluation is there will be published. But our
expectation is on the publishing only. So a person who understands this and avoids
these three qualities is praised as
muni.

There are three types of sorrow or pain: adyatmika or physical, adhidaivika or

supernatural and adhibhautika or natural. Adyatmika is pain of the body and pain
of the mind. The pain of the
body is diseases and ailments attacking it such as fever, rheumatism, gout,
etc. The pain of the mind is due to insult, jealousy, shame and the like.
Adhidaivika is pain caused by drought,
flooding, cyclones, earthquakes, hurricanes, etc. Adhibhautika is pain caused
from people, demons, animals, ghosts, etc. All these three are destined by fate
and as such are not transitory
and after experiencing them they fade into oblivion.

The sthita-dhi-muni is always in Krsna consciousness, for he has exhausted all

his business of creative speculation. He has surpassed the stage of mental
speculations and has come to
the conclusion that Lord Sri Krsna, or Vasudeva, is everything. He is called a
muni fixed in mind. Such a fully Krsna conscious person is not at all disturbed by
the onslaughts of the threefold
miseries, for he accepts all miseries as the mercy of the Lord, thinking
himself only worthy of more trouble due to his past misdeeds; and he sees that his
miseries, by the grace of the Lord,
are minimized to the lowest. Similarly, when he is happy he gives credit to
the Lord, thinking himself unworthy of the happiness; he realizes that it is due
only to the Lord's grace that he is in
such a comfortable condition and able to render better service to the Lord.
And, for the service of the Lord, he is always daring and active and is not
influenced by attachment or aversion.
Attachment means accepting things for one's own sense gratification, and
detachment is the absence of such sensual attachment. But one fixed in Krsna
consciousness has neither
attachment nor detachment because his life is dedicated in the service of the
Lord. Consequently he is not at all angry even when his attempts are unsuccessful.

A Krsna conscious person is always steady in his determination.

2.55
praja-haati yada kaaman sarvaan partha mano-gataan
atmany eva-atmana tustah: sthita-prajnas tadocyate

" O Partha, when a man gives up all varieties of desire for sense gratification,
which arise from mental concoction, and when his mind, thus purified, finds
satisfaction in the self alone, then he is said to be in pure transcendental
consciousness."

When a person is satisfied in himself with himself, i.e. when his mind depends on
the self within himself; and being content with that, expels all the desires of
the mind which are different from that state of mind --- then he is said to be a
man of firm wisdom. This is the highest form of devotion of knowledge. Then, the
lower state, not far below it, of one established in firm wisdom, is described in
later slokas (56,57,58), which we had already studied.

Now we will see the fourth step of Vaseekara samgya in the 55th sloka. The first
step Yatamana samgya in 58th sloka was our efforts to withdraw from objects
creating inferior desires. The second step Vyatireka samgya in 57th sloka
explained diversion of our organs from those objects and remain detached. The
third step was Yekendriya samgya in 56th sloka where we were told to train our
mind also detached from pleasures and sorrow. Now we will see the fourth step of
Vaseekara samgya in the 55th sloka. Here we will be told that we have to get rid
of all traces of all attachments and hatred, and ensure a sparkling pure mind.

In this Sloka, Krishna says a gyaani is praised as Stitha Prajna, when? (Stita
Prajna Tado ucyateh). When?
Yada (when), Sarvaan Kaaman (all desires) manoh-gataan (from the mind)
prajahaati(removed or expelled) and Atmany eva atmana tustah (i.e atma is the
only objective of the mind
and is content). When all desires in mind are expelled and atman is made the
objective of the mind and remains happy. That is when mind is no longer becomes
happy or otherwise with ordinary pleasures and sorrow but becomes happy with atman
only. This is a very difficult stage to attain.

Normally the mind is happy with pleasures enjoyed through the organs. We listen to
a good music or we see a beautiful figure and become happy. But atman is formless
and does not make
sound nor can be tasted nor smelt. Then how can one get happiness? We all know
that all images or sounds or tastes or scent will fade away one day. But atman is
eternal. It is a quintessence of gyana and ananda or happiness. So this has to be
inculcated in our mind. Normally we take vegetables for nourishment; but when we
are sick, same nourishment is
given to the body by drips. So it is possible to experience all our happiness felt
in life, by engaging the mind on atman. This happiness will be everlasting unlike
the worldly pleasures.
This can be understood from the story of Prahlada. He was tortured in many ways:
by making serpents to bite, by making elephants to tramp over him, by throwing
him tied to a stone in
mid ocean, by surrounding him with fire, etc. All these were never even felt by
Prahada. Because he had engaged his mind fully in Sri Krishna. By this he was
detached from the worldly
miseries and pleasures. This is Vaseekara samgya. All including the mind is under
control. There will be no trace of any worldly miseries and pleasures. To achieve
this level the gyana yogi had to understand atman is superior, practice Karma
yoga and remove all blemish in the mind and start Gyana yoga and reach the
ultimate stage in Gyana yoga.

We can see Alwar also as an example. In the mannai irundu thuzhavi Thiruvaimozhi
ten pasurams, he shows that happiness and sorrow are mixed in this world. We have
to withdraw our mind from all these and understand atman, then understand the
inner atman of our atman as Paramatman. Our mind should be trained to
concentrate only on Him. He squeezes the mud below and says this mud belongs to
Sri Vamana [an incarnation of Sri Narayana]. Though there was considerable time
span between the Sri Vamana incarnation and Alwar�s time, he sees God in all.
While ordinary person will think of how to purchase the land where this mud was
scooped out or what plant could be cultivated to earn money, Alwar thinks
entirely different. When he sees burning fire he runs to embrace it as he sees the
glowing figure of God. Because of this mentality the fire does not burn him. So we
have to inculcate this habit in our mind.

We see in karate and kungfu sports, persons are trained to break bricks with hands
without being hurt or dipping the hands in fire without getting burnt. This is by
practicing mind and organs to concentrate. Such practice can make us do anything.
When mind is trained to see atman, he is admired as sthitaprajna. His intellect is
set up firmly when nothing can disturb his mind. He can remain isolated without
being affected by worldly affairs. This does not mean he will remain in solitude
and be of no use to the society. He can do all the good works for the society
without being influenced by others. By training mind to engage in atman we can
perform all our duties efficiently. This will be perfected if the mind is further
trained to engage in God, Who is the atman of all atman.

We have seen all the four stages of Gyana yogi: Yatamana samgya, Vyatireka samgya,
Yekendriya samgya and Vaseekara samgya.
2.59
visaya: vini-vartante nir-aaharasya dehinah
rasa-varjam raso �pyasya param drishtva nivartate

The sense objects are the food of the senses. From the abstinent embodied being,
i.e., from one who has withdrawn his senses from objects, these sense-objects,
being rejected by him,
turn away, but not the relish for them. Relish means hankering. The meaning is
that the hankering for the sense-objects does not go away by abstinence alone. But
even this hankering will
go away, when one sees that the essential nature of the self is superior to the
sense-objects and that the realisation of this self gives greater happiness than
the enjoyment of sense-objects.

Krishna explains how to get rid of even the small traces of desires in Slokas
59,60 and 61 , which all make one part. Sri Krishna says in 59th sloka, If we are
able to visualize atman then all
organs get disciplined, By comprehending atman in its true form, all other organs
are controlled. It is interesting to note in the next 60th sloka. Arjuna asks
what
he should do to �see� atman and Sri Krishna replies that if Arjuna could control
all organs, atman can be visualized. This normally will puzzle and confuse. One
depending on other can never
give a solution. But Sri Krishna removes the confusion in the 61st sloka. So we
will have to see all these three slokas as one.

Sensual objects of enjoyment are fuel for the senses. Lord Krishna states that the
desire for these sensual objects departs when one starves them by restraining the
senses from indulging in them. But although the action is restrained the craving
remains subtly within the mind. Rasa is taste and raga is attachment. So the
craving attachment for taste of sense objects remains present. However when the
eternal nature of the soul is realised in all its glorious splendour and it is
seen that it is infinitely more attractive than the most delightful sense object.
At that time all desire for sense objects completely vanishes along with the
residue of craving.

nir-aaharasya dehinah: = Dehi is atman. Nir-Aharam means without food or

starving. Enjoying the objects of the senses is known as ahara. Restricting the
objects of the senses is known as niraharasya. What is food for atman? When atman
is in a body, enjoyment by various organs is all food for atman. Taste is food
for tongue but pleases atman. Music is food for ears but
pleases atman. So if we have to starve atman, it means we have to prevent various
organs in their desires.
Visaya: vini-vartante = Visaya: all the objects for sense gratification
(Roopa, Sparasha, Sabhda, Rasa:, Gandham) , Vini-varatante: Refraining

Rasa-varjam = Rasam here means trace of desire. We can prevent various organs
their food like listening for ears, scent for nose, etc. But the small trace of
such desire lingers on. When one declines to enjoy sense objects with the objects
of the senses the physical experience ceases; yet the residue desire for sense
objects still remains and the craving for them actually has not departed.How to
get rid of this trace?

Param drishtva - Seeing the ultimate(param) tattvam i.e our Self (sat-cit-
Ananda);
Nivartate, raso'apyasya - even this trace of desire(raso apyasya) is removed.

By concentrating on the eternal and quintessence of happiness �atman, and a

glimpse of it will drive away this small trace also. After getting atman darshan,
the small trace of desires lingering
in the mind also is got rid off. When atman is in a body, if all desirable
objects like tasty food, good music, etc, are removed it starves the organs and we
do not indulge in such pleasures. But
in the mind traces of these desires will be sticking. Many people have developed a
custom of not eating or drinking certain type of food or drinks, but when such
persons are in a company of
friends who eat or drink such articles, there could be compulsions or curiosity to
taste. By yielding to such temptation we may spoil our health. So it is better to
avoid such events altogether
and resist temptations. But even then mind will not get controlled. This can be
suppressed only if we are able to have atman darshanam.

The process of restriction from sense enjoyment by rules and regulations is

something like restricting a diseased person from certain types of eatables. The
patient, however, neither likes
such restrictions nor loses his taste for eatables. Similarly, sense restriction
by some spiritual process like astanga-yoga, in the matter of yama, niyama, asana,
pranayama, pratyahara,
dharana, dhyana, etc., is recommended for less intelligent persons who have no
better knowledge. But one who has tasted the beauty of the Supreme Lord Krsna, in
the course of his
advancement in Krsna consciousness, no longer has a taste for dead material
things. Therefore, restrictions are there for the less intelligent neophytes in
the spiritual advancement of life,
but such restrictions are only good if one actually has a taste for Krsna
consciousness. When one is actually Krsna conscious, he automatically loses his
taste for pale things.

2.60
yata-to-hyapi kaunteya purushasya vipascitah
indriyaani pramaathini haranti prasabham manah

"The senses are so strong and impetuous, O Arjuna, that they forcibly carry away
the mind even of a man of discrimination who is endeavoring to control them."

In the 59th sloka we saw that if atman darshan is available then all the organs
and mind get controlled and there will not be a trace of desire for inferior
pleasures. Nirahara, that is starving will
prevent the organs from seeking such cheap pleasures but mind will still remain
uncontrolled. If we can see the param or atman, then even this mind also gets
controlled. So Arjuna queries
as to what should be done to see atman or have atman darshan. Here we should
understand that atman couldn�t be seen with our eyes as we see materialistic
objects. Here it means feeling
the atman. Its magnificence can be felt. In response, Krishna mentions in this
sloka the following.

If organs could be controlled atman darshan will be achieved. As told in the last
lecture this is a peculiar situation. This is called anyonya asraya dosham or
inter dependent fallacy. It is like asking location of A and in reply it is told
it is by the side of B. where is B located and reply is it is by the side of A.
this will create confusion. Here also it appears like that.
In the previous sloka Sri Krishna told that if atman darshan is acquired, the
organs get controlled. But here He says that controlling organs could enable one
to achieve atman darshan.
purushasya vipascitah : Vipaschita means one who can differentiate and understand
or rational thinking. He is said to have viveka gyana. One who distinguishes that
the body is perishable and
atman is eternal. He tries to control organs and concentrates his mind on the
atman. Purusha here indicates atman.

yata-to-hyapi : Yati is effort and api means EVEN. So, even a person who tries to
take efforts in Gyana yoga, is the meaning of first part. So, Krishna is
referring to not an ordinary person,
but somebody who is accomplished in viveka gynana, knows the difference between
Atma and Body, pursues sincerely Gyaana Yoga. The second part of the sloka says
that , even for such sincere people, the senses are difficult to overcome. For
him also the organs and mind will not get controlled.

indriyaani pramaathini : Senses are very strong , turbulent (pramaathini). The

strength of the senses are our desires. That is the strength of seeking pleasure
or desire. This desire is in the
mind and the organs exhibit this as strength.

haranti prasabham manah : The organs compel(haranti) mind and drag it in their
way. This desire becomes ammunition for organs and so they are able to forcibly
(prasabham) take in their
direction. Like a hurricane uprooting large trees the desire in the organs uproot
the mind.

In Thiruvaimozhi [7.1.1] Alwar says that he has five tenants in his house. But
they are all enemies. That is in his body [house] the five organs are occupying as
tenants and are forcing him in their way. In emma veetu thiran poem, he complains
to God that He is partial and rescues an elephant Gajendra but not the Alwar. God
told that it was an animal and was suffering for the past 1000 years seizeed by a
crocodile, so He had to rescue. Alwar replies that then it is all the more he
deserves immediate rescue. Compared to the big elephant he is a weaker being. The
elephant was suffering only for 1000 years while the Alwar has been suffering for
thousands of births. One crocodile grabbed the elephant while five crocodiles in
the form of organs have seized the Alwar. So organs are a great menace to all
including the Nithyasuris who are doing intimate service to the Lord at Vaikuntam.

We see persons doing very noble service to the Lord in temples. But they are not
free from the power of senses. We are daily witnessing the fights for position and
greed for money in such
persons involved in sacred assignments also. This is the domination of senses in
persons. The organs function very well in youth time, but the mind is
uncontrollable. When the person becomes old his mind is some what controlled but
now the organs do not function properly.

Sense organs are so strong that they dictate even learned persons. One situated
in spiritual intelligence with discrimination and powers of observation trying
their level best to keep the mind
from gravitating towards the senses and withdrawing their mind repeatedly away
from objects of the senses and directing it internally within is a form of
meditation. But the senses are so
strong that they forcibly invade the mind, disrupt this meditation and forcibly
overpower the mind and indulge it in contemplating sense gratification and bodily
attachment. How is it possible
that the senses can carry away ones mind while they are intently striving? It is
because the senses are so restless and turbulent that they totally disregarding
all ones efforts in discrimination,
 besieging the mind they direct it towards sensual objects that will gratify these
self-same senses by engaging the mind in sense contemplation.So to control them
it is necessary to have
atman darshan. Sri Krishna says controlling the organs is difficult even for
viveka gyana persons. We should see the subtle difference Sri Krishna is making.
He did not say control the organs
to get atman darshan. But He says even for rational thinking people, controlling
sense organs is difficult! It gives an impression that there is a negative
thinking by Sri Krishna that controlling
organs is not possible and so atman darshan is never possible. But actually, He
drives home the great effort required to bring the organs in control. Also when we
see the next 61st sloka then
the real import of this sloka will be clear.

2.61
tani sarvani samyamya yukta aasita mat-parah
vaseh hi yasye-indriyani tasya prajna pratisthita

" For one who restrains his senses, keeping them under a little control, and fixes
his consciousness upon Me, his intellect gets firmly established."

In 59th sloka it was told that by visualizing atman, senses are controlled. In the
60th sloka however, it was told that control of senses would enable atman darshan.
Arjuna was confused and he did not know which one to precede which? He requested
Sri Krishna to solve this riddle. Sri Krishna replies that unless organs are
controlled the atman cannot be perceived; there is no doubt on this. But He would
suggest an easier way to control the organs. Then he could perceive atman. We also
desire to see and hear good things only. But the organs are not disciplined. This
is because of the ever-remaining rajo and tamo qualities in our mind. Our mind has
the mixture of satva, rajo and tamo qualities. When satva quality is prominent our
organs are well disciplined. When the rajo and tamo qualities are exalted, our
organs also seek cheap pleasures. So it is important to cultivate our habits to
reduce rajo and tamo qualities. This is explained in 61st sloka:

*Tasya-that atma gyani�s, prajna- intellect, pratisthita- gets firmly founded or

established.
*Tani sarvani- all the sense organs, samyamya- at least somewhat controlled,
*mat parah- direct them on Me and yukta asita- remain resolved. (Mat-parah is
the punch word here!.. implies be a sincere devotee of Lord. Focus the senses
towards him!).
*Vaseh hi - are brought under control yasya indiryaani - whose senses

So instead of allowing the organs to wander as they like, direct them with a small
effort, on Sri Krishna.
Vedas say that all the best tastes are all inherited in Him, all the fragrance of
the world are all lodged in Him, and He is the repository of all the auspicious
things in this world.

The things we see or hear continuously affect us. If a song is played frequently,
we automatically start humming it. If that song is good then we inherit that
goodness;
but if it is a bad song then we go in that way. Since mind follows what is
frequently seen or heard, we should try to see or hear superior sources. Superior
entities will influence
superior results in us. On the contrary if we go after inferior matters, the
influence on us also will be inferior.
Why do we go to temples and sacred Kshetrams? These are all embodiment of satva
qualities. The Lord�s image is supposed to be suddha satva mayam. Our bodies are a
mixture of the five elements. But the Lord�s image is aprakrutham or eternal. It
consists of only satva quality. By constantly worshiping His image, our organs do
not wander and get disciplined. Even though we can worship God in our own houses,
in temples we get the AMBIENCE OF SANCTITY and our minds will have more of satva
quality and the rajo and tamo qualities fade away. This is what
Sri Krishna is telling. By directing the organs on Him we pacify the mind and His
supreme qualities affect and influence our mind. So he whose organs have come
under the influence of God, his intellect gets properly founded. That is why nama
snkeertan � singing His names- or listening to His stories or talking in praise of
Him or going to temples and involving in sacred activities there, are all efforts
to place our organs in His service. This will with His blessings, enable us to
control the organs. Disciplining organs will pave the way for atman darshan. We
can also follow this simple and easier method.

Because the uncontrolled senses are the cause of all disturbance, one with
spiritual intelligence seeking transcendence should make their first priority to
control ones senses.
If one were to question how is it possible to control the restless senses which
are turbulent by nature. Lord Krishna reveals that by devotion of mind and heart
unto the Supreme Lord one will
surely be able to control the senses. Lord Krishna is present within the heart of
all living entities. As Hrisikesa the lord of the senses he is the ultimate object
of all meditation. Without meditating
on Lord Krishna it is not possible to master the senses. This is absolutely sure
and thus the aspirant who follows these instructions has success and none other.

When our minds have been evolved to realising Lord Krishna as the supreme absolute
reality all impurities are eradicated and the mind is purified and clear, free
from all desires. Now at this stage for the first time the mind is free from all
desires. The mind along with the senses completely under control is then capable
of achieving cognition of the eternal soul.

In the Vishnu Purana XI.VII.LXXIV beginning yatha adniruddhata-sikhah it is

written that as a blazing fire fanned by blowing wind burns up dry wood; in the
same way Lord Krishna enthroned in the heart burns up all sins of those who link
their individual consciousness with the ultimate consciousness in soul cognition.
Spiritual intelligence is confirmed in those whose senses are under control. But
it must be noted that unless devotion has developed for the Supreme Lord Krishna,
whosoever attempts to master the senses by their own might and self effort are all
destined to failure.

The great sage Durvasa Muni picked a quarrel with Maharaja Ambarisa, and Durvasa
Muni unnecessarily became angry out of pride and therefore could not check his
senses. On the other
hand, the king, although not as powerful a yogi as the sage, but a devotee of the
Lord, silently tolerated all the sage's injustices and thereby emerged victorious.
The king was able to control
his senses because he was a true devotee of the Lord and engaged all his senses in
the service of the Lord. The word mat-parah is most significant in this
connection. How one can become
a mat-parah is described in the life of Maharaja Ambarisa. Srila Baladeva
Vidyabhusana, a great scholar and acarya in the line of the mat-parah, remarks:
"mad-bhakti-prabhavena sarvendriya
-vijaya-purvika svatma-drstih sulabheti bhavah." "The senses can be completely
controlled only by the strength of devotional service to Krsna."

So in conclusion one cannot be in transcendent meditation without controlling the

senses. And that controlling the senses is not possible without devotion to Lord
Krishna. Thus devotion to
Lord Krishna can be seen as the essential ingredient assuring all success.

2.62 & 2.63

dhyaayato visayan pumsah sangas tesu-upajayate
sangaat sanjaayate kamah kaamat krodho �bhijayate

krodhaad bhavati sammohah: sammohaat smriti-vibhramah

smriti-bhramsaad buddhi-naso buddhi-naasat pranasyati

"While contemplating the objects of the senses, a person develops attachment for
them, and from such attachment lust develops, and from lust anger arises
uncontrollably."

"From anger, complete delusion arises, and from delusion bewilderment of memory.
When memory is bewildered, intelligence is lost, and when intelligence is lost one
falls down again into
the birth cycle."

Sri Krishna describes the GRADUAL deterioration if one does not concentrate on Him
and allow the mind and intellect to wander. If the atman does not direct the
intellect on Him, then
we think only of the materialistic pleasures. NOTE: a person, whose attachment
to sense-objects is expelled but whose mind is not focussed on the Lord, even
though that person
controls the senses, contemplation on sense-objects is unavoidable on account of
the impressions of sins from time immemorial. He details this in gradual steps:

*Dhyaayatoh Visaayam Pumsah: The mind starts wandering and contemplating on

cheap and inferior matters i.e objects of senses (sparsham, roopam, gandham ,
sabdham, rasam)

*Sangas tesu upajaayateh: Next, this will induce i.e develop (upaajayateh)
attachment(sangam) in them. It will slowly sprout.

*Sangaat Sanjaayateh Kamah: From that attachment (sangaat)

sprouts(sanjaayateh) a desires (kaamah) in all the organs. This tiny spark of
desire then grows into a flame, that is
Kama or lust. This develops into a craving to appease that passion. What is
called 'desire' is the further stage of attachment. After reaching that stage, it
is not possible for a man to stay
without experiencing the sense-objects.

*Kaamat Krodha: AbhiJayate: When the sought desire is not fulfilled, krodha-
anger and hatred, engulfs the mind. This will be not just on the desired objects
and on those who are
considered as impediments. Sri Krishna says that the krodha is not simply
developing but becomes indiscriminate and uncontrollable anger. This anger is not
restricted only on those
preventing the desire to be achieved, but on all those related to them, their
friends and supporters.

This is not exaggerating, nor could happen only to ordinary persons. Sri Rama
also was enslavened by this feeling, Valmiki says. When Sri Rama came to know that
Sri Sita was abducted
by Ravana his anger knew no bounds. He declares that before dawn, if Sri Sita
were not returned back, He would destroy Ravana, his relatives and others. Sri
Rama was passionately in
love with Sri Sita, and so this passion was converted to anger when She was
missing. This grew in such a magnitude that He declared He would destroy Ravana
and his relatives. In fact,
not only those, Sri Rama says, He would destroy all gods, humans, etc. Because
anger is very difficult to control. It is said that a person caught in anger, will
not even hesitate to murder his
teacher.

*Krodhaad Bhavati Sam Mohah: Once anger steps in, the person would lose his
balance and sense of discrimination as what should be done and what should not be
done. That is he
would lose his rational behaviour and would be senseless. Mohah: delusion..
Sam Mohah: Extreme delusion.

*sammohat smriti-vibhramah: This delusion leads to memory (smriti) loss

(vibhramah). That is we FORGET the purpose of trying to controlling the sense
organs for Atma-darsanam.

*smriti-bhramsad buddhi-naso : This loss of memory about trying to controlling

the senses makes one loss of intellect or buddhi nasam. That is the buddhi to have
atman darshan is lost.

*buddhi-nasat pranasyati : This results in disappearance of atman swaroopam or

the basic knowledge about atman. So, the person indulges in Kama and krodha and is
destined for
rebirths.

To summarize:
Lord Krishna is explaining that one whose cravings for sensual objects
linger, the effort to overcome the senses without focusing the mind on the Supreme
Lord is futile. This is due to the fact that without the Supreme Lords grace the
residue of past sensual activities and the pleasure or frustration derived
therefrom will delude the mind to pursue sense objects. This debilitating effect
creates a magnetic attraction where the desire for sense objects becomes more and
more extreme. From this extreme desire springs kama lust. Lust is the next stage
of desire. Lust is that which one feels when they thinks that they cannot exist
without their desire being gratified. From lust springs krodha anger. Krodha is
that frustrated outraged one feels against that which stands in the way of
obtaining the gratification of ones senses. From krodha arises sammoha
bewilderment and delusion which is the mental condition where one is no longer
cognisant of what action should be performed and what action should not be
performed. One will foolishly do anything in this condition. Thereafter comes
dementia causing loss in memory of the process one began in order to constrain the
senses and control the mind. From dementia comes loss of will power, one no longer
has the drive and incentive to cultivate themselves towards obtaining spiritual
realisation of the eternal soul. When this happens then one perishes their
spiritual opportunity being drowned again and again in samsara the endless cycle
of birth and death in the material existence. So we should devote all our mind and
activities at the service of Lord to ensure our mind does not go astray due to
sense objects and material gratification. The senses require real engagements, and
if they are not engaged in the transcendental loving service of the Lord, they
will certainly seek engagement in the service of materialism. In the material
world everyone, including Lord Siva and Lord Brahma--to say nothing of other
demigods in the heavenly planets--is subjected to the influence of sense objects,
and the only method to get out of this puzzle of material existence is to become
Krsna conscious. One who is not, therefore, in Krsna consciousness, however
powerful he may be in controlling the senses by artificial repression, is sure
ultimately to fail, for the slightest thought of sense pleasure will agitate him
to gratify his desires.

2.64
raga-dvesa-vimuktais tu visaayan indriyais caran
atma-vasyair vidheyatma prasadam adhigacchati

"But a person free from all attachment and aversion is able to control his senses
and skips materialistic lures and controls mind resulting in pure mind by the
mercy of the Lord."

Previously in verse 61 Lord Krishna has declared that who ever meditates
exclusively on Him as the Lord of all, being the soul within all hearts, then by
this all impurities are eradicated and
the mind becomes clear, expunging all desires. Here he says that the senses
become destitute and barren of all cravings and aversions when they are mastered
by the mind in this manner.
Rejecting all desires for sensual objects with a mind firmly under control, one
achieves lucidity of mind along with inner purity and blissfulness.

Like Alwar, if we can devote our SPEECH, ACTIONS, THOUGHTS in Him, we would have
controlled our organs. In the last two slokas �62 and 63- we saw how by not
devoting ourselves in
him, we tumble down and plunge to the bottom.

What greatness one achieves by such devotion to the Lord? Here He explains how
gradually the atman is climbing in steps to reach pinnacle.

By thinking of Him, the rajo and tamo qualities in our mind are cleared and the
mind is purified. Only satva quality would dominate in us. By doing Aradhana
[Pooja] and consuming only that food offered to Him, rajo and tamo gunas get
reduced and satva qualities flourish.

* Raaga-Dvesha vimuktais tu : The first step reached by devotion to God, is we

are relieved of raga and dvesha. By concentrating our thoughts in Him, by singing
His names, by hearing
his names, by performing Aradhana and by consuming only the food offered to
Him, satva qualities thrive and the other two qualities fade. This will get rid of
raaga and dvesha.
As told earlier, raaga is the desire to acquire or expecting some pleasing
incidence. Dvesha is hatred or enemity. Both these are housed in us. We do not
like even good things rendered by
those we hate and accept bad things from our dear ones. This is because of rajo
and tamo gunas. If we have uprightness in our mind then we will accept good things
irrespective of who did
that. With raga and dvesha removed, all are our dear ones and all actions are
impartially looked into.

*Atma vasyair , Indriyai: visayaan caran : This will result in the control of
sense organs and they will not be after the pleasures arising from smell, taste,
sight, hearing and touch. If organs
are to be disciplined we should be rid off likes and dislikes. By disciplining
the organs, we stay away from the five sensual pleasures and their sources.

*Atma Vasyair Vidhey- Atma : After this atman, here it means mind, is in our
control.

*Prasadam adigachhati - Prasadam means serene and pure mind here, which will
help focus on Atma Darasanam.

Recapitulating, devoting ourselves to God and by proper food, rajo and tamo
gunas are driven away and satva guna thrives. Raga and dvesha are destroyed. Sense
organs are disciplined.
Sensual and cheap pleasures are cast away. Mind gets controlled. Then we get
prasadam. Prasadam means here serene and pure mind. This will take us near atman
darshan.
Contaminated mind is unable to properly perceive atman.

While 62nd and 63rd slokas explained how one plunges to degradation, 64th
sloka details how the atman is uplifted. We can clear our doubts from Vedas, if we
have that capacity to learn
them. We can control our organs by deep meditation and yoga. These are
possible for a few capable persons. But for ordinary people like us, devotion or
bhakthi is the recourse.
Thondaradipodi Alwar says he gets all doubts cleared by seeing God, Lord Sri
Ranganatha. By looking at His feet, he knew he was His attendant. By looking at
His abhaya hastha, he
realizes He would protect him. By looking at his crown he recognized that He
was his ruler. Therefore it is necessary for us to dedicate ourselves to Him and
serve Him. God�s image is
made of satva guna only. So by looking at that image the satva guna in us
grows. While in temple also, it is not correct to close the eyes while in front of
God.

It is already explained that one may externally control the senses by some
artificial process, but unless the senses are engaged in the transcendental
service of the Lord, there is every
chance of a fall. Although the person in full Krsna consciousness may
apparently be on the sensual plane, because of his being Krsna conscious, he has
no attachment to sensual activities.
The Krsna conscious person is concerned only with the satisfaction of Krsna,
and nothing else

2.65
prasaade sarva-duhkhanam haanir asyo:upajaayate
prasanna-cetasO hy-asu buddhih parya-avatisthate

"For a person with such enlightened mind, all miseries are removed;only for
enlightened person the intllect [gyana] get well established immediately."

When the mind of this person gets serene, he gets rid of all sorrows originating
from contact with matter. Because, in respect of the peson whose mind is serene,
i.e., is free from the evil
which is antagonistic to the vision of the self, the Buddhi, having the pure self
for its object, becomes established immediately. Thus, when the mind is serene,
the loss of all sorrow surely arises.

In the 62nd and 63rd slokas Krishna showed how by not engaging us in God�s
service we fall from grace down the steps and get destroyed. The 64th sloka
however told us that by serving and
singing in praise of Him, we can climb up steps to reach higher echelon.

In last 64th sloka he had told , prasadam adhigacchati-[ the atman] gets purified
or serene mind. In this sloka (65) he continues,
* Asya "Prasade" i.e � such a person who obtained serene mind, for him,
 * sarva dukhani- all sorrows and miseries,
*hanir-loss or removal,
*upajayate- happens.

That is, for the atman gyani, after acquiring purified mind, all his miseries get
removed. This is the last step. If God were to enquire as to what we want, we
would promptly say all our miseries should be removed. Here Sri Krishna indicates
the miseries of samsaram [the birth due to papa and punya karma].

Arjuna gets a doubt here. What is the relation between serene mind and the
miseries of samsaram? Sri Krishna replies in the second half of the sloka.

*Prasanna cetasa� the enlightened one [one who has acquired serene mind],
*hi- only, (for the one who has acquired serene mind)
*asu- immediately,
*buddhi- knowledge or intellect
*avatisthate �firmly established or installed,
*pary-avatisthate- well established.

So enlightened person gets intellect well founded. This we had earlier mentioned
as stithaprajna. The one who understands atman properly and fully and is about to
perceive atman or get atman darshan. It is also called atman sakshatkaram, when he
will perceive all atman are identical jaati, atman is the quintessence of
knowledge and bliss. For this our buddhi has to be well founded. Enlightenment or
serene mind is essential for this. Atman darshan will lead to bhakthi yoga. To
remove all our miseries, we have to have devotion or bhakthi. Since atman darshan
is a pre-requisite for devotion, enlightenment is necessary.

We can visualize this also in steps.

1.Enlightenment or purity of mind
2.Atman darshan�
3.Bhakthi yoga
4. Removal of all miseries. In the first part of the sloka,

He combined directly steps 1 and 4 and said enlightenment would remove all
miseries. This skipping of 2 and 3 was clarified to Arjuna in the second half of
the sloka. If we now see the 64th and 65th slokas together we can build the entire
stairway:

1.Meditating on God
2.Lessening of rajo/tamo guna and increase of satva guna
3.Discarding likes and dislikes or elimination of raga/dvesha
4.Control of senses
5.Stay away from materialistic desires
6.Control of Mind.
7.Mind is purified or enlightenment. (Prasadam Gacchati)
8.Atman darshan.
9.Bhakti yoga.
10.Elimination of all miseries.

If we take efforts to put us on the first step of meditating on God, all

other steps would follow suit and we can reach the ultimate step. So we don't need
to feel worried or overwhelmed
on how we can remember all this steps and details. We just need to take the first
step of meditating constantly on the Lord, reciting his names and serving his
devotees. This is like we
stand in the line in Tirumala. Automatically, the line moves and takes us near the
Lord to have darshan and get His blessings. So by singing His names and serving
His devotees we can
gradually reach the Bhakthi yoga. This is what Alwar also says that by devoting
ourselves to Him, all our miseries get destroyed and we reach eternal happiness.

2.66
naasti buddhir ayuktasya na ca ayuktasya bhaavana
na ca-bhaavayatah shantir asaantasya kutah sukham

"One who is not devoted in the Supreme [in Krishna consciousness] can not have
atman darshan without which a steady mind on atman is not possible, and so there
is no possibility of peace.
And how can there be any happiness without peace?"

In him who does not focus his mind on Me but is engaged only in the control of
senses by his own exertion, the Buddhi or the right disposition that is concerned
with the pure self never arises. Therefore he fails in the practice of meditation
on the self. In one who cannot think of the pure self, there arises the desire for
sense objects; in him serenity does not arise. How can eternal and unsurpassed
bliss be generated in him who is not serene but is attached to sense-objects? [The
idea is that without the aid of devotion to God, the effort to control the senses
by one's will power alone will end in failure.] Sri Krsna speaks again of the
calamity that befalls one who does not practise the control of the senses in the
way prescribed above:

By devoting ourselves in Him, we can get atman darshan. This has been already told
in the previous slokas. We have to always remember that in order to get our organs
and mind disciplined,
we have to devote ourselves in Him. Control of mind results in serene mind.
Purified mind will get us atman darshan. From the 55th sloka, Sri Krishna is
telling how by controlling organs one becomes a gyana yogi. The easiest way to
achieve this is to worship his graceful form. In this slokam, he explains what
all will not accrue if specific things are not done and finally, sukham i.e.
Moksham will not be there.

* Ayuktasya naasti Buddhir: Yuktam, is surrendering our organs in Him. For the
one who does not think or meditate on Him i.e Ayuktasya, there is no possibility
of the intellect or buddhi
getting cleaned and getting Atma Darshanam. By devoting one�s organs, mind and
intellect only, one would acquire atman darshan. Atman is so minute it is not that
easy to visualize it. Impure minds can never get atman darshan. To
purify mind, we have to devote our organs in Him. Ayuktam means the one who does
not devote oneself in God.
Such a person would never get atman darshan. What if one does not get it?

*na ca ayuktasya Bhavana : If that were not there the bhavana or the thoughts
on atman would not be there. That is the deep meditation will not be possible. A
proper understanding of
atman will only result in meditating on atman. Then we will waste all our time
only in the routine things, which we are thinking all the time. Alwar asks how are
we spending our 24 hours at
our disposal. We reply, we have innumerous things to plan and think and enjoy,
but we are wondering what Alwar is doing? Alwar all the time is seeing the same
Lord and nothing else.
So we think the Alwar does not have variety. Because of this they do not see
the normal things, which we see. Day in and day out they are seeing the same
images and the same festivals.
 Whereas we see so many places, eat variety of foods and listen to variety of
music, drama, etc. It therefore appears that we have much more things to see and
enjoy while Alwars do not
have this advantage. But actually, even though they see only one Object, It's
the one which is enabling us to see so many. So, if we also could �see� him, then
there will not be any necessity
to see anything else. So meditation on Him and atman is very much necessary. A
person without atman darshan can never meditate on atman.

*na ca abhavayatah shantir : He explains what will happen to one who does not
meditate. Here the word shanti is mentioned. Normally this means peace. But can
peace bring shanthi?
If we go to an isolated place where the surroundings are all peaceful, can our
mind be peaceful? But a yogi, even amidst the noises in our towns would be
peaceful in his meditation. So
surroundings do not contribute to shanti. We are seeing that some persons
sleep only if some noise is there. Absence of such sound may make them sleepless.
Actually, if we see the
correct interpretation of shanti it is desireless. A contented life with
satisfaction with what one possesses, one may have shanti. This shanti would be
there only if we could think of atman.
Desire less will result in shanti. Happiness accumulates with desires being
lesser and lesser. This happiness will be lost as desires increase. Persons
earning small wages with honest
labor are able to sleep peacefully. But persons earning in crores daily, do
not have this happiness. Desire or Trishna (thirsting for sense-objects) is the
enemy of peace. There cannot be
an iota or tinge of happiness for a man who is thirsting for sensual objects.
The mind will be ever restless, and will be hankering for the objects. Only when
this thirsting dies, does man
enjoy peace. Disturbance is due to want of an ultimate goal, and when one is
certain that Krsna is the enjoyer, proprietor and friend of everyone and
everything, then one can, with a steady
mind, bring about peace.

*asantasya kutah sukham : That lack of desire lessness (Shantih:) will not
get one sukham, which means Moksham here.

In this sloka four stages of Ashtanga yoga are mentioned. We have heard of
Patanjali�s Yoga Shastra. This is called, Ashtanga yoga and has eight stages. They
are:
1.Yamam. controlling of organs and mind
2.Niyamam. controlling of organs and mind 3.Asanam.
sitting in the proper posture
4.Pranayamam. breathing properly using one nostril for inhaling and the
other for exhaling

5.Pratyaharam. diverting the mind from all other matters and

concentrating on the atman
6.Dyanam. deep meditation of atman
7.Dharanai. desire less in all others and remain detached
8.Samadhi. meditating on God

Out of these eight, the latter four � Pratyaharam, Dyanam, Dharanai and Samadhi
are mentioned in the 66th sloka.
First line says that devoting in God one could have atman darshan and this is
Pratyaharam.
In the next line He said that atman darshan will enable meditating on atman and
this is Dyanam.
Thinking and meditating on atman would enable one to get rid off desires in
other things and that is Dharanai.
In the last line he said, one could get Moksham and that is Samadhi.

On our own we are unable to control organs. Why do we visit temples often? By
having such darshan, our papas are dissipated, rajo/tamo gunas get diminished,
likes and dislikes are
removed, organs and mind get controlled. This would make us desire less and we
get shanti. We therefore worship Sri Mayakoothan and get shanti.

2.67
indriyaanam hi caratam yan mano anuvidhiyate
tad asya harati prajnam vaayur navam ivammbhasi

"As a strong wind sweeps away a boat on the water, the wandering senses are
followed by the mind; such a mind carries away a man�s intelligence."

Unless all of the senses are engaged in the service of the Lord, even one of them
engaged in sense gratification can deviate the devotee from the path of
transcendental advancement.
As mentioned in the life of Maharaja Ambarisa, all of the senses must be engaged
in Krsna consciousness, for that is the correct technique for controlling the
mind.

That mind, which is allowed by a person to be submissive to, i.e., allowed to go

after the senses which go on operating, i.e., experiencing sense-objects, such a
mind loses its inclination
towards the pure self. The meaning is that it gets inclined towards sense-objects.
Just as a contrary wind forcibly carries away a ship moving on the waters, in the
name manner wisdom
also is carried away from such a mind. [The idea is that the pursuit of sense
pleasures dulls one's spiritual inclination, and the mind ultimately succumbs to
them unresisting.]

*Indiryaanam hi carataam: - Our senses (eyes, ear, taste etc) keep pursuing
and running (carataam) behind their respective (touch, hearing, smell, taste etc)
sense experiences.
Our organs want to enjoy sensual experiences. Eyes want to see attractive
scenes. Ears want to listen to good sounds. Mouth wants to eat tasty foods, and so
on. These, that is, vision,
hearing, taste, scent and feeling are all matters of interest for the organs.
This is what Sri Krishna tells that every organ is interested in seeking the
experience, which will please.
So the materials in the world attract the senses and they run after them.

*Yan Manah: anu vidhiyate: - While doing so, the senses drag the mind also
along with them. The matters of the world create various desires like taste,
vision, etc. The organs go after
them to experience those desires. Mind follows the organs.

*tad - For such a person, whose mind is being dragged by the senses behind
sense experiences

*Asya prajnam harati - Tad, that mind, will forcibly divert (divert) the
intellect (prajna) engaged in atman perception of asya, this atman that is trying
to control mind. So, even though this
atman had decided its mind to perceive atman, the same mind is after the
organs, which are attracted by the materialistic pleasures. So there is no mind to
think of atman. Mind is present
but it is engaged in pursuit of other pleasures along with the organs. Mind has
the capacity to think about only one at a time. But are we not thinking of so many
things at the same time?
Yes, then it is called a confused mind. When mind is engaged in one thought,
it is clear but when it thinks many, it is confusion.So when a mind is trying to
perceive atman and at that time
if its attention is diverted by the organs, then there will not be this mind
to think of atman. When this happens we will not have resolute knowledge. This is
what Sri Krishna tells. The buddhi
to understand atman is carried away by the mind and the organs. If Sri
Mayakoothan abducts our mind it would be welcome, but when the senses carry away
the mind disaster befalls.

*Vaayur navam ivam-ambhasi : Sri Krishna illustrates this by an example. Just as

the wind(vaayu) blowing opposite to the direction in which a boat(naavam) is
sailing will divert the boat.
Here we have to regard the mind as boat, which is sailing towards atman and
the winds are the organs, which divert the sailing. The method to stop this
diversion is to prevent the winds
blowing in the opposite direction. Since this capacity is not with us to
prevent such a wind, we will have to seek asylum at the feet of Him, Who has the
capacity to prevent the wind from
blowing in the opposite direction. He is mightier than the wind, the Sun, the
fire, the planets, this Universe and He is Sriman Narayana. By devoting ourselves
to Him, our mind and senses
would all get controlled. The boat also would reach its destination.
Therefore, surrendering our organs in His service is the best way to control and
discipline our mind and organs.

Thirumangai Alwar imagining himself as a girl is being invited by her girl

friends to witness the dancing Lord. This Juggler performs the dance and the girl
[Alwar] is attracted. The
performance was over and the performer and all spectators leave. But the girl
[Alwar] remains in the auditorium. When asked by her friends as to why she is not
getting up and start for
home, the Alwar in his imaginary girl form says that to get up and start for
home, her mind should be there. It is no longer there, as it has gone along with
the Juggler. When mind is not there,
no one is there to order the organs to prepare to get up.

The message here is that by devoting our mind and organs in His pranks and
beauty, we escape our mind and organs from engaging them in the worldly desires.
Similar is the experience
of Nammalwar. He says that after seeing Him, the eyes follow the Lord. We think
of the mortals who are all having innumerous shortfalls. Whereas His qualities do
not have any deficiency,
He does not have any blemish. In every sense He cannot be faulted. So by
devoting in such a perfect and blemish less Him, our organs and mind will get
controlled. So when we see this
great pond, we should remember Him and His astonishing pranks and thereby our
mind and organs will get fixed in Him and get controlled.

2.68
tasmAd yasya maha-bahO nigr-hItani sarvasah
indriyaani indriya_arthebhya: tasya prajna pratisthita

Therefore, in the way described above i.e he whose mind is focussed on Me the
auspicious object for meditation, and whose senses are thereby restrained from
sense-objects in everyway,
in his mind alone wisdom is firmly set.

*Tasmad - therefore. The mind that goes after the senses. With that condition
we can never have atman darshan. Only by disciplining the mind we can get all
advantages.
By thinking about God, the mind gets controlled. So we cannot expect to
control the mind on our own, but only with His help. Therefore,

*asya- that atman which is trying to control the mind and organs, which are
dragged by materialistic desires, can control the mind with His help only.

*Indiryaani - the senses of that atman

*Indriya-arthebhya: - the objects of the sense enjoyment

*sarvasah nigrhitaani - is curbed down.

*tasya prajna pratishtita - In such an atman the intellect or buddhi gets

well established and he qualifies to do gyana yoga. Such a person who can curb
his senses and control
his mind from getting driven by senses (by the help of devoting to the
lord), will realize the true nature of the soul.

Here we may have a doubt. To get atman darshan shouldn't we just concentrate
on the atman only, rather than devote ourselves in God? Devoting our mind on our
own atman
is not that superior. Also, atman does not have a form or qualities to imbibe
or worship. Mind will find it very difficult to concentrate on a formless and
blank entity. Whereas God has
many attributes and forms and temples. This makes it easier for the mind to
devote. Why so many forms for God and why so many temples and Avatars? Because our
tastes differ and
to satisfy every taste so many forms, temples, etc. have been arranged by our
elders. God also takes so many Avatars to satisfy the varied tastes of devotees.
Absorbed by the beauty
of the Lord here, Alwar says that one by one all his senses were lost to Him
and the mind also surrendered to him. We also by involving us in this enchanting
beauty of the Lord can
control the organs and mind and have atman darshan.

As enemies are curbed by superior force, similarly, the senses, can be curbed
not by any human endeavor, but only by keeping them engaged in the service of the
Lord. One who has
understood this, is called sadhaka, or a suitable candidate for liberation.

The Lotus flower blossoms when Sun rises and closes its petals when the Sun
sets or when the Moon is shining. The Discus has the brilliance of innumerous Suns
and so the Lotus like
eyes open as a lotus flower blossoms. The Conch, on the other hand is white
like a moon and so seeing that, the eyes close, as a Lotus flower would do. So, it
appears the eyes of the
 Lord open wide and close alternately and Alwar is mesmerized by this beauty and
so mentions this as he sees the Sri Sudarsana and the Panchajanya. We can also
visualize this in our
memory and thereby we can involve our senses in this magnificent vision and get
our senses controlled. Our mind need not wander on various persons as to what harm
they did or what
abuses were hurled at us. By visiting temples and after return, memorizing the
brilliant image of the Lord our time would be spent better. This will cultivate
the satva quality in us and the
mind gets disciplined.

RECAP of 2.55-2.68 Slokas:

If we can also like Alwar treat our mind as the abode of the Lord, then our mind
will not go after the organs or worldly matters. In the ordinary streets one may
throw garbage and unwanted
things. But once it is his sannidhi, we tend to maintain the sanctity and
cleanliness. Similarly, if we make our mind the residence of ordinary mortals,
then all sorts of things would accumulate.
But if we regard it as the street for His procession, then we would maintain
sanctity and keep it clear of cheap and unwanted things. We have to regard the
mind as His residence and carefully
maintain it. This is the most important aspect in the 2nd Chapter of Gita.

From 55th sloka to 68th sloka the Lord explained the need for control of the
organs.
In the four slokas �55th, 56th, 57th and 58th- four samgyas or stages were
mentioned. They are Vaseekara samgya, Yekendriya samgya, Vyatireka samgya and
Yatamana samgya.
In the 59th sloka he mentioned that by getting atman darshan, the sense organs
get controlled.
In the 60th sloka he told that by controlling organs, atman darshan would be
realized.
When Arjuna was confused in seeming contradiction of 59th and 60th slokas, he
told him in the 61st sloka that to control the organs, he should submit the senses
in Him only.
In the 62nd and 63rd slokas he made it clear how the atman, which does not
think of God goes in bad surroundings and tumbles down to the bottom.
In the next four slokas �64th, 65th, 66th and 67th - He explained once again
how the person who devotes himself in Him, gradually rises up and how the people
with wandering mind descend.
In the 68th sloka, he told that therefore, by devoting unto Him and by
withdrawing the senses from worldly matters, one starts Gyana yoga and reach
supreme status.

In the following three slokas of 69th, 70th and 71st, Sri Krishna tells what all
advantages accrue to that person who had atman darshan. The higher stages are
explained in the three slokas in descending order, as was done in 55,56,57 and 58
slokas. In the 55th sloka Vaseekara samgya was told as the highest stage. Here in
the 69th sloka He is going to tell the highest reward for the Gyani. The 56th
sloka dealt with the lower level stage Yekendriya samgya. Here in 70th sloka the
middle reward will be explained. In the 57th and 58th slokas the next lower stages
were explained. In the 71st sloka the early rewards are mentioned.

2.69 :
ya nisa sarva-bhutanam tasyaam jaagarti samyami
yasyaam jaagrati bhutani sa nisaah pasyato muneh
"What is night for all beings is the time of awakening for the self-controlled;
and the time of awakening for all beings is night for the introspective sage."

We will now see the 69th sloka carefully. Sri Krishna explains with some examples.
We already witness that when it is daytime for us, it is night in North America
and vice versa. Similarly, for birds like crows, visibility is there in daytime.
But for nocturnal birds like owls, nighttime is visible clearly. So we can say the
day of crows is night for owls and the day of owls is night for crows. Citing this
Sri Krishna says that the day for a person, who has controlled the senses, is
night for the undisciplined person whose mind wanders on worldly matters. That is
the night for the ordinary person is day for the Atma gyani.

*Sarva bhuthanam- all ordinary beings, that is those who have not disciplined
the senses, for them [Atman darshan] is

* ya nisa- nisa means night. For the ordinary beings, what is night. Here night
means for those persons atman chintana or perception of atman is night. Just as
we say in our conversation
that if we do not understand anything, we say it is all Greek and Latin. So
atman darshan is not understandable for ordinary person and so he regards it as
night.
Here night signifies ignorance or darkness.

*tasyam - in that same atma darsana

*jaagrati samyami- those who have control over the senses, are jagrati (awake )
f That is what is night or darkness for the ordinary persons, is bright daylight
awakening for the person who has controlled his senses and so he is active.

*yasyam jaagrati Bhutani- But, the ordinary persons(bhutaani) i.e those who
have not controlled their senses, are all awake(jaagrati), in worldly
matters(yasyaam) i.e enjoy
the senses (shabda, sparsa, roopa, raasa, gandham)

*mune-the person who has controlled his senses,

*Sa nisa pasyato : for the one who has controlled his senses, the sense
enjoyment is like night (i.e not affected and doesn't indulge and is not aware of
it).

That is we are all active as in daylight in worldly matters and enjoy the
inferior desires. But he, who has had atman darshan and controlled his senses,
finds darkness in such worldly
matters. Sri Krishna desires that we should all raise to this level of person
who controls his senses. This is the HIGHEST LEVEL.

There are two classes of intelligent men. The one is intelligent in material
activities for sense gratification, and the other is introspective and awake to
the cultivation of self-realization.
Activities of the introspective sage, or thoughtful man, are night for persons
materially absorbed. Materialistic persons remain asleep in such a night due to
their ignorance of self-realization.
The introspective sage remains alert in the "night" of the materialistic men. The
sage feels transcendental pleasure in the gradual advancement of spiritual
culture, whereas the man in
materialistic activities, being asleep to self-realization, dreams of varieties
of sense pleasure, feeling sometimes happy and sometimes distressed in his
sleeping condition. The introspective
 man is always indifferent to materialistic happiness and distress. He goes on
with his self-realization activities undisturbed by material reaction.

2.70
aapurya-maanam acala-pratishtham samudram apah: pravishanti yadvat
tadvat kaama_yam pravishanti sarve sa shantim apnoti na kaama-kaami

"A person who is not disturbed by the incessant flow of desires�that enter like
rivers into the ocean, which is ever being filled but is always still�can alone
achieve Moksham, and not the
man who strives to satisfy such desires."

The ocean is full unto itself and always maintains the same form even though
countless rivers enter into it. Whether the rivers enter or do not enter, the
ocean is unaffected and undergoes no
difference. Similarly when the senses of one in transcendent meditation come in
contact with sense objects such as sound and it enters into the sense vector of
hearing and is apprehended
by the ears such a one still remains peaceful and maintains an equipoise state of
consciousness. In other words the sublime satisfaction derived from direct soul
cognition precludes any
disturbance from the senses or agitation towards sense delights. Whether sense
objects are experienced by the senses or not experienced by them one in
transcendent meditation will
not be affected and will not be subject to any disturbance. But Lord Krishna is
saying that this state can never be attained by one who is kamakana full of
lascivious desires or is controlled
by the same, for such a being can never achieve peace.

In the 69th sloka Sri Krishna explained how the night for ordinary people who do
not have a control over their senses, is daylight for persons who have atman
darshan. When ordinary people
are awake, that is they are active in the worldly pleasures, it is night for atman
gyani. This is the highest state for such enlightened persons. Here the person
does not see those worldly matters. But in the 70th sloka, Sri Krishna tells of an
enlightened person, who comes into contact with such worldly matters and is not
influenced or affected by them. This is a lower state than the person mentioned in
the last 69th sloka.

Child devotee Prahlada was tortured by his father in many ways. Serpents were
directed to bite Prahlada. But he saw the serpent as the bed of Sriman Narayana
and so nothing happened to him; he was rolled down a hill and he saw Govardan,
which was lifted by the Lord to protect the cowherds. He was given poison to drink
and prahlada saw the blue hue of the Lord and so
poison had no effect on him. He was drowned in the ocean and he saw it as the
abode of the Lord and so he was saved. This devotion is a very superior state and
what Sri Krishna mentions
is of persons like us. The difference is that when they see a serpent or poison
they do not show fear or run away but look at it indifferently. The snake or
poison may kill these persons but
they take it in their strides, as they are aware that body is perishable while
their atman is eternal. In the earlier case the poison or snake never came in the
sight of those persons; but here,
though they come into contact with these they have no impact on these persons. Sri
Krishna explains this with an example in the 70th sloka.

In the ocean all river waters mingle. With that inflow, the level of the ocean
does not rise. Similarly, when the rivers are dry and when there is no inflow, the
level of the ocean does not fall.
It remains constant -acala. Tadvat- similarly, all worldly desires and miseries
even when attack, the person, who has atman darshan, he does not change and
remains unaffected.
Such a person attains the supreme status of shantim or Moksham. Whereas Kama yami,
the ordinary persons who are after worldly matter, will never reach this position.

*Aapurya maanam - (Sea which is) always filled with water

*Acala pratishtam - "Cala" is changing; Acala is unchanging; i.e Sea
doesn't get impacted whether the river water flows into it and does not flow into
it.
*Samudram - Sea
*Apah: pravishanti - water(apah:), pravishanti(flowing) into sea,
* yadavat - just like (sea)
*tadvat - Similarly (like sea, into which waters from river flowing, doesn't
affect it or change it)
*Yam - to whom (that person)
*pravishanti sarve - flowing of desires due to sense objects
*sa shantim apnoti - he is the one who gets the fruit of Atma darshanam
*na kaama-kaami - not for one who is agitated by desires and affected by sense
objects

The river waters enter into the sea which is full by itself and is thus the same,
i.e., unchanging in shape. The sea exhibits no special increase or decrease,
whether the waters or rivers enter
it or not. Even so do all objects of desire, i.e., objects of sense perception
like sound etc., enter into a self-controlled one, i.e., they produce only
sensorial impressions but no reaction from him.
Such a person will attain peace. The meaning is that he alone attains to peace,
who by reason of the contentment coming from the vision of the self, feels no
disturbance when objects of
sense like sound, etc., come within the ken of the senses or when they do not
come. This is not the case with one who runs after desires. Whoever is agitated by
sound and other objects,
never attains to peace.

The way in which those situated in transcendent meditation experience the objects
of the senses is explained in this verse by Lord Krishna. Whoever remains
unaffected by sense objects
even when they approach incessantly, who is not overwhelmed by them, who does not
endeavour for them, who is not at a loss due to their absence, who is unchanged
like the ocean which
does not increase no matter how many bodies of water enter it and which does not
decrease if no other bodies of water enter it endeavouring for neither. Such a one
as this can attain peace.

As long as one has the material body, the demands of the body for sense
gratification will continue. The devotee, however, is not disturbed by such
desires because of his fullness.
A Krsna conscious man is not in need of anything because the Lord fulfills all his
material necessities. Therefore he is like the ocean--always full in himself.
Desires may come to him like the
waters of the rivers that flow into the ocean, but he is steady in his activities,
and he is not even slightly disturbed by desires for sense gratification. That is
the proof of a Krsna conscious
man--one who has lost all inclinations for material sense gratification, although
the desires are present. Because he remains satisfied in the transcendental loving
service of the Lord, he can
remain steady, like the ocean, and therefore enjoy full peace. Others, however,
who fulfill desires even up to the limit of liberation, what to speak of material
success, never attain peace.
The fruitive workers, the salvationists, and also the yogis who are after mystic
powers, are all unhappy because of unfulfilled desires. But the person in Krsna
consciousness is happy in the
service of the Lord, and he has no desires to be fulfilled. In fact, he does not
even desire liberation from the so-called material bondage. The devotees of Krsna
have no material desires, and therefore they are in perfect peace.

2.71
vihaaya kaaman yah sarvaan pumaams_carati nihsprhah
nirmamo nir_ahankarah: sa shantim adhigacchati

"A person who has given up all desires for sense gratification, who lives free
from desires, who has given up all sense of proprietorship and is devoid of false
ego�he alone can attain
Moksham" What are desired, they are called the objects of desire. These are sound
and other sense-objects. The person, who wants peace must abandon all sense-
objects such as sound,
touch etc. He should have no longing for them. He should be without the sense of
'mineness' regarding them, as that sense arises from the misconception that the
body, which is really
non-self, is the self. He who lives in this way attains to peace after seeing the
self.

As mentioned earlier, 69th 70th and 71st slokas describe different stages of a
gyani who had atman darshan. The 69th sloka mentions the highest stage and 70th
sloka mentions one in a
slightly lower level. The person mentioned in 69th sloka does not see any of the
worldly matters. This is same as Vaseekara samgya. For the person in 70th sloka,
the worldly matters are all
felt and seen. But he is immune to them and these worldly matters inflict no
changes on him. Now we have to see the 71st sloka. Here the person is at his
initial stage taking efforts for atman
darshan. The person mentioned here starts his efforts. We can listen to the levels
in 69th and 70th slokas but very difficult to achieve. But the 71st sloka is
intended for ordinary persons like us.
From this level he upgrades himself to the level mentioned in 70th sloka and then
further uplifts him to the level indicated in 69th sloka.

*Yah: puman- that Jeevatman or person,

*vihaya sarvaan Kaman- discarding all sensual pleasures (sparsha, roopa,
gandha, shabdha, rasa) The word kamas means desires or those things which one
wishes to enjoy
such as taste or touch.
*nisprahah- should abandon all desires. To do this he should be ,
*nirmamao- not claiming possession or the feeling �my�.
*nirahankaara - Also he should have the feeling of nirahankara or not imagining
body as soul or atman.
*sa shantim adhigacchati - Such a person would lose interest in material
pleasures and would attain Moksham or eternal bliss. Shantim means desire less,
not involving in materialistic
pleasures and brahma prapti or reaching the God.

Lord Krishna is instructing that whoever can relinquish these desires is free
from craving, free from my-ness the conception that these things are mine and free
from I-ness, my-ness and
the conception that I am this body. Such a one not bewildered does misidentify
the physical body as being the soul, rather such a one perceives the soul and
attains peace.
Here Sri Krishna tells what one has to do to get that peace and eternal bliss.
First step is nirahankaraha. Next is nirmamaha. Next is nishprahaha. Next is
vihaya Kaman and
finally atman darshan. To have atman darshan, we have to follow the four steps.

We have to first destroy ahankaram. Normally this is commonly used to indicate

pride. We should know why this comes. When someone does not do what we want, we
abuse him and start
finding faults with every action of him. This happens because we think atman and
body are same. Aham is self or soul and we assume it is body, it is called,
ahankaram. The soul is not man
or tree or an animal. The bodies of all these do not have the intellect or
gyana. But Atman has intellect. Without understanding the basic difference between
soul and body, we start assuming
atman is body then we are said to have ahankaram. What is the advantage in
differentiating atman from body? When it is exam time, we are to study all night
without sleeping. But we feel � I
am getting sleep or I feel sleepy�. But actually, it is the body, which requires
rest and sleep. Atman never gets tired and so does not need rest. If this correct
perception is there during exam
time then we can throw off that laziness and sleep and study. But by going the
way the body requires, one would feel asleep and may not be able to study. A
sprinter, when reaching the
winning pole never thinks of the aching legs but thinks only of victory. At this
point the sprinter looks at atman as different from body. This is a great
advantage to progress.

Next, we should discard the mamakaram or assuming propreitorship. In this world

nothing is ours and we carry nothing when departing from this world. But once we
think something as
ours, then we tend to protect it. The only thing, which can be claimed as ours,
is gyana or knowledge and it will be enough if we can protect that. All others,
which we claim as belonging to
us, are all body, related only. The minute atman does not need any clothes or
decorations. So avoiding mamakaram will drive away our desire to possess.

Next is nishpraha, or discarding desires on materials. As long as water is there

in a well, more water would spring. But if we dry the well totally, then no water
would spring. So if we discard
the materials then they will also leave us. This would lead to vihaya Kaman that
is driving away the desires. This will result in atman darshan.

To become desireless means not to desire anything for sense gratification. In

other words, desire for becoming Krsna conscious is actually desirelessness. To
understand one's actual
position as the eternal servitor of Krsna, without falsely claiming this
material body to be oneself and without falsely claiming proprietorship over
anything in the world, is the perfect stage
of Krsna consciousness. One who is situated in this perfect stage knows that
because Krsna is the proprietor of everything, therefore everything must be used
for the satisfaction of Krsna.
The living entity cannot be desireless or senseless, but he does have to change
the quality of the desires. A materially desireless person certainly knows that
everything belongs to Krsna
 (isavasyam idam sarvam), and therefore he does not falsely claim proprietorship
over anything. This transcendental knowledge is based on self-realization--namely,
knowing perfectly well
that every living entity is the eternal part and parcel of Krsna in spiritual
identity, and therefore the eternal position of the living entity is never on the
level of Krsna or greater than Him.

2.72
esa braahmi sthitih partha nainam praapya vimuhyati
sthitva-asyam anta-kale �pi brahma-nirvaanam rcchati

"This will reach bramham, oh! Partha, after which there is no bewilderment. This
should be practiced at least in the final phase of life and attain the pure
happiness of bramham."

*Esa sthithi � this state (which state is Krishna referring to here? the state
in the previous sloka? the state described in the whole of second chapter?.
Selfless Karma yogam , which
is done without attachment or desire for fruit is being referred to as here as
Esa Stithi. Here we should interpret to indicate the essence of 2nd Chapter �Karma
Yoga. It was started that
Arjuna should realize the eternity of atman and should uphold his dharma of
protecting his people and fight. It is not just Karma yoga but asanga Karma yoga.
That is unattached, without
the feeling �I did� or �mine� and without a desire in the result.)

*braahmi- that which will get us brahma . (which state is being referred to
here? It can be considered as SriVaikuntam or Atma Saaksatkaaram or Atma darsanam
i.e makes us
realize the true nature of our self i.e jeevatma. Please note from 2nd sloka
to 6th chapter, Krishna is detailing the true nature of Jeevatma and from 7th
to 9th chapter he is referring
to ways to reach Paramaatma. So any reference to Brahman in 2nd to 6th
chapter, should be considered as referring to Jeevatma)

*yenaam praapya - Whoever attains this state

*na vimuhyati - will never get confused about his true state and neither will
he grieve. Earlier we have seen that atman darshan would banish all miseries and
worries.

*asyam- in this Karma yoga,

*anta kalepi- at least in the final years or phase of life of a person (even
if we missed the boat of performing in early stages)
*Sthitvaa - Situated (i.e perform) in this state (i.e performing karma yoga)

*nirvaanam- unalloyed by miseries and so pure happiness,

*rcchati- reaches the state ,
*brahmam- state of realizing the atman darshan or Moksham.

With this Sri Krishna concludes this chapter. He advises Arjuna to stay in
asanga Karma yoga that would get him atman sakshatkaram. Once that state is
reached, there is no room for
confusion or worries. Normally, this realization should have come up in youth
time. Even if the person has become old, let him not think that Karma yoga is
impossible to practice.
Even in the final phase of life, Karma yoga can be practiced and attain the
eternal bliss. So we have to understand from this sloka that even if we did not
realize the merits of Karma yoga
all these years, it is not late to start even in the final phase of life. We
can involve ourselves, even at the ripe old age, in selfless service to others,
society, country or world.
We should dedicate such activities as service to God.

Any work we do as long as it is not self-centered and without ego and it is

within the accepted boundaries of shastra, can be regarded as Karma yoga. We
should get that yearning for
Karma yoga at least in our old age and try to reach a little of the stitha
prajna state mentiond by Sri Krishna. We should try earnestly. By practicing if we
are able to achieve something it
would give us that happiness. Our elders have toiled to make these methods
available for us and so we should try to practice them.

Karma yoga is not to be performed in a secluded jungle leaving all our near
and dear ones. In fact it was Arjuna who said he would go to forests and do
meditation and it was Sri Krishna
who prevented him from that and asked him to practice Karma yoga in his
routine work. So our daily life is our playground and in that only we have to
overcome all our challenges by
practicing Karma yoga. Sri Krishna is always there to help us and we need not
bother about victory or defeat in our endeavors. If we view life as an ocean of
distress only, we will only get
mental depression. Some regard life as challenge. The difficulty here is that
since it is taken as challenge, there will be always the urge to be victorious.
This will develop egoism and all our
works will be self-centered. But we have to regard life as an opportunity and
practice Karma yoga incessantly and do good for all and this universe. This is the
essence of the 2nd Chapter.

This state of performing disinterested work which is preceded by the

knowledge of the eternal self and which is characterised by firm wisdom, is the
Brahmi-state, which secures the
attainment of the Brahman (the self). After attaining such a state, he will
not be deluded, i.e., he will not get again the mortal coil. Reaching this state
even during the last years of life,
he wins the blissful Brahman (the self) i.e., which is full of beatitude. The
meaning is that he attains the self which is constituted of nothing but bliss.

Lord Krishna concludes chapter two by revealing the state of consciousness

achieved by one who performs all actions unattached and equipoised based on
knowledge of the eternal
nature of the immortal soul. This process has for its goal the attainment of
transcendent meditation. It is brahmi or that which leads to brahma the ultimate
truth. Knowing the philosophy of
actions are like this, one will no longer be subject to bewilderment and
delusion. The results of this are one will no longer be compelled to enter samsara
the endless cycle of birth and death
in the mirage of material existence. If one begins this process with
determination even in old age one will have the opportunity to attain cognition of
the eternal soul within and
brahma-nirvana final liberation from the material existence.Thus in the second
chapter, the
Lord wanted to remove the delusion of Arjuna, who did not know the real
nature of the self and also did not realize that the activity named 'war' (here an
ordained duty) is a means for
 attaining the nature of Sankhya or the self. Arjuna was under the delusion
that the body is itself the self, and dominated by that delusion, had retreated
from battle. He was therefore
taught the knowledge called 'Sankhya' or the understanding of the self, and
Yoga or what is called the path of practical work without attachment. These
together have as their objective
the attainment of steady wisdom (Sthitaprajnata) This has been explained in
the following verse by Sri Yamunacarya: Sankhya and Yoga, which comprehend within
their scope the
understanding of the eternal self and the practical way of disinterested
action respectively, were imparted in order to remove Arjuna's delusion. Through
them the state of firm wisdom
can be reached.

RECAP of First and Second Chapter :

We reach Bhakti yoga through Karma yoga and Gyana yoga. Continuous Bhakti yoga
will enable us to reach God. Only by practicing Karma and Gyana yogas one can
practice Bhakti yoga.
These are conclusively established. The eighteen chapters of Gita can be divided
into three parts of six chapters each. In the first six chapters Karma and Gyana
yogas are explained.
Bhakti yoga is explained in chapters 7,8 and 9. So, the first step is Karma yoga
and Gyana yoga. Bhakti yoga is the second step. We have to go step by step. So
after practicing Karma
and Gyana yogas, we are taken to the Bhakti yoga. Karma and Gyana yogas make us
to understand atman properly. We get atman darshan. Then we try to understand the
God residing
inside the atman and commanding it. To do this Bhakti yoga is the only way. By
Karma and Gyana yogas we feel, understand and see the atman. We get the urge to
see the God inside
atman. Bhakti yoga when practiced continuously will make us realize God.

We have so far seen the first two chapters. Entire first Chapter and the first
ten slokas of second Chapter details Arjuna�s lamenting and his expressions. Then
Sri Krishna talks.
His sermon starts from the 11th sloka (Asocyaan.. Gatasun Agataasun..
Nanusochanchi panditah). He says to Arjuna that he appears to know all and at the
same time shows ignorance
and so he starts advising. The first Chapter is called Arjuna Vishada yogam as
it details Arjuna�s worries. At the end he says to Sri Krishna that since Arjuna
did not know what was correct,
he should consider Arjuna as His disciple, His friend, His cousin and advise
what was good for him. (Ya sreyaschaan.. bruhi tanme.. prapdadye).
Sri Krishna starts His sermon with saying that just as He is eternal, so are
Arjuna and all others. All existed, exist and will exist. (na tvam neme jaati
naatam.. janaadipah..)
From 12th sloka till 39th sloka the eternity of atman was explained. This was
to impart the basic knowledge that body is perishable and atman is everlasting.
Arjuna was having the wrong
concept that he would destroy Bheeshma and Drona. He was told that only their
bodies would be destroyed but the atman will remain. To make him understand He
says all atman are all
eternal.

From 39th sloka till 52nd sloka, Karma yoga was explained. (Sukha dukhe samey
Krtva, Labha Alabhau , Jaya Ajayau..) He told that a Karma yogi has to view the
happiness and sorrow,
profit and loss and victory and defeat impartially and equally. He was advised
that he was born only to do his duty and he should not desire for the results. He
should not aspire for cheap
and inferior rewards but for higher rewards like atman sakshatkaram, which would
get him all good things. (Karmaneyadi vakasya..) In the 53rd sloka He said that by
practicing Karma yoga,
the mind would be serene and clear. All impurities would be removed. A pure mind
becomes the base for Gyana yoga. (Sruthivi.. niscala .. avapsyaasi)

Arjuna was curious to know how a Gyana yogi would be and he queries his desire
in the 54th sloka (Stitha pragnyasa, Kim asita? ..). From 55rd till the last 71st
sloka Sri Krishna talks
of Gyana yoga. The 72nd sloka was a summary. So we now can summarize that atman
is eternal and body is destroyable. By understanding the difference between atman
and body
we can perform Karma yoga. Practicing Karma yoga would purify the mind. Pure
mind will be the base for Gyana yoga. Gyana yoga when practiced will enable atman
sakshatkaram
or atman darshan. So by practicing Karma yoga without any attachment would
result in atman sakshatkaram. Though Karma yoga has to be practiced when young, at
least in the final
phase of life it should be practiced and get atman sakshatkaram. This Chapter is
not only long but also is meritorious.

Remember the summary of 2nd chapter by Swami Alavandar in Gitartha Sangraha

(which was explained in the beginning of this chapter):
NITYA-ATMAA ASANGA KARMA-iHAA GOCHARAA SANKYA YOGADHEE : I
DWITHEE-YEH STHITADHEE LAKSHA PROKTHAA !TAN MOHA-SAANTHAYEH II

The following doctrine is what is summarised in chapter two:

1) That the immortal soul is eternal.

2) All activities should be performed as a matter of duty devoid of desire for

reward.

3) One who is spiritually intelligent of illuminated consciousness understands

that through either jnana-yoga or karma-yoga the goal of transcendent meditation
can be attained.

These three spiritual truths have been revealed in the second chapter of the
Bhagavad-Gita for curing ignorance and dispelling delusion.

CHAPTER 3

Let us first look at the summary of the third chapter by Swami Alavandar in
Gitartha Sangrahah:

ASAKTYAA LOKA RAKSHAAYAI , GUNESHU AAROPYA KARTRUTHAM I

SARVESWAREH VAAN YASYOKTHAA ,TRITHIYEH KARMA KAARYATAA II

Loka Rakshaayai -> To save all beings in this world! (not just some people)
{Purport: Gyaana Yoga is not possible to be performed by everybody, but only by a
very few,
since it involves control of senses. Whereas Karma yoga can be practices
relatively easily by everybody, because it doesn't demand the same rigor and
control of senses. So,
in this sloka , Lord emphasizes only on the glory of Karma Yoga.)

Guneyshu aaropya -> realizing that they(our actions) are performed driven by
the three gunas- satva, rajo and tamas {Purport: We are driven to do our Karmas
by the three
Gunas. Attributing it to the three Gunas )

Kartrutham -> Performing our duties

Asaktyaa -> Unattached (Karma Yoga)

Sarvershwareh Vaan Yasya -> Dedicating our duties at the feet of the Lord,
since it is the Lord who is the prime mover behind all our actions

Trithiyeh Karma Kaaryataa -> Is explained in Third chapter.

Here Krishna prods Arjuna to do his Kshatriya duties in the form of engaging
in the war as one of the leaders of the righteous Pandavaas. Bhagavan states that
Karma Yogam should be practised first before
attempting Jnana Yogam.He points out that Karma Yogam is a prerequisite to
Jnana Yogam. He says that it is impossible to sit still, while action is being
induced by
one or more of the three Gunas(Sattvam ,Rajas and Tamas). If one abandons
Karma Yoga, one can not even carry out bodily functions on this earth. He
instructs Arjuna that he should
perform Karma Yoga to please HIM and not for obtaining other results such as
reaching Swargam(Heavenly world) etc.Krishna states further that the human beings
such as Arjuna are deluded by thinking
that the Jeevan(Atman) and the body are one and the same. As a result , the
human beings think that it is the Jivan that does all the Karmas . Krishna
explains that the
three Gunas thru their graded interactions with the eternal Jivan are behind
the Karmas and that it is very natural for to be involved with the performance of
different Karmas. Krishna
explains further that it is HE as the supreme Lord , who does all the Karmas
through the Jivan for HIS own pleasure and by dedicating the fruits of the Karmas
to HIM , all the delusions will
disappear. Krishna presses Arjuna to engage therefore in the fight in
accordanc ewith the dharma as a soldier.

So the essence of third Chapter is Karma yoga�s greatness. Did not we see this
in the second Chapter? Previous Chapter had a small shortcoming. Let us review the
steps involved in the second Chapter. With a
rough basic knowledge of atman, the Karma yoga is to be practiced. This
purifies the mind and then Gyana yoga is to be practiced. Then we get atman
sakshatkaram. The doubt here is whether all are qualified to practice Gyana
yoga. From 55th to 71st slokas in the 2nd Chapter we saw what is control of organs
and senses. Is control of
senses possible for the ordinary persons like us? This doubt would have
surfaced. Sri Krishna realizing that all cannot practice Gyana yoga but all can
surely practice Karma yoga, starts the
third Chapter. The main difference between the 2nd and 3rd Chapters is this. In
the midst of our daily chores of official work, domestic compulsions, social get
together, etc., will we have
time for Gyana yoga? This doubt has arisen in us and it is also due to Him. So
He knows our mind and suggests ways. He is the One to uplift us from this
mechanical life. It is difficult to
find persons for Gyana yoga but for Karma yoga fairly large number of persons
would be available. Karma yoga is performed, as we are involved in our chores. But
some limits and
boundaries are drawn within which we can freely do our routines. Some basic
thoughts are needed while doing our duties and then that becomes the Karma yoga.
If we say that persons
are invited to sit in a place and meditate for half an hour, very few will turn
up. But if we get a kilogram of flowers and invite persons to make beautiful
garlands for the God, a large
number of persons would volunteer. Because the latter is an action to be done
with our limbs. While the former was to control the limbs and mind. Sri Krishna
wants
This message to reach a larger group and so He decides to defer Gyana yoga for
the time. It is a very noble yoga and is not to be abandoned but just for our sake

he keeps the Gyana yoga away for sometime. Here we are removing the Gyana yoga
step and so the steps would be: atman knowledge� Karma yoga� Clarity of mind�
Atman darshan.
The Gyana yoga is hidden in the Karma yoga itself. So separate Gyana yoga is
unnecessary.

Chapter three establishes the fact by various points of view that the
performance of prescribed duties is obligatory for everyone. Here Lord Krishna
categorically and comprehensively
explains how it is the duty of each and every member of society to carry out
their functions and responsibilities in their respective stage of life according
to the rules and regulations of the
society in which one lives. Further the Lord explains why such duties must be
performed, what benefit is gained by performing them, what harm is caused by not
performing them. Plus
what actions lead to bondage and what actions lead to salvation. All these
points relating to duty have been described in great detail. Thus this chapter is
entitled: The Eternal Duties of
Human Beings.

3.1 & 3.2

arjuna uvaca
jyayasi cet karmanas te mata buddhir janardana
tat kim karmani ghore mam niyo jayasi keshava

"Arjuna said: O Janardana, O Keshava, why do You want to engage me in this ghastly
warfare, if You think that intellect is better than action?"

vyami sreneva vakyena buddhim moha yashiva me

tad-ekam vada niscitya yena sreyo �ham-apnuyaam

"My intelligence is bewildered by Your cotradictory instructions. Therefore,

please tell me decisively which will be most beneficial for me."

Sri Krishna told so many things in the second Chapter and Arjuna got confused and
became vague. So the third Chapter starts with Arjuna�s expression of his doubt.
The first two slokas
are from Arjuna and from 3rd sloka Sri Krishna replies.

What Arjuna is trying to ascertain from Lord Krishna is if the cultivation of

spiritual knowledge is superior to performing physical activities for the
attainment of liberation and if so then why
should one engage in horrendous activities like war and killing. It is well known
that jnana yoga or the cultivation of spiritual knowledge is the means to
accomplish self-realisation of the soul.
Karma yoga or performing physical activities without attachment leads one
gradually to jnana yoga. This path of spiritual knowledge can be attained by with
drawing all the senses along with
the mind from the objects of the senses. If this is the case then Arjuna is
wondering why he is not being instructed in the cessation of all physical
activities; but instead he is being encouraged
to fully use his mind and senses to engage in all of the violent and horrific
activities that accompany warfare. Feeling confused by the conflicting
instructions of with drawing the senses and
the performance of actions, Arjuna now wants a single, unequivocal instruction to
determine for certain exactly what course he should embark to achieve the highest
good.

*Janardhana - Arjuna addresses Sri Krishna as Janardana which means removing the
miseries of birth & death of Jana(people)
*te Mata - He asks if Sri Krishna�s opinion [mata] is
*Jyaasasi cet karmanas , buddhi - Gyana [buddhi] yogam is superior to Karma
[action] yogam,
*tat kim karmani, maam - then why are you compelling me(maam) to
*ghore - the terrible [ghore] war?
*kesava - my lord(krishna!), the one who with beautiful tresses, the one who is
the master of Brahma and Siva

Arjuna understood in the last Chapter that Gyana yoga was superior to Karma yoga.
From 39th to 52nd sloka, Sri Krishna eulogized Gyana yoga. Person practicing Karma
yoga will practice
Gyana yoga and then get atman sakshatkaram. So the lower step is Karma yoga and
the next higher step is Gyana yoga to reach atman darshan. Arjuna understood that
to get atman
darshan it was Gyana yoga to be practiced. So, why not directly practice Gyana
yoga and why waste efforts in Karma yoga? As an example, if we want to purchase an
article worth Rs.100,
and if this money is to be obtained from a friend, we would like the entire
Rs.100 be given and not in installments of Rs.10, ten times. Arjuna feels that the
initial Karma yoga was unnecessary.
In Gyana yoga one has to sit and control the senses whereas in Karma yoga one has
to perform action. In his case he has to fight to perform Karma yoga. In Gyana
yoga he is not required
to fight and after all it is Gyana yoga results in atman sakshatkaram. This
suited him. So he in the first sloka puts forth his doubt.

In the next sloka he further asks why He is confusing him with two contradictory
statemants.
*vyami sreneva vyakyena - with contradictory statements
*buddhim - my buddhi
*moha yasiva me - is seemingly confused to me (arjuna blames himself for
confusion)
*tad ekam vada niscitya - pls tell that one definitive process
*yena sreyo aham apunyaam - which will benefit me
 Arjuna is under the (mis)impression that Karma yoga and Gnaana yoga are two
separate and distinct methods and are not interrelated. With that confusion, he is
asking this question.
Arjuna is having doubts about the Karma yoga and Gyana yoga. In Cholasimhapuam,
popularly known as Sholingur, there are two hills. One is Big hill where Sri
Narasimha is gracing the
devotees and the other is small hill where Hanuman is gracing. Here it is not
that one has to climb the small hill to reach the big hill, as both are separate.
And one has to climb separately
both hills to have Darshan. Arjuna thinks Gyana yoga is like the Big hill and
Karma yoga is like the small hill. He thinks both are separate and so feels Sri
Krishna is vague. According to
Arjuna for practicing the Gyana yoga one has to control senses and for Karma
yoga it is opposite in that one has to freely allow organs to perform. It is like
if one wants to do MS in chemistry,
he should have done BS in chemistry and not in history. Arjuna feels that both
Gyana yoga and Karma yoga are totally different from each other. Therefore he
thinks there is contradiction.

He says his buddhi is apparently confused and is not accusing Sri Krishna that
He had confused Arjuna. He wants a single clarification on this confusion so that
he will attain sreyas or
better status. Although Arjuna was bewildered he could still understand that
Lord Krishna valued the cultivation of spiritual knowledge as being superior to
activities without attachment
and he could also understand that if Lord Krishna was ordering him to fight this
must be also for his betterement as well, The Lord did not specify which path
Arjuna was qualified for as
yet and thus Arjuna was in a dilemna and needed a clear, definitive instruction
that would end his confusion. Arjuna is humbly requesting this with the underlying
request that the most
merciful and compassionate Supreme Lord should not bewilder the mind of one who
is His surrenderd devotee.

3.3
Sri-bhagavan uvaca
loke �smin dvi-vidha nistha pura prokta mayanagha
jnana-yogena sankhyanaam karma-yogena yoginaam

"The Supreme Personality of Godhead said: O sinless Arjuna, I have already

explained that there are two types of paths to try to realize the self. Some are
inclined to understand it by Gyana
or intellect, and others by devotional service."

Arjuna in the previous two slokas raised his doubts. Sri Krishna told both Karma
yoga and gyana yoga and also said that atman sakshatkaram can be achieved only by
Gyana yoga. Why
not only Gyana yoga to be practiced? Why unnecessary Karma yoga, which means
Arjuna has to participate in the war? He thinks Sri Krishna would not exploit
Arjuna to eliminate the bad
people like Duryodana. He further thinks that Karma yoga is not the step for Gyana
yoga as both are having different requirements. Gyana yoga is nivrutti marg in
that the senses have to
be passive. The Karma yoga, on the other hand is pravrutti marg where the senses
have to be active. Therefore Arjuna thinks the paths advised by Sri Krishna are
opposite and so raised
his doubts. He wants the confusion to be cleared and one path to be advised.

*Asmin loke= in this world,

*maya= by Me,
*dvi vidha nishta = two types of paths or practices,
*pura = earlier [in the 2nd Chapter],
*prokta= were told. The two paths are Karma yoga and Gyana yoga.

*Jnaana yogena Sankyaanam - Gyana yoga was for Sankhya or intellectuals

(Sankhya is buddhi, Sankyham is one which is comprehended by buddhi , which is
Atma. Sankhyas are
the ones who comprehend the difference between Atma and deham, are always
focussed on Atma darshan and have great sense control)

*Karma yogena Yoginam - Karma yoga for yogis. (Karma yoga is for those who
are unable to control senses. But, do note, even Karma yoga is performed with
understanding that
body and soul are different. Karma yogas has Jnaana yoga embedded in it,
since comprehension of body/soul difference, spirt of disattached service etc is
required for karma yogam )

Here two types of persons qualified for practicing the two yoga are
differentiated. Doctor prescribes different medicines for different patients.
Similarly, Sri Krishna prescribes different paths
for different persons. It is customary for persons in this world to have
different tastes and so it is said loke binna ruchi [people have varied
interests]. So Arjuna should not get confused that
all have to follow Karma yoga and then Gyan yoga. The slokas 55 to 71 in the
last Chapter were for those who could control senses. Sankhya means intellect [to
differentiate atman from
body]. These persons are capable of controlling senses.

In the last Chapter He said Karma yoga leads to clarity or purity of mind,
which enables to practice Gyana yoga and then atman darshan. In this Chapter,
practicing only Karma yoga
leads to atman darshan. Some thing like double promotion. Karma yoga includes
Gyana. The Gyana that atman is different from body. Service to God in the form of
aradhana will please
God and so get Moksham. This service is Karma yoga.

What about Arjuna�s doubt that the two are contradictory? They are not
contradictory. To practice Gyana yoga one should have mind purity or a serene
mind. This can be achieved only by
control of organs or senses. Such control can be best achieved by Karma yoga.
So Karma yoga is step for Gyana yoga and they are not opposed to each other.

Take the example of a Crane. The larger cranes leave many small fishes,
controlling themselves and go for the big fish alone. Similarly a Jnaana yogi has
great powers of sense control.
Whereas, the small cranes lack that control and even go for small fishes.
Many in this world are like that and Karma yoga is the path provided for them.
This paths are not
contradictory.

Lord Krishna is telling Arjuna that he has not clearly understood what has been
previously spoken by Him. He tells Arjuna that in this world abounding in
diversity there are two paths for
 two types of humans. Jnana yoga the path of knowledge and karma yoga the path
of actions each suited to the capacities and qualifications of the type concerned.
Not all humans in this
world are born with the ambition for moksa or liberation. Neither are all
humans able to embark upon the path of knowledge directly. But all humans must
engage in actions at all times
they cannot stop but they must perform these actions unattached without
desiring any reward, perfecting them in the process as factual activities of
divine worship. Then in fact all actions
become divine activities as revealed forthcoming in chapter XVIII. verse forty-
six worshipping God by ones actions. Performing actions in this way humans
evaporate the inauspicious
qualities lurking in their minds and hearts and the senses give up their
turbulence and become calm and peaceful.

The Supreme Lord Krishna states loke in this world there exists two types of
humans who follow these two paths. Those who renounce the ordained activities of
family life and society,
to fully contemplate and meditate on the ultimate truth like Sanaka referred to
by the word sankyanam and those who adhere to the ordained guidelines of family
life and society and yet
glean knowledge like King Janaka referred to by the word yoginam. Both types
are firmly situated in righteousness. Even though those who are eligible for karma
yoga perform actions for
the protection and benefit of the worlds as willed by the Lord are also deemed
as yogis, men of equanimity. Lord Krishna is informing Arjuna that he is
ineligible to perform activities of
renunciation like Sanaka and others but he is eligible to perform auspicious
activities for the benefit of the world like Kind Janaka and others. This is the
purport of this verse.

It has already been established in chapter II. verse forty-seven that there
must be no anticipation of rewards as the reason for performing activities. When
this platform has been
attained then after one has risen in wisdom beyond the turmoils of the quest
of satisfying ones sense with sense objects then jnana yoga the cultivation of
spiritual knowledge is
appropriate. In chapter II. verse fity-five Lord Krishna has stated when one
gives up all desires, to confirm this point. Sankhya refers to spiritual knowledge
or spiritual wisdom. Those
who possess this are called sankhyas as real spiritual knowledge is the
knowledge that leads to realisation of the atma or soul, firmly resides within
them. Those who are ineligible
not fit for this course due to their own inherent qualities are the yogis who
are eligible for karma yoga the path of actions. So it can be seen that there is
not even the slightest contradiction
when it was asserted that for one who is beguiled by the objects and
distractions of the phenomenal world, karma yoga is suitable for them and for
those who are not beguiled and
able to renounce these objects and distractions are suited for jnana yoga the
cultivation of spiritual knowledge. Lord Krishna has explained that for purified
minds jnana yoga or the yoga of
knowledge is appropriate as in chapter two verse sixty-one states: the self
controlled one sits in meditation on Him. But for minds not yet purified karma
yoga or the yoga of action is
more suitable as in chapter two verse thirty-one states there is no greater
fortune for a ksatriya warrior than a righteous war. Therefore in respect to the
two paths they are actually two
 stages of the same path separated only by purity and impurity of mind.

In closing it should be understood that one who without performing karma yoga
in their present life but is situated in jnana yoga cultivating spiritual
knowledge, their purity of mind should
be considered as a result of performing karma yoga in their previous birth and
this is how they were able to attain jnana yoga so easily. Thus there is no
contradiction in the presentation
of the two in any way. It is also observed that by following the will of the
Supreme Lord Krishna through authorised disciplic succession and the ordained
injunctions of the Vedic scriptures
many rulers situated as yogis became men of knowledge although performing
countless actions. An example of this is King Priyavrata who was emperor of the
entire universe engaging
in unlimited material activities in total knowledge as given in Srimad
Bhagavatam V.I.XXIIIIt will next be shown that even if a wish for moksa or
liberation arises still one may not be fully
competent to experience the cultivation of knowledge by jnana yoga.

3.4
na karmanam anarambhan naishkarmyam purusho �snute
na ca sannyasanad eva siddhim samadhigacchati

"Not by merely abstaining from work can one achieve gyana yoga, nor by
renunciation can one attain that.� No man experiences freedom from activity
(Naiskarmya) by abstaining from works;
and no man ever attains success by mere renunciation of works.

Sri Krishna advises Arjuna not to go after Gyana yoga, as it is a mirage, while by
doing his Kshatriya Dharma of fighting he can achieve atman sakshatkaram. The
first Chapter was called
Arjuna Vishada yogam, the next was Sankhya yogam and the present Chapter is called
Karma yogam. This will straight away obtain atman darshan without Gyana yoga.
Because all are
not qualified to practice Gyana yoga and Sri Krishna�s intention is His message
should reach all and not a few alone. Gyana yoga requires senses control while
Karma yoga does not
need this. Does it mean that if one practices karma yoga, control of senses is
impossible? No, after sometime the Karma yoga will enable control of senses.

*Karmanam= by karma yoga,

*na anarambhan=without starting or beginning,
*naishkarmyam= Gyana yoga [where Karma or action is absent], i.e without
starting Karma yogam one cannot qualify for Jnaana yogam.
*ca= and,
*sanyaasanad= abandoning [in the middle], i.e. abandoning a karma after
starting
*sidhim=Gyana yoga,
*na samadigachhati=will not attain. (Will not attain Gnaana yoga)

By not starting Karma yoga or abandoning the Karma yoga in the middle will not
enable one to practice Gyana yoga. This directly answers Arjuna�s query whether he
could directly
practice Gyana yoga and get atman darshan, without the recourse to Karma yoga
so that he could avoid fighting, which was his Karma. He cannot skip Karma yoga.
For beginners
 Karma yoga should be practiced. For e.g. to make a relative analogy, in
Srivaishnavite parampara, there are many Jeeyars, Pontiffs who have gone thru
gruhasta life, completed their
familial , worldly responsibilities and then took Sanyasa dharmam of Jeeyar
padham.

Arjuna asks after all it is desire which propels a person to do Karma yoga, so
why not he desire to practice Gyana yoga? Desire is different from
capability. Unless the capacity to do a work one should not indulge in it.
Arjuna does not have the capability to practice Gyana yoga while he is fully
qualified for Karma yoga.

Not by non-performance of the acts prescribed by the scriptures, does a person

attain freedom from Karma, i.e., Jnana Yoga; nor by ceasing to perform such
actions as are prescribed in
the scriptures and are already begun by him. For, success is achieved by
actions done without attachment to the fruits and by way of worshipping the
Supreme Person. Hence devoid of it
(Karma-nistha), one does not achieve Jnana-nistha. By those persons who have
not worshipped Govinda by acts done without attachment to fruits and whose
beginningless and endless
accumulation of evil has not been annulled thereby, constant contemplation on
the self is not possible. It can be done only if it is preceded by the attainment
of a state in which the operation
of the senses have been freed from disturbance. For in jnana yoga exclusive
attention is devoted to atma-nistha deep faith in knowledge and meditation of the
soul. This is only possible for
one who has relinquished all desires and expectations fully. It is not
possible for one who is still mired in the pursuit of fruitive activities,
burdened with sins from previous lives and for one
who has never worshipped Lord Krishna with love and devotion with no
anticipation of reward.This view is put forward by the Lord.

It should be understood that renunciation is primarily for deep meditation and

reflection of the resplendent Supreme Lord. This way is not suitable for those in
the grihasta ashram or
householder life with wife and children and who must be engrossed daily in so
many material functions to provide for their family. But in later life when the
children are grown the householder
who by dint of actions has acquired a meditative mind can also become eligible
for renunciation and please the Lord. The Supreme Lord is exceedingly pleased by
those who practice
renunciation. In the Narayanakshara Kalpa it is said that: Among all
initiations the one that is made in the stage of renunciation is the topmost and
most pleasing to the Supreme Lord.
The demi-gods and many well known great and pious kings of yore in India while
performing myriads of actions for universal management and world order always kept
their minds
focused on the Supreme. Therefore even when they were engaged in activities
their minds never wavered from Him and the Supreme Lord Krishna was pleased.
If by abstention of action moksa was possible then it would be available to
inanimate things as well. Neither by the abstention of actions or the absence of
reactions from the renunciation
of actions will liberation come into effect. The effects we are experiencing in
the present life are reactions both positive and negative caused by our
innumerable actions in previous lives.
It is not that all the reactions have been terminated at birth,
3.5
na hi kascit ksanam api jatu tisthaty akarma-krt
karyate hy avasah karma sarvah prakriti-jair gunaih

"Everyone is forced to act spontaneously according to the qualities he has

acquired from the modes of material nature; therefore no one can refrain from
doing something, not even for a moment."

In this world, no man can rest without doing work; for every person, even
though he may have determined, 'I will not do anything,' is caused to act, i.e.,
is compelled to act according to the
Gunas born of Prakrti. The Gunas are Sattva, Rajas and Tamas which increase in
accordance with his old Karma. Consequently, Jnana Yoga can be attained only by
means of a purified
inner organ after annulling the old accumulation of sins by means of Karma Yoga
of the aforesaid characteristics and bringing Sattva and other Gunas under
control. Otherwise, one who
engages oneself in Jnana Yoga becomes a hypocrite.

*Jatu =at any time,

*kshanam api= even a second,
*akarma krt= without doing anything, None can remain idle even for a second.
*na hi =will not be there. That is, everyone does something always.

Arjuna thought that by recourse to Gyana yoga he could remain idle. That is he
need not have to fight. But actually, everyone right from the time he was born,
has to do something.
A newborn cries and sucks milk. It shakes its limbs. None has taught these and
these actions are all natural. This is because the karma we have been doing over
many births still lingers on.
So Karma yoga is habitual but not Gyana yoga.

*Karma karyate= doing work,

*he= also,
*avasah karma= spontaneously or unconsciously, These are acts which are done
instinctively. Karma yoga is spontaneous and it is natural, while Gyana yoga
requires special effort.

*Sarvah means everyone and here Swami Vedantha Desika in his Tatparya
Chandrika, a commentary on Gita, explains that even a person, who with a
determination wants to remain idle,
cannot be so, as without his knowledge certain actions he would be doing. If
one remains idle he would feel giddy and fall asleep and snore; these are all
actions. Some drive mosquitoes
even while asleep. So action can be without our knowledge. Gyana yoga has to
be done with full knowledge to practice.

*prakriti-jair gunaih - originated from this world(Prakriti) and gunaih=

characters or qualities [the three gunas= satva, rajo and tamo qualities]
All our actions whether voluntary and involuntary are propelled by the three
qualities (Sattva, Rajas, Tamas) which are inherent part of this world.

These three qualities will never go away but by cultivating Sattva quality
the influence of other two can be minimized. This can be done by continuous
practice of Karma yoga for which
 one is eligible. And, for Gyana yoga, satva quality is a must. By doing
Karma like Aradhana [devotional service to God], Lord is pleased and the sins or
papa are eliminated. Likes and
dislikes are removed and increase the satva quality. Senses are controlled.
Atman darshan is achieved. So basic requirement is practice of Karma yoga. Let us
practice Karma yoga
to please the Lord.
So to repeat, Perform Karma Yoga , Lord is pleased -> Sins are destroyed
-> which reduces Rajo/Tamo guna and increases Sattva ->Which reduces likes and
disklikes ->
-> Senses are controlled -> Atma darshan is achieved . So, the basic
requirement is Karma yogam.

In the second chapter, Lord mentioned Karma yogam -> Gnaana Yogam ->
Atma Saksaathkaram.. but in third chapter here, he is mentioning the glory of
Karma yogam, which itself
can give Atma darshanam.

The spirit soul has to be engaged in the good work of Krsna consciousness,
otherwise it will be engaged in occupations dictated by illusory energy. In
contact with material energy, the
spirit soul acquires material modes, and to purify the soul from such
affinities it is necessary to engage in the prescribed duties enjoined in the
sastras. But if the soul is engaged in his
natural function of Krsna consciousness, whatever he is able to do is good for
him.

3.6
karmendriyani samyamya ya aste manaasa smaran
indriyaarthan vimudhatma mithyacarah sa ucyate

"One who restrains the senses of action but whose mind dwells on sense objects
certainly deludes himself and is called a pretender."
He who, controlling the organs of action, lets his mind dwell on the objects of
senses, is a deluded person and a hypocrite.

This is also continuation of Sri Krishna�s reply that one cannot directly practice
Gyana yoga. He emphasizes the need for Karma yoga before practicing Gyana yoga. We
have already seen
that Gyana yoga needs a serene and pure mind. Such a mind only can meditate on
atman. For a pure mind, organs and senses are to be controlled. For disciplining
the organs, likes
and dislikes are to be eradicated. Rajo and tamo qualities should have been
minimized. For this Karma yoga was necessary, which would please the Lord and our
sins are cleared.

A person decides to practice Gyana yoga that is to have atman darshan, without
Karma yoga. Lack of practice of Karma yoga allowed the papa or sins to continue
and so he could not avoid
likes and dislikes. The rajo and tamo qualities were having their influence and so
the organs and senses were not disciplined. In this state, he tries to practice
Gyana yoga and directs the
mind on atman. But the mind is uncontrollable and wanders on all matters. This is
called false discipline or mithyacharam, where the intention is one and the actual
happening is different.
Mind and action if they are same it is correct discipline.

*Karmendriyani= the organs responsible for action, like eyes, nose, etc., The
five organs of action, Karma Indriyas, are Vak (organ of speech), Pani (hands),
Padam (feet), Upastha (genitals)
and Guda (anus). They are born of the Rajasic portion of the five Tanmatras or
subtle elements; Vak from the Akasa Tanmatra (ether), Pani from the Vayu Tanmatra
(air), Padam from the
Agni Tanmatra (fire), Upastha from the Apas Tanmatra (water), and Guda from
the Prithivi Tanmatra (earth).
*samyamya= controlled, i.e controlling organs of actions (eyes, nose etc...)
but
*vimudhatma = uncontrolled mind [because Karma yoga was never practiced], (Atma,
Vimudh-Atma is that mind which is not controlled and not concentrating on Atma)
*ya aste manasa smaran= the mind is dwelling on materialistic desires,
*mithyacarah ucyate= he is called a person with false discipline. This happens
when we misunderstand the requirements for Gyana yoga.

We think that organs have to be controlled and so we close our eyes, shut our
ears and in a secluded place we try to do Gyana yoga. But the mind has still the
impurities and so mind is undisciplined and wanders on all matters, which are
physically restrained, from the organs.

3.7
yas tv indriyani manasa niyamya arabhate �rjuna
karmendriyaih karma-yogam asaktah sa visisyate

On the other hand, he who controls the senses by the mind and engages his active
organs in works of devotion, without attachment, is by far superior.

In the last sloka Sri Krishna told that though one may be trying to practice Gyana
yoga without following Karma yoga, his mind would be after the organs. Such a
person can never reach the
state of Gyana yoga and is a pretender or in false discipline (mityachara sa
ucyateh)

That Karma yogi is praised. He is better than the Gyana yogi. Here Sri Krishna
tells that the not so intellect person practicing Karma yoga is better than the
person who has directly trying to practice Gyana yoga. Controlling the senses by
strength of mind, utilising them to assist in achieving attma tattva by performing
the prescribed duties given in the Vedic scriptures according to the natural
attributes found within their character by the natural disposition of their
natural impulses, then that person although performing karma yoga the yoga of
actions is superior to the performer of jnana yoga
the yoga of cultivating knowledge inasmuch as falsely performing jnana yoga with
duplicity is far inferior to performing karma yoga with sincerity.

*Yahatu= the one,

*indriyani manasa niyamya= whose senses are directed by mind. Directed to do
what?? the details are below:

We are habituated to do something or other actions. It is easier for anyone to

do what one is habituated rather than trying an entirely new one. If we find
ourselves weak in mathematics,
then we try a subject that is familiar to us. All cannot be experts in all
subjects. We try to develop what we are habitual or familiar. In schools also the
students are trained in hobbies of
their choice and the talent is brought out. So Sri Krishna encourages those
who are habitual in doing karma. We have to involve our sense organs in some
activity. Now, we may get a
 doubt? Can we continue to do whatever we are doing and are familiar with
(even if it nonsense?).. If so, then it will be also be construed as Karma yoga!
right? NO.
Here Swami Vedanta Desika in his Tatparya Chandrika gives a wonderful
commentary. We have to involve our organs and senses in activities that serve God
or in
activities permited by Shastra or activities that are our duty. Our mind
should direct in such activities and this is what Sri Krishna means in the sloka.
Organs are habituated to do some
actions. So our mind should direct them in noble work. By doing this way we
get double benefit: one, the organs are involved in their routine actions and two,
such actions would enable us
to reach Moksham.

*Asaktha = detached [indifferent to rewards],

*karmendriyai= our sense organs meant for action,
*karma yogam arabate= whoever starts karma yoga.
*sa visisyateh = He is considered superior to the one who is trying to
suppress his sense organs but let's his mind wander on the object of senses.

So the one who directs his senses in the actions permitted by Shasta and
starts Karma yoga deploying the action organs, is the meaning of the first part.
Such a person with detached feeling rises.
He rises higher than this person who is suppressing the organs from their
habitual activities but his mind wanders all over and pretends to practice Gyana
yoga.
Doctors might have advised jogging or walking for sound health. This becomes
Karma yoga when we try to walk the distance to an institution helping physically
challenged children like
deaf or blind and help the institution to the extent possible. We get physical
exercise and also social service. Similarly other activities also could be done
and then we are said to have begun
Karma yoga. This is possible for all of us. And we can get atman sakshatkaram.

Karma yogam is more aligned to our natural duty and instincts, since we all
use our sense organs for daily activities and not doing so would be very
difficult.

3.8
niyatam kuru karma tvam karma jyayo hy akarmanah
sariira-yaatrapi ca te na prasiddhyed akarmanah

"Perform your prescribed duty, as it is better than Gyana yoga. One in Gyana yoga
cannot even maintain one�s physical body without work."

Sri Krishna lists yet another reason to practice Karma yoga.

*Niyatam karma kuru= do(kuru) (Karma) duties (niyatam) specified to you,
*tvam= you.
*Akarmanah= different from Karma i.e. Gyana yoga.
*Karma jyayo= Karma yoga is better(jyayo).

For those who are incapable of practicing Gyana yoga, Karma yoga is a better
recourse. Who are they? We, the ordinary persons. By doing our specified and
habituated duties, we perform Karma
yoga and that is better than doing Gyana yoga directly. He cites an important
reason for this in the second part of the sloka.
 *Akarmanah= by sitting in Gyana yoga,
*sarira yatrapi ca= even for maintaining the body,
*na prasiddhyed = is not possible.

One can admire the calm atmosphere of the Kshetram and the river and decide to
start Gyana yoga directly. But the body has to be maintained and so we have to
arrange for timely food. For this one
has to work and thereby indulge in righteous earning and work as per shastra
and law. This is nothing but Karma yoga. So the substance is that even for a
person wanting to practice Gyana yoga,
Karma yoga becomes inevitable to maintain the body that is required to do
Gyana yoga. We have to perform our shasras accepted duties and earn our
livelihood. With the available resources we
prepare food, offer it to God and after feeding the deprived and the poor we
also consume to keep our body in running condition. This is what Sri Krishna has
been telling in all these slokas. This is
Karma yoga and continuous practice keeps our mind serene and rajo/ tamo
qualities fade and our likes and dislikes are eliminated. This is the step for
Gyana yoga. Therefore, direct Gyana yoga will
not be possible even to maintain our health. Karma yoga is unavoidable for
Gyana yoga but the converse is not true. Arjuna got a doubt here. What if one
directly practices Gyana yoga and disregards
his health? One may die and let that happen and he can then get atman
sakshatkaram after death. Sri Krishna tells that atman sakshatkaram cannot be
achieved by mere death. Death will only get
the soul swarga [heaven] or naraka [hell] or another birth. To get moksham one
should have completed the Gyana yoga. To do that one has to live and for that one
has to maintain one�s body by work
In fact, without caring for the body and doing Gyana yoga will tantamount to
attempting suicide, which is forbidden by shastras and by law. Arjuna has another
doubt. Sri Krishna advises that at least
to maintain the soul in the body one has to work. According to shastras, death
is determined by one�s fate or vidhi. So, how can one end life by mere not doing
anything to keep the body alive?
Because keeping alive is not in our hands as this is already determined by
fate. Swami Vedantha Desika clarifies this in his Tatparya Chandrika. There are
two types of actions or karma:

Niyatha karma and aniyatha karma. In niyatha karma, its course, result and
effects are all pre-decided. In aniyatha karma such pre-decision is not there and
one can make efforts to achieve
certain results. For example, in the story of Parikshit, he was destined to die
after seven days by a sage. This could not be changed. All are not niyatha karma.
Otherwise we will have fatalistic
attitudes and we will never go to a doctor for our ailments. There are many
which need our efforts and with the blessings of God we can carry them out. We
have to maintain our body and health.

Realistically not performing actions is also not practical because without

actions one is not able even to maintain the physical body. The particle api means
even and refers to what else more
should be clarified. Thus if one desires to desist from all activities how
will their mind become purified and how will their bodily needs be maintained?
Thus it is obvious that one who practices jnana
yoga in order to maintain their bodily existence must still continue
performing the daily and occasional duties prescribed in the Vedas until they
reach their goal. The same as if one practised karma
 yoga. Also in karma yoga the contemplation of atma-tattva is also included in
the conceptions that I am not my body perfoming actions and I am not the actual
doer of any actions. So for all these
reasons karma yoga is preferably recommended to jnana yogis.

Work should not be given up capriciously, without purification of materialistic

propensities. Anyone who is in the material world is certainly possessed of the
impure propensity for lording it over material
nature, or, in other words, for sense gratification. Such polluted propensities
have to be cleared. Without doing so, through prescribed duties, one should never
attempt to become a so-called
transcendentalist, renouncing work and living at the cost of others.

So the conclusion is for Arjuna to desist and practice karma yoga. So Karma
yoga is habitual, it cannot be avoided and it is bound to obtain results. Even a
gyana yogi cannot avoid Karma yoga.
But if it is still postulated that actions such as the acquiring of funds
involves the my-ness of this is my money and the I-ness of I have earned this by
the strength of my mind and the power of my
faculties and that these efforts must cause bondage Lord Krishna refutes this
argument in the next verse.

Recap and introduction to remaining portion of 3rd Chapter:

From the 9th to 16th , eight slokas, describe the necessity for Deva pooja.
Worshiping the lord is called Deva Pooja, which is Yajna. Yajna, yagam and homam
all denote the same that is Deva pooja.
As per Sanskrit grammar yaja deva poojayam is the root. So Deva pooja is yaja or
yajna. Ordinary persons cannot perform elaborate yajna, but certainly they could
do Deva pooja. For this the Lord
must be attractive, He must be in our mind and we should have devotion.

The 9th sloka alone is introduction. Deva pooja is essential to keep this world
moving. The second Chapter dealt with the need to practice Karma yoga and reach
Gyana yoga and get atman
sakshatkaram. In the third Chapter, however, it was told how Karma yoga itself
could get atman sakshatkaram. First Chapter was called Arjuna vishada yogam.
Second Chapter was named Sankya
yogam as it praised Gyana yoga, which could be practiced with sankya or buddhi or
intellect. This Chapter is called Karma yogam as it deals with Karma yoga. Sri
Krishna told five reasons why Arjuna
should practice Karma yoga rather than Gyana yoga:

1. We are all used to Karma yoga right from our birth and in our all previous
births and so action of our organs and senses is our habit. Gyana yoga on the
other hand is to be specially learnt and
practiced. So habitual Karma yoga is easier.

2. In Gyana yoga it is expected to control all our senses and organs. Such
anticipation is not there in Karma yoga. The sense organs are all allowed to do
what they can in the service of God and slowly
detachment is developed. Therefore, this becomes easier for us to practice
Karma yoga.

3. In Karma yoga the possibility of slippage from practice is very little. In

Gyana yoga slippages are very high. Because, in Karma yoga the organs do their
assigned activities, we practice Karma yoga
 and so the chances of continuation is high. But we saw earlier that a
person directly trying to practice Gyana yoga by external control, fails as the
mind wanders after the senses and so the objective
slips.

4. In Karma yoga we use our intellect or gyana. When we perform pooja we know
that such activity would get us Moksham. We believe that doing good to others
would please Him. Atman is eternal
and is different from body. All these basic knowledge are there in a Karma
yogi. Vice versa is not true. In Gyana yoga there are no actions or karma.

5. Even for a person practicing Gyana yoga maintainance of his health and body
need and so Karma yoga becomes inevitable. But a karma yogi need not do Gyana
yoga.

So Karma yoga does not stipulate difficult conditions and becomes easier to
follow. It does not greatly disrupt our routines. Arjuna gets a doubt here. When
one indulges in activities while practicing
Karma yoga, possibility of likes and dislikes are high and this would lead to
earning papa/ punya. Arjuna feels this would submerge him further in samsaram
instead of redeeming from that.
Sri Krishna tries to clear this in the 9th sloka onwards, which we will see in
due course.

3.9
yajnaarthat karmano �nyatra loko �yam karma-bandhanah
tad-artham karma kaunteya mukta-sangah samacara

"Work done as a sacrifice for Vishnu has to be performed, otherwise work causes
bondage in this material world. Therefore, O son of Kunti, perform your prescribed
duties for His satisfaction, and in
that way you will always remain free from bondage."

Sri Krishna explains in the next few slokas why we have to perform rituals as
mentioned in Vedas, why we need to follow customs, perform our obligations to the
procedures specified in vedas etc
Many people are ready to accept that Moksha is possible through Gyaana Yoga, but
are not ready to accept following procedures as specified in Vedas. There are two
reasons, one is in
this mechanical life it's not easy to follow them, unless there is commitment
and the second reason is in the wave of the changes in the world (modern etc),
there is increasing tendency to ignore acharams and anushtanams. There is
acceptance of supreme lord, but people try to ignore duties like Amavasya
tarpanam, Pitru shradam, Poojas etc. Rather the thinking is, by doing some charity
to poor, doing some good in society would be enough. Due to Lack of time we
tend to ask the need for these rituals. In this Kali yug, importance for old
values and rituals are questioned and modern concepts replace. Feeding poor and
meditation are enough, we think and question the need for rituals to please our
deceased ancestors.

Earlier Arjuna raised a doubt that when Karma yoga is done, we get into likes
and dislikes. Even though the Karmas we do, are legal, not harmful to society
and not against one's conscience, this
will still involve us further in the worldly matters or samsaram (work
politics, likes and dislikes in dealing with others , ups and downs etc). So,
Arjuna has a reticence to get involved in daily matters
 of work itself (i.e Karma yoga). Rather, he would prefer to go to a isolated
place and dwell on the Lord like a Gnaani yogi. But, this is not practical.
Even in this world, we see lot of monks, Jeeyars
etc who are not samsaris, handling the worldly matters with great tact as karma
yogis.

Sri Krishna tells that in Karma yoga, he has specified the works and their
rewards and clearly specified what will bind one to this world and samasara and
what will not. So, if these process is
followed sincerely, we will not get bound by samasara, even when living in it
and going through our daily life.

*Yagnarthath= for the sake of yagna,

*karmano anyatra= works done other than for yagna,
*lokoyam karma bandhana= would bind the people in this samsaram,
[that means all karma done as deva pooja or for yagna will not incur papa. All
other actions will get us papa and immerse us in samsaram].
*Sanga = attachments,
*mukta= free,
*tad artham= for the sake of deva pooja,
*karma= do,
*kaunteya= Son of Kunthi.

So we derive the meaning of this sloka as we do deva pooja and that too without
attachment, it will lead us to Moksham. But deva pooja with attachments or non-
deva pooja actions will involve us
more and more in samsaram. Here yagna does not mean we have to perform those
pooja in front of sacred fire. Those will be done by a few qualified. But all of
us can worship the Lord at Anbil.
It will look difficult to do these without attachments. In most of the
activities in our life, by default we do things anticipating results (desiring
son, property , promotion, fame etc). But gradually we can
develop detachment and succeed. Just as we serve our parents or guests we can
surely perform deva pooja without expecting any reward or without the pride that
we are doing.
Sri Krishna therefore tells that any social service as service to God with no
attachments will raise the doer to higher level.

Since one has to work even for the simple maintenance of the body, the
prescribed duties for a particular social position and quality are so made that
that purpose can be fulfilled. Yajna means Lord
Visnu, or sacrificial performances. All sacrificial performances also are meant
for the satisfaction of Lord Visnu. The Vedas enjoin: yajno vai visnuh. In other
words, the same purpose is served whether
one performs prescribed yajnas or directly serves Lord Visnu. Krsna
consciousness is therefore performance of yajna as it is prescribed in this verse.
The varnasrama institution also aims at this for
satisfying Lord Visnu. "Varnasramacaravata purusena parah puman/visnur
aradhyate....." (Visnu Purana 3.8.8). Therefore one has to work for the
satisfaction of Visnu. Any other work done in this
material world will be a cause of bondage, for both good and evil work have
their reactions, and any reaction binds the performer. Therefore, one has to work
in Krsna consciousness to satisfy
Krsna (or Visnu); and while performing such activities one is in a liberated
stage. This is the great art of doing work, and in the beginning this process
requires very expert guidance.

Instead of working hard to acquire funds for self gratification endeavours which
causes one to bound in the material existence. Activities performed as an offering
to the Supreme Lord known as yagna
or sacrifice should be performed which are not bound to the material nature.
Lord Krishna uses the word sanga which means attachment this means that attachment
will be there when the action is
undertaken for self service but when it is an offering to the Supreme Lord one
is free from such ulterior motivations. All activities when done as an offering to
the Supreme Lord without anticipating any
reward become consecrated through yagna or acts of worship done for the pleasure
of atma-purusha, the Supreme Lord internally within the heart and externally
pervading all existence. The Supreme
Lord recognising such devotion will mitigate all the sins and the merits from
such offered actions which bind one to receiving punishment or rewards since time
immemorial and neutralising them direct
one from inside, and following this path with very little difficulty one can
achieve self-realisation.

Everyone in the world is locked and bound to the material existence by actions.
The renunciates state that: since all actions lead to bondage they should not be
performed. But refuting this Lord Krishna
states yagna-artaht that sacrifices done for the Supreme Lord without
expectation of reward are exempt from bondage.

It is now shown that all persons of every segment of society without exception
must nourish themselves by food offered as yagna consecrated worship exclusively
and that sins are imbibed
by all those who do not do so.

3.10
saha-yajnah prajah srstva purovaca prajapatih
anena prasavisyadhvam esa vo �stv ista-kama-dhuk

"In the beginning of creation, the Lord of all creatures sent forth generations of
men and demigods, along with sacrifices for Vishnu, and blessed them by saying,
�Be thou happy by this yajna [sacrifice]
because its performance will bestow upon you everything desirable for living
happily and achieving liberation.�

In the next seven slokas Sri Krishna explains why we and the Devas [gods] are
created and what are our mutual duties? This agreement of mutual help is in a
cyclic form.

*Prajapati= Sriman Narayana,

*pura = long ago during creation,
*praja= all people,
*yajna saha= along with yagna,
*srstva =created,
*uvaca= told like this. Long ago during creation, Sri Narayana while creating
yagna along with people told like this.
*Anena= by this yagna,
*prasavisyadhvam= all get prosperity,
*esa =all these, (yagna, deva pooja )
*va= to you,
*ista kama dhuk= beget all desired (Like a milk flowing from a cow's udders,
beget all you desire).

Deva pooja pleases God and He bestows all that we desire to possess. Dhuk comes
from the root for dhugd or milk. Just as a cow yields the owner nutritious milk,
God confers all desired things to
the worshiper. Milk is our desires, Lord is the Cow, Deva Pooja,Yagna is
the milkman who gets the milk.

The agreement here is we have to perform yagna or deva pooja and the deva
pooja, which are also created by Him, in turn get all our desires fulfilled from
God. This He has told long ago.
Our present Kali yug has 432,000 years. Total period of all the four yugs �
Kritha, Tretha, Dwapara and Kali- is 4,320,000 years. This is one Chatur yug and
1000 such Chatur yug constitute one day
time for Bramha. Another such equal period is night for him. That is one day is
2000 chatur yug for Brahma. His tenure is 100 years each of such 365 days. When
this tenure ends there is a deluge
called prakrutha pralayam. During this pralayam all are destroyed and they
remain in that destroyed state for an equal time and then the God again creates. A
good analogy is that of a farmer
before he sows a new crop in the field, he cuts off old crop and tills the land
and keeps it cleared for some time to ensure the traces of old crop are gone ,
after which he sows the new crop.
Similarly, the Lord keeps the world in pralayam state, where are all souls are
in dormant state, to remove traces of old state. But, to help the souls, he
recreates the worlds and allows the souls
to again take forms (does Shrusti again). At that time he creates the yajna to
bestow various benefits desired by us. This includes bestowing various benefits
from Indra, Varuna, Yama and other
devas, who can be propitiated through the Yagnas(deva pooja) . Not just benefit
of this world , but also beyond it.

Since Arjuna felt that actions beget likes and dislikes and so papa/punya, he
was afraid to do Karma yoga. Here the Lord allays this fear and says that by doing
Deva pooja as told by Him during
creation, one will never incur papa/ punya and so one will be redeemed from
samsaram.

As there is the scriptural text beginning with 'The Lord of Universe' (Tai. Na.,
11.3), it is justifiable to take the term Prajapati in its wider connotation and
interpret it to mean Narayana who is the
Lord of all beings, the creator of the universe and the Self of the universe. In
the beginning, i.e., during the creation, He, the Lord of beings, saw all beings
helpless by their conjunction with beginningless
non-conscient matter, bereft of the distinctions of name and form, and submerged
in Himself. They were incapable of attaining the major ends of human existence,
being almost one with non-conscient
matter. He, the supremely compassionate, with a desire to resuscitate them,
created them together with sacrifice in order that they might perform sacrifices
as His worship and said: 'By this
sacrifice,shall you prosper,' i.e., multiply and prosper. May this sacrifice
fulfil your supreme object of desire called release (Moksa) and also the other
desires that are in conformity with it. How, then,
should this be done?

The material creation by the Lord of creatures (Visnu) is a chance offered to

the conditioned souls to come back home--back to Godhead. All living entities
within the material creation are conditioned
by material nature because of their forgetfulness of their relationship to
Krsna, the Supreme Personality of Godhead. The Vedic principles are to help us
understand this eternal relation, as it is
 stated in the Bhagavad-gita: vedais ca sarvair aham eva vedyah. The Lord says
that the purpose of the Vedas is to understand Him. In the Vedic hymns it is said:
patim visvasyatmesvaram.
Therefore, the Lord of the living entities is the Supreme Personality of
Godhead, Visnu. In the Srimad-Bhagavatam also Srila Sukadeva Gosvami describes the
Lord as pati in so many ways:

sriyah patir yajna-patih praja-patir dhiyam patir loka-patir dhara-patih

patir gatis candhaka-vrsni-satvatam prasidatam me bhagavan satam patih
(Bhag. 2.4.20)

The praja-pati is Lord Visnu, and He is the Lord of all living creatures, all
worlds, and all beauties, and the protector of everyone. The Lord created this
material world for the conditioned souls to learn
how to perform yajnas (sacrifice) for the satisfaction of Visnu, so that while
in the material world they can live very comfortably without anxiety. Then after
finishing the present material body, they can
enter into the kingdom of God. That is the whole program for the conditioned
soul. By performance of yajna, the conditioned souls gradually become Krsna
conscious and become godly in all respects.
In the Age of Kali, the sankirtana-yajna (the chanting of the names of God) is
recommended by the Vedic scriptures. Sankirtana-yajna and Krsna consciousness go
well together. Lord Krsna in His
devotional form (as Lord Caitanya) is mentioned in the Srimad-Bhagavatam as
follows, with special reference to the sankirtana-yajna:

krsna-varnam tvisakrsnam sangopangastra-parsadam yajnaih sankirtana-prayair

yajanti hi su-medhasah

"In this Age of Kali, people who are endowed with sufficient intelligence will
worship the Lord, who is accompanied by His associates, by performance of
sankirtana-yajna." (Bhag. 11.5.32)
Other yajnas prescribed in the Vedic literatures are not easy to perform in
this Age of Kali, but the sankirtana-yajna is easy and sublime for all purposes.

3.11
devan bhavayatanena te deva bhavayantu vah
parasparam bhavayantah sreyah param avapsyatha

"The demigods, being pleased by sacrifices, will also please you, and thus, by
cooperation between men and demigods, prosperity will reign for all."

This sloka is a continuation of sloka 3.10 of Lord Prajapati's(Lord Narayan)

word's during the time of creation.

*Anena = by deva pooja, devan = the gods, bhavayata=worship,

*te deva= such worshipped gods, bhavayanu vah= would grant all prosperity and
make happy,
*parasparam bhavayantah= such mutual help, param sreyah= very high status and
avapsyatha= would attain.

The demigods are empowered administrators of material affairs. The supply of air,
light, water and all other benedictions for maintaining the body and soul of every
living entity are entrusted to the
demigods, who are innumerable assistants in different parts of the body of the
Supreme Personality of Godhead. Their pleasures and displeasures are dependent on
the performance of yajnas by
 the human being. Some of the yajnas are meant to satisfy particular demigods; but
even in so doing, Lord Visnu is worshiped in all yajnas as the chief beneficiary.
It is stated also in the
Bhagavad-gita that Krsna Himself is the beneficiary of all kinds of yajnas:
bhoktaram yajna-tapasam. Therefore, ultimate satisfaction of the yajna-pati is the
chief purpose of all yajnas.
When these yajnas are perfectly performed, naturally the demigods in charge of
the different departments of supply are pleased, and there is no scarcity in the
supply of natural products.
Performance of yajnas has many side benefits, ultimately leading to liberation
from the material bondage. By performance of yajnas, all activities become
purified, as it is stated in the Vedas:

ahara-suddhau sattva-suddhih sattva-suddhau

dhruva smrtih smrti-lambhe sarvagranthinam vipramoksah

As it will be explained in the following verse, by performance of yajna one's

eatables become sanctified, and by eating sanctified foodstuffs, one's very
existence becomes purified; by the purification
of existence, finer tissues in the memory become sanctified, and when memory is
sanctified, one can think of the path of liberation, and all these combined
together lead to Krsna consciousness,
the great necessity of present-day society.

Further Notes (as per Swami Velkudi Krishnan's explanation):

Sri Krishna explains that whether one is capable to pursue gyana yoga or not,
one has to practice Karma yoga. Directly one cannot practice Gyana yoga. Arjuna
was doubtful that Karma yoga
involves action and this would lead to likes and dislikes and so will immerse
one more in samsaram and might not be able to free oneself from the samsaram. Sri
Krishna allayed this fear that
deva pooja like yagna would redeem one from samsaram and can get all that one
desires. Any karma without attachment will uplift us to higher planes. We should
not do anything with selfish reasons.
In the 10th sloka he said that he created at the time of creation of people,
yagna and other deva pooja with mutual help.

Arjuna gets a fresh doubt as to how these inanimate objects used in deva pooja
or yagna could get him what he desired. This applies to all rituals. Sri Krishna
tells that it is not necessary that those
materials should have intellect to get Arjuna benefits. These karma are
stipulated by Sri Krishna at the time of creation and that would guarantee the
rewards. This is like a three-hour exam
which is stipulated for testing a student�s capacity and based on that
performance, he is given admission in further studies. We cannot ask the efficacy
of this to test the capacity of the student
who has studied for 12 years, as that would be futile and these are the
stipulations of that authority which grants admission for higher studies. Deva
pooja are like exams. This action is a must to
reach higher levels. But, unlike a exam, the good intent and sincerity of
effort itself is enough to please the Lord here. God inside us knows our
sincerity and would ensure rewards accordingly.

Next, Arjuna is doubtful of the connection between deva pooja and the reward
received. Sri Krishna replies that the action by itself does not yield results.
But the action pleases Him and He orders
the rewards. Arjuna further asks whether it is the action or karma which
fetches Moksham or is the the gyana ? Because so far he has understood that gyana
alone will get Moksham.
Sri Krishna replies that while doing these karma in deva pooja, selfless
attitude is the gyana and becomes the qualification for obtaining Moksham.

Lastly, Arjuna queries that in the previous sloka, he said that deva pooja
gets the doer all that are desired. While Moksham may be correct, materialistic
desires also if granted would they not act
against Moksham? This is like going to Srirangam, which is in southern tip of
India, by going to Delhi , since material desires and Moksham are opposite of each
other. If Moksham is the purpose,
why is Lord suggesting the yagnas which lead us to material prosperity. Sri
Krishna refutes this and says that since we are living in a material world, it's
natural to provide ways to the beings
to ensure their physica and material well being. Moksham is only after the
life here is over and so they do not oppose each other.

3.12
istan bhogan hi vo deva: dasyante yajna-bhavitah
tair dattan aprada_yaibhya: yo bhunkte stena eva sah

" the demigods, being satisfied by the performance of yajna [sacrifice], will
supply all necessities to you. But he who enjoys such gifts without offering them
to the demigods in return is certainly a thief."

*Sah=he, stena eva= is a thief only, va= for us, deva= all gods, istan bhogan=
all we desire,

*dasyante= will grant, yajna bhavitah= worshiped well in the yagna or deva
pooja.

When the gods are worshiped in deva pooja, they grant all that we desire and
also a part of it is returned to the gods by the devotees. If the devotees do not
return a portion and use all for
themselves, it amounts to stealing.

*Tair dattan= such wealth granted by the gods, aibhya = all these, apradaya = not
returning to the gods,
*yo bhunkte= he who enjoys, sah= he, stena eva = is only a thief.

So, we perform yagna and the gods pleased with that grant all we desire in the
form of rain, food grains, wealth and prosperity. With the wealth so obtained it
is expected that we do more yagna
and please the gods and they in return shower more wealth and this cycle goes
on and on. Instead, when the gods grant us wealth and we enjoy them fully without
caring to return a portion to perform
more yagna, we use others� property for our enjoyment. This is nothing but
stealing.

But we may think that how the gods can claim anything. Rivers flow, the farmers
plough and cultivate and harvest food grains. We with our efforts cook and eat and
enjoy. So, where is the role of gods
here, we may ask? How this could be termed stealing? In this world different
types of transactions are seen. As an example, we give our clothes to the washer
man for washing. The washer man can
never use our clothes and so after washing he returns all the clothes. There is
no mutual help here and what the gods grant to us does not come under this
category. In the case of donation, the donor
 gives and the recipient is not expected to return all or a portion of what he
received. In fact donation should be discreet and is not meant for publicity. In
the first case the washer man is not expected to
retain anything and returns all he received. While, in a donation, the
recipient takes away all received. In the case Sri Krishna tells, it is neither of
the examples. We please the gods and they shower
prosperity. We cannot use all, as that would be stealing. We cannot return all
also as we have to live and maintain our lives here. This is similar to the taxes
levied by governments. We use the facilities
like roads, lighting, etc. and increase our wealth and in return we pay a
portion as tax for the government to survive and to provide more and better
facilities. What is "Deva pooja" in this context?
Devas or the dieties are not going to come and receive everything we give them.
Rather than selfishly appropriating everything we get due to the munificence of
the Devas who are appointed by the
Lord, we should be grateful to the Lord(and the devas) and in spirit of
sharing, do good to the society. We should not have the feeling that "I" am the
doer and it was only due to "MY" efforts all this
has been achieved. We should shed that feeling, to avoid being bound by the
Karmas we are doing.

God provides a body to this atman and with that body we perform yagna and other
deva pooja to please God. We cannot say we put in our efforts. We do not make the
rain and river. God only provided
the cultivable land. Why? The body we possess is God given. All the �infra
structure� have been provided by someone other than us. This is what Sri Krishna
told earlier that at the time of creation he
had provided the people and yagna to do deva pooja so that while enjoying the
benefits, some portion is returned to gods. By mentioning deva pooja it is meant
pleasing the helpless and needy
devotees. We will be regarded as thieves if we do not distribute the wealth we
acquired with the gods� help to other needy persons in the form of deva pooja, but
enjoy entirely to ourselves.
In this world nothing could be claimed to be a single person�s as the efforts
of so many are involved even in a person�s wealth. This can be realized if we
think for ten minutes on the wealth with us.
So by distributing our wealth to the gods for their help and enjoying the
remaining wealth, these karma will not affect us to push us back in samsaram. This
answers Arjuna�s query and karma
did without selfish needs, will free us from samsaram.

The demigods are authorized supplying agents on behalf of the Supreme

Personality of Godhead, Visnu. Therefore, they must be satisfied by the
performance of prescribed yajnas. In the Vedas,
there are different kinds of yajnas prescribed for different kinds of demigods,
but all are ultimately offered to the Supreme Personality of Godhead. For one who
cannot understand what the
Personality of Godhead is, sacrifice to the demigods is recommended. According
to the different material qualities of the persons concerned, different types of
yajnas are recommended in the Vedas.
Worship of different demigods is also on the same basis--namely, according to
different qualities. But ultimately, all yajnas are meant for gradual promotion to
the transcendental position.

One should know, however, that all the necessities of life that the human
society requires are supplied by the demigod agents of the Lord. No one can
manufacture anything. Take, for example,
all the eatables of human society. These eatables include grains, fruits,
vegetables, milk, sugar, etc., for the persons in the mode of goodness, and also
eatables for the non-vegetarians, like meats,
etc., none of which can be manufactured by men. Then again, take for example
heat, light, water, air, etc., which are also necessities of life--none of them
can be manufactured by the human society.
Without the Supreme Lord, there can be no profuse sunlight, moonlight,
rainfall, breeze, etc., without which no one can live. Obviously, our life is
dependent on supplies from the Lord. Even for our
manufacturing enterprises, we require so many raw materials like metal,
sulphur, mercury, manganese, and so many essentials--all of which are supplied by
the agents of the Lord, with the purpose
that we should make proper use of them to keep ourselves fit and healthy for
the purpose of self-realization, leading to the ultimate goal of life, namely,
liberation from the material struggle for existence.
This aim of life is attained by performance of yajnas. If we forget the
purpose of human life and simply take supplies from the agents of the Lord for
sense gratification and become more and more
entangled in material existence, which is not the purpose of creation,
certainly we become thieves, and therefore we are punished by the laws of material
nature. A society of thieves can never be
happy because they have no aim in life. The gross materialist thieves have no
ultimate goal of life. They are simply directed to sense gratification; nor do
they have knowledge of how to perform yajnas.
Lord Caitanya, however, inaugurated the easiest performance of yajna, namely
the sankirtana-yajna, which can be performed by anyone in the world who accepts
the principles of Krsna consciousness.

Five Maha-Yajnas (panca-maha-yajna) or great sacrifices which are required to

be performed by every Dvija: These five acts of piety neutralise all sins
contracted by the five areas of destuction in the
home being the pestle, the grindstone, the fireplace, the waterpot and the
broom. Manu Samhita III. 69-71 confirms all sins from these five actions are duly
nullified by the five previous acts of piety.
1. Deva-Yajna: Offering sacrifices to the gods which will satisfy them,
2. Brahma-Yajna or Rishi-Yajna: Teaching and reciting the scriptures which will
satisfy Brahman and the Rishis,
3. Pitri-Yajna: Offering libations of water to one's ancestors which will
satisfy the manes,
4. Nri-Yajna: The feeding of the hungry and the guests, and,
5. Bhuta-Yajna: The feeding of the sub-human species, such as animals, birds,
etc.

3.13
yajna-sistaa sinah santa: mucyante sarva-kilbisaih
bhunjate te-tv agham papa:: ye pacanty atma-karanat

"The devotees of the Lord are released from all kinds of sins because they eat
food which is offered first for sacrifice. Others, who prepare food for personal
sense enjoyment, verily eat only sin."

This is a very important sloka. Whether we should eat food or eat sin? This
question is raised in this sloka. We will be shocked a bit to see what Sri Krishna
vehemently says.

*Yagna= deva pooja, yagnam, sishtam= leftovers [of prasadam offered to gods].

Krishna says a person who takes leftover of what he has offered to the god
after Deva Pooja, is called as "Yagna Sistaa sinah:". We normally (atleast in
devoted religious families) offer
Naivedyam (offering) to the Lord , also called "Kandu arula panudal" (i.e Lord
is seeing it and blessing , purifying it). Andal has captured the essence of this
in her Tiruppavai Pasuram
"Koodarai vellum seer Govinda ..adai udopom.. koodir irundu kulindhu..",
where she was requesting the Lord to purify the food and that she and her fellow
bhaktas will enjoy the prasadam.

Perialwar sang "udutu kalainda, ..thodutha thozha muzhi.." in Tirupallandu,

that the devotees will wear the garments discarded by Him, would decorate
themselves with the flowers removed by Him
and would eat the leftovers of the food offered to Him. Both this are great
examples of YagnaSistaah:

So yagna sishtam is very sacred. Here two interpretations are possible. One,
the food offered to Him in yagna and eating those. Other, the wealth that remains
after performing yagna is used for
maintaining one�s family. Such persons are called Great/good souls and will
get liberated by reactions and samsaaram.

*Santa= great souls. Muchyante= they get liberated.

They are relieved of all the sins, which were hindering atman sakshatkaram. In
the second part Sri Krishna tells what if one does not offer to God and consumes
the food all oneself?
The santas, being always in a compact of love with the Supreme Personality of
Godhead, Govinda (the giver of all pleasures), or Mukunda (the giver of
liberation), or Krsna (the all-attractive person),
cannot accept anything without first offering it to the Supreme Person.
Therefore, such devotees always perform yajnas in different modes of devotional
service, such as sravanam, kirtanam,
smaranam, arcanam, etc., and these performances of yajnas keep them always
aloof from all kinds of contamination of sinful association in the material world.

*Tetu = those people, aham bunjate papa= eat the sins only,
*ye= those persons, pacanti= cook or eat, atma karanat=for themselves only, for
self-gratification [without offering to gods or distributing to the needy].

i.e those who do anything (eating, enjoying wealth etc..) without considering
that as "Prasadam" of the Lord in thought (offering to God and distributing to
needy is the gestures), verily consume sin.
Others, who prepare food for self or sense gratification, are not only thieves,
but are also the eaters of all kinds of sins. How can a person be happy if he is
both a thief and sinful? It is not possible.

That means we should eat what was offered to God, dress with the garments
offered to Him. If we want progress in our life, if we want our children to
prosper and if we want to avoid rajo/tamo qualities,
then we have to follow the instructions in this sloka.

*We have to cook after cleaning our body by bathing.

*We should cook only those that are permitted in the shastras (food which
promotes Sattva).
*We should eat only after offering the cooked food to God.

If we do not follow this, the food we eat is amedyam or fit for garbage only.
One, who eats not the leftovers of a deva pooja or eats without offering to God,
consumes sins only. Think all the dishes
and vessels used in the house as gateways to hell, if they are not used and
cooked following the right process (bathing, doing naivedyam, offering to the Lord
, cooking sattvic food etc).

All these came up because Arjuna thought that action or karma meant laboring
for food and so possibility of incurring sins. So he thought it would be better to
avoid karma altogether and do
Gyana yoga. In reply Sri Krishna says that one can eat and for that can earn by
working. But all He wants is that such earnings and food cooked should be offered
at least by mere gestures to
avoid sins. Yagna sishtam will develop good character and this can be verified.
Sri Krsna says that, from the standpoint of the world as well as that of the
scriptures, everything has its origin in
sacrifice; and He speaks of the need for the performance of the sacrifices and
of the blemish in not performing the same:

3.14 & 3.15

annad bhavanti bhutani parjanyad anna-sambhavah

yajnad bhavati parjanya: yajnah karma-sam-udbhavah

"All living bodies subsist on food grains, which are produced from rains. Rains
are produced by performance of yajna [sacrifice], and yajna is born of prescribed
duties."

karma brahmodbhavam viddhi brahmakshara-samudbhavam

tasmat sarva-gatam brahma nityam yajne pratisthitam

"Our bodies are meant for actions and the eternal soul is needed in the body to
act. Therefore, yajna is always prescribed for all present bodies "

From food arise all beings; from rain food is produced. These two facts are
matters of common experience. 'From sacrifice comes rain' this is known from the
scriptures such as, 'The oblations
offered in fire reach the sun, and from the sun comes rain' (Manu, 6.76), and
sacrifice is born out of activities in the form of collecting materials, etc., by
the agent. And activity arises from 'Brahman',
the body born of Prakrti. Here the term, 'Brahman' connotes the physical body
consisting of modifications of the Prakrti; for the Prakrti is denoted here by the
term 'Brahman', as in the scriptural text:
'From Him arises, this Brahman and this 'Brahman' becomes name, form and food'
(Mun. U., 1.1.9). Here also it will be said by Sri Krsna: 'This great 'Brahman' is
my womb' (14.3). Therefore, the
words that 'Activity springs from 'Brahman' teaches that activity is produced by
the physical body which is of the nature of the modification of Prakrti. The
'Brahman' arises from the imperishable self.
Here the term, 'imperishable', indicates the individual self. The physical body,
which is inhabited by the self who is satisfied by food and drink, is fit for
action; hence the physical body which constitutes
the instrument of activity is said to be from the imperishable. Therefore the
'all-pervading Brahman' means here the bodies of all persons of diverse kinds
which are the products of Prakrti which
comprises all material entities, and is hence all-pervading. They, the bodies, are
established in sacrifice. The meanig is that the bodies have roots in sacrifice.
 The Lord describes a cycle here. In factories we would have observed one wheel
rotating another and another and so on. The Lord describes such rotation here and
only when each wheel moves in
proper cycle, all will result in proper rotation. This is how Srushti by the
Lord is laid out.

*Bhutani= all living beings, annad bhavanti= need food, (all living beings
need food, whether it is grain, vegetables etc)
*anna sambava= for food to grow, parjanyad= rain is essential. (for this
grains to grow, rain is required)
*Parjanyo= the rains, yajnad bhavati= depend on yagna or deva pooja. (for
rain, yagna is required, which pleases the Devas , who in turn shower rains.
This was seen in earlier sloka)
*Yajnah= yagna, karma samudbhavan=are the result of our actions. (Yagna is
done as a result of our actions i.e Karma)

In the next sloka , lord continues with explaining the cycle:

*brahmo= our body, karma udbhavam vidhi= are meant for actions [to perform
yagna]. (for performing Karma, we need body. Or rather our body is there for
performing karma)
*Akshara = indestructible or everlasting soul or atman, brahma samudbhavam=
require a body. (Soul uses the vehicle of body to do Karma)

This completes a cycle. The atman is in a body, does actions like deva pooja
and obtains rain which help to grow food grains and these in turn are needed to
sustain the life in various bodies.
The center of this cycle is yagna or deva pooja. By performing these
regularly, we sustain life in various living organisms.

We can again see this cycle: soul in body is life -> require food � food crops
to grow to supply food� rains to grow crops � yagna to produce rains� body
required to perform yagna� food required to
sustain. So soul helps to maintain soul in body by all these in a cycle.

God is not a beneficiary here, as he does not need any of these. He is yagna
and he is the doer and the food and all. He is the result, the is he cause and he
is the equipment.
(vedic saying: Aham hi Sarva Yagna: , bhokta ca prabhureva ca:) (Nammazhwar
sings the same in 5.6.4 : "Sey Kinra kitti ellam yaane ennum, seyvaan ninranakalum
yaane enum..)

The soul is known to be indestructible and all pervading. Through the auspices
of the soul the physical body through the manifestations of nature partakes of
food and gains strength becoming fit
for performing actions authorised by the Vedas. The word udbhavan meaning
originates from is used to illustrate that this fitness comes from the source from
which one manifests from. Even nature
is only able to operate from the substratum through the utilisation of sun,
rain, wind, fire etc. and by no other means. Therefore the all pervading and
indestructible atma or soul utilises a physical body
which is its substratum in the same way as the material nature to perform
actions and that without a physical body performing the activities prescribed in
the Vedas, then yagna or worship is not
possible.
 In this cycle which Lord has laid out in his shrusti, our role is to do our
part (performing Karma without attachment to results). Arjuna didn't want to do
his karma, to avoid cycle of karmic reactions
and samsaric afflictions. To allay Arjuna's concern, Krishna points out that
he has laid out the rules of this cycle and Arjuna just needs to do his karma
(doing yagna, karma anushtanam..) and avoid
any cycle of reactions.

Finally He says,

*sarva ghatam brahma = everywhere present body, nithyam= always,

*yajne pratisthitam= get established or stabilized in yajna.

So if we rotate the central yagna, it will produce rains and so food grains and
thereby life is sustained. This is one cycle. In the other cycle, for performing
yagna one has to do karma, for which body
is needed, which can be active only if there is soul in it. In both cycles
yagna is the central feature.

Because it is due to actions that the Earth keeps revolving, actions should be
performed. This Lord Krishna is emphasising in this verse and the next two verses
with the words bhavanti bhutani
meaning beings are born. They are born from food turned into semen., that food
was created from rains that resulted from yagna or worship and that worship was
performed by actions and from the
efforts of those was accomplished. This is the meaning. In the Manu Samhita
III.76 it states that the ghee or clarified butter duly offered into the
sacrificial fire ascends to the sun and from that the sun
manifests clouds full of rain. From rain results the growth of food and from
food humans come into existence from the semen of males fertilising the eggs
females.

The Supreme Lord, who is known as the yajna-purusa, or the personal beneficiary
of all sacrifices, is the master of all demigods, who serve Him as the different
limbs of the body serve the whole.
Demigods like Indra, Candra, Varuna, etc., are appointed officers who manage
material affairs, and the Vedas direct sacrifices to satisfy these demigods so
that they may be pleased to supply air,
light and water sufficiently to produce food grains. When Lord Krsna is
worshiped, the demigods, who are different limbs of the Lord, are also
automatically worshiped; therefore there is no separate
need to worship the demigods. For this reason, the devotees of the Lord, who
are in Krsna consciousness, offer food to Krsna and then eat--a process which
nourishes the body spiritually. By such
action not only are past sinful reactions in the body vanquished, but the body
becomes immunized to all contamination of material nature. When there is an
epidemic disease, an antiseptic vaccine
protects a person from the attack of such an epidemic. Similarly, food offered
to Lord Visnu and then taken by us makes us sufficiently resistant to material
affection, and one who is accustomed to
this practice is called a devotee of the Lord. Therefore, a person in Krsna
consciousness, who eats only food offered to Krsna, can counteract all reactions
of past material infections, which are
impediments to the progress of self-realization. On the other hand, one who
does not do so continues to increase the volume of sinful action, and this
prepares the next body to resemble hogs and
dogs, to suffer the resultant reactions of all sins. The material world is full
of contaminations, and one who is immunized by accepting prasadam of the Lord
(food offered to Visnu) is saved from the
attack, whereas one who does not do so becomes subjected to contamination.

Food grains or vegetables are factually eatables. The human being eats
different kinds of food grains, vegetables, fruits, etc., and the animals eat the
refuse of the food grains and vegetables, grass,
plants, etc. Human beings who are accustomed to eating meat and flesh must also
depend on the production of vegetation in order to eat the animals. Therefore,
ultimately, we have to depend on the
production of the field and not on the production of big factories. The field
production is due to sufficient rain from the sky, and such rains are controlled
by demigods like Indra, sun, moon, etc., and
they are all servants of the Lord. The Lord can be satisfied by sacrifices;
therefore, one who cannot perform them will find himself in scarcity--that is the
law of nature. Yajna, specifically the
sankirtana-yajna prescribed for this age, must therefore be performed to save
us at least from scarcity of food supply.

Anything performed without the direction of the Vedas is called vikarma, or

unauthorized or sinful work. Therefore, one should always take direction from the
Vedas to be saved from the reaction of
work. As one has to work in ordinary life by the direction of the state,
similarly, one has to work under direction of the supreme state of the Lord. Such
directions in the Vedas are directly manifested
from the breathing of the Supreme Personality of Godhead. We should always
remember that the conditioned souls in material nature are all eager for material
enjoyment. But the Vedic directions
are so made that one can satisfy one's perverted desires, then return to
Godhead, having finished his so-called enjoyment. It is a chance for the
conditioned souls to attain liberation; therefore the
conditioned souls must try to follow the process of yajna by becoming Krsna
conscious.

3.16
evam pravartitam cakram naanuvarta yatiha yah:
aghayur indriyarama: mogham partha sa jivati

"My dear Arjuna, one who does not follow in human life the cycle of sacrifice thus
established by the Vedas certainly leads a life full of sin. Living only for the
satisfaction of the senses, such a person
lives in vain."

For all living beings to live food is required, which is obtained from food crops,
which depend on rains, which can be got only by yagna and for performing yagna the
atman needs a body. We are to
worship Him with the body given to our atman and this is what was told by Sri
Krishna in the last two slokas.This cycle has to be maintained and everyone has
to do his job in this cycle.

In this Sloka, Sri Krishna tells that the person who does not do his job in the
cycle he had created, is unfit to live. Here one should decide whether one lives
for the world or the world is for one.
Cooperation in society is emphasized. Universal brotherhood or Vasudeva kudumpakam
is underlined. Sriman Narayana and Sri Maha Lakshmi are Parents of everyone. Like
brothers and sisters in
the same family all are to cooperate and help each other.
 *evam pravartitam cakram - This cycle (which was mentioned in previous two
slokas by the Lord) of kaarya-kaaranam ; Soul/body->karma->Yaagam,devapooja etc-
>Rain->Food-> Body.
*na-anuvartayati-iha yah - one who does not follow this cycle
*Agh-ayur - Sin (sin due to the effect of not following the cycle)
*Indriya-aramah: - He lives in sense gratification; "Aramah" means garden; He
is living in garden of sense pleasures. He is not "Atma-Raamah" - so will never
get atma darshanam. Drowned in
sense pleasures, he will fall prey to likes,
disklikes -> raaga, dvesha etc -> Rajo,tamasic afflictions
*mogham jivati - His life is in vain
*sa - such a person

For us who are in gruhastas life - we get into "pancha soonai", five
(unavoidable) paapams , while using daily appliances (grinder, cooking, cleaning,
water vessel etc), which kills small creatures.
To overcome the effects of those paapams, we are supposed to perform five yagnas
(pancha mahaa yagnas) �bramha, pitru, deva, manushya and bhootha- daily.
Bhootha yagna means caring for dogs and other living beings. Manushya yagna is
to caring for guests. Pitru yagna is performing rituals for deceased ancestors.

Thus this wheel is set in motion by the Supreme Person: From food arise
embodied selves which are denoted by the word 'beings': from rain food; from
sacrifice rain; sacrifice from activities which
constitute the exercise of an agent; and activity from the embodied self; and
again the body endowed with life from food. In this manner there is a sequence
which revolves like a wheel through the
mutual relations of cause and effect. Hence, He who is engaged in spiritual
practice --- whether one is qualified for Karma Yoga or Jnana Yoga --- if he does
not follow, i.e., does not keep in motion
the wheel which revolves in a circle through mutual relation of cause and effect
--- that person by not maintaining his bodily subsistence by means of the
'remainder of sacrifice,' lives in sin. His life
begins in sin or develops in sin, or is of both these kinds; he lives the life of
sin. Thus he is a reveller in his senses and not in his self. The senses become
the pleasure-gardens of one whose mind
and body are not nourished by the 'remainders of sacrifices.' Rajas and Tamas
preponderate in his body. Being thus turned away from the vision of the self, he
rejoices only in the enjoyment of the
senses. Therefore, even if he were to attempt for the vision of the self, it will
be fruitless.

Recap:
From food all creatures procreate and from rain food is produced. The whole world
is witness to this. As for the evidence that yagna or worship causes rainfall
sastra or the Vedic scriptures give proof.
In Manu Samhita III.76 we find that oblations properly offered into the sacred
fire ascend upwards to the sun, and from the sun rain clouds are produced. Actions
such as earning funds are accomplished
by the physical body when actions utilise such wealth following the prescribed
injunction of the Vedas then the result is yagna. The word Brahma here denotes the
universal body as an aggregate of all
material particles. The word aksara means indestructible or imperishable in the
verse brahma-aksara refers to the eternal jiva-atma, the individual soul. It is
the jiva-atma who monitors the body and
gives it consciousness and impels it nourish itself through food and water,
fortifying it to engage in the prescribed actions of the Vedas. Hence the physical
body which serves as the medium for actions
is said to manifest from the all prevasive universal body of the Brahman. Thus the
physical body itself is the essential item which every votary of yagna must
possess and is the indispensable prerequisite
for the performance of yagna.

So from actions comes yagna, from yagna rain, from rainfall food and from food
embodied beings. This cycle was set into motion by the Supreme Lord Krishna at the
beginning of creation. This cycle
is never ending and was designed to exist perpetually providing all necessities
for the embodied beings allowing them to prosper and flourish, Whoever is born on
this Earth whether they are performers
of actions or contemplators of the ultimate truth, the Supreme Brahman; if they
fail to adhere to and follow and adhere to this cycle leads a sinful life for the
simple reason that they fail to even support
and preserve their own embodied existence by sanctifying it with the daily food
remnants eaten that was first offered in yagna.

The word agha-ayuh means full of sin, this can be either that ones life is
committed to making sins or that one is living a life perpetuated by sin or it can
even mean both. In this way such a sinner
becomes an indriyaramah or one who only seeks delights in the beguiling garden of
the senses using their valuable human life only for the pursuit of pleasure, a
slave under the control of sense
delights. Therefore such a one never takes delight in the soul and is the
antithesis of an atmaramah or one who delights in the garden of the atma or soul.

Food eaten that was not first sanctified by being consecrated in yagna or offering
of worship beforehand ignites rajas or passions in one and incites tamas or
darkness of intellect. A person in whom
these dispositions are prominent becomes hostile to achieving an even rudimental
spiritual illumination let alone atma-tattva or self-realisation of the soul. Such
a hostile person only finds pleasure in
pursuing pleasure to gratify their senses.

Blessed with the gift of a human body which is suitable for offering Divine
worship in yagna and which therefore which must be nourished with sanctified food
duly consecrated so ones actions fulfill
there purpose. If one errs and fails to honour and respect this eternal cycle
given in the Vedic injunctions, then all there hopes for spiritual realisation
will not be fulfilled and all their efforts are destined
to failure. There complete life was lived in vain.

So from this it can be understood that the necessity for the actions of yagna as
prescribed in the Vedic scriptures are essential and indispensable for the
different varnas or castes and asramas or stages
of society. Only that person who has attained moksa or complete liberation from
the cycle of birth and death in the material nature is under no obligation to in
any way whatsoever to perform any activity
due to the fact that the achievement of atma-tattva self-realisation of the soul
has already been attained.

3.17
yas tv atma-ratir eva syad atma-trptas ca manavah
atmany eva ca santustas tasya karyam na vidyate

"But for one who takes pleasure in the self, whose human life is one of self-
realization, and who is satisfied in the self only, fully satiated�for him there
is no duty."

From 10th to 16th sloka the activities we are to do were all listed. We are to
perform yagna, we have to keep the life cycle rotating, everyone has a role and
that has to be done properly and if not done
such persons' lives are in vain. Now He says some are not to do anything. There
is no contradiction to what Sri Krishna told till now and in the three
slokas(17,18,19) starting from the present one.
He lists who all are not needed to do any karma. The person referred to in this
sloka is "KaivalyaArthi" (i.e one who desires only Atma, has Atma darsanam and is
involved in only Atma darsanam).

*Tasya karyam na vidyate= He does not need to do anything. Earlier He told that
those who are in the initial stages of Karma yoga and who desire to visualize
atman are to perform yagna and keep
the cycle rotating. But here the person(KaivalyaArthi) who has already had
atman sakshatkaram, he is not expected to do all these karma, like deva pooja etc.

*Ya= the one,

*manava =person,
*tu = but (emphasizing the persons who are involved in "Indriyaarama" as
listed in previous verses and the one involved in "Atmaaraamah" as in this verse
and subsequent 2 verses).
*atma rati reva = DESIRIOUS in visualizing atman, (Dharakam - Atma itself
replaces the Five senses)
*atma trptas ca= SATISFACTION with such pleasure in atman (and not desiring
anything) (Poshakam - Atma Anubhavam itself is enough for growing and joy )
*atman eva santhusta= derives HAPPINESS with atman. (Bhogyam - Atma
Anubhavam itself is like Bhogyam to him and he doesn't need any other Bhogyam)

There are three things told here: desire, satisfaction and happiness. What is
the difference between this three?These are explained by Swami Vedanta Desika in
his Tatparya Chandrika made on
the teachings of Swami Ramanuja.
Three things are there: dharakam, poshakam and bhogyam. Dharakam is necessary
to retain life in the body, like water. Poshakam is nourishment to body for
growth, like food. Bhogyam is just
for the tasting pleasure, like betel leaves used for chewing. The five sensual
feelings are dharakam (Shabdha, Sparsa, Roopa, Rasah, Gandham ). Varieties of
eating are poshakam. So the
essential is in the five senses. Where we get satisfied by eating or dressing
is poshakam. When we want to avoid summer by going to hill resorts are in the
bhogyam category. The first one is desire.
Poshakam is satisfaction and the third bhogyam is happiness or pleasure.

A person who has had atman darshan, does not desire another, nor needs another
to get satisfied and finally finds pleasure in atman darshan itself and does not
need any other. The person who
has all these three states, is not expected to do any yagna or devapooja.
Since Arjuna is not one situated in "Atma darsanam" state, he needs to follows the
cycle laid out by Lord (as mentioned
in earlier slokas).

3.18
naiva tasya krtEn artha: naakrtena eha kascana
na caAsya sarva-bhutesu kascid artha-vyapasrayah
"A self-realized man has no purpose to fulfill in the discharge of his prescribed
duties, nor has he any reason not to perform such work. Nor has he any need to
depend on any other living being."

In the previous sloka Lord mentioned that a Person who has reached stage of Atma
Darsanam (i.e Kaivlya Aarthi) enjoys Atma as Dharakam, Poshakam and Bhogyam and is
not concerned about
anything else. In this sloka , he continues on the same vein referring to
Kaivalyaarthi and there being no requirement for such a person to perform Karma
yogam.

A person who has realized "Atma Darasanam", has no purpose to perform Karma
Yoga.

naiva - definitely not ; krtena - by performing ; artha - no purpose (i.e by

performing karma yoga i.e prescribed duties, he is not fullfilling any purpose)
tasya - for one who has achieved atma darsanam.

akrtena - by not doing prescribed duties ; na kascana - nothing is lost

(similarly for one in Atma darsanam, there is no loss in not doing prescribed
duties)

sarva bhutesu - in all living beings (relatives, friends, objects of

enjoyment, sense enjoyment..)
vyapasrayah - dependent

Three classes of people:

Aishwaryaarti - One wants to enjoy pleasures in this world and other worlds.
Kaivalyaarthi - One who doesn't want to enjoy any "bhogam" in this world or
other worlds , but constantly meditate on the Atma and are constantly engaged in
Atma Darsanam. They are not even
intrested in

Lord Krishna has declared previously that the performer of yagna prospers and
flourishes and the ommiter of yagna fails to prosper and flourish but now He
confirms that in this world the knower
of atma-tattva or soul realisation has no need for prosperity or necessity for
performing any action precsribed in the Vedas; nor is there any fault or defect in
the ommision of any such action.
What is done or what is not done is all the same to the perfectly equiposed
realised being because such a person is indifferent to everything except the
eternal soul within which is the only medium
to the Supreme Lord. Thus completely satisfied within such a person has no
dependance on any living being including the demi-gods. The purport is that such a
person depends on nothing from anyone
because such a person has no desire for anything from any being.

The person who is neither in need of karma yoga the path of action or jnana
yoga the path of cultivating spiritual knowledge is naturally one who is situated
in atma-tattva or soul realisation. To such a
person the atma or soul and the Supreme Lord are the only objects of attention
and one is completely content within by them. No satisfaction that is felt in any
other situation such as eating delicious
foods or drinking nectarian beverages can compare with the satisfaction that
the atma gives. Neither beautiful scents, nor beautiful music nor the experience
of beautiful panoramas can compare either
with the bliss of the atma. To that person whose focus, whose attention, whose
inspiration, whose support, whose everything is emanating from the atma. What need
is there to perform prescribed Vedic
activities to attain atma-tattva? Such a person is already situated in atma-
tattva and has attained moksa or liberation from the cycle of birth and death in
the material existence. So such a person has no
need to perform prescribed Vedic activities. Both karma yoga and jnana yoga are
paths for those whose minds need to be diverted and directed from the material
illusion to the spiritual reality. But once
one who has achieved atma-tattva there is no need to resort to any external
assistance any longer. Any action such a one performs is not bound to the material
nature as cause and effect due to the
reality that such a person is always performing every action while in blissful
contemplation and meditation on the wonders of the atma.

3.19
tasmad asaktah satatam kaaryam karma samacara
asakto hy aacaran karma param aapnoti purushah

"Therefore, without being attached to the fruits of activities, one should act as
a matter of duty, for by working without attachment one attains the Supreme."

*Tasmad= therefore, asaktha=without attachment,

*satatham=till atma darshan is realized,
*kaaryam karma samacara= this action or Karma yoga has to be performed. Because,

*asakto= without attachment, karma aacharan= the one practicing Karma yoga,
*param aapnoti= realizes atman darshan.

In the last two slokas of 17th and 18th, Sri Krishna mentioned about the person
who has had already atman darshan need not do Karma yoga. But here with the use of
the word tasmad= therefore,
He implies the one who has not yet got atman sakshatkaram. Tasmad has several
interpretations. Since Arjuna has not yet got the atman darshan, therefore he has
to do Karma yoga. It also
means that all those who have not got atman darshan, therefore have to do Karma
yoga. Because we are used to actions, to start Karma yoga control of senses is not
a pre-requisite, there is no
slippage as mind, word and action are all unified, even a Gyana yogi needs to
perform Karma yoga and other reasons, we have to do Karma yoga. Therefore after
Karma yoga only, one could try
Gyana yoga.

Sri Krishna has already detailed who should do Karma yoga and who need not. A
learner in music has to perform beats so that the music is proper. But an expert
even without the aid of beats could sing
properly. The learner cannot try to imitate the expert. Here also, the Gyana
yogi has already got atma sakshatkaram and so he need not do Karma yoga. But a
person yet to have atman darshan, on the
other hand, will have to perform Karma yoga and cannot imitate Gyana yogi.
Continuous performance of Karma yoga will control the senses and organs and then
one could attempt for Gyana yoga.
Therefore, duty has to be performed without any expectation of the rewards and
dispassionately performed till one is able to control senses. Even a fight if done
without expecting cheap rewards but
done as a duty in His service is regarded as Karma yoga. This applies to all
our actions. This body of us is given by Him and the proper functions are all
destined by Him and so we owe a duty to think
 that all our actions� results are His only. Such thought will make us to
realize high reward of atman sakshatkaram.

In this verse the word karyam means duty bound and the word asaktah means
unattached. So one should perform prescribed Vedic actions in karma yoga as a
matter of duty without attachment to the
results until atma-tattva is achieved. In this way karma yoga is performed
without ego centred conceptions of the self as the doer. Because karma yoga is
recommended even to those in jnana yoga
great Maharishis and rulers of great wisdom such as King Janaka also achieved
atma-tattva and attained moksa solely by karma yoga performing actions following
the prescribed injunctions of the Vedas.
This illustrates that the aspirant for moksa who is not qualified to tread the
path of jnana yoga can still achieve the highest attainment through karma yoga.
Furthermore it has also been shown that there
are some advantages in performing prescribed Vedic activities in karma yoga
even for one qualified to tread the path of jnana yoga. In the next verse another
aspect of karma yoga will be shown as the
inevitable duty of a specifically distinguished and qualified class of people
in society.

From 10th sloka it was told why we have to perform Karma yoga, when it was
created by God, how it is an agreement of mutual help, and what is our duty to
keep this cycle rotating. From 20th sloka
Sri Krishna is going to give examples of great souls who have practiced Karma
yoga.

3.20 & 3.21

karmanaiva hi samsiddhim asthita janaka-dayah
loka-sangrahham evapi sampasyan kartum arhasi

yad yad acarati srestha: tat tad evey-itaro janaha:

sayat pramanam kurute lokah tad-anuvartate

*karmanaiva hi= by Karma yoga Only! (even if they were qualified for performing
Gyaana Yoga),
*samsiddhim= atman darshan, asthitah= they attained,
*janakadayah= persons like Janaka.

Sri Krishna lists the great persons who practiced Karma yoga and the first to
be mentioned is the King Janaka in the 20th sloka.
This implies that we have to follow our ancestors and elders. In a light way
some say that Sri Krishna cites Janaka as example, as in His earlier avatar He
wanted to praise His father-in-law Janaka,
but the opportunity has come now only. Here we have to note that though Janaka
was fully qualified to practice Gyana yoga, he preferred to attain atman
sakshatkaram by Karma yoga alone.
We have to note that Karma yoga is easier to practice and the atman
sakshatkaram attained by Karma yoga is not inferior to the one attained by Gyana
yoga.

King Janaka and other great men renowned for their wisdom performed countless
prescribed Vedic activities according to their status in society yet still reached
perfection in atma-tattva and attained
moksa in their lives. Even after attaining moksa they performed Vedic
activities for the benefit and welfare of the world and to inspire others to also
perform prescribed Vedic actions for the balance
 and maintenance of the world. For one who is not a person of wisdom such
activities performed leads to purification and for one who is a person of wisdom
such activities lead to the bliss of pleasing
the Supreme Lord and the fulfilment of the bliss of moksa. So one should not
think that after realisation it is not worthy to purify others for the welfare of
all created beings as it is still beneficial.
Also people seeing such a great king as Janaka performing sacred actions also
became inspired to follow his example. To the contrary those wallowing in material
nature in the mode of ignorance fail
to perform Vedic actions are ruined in this life and the next..

King Janaka kept his Shiva Dhanush [bow] as the wager for getting his daughter
Sri Sita married and Sri Rama came to Mithila and broke the bow to win Sri Sita.
For the marriage King Dasaratha
and sage Vasishta and all had come. During the offering of his daughter Sri
Sita to Sri Rama, Janaka said the famous verse "iyam sita mama sutha...". He said
" this is my daughter Sri Sita and
she will follow Sri Rama in dharma and if He happens to drift away She will
correct Him and follow. I bless you with all auspiciousness". There is an
interesting commentary by a great Acharya
Periavachan Pillai. Janaka was a karma yogi and he never considered anything as
his and thus he was totally detached. His teacher used to commence lectures only
after the arrival of Janaka
and other students thought that the teacher was doing because Janaka was the
king. The teacher wanted the other students to realize the greatness of Janaka and
so out of his yoga power, he
created an illusion as though city of Mithila, the Kingdom of Janaka was on
fire. All students thought the fire to be real and ran away fro the classroom to
save their small clothes and others.
But Janaka remained unperturbed. When the teacher asked him why he was not
rushing to save his property and kingdom, he said with a cool mind that he
considered nothing as his and atman
could never be burnt away. All the students understood the greatness of Janaka.
Such a person felt Sri Sita as his daughter shows the great qualities of Sri Sita.
So when Janaka practiced Karma
yoga it shows how great Karma yoga is.

*Loka Sangraham - For welfare of society, followers; * sampasyan -> for

followers ; *kartum arhasi -> perform Karma Yoga
Now Sri Krishna coins a new word loka sangraham. One might be capable of doing
so many things. If he happens to be a great person then many would follow what
that one does. If he does things which
others could copy it is good. But if he does actions which others can not
practice, one's followers will copy in vain and fail. This is loka sangraham.
Arjuna was not capable of practicing Gyana yoga but
even for an argument it was assumed that he was capable of doing Gyana yoga,
since he was a king, his subjects would copy him and try to follow Gyana yoga.
They will then fail in their pursuit.
Here two errors take place. One incapable persons pursue and fail. The second
is such persons are misguided by the leader. Whereas if Arjuna even with his
capability to practice Gyana yoga followed
Karma yoga, then his followers would also adopt Karma yoga and succeed and
Arjuna also would be praised for leading them to atman sakshatkaram. So we should
adopt that which our followers could
emulate and get benefit. This is called Loka sangraham.

In the 21st sloka He explains this further.

 *Sreshta = very great persons,who have learned all and practicing,and who are
regarded as great persons by all,
*yad yad acarati = what all they perform or follow,
*tad tad eva itaro jana= those are followed by people, tad = those actions
of great persons,
*anuvartate= followed.

Arjuna thought whether he was a great person? Sri Krishna replies in the
affirmative, because Arjuna was the cousin of the Lord, he was direct disciple to
hear Gita, he was the sishya of Drona
and he had conquered his senses. So there were followers to him and so he had
a responsibility to guide them rightly knowing their capabilities.

So understanding that the whole Earth benefits from the performance of

prescribed Vedic activities, one should act altruistically not for themselves but
for the welfare of the world. This is the meaning
Lord Krishna is conveying. The word sresthah means great personality expert in
the conclusions of the Vedas. Whatever actions such a great person performs others
will try to follow. It may be that a
certain activity should be performed on a special day. The common people will
wait to see how a great person takes the initiative on such an action and then
they will follow suit.
Why should they think this way when it is a known fact that the Vedic
scriptures are the authority on all aspects of life? They think this way because
they do not rely on the scriptures they depend upon
the actions ot the visibly prominent in society to base their judhements. So
whatever a prominent member of society postualtes whether it is Vedic or concocted
the ignorant not being knowlegeable will
undoubtedly follow correct or not.

People in general always require a leader who can teach the public by
practical behavior. A leader cannot teach the public to stop smoking if he himself
smokes. Lord Caitanya said that a teacher should
behave properly even before he begins teaching. One who teaches in that way is
called acarya, or the ideal teacher. Therefore, a teacher must follow the
principles of sastra (scripture) to reach the
common man. The teacher cannot manufacture rules against the principles of
revealed scriptures. The revealed scriptures, like Manu-samhita and similar
others, are considered the standard books
to be followed by human society. Thus the leader's teaching should be based
on the principles of the standard rules as they are practiced by the great
teachers.
Hence the great personalities should always act in an exemplary manner to set
the standard for the world. In this way they inspire everyone to perform
prescribed Vedic actions according to the
qualification of ones varna or caste in life and ones asrama or stage in life.
If one fails to do this by neglect or omission one commits sin by omitting to help
benefit the welfare of the world by their example
and the consequence will be one will fall down from the path they achieved
after many lifetimes.

3.22
na me paartha-asti kartavyam trisu lokesu kincana
na-anavaptam avaaptavyam varta eva ca karmani

"O son of Pritha, there is no work prescribed for Me within all the three
planetary systems. Nor am I in want of anything, nor have I a need to obtain
anything�and yet I am engaged in prescribed duties."
 *na me partha asti Kartavyam
- mey , na asti , kartavyam : For me, there is no necessity for doing
any actions
*trisu lokesu kincana - in all three worlds - even when taking any birth as
either human, animal, deva in all the worlds
*na-anavaaptam - nothing which is unobtained
*avaptavyam - nothing to be desired ; Lord is avapta samastha Kaaman - one who
has all the desires fulfilled.
*varta eva ce - Yet i(Lord) am engaged in , Karmani - in actions (this is
unlike many of us, who would not do any duty, if all our wants and desires are
fulfilled!).

Now Lord Krishna is clarifying that He is not only giving this instruction but
that He follows the performance of prescribed Vedic activities as well for the
welfare of the world. Although He is the Supreme
Lord of all with no need to attain what He already possesses still Lord Krishna
performs Vedic activities in His form or the form of any of His authorised
incarnations to set the example and so that all the
worlds will beneftit. He has set aside his other actions and have come to help
Arjuna and is functioning as his chariot driver. In this role He takes care of the
horses and drives the chariot of Arjuna as
required by him. Sri Krishna tells that though He is born as human being or a
beast or a deva, there is nothing He, as the Almighty God, has to do anything as
duty. In spite of this is he not performing the
duties of the role he has taken in every birth? Sri Krishna has nothing to
achieve by doing these duties. He is called avapta samastha kaman - that is One
Who has all the desires fulfilled. There is not a
single desire he is wanting to get fulfilled. While taking birth he selects the
place, the time and the parents. He has to obey nobody's commands. All commands in
Vedas are His commands and he need
not follow those and they are meant for us. This is different from what we come
across in our lives. Our law makers are bound by the laws they make. But in
religion, God is not expected to obey the laws
he has made for us. Despite all these, Sri Krishna is performing all the duties
expected of an ordinary human like chariot driver. So Arjuna should follow Karma
yoga noting such great persons as
examples.

The Supreme Personality of Godhead is described in the Vedic literatures

(Svetasvatara Upanisad 6.7-8) as follows:

tam isvaranam paramam mahesvaram tam devatanam paramam ca daivatam

patim patinam paramam parastad vidama devam bhuvanesam idyam

na tasya karyam karanam ca vidyate na tat-samas cabhyadhikas ca drsyate

parasya saktir vividhaiva sruyate svabhaviki jnana-bala-kriya ca

"The Supreme Lord is the controller of all other controllers, and He is the
greatest of all the diverse planetary leaders. Everyone is under His control. All
entities are delegated with particular power only
by the Supreme Lord; they are not supreme themselves. He is also worshipable
by all demigods and is the supreme director of all directors. Therefore, He is
transcendental to all kinds of material
leaders and controllers and is worshipable by all. There is no one greater
than Him, and He is the supreme cause of all causes.

"He does not possess bodily form like that of an ordinary living entity. There
is no difference between His body and His soul. He is absolute. All His senses are
transcendental. Any one of His senses can
perform the action of any other sense. Therefore, no one is greater than Him
or equal to Him. His potencies are multifarious, and thus His deeds are
automatically performed as a natural sequence." (Svetasvatara
Upanisad 6.7-8)

Since everything is in full opulence in the Personality of Godhead and is

existing in full truth, there is no duty for the Supreme Personality of Godhead to
perform. One who must receive the results of work
has some designated duty, but one who has nothing to achieve within the three
planetary systems certainly has no duty. And yet Lord Krsna is engaged on the
Battlefield of Kuruksetra as the leader of
the ksatriyas because the ksatriyas are duty-bound to give protection to the
distressed. Although He is above all the regulations of the revealed scriptures,
He does not do anything that violates the
revealed scriptures.

3.23
yadi-hy aham, na varteyam jatu karmany-atandritahh
mama vartm-anuvartante manushyaah partha sarvasah

"For if I ever failed to engage in carefully performing prescribed duties, O

Partha, certainly all men would follow My path."

*Aham= the Almighty God I am [Sri Krishna tells],

*yadi = might, jatu=at any time, atandritah = without laziness,
*karmany na varteyam = do not perform the prescribed duties,
*mama =my, vartma = actions, anuvartante = will be followed,
*manushyah = men, sarvasah = in all respects.

That is, even at any time, due to fatigue or laziness if Sri Krishna were to
fail to perform His prescribed duties [ in the role He had assumed], all people
would follow this action always.
Sri Vamana is the example here. In the 22nd sloka, trishu lokeshu, that is in
all the three worlds was mentioned. The Lord resides in a place far away from all
the worlds and so here we have
to interpret three worlds as three births he had assumed. Whether He was born
as deva or human or beast, he followed the duties prescribed. When the Lord took
the role of a Boar to redeem
Sri Bhhoma devi, He appeared with real boar features and this made other
ordinary boars to think that He was one among them and so played friendly. On the
contrary, in Srimad Ramayana, when
Mareecha took the form of a beautiful deer, other deers felt he was not of
their clan and so ran away out of fear. The Lord however fits Himself truly to the
form he takes because he has to set an
example to His followers. In the Sri Vamana avatar, he has to beg for land from
King Bali. The apt role for this is Bachelor form, says Swami Vedanta Desika. But
the Lord is always with Sri Lakshmi as
Consort on His right chest. To be true to the role he had taken, he hid the
right chest by a big deer skin as was the custom followed by bachelors while going
for begging [It is to avoid the grace of Sri
Lakshmi falling on the King and thereby His mission might fail is another
reason]. Such a great Lord with nothing needed goes for begging means the Lord is
prepared to downgrade his status so as to
protect His devotees and perform his duty.
 In order to keep the balance of social tranquility for progress in spiritual
life, there are traditional family usages meant for every civilized man. Although
such rules and regulations are for the conditioned
souls and not Lord Krsna, because He descended to establish the principles of
religion, He followed the prescribed rules. Otherwise, common men would follow in
His footsteps, because he is the
greatest authority. From the Srimad-Bhagavatam it is understood that Lord Krsna
was performing all the religious duties at home and out of home, as required of a
householder.

3.24
utsideyur ime loka: na kuryaam karma ced aham
sankarasya ca kartaa-syaam upahanyam imah prajaah:

"If I did not perform prescribed duties, all these worlds would be put to
ruination. I would be the cause of creating unwanted population, and I would
thereby destroy the peace of all living beings."

*Ime Lokah - People of this world, utsideyur - will be ruined, by shedding

their prescribed duties(anushtaanam)
*aham - if I karma - duties na kuryam-not performing
*ced - in case
*sankarasya ca karta syaam - I will end up (by deriliction of duties) in
mixing of classes and bringing unwanted population; destruction of Varanas
(varna sankarasya)
*Upahanyaam - would destroy , imah prajah - all these people (by misdirecting
them).

Sri Krishna is the One Who created the Vedas and shastras. He is not bound to
follow. Yet He says that if he did not follow what he prescribed, ordinary people
like us would follow only His way and that way Dharma would be corrupted.
When HiranyaKasipu and Ravana were given boons for immortality by Brahma, the Lord
found exceptions within those boons to kill them and save the world. He is the
Lord of all and there was no necessity nor anyone dare question Him on His
doings. Still he never wanted to violate Brahma. In our house children follow the
parents� behavior. That is why one should not
smoke or drink in front of children as they are likely to pick up these habits.
Sri Krishna therefore says He cannot advise Arjuna to follow Gyana yoga leaving
his dharma of fighting for his country. By going
away from one�s dharma one is likely to tread into another person�s dharma and
thereby mixing up of duties is possible and this will destroy the society and the
world.

If Lord Krishna failed to respect the injunctions and prohibitions of the Vedic
scriptures then all the world would take that to be the standard of righteousness
and the final verdict. There would soon ensue
the mixing of classes and a mixture of moral and immoral standards in the class
of pure and righteous people, leading to the complete degradation of society. Lord
Krishna is stating that if he failed to
follow and perform the Vedic injunctions then it would be the cause of the
destruction of society. This is the purport. Also if Arjuna who was world famous
for never having been defeated in battle and who
was the brother of King Yudhisthira famed for his righteousness; if Arjuna
refused to fight and protect dharma or righteousness then many other worthy and
noble ksatriyas who were protectors of dharma
might folow his example and also renounce their prescribed duties and refuse to
protect righteousness then this would bring destruction to the world balance and
ruination to the welfare of the people.
Thus it can be understood that for specially qualified people prescribed Vedic
activities must be performed for the benefit of the entire human race and the
welfare of the world.

It is important to note that, whatever or however important a person's position

may be in society, he should still do his prescribed duties and not think that
by the mere privilige of his position (whether
he is a great gyaani or sage or rich or powerful etc), he can escape from doing
his prescribed duties. When the greatest supreme Lord himself didn't shed his
duties, even though he was not bound
to do it , nor was he getting any satisfaction or benefit out of it (since he
is already supreme), we mere mortal cannot run away from our duties.

Varna-sankara is unwanted population which disturbs the peace of the general

society. In order to check this social disturbance, there are prescribed rules and
regulations by which the population can
automatically become peaceful and organized for spiritual progress in life.
When Lord Krsna descends, naturally He deals with such rules and regulations in
order to maintain the prestige and necessity
of such important performances. The Lord is the father of all living entities,
and if the living entities are misguided, indirectly the responsibility goes to
the Lord.

We should, however, note carefully that although we have to follow in the

footsteps of the Lord, we still have to remember that we cannot imitate Him.
Following and imitating are not on the same level.
We cannot imitate the Lord by lifting Govardhana Hill, as the Lord did in His
childhood. It is impossible for any human being. We have to follow His
instructions, but we may not imitate Him at any time.
"One should simply follow the instructions of the Lord and His empowered
servants. Their instructions are all good for us, and any intelligent person will
perform them as instructed. However, one should
guard against trying to imitate their actions. One should not try to drink the
ocean of poison in imitation of Lord Siva." (Bhag. 10.33.30)

We should always consider the position of the isvaras, or those who can
actually control the movements of the sun and moon, as superior. Without such
power, one cannot imitate the isvaras, who are
superpowerful. Lord Siva drank poison to the extent of swallowing an ocean,
but if any common man tries to drink even a fragment of such poison, he will be
killed. There are many pseudo-devotees of
Lord Siva who want to indulge in smoking ganja (marijuana) and similar
intoxicating drugs, forgetting that by so imitating the acts of Lord Siva they are
calling death very near. Similarly, there are some
pseudo-devotees of Lord Krsna who prefer to imitate the Lord in His rasa-lila,
or dance of love, forgetting their inability to lift Govardhana Hill. It is best,
therefore, that one not try to imitate the powerful,
but simply follow their instructions; nor should one try to occupy their posts
without qualification. There are so many "incarnations" of God without the power
of the Supreme Godhead.

3.25
saktah karmany avidvamsa: yatha kurvanti bharata
kuryaad vidvams tathasakta: cikirsur loka-sangraham

"As the ignorant perform their duties with attachment to results, the learned may
similarly act, but without attachment, for the sake of leading people on the right
path."

In slokas 25 and 26, Lord Krishna explains the importance of Loka Sangraham
i.e. performing actions for the benefit of the world, which can be followed by
others. Swami Vedantha Desika in
his Tatparya Chandrika says that loka sangraha is that making all the people to
follow that principle which will be taking people forward and which all people can
follow.

*avidvamsa = those without atma gyana and can't control their senses fully, but
having just knowledge to do karma [most of us come in this category],
*karmani saktah = but are willing to perform duties prescribed to them,
('attached to their work' means they are inseparably yoked to work. )
*yatha kurvanthi = what such people could do, kuryad =should be done,
*vidvams= by learned persons, tatha =who, asakta = have no inclination to do
karma [as they have already had atman sakshatkaram or in a position to practice
Gyana yoga] ,
*loka sangraham = for the world to follow,
*cikisrur= if such a desire they [learned people] have.

The word avidvamsah means ignorant, the ignorance referred to is all those who
are not knowledgeable of atma-tattva or soul realisation. Those who have desires
and are attached to performing actions
to obtain the fruits of such desires are unable to approach the jnana yoga or
the cultivation of spiritual knowledge. Others being more sober are only fit to
follow karma yoga the path of prescribed Vedic
actions as their means to achieve atma-tattva. Let the wise act and behave like
one performing karma yoga performing prescribed Vedic actions even if they have no
interest in the results of their actions
and are qualified for jnana yoga and even if they have knowledge of atma-
tattva. For such a person is naturally great and is looked up to by all the world
and should always conduct themselves in an
exemplary manner by performing prescribed Vedic activities according to
qualification. By this mankind will be cognisant of what is proper and improper in
society. Actions of this nature can only be
accomplished by one performing karma yoga.

A doubt may arise here. In a school, if in a class there is a student who is

below average, should the teacher be at that student level? But this is not what
Sri Krishna told. He says that if there are
forerunners, they should do things which the followers could follow and raise
their capability. In the student example, the teacher has to come to the level of
the mediocre student and raise the standard
of the student. If Arjuna follows Karma yoga, then his followers also would
practice Karma yoga and he could make them realize atman sakshatkaram. Sri Andal
is ranked among the Alwars and so
she was as much learned. Still, in her Thiruppavai, She tells us to do simple
things to attain Moksham like vayinal padi [singing in His praise], manathinal
sindikka [just think of Him] and thoo malar
thoovi [ offering flowers]. Though she knew all the skills of Gyana yoga, she
advised us to follow what is practical for us. By asking us to do what we daily
do, She raised our standards and that is
why she is very popular.

3.26
na buddhi-bhedam janayed ajnaanam karma-sanginam
josayet sarva-karmaani vidvan yuktah samaacaran

"So as not to disrupt the minds of ignorant men attached to the fruitive results
of prescribed duties, a learned person should not induce them to stop work.
Rather, by working in the spirit of devotion, he
should engage them in all sorts of activities [for the gradual development of
Krishna consciousness]."

In the previous sloka Sri Krishna told how a leader has to perform Karma yoga
for Loka Sangrahah and slowly bring his followers to higher level. The message is
that we should continue with our
daily chores and follow Karma yoga. But with the feeling that all these are not
done by us and these are done for attaining Moksham. A good example is the
upanyasam of BG which Swamin is
giving. This is a 15 minute daily discourse at a convenient time, which allows
folks to listen to it, while doing their daily duties. Had it been a discourse,
which was for hours and required people
to give up their daily duties, it would not attract many people, due to the
difficulties it would entail. Similarly, Krishna is telling Arjuna that, being a
Kshatriya, he cannot abandon his duties to fight
a just war and run away to do tapas in forest. Even if he does it, since his
natural inclination is a Kshatriya, he will not be able to give up thoughts on war
easily. But, if he is fighting the war
as a duty and for Loka Sangraham , he would be following the right path which
is suitable to his situation.

*Ajnanam= One who has not attained atman gyan fully, karma sanginam = still
wanting to perform karma [people like us], because all karmas are related to body,

- If we have got Atma Gnaanam, we wouldn't be concerned about the Karmas

related to body (whether it is daily chores or the desires driving us to do other
actions).

*na buddhi bedam janayed= [Arjuna] should not cause intellect confusion. We are
doing some karma with dedication to God amidst our daily routines. If we are told
that these will not fetch us
Moksham and we should follow Gyana yoga then only we will attain Moksham, we
will get confused. So Arjuna should not resort to Gyana yoga abandoning war as
that would confuse his followers
and this is told by Sri Krishna.

Here Sri Krishna tells Arjuna that all these he told not because Arjuna had
the capacity to perform Gyana yoga. If he had that capacity then after the war he
should have abandoned Royal life and gone
for meditation to pursue Gyana yoga. Since he did not do that it is clear
that Arjuna was capable of doing Karma yoga only and only for an argument Sri
Krishna told as though Arjuna was qualified for
higher levels. This also has a lesson for all of us that we should not run
away from life and its problems, as that will amount to escapism and not be
considered as following Gyana yoga. We should
fulfill our responsibilities with the feeling that it is all for the sake of
God and follow Karma yoga in its true perspective.

*Sarva karmani josayet = all karma renunciated, vidwan =learned person (with
Atma Gnaanam),
*yuktan =should induce [ the importance of Karma yoga], samacaran= by
performing karma.
 The ignorant are conditioned to desires of fruitive activities being fully
attached to gaining results and are incapable of adopting the path of jnana yoga
or the cultivation of spiritual knowledge.
A person of wisdom should not unhinge the minds and disturb the equilibrium of
ordinary people pursuing their dreams of material acquisitions in karma yoga by
preaching the superior path of jnana
yoga which they are incapable of following. What a person of wisdom must do is
set an example by their actions and perform prescribed Vedic activities in karma
yoga showing the ignorant by their
example that without desire and being unattached to the results it is
sufficient to achieve atma-tattva. By setting the example in this manner the great
souls inspires the whole society to perform
righteous activities so that eventually their minds will be come purified of
all dross and they will become competent to advance in spiritual life and attain
atma-tattva.

Vedais ca sarvair aham eva vedyah: That is the end of all Vedic rituals. All
rituals, all performances of sacrifices, and everything that is put into the
Vedas, including all direction for material activities,
are meant for understanding Krsna, who is the ultimate goal of life. But
because the conditioned souls do not know anything beyond sense gratification,
they study the Vedas to that end. Through
sense regulations, however, one is gradually elevated to Krsna consciousness.
Therefore a realized soul in Krsna consciousness should not disturb others in
their activities or understanding, but
he should act by showing how the results of all work can be dedicated to the
service of Krsna.

The difference between how a person of wisdom performs karma yoga and how the
ignorant acts in karma yoga and the reason why will be explained in the next
verse.

3.27
prakriteh kriya maanani gunaih karmaani sarvas:
ahahankara-vimudh-atma karta aham iti manyate

"The spirit soul bewildered by the influence of false ego thinks himself the doer
of activities that are in actuality carried out by the three qualities of material
nature."

Till now Sri Krishna has been advocating Karma yoga, as that is habitual to us,
it is easier to follow and can be done by even all of us who have not been able
to control the senses. Now in the
next four slokas, he says that all our actions are propelled by the three gunas
or qualities. Instead of thinking that we ONLY are doing our actions, we are
induced to act by the three qualities and
nurturing a detachment will make us wiser. An argument may be put forth that
if the person situated in knowledge of the Vedas also has to perform actions then
what is the difference between the
ignorant and the wise? Lord Krishna apprehending such a doubt explains the
difference between the two in this verse and the next. All actions are impelled by
prakriti or material nature through the
gunas being the three modes of sattva or goodness, rajas or passion and tamas
or nescience and these are experienced by the mind when the senses make contact
with sense objects. Thus the
ignorant person believes that they are the doer of the actions because the
false ego has accepted the physical body as the self and deluded by this egoism
has superimposed the senses over the self
 in illusion. From gunas comes the word gunataih which indicates one who is
influenced by their senses. This is the symptom of one who is in ignorance is that
they are controlled by their senses. The
sense are on a lower platform then prakriti or material nature and are
influenced by the three gunas. The one who is in ignorance is dominated by the
senses assuming that they are doer and cause of
their actions and thus stricken with false ego they perform all actions with
desires and attachment. That person of wisdom recognises that all actions are but
the result of the interaction of the three gunas
and material nature and remaining free of desires and attachment performs all
actions as a matter of duty.

*aham= I, kartha = am doer, iti manyate = like this believes,

*ahankaram = this feeling [that I am the doer], ahankara here means bewildered
by ego identification or misidentifying the body to be the atma or soul.
*vimudhatma = makes him foolish.

He advises Arjuna that no individual can claim to be the SOLE doer of any
action as many others are in the team that does the action. There is a force
behind all our actions. The three gunas
induce us to do any action. But these are abstract qualities and so how satva,
rajo and tamo gunas could induce? If we analyze further, God commands the three
gunas which surround us to act.
God is like a charioteer, with the three qualities as reigns, drives us, the
horses. But when an action is thought as done by us, we develop interest in that.
Daily we see news paper and if someone
achieves a distinction in sports or other activities we simply read the item
and forget it. But if the achiever happens to be us, then we preserve the news
paper cutting and see frequently, as we develop
interest only when the action is done by us. When we do not think an action is
not by done us we get detachment and this keeps us away from the papa and punya
associated with that action. We can
draw this lesson from the story of Gajendra. That elephant was grabbed by the
crocodile, and for 1000 years it thought it could get freed from the crocodile by
its power [ahankaram]. But when it
realised that there was another force motivating the crocodile and its
sufferings are also propelled by that force, the elephant cried out for the help
of that Force, Sriman Narayana and it was saved.

*Prakrutie gunaihi = this world with all the three gunas(Sattvam,Rajas,Tamas),

sarvasaha= always and by all means,
*kriya-manani = getting done, karmani = all actions are there.

Our body is made from this Prakriti and so is always associated with the three
qualities. So all our actions are induced by these. But when one thinks that he is
the doer, he is foolish not to realize the
motive of the three gunas. Such realisation will come if one knows that the
atman and body are different. So like the elephant we should discard the ahankaram
feeling. Atman can not do anything
by itself but with the association of the three qualities and this feeling
alone will make us wiser to attain Moksham. Our Ahankaram clouds our true nature
and impels us to consider the body and self
are the same, and then whatever is performed by this bodies , we consider
ourselves as the doer, when this occurs we develop attachment and stops us from
performing Karma Yoga, as a result
we are stuck and can't do Bhakti yoga.

Now, this can be misinterpreted for people to be irresponsible i.e anybody

can commit violent deeds and absolve himself, saying it is his due to his Gunas.
That needs to be clarified as follows.
Jeevatma is definitely responsible, but he ALONE is not responsible, but is a
combination of various other things - his body, his senses, gunas, God's grace
etc. So, one cannot absolve themselves
of responsibility for daily actions.

Just to reemphasize, what Krishna is telling to Arjuna is to act without

attachment and the understanding that he "ALone" is NOT performing actions. This
understanding is very important.
Arjuna should fight, but without the feeling that he is fighting, he should
win, but without the feeling that he has won, he should rule justly, but without
the feeling that he he is ruling. Why? because
we ALONE are not doing anything. The three gunas impel us to actions.

The person in material consciousness is convinced by false ego that he is the

doer of everything. He does not know that the mechanism of the body is produced by
material nature, which works under
the supervision of the Supreme Lord. The materialistic person has no knowledge
that ultimately he is under the control of Krsna.
The person in false ego takes all credit for doing everything independently,
and that is the symptom of his nescience. He does not know that this gross and
subtle body is the creation of material nature,
under the order of the Supreme Personality of Godhead, and as such his bodily
and mental activities should be engaged in the service of Krsna, in Krsna
consciousness. The ignorant man forgets that
the Supreme Personality of Godhead is known as Hrsikesa, or the master of the
senses of the material body, for due to his long misuse of the senses in sense
gratification, he is factually bewildered by
the false ego, which makes him forget his eternal relationship with Krsna.

3.28
tattva-vit tu mahaa-baho guna-karma-vibhagayoh
guna gunesu vartanta iti matva na sajjate

*tattva-vit--the knower of the Absolute Truth (person with true vedic knowledge)
; tu--but; maha-baho--O mighty-armed one;
*guna-karma--works under material influence, due to Sattva/Raja/Tamas;
vibhagayoh--differences;
- Gunas karma is the work done under the impression of the three gunas;
For e.g. Raja Guna causes anger, passion, desire ; Tamo Guna causes Sleep,
laziness etc
Sattva guna causes calm, good acts, kindness, charity etc . All of
us have this three gunas and demonstrate various aspects of it at different times.

*gunah-- Senses (under influence of Sattva, Rajas, Tamas ); gunesu--on sense

objects (forms); vartante--being engaged; iti--thus;
*matva--thinking; na--never; sajjate--becomes attached.

This is a continuation of the previous sloka, where it was explained about an

ignorant person who does not understand that he is not the SOLE doer of actions,
but is acting as per the impressions
of the tri-gunas (Sattva, Rajas, Tamas) and one who thinks otherwise ,
confuses himself with the body alone and gets drowned in the actions of his karma.
In this sloka, Krishna explains about
the person who acts with the understanding and realization of the effect of the
three gunas on his actions and realizes that he is not the SOLE doer of actions.
 That person of Vedic spiritual wisdom who knows the exact distinction between
prakriti or material nature and the gunsa or the modes of goodness, passion and
nescience; along with there agents
the five senses of seeing, hearing, smelling, tasting and touching does not get
attached to them understanding that one ever one thinks, speaks or does is but a
modification of prakriti projected through
the gunas and such a person is not beguiled into thinking that they are the doer
of their actions. He who, realising that Gunas, i.e., Sattva etc., are operating
on their own products, is not attached to the
actions of the Gunas, being convinced, 'I am not the doer.' This is the meaning
Lord Krishna is conveying.

In respect of the three gunas or modes of material nature being sattva or

goodness, rajas or passion and tamas or ignorance. That person who is blinded by
false ego and bewildered by material nature
believes they themselves are the root cause and sole determining factor of all
actions they engage in. In the previous verse the word ahankara means bewildered
by ego identification or misidentifying the
body to be the atma or soul. Such a person is situated in nescience thinking
that the interactions of the three gunas in the physical body are the actions of
the atma, such a one foolishly considers that
they are the doer of their actions.

But the tattva-vit or knower of the truth is competent in discerning in all

activities the properties and influences of the three gunas as they manifest
themselves through
ones actions. Whoever becomes proficient in discerning the manifestation of the
three gunas in all actions will not commit the error of thinking that they through
their body are the doer.

In Ramayana, there is striking upadesam by Lord Rama to Bharata, where he

pacifies Bharata to return to rule Ayodhya in his absence. There he explains to
Bharatha, whatever Dasaratha and
Kaikeyi did, bestowing boons in the battlefield in fit of passion, asking for
Rama's banishment at a worst time in fit of ignorance and passion, accepting
those demands etc were all due to the
effect of the impressions of Rajasic and Tamasic gunas on them and lack of
Sattva gunas. So, all this actions were due to the effects of Gunas, which makes
one think that he is the SOLE doer
of actions. Realizing this tattvam, Bharata should not feel desolate and
continue to do his duty of ruling the kingdom using Raama's padhukas.

The knower of the Absolute Truth is convinced of his awkward position in

material association. He knows his real identity as part and parcel of the
Supreme, who is eternal bliss and knowledge, and
he realizes that somehow or other he is entrapped in the material conception of
life. In his pure state of existence he is meant to dovetail his activities in
devotional service to the Supreme Personality
of Godhead, Krsna. He therefore engages himself in the activities of Krsna
consciousness and becomes naturally unattached to the activities of the material
senses, which are all circumstantial and
temporary. He knows that his material condition of life is under the supreme
control of the Lord; consequently he is not disturbed by all kinds of material
reactions, which he considers to be the mercy
of the Lord. If we slowly realize that our actions are due to impressions of
the various gunas, we slowly give up that sense of attachment and feeling of
ahankaram that it is we who are driving it.
3.29
prakrter guna-sammudhah: sajjante guna-karmasu
tAn akrtsna-vido mandan krtsna-vin na vicalayet

Those who are deluded by the Gunas of Prakrti are attached to the works of the
Gunas. But he who knows the whole truth should not unsettle the ignorant who do
not know the whole truth.

*prakrteh--impelled by the material modes (moola prakritih) ; guna-sammudhah--

(Sattva, Rajas, Tamas) who is befooled by material identification(Gunas);
*sajjante--become engaged; guna-karmasu--in material activities, impelled by
the gunas ; tan--all those;
*akrtsna-vidah--persons with a poor fund of knowledge; mandan--
unintelligent, lazy to understand self-realization;
*krtsna-vit--one who is in factual knowledge; na--may not; vicalayet--try to
agitate or disturb.

Everybody (including the knowledgeable and ignorant) are subject to the

influence of the tri-gunas and perform actions due to it. But, the difference is,
the knowledgeable (tattva-vit) understands that
he is performing actions due to the influence of the gunas and it's impact on
senses and sense objects, as a result, he tries to develop a sense of detachment
and ownership from the results of
the actions and its resultant sukha-dukham. Whereas, the ignorant thinks he
is the sole driver of actions and ends up to continue identifying his body with
the soul and increases attachment to
the results of his actions.

After presenting the distictions between one who is spiritually wise in Vedic
knowledge and those who are acting in ignorance in earlier slokas, Lord Krishna
gives the sober caution not to unsettle the
minds of the ignorant, for they being completely infatuated by prakriti or
material nature are totally attached to all their actions thinking always that
they are performing a particular action for the express
purpose of being able to enjoy a particular delight. They are unable to perform
actions as a matter of duty without desiring rewards. So the spiritually wise
should not deviate the ignorant from their duties
even if these duties are completely fruitive without any spiritual benefit
because at least they are performing actions and administering superior knowledge
to them may cause them to refrain from their
duties altogether. Eventually in the course of their lifetime there will be a
glimmer of comprehension of the utter futility for attachment for such actions.

The conclusion is that one situated in Vedic wisdom and is a prominent leading
figure in society should also perform prescribed Vedic activities in karma yoga
even though such a person is a knower of
atma-tattva. By acting in this way and performing Vedic activities without
attachment lesser men will follow his example and perform in a like manner. Those,
the ignorant, who tend to follow the behaviour
of a great man, when they see him transcend Karma Yoga, will have their minds
shaken from Karma Yoga. Thus, the great man, should himself remain established in
Karma Yoga, while having the
full knowledge of the true nature of the self and contemplating on the self as
not being the agent. Thus he should demonstrate that Karma Yoga by itself is an
autonomous means for the vision of the self.
 The next verse will explain the relationship between the senses and the gunas
in regards to the Supreme Lord who is omniscient and omnipresent. Paramatma who is
the Supreme Soul of all living
entities evidenced by the fact that every individual soul constitutes His
eternal, transcendental, spiritual body and are His eternal parts and parcels.

3.30
mayi sarvaani karmani sannyasya-adhyatma cetasa
niraasir nirmamo bhutva yudhyasva vigata-jvarah

"Therefore, O Arjuna, surrendering all your works unto Me, with full knowledge of
Me, without desires for profit, with no claims to proprietorship, and free from
lethargy, fight."

Dedicate thy mind and all activities to the Supreme Being in the heart represented
by the eternal atma or soul within all living beings. Prohibiting all ego
constructs of I-ness and my-ness and relieved from
the fever of mental delusion, discharge the injunctions of the Vedic scriptures
according to your qualification at once as a matter of duty without attachment. In
this Lord Krishna is instructing the warrior prince Arjuna how he should fight his
enemies. One must realize that the eternal atma is causing all ones actions and
that one is not the independent doer. Therefore dedicate all actions to the
Supreme Being, free from desire and attachment whether they are physical, mental,
material or spiritual while renouncing all ego conceptions of I and mine. Then the
all-pervading, omniscient and omnipotent Supreme Lord will accept your offering
and free you from samsara the endless cycle of birth and death. The purport herein
is that one should perform the prescribed activities enjoined in the Vedic
scriptures as a matter of duty. The results being purity of mind, freedom from
attachment and maintenance of world order. Accordingly it was Arjunas duty to
fight and this is what Lord Krishna is propounding to him about.

Three tyaagams - Kartrutva Buddhi tyaagam, Phala Tyaagam (detachment to

results), Mamakaara tyaagam (detachment to the work i.e egoism) are explained by
the Lord in this sloka.

We have already seen that all our actions are propelled by the three gunas
which are associated with prakruti or this world. But these are abstract and so we
also saw that the Lord induces these
gunas to act on our actions. Thus the Lord is the prime mover. Therfore it is
wise to surrender the rewards of all our actions at the feet of the Lord. Sri
Krishna emphasises this by the word mayi.
We should dedicate all our actions to the Lord and do the actions with
detachment.

*adhyatma cetasa - knowing the true nature of Atma. Inherently Atma is ever
blissful , but due to association with body and Karmas, it's inherent nature is
clouded. The words adhyatma-cetasa means
with the mind absorbed in the atma within the heart. Ones thoughts should be
focused on the nature of the soul, its attributes and qualities as delineated
previously in chapter two, verses 13 - 25.
Therefore we see that by inference that the Supreme Lord Krishna is
revealing that since He is the atma within all living beings and that also the
atma within all created beings constitute His eternal,
transcendental body and derive all their energy from Him; then it is natural
that one should dedicate all their actions to Lord Krishna, the Supreme Being as
an act of yagna or worship. The Supreme
Lord is the soul of all souls; therefore, one who depends solely and wholly
on the Supreme Soul without personal consideration, or in other words, one who is
fully Krsna conscious, is called
adhyatma-cetasa.

*mayi - At lord's feet One has to realize that nothing in the world belongs
to any individual person, but that everything belongs to the Supreme Lord. That is
the real purport of mayi, or unto Me.
Sri Krishna tells that Arjuna should offer all his activities at the feet of
the Lord [Me] and start fighting. Both Swami Ramanuja in his Gita Bhashyam and
Swami Vedantha Desika in Tatparya Chandrika have
explained what Sri Krishna meant when He said "My". He is diiferent from all
inanimate objects, all atman like us who are caught in the samsaram, all those who
have attained Moksham and all the Nithyasoori
[Like Adisesha or Garuda], and He is much superior to all as Sri
Purushothama.

*Sarvaani Karmani - Perform all actions (which are in the influence of the
three gunas)
*sannyasya - dedicate (all actions) {Kartrutva Buddhi Tyaagam - i.e prime
motivator of jeevatma's katrutvam is the Lord. Realizing that we are not the
Kartas , but the Lord is the Mukhya kartas}
Lord Krishna is explaining to Arjuna to renounce all actions for himself
and instead to dedicate all his actions as yagna or worship as an offering to the
Supreme Lord. One should try to be guided by
the Lord in every action they perform and think that they are being guided
by the Supreme Lord at all times.

* NirasIr - Not attached to the fruits of the Karma (phala Tyaagam).

Nirasih means that one has to act on the order of the master. Nor should one ever
expect fruitive results. The cashier may count
millions of dollars for his employer, but he does not claim a cent for
himself. Being free from desires and free from hankering for the rewards of all
actions.

* NirMamah - the Karma is not mine (mamakaara Tyaagam) The word nirmamah
means without a sense of ego. Prohibiting all ego constructs of I-ness. Does not
claim proprietorship over anything.

(So, there are three Tyaagams being explicated in this sloka - Not
considering oneself as the sole driving force of a action, Not being attached to
the fruits of the Karma, not feeling attachment to
the Karma. Rather do everything as a dedication to the Lord )

* Vigata jvarah - removing, without, grief. Shed that grief, which is

caused by feeling attached and considering oneself as the sole owner of karma and
feeling attached to the results.
Here, Arjuna is crippled with that fear of waging battling. Krishna is
telling him to shed it , with the understanding that he is not the sole driving
force (shed the feeling of ego, attachment ).

This verse clearly indicates the purpose of the Bhagavad-gita. The Lord
instructs that one has to become fully Krsna conscious to discharge duties, as if
in military discipline. Such an injunction may
make things a little difficult; nevertheless duties must be carried out, with
dependence on Krsna, because that is the constitutional position of the living
entity. The living entity cannot be happy independent
of the cooperation of the Supreme Lord because the eternal constitutional
position of the living entity is to become subordinate to the desires of the Lord.
Relinquishing both desire and attachment and
thereby being free from any ego conceptions of I-ness or my-ness and any
conceptions of ownership; one should cheerfully perform all actions for the
satisfaction of the Supreme Lord. In this way
Lord Krishna is instructing Arjuna to free himself from delusion and to fight
banishing all lamentation.

Further notes from Ramanuj'a Gita Bhasya (Verbatim), which explains why we
should shed the feeling of propiertership and ego and peform actions considering
Lord as the driving force:
That this individual self constitutes the body of the Supreme Self and is
actuated by Him, is taught by Sruti texts like: 'He who has entered within, is the
ruler of all beings and is the Self of all' (Tai. Ar.,
3.11), 'Him who has entered inside and is the doer' (Ibid., 3.23), 'He who,
dwelling in the self, is within the self, whom the Self does not know, whose body
is the self, who controls the self from within ---
He is your internal ruler and Immortal Self' (Br. U., 3.7.22). Smrti texts
also speak in the same manner: 'Him who is the ruler of all' (Manu, 12.122). Sri
Krsna will say later on: 'And I am seated in the
hearts of all; from Me are memory, knowledge and the faculty of reason'
(15.15); 'The Lord, O Arjuna, lives in the heart of everything causing them to
spin round and round by His power, as if set on
a wheel' (18.61). Hence, dedicate to Me, the Supreme Person, all actions
considering them as done by Me, by contemplating on the self as actuated by Me by
reason of Its constituting My body. And
do every thing, considering the actions as My worship only; becoming free
from desire for fruits and therefore free from selfishness as regards actions,
engage in acts like war etc., devoid of 'fever',
i.e., the excitement caused by passions like anger. Contemplate that the
Supreme Person, Lord of all, Principal of all, gets done His own works only for
the purpose of getting Himself worshipped with
his own instruments, namely, the individual selves which belong to Him and
are His agents. Become free from selfish attachment to action. Also be free from
the feverish concern originating from such
thoughts as 'What will become of me with an ancient, endless accumulation of
evil arising from beginningless time?' Perform Karma Yoga with ease, for the
Supreme Person Himself, worshipped by
acts, will free you from bondage. His Lordship and Principalship over all
are settled by Sruti texts like: 'Him who is the supreme and great Lord of lords,
Him the Supreme Divinity of divinities' (Sve. U.,
6.7), 'The Lord of the Universe' (Tai. Na., 11.3), 'The Supreme Ruler of
rulers' (Sve. U., 6.6-7). Isvaratva is the same as Sesitva, which means
controllership. Sri Krsna declares that this alone is the
essential meaning of the Upanisads:

3.31
ye me matam idam nityam anutishthanti maanavaaha:
shraddha vanto �nasuyanta: mucyante te�pi karmabhih

"Those persons who execute their duties according to My injunctions and who follow
this teaching faithfully, without envy, become free from the bondage of fruitive
actions."

Here the Lord praises the one who realises that the Karma yoga is propounded by
vedas and shastras and practices this Karma yoga sincerely.
 *ye manava= these persons, The word manavah means men. It is derived from Manu
the father of mankind, who wrote the Manu Samhita which are the guidelines for the
human race. Thus all mankind as
the descendants of Manu are followers of Vedic scriptures. The great
personalities like Manu contemplating and reflecting on the Vedas determine what
is the main import of the Vedas, which is precisely the
formulised will of the Lord act accordingly to this inner directive.

*itam me matam = in this my faith,

*nityam anustinthi = continuously follow and practice. Matam does not mean
the normal Vaishnavam or Saivam, but his religion or faith of Karma yoga.

Here he talks of the person who practices the Karma yoga which is mentioned in
Vedas which are the Lord's commands and Karma yoga now mentioned to all of us in
Gita using Arjina as an excuse. Arjuna felt
that he on behalf of all of us, he may not be in that category to follow and
practice Karma yoga in the daily routines and so he showed disinterest. So Sri
Krishna tells another category of a person who has faith in
Sri Krishna but unable to practice. This is sraddha.

*Shraddha - Faith in the process. A desire to practice.

Arjuna feels this type of person also is difficult to find and so Sri Krishna
tells a third category of a person who is at least not jealous or have aversion on
Karma yoga.

*Anasuyantah - One who is not jealous or aversion to the process. (i.e one
who is not dismissive and blasphemous about these teachings of Lord in Karma Yoga)

*te 'pi - THEY ALSO! .Lord Krishna uses the words te api meaning they also to
emphasise that these even those not fully believing if they remain passive and do
not blaspheme they are also entitled to
absolution from past sins which is the cause of bondage and gradually attain
moksa or deliverance from the cycle of birth and death.

*karmabhih mucyante - will be relieved of the papa and punya acquired over so
many births.
So, There are persons who although unable to practice the prescribed
injunctions enjoined in the Vedic scriptures still have faith and believe in the
tenets inculcated therein. There are others who although not
fully understanding and believing still do not doubt the veracity and
authority of the Vedic scriptures. All these three categories - one who practices,
one who is desirous of following and the one who is not envious
of Karma yoga, shall be redeemed and delivered from the vast aggregate of
past sins accumulated since time immemorial that keeps one locked in bondage to
the material existence.

The meaning is that those who, even if they do not act upon the meaning but
still believe in this meaning of the Sastras and do not cavil at it, will be
cleansed of their evil by their faith and freedom from fault-finding.
For, if they have faith they will, before long, take to the practice of this
very meaning of the Sastras and be freed.

How is this possible? We may ask. By not being envious appears to be easier
and so why not do that and get the reward of Moksham? There is also another
question. How can the reward be same
for all the three types? Practically rewards are granted according to the
efforts put in. But these are all examples of this world where rewards are ordered
by human beings . In the Order of Sri Krishna , He has full
rights to award as He wishes and there is none to question and worldly rules
do not apply. So we have to find a way to be in anyone of these three categories.
Actually by remaining unenvious, slowly we will get a
desire and later on we will also practice. His blessings are for all of us by
adopting any of these. In Ayarpadi that is Gokulam, during Sri Krishna's avatar.
all the gopikas [milk maids] fasted and followed rituals.
Whereas Sri Andal who did not live in those days imagined herself to be a
gopika and in her imagination did those rituals. We on the other hand know only
recitation of the Thiruppavai of Sri Andal. All the
three - Gopikas, Sri Andal and ordinary persons like us who only recite
Thiruppavai- get the same blessings from Sri Krishna. This is how Swami Parasara
Bhattar explained. This is like Dharma whether done
or spoken or heard will grant equal benefits (dharma - Shurtoho vaa, Dhrusto
vaa, Srmto va, Kathito Vaa) It is also like the Ganges, whether bathed or drunk
or seen, removes all our sins. On these lines
Swami Alavandar also in his Sthotra Rathnam says that he should be rewarded
not by seeing his actions but because he is the grand son of Swami Nathamuni, who
is connected with Nammalwar, Viswaksena
and Sri Lakshmi.

There are many philosophers who write comments on the Bhagavad-gita but have
no faith in Krsna. They will never be liberated from the bondage of fruitive
action. But an ordinary man with firm faith in the eternal
injunctions of the Lord, even though unable to execute such orders, becomes
liberated from the bondage of the law of karma. In the beginning of Krsna
consciousness, one may not fully discharge the injunctions
of the Lord, but because one is not resentful of this principle and works
sincerely without consideration of defeat and hopelessness, he will surely be
promoted to the stage of pure Krsna consciousness.

3.32
ye-tve-tad abhya-suyantah: naanu tishthanti mey matam
sarva-jnaana-vimUdhAmstAn viddhi nastan acetasah

"But those who, out of envy, disregard these teachings and do not follow them are
to be considered bereft of all knowledge, befooled, and ruined in their endeavors
for perfection."

In the 31st sloka Lord praises those who has faith in Karma yoga and follows
it. In this sloka, Lord Krishna points out that those persons who disrespect and
ignore and refuse to follow the edicts and
injunctions of the Bhagavad-Gita that are for the benefit of all mankind and
are antagonistic to the injunction of the Vedas that all activities should be
performed in yagna or worship for the satisfaction
of the Supreme Lord.are FOOLS, BEREFT OF SPIRITUAL KNOWLEDGE and in such a
STATE OF IGNORANCE all their activities are fruitless and they hopelessly revolve
in the cycle of birth and death,
ad infinitum. A disobedient person, however great he may be, is ignorant of his
own self, of the Supreme Brahman, and Paramatma and the Personality of Godhead,
due to a vacant heart. Therefore there is
no hope of perfection of life for him.

We should have faith in this as this is recommended by Upanishads and preached

by the Lord, who cares for us. Great He is, and caring for the welfare of Arjuna [
and all of us], His words are to be believed and
followed. Even if we can not follow at least we should have shraddha or
interest. Least of all we should not be envious. For all the three types of people
Sri Krishna guarantees atman sakshatkaram.
The non-belevers in His faith are foolish. When such people do not believe His
words, where are they going to have faith?

*Ye tu = he who, etad = this teaching,

*abhyasuyanta = is envious, na anushtanthi = does not practice,
*mey matam=My faith [ Karma yoga preached by Sri Krishna],

*sarva jnana vimudhan= possesses no knowledge [ even if he has all other

knowledge].
Here he says " My faith" by pointing to His chest. He is Sri Purushotaman
and he is the one Who is praised by vedas, maharishis and Alwars. Such a Person's
words can not and should not be ignored.

*sarva jnana vimudhan= possesses no knowledge [ even if he has all other

knowledge].
One may possess extensive knowledge in so many matters but if one disregards
his preachings, then one is considered to possess no knowledge. One may believe in
him but say thet one does not believe
in his words or vedas or Gita. Here one should realize that the fact that God
is there is propounded by thes vedas only and so it is foolish not to believe in
His words which are vedas. Just as a mother knows
what is good for the child, Sri Krishna Who is like mother to all of us,
preaches and we should have complete faith in His words.

*Nastaan =loses,
*acetasah= Devoid of discrimination ;he becomes lifeless.

Though they live it is worthless life and so termed here lifeless. Though here
the person who does not show interest is not mentioned we have to assume such
persons also, apart from those not practicing and
those jealous, are included.

Andal calls Sri Trivikrama as Uthaman as He reduced Himself sa a Dwarf to save

His devotees. His nature is to grant all to others but went for begging to save
His devotees. Therfore He is Uthaman.

Thus it has been illustrated that doership transpires due to the union of
prakriti or material nature and the physical body being influenced by the gunas or
modes of goodness, passion and nescience and this is
dependent ultimately upon the Supreme Lord. Reflecting in this manner it can
be ascertained that karma yoga or the path of performing prescribed Vedic actions
is appropriate for one performing jnana yoga
or the path of cultivating Vedic knowledge as well. Karma yoga is appropriate
on account of it being easy to perform, exempt from the danger of failure and
requires no assistance from other methods in its
application. Contrarily jnana yoga is difficult to practice, susceptible to
failure and must perform some karma yoga anyway in order to maintain health and
vigor which is essential for body maintenance if one
is to perform any yoga at all. Also it has been pointed out how it is
necessary for a person of distinction situated in Vedic wisdom to set an example
to inspire the common man for the benefit and welfare of the
world. What difficulties and dangers are fraught for the performers of jnana
yoga are now explained in the remainder of this chapter.

3.33
sadrsam cestatey svasyaha: prakriter jnaanavan api
prakritim yaanti bhutani nigrahah kim karishyati

"Even a man of knowledge acts according to his own nature, for everyone follows
the nature he has acquired from the three qualities. What can mere laws enactment
accomplish?"

A question may be raised that if it is so beneficial to follow the teachings of

the Bhagavad-Gita then why is not everyone following them i.e their prescribed
duties, free from desires and attachment..
Why are so many living entities hostile and antagonistic to the pristine
instructions of Bhagavad-Gita ? Such and such is the nature of the self, which
is different from the Prakrti --- this has to be always
contemplated upon: thus declare the Sastras. Even a person who knows this, acts
in relation to material objects only according to his own nature, i.e., guided by
his old subtle impressions. How is this?

Lord Krishna explains that it is according to their own nature determined by

samskaras or impressions from past lifetimes and because of the influence of
prakriti or material nature interacting with the three
gunas, or the modes of goodness, passion and nescience. All creatures follow
accordingly to whatever nature they have attained and that nature shapes their
actions. This nature is acquired from activities
performed in past lives which ripen in this life as impressions of positive of
negative acts. Even persons of wisdom in Vedic knowledge do not act contrary to
their own natures. But despite this knowledge it is
seen that due to the deep influence of samskaras or impressions from past life
activities, they are carried along by their subsequent nature which forces them to
be act in the current of their natural tendencies
and they find themselves preoccupied with various material pursuits enjoying
assorted material sense objects. So what to say of the ignorant? They must follow
there nature also acting in ignorance.
The reason is that living entities become indoctrinated and content with
whatever relationship they establish in their environment. In other words whatever
habits they form from their association with prakriti they
continue to maintain and persistently follow. With the overpowering influence of
these deep rooted habits how can the words of the Vedic scriptures impose
restraint on such a person? One is helplessly carried
away by the forceful current of past life actions and impressions. The objects
of the senses are perceived through the sense organs. For example hearing is
perceived by the ears through sound, seeing is
perceived by the eyes through sight, smelling is perceived by the nose through
smells and so on. For each of the senses one has affection and the desire to enjoy
through them. But the same senses operate
depending upon attraction or aversion to sense objects. For sense objects that
are pleasing one has attraction for pleasure and for sense objects that are
displeasing one has aversion to displeasure. All
these habits are conditioned from ancient predilections of past life reminisces.
Such dualities of attraction and aversion obstructs one who would want to succeed
in jnana yoga by subjugating their sense.
These dualities which can be understood as different degrees of love and hate,
hold a person in an iron grip and forcefully drive them to commit actions that are
in conformance with the attributes of one of the
three gunas of goodness, passion or nescience which ones nature adheres to from
past life impressions. Thus one is being constantly diverted from the real purpose
of human existence, that of atma tattva
or realisation of the soul and their precious human life is wasted pursuing
sense objects. What can the control enjoined by Sastras, do to these beings who
follow their subtle impressions?

From the 33rd sloka onwards Sri Krishna is going to tell the difficulties in
following Gyana yoga. When we want to divert a person from his current path, which
is wrong to a right path, we have to tell the
impediments of the path he is following and all the advantages of the new path
he has to divert. Alwars do the same by praising the qualities of the Lord and at
the same time mention all the drawbacks of
our worldly things, so that we will cling to His feet. Similarly, Sri Krishna
told all the greatness of Karma yoga till now. He starts to sermon the drawbacks
of practicing Gyana yoga now.

Here Sri Krishna tells that mere enactments of laws can not reform anyone
unless his mind accepts the laws and makes him to follow. Arjuna does not want to
follow Karma yoga as it means he has to fight
in the war which is his dharma. He thinks it is better to abandon fight and go
to a forest and meditate and practice Gyana yoga.

*Jnaanavan api= Even(api) learned persons in spite of good knowledge [like

Jadabharata, Janaka capable of practicing Gyana yoga],
*cestathe,svasyah: sadrsam =will act (Cestate), according to his own
(svasyah) nature(sadrsam). We have had many births and we are accustomed to
certain actions and so this will become our nature.
*Prakriti = nature or vasanai. (body, senses, gunas etc )Vasanai means scent.
When a flower is kept for sometime and then removed, the scent still lingers. We
have been doing some actions
in all our births like eating by mouth or seeing by eyes, etc. These have
not changed in any birth. So in our multitudes of births we have not changed our
habits of raising children or eating, etc.
These actions do not disappear and so we are accustomed to these karma.
*Bhutani = all living beings, follow prakriti. What is the use in mere laws
for them?
*Kim karishyati = what are they [the laws] are going to do? Sri Krishna tells
that it would be against nature for Arjuna to follow Gyana yoga against the
natural Karma yoga with which he has been associated
over many births.

Academically, one may be very learned, but because of his long association
with material nature, he is in bondage. Krsna consciousness helps one to get out
of the material entanglement, even though one
may be engaged in his prescribed duties. Therefore, without being fully in
Krsna consciousness, no one should suddenly give up his prescribed duties and
become a so-called yogi or transcendentalist
artificially. It is better to be situated in one's position and try to
attain Krsna consciousness under superior training. Thus one may be freed from the
clutches of maya.

3.34

indriyasyE-indriyasy-aarthe raga-dvesau vyava-sthitau

tayo-na vasam-aahgacchet tauu-hy-asya pari-panthinau

"There are principles to regulate attachment and aversion pertaining to the

senses and their objects. One should not come under the control of such attachment
and aversion, because they are stumbling
blocks on the path of self-realization."
 In the last sloka Sri Krishna asks how His law book could not correct people?
Swami Desikan tells why the text books are not able to correct us. There are
umpteen text books preaching us to obey parents,
to speak truth, to be kind to all, to respect elders, not to desire for other's
wife, etc. In spite of these, people continue to indulge in bad actions. Why?
Because, the vasanai that is lingering in so many births is
still there and it is not that easy to get rid of them. Such a knowledge can not
be abruptly cut by mere reading of all texts preaching good actions. Secondly, the
senses feel what is clearly visible or felt which is
called prathyaksham. Whereas what the vedas say are abstract and so is difficult
to follow. But by reading vedic texts only one could get Gyana yoga. For this
senses have to be controlled. But the senses are
accustomed over millions of births the way they are functioning. It is therefore
very difficult to abruptly divert by mere reading of vedas. Whereas in Karma yoga
such abrupt change is not expected and the
senses will function in their accustomed way and slowly little by little, they
will come to be controlled. Arjuna feels that if he could find the root of this
lingering vasanai, he could eliminate and proceed to Gyana
yoga.

Sri Krishna replies to this in the 34th sloka: expounding the way by which
individuals are overpowered to follow their respective natures and confirms that a
person who embarks upon the path of jnana
yoga or the cultivation of Vedic wisdom should never fall under the influence of
dualities as they work against one and undermines all one efforts. The dualities
of love and hate, attraction and aversion are a
person's most invincible enemies and they completely frustrate all ones attempts
for success and higher understanding. An unavoidable attraction has been fixed
for organs of sense like ear towards the
objects like sound, and for organs of action like that of tongue towards their
objects like tasty food. This longing is in the form of desire to experience these
objects, which is caused by old subtle impressions.
When their experience is thwarted, an unavoidable aversion is experienced. Thus,
these two, attachment and aversion, bring under their control one who aspires to
follow Jnana Yoga, and forcibly engage him
in actions appropriate to them, in spite of his having established some sort of
control over the senses. They are like two bandits who guide a traveller down a
dark road and then rob them of all their wealth.
Such an aspirant fails to get the experience of the self, and therefore becomes
completely lost. So no one practising Jnana Yoga should come under the sway of
attachment and aversion, which are ruinous.
These two, attachment and aversion, are indeed his unconquerable foes that
deter him from the practice of Jnana Yoga.

He mentions two things by usage of dvesau, agachettau and paripanthinau.

*Indriyasye = the five gyanendriya or the organs by which we learn or know.
These are eyes, ears, nose, mouth and skin which are used respectively to see,
hear, smell, taste and feel anything to know.
These are knowledge organs. The second indriya mentioned denotes Karmendriya
or action organs. These are also five and are mouth [ to eat to live], hands [to
do], legs [to move], anus [to excrete waste
matter] and the reproductive organ.
*Arthe = the targets/objects of these ten organs. For example good sight is the
target for eyes and similar for other organs. Shabdham, Roopam, Gandham, Sparsam
etc.
*Raga dvesau = the twins of likes and dislikes, vyavastitau = get established.
 That is when we deploy the ten organs, likes and dislikes get involved. When
we listen to sound if it is good music we like and if it is noise we dislike.
These likes and dislikes enable us to act. If these actions
are not for obtaining Moksham or are with the feeling " I am doing", then we
acquire papa/punya, which fetch us more rebirths and the rebirth will involve us
in actions with likes and dislikes and again we
acquire more papa/punya and the cycle continues. But if we do our actions
with detachment then no papa/punya will adhere and we can get out of the rebirth
cycle. We do not like to hear noise and we like
to hear sweet music. Just like a child likes to have mother's milk. This like
and dislike is embedded in us in so many births that these are natural to us. Only
by eliminating this vasanai one can enter Gyana
yoga. This is very difficult as the vasanai is embedded.
*Tayo = these likes and dislikes, na vasam agachhetau =should not captivate us,

*asya = because, paripanthinau = these twins can not easily be defeated or

driven away.

Sri Krishna tells that Arjuna should vanquish the likes and dislikes. This
tends Arjuna to think that he could drive this twin and start Gyana yoga. But Sri
Krishna tells that he should avoid that path or proceed in
that path with proper escort and guards. Sri Krishna advocates indirectly to
Arjuna to follow Karma yoga and avoid Gyana yoga. When a policeman sees a
traveller in the clutches of a bandit he rescues him
and guides him the correct way; similarly the spiritual master teaching the
Vedic scriptures rescues an aspirant from being under the influence of the
dualities of attraction and aversion and guides them in the
right path of offering ones actions as yagna or worship to the Supreme Lord
which is the best and surest way to attain moksa. So teaching the Vedic scriptures
by the spiritual master is never futile to the
contrary it is highly beneficial and essential.

As long as the material body is there, the necessities of the material body
are allowed, but under rules and regulations. And yet, we should not rely upon the
control of such allowances. One has to follow those
rules and regulations, unattached to them, because practice of sense
gratification under regulations may also lead one to go astray--as much as there
is always the chance of an accident, even on the royal
roads. Although they may be very carefully maintained, no one can guarantee
that there will be no danger even on the safest road. The sense enjoyment spirit
has been current a very long, long time, owing to
material association. Therefore, in spite of regulated sense enjoyment, there
is every chance of falling down; therefore any attachment for regulated sense
enjoyment must also be avoided by all means. But
action in the loving service of Krsna detaches one from all kinds of sensory
activities. Therefore, no one should try to be detached from Krsna consciousness
at any stage of life. The whole purpose of
detachment from all kinds of sense attachment is ultimately to become situated
on the platform of Krsna consciousness.

3.35
sreyan sva-dharmO vigunah para-dharmaat sv-anusthitAt
sva-dharme nidhanam sreyah para-dharmo bhayavahah:

"It is far better to discharge one�s prescribed duties, even though faultily,
than Gyan yoga perfectly. Destruction in the course of performing one�s own duty
is better than engaging in Gyana yoga,
 for to follow that path is dangerous."

Sri Krishna clears another doubt in Arjuna. In the last sloka, he said that the
Gyana yoga path is full of impediments such as likes and dislikes which he can not
win over and so Arjuna should take the
Karma yoga path, with which he is accustomed over many births. But Karma yoga
also has many difficulties to tide over and only when we go in that path we will,
know the difficulties. In fact for the ordinary
persons like us, neither Gyana yoga nor Karma yoga is easy to practice. But for
this we have to wait till the 18th Chapter 66th sloka, when Sri Krishna is going
to tell us the easiest path to attain salvation.
We may think why not tell this now itself and why waste so much time and effort?
With the "I" feeling so much in us we have to understand that we have to cast away
that "I" by knowing all the difficulties and
have unfaltering faith in Sri Krishna to surrender and believe in His words. This
will come only if we systematically understand the process and our inability. Sri
Krishna asks what difficulties Arjuna anticipated in
Karma yoga. In Gyana yoga actions are less. But in Karma yoga activities are
plenty and so committing mistakes and incompletion are possible. For example,
shastras say eat only after bath. But in today's
fast world one has to reach office early from a distant place one lives. So, many
persons feel they could take bath in the evening. This is violation of shastras.
This will fetch papa. We have heard the story of
Raja Harischandra and the insurmountable difficulties he faced. He incurred all
these because when he was a king, while washing his feet he did not wash properly
and so papa surrounded him and he faced
all the difficulties. So these are disadvantages in Karma yoga. All rituals will
have deficiencies and incompleteness and so they will affect the Karma yoga. Now
Sri Krishna clarifies.

*Svadharma = One's self faith of Karma yoga, [because we are accustomed to

Karma, Sri Krishna calls Karma yoga as svadharma and the unaccustomed faith of
Gyana yoga as para dharma or alien faith]
(Note: Svadharma, Paradharma should not be misinterpreted as caste dharmas or
class dharmas etc.. )
*vigunah= even if done incomplete or with deficiencies,
*sreyan =is better than,
*sva anushtitat= fully practiced,
*para dharmaat= Gyana yoga.

That is, an incomplete and faulty Karma yoga is superior to a fully practiced
Gyana yoga.

Now Arjuna asks another question. Even if Karma yoga is superior, will not
partial and deficient Karma yoga yield no results? Jyotish homam if not done
properly and incompletely, will not yield swarga or
heaven. Similarly other rituals. How then Sri Krishna tells that Karma yoga
with all defects could yield atman sakshatkaram? Sri Krishna replies that those
karmas like Jyotish homam etc. are all for inferior
rewards and so will not yield desired results if not done properly. Whereas
Karma yoga is for atman sakshatkaram and is advocated by the Lord Himself. This is
the great advantage in Karma yoga. Even
while doing that if the person expires, it would continue to yield results for
the soul in the next birth. So the effort is never wasted and rewards are assured.
This is because Karma yoga is based on the
vasanai inherent in every living being in every birth. Karmas like Jyotish
homam are done by studying texts and so are not natural to us.
 *Sva dharme = while practicing Karma yoga,
* nidhanam= if death occurs, sreyah = is superior.

Then the question comes if that be, why not follow Gyana yoga and even if
death occurs Gyana yoga could be continued in the next birth? Sri Krishna tells
that

*para dharmao= Gyana yoga, bhayavaha = will cause danger. Gyana yoga is not our
nature and is not following the vasanai. The danger is that the senses will not
get controlled as that is against nature.

For obvious reasons the performance of ones own dharma or righteous duties
according to karma yoga or actions performed according to prescribed Vedic
injunctions is the best course to follow even if they
do not possess great virtues. Ones own duties are easy and natural to
discharge in karma yoga and unattended with risk. Whereas that person performing
jnana yoga or the path of cultivating Vedic knowledge
which is most excellent; but who is beguiled by prakriti or material nature
finds it extremely difficult to achieve success.

Therefore Karma Yoga is better than Jnana Yoga. For, it forms one's own duty,
since it is natural to one and easy to perform, and though defective, is free from
liability to interruption and fall. Jnana Yoga, on
the other hand, though performed well for some time, constitutes the duty of
another, as it is difficult to practise for one conjoined with Prakrti. It is
therefore liable to interruption. For a person who lives practising
Karma Yoga --- which is his duty because he is qualified for it --- even death
without success in one birth does not matter. For, in the next birth with the help
of the experience already gained in the previous birth,
it will be possible for him to perform Karma Yoga without any impediments.
Whereas one who although beguiled by prakriti attempts to practice jnana yoga
anyway is surrounded by danger and obstacles on
their path which deter one from easily adopting and putting into practice the
cultivation of Vedic wisdom. Thus, Lord Krishna states it is better to follow ones
own duties according to station and rank in life as
enjoined by the Vedic scriptures. Arjuna was a royal prince educated and
trained by the strength of his might to uphold and protect dharma or righteousness
and although war enacts terrible suffering it was
necessary and was appropriate for Arjuna to engage in it.

3.36
arjuna uvaca
atha kena prayukto �yam paapam carati purushah
anicchann api vArsneya balaad iva niyojitah:

"Arjuna said: O descendant of Vrishni, by what is one impelled to sinful acts,

even unwillingly, as if engaged by force?"

*Ayam =this, purushah = jeevatma interested in pursuing Gyana yoga, why should
be carried forcibly like caught in a hurricane, away from such noble pursuits?
*Anicchann api =in spite of no desire to be caught in kama krodha or likes and
dislikes,
*kena prayukatah =by what he is propelled?, papam carati = and gets involved in
worldly desires,
*balad = forcibly, niyojitah = pushed into.
*varsneya--O descendant of Vrsni
 In 33,34,35 - Lord Krishna was emphasizing the difficulties in performing
Gnaana Yoga; and the impact of prakrti, senses which impel a being to compel
various activities. Here Arjuna asks, even if
an aspirant sincerely wants to perform Gyaana yoga (or even any spiritual
activity), there are still so many obstructions which come in the way to drive him
out of that path. There exists numerous reasons
why a person is impelled to sinful activities. Here the word atha denotes
which others. Some are desire and anger. Arjuna wants to know which is the
strongest impetus in provoking one to do unrighteous
acts and which should by all means be avoided in order of priority.

Arjuna asks here what is the force like a hurricane forcibly pushes an atman
who has no desire in worldly pleasures and who is sincerely seeking Gyana yoga
into kama krodha? Though one may be
pursuing Gyana yoga, one is pushed away from that and dragged into low level
desires the senses seek. What is that force? Arjuna mentions purusha or atman
here. An inanimate object like a stone may
not think to adore the God's idol as a necklace. But here an atman which has
intellect and which sincerely wants to have atman sakshatkaram by Gyana yoga. He
wants to go in the path for atman
sakshatkaram, then why he is pulled into the disastrous path with worldly
desires which are going to acquire him papa and punya?

A living entity, as part and parcel of the Supreme, is originally spiritual,

pure, and free from all material contaminations. Therefore, by nature he is not
subjected to the sins of the material world. But when he is
in contact with the material nature, he acts in many sinful ways without
hesitation, and sometimes even against his will. As such, Arjuna's question to
Krsna is very sanguine, as to the perverted nature of the
living entities. Although the living entity sometimes does not want to act in
sin, he is still forced to act. Sinful actions are not, however, impelled by the
Supersoul within, but are due to another cause, as the
Lord explains in the next verse.

This is what Alwars have been crying in their verses, like an ant caught in the
middle of a log which has fire on both ends. We sincerely try to follow so many
righteous paths and every time some force drifts
us away forcibly. What is that force? Alwar also asks who is preventing him
from service to Him alone. Nammazhwar sings, the Lord came to rescue an elephant
which was caught by one crocodile for just
thousands of years, but we are caught in samsara with numerous crocodiles
(senses, relations, karmic diseases etc) holding us and interrupting service to
him from many many births, so why is he not
coming to rescue him?? The reply by the Lord is very interesting and
important.

3.37
sri-bhagavan uvaca:
kaama esa krodha esaha: rajo-guna-samudbhavah:
mahasano mahaa-paapma viddh(y)-enam iha vairinam

"The Lord said -- It is desire, it is wrath, born of the Rajo Guna ; it is a

great devourer, an impeller to sin. Know this to be the foe here."

In the last sloka Arjuna put a question. Why a person though not interested
in the worldly passions and wanting to follow Gyana yoga, is forcibly pushed into
worldly desires? What is that force?

The answer to Arjunas previous question is now being answered by Lord

Krishna. The main cause for such flagrant behaviour is kama or lust. Also krodha
or anger is spoken about but it is actually instigated
by lust as well. This is because when kama is unable to satisfy its desires
then immediately it takes the form of krodha. This kama is born from rajas guna or
the mode of passion.

Sri Krishna replies.

*Esa: = he is,
*Mahasanah = All devouring e.g. with enormous capacity to eat. Kaamam is
a great devourer, whose food is enormous.
*Rajoguna samudbhavah = grown in rajo quality, Rajo guna is the water to
the seed of our Kaamas(desires etc)

*kamah= kama or desire or passion or attachment. Desire is embeded in us

for innumerous births. This desire is in sight, scent, listening, taste and touch.
So the vasanai or habit is like a seed
in us in every birth. This germinates as kama. Our rajo guna is like
water to a plant, grows the kama into a plant. This grows in all sides into a
gigantic tree. This tree wants to enjoy all worldly pleasures.
What is krodha? When with kamam we are prevented from enjoying or when an
unwanted thing is presented to us, kama gets transformed into anger or krodha.This
krodha will push us into mahaa paapam

*maha paapma = greatly sinful.

*Enam = this kama, *iha = when trying to practice Gyana yoga,
*viddhi = understand as , *vairinam = enemy.

Since anger becomes the cause of committing abominable actions it is

called mahapaapma or great sinner and because it is counter productive to all
human goals of righteousness it is called mahavairi or
great adversary.

Though Sri Krishna tells that Arjuna should recognise Kama as the enemy,
since Kama gets transformed into krodha, it is also included as an enemy. Sri
Andal also in Her 13th Pasuram in
Thiruppavai [Ungal puzhakkadai..] says ' sengal podi koorai ven pal
thavathavar'. This means saffron or brick red coloured cloth as dress and white
teeth. Dress is outside the body and teeth is inside
the mouth. Normally, red is associated with rajo quality and white with
satva guna. So rajo guna has to be out and satva guna has to be in, is implied in
this pasuram and this reflects this sloka in Gita.
Because by keeping rajo quality out, the water needed for the kamam plant
is denied and so the plant can not grow and we would have succeded in recognising
our enemy and would have destroyed.
Our mind also will be able to devote its attention on atman.

(Bhagavan: Bhaga means the six attributes, viz., Jnana (knowledge), Vairagya
(dispassion), Kirti (fame), Aishvarya (divine manifestations and excellences), Sri
(wealth), and Bala (might). He who
possesses these six attributes and who has a perfect knowledge of the
origin and the end of the universe is Bhagavan or the Lord.)

The most powerful obstruction in their pursuit of jnana yoga or the path of
cultivating Vedic knowledge is kama or lust. The intense addiction to enjoy sense
objects. This addiction is fueled by past habits
such as remembering senses enjoyed or by senses frustrated in the attempt
to satisfy ones desires. Because the person is helplessly attached to the
attraction and aversion of the three gunas or goodness ,
passion and nescience which are constantly fluctuating the mind and senses
influencing all beings. This kama is a most powerful enemy and exerting its power
compels a person to enter into its province of
sense delights in pursuit of pleasure. Then if by chance while in the
pursuit of sense delights ones desires are thwarted or frustrated then this same
lust transforms itself into intense krodha or anger.
Enacting sinful actions in the attempt to satisfy ones frustrated senses
even if futilely and prepared to perpetrate even violent acts against anyone that
thwarts in any way the gratification of their senses.
It should be known that kama and krodha arise from rajas guna or the mode
of passion and it is a very hostile adversary to those who are engaged in jnana
yoga. This indicates that when
there is an increase of sattva guna or the mode of goodness then kama will
be decreased proportionately. Both kama and krodha must be terminated by the
method Lord Krishna prescribes in the next
verses; for it is definitely not appropriate to try to appease either of
them as it is useless to try to pacify kama because it has an insatiable appetite
and is never satisfied and it is also useless to appease
krodha because it is has a terribly temperament and is unpredictably
sinful.

Further explanation by Velkuddi Krishnan Swami:

We may have a doubt, whether the Kamam mentioned is sticking to our body
somewhere and whether we could wash it off. Sri Krishna tells that kama and krodha
are manifestations of our intellect or Gyana.
Our intellect when dominated by lust is kamam and when dominated by anger
is krodha. Our Gyana's various stages are kamam, sneham [freindship],
bhakti[devotion], krodha, etc. But Gyana is connected with
atman or soul while it was told that kamam is grown by rajo guna, which
is connected with prakruti or the world and our body. So the question is how rajo
guna could cover intellect? Sri Krishna tells that the
atman is in the body.Atman's Gyana is covered by the body which has
satva, rajo and amo gunas and so he Gyana is influenced by the three gunas. This
kamam never gets satisfied and demands more and
more. Kamam here does not mean only sex but all passions for eating or
listening or amassing wealth and so on. Beyond a limit all these are kamam. This
never gets satisfied and so Alwar calls it thoora kuzhi
or bottomless pit. Like fire it keeps consuming. So kamam is considered
as enemy.

Arjuna now asks that if rajo guna could influence Gyana to kamam, why not
the satva guna in the body influence the Gyana and avoid kamam in us? The Lord
replies that the strength of rajo guna is much more
than satva guna and so the influence of rajo guna dominates.
Statistically also satva is only one third and the other two evil forces are in
majority. Besides, we are used to sensual experience from so many
births and so they dominate. Now Arjuna tells that if that be the case,
we have to know rajo guna is going to dominate and so there is no use in trying to
practice any yoga and so we can remain passive.
Sri Krishna tells that there is influence of both satva and rajo gunas.
We have to wait and watch and grab the opportunity when satva guna influence is
there. Though this may be small we could nurture and
uplift ourselves. Taking a analogy, Sun is Atman, sunrays is the Gyana.
cloud hindering sunlight is kaamam influencing Gyana. We should know Gyana can
function only via the organs including mind.
When the Gyana takes satva guna while functioning through the organs, we
get bhakti or devotion. On the other hand, if it takes rajo guna we get involved
in lower passions. Giving another analogy,
Gyaana is like pure water coming out of a shower(Atma). If the holes of
the shower(Body) have dirt(Raja Guna), the water coming out of those holes are
also dirty. So by involving our mind and organs in the
service of God, the Gyana does not get converted to kamam. That is Karma
yoga can make our Gyana pure.

3.38
dhumen(a)-avriyate vahnir yatha adarso malena ca
yathO-ulbena-(a)vrto garbha: tatha tene-i()dam avrtam

"As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is

covered by the womb, the living entity is similarly covered by different degrees
of this lust."

In the last sloka when Sri Krishna identified kamam as the enemy, Arjuna asks how
kamam could be enemy and prevent us from doing good. Sri Krishna tells how kamam
is preventing in the 38th and 39th slokas. Kaama covers the atma as smoke covers
fire, As dust prevents one from seeing a reflection in the mirror this kama
prevents one from perceiving their atma and as the womb imprisons the embryo it
is kama which keeps a person imprisoned in the material existence. This is Lord
Krishnas meaning.

*Tena = by kamam, idam = the collection of atmans,

*avrtam = is covered, tata = similarly.
Here he gives three examples similar to the covering of the atman collection
by kamam. Each example is to highlight one property.
*Vahni =fire, dhumena = by smoke,
*avriyate = covered, yata = like. That is just as smoke covers the fire, kamam
covers atman.
*Yata = like, athadarso= mirror, malena = covered by dust. That is just like a
mirror is covered by dust.
*Yata = like, ulbena = ulba or the uterus, avreto = covers, *garbha = fetus or
embryo. That is just as the fetus or embryo is covered by the uterus when a woman
is pregnant.

These three examples are told to convey three properties. In the first example,
fire is covered by smoke, even though the fire started the smoke. Similarly the
impressions of various lives generates Kaamam,
which hides the Gyaana. This Atma has gone through so many births which
leaves impressions of those experiences, desires and hence being associated with
the body, Atma and Kaamam are enjoined
together. We have to remember that just as smoke and fire can not be
separated, as long as the atman is in the body, the body related kamam can not be
separated. Such is the intimacy.

In the second example, mirror is covered by dust. By cleaning the dust the
mirror is bright. But after sometime again dust collects and again we have to
clean. Similarly we can clear the kamam
surrounding the atman by good deeds, aachar nishtai etc and need to do it
continuously, repeatedly to ensure the dust of kaamam/rajoguna etc do not again
settle. This is a repetitive action.

Now the third example. The embryo or fetus is covered by the uterus.
Similarly, consider atma as the fetus and Kaama as the Uterus. The child cannot
by itself decide to get delivered but it requires the help
of an external force in the form of the efforts by the mother. Similarly, for
the atman to come out of kamam, it requires the assistance of an external force of
God's blessings (Kannan Arul).

Another intresting explanation by Sila Prabhupad:

There are three degrees of covering of the living entity by which his pure
consciousness is obscured. This covering is but lust under different
manifestations like smoke in the fire, dust on the mirror, and the
womb about the embryo. When lust is compared to smoke, it is understood that
the fire of the living spark can be a little perceived. In other words, when the
living entity exhibits his Krsna consciousness
slightly, he may be likened to the fire covered by smoke. Although fire is
necessary where there is smoke, there is no overt manifestation of fire in the
early stage. This stage is like the beginning of Krsna
consciousness. The dust on the mirror refers to a cleansing process of the
mirror of the mind by so many spiritual methods. The best process is to chant the
holy names of the Lord. The embryo covered
by the womb is an analogy illustrating a helpless position, for the child in
the womb is so helpless that he cannot even move. This stage of living condition
can be compared to that of the trees. The trees are
also living entities, but they have been put in such a condition of life by
such a great exhibition of lust that they are almost void of all consciousness.
The covered mirror is compared to the birds and beasts,
and the smoke covered fire is compared to the human being. In the form of a
human being, the living entity may revive a little Krsna consciousness, and, if he
makes further development, the fire of spiritual
life can be kindled in the human form of life. By careful handling of the
smoke in the fire, the fire can be made to blaze. Therefore the human form of life
is a chance for the living entity to escape the
entanglement of material existence. In the human form of life, one can
conquer the enemy, lust, by cultivation of Krsna consciousness under able
guidance.

3.39
avrtam jnanam etena jnanino nitya-vairina
kama-rupena kaunteya duspurenanalena ca

"O Arjuna! The knowledge of the self (atma Gnaanam) is enveloped by the insatiable
fire of desire - the ETERNAL ENEMY of the wise"

*Jnanam = the Gyana of, jnanina = person who has started the Gyana yoga,
*avrtam = is covered.

We have already seen that for a person trying to practice Gyana yoga, his
intellect or Gyana should be fully involved in atman pursuit. But kamam covers the
Gyana of the person and so the mind and other
sensual organs drift to earthly pleasures. So the intellect is prevented from
meditating on atman. Here Arjuna doubted how the powerful Gyana of the atman could
be covered by mere kamam?

Sri Krishna replies this point. The intellect of one who even has
understanding of atma tattva or soul realisation becomes clouded by the eternal
enemy known as kama or lust and which generates
fascination and excitement for enjoying the objects of the senses. The word
duspurena means insatiable, it can never be satisfied. It constantly hungers for
sense gratification even if it is inaccessible to
get and impossible to have still kama yearns for it. It is anala or
inexhaustible as nothing ever completely satisfies kama permanently. When the
object of its desires has been acquired and the senses
fully gratified then at once kama wants more and looks for something new. It
is never satisfied.

*Nithya vairina = permanent or eternal enemy (this kaamam is eternal enemy.

Never a friend, even for a moment!)
* kama rupena = in the form of Kaamam (desire, lust etc).
*dushpurena = desires those which it can never achieve
[like for example one wanting to become a millionaire next day, or wanting
to rule the entire world even though that person might not be having any
capacity],
*analena = or, desires which can be achieved but would never be satisfied ;
like a fire which denotes the burning fire of kama which is never satisfied and
insatiable
[no one says enough after enjoying, just as fire can never be satisfied
with ghee and other inflammable materials and that is why anala means fire]. We
never get satisfied with what we enjoy. If we eat a
tasty food today, we crave for it next day also. This type of kama does not
exist when worshiping God. If someone is asked did he visit Srivilliputhur
festival this year, he might reply that he had already
visited previous year and might refuse to visit next year also. Where we
should have unsatisfied desire we seem to be not having; but in worldly pleasures
our desires are never contented. Our atman's
gyana is covered by the kamam which has been associated with atman in all
our births. So there are two types of kamam ; desiring for the impossible and
desiring without a satisfaction. This is an eternal
enemy.]

Jnanam, Knowledge; is avrtam, covered; etena, by this; nityavairina, constant

enemy; jnaninah, of the wise. For the wise person knows even earlier, 'I am being
induced by this into evil.' And he always
[Both at the time when desire arises in him, and also when he is forced to
act by it.] feels distressed. Therefore, it is the constant enemy of the wise but
not of a fool. For the fool looks upon desire as a
friend so long as hankering lasts. When sorrow comes as a consequence, he
realizes, 'I have been driven into sorrow because of longings', but certainly not
earlier. Therefore it is the constant enemy of the
wise alone. In what form? Kama-rupena, in the form of desire-tha which has
wish itself as its expression is kama-rupa; in that form-; (and) duspurena, which
is an insatiable; analena, fire. That which is
difficult to satisfy is duspurah; and (derivatively) that which never has
enough (alam) is analam.

Swami Desika, explains this sloka in an eloquent way. The Gyani mentioned
here is not the one who has succeeded in Gyana yoga as that person would have
already vanquished this enemy
and got atman sakshatkaram. But here it is that person who is in thje
initial stages of Gyana yoga or the one who is starting to practice Gyana yoga.
Also even for this Gyani in the initial stage of Gyana
yoga, his knowledge of all matters is full and there is nothing hidden. He
is able to recognise all things and persons in the world. This is worldly
knowledge (Loukika Gyaanam) and it remains in tact. But his
knowledge about atman is hidden or covered. So the purpose of kamam is to
prevent atman knowledge from understanding the atman. Why should it do that? It is
because over the millions of births it is
used to pull atman towards earthly pleasures only. Whereas the gyani is with
difficulty trying to pull his senses and mind in atman gyana. This is similar to
the tug-of-war between the crocodile and elephant
in the Gajendra episode. The Gyana of atman is pulled between the worldly
knowledge and atman knowledge. Swami Desika explains another aspect also. We have
seen that kamam and krodha are two
manifestations of Gyana. So, how a transformed Gyana hides another Gyana?
Can one light hide another light? We have seen warning notices against drinking
and smoking displayed prominantly and even
on the bottle or the packet. This is knowledge and we all know it. But, when
we want to drink or smoke, which desire also is a transformation of our knowledge,
it overtakes the knowledge that we should not
drink or smoke as they are injurious to our health. This is a practical
situation and so one knowledge can cover another knowledge in the same person. In
our Gyana the worldly knowledge is predominant
while the atman knowledge is subdued. In a deaddiction camp, the affected
person is given all treatments and when sent home the relatives are all told not
to bring to notice the materials which made him
an addict nor to mention anything about those materials so that the person
does not get any sort of urge to go in that line again. After a time when he fully
forgets and recovers, even if the materials are
brought he does not go after them.

While one enjoys sense gratification, it may be that there is some feeling of
happiness, but actually that so-called feeling of happiness is the ultimate enemy
of the sense enjoyer. We can win this enemy
kamam by another kamam (removing a thorn with another thorn!), that is the
desire to be in the service of God, also known as Sri Krishna kamam (i.e Bhakti).

3.40
indriyani mano buddhir asya adhisthanam ucyate
etair vimohayaty esa jnanam avrtya dehinam

"The senses, the mind and the intelligence are the sitting places of this lust.
Through them lust covers the real knowledge of the living entity and bewilders
him."

In the previous sloka, Sri Krishna told kaamam covers the atman. Desire or anger
can not be pictured but we can picture a person influenced by desire or anger. So
Arjuna asks from where kamam hides
the atman and how & with whose help it does this? Sri Krishna replies this in
the 40th sloka. If the abode of the enemy is known it is quite easy to kill him.
So Lord Krishna like a wise army general points out
to Arjuna the abode of desire so that he may be able to conquer it.

The senses, the mind and the intellect which controls the discriminatory
faculty, is where kama or lust covertly resides and exercises its dominion over
the atma or soul. Through kama the senses, the mind
and the intellect become addicted to craving for sense objects. Kama seizes hold
of the embodied beings and beguiles them by clouding the intellect and then kama
covers and envelopes the atma or soul of
that being in many ways and who subsequently becomes kamas slave doing anything
to gratify its senses and is plunged into the prison garden of sense objects. This
is what Lord Krishna is stating here.

As desire arises from contact with sense objects by seeing, hearing, touching
etc. the mind is agitated and a determined effort to enjoy arises and lust
manifests itself from within the mind completely
overpowering the intellect and the discriminatory faculties and a person is
controlled and deluded, forced to be a slave of their sense.. The senses infatuate
the mind, the mind infatuates the intellect and the
intellect enveloped by kama loses all discriminatory powers and succumbs to the
pursuance of gratifying ones senses in sensual pleasures. This infatuation
reverses the delight in cultivation of Vedic knowledge
and causes a person to chase the delights of sense objects and strives mightily
to satisfy every one of them.

*Jnanam = intellect or Gyana of,

*dehinam= atman in the body, avrtya = is hidden by,
*esa = this kamam,
*vimohayat = mesmerises into ahankaaram (body-I identification) and Mamaakaram.
It employs senses, mind and intellect for this purpose.
* indriyani = the sense organs, mano = mind, buddhi = intellect or resolute,
*asya adhishtanam = as its domain.

Kamam first dominates the sense organs viz. eyes, ears, nose, tongue and skin.
Then it dominates mind(manas). Finally it captivates buddhi(intellect) with which
we reason good and bad.
Both mind and buddhi are manifestation of our intellect. Our Gyana can be in
both good and bad things and bad things will try to destroy good ones. But it is
our duty to nurture good things only and remove
bad things, just like removing weeds in crops. When kamam dominates organs,
mind and buddhi, the atman is unable to use the Gyana on good things. All this
happens within ourselves as the kamam also
is in us only.

With the help of these three entities, atman is mesmerised. Here by using the
word vimohayati or mesmerism does not mean the person is fainted. But it means
atman is unable to realise its relationship
with the body. It does not realize atman is superior and is imperishable. It
thinks it is body. Apart from thinking that atman and body are one and the same,
it thinks all things as belonging to it. The first is
called ahankaram where atman thinks it is body. The second is called mamakaram,
where all things in this world are its. In reality, nothing belongs to the atman
including the body.

Kamam thus creates ahankaram and mamakaram in us using the organs, mind and
buddhi. In case of Alwar, he cries that after worshiping the Lord, his organs,
mind and buddhi are no longer with him and
they are after God. So our Gyana is dragged by kaamam and God, if we go after
God then it becomes Krishna kamam or bhakti.
By revealing the locations of where kama or lust is stationed Lord Krishna is
indicating the means to defeat kama. In the next sloka Sri Krishna is going to
tell how to vanquish this kamam.

3.41
tasmat tvam indriyany adau niyamya bharatarsabha
papmanam prajahi hy enam jnana-vijnana-nasanam

"Therefore, O Arjuna, best of the Bharatas, controlling the senses in the very
begininning , slay this sinful thing that destroys both knowledge and
discrimination."

*adau niyamya - after first controlling (adau - in the very beginning or

firstly )
*indriyani - the sense organs
 *prajahihi - Curb, control, renounce; enam, this one, the enemy under
consideration; which is
*papmanam - this sinful-which is desire that is accustomed to sinning; and
*jnana-vijnana-nasanam, a destroyer of learning and wisdom,

Now Lord Krishna gives the antidote to avoid being controlled by kama or lust,
which is so terrible and destructive to the consciousness and development of a
human being and which is the root of all evils because
it obscures true knowledge. One must withdraw the senses away from the sense
objects at the very beginning before they have contact and remain resolute with a
steady mind.

One who is interested in qualifying for jnana yoga or the cultivation of Vedic
knowledge must restrain the natural out going tendency of the five senses from
pursuing sense objects. But the mighty enemy kama or
lust covertly causes dissent in the enquiring of atma tattva or realisation of
the soul and contrarily causes enthusiasm for procuring the delights of the
senses. One, who understanding that the senses operate in their
own natural sphere within the physical body, directs them to perform the
appropriate occupational duties according to ones rank and station in life in
karma yoga or the performance of prescribed Vedic activities
and thus the senses are constrained. Lord Krishna thus gives the key to
vanquishing this great enemy known as kama which is so terrible and which destroys
both jnana or spiritual knowledge and vijnana or
spiritual wisdom.

The Lord advised Arjuna to regulate the senses from the very beginning so that
he could curb the greatest sinful enemy, lust, which destroys the urge for self-
realization, and specifically, knowledge of the self.
Jnanam refers to knowledge of self as distinguished from non-self, or, in other
words, knowledge that the spirit soul is not the body. Vijnanam refers to specific
knowledge of the spirit soul and knowledge of one's
constitutional position and his relationship to the Supreme Soul. It is
explained thus in the Srimad-Bhagavatam: jnanam parama-guhyam me yad vijnana-
samanvitam/sa-rahasyam tad-angam ca grhana gaditam
maya: "The knowledge of the self and the Supreme Self is very confidential and
mysterious, being veiled by maya, but such knowledge and specific realization can
be understood if it is explained by the Lord Himself."
Bhagavad-gita gives us that knowledge, specifically knowledge of the self. The
living entities are parts and parcels of the Lord, and therefore they are simply
meant to serve the Lord. This consciousness is called
Krsna consciousness. So, from the very beginning of life one has to learn this
Krsna consciousness, and thereby one may become fully Krsna conscious and act
accordingly.

Lust is only the perverted reflection of the love of God which is natural for
every living entity. But if one is educated in Krsna consciousness from the very
beginning, that natural love of God cannot deteriorate into lust.
When love of God deteriorates into lust, it is very difficult to return to the
normal condition. Nonetheless, Krsna consciousness is so powerful that even a late
beginner can become a lover of God by following the
regulative principles of devotional service. So, from any stage of life, or
from the time of understanding its urgency, one can begin regulating the senses in
Krsna consciousness, devotional service of the Lord, and
turn the lust into love of Godhead--the highest perfectional stage of human
life.
3.42
indriyaani paraan(i)-ahuh: indriyebhyah param manah:
manasas-tu paraa buddhir yo buddheh para-tas-tu-sah:

"The working senses are stronger; mind is stronger than the senses; intelligence
is still stronger than the mind; and the kamam is even stronger than the
intelligence."

One has to vanquish kamam. Is this Kaamam alone or is it aided by other

associates? Kamam steals our sensual organs, mind and buddhi or intellect. This
way it ensures that we do not gain any knowledge about
atman. Can we directly attack kamam? No. This was explained in previous
slokas. Why? It is a gang of four thieves. Kamam is the leader and the other
three are associates. All the four are not equal in strength.
In this sloka, Lord gives them different grades of strength.

The five senses are the main impediments to spiritual development and are
arranged in a hostile formation against it. As long as the senses are primarily
occupied in the pursuit of pleasure and delight in sense
objects the realisation of the atma or soul will never manifest. Yet the mind
although fickle is capable of controlling the senses but if the mind is also
inclined to enjoy the senses and is filled with thoughts of the
same then realisation of the atma will also never manifest. But the intellect
is superior even to the mind as it possesses the discriminative faculty. This
means that the mind may be tranquil but if the intellect is
inclined towards the channels of sense activities then there will be a
perversion in ones intelligence and no possibility again for realisation of the
atma. To show the order of gradation is Lord Krishnas intention.
A question may be posed what if all three being the senses, the mind and the
intellect were tranquil and passive? The unvarying answer is that kama or lust
which arises from desires, covertly resides deep within
the heart, identified with will, originating from Rajas, is operating, and
is always craving for sense gratification. This kama is so powerful that it will
assert its mastery over them all and domineering them will have
them fully pursuing the objects of the senses for sense gratification in the
phenomenal world obscuring the light of knowledge and the realisation of the atma.
Thus it is said here: 'But what is greater than intellect
is that.' What is greater than the intellect --- is desire. Such is the sense
of the last sentence here.

*Indriyani = Five sense-organs: of vision, hearning, taste, smell and touch;

five motor-organs: hands, feet, speech, and for excretion and generation-these
latter five are also understood in the present context.
*paraani =are strong, superior to our external gross body. they are capable
of diverting our efforts in Gyana yoga; The senses are superior to the physical
body because if the senses are agitated they will transfer
this agitation to the physical body and knowledge will not
arise in the mind.
*Manah = mind having the nature of thinking and doubting; [Sankalpa: will,
volition, intention, thought, reflection, imagination, etc. vikalpa:doubt,
uncertainly, indecision, suspicion, error, etc.,
*param = is stronger than, indryebya = the organs. The mind is superior to
the senses and can stop them but if the mind is intent on sense gratification then
knowledge will not arise.
*Buddhir = intellect or resolute having the nature of determination and
discriminative faculty,
*parah = is more powerful, *manasas tu = than mind. The intellect is
superior to the senses and the mind, since if the senses are passive and the mind
is not agitated, but if the intellect decides contrary and is
inclined to enjoy, it will overrule the senses and the mind
and directs them both to pursue pleasure.
*Yo = but, sah = this Kamam, paratas = is stronger than, buddheh = intellect.
The mind becomes clouded and the intellect is obscured by kama and reflects and
contemplates actions that will gratify the senses
veiling the true knowlegde of the atma. This confirms that kama is
the greatest enemy of the human being because it obscures knowledge of the eternal
atma or soul.
*ahuh=it is declared

Thus there is a grading in strength. Sense Organs, Mind, Buddhi and Kaamam
are in the ascending order of strength. Just as in a war the commander is not
attacked directly first, but his troops, his inner security,
etc., here also we cannot attack kaamam first. Sri Krishna tells organs are
stronger, which implies there are other enemies of lesser strength. Suppose, we
want to worship Sri Andal in Srivilliputhur, but we are in
say, Chennai. Then place becomes an impediment for a good cause. Similarly,
though we are in Srivilliputhur, but we want to worship in midnight when the
temple is closed. Here, time is the enemy. Organs are
more powerful than these enemies, as these could be bridged (we can go to
the temple at a different time or take a train to go to a place etc). Whereas the
organs are more powerful than these impediments.
The senses are constantly looking for sense/material gratification and will
divert us from Atma Gnaanam. But the mind is a more powerful enemy than the
organs. The senses can atleast be controlled to some
extent physically, like closing the eyes, ears etc. But, Mind cannot be
controlled physically and so is a greater foe. Greater enemy than Mind is
intellect. When a person faints, his mind also does not function.
But as soon as he gets conscience, his buddhi or intellect functions and
drags him away a person from nobler thoughts. Atma's dharma bhoota Gnaanam is
Buddhi. So buddhi is more powerful than mind.
Even powerful than Buddhi is Kaamam. When a person dies buddhi, along with
mind and organs get lost. But kamam as a trace or vasanai sticks to atman and in
the next birth it starts the activities all over
captivating the organs, mind and buddhi. Therefore the most powerful enemy
is kamam. To defeat kamam, one has to conquer organs, mind and buddhi and the best
way to do that is to cultivate Karma yoga.
Karma Yoga - performing Karmas should be according to Shaastras. By doing
so, the senses, mind, intellect are engaged constantly in doing Saastric approved
activities. Having thus kept engaged and busy,
these potential enemies are directed to performing the right activities and
not drift away. On the other hand, by doing ahaara niyamam (prescribed sattvic
diet) etc, we stop going in the way of Rajo/Tamo gunas
and take away the fuel from Kaamam. By this two pronged approach, we can
cross over these four enemies, with lord's grace.

3.43
evam buddheh param buddhva samstabhy(a)-atmaanam atmana
jahi satrum mahaa-baho kaama-rupam duraasadam

"Realising lust is difficult to conquer, oh! the Mighty armed Arjuna, this lust
stronger than buddhi is enemy to be conquered by Karma yoga."

So it should be understood that kama or lust is able to dominate even the

intellect and thus is antagonistic to jnana yoga or the cultivation of Vedic
spiritual knowledge. Now in conclusion Lord Krishna establishes the
fact that one should try to their utmost to destroy the powerful enemy known as
kama or lust. Knowing that kama is the mightiest enemy one must by withdrawing the
senses, keeping the mind steady and the intellect
resolute in sattva guna the mode of goodness then slay this enemy kama which will
attack your mind and senses in various ways causing one to fall into delusion
before oen becomes powerless to resist. Kama is
extremely difficult to overpower and is tenacious and formidable yet if one
dedicates all actions to Lord Krishna with their mind fixed on Him they can
overcome it. So knowledge of Vedic wisdom and meditation on
the Supreme Lord are combined the pancea to neutralise kama from its location in
the senses, mind and intellect and then destroy the great enemy known as kama.
This path of selfless action unattached without
conception of rewards should be practiced according to ones capacity and knowledge
as a means of gradually achieving renunciation.

*Mahabaho = long armed Arjuna,

*satrum jahi = vanquish the enemy,
*durasadam = difficult to win, kaama rupam = [enemy] lust or desire.
*Evam = thus this kamam, buddeh param = stronger than intellect,
*buddhva = realising, samstabhya = engaging the organs, mind and buddhi in
karma yoga,
*atmana = by resolute intellect, atmaanam = mind and other organs.

So, he says that the difficult to conquer enemy Kamam is to be vanquished. In

the 36th sloka Arjuna raised a query as to why he is being forcibly dragged into
worldly desires and who is doing that. Sri Krishna
explained that Kamam was responsible for all the impediments one faces in
pursuing atman sakshatkaram.

Pictorially we can depict atman as atomic in size but radiating with intense
gyana and is inside a body.
The body and prakruti are made up of the five elements - earth, water, fire,
air and space. The three gunas - satvam, raja and tamo- will always be associated
with this prakruti and body. In the same body atman
resides. The gyana is radiated through the mind and organs. This gyana of
atman is called Dharma bhootha gyana. This is also called buddhi or resoluteness.
So when the gyana or the resolute passes thruogh
the mind or organs which are always associated with the three gunas, the rajo
and tamo gunas water the resolute or buddhi and convert it into kamam. Also from
immemorable times, the atman in the body is used
to habits like eating, seeing, etc., and so traces continue to linger in the
atman in its millions of births.This becomes the seed that get germinated and the
rajo/tamo qualities water this and kamam grows into a plant.
Kamam thus enslavens the buddhi, mnd and organs. The real gyana of atman never
sees the day. So the atman is made to think that the body is atman and all are its
property - ahankaram and mamakaram. This
complex plant can be tackled portfolio wise. First we have to tackle the rajo
quality so that the water for the kamam germination is stopped. To stop rajo guna
one has to control the food one takes. We should take
food that develops satva guna and avoid food enriching rajo guna. This will
reduce rajo guna and stop likes and dislikes. Next we have to eliminate the
supporters for kamam. These are organs, mind and buddhi.
We have to engage them in other activities. We have seen gossip mongers
spoiling society. They thrive on unemployed youth. If we give employment to these
vulnerable youth, then they will not surround the
gossip mongers and they, in turn, will lose supporters and be eliminated.
Society will be saved. Similarly we have to engage organs, mind and buddhi in
karma yoga. This is what Sri Krishna tells when he uses
 the word samstabhya. To cap all, if we pray Him, He will ensure all our papa
are destroyed. Since we are reducing the strength of kamam by reducing the rajo
guna and eliminating its supporters, more papa will
not be committed. This will ensure avoiding rebirths.

Thus a three pronged attack is the best way to save us. So

1)Sattvic food to reduce Rajo/Tamo guna,
2)Karma yoga to engage organs, mind and buddhi (Vaayinaal Paadi,
Manathinaal Sindika, thoomalar toovi thozudu etc)
3)Surrender to Lord
will keep us away from kamam.

We need not struggle to understand rajo guna or satva guna, but follow this
simple practice of good food, engaging in the service of God by pooja and social
activities.
With this Chapter 3 concludes and we will see what is the greatness of this
Chapter.

We have seen the 3rd Chapter, called Karma Yogam with 43 slokas. Sri Krishna
advised Arjuna not to try Gyana yoga. Karma yoga is natural for the atman and
slipping from this is much less.
Karma yoga is to be practiced even by Gyana yogi, as he also has to live to
practice Gyana yoga. Also Arjuna has to follow loka sngraham, that is his actions
will be copied by his followers. Many of his followers
will be incapable of practicing Gyana yoga and if Arjuna practiced Gyana
yoga, his followers may copy that and end in failure. He also explained regarding
the great enemy Kamam endangering Gyana yoga and
so Karma yoga was best suited for Arjuna.

Parvati requested Parama Shiva to tell about the greatness of Chapter 3 as

told by Sriman Narayana to Sri Lakshmi. In Janasthanam there lived a brahmin
Jatan. Instead of learning and leading a pious life, he took
to drinking, gambling and friendship with undesirable people. He thus incurred
many sins and after death became a ghost. Like Prahlada for Hiranyakashipu, this
brahmin had a noble son and was searching for his
father's whereabouts. The son came to the very same tree where his father as a
ghost was residing. Not knowing his father was there, the son did parayanam
[ ritualistic study] of Chapter 3 of Bhagavat Gita. As he
concluded this sacred study, a sound blast was heard and the son saw his
father in golden hue up in the sky. He told the son that in spite of his inumerous
sins, by just listening to Chapter 3 read by his son, all the
sins were washed away and he was going for better worlds. He advised his son
to continue the sacred study of Chapter 3 so that more people will get liberated.

CHAPTER 4

Chapter 4 is called Gyana yogam. It may surprise us as how after telling the
greatness of Karma yoga, suddenly Sri Krishna is switching to Gyana yogam. But
here he is not telling about the Gyana yoga as it is, but
the Gyana in Karma yoga.

Let us first look at the summary of the Fourth chapter by Swami Alavandar in
Gitartha Sangrahah:

PRASANGAATH SVASVAA-BHAAVOKTHIHI, KARMANOH AKARMATA, ASYA CHA BHEDA I

JNAANASYA MAHATMYAM, CHATURDHA ADHYAAYA UCHYATHEH II
These are told in the Fourth Chapter. Which are they?

*PRASANGAATH SVASVAA-BHAAVOKTHIHI - Incidentally, Sri Krishna mentions the

secret of His avatar. There was no necessity to speak about that here. We have
already mentioned that from 2nd to 6th
Chapters are meant for ataman sakshatkaram and so Karma and Gyana yoga are
explained. But suddenly in the beginning of Chapter 4, Sri Krishna tells about His
greatness. He tells how He is born and where
and what all He is doing. Prasanga means remembering suddenly something and
lecturing about that.

*KARMANOH AKARMATA - Since Gyana yoga is in Karma yoga, Karma yoga attains the
Gyana level. There are branches of Karma yoga.

*ASYA CHA BHEDA: - Different types and bhedas in Karma yoga

*JNAANASYA MAHATMYAM In Karma yoga a portion is Karma and another is Gyana.

The Gyana portion is superior. In a pooja, we collect flowers and offer to the
Lord. Entire work is Karma yoga. The action part
is collection of the flowers and reaching the place where the pooja is to be
performed. But the knowledge that we have to perform Pooja with fresh flowers and
offer is the Gyana portion and that is more important
than mere collection of flowers. Instead of understanding that the Gyana yoga
is praised, it is the Gyana portion of the Karma yoga which is recommended by Sri
Krishna.

*CHATURDHA ADHYAAYA UCHYATHEH : So all these four - about His greatness,karma

yoga itself raises one to Gyana level, branches of Karma yoga and the superiority
of Gyana portion in Karma yoga- are
talked in the 4th Chapter. Sri Krishna also answers questions on the
authenticity of Karma yoga.

Here Alavandaar refer to the state of Adhikari ,who understands the true
nature of Atman(Jivan) and who ,thereafter performs the Karmas by recognizing the
Jnana content in them. Such an Adhikari recognizes
that Karma Yogam contains inside it Atma Jnanam and therefore it blossoms
forth into Jnana Yogam. Further , the Adhikari of that description ,who wishes to
obtain Moksham performs all his Karmas believing
that he is doing them in his capacity as a part of Parabrahma Swaroopam and
thereby gains more Atma Jnanam. Such an Adhikari uses Atma Jnanam as a boat to
cross the ocean of sins accumulated over many
births. His Atma Jnanam burns away the admixture of Papams and Punyams and
thereby makes him free of Karmas and prepares him for the boon of moksham.

The five Gita Slokas, which Alavandaar and Swami Desikan might have used
as a key part of their summaries of this chapter are: IV--22 (Yadhrrucchaa
Labha Santhushto), 23 (Brahmaarpanam ),
35(Api Chetasi paapepyoh), 36 (Yathaidhaamsi Samiddhogni) 38(Sraddhaavaan
labhate Jnanam).

There are other famous slokams also here , which strengthen the message
summarized by the two Acharyas. They are: IV-7(Paritthraanaaya Sadhunaam), 9
(Veetha raga Bhaya), 10 (Yeh Yata maam
Prapatyanthe),32 (Evam Bahuvidha Yagna), 34 (Tadviddhi Pranipaaatena) and
40 (Ajynasccha asraddhadhanasccha).

Swami Desikan hints here at the six Secrets (Rahasyams) behind the Lord"s
incarnations(Avataarams) here thru the choice of words " Thaaneh pirakkum
Perumaigalum) in his Verse. He also states thru the
words"Turavaakkirisaigal thumati tannaal tulanguhaiyum", the Karmas that are
unabandonable and shining BY doing them with the knowledge ABOUT the difference
between the Jivan and the Body that houses
it .

In the third chapter Lord Krishna explained that only karma yoga or the
performance of prescribed Vedic activities was suitable for the materialistic
person aspiring for moksa or liberation from the cycle of birth and
death and that such an aspirant was not competent to follow the path of jnana
yoga or the cultivation of Vedic knowledge. It was also shown that even for jnana
yoga practitioners that karma yoga when performed
as a matter of duty without attachment was preferable. It was further
illustrated that for leaders of prominence in society it is an important necessity
to perform karma yoga in order that the public is guided and
inspired in a righteous manner. The objective of this fourth chapter is to
further emphasise the worthiness of karma yoga by giving evidence that it was
taught to great personalities at the beginning of this Manavatar
or cyclic appearance of one type of divine incarnations as verified in Vedic
scriptures over a period of time comprising approximately every 350 million years.
Also it will be shown in this chapter how karma yoga
partakes of the nature of jnana yoga by reason of spiritual intentions
underlying all prescribed Vedic activities. Chapter four finishes up by explaining
the nature and varieties of karma yoga and the importance of
spiritual awareness connected to performing every action.

First three slokas of Chapter4 is from Lord Krishna. Sloka 4 is a question from
Arjuna. Slokas 5 to 9 are responses from Lord to that question. These SLokas
(1-10) are (PRASANGAATH SVASVAA-
BHAAVOKTHIHI). They detail the Avtaara Rahasya Gnaanam i.e the secret of
Lord's incarnations. These help clarify the questions of the Lord's avataaras.

4.1
sri-bhagavan uvaca
imam vivasvate yogam proktavaan aham avyayam
vivasvaan manave praaha manur iksvakave �bravit

"The Personality of Godhead, Lord Sri Krishna, said: I instructed this

imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan instructed it
to Manu, the father of mankind, and Manu in turn instructed it to Ikshavaku."

*Imam Yogam, Avyayaam - This Karma Yogam, which is imperishable

*Vivasvate - to Vivasvaan (demigod controlling the sun) (Lord is "Surya
Mandala Madhya Varti)
*Aham Proktavaan - I had instructed (I , who am existing for all times)
*vivasvaan - Surya; Sun God (In the beginning of Vaisvata Manvatara, i.e 28
chatur Yugas ago from current time)
*Manave praha - in turn instructed it to Satyavrata, who was Manu of that
period (Manu , who is glorified in vedas. Whatver Manu mentions it is like
Medicine.. Even Rama is glorified as the descendant of Manu!)
*Manur - Manu in turn
*Iksvakare Abravit - Instructed it to Ikshvakavu. Ikshvaku was the reputed
ancestor of the solar dynasty of Kshatriyas.

The Lord said -- This Karma Yoga declared to you should not be considered as
having been taught now merely, for creating encouragement in you for war. I Myself
had taught this Yoga to Vivasvan at the
commencement of Manu's age as a means for all beings to attain release, which
is man's supreme end. Vivasvan taught it to Manu, and Manu to Iksvaku. The royal
sages of old knew this Yoga transmitted by
tradition. Because of long lapse of time and because of the dullness of the
intellect of those who heard it, it has been almost lost.

Why is Lord mentioning the timelessness (avyayam) of this instruction of Karma

Yogam? Because it guides us in achieving Moksham, which is timeless i.e eternal.
So, the instruction which is pointing us in
that direction is also eternal!

4.2
evam paramparaa-praaptam imam raajar-sayo viduh
sa kaaleneha mahata yogo nastah parantapa

"This supreme science was thus received through the chain of disciplic succession,
and the saintly kings understood it in that way. But in course of time the
succession was broken, and therefore the science as it is appears to be lost."

*Evam Parampara praaptam - This instruction was was received through chain of
disciplic succession
*Imam Rajarsayo viduh - Great Rajarishis (Janaka, Ambareesha.. all great Karma
Yogis, who were ruling but still situated in Karma yoga) were following it this
way
*Sa Kalen-Eha mahata - But, over course of time
*Yogo Nastah - This knowledge got Lost
*Parantapa - Arjuna, O destroyer of foes.

Thus was transmitted from Lord Krishna a distinguished parampara or disciplic

succession from illustrious father to illustrious son. This knowledge was passed
onto the saintly kings and royal sages like Nimi and
Sagara; but its origins are without beginning because its roots are in the eternal
Vedas. By great efflux of time and degradation of human intelligence limiting
qualified recipients this great knowledge disappeared into
oblivion due to a break in parampara causing a discontinuation of the tradition in
this world.

4.3
sa eva-ayam mayaa te �dya yogah proktah puraatanah
bhakto �si me sakha ceti rahasyam-hy etat uttamam

"That very ancient science of the relationship with the Supreme is today told by
Me to you because you are My devotee as well as My friend and can therefore
understand the transcendental mystery of this science."

Sa eva - That karma yoga

Mayaa - By me
Te - to you
Adya - Now (today)
Puratanah - That ancient knowledge (i.e Krishna is not saying or inventing
anything new . This clarifies the doubt of Arjuna that Krishna is not telling
something just to ensure he fights the war! This knowledge
was ancient and has Pramaanikam of the Lord providing this to great rajarishis
in the past)
Bhakto asi me, saka ceti - Arjuna is my Devotee and companion (and also
related) ... This clarifies the doubt of Arjuna of why the Lord is imparting
this instruction to him!
 Rahasyam ht etad uttamam - Imparting this great and secret knowledge of Karma
Yogam

It is the same ancient, unchanged Yoga which is now taught to you, who out of
friendship and overwhelming devotion have resorted to Me whole-heartedly. The
meaning is that it has been taught to you fully with all
its accessories. Because it is the most mysterious knowledge declared in the
Vedanta, it cannot be known or taught by anyone other than Myself. No one other
then the Supreme Lord Krishna is able to originally
explain the Bhagavad-Gita as it is the essence of the sublime wisdom of all the
Vedas and encapsulates the mysteries of Vedanta.

So, the summary of the three verses (1-3) are , Krishna emphasizing the
authencity of his instruction.

In this connection, in order to know the truth about the Lord's descent
correctly, Arjuna asked:

4.4
arjuna uvaca
aparam bhavato janma param janma vivasvatah
katham etad vijaniyaam tvam adau proktavan iti

In the last three slokas, Sri Krishna tells Arjuna that 28 Chatur yugas earlier
[ one chatur yuga is 4,320,000 years] i.e around 120 million years, Sri Krishna
taught this to Vyavaswan. This immediately prompts Arjuna
to ask for clarification and so comes the 4th sloka:

"Arjuna said: The sun-god Vivasvan is senior by birth to You. How am I to

understand that in the beginning You instructed this science to him?"

*Bhavata = your, janma = birth,

*aparam = is later in time, vivasvatah = vivaswan, the Sun [ he preached to
Vaivaswatha Manu],
*param janma = by time long long ago.
Arjuna seeks clarification as how the present Sri Krishna could have
preached Vivaswan of the past, some millions of years ago.
*Tvam = you, Sri Krishna, adau = 28 chatur yug back, proktavan = preached this
Karma yoga,
*katham vijaneeyam = how to believe.

It seems to be unbelievable. Even if believable, please explain how to

believe? Swami Ramanuja in his Gita Bhashyam, has explained the various
possibilities for Arjuna raising this clarification. Logically he
proceeds. Arjuna could have raised this question on three possibilities.
1)Arjuna might not be believing in past, present and future births for
atman.
2) Even if he believed in past births, how could the person now remember
past actions in the past births.
3) Even if one could rememeber previous births' actions, Arjuna might be
thinking that was possible for great exceptional persons only and not for ordinary
people.

After all, he might be thinking, that Sri Krishna was his cousin and was like
Arjuna only. Swami Ramanuja emphatically proves that all these three could NOT be
the reasons for Arjuna's question.
1) Arjuna is well learned and has good knowledge of Vedas. He is not an
ordinary person, lest he would not have been selected by Sri Krishna to preach
Gita. So he is not doubtful about past and present births
for atman. In fact in the 1st Chapter he has gone on record that if he
were to kill people in war, they might dwell in swarga or naraka or in Pithruloka,
and so they might fail to offer rituals to their forefathers and
would fall down headlong. That shows Arjuna was a believer in Swarga,
naraka and Pithru loka and believed in the rituals prescribed in Vedas. Therefore
this doubt was not there in Arjuna.
2) Arjuna was aware of great persons like Jatabharatha, and other puranic
characters who were able to remember their past births. So he knows that past
births' actions could be recalled by persons.
3) He knows the greatness of Sri Krishna and he is aware of all His super
human feats like lifting Govardhana giri and many such actions. Arjuna had heard
repeatedly from Bhisma and others during the Rajasuya
sacrifice of Yudhisthira, 'Krsna alone is the cause of creation and
submergence of all the worlds. This universe, consisting of things both animate
and inanimate, was created for the sake of Krsna' (Ma. Bha.,
2.38.23) 'The entire universe is subservient to Krsna' is the meaning of
'For the sake of Krnsa'. If he were not aware of Sri Krishna's greaness he would
not have begged
him to advise Arjuna on what to do in the war front. So all these three
could not be the reason for Arjuna to raise the question.

This apparent contradiction may be explained as follows: Arjuna surely knows

the son of Vasudeva as the Bhagavan. Though knowing Him as such, he questions as
if he did not know Him. His intention was to
seek clarification on the following:
*Can the birth of the Lord of all, who is antagonistic to all that is evil
and wholly auspicious, omniscient, whose will is always true and whose desires are
fulfilled --- can the birth of such a Person be of the same
nature as that of the gods, men etc., who are subject to Karma?
*Or can it be false like the illusions of a magical show? Or could it be
real? In other words, is the birth of the Supreme Being as the incarnate a real
fact or a mere illusory phenomenon produced by a magician's
art?
* If His birth is real, what is the mode of His birth? What is the nature
of His body? What is the manner of His birth? What is the nature of this body of
His? What is the cause of His birth? To what end is He born?
*Are avatars real or illusory?
*Under what circumstances do avatars manifest?
*What is the nature of the body the avatar assumes?
*Are all the avatars omniscient, omnipotent and omnipresent?
*Are all avatars transcendental to the cycle of birth and death?
*Are all avatars able to fulfill all desires?
*What is the time schedule which avatars manifest themselves?

The purpose of inquiry from men of wisdom as given in the Agni Purana has a
dual purpose. First is reconfirmation of the knowledge of eternal principles that
they already possess. Second is that their
explanations offer additional clarification. In this same way these
questions asked to Lord Krishna should be understood in this manner. A devotee of
Krsna, like Arjuna, is undoubtedly above any misunderstanding
of the transcendental position of Krsna. Arjuna's putting this question
before the Lord is simply an attempt by the devotee to defy the atheistic attitude
of persons who consider Krsna to be an ordinary human being,
subject to the modes of material nature.
 Let us go in detail the question. Swami Ramanuja says the Lord is the
repository of all good qualities. There is not an iota of blemish. He has
countless good qualities. Sri Andal says kuraionrumillda Govinda.
So the questions arise are
1) If He were without any blemish (Kutram onru illada govinda!) why
should He also be born like us who have all defects?
2) He is Sarveshwaran, which means He is leader and commander of
everyone. Then why should He be born like us who are commanded?
3) He is sarvagya, which means He knows all at all times, including
past and future. Why then He is born like us with extremely limited knowledge?
4) He is considered as satya sankalpa, that is He knows what is right
and wrong or full rational knowledge. Is He born by mistake in this world?
5) We are born to fulfill our karma. Is He also born to fulfill
anything? But He is avapta samasta kaman, which means that He has no desire to be
fulfilled as He has the happiness of all desires and more.

Swami Desika says some more questions arise in Arjuna's mind.

a)Is His avatar or birth real or false?
b)Is He born with all His powers or without them? Just as a jewel's
radiance is hidden by the dust, does His power get diminished, born in this
samsaram or earth?
c) Our bodies are made by the five elements [pancha bhootam]. Is His
body also similar or different?
d) Is he born like us bound by past karma?
e) Who determines the time of His birth? In our case our karmas decide
the timing of our births.
f) We are born to expend our karma. To expend what, is He born? or, what
is the purpose of His birth?

[ In response, Lord responds with Six answers which Swamin Deskian quotes
as:
Avataarasya Satya-tvam,
Ajaha svasva-bhaavatah: ,
Suddha-Sattva Mayatvam ca ,
Svecha maatra vidhaanatah: ,
Dharma Glaanau Samudhayah: ,
Sadhu Samrakshana-aartakah ]

Sri Krishna replies Arjuna in the next four slokas [4.5-4.8]. In another 5th
sloka He says that one who clearly understood His secret of avatar will get
salvation.

4.5-4.8: This four slokas capture the essence of Avataara rahasya Gnaanam.
This will clear many of our doubts regarding Lord's avataars and clears the many
deeds Lord did in his Avtaaram.

In slokas 4.5-4.8, Sri Krishna replies and answers six questions emanating
from Arjuna. Swami Vedanta Desika in his Tatparya Chandrika condenses all the
replies in a single sloka.
Let us examine all the questions. He is replying all the six questions in
four slokas, the first answered in 5th sloka, the next three answers are in sloka
6, the fifth question answer in sloka 7 and the last answer
is in sloka 8.

a) Is His avatar or birth true or false? He is in this world just as we are

or Arjuna was there. Is His birth real like ours or is it a magic or illusion? Sri
Krishna tells His avatar is true -Avataarasya Satya-tvam
 b) Is He born with His greatness and Power or without? Swami Desika says He
is born with ajahatswaswabhavatha. Jahat means relinquish or without. So ajahat is
with or fully equipped. In every avatar he is with
full powers and with none of His greatness wanting.
c) Is He born like us with blood and bone, that is with the five elements
which have the three qualities of satva, rajo and tamo gunas? Sri Krishna tells
that unlike our bodies, His body is full of satva quality alone and
is called suddha satva mayam. That is it is not contaminated by rajo/tamo
qualities. Infact, it is not even referred to as "udal", but "Thirumeni".
d) Is He born because of karma as in our case? No says Sri Krishna and
continues that His birth is at His will and determination [sankalpa]- Sva icha
maatra vidhaanatah No one else including karma can decide his
avatar.
e) Who determines His time of birth? In our case as our papa/punya ripen our
births are timed. Sri Krishna tells that His birth happens whenever there is
danger to Dharma[righteousness] and Adharma flourishes.
-Dharma Glaanau Samudhayah
f) What is the purpose of His birth? In our case, we are born to expend the
papa and punya acquired in various births. By suffering we spend away our papa and
by enjoying we spend our acquired punya.
The Lord also in many avatars appears to have suffered and enjoyed. Sri
Krishna replies that He is born to protect sadhus or good people , to destroy evil
and wicked persons and to establish and maintain
Dharma - Sadhu Samrakshana-aartakah

These six replies form the secret or rahasya of His avatar. Though He also
appeared on this earth like us and played and cried, He is much above and we can
never think He and we are same.

4.5
sri-bhagavan uvaca
bahuuni-mey vyatitani janmani tava-ca-arjuna
tan(y)-aham veda sarvani na tvam vettha parantapa

"The Personality of Godhead said: Many, many births both you and I have passed. I
can remember all of them, but you cannot, O subduer of the enemy!"

*Paranthapa = destroyer of enemies [Arjuna],

*bahuni = many, janmani = births, vyatitani = have happened or passed [to Sri
Krishna],
*tava ca = like you [have spent so many births], Arjuna. That is just as Arjuna
thinks his birth now and his births earlier are all true, Sri Krishna's many
avatars are all true.
*Tani sarvani = [but] all the births [of Arjuna and of Sri Krishna], aham =I
[Sri Krishna], veda = am aware or knowing,
*tvam = [but] you [Arjuna], na vettha = do not know or unaware.

Thus similarity between the Lord's birth and ours is, just as our births are
true, so also the Lord's avatars are all true. Just as we had so many births, He
also had many births. But, we do not know our past births.
The Lord not only knows His past, He is fully aware of everybody else past,
present and future births. Instead of a mere answer to Arjuna's question, that his
birth is true, Sri Krishna tells that just like Arjuna's birth,
his birth is true. Because, everyone knows Arjuna and so keeping him as
example, Sri Krishna tries to explain his birth. We should also remember that
since the reply says that his births are many, we should never
think that His avatars are only ten and All avatars are true. [ Ajaaya maanah:
Bahudah Vijaayateh -> i.e the Lord who is Ajaah:(unborn), takes many births
(bahudah vijaayateh) ]. e.g. Vyaasa, Dhanvantri, Kapila,
Nara-Naarayan, Gajendra Moksham etc So Lord's birth is true and not a "trick
or sleight of magic like Indrajaal".

Although Arjuna is addressed herein as the mighty hero who could subdue the
enemies, he is unable to recall what had happened in his various past births.
Therefore, a living entity, however great he may be in
the material estimation, can never equal the Supreme Lord. Anyone who is a
constant companion of the Lord is certainly a liberated person, but he cannot be
equal to the Lord.
Krsna remembered acts which were performed by Him millions of years before, but
Arjuna could not, despite the fact that both Krsna and Arjuna are eternal in
nature. We may also note herein that a living entity
forgets everything due to his change of body, but the Lord remembers because He
does not change His sac-cid-ananda body. He is advaita, which means there is no
distinction between His body and Himself.
Everything in relation to Him is spirit--whereas the conditioned soul is
different from his material body. And, because the Lord's body and self are
identical, His position is always different from the ordinary living entity,
even when He descends to the material platform.

4.6
ajo �pi sann avyay-aatma bhutaanam isvaro �pi san
prakritim svam adhisthaaya sambhavaam(y)atma-maayaya

"Although I am unborn and My transcendental body never deteriorates, and although

I am the Lord of all living entities, I still appear in every millennium in My
original transcendental form."

Arjuna had a doubt whether the lord comes on this earth with His greatness or
not. Even a brilliant jewel if falls in dust will not radiate its luminescence. So
Arjuna also feels the Lord might not have His greatness
when born in this world along with us. We collect the metals for the Lord's
idol and we make the idol, perform pooja, etc. Is He then in our command? Now Sri
Krishna clarifies this and other points in the
next 6th sloka:

This sloka replies three doubts of Arjuna.

We will first see the answer to his second question - Is He born with His
greatness and Power or without?. Sri Krishna emphatically states that He is born
with all the
greatness he has wherever He is born. Just as fire reduces whether it is sacred
materials(in purnahoti i.e during homam) or unwanted materials (while burning
trash), the Lord is same whether He is in Vaikuntam
or in this world.

*Ajopi sann = without being born, [ Ajah Api san ]

*avvyay-atmapi sann = without death, [avya Atma Api San]
*bhuthanam = in all bodies [of all living and non-living beings],
*isvara = as commander [Niyanta, ruling], api sann = remain. [ Isana Seelah
Naarayanah: ]

Isa means the art or science of commanding. Iswara means commander. We

also at times command some to obey our orders, but that is temporary and subject
to so many limitations. The Lord however, commands everyone
without exception and at all places and and at all times. This answers the
question whether He is born with the same powers and the reply confirms that He is
born with full greatness.
When Sri Krishna tells that He is not born, is He telling a lie? Arjuna
knows where and when He was born and all the actions of Him uptil now. Then why He
tells He is not born? The interpretation is that though
he is born, He is not born like us or Arjuna, bound by past karma or
results of paapa-Punyam or reduced in glory (even though as Atmas we have glory,
but as soon as we are bound in bodies, we are reduced
in glory). . In Sri Vishnu Sahasranama, Sri Narasimha is addressed as
ajaha, as He came out of a pillar. One can take that as a birth or not, as unlike
us he was born out of an inanimate object. Similarly he
never dies as our deaths are after a karma is over. He departs when he
feels He has to return to paramapadam, Vaikuntam. We have to infer that he is born
with all his greatness in tact.
[Azhwar sang : "Enru enru Yoni yum yaam pirandaay , imaiyor Talaiva , mey
ninu ketuvaa ]

Here he also tells that He is greater than achit [inanimate objects],

baddha [ordinary beings like us], muktha [ those who have already reached
Vaikuntam] and nithya [ the ever remaining and
serving Garuda, Adisesha and the like]. Achit, that is the objects we
see and use are all ever changing and get destroyed. God never changes and so He
is greater than these. Baddha or atman like us are not
changing, but according to the body it resides, atman have changing
pleasures and sorrows. A muktha on the other hand enjoys unlimited pleasures but
in the past he was also an atman. Nithya suris like
Garuda had no past birth as atman, but they are subject to the commands
of the Lord. We can thus see a graded greatness in all these but the Lord has the
greatest powers and qualities which none of the
others have. His greatness does not get diminished as He is born in
this world. He is not born by karma nor dies because of karma. He commands every
livingbeing in this universe without exception.
Even when he is born as Tortoise or Boar etc, his greatness and
commanding power does not diminish at all.

Swami Koorathalvan says that he is having the six qualities - Gyana,

Bala, Aiswarya, Veerya, Shakthi and Tejas- and so he is called Bhagavan. According
to Vedas all these six qualities are in the
Para Vasudeva form. Same Vedas say that in the next three forms viz.
Sankarshana, Pradyumna and Aniruddha, two qualities are exhibited in each form.
Does it mean that in these forms his qualities are
reduced? Swami Koorathalwan says that he pretends to show reduced
qualities for the sake of the devotees and His qualities all remain in tact in
every form. Sri Rama lost His wife Sri Sita and asks for the route
where She was captivated. At the same time, He was able to guide the
vulture Jatayu to Vaikuntam! So He pretends and enacts a drama. Even before
crossing the ocean to reach Ravana's Lanka, before even
meeting Ravana, He crowns Vibheeshana as the King of Lanka on this side
of the ocean! So even if he wanted to show His greatness reduced, on many
occasions it emerges spontaneously and shows the
greatness in him.

Next he answers the question- whether His body is like ours. Our body is made
of the five elements - earth, water, fire, air and space and they have the three
gunas -satva, rajo and tamo. Sri Krishna tells that his
body is not like ours. We call his body as Thirumeni. We also call His form as
Divya Mangala Vigraham. Ours is with three qualities while His body is Suddha
Satva mayam or only satva quality. That, when seen
reduces our ignorance and increases our knowledge, can be said to be of satva
quality. That is why when we see the Lord in Temples we get this feeling. So Sri
Krishna says prakritim svam adhisthaya.

*Svam = suiting my greatness, prakitim= body,

*adhishtaya = I [ Sri Krishna] take, sambhavami = birth.

When he decides to descend and be born, he takes a body to suit the

situation without in anyway diminishing His greatness. Though as Sri Rama and as
Sri Krishna, he is reported to have died, we can never find
any reference as to what was done with the body after death. So when he
departs to Vaikuntam, the body he choose also goes to Vaikuntam. In our case when
death occurs, the body is cast away and it has to be
burnt or buried. He has a body or form but that is not like ours or what we
see in ordinary living beings. Shastras say the Body of the Lord has a lightning
radiance.

Next he answers the fourth question - whether He is also born out of karma or
not, like us. We are born due to the reactions of our Karma. Azhwar sang "Enru
Enru Yonium pirandaay Thalaiva.."

*sambhavamy atma-mayaya - by his Sankalpam, Will, potency

The Lord replies in the negative and says sambhavamy atma-mayaya. That is he
says he is born out of His maya. Here the word atma mayaya has to be split into
atmanaha + maayaya.
The meaning of this is " My [Sri Krishna's] maya". Maya in normal course
means magic or illusion. This will not fit here as he does not say He is born as
an illusion. Here as per Sanskrit grammar, maya means a
wonderful Gyana or unique knowledge. This is also called self determination
or swayam sankalpam. This is not a simple knowledge but a unique and wonderful
knowledge, which God possesses.
Shastras say the "maayaya praaninam sobhaasubham vethi". It means that the
Lord knows by His Maya which are good and bad for all living beings. Here maya can
not mean false or illusion.
It means the unique knowledge he possesses. Therefore he determines when and
where to be born and not out of karma. He takes birth to redeem us who are at the
bottom and do not know how to come up.
This quality of the Lord is also called souseelyam. Such a great person he
is, mingles with us to redeem us.

In the start of the sloka he said ajaha, which means he is not born. Here He
says sambavami, which means he is born. That is a birth less he is born. He has no
birth to expend any karma but He is born at his will
to redeem. The Sruti teaches the same thing: 'Being unborn, He is born in
various forms' (Tai. A., 3.12.7). The purport is that His birth is quite unlike
that of ordinary beings. The dissimilarity consists in that He is
born out of His own will unlike ordinary beings whose birth is necessitated by
their Karma. He also says avyayatma, which means He has no end or death. But He
is born. So he has no end on account of karma
but he departs at His will and reappears at His will. He has no hunger or
thirst, yet he does all these in his avatars just to please us. He chooses the
time, place and parents to appear, unlike us. We can't pre-choose
our parents or place or time. Whereas the Lord is able to pre-select his parents
(Dasaratha, Vasudeva etc) He is "Pitaah-Putrena-Pitrumaan-Yoni-Yonau". Thus
His birth is not like ours.
 Arjuna asked six questions. First was, whether His birth was real or not, and
the Lord in the 5th sloka confirmed it as real. Next was whether His greatness
remained in tact or not and He confirmed the greatness
remaining fully in every birth, in the first half of 6th sloka. For the 3rd
question he replied that He takes appropriate body made of Sudha Satva mayam, in
the same sloka. Next he answered the fourth question -
whether He is also born out of karma or not, like us and he responded he takes
birth as per his internal potency or swayam sankalpam.

4.7
yada yada hi dharmasya glanir bhavati bharata
abhyutthaanam adharmasya tad-atmanam srjamy aham

"Whenever and wherever there is a decline in Dharma, O descendant of Bharata, and

a predominant rise of adharma�at that time I descend Myself."

This sloka is in response to Arjuna's question - when do you get born? Sri Krishna
replies:There is no restriction as to the time of My birth; whenever the Dharma
taught by the Vedas
that must be observed according to the arrangements of the four stations and the
four stages of life declines, and Adharma, its opposite, increases, then I Myself,
by My own will and in the manner stated, incarnate
Myself. Sri Krsna gives the purpose of His birth.

*Yada yada = whenever, Dharmasya = dharma's,

*glanir = ordeal or suffering, bhavati = happens,
*adharmasya = adharma, abhyutthanam = flourishes, [Dharma and Adharma are like
See-saw, when one declines , the other flourishes)
*tada = that time, , aham = I [Sri Krishna],
*srijami = create/manifest , atmanam = myself.
Here we can not interpret atman as jeevatma as atman can never be created as
it has no end. Also in the context He is not talking about other atman but about
Himself and His birth. So we have to understand
atman here refers to Himself. Srijami means creating. This is not the
creation in the usual sense but His avatar, like Matsya or Koorma or Narsimha,
etc,. Also, this Avatar He Himself decides and no other is
involved.

Thus, whenever righteousness has a suffering and unrighteousness flourishes, the

Lord takes an avatar on Himself and descends to save dharma. It should be noted
that he does not say he will appear when
Dharma is destroyed but when suffering starts. He is not even waiting for
Dharma to be destroyed! He actually takes avtaar before it. So, it is not
correct for people to talk that Dharma is totally gone in current
days. The principles of dharma, or religion, are the direct orders of the
Supreme Personality of Godhead (dharmam tu saksad bhagavat-pranitam). These
principles are clearly indicated throughout the
Bhagavad-gita.The purpose of the Vedas is to establish such principles under
the order of the Supreme Lord, and the Lord directly orders, at the end of the
Gita, that the highest principle of religion is to surrender
unto Him only, and nothing more. The Vedic principles push one towards complete
surrender unto Him; and, whenever such principles are disturbed by the demoniac,
the Lord appears.

What is Dharma? (Sosanah Lakshanaartoh Dharmah.) Dharma is following the dos

and don'ts of Vedas; and adharma is opposite. (Saasanaath Saastrah).
 There is an interesting conversation between a Vishnu messenger and an Yama
messenger in the story of Ajamilan. Though Ajamilan had accumulated papa or sins
in his life, at the time of death he called his last
child Narayana by that boy's name and those became his last words. So Vishnu
messengers said that Ajamilan was to be taken to the world of Vishnu, while Yama
messengers disputed saying that for the sins he
committed he had to be taken to hell or Narak only. Yama's messengers say that
whatever is agreed to by Vedas are all Dharma and whatever discarded by Vedas are
all adharma. ( Veda Pranihitoh
Dharmah: , Adharmasa Dviparyayah). Dharma protects the world. (Dharmoh
Rakshati Rakshitah: ; Dharaatiti Dharmah: ) If we protect Dharma it will in turn
protect us.

Our culture and tradition is sanathana or very ancient Dharma. Speak truth, help
others, be not selfish, atman is different from body, rebirth is there, believe in
God and be devoted, etc., are all ancient Dharma, we
have been following. Whenever this Dharma is harassed the Lord appears. We can
remember the avatars like Sri Narasimha, Sri Thrivikrama and the story of
Gajendra. In the first case the devotee was made to
suffer. In the next, another's property was grabbed. In the last He had to
appear to save a devotee who staunchly believed that he would be rescued by the
Lord. Nrsimha avtaar is a great example of Lord's
Avtaar. He took immediate avtaar to prove his devotees words. Upanishad
glorifies Trivikraama Avtaar - "Trini Pada Vichakramey Vishnur Gopaa
Adhaabyayah:, Atoh Dharmaani Dhaarayan".

4.8
paritranaya sadhunam vinasaya ca duskritam
dharma-samsthapanarthaya sambhavami yuge yuge

"To protect the pious and to annihilate the miscreants, as well as to reestablish
the principles of Dharma, I Myself appear, millennium after millennium."

Lord replies to the last question of Arjuna regarding what is the result of
His avatar, in this sloka.

*Yuge yuge = every yug,

*sambhavami = I [Sri Krishna] am born,
*sadhunam = for the noble persons', paritranayam= strong protection,
*vinasaya = total destruction of, duskritam = evil persons,
*samsthapanarthaya = well establishment of, dharma = righteousness.

In the last sloka he said he is born whenever Dharma suffers and here He says
He is born every yug. That means there is no fixed time or period after which He
is born, but anytime when the Dharma suffers and as
frequently as the situation demands. We are born and the result is to expend
the accumulated papa/ punya. In that process more papa/ punya are accumulated
resulting in rebirths. But the Lord is not born because
of past karma nor he is born to expend any karma. In the Krishnavatara he has
stolen and uttered lies, which are normally considered as papa. But these are not
papa as far as He is concerned as He is the Lord.
Only in our lives the law maker is bound by the laws he made. For the Lord
these laws do not apply. It does not mean He does not care for these laws and
reigns a rule of terror. On the contrary the people live
happiest in His rule. Thus there is a great difference between His birth and
ours.
 Who are sadhus? Sadhu also means a simple person. But here it is not that
meaning. Here it means a person who follows Vedas, who respects Lord's devotees
and who leads a righteous life for the sake of others.
He will not distinguish between himself and his enemies (.eg. Prahlad, who
didn't have any animosity to devas or asuras). That is he has no enemies and all
are lovable. He is sadhu, who can not remain a moment
separated from the Lord (e.g. Dhruva). The Lord protects such persons. He has
no enemies as no one is equal to Him in power. But he considers them as enemies ,
who hurt and oppress noble people. Such
people are destroyed. When good people are protected and bad people are
destroyed, Dharma gets reestablished.

Swami Ramanuja says, to destroy evil persons he need not get born here and he
can as well send his weapons and destroy them. For establishment of Dharma also he
need not take avatars. But for the protection
of sadhus, he has to necessarily descend on this earth. In the story of
Gajendra, he could have commanded the Chakra to kill the crocodile and saved the
elephant, without having to be present at the venue. But he
had to heed the prayer of the elephant and accept the offering and this was
possible only by appearing on the scene. The main purpose of incarnation is the
revealing of His adorable form, so that all may worship
him. The destruction of the wicked is secondary only.

So to summarize, in the last four slokas [4.5-4.8], Sri Krishna replied that
his avatar is real and not an imaginary or illusion, that he takes his avatar with
his greatness undiminished, that in every avatar he takes a
body made of suddha satvam appropriate to his greatness and it is a sacred one
unlike other's bodies made of the five elements, that He takes birth at His will
and not by karma, that His birth is whenever Dharma
is afflicted and evil is on the rise and finally that the purpose of His birth
is to protect the good, destroy the evil and establish Dharma. This is avatara
rahasya or secret of His birth and a person realising this truly,
reaches the feet of the Lord and he has no rebirth.

[Just as a reminder, this same thing can be put in Sanskrit as per Swami
Desikan's sloka:
Avataarasya Satya-tvam,
Ajaha svasva-bhaavatah: ,
Suddha-Sattva Mayatvam ca ,
Svecha maatra vidhaanatah: ,
Dharma Glaanau Samudhayah: ,
Sadhu Samrakshana-aartakah ]

4.9
janma karma ca me divyam evam yo vetti tattvatah:
tyaktva deham punar janma naiti mam eti so-�rjuna

"One who knows the transcendental nature of My appearance and activities does not,
upon leaving the body, take his birth again in this material world, but attains My
eternal abode, O Arjuna."

*Mey = My [Sri Krishna's],

*divya = glorified, much different from the nature of this world,
*janma = birth, karma = [My] actions, far different from the actions of various
persons in the world. He says that both his birth and actions as he grew, are all
glorious and can not be equated
with the normal ones we see everyday in this world.
*Evam = one who, vetti = understands,
 *tattvatah = the real significance or purpose.
When he was born as a cowherd, we should not treat him as a cowherd we come
across but understand His greatness and realise that He has come to redeem us.
When we see his actions like stealing butter
or flirting with the women folk, we have to understand the greatness in Him
and not equate them with our actions in this world.
*Sa = that great person [ who understands the real significance],
*tyaktva deham = casts away his body, punar janma = again a birth [ rebirth ],
*naity = never takes, mam eti = and reaches Me [Sri Krishna].

That is a person, who understands the avatara rahasya that His birth and
actions are real, that they can not be compared with our births and actions,that
all such births and actions are for the good of all and
that they [ births and actions ] have no blemish, would have understood the
significance of the avatar of the Lord. Such a person attains Moksham in that
birth itself. This is a great boon to us and can be noted
as his anugraha or blessings. We have passed many births and we seem to be not
knowing when we will be relieved of this arduous cycle and now the Lord declares
that if in the process of our devotion we
understand his avatara secret i.e we do bhakti with Avtaara Rahasya Gnaanam,
then we will be relieved of this birth cycle in this birth itself and after death
we will reach the Lord's feet and attain Moksham. There
should be no doubts (Sandeham) etc about Lord's avtaaras and his deeds.

Just as the fetters of Vasudeva got released when He was born, our fetters of
rebirths and the associated sufferings would get released if we meditate on His
birth. This is what this sloka tells. One Alwar says that
when the Lord was in Vaikuntam, He wanted to redeem all by taking Sri Krishna
avatar, but all there declined. As they were performing pooja and offering the
sambharani, which gives that fragrant smoke, He used
the smoke as a screen and escaped to the earth and performed all He wanted to
do in Sri Krishna avatar. After completing that He returned back, but the pooja is
still going on, not knowing that He had finished the
Sri Krishna avatar!! [Sootu nan malaigal.. verse can be remembered]. If we
meditate on His drinking milk from His mother's breasts , we will have no more
such situation, that is no more births for us. If we meditate
on the bind in which He was tied by His mother, our bonds in this world will
vanish, that is we will have no rebirths. If we meditate on His stealing butter,
our sins will be stolen and we would be freed from birth cycle.
This is the import of the 9th sloka. Kulasekara Alwar imagines him to be Devaki
and yearns for all those pranks she missed but were enjoyed by Yasoda. The birth
of the Lord can not be compared with the births
we see in our life. This is the Avatara rahasya.

Such liberation of the living entity from material bondage is not at all easy.
The impersonalists and the yogis attain liberation only after much trouble and
many, many births. Even then, the liberation they achieve--
merging into the impersonal brahmajyoti of the Lord--is only partial, and there
is the risk of returning again to this material world. But the devotee, simply by
understanding the transcendental nature of the body and
activities of the Lord, attains the abode of the Lord after ending this body
and does not run the risk of returning again to this material world. In the
Brahma-samhita it is stated that the Lord has many, many forms
and incarnations: advaitam acyutam anadim ananta-rupam. Although there are many
transcendental forms of the Lord, they are still one and the same Supreme
Personality of Godhead. One has to understand
this fact with conviction, although it is incomprehensible to mundane scholars
and empiric philosophers. As stated in the Vedas:
 eko devo nitya-lilanurakto
bhakta-vyapi hrdy antar-atma

"The one Supreme Personality of Godhead is eternally engaged in many, many

transcendental forms in relationships with His unalloyed devotees." This Vedic
version is confirmed in this verse of the Gita personally
by the Lord. He who accepts this truth on the strength of the authority of the
Vedas and of the Supreme Personality of Godhead and who does not waste time in
philosophical speculations attains the highest
perfectional stage of liberation. Simply by accepting this truth on faith, one
can, without a doubt, attain liberation. The Vedic version, "tattvamasi," is
actually applied in this case. Anyone who understands Lord Krsna
to be the Supreme, or who says unto the Lord "You are the same Supreme
Brahman, the Personality of Godhead" is certainly liberated instantly, and
consequently his entrance into the transcendental association
of the Lord is guaranteed. In other words, such a faithful devotee of the Lord
attains perfection, and this is confirmed by the following Vedic assertion:

tam eva viditvati mrtyum eti nanyah pantha vidyate 'yanaya

One can attain the perfect stage of liberation from birth and death simply by
knowing the Lord, the Supreme Personality of Godhead. There is no alternative
because anyone who does not understand Lord Krsna
as the Supreme Personality of Godhead is surely in the mode of ignorance.
Consequently he will not attain salvation, simply, so to speak, by licking the
outer surface of the bottle of honey, or by interpreting the
Bhagavad-gita according to mundane scholarship. Such empiric philosophers may
assume very important roles in the material world, but they are not necessarily
eligible for liberation. Such puffed-up mundane
scholars have to wait for the causeless mercy of the devotee of the Lord. One
should therefore cultivate Krsna consciousness with faith and knowledge, and in
this way attain perfection.

4.10
vita-raga-bhaya-krodha: man-mayaa maam upasritah
bahavO jnana-tapasa putaa madh-bhaavam aagatah

"Being freed from attachment, fear and anger, being fully absorbed in Me and
taking refuge in Me, many, many persons in the past became purified by knowledge
of Me�and thus they all attained transcendental
love for Me."

Lord says, "O Arjuna, not only do those having full knowledge of My birth and
activities, who are now present during My current avatara attain Me, but even in
ancient times those endowed with this transcendental
knowledge of My birth and activities of My previous avataras also attained Me." To
explain this, the present shloka, beginning with the word vita-raga, is being
spoken. Jnana-tapasa means purified by austerity in the
form of knowledge. In the opinion of Shri Ramanujacarya, Krishna is saying, "This
knowledge is realisation of the absolute knowledge of My birth and activities.
People attain Me when they have been purified by
realizing My birth and activities in terms of the characteristics described
earlier."

*Jnana tapasa = meditating again and again on the Gyana or knowledge, [ Which
Knowledge? - Lord's Avtaara Rahasya ]
 *puta = cleansed [ their minds].
The knowledge Sri Krishna tells here is the knowledge about His avatara
rahasya. Tapas means repeatedly meditating on a subject. All our japa, yagna,
yagam, etc. are all for repeating a mantra or His name.
By repeatedly thinking of His birth and actions, all dirt and blemish in our
mind are washed and mind becomes clean. To start Bhakti is not easy, because we
are polluted with lot of sense afflictions. By
meditating on Lord's Avataara Rahasyam, we are cleansed.
*Bahavah = many persons [ not just one person, but many have practiced this
tapas like Vasishta, Vamadeva, Prahlada, etc.].
*Vita = got removed, what got removed? - raaga, bhaya, Krodha.
*raga = desire, bhaya = fear, krodha = anger.
Our desires for the materialistic things in this world, create undue fear
and anger on the impediments in attaining those desires. All these will get
removed if we meditate on the avatara rahasya, because it
gets us closer to the Lord, who is the ultimate treasure. When the Lord is
with us, why would be get anger, desire, fear on material things?.
*Man maya = remembering ONLY me [Sri Krishna, like Kuchela, Suddhama or Uddhava
or Vidhura].
In this place the people always chant His name as Radheshyam or Hare
Krishna. The entire mind is full of His name only.
*Maam upasritah = meditating/taking refuge ONLY on me [Sri Krishna],
*madh bhavam = like me [Sri Krishna], aagatah = they become. i,e attain me. That
is though such persons do not become God, they get the eight Characters God has.
The Chandogya Upanishad 8.7.1 also
described the eight qualities attained by the jiva in liberation.
1)atma'pahata-papma The jiva is without sin, or free from relation with
sin and ignorance.
2)vijaro - He is free from old age, being ever young.
3)vimrityur - He is deathless, never leaving his spiritual body.
4)vishoko - He is peaceful, being free from lamentation, suffering and
craving.
5)vijighats - He is devoid of desire for enjoyment.
6)a'pipasah - He is without thirst, with no desire other than to serve
the Lord.
7)satyakamah - He has only desires to serve the Lord favorably.
8)satya-sankalpah - Whatever desires he has are fulfilled.

These eight qualities do not exist in the conditioned jiva. One should know
the difference between the conditioned and liberated jivas by searching the
scriptures. Though the goal of liberation is laudable, the final
attainment in liberation must only be the happiness of service to Bhagavan.
As there is a danger of losing sight of the main goal by aspiring for secondary
goals, it is better not to aspire for liberation. Those who hold
in their hearts the desire for liberation from the beginning cannot attain
advancement in the eternal rasas of bhakti. However much a person may take
shelter of karma or jnana, without attaining the mercy of Krishna,
he cannot attain even mukti. Among the ten topics of the Bhagavatam,
liberation is the ninth, but the happiness of service to the shelter, Krishna, is
the tenth.

So we have to understand the implication of His birth and actions and

repeatedly thinking on that will drive away our sins. By constantly remembering
Him in each person and objects we can get rid of the sins
we have accumulated. [ Kevala Jnaana will never give Moksham. Bhakti
roopa Jnaana is the one which gives Moksham ]. In Shri Ramanujacarya's commentary
he cites the Shruti statement: tasya dhirah
parijananti yonim. "One who is dhira (intelligent) completely knows the nature
of Shri Bhagavan.s birth."

Additional comments:
Shrila Bhaktivinoda Thakura quotes Krishna as saying, "There are three
reasons why foolish people are not inclined to deliberate on the transcendental
and supremely pure nature of My birth, activities and form.
They are:
(1) attachment to worldly objects,
(2) fear and
(3) anger.

Those whose intelligence is tightly bound by mundane thoughts are so deeply

absorbed in and attached to materialism, that they do not accept or even consider
the existence of an eternal entity known as
cit-tattva. According to such persons, svabhava (nature itself) is the
Absolute Truth. Some of them maintain that inert matter is the eternal cause and
the source of cit-tattva. The jada-vadis (empiricists), the
svabhava-vadis (nature theorists), and the chaitanya-hina-vidhi-vadis, who
advocate a system of ethics which is based on the conception that the Absolute is
unconscious, have no understanding of consciousness.
These three classes of philosophers are all impelled by an attachment to
materialism and contend that inert matter is the all-in-all (jada-vadis), that
nature is a law unto itself (svabhava-vadis) and that one can deny
the principle of consciousness (chaitanya-hina-vidhi-vadis). They gradually
become bereft of any transcendental attachment to the Supreme Absolute Reality.

"Although some thinkers do accept cit-tattva (spiritual principles) as

eternal, because they reject the principles of transcendental knowledge and
perpetually take shelter of mundane logic and reasoning, they can
actually have no realisation of cit-tattva. Whatever attributes and
activities they see in inert matter they designate as asat (unreal) and very
carefully abandon them. Thus, in the name of identifying that which is
uncontaminated by inert matter, they imagine an Absolute Reality (brahma)
which is beyond definition. However, that is nothing more than an indirect
manifestation of My maya; it is not My eternal form. Later they
give up meditating on My svarupa and worshipping My deity form, fearing that
by this meditation and way of thinking they may come under the influence of
material conceptions. Because of this fear, they lose the
opportunity to realise the svarupa of the Absolute Truth (parama-tattva) and
are deprived of My prema. There are others who, being unable to discern any
substance beyond matter, become possessed by anger.
Impelled by such anger they maintain that the Absolute Reality is just
nirvana, a void, nothingness and the complete annihilation of all existence. The
doctrine of the Buddhists and Jains has appeared from this
principle of nirvana."

"Many wise men, however, do become free from attachment, fear and anger and
see nothing but Myself everywhere. Genuinely surrendered to Me, they are purified
by the fire of transcendental knowledge, and by
the penance of tolerating the burning poison of false reasoning. Thus they
have attained pure, sublime love for Me."

4.11
ye yatha maam prapadyante tams tathaiva bhajam(y) aham
mama vartma-anuvartante manushyah partha sarvasah:
"As all desire to worship Me, I reward them accordingly. Everyone contemplates on
My actions in all respects, O son of Pritha."

So if Lord Krishna only bestows His benedictions upon those who are devoted to
Him but not to those who are devoted to sense gratification and worldly attachment
then there would appear to be some injustice in
this. It should not be falsely speculated that the Supreme Lord Krishna ignores
those who due to ignorance neglect Him and instead offer others worship in various
religions and denominations. It is impossible for Lord
Krishna to ignore or exclude anyone because all living beings are factually
following His path in every respect. Thus He is worshipped directly by those who
are knowledgeable and indirectly by those who are
unknowledgeable and correspondingly to their worship He reciprocates to each. To
correct this idea Lord Krishna states this verse. However one approaches Him, with
desires or without desires, direct or indirect
he rewards them accordingly and this is not only for His devotees who worship him
exclusively; but this also applies to all those who worship others in various
religions and denominations. For it is a fact that all living
beings in all ways follow in all respects Lord Krishnas path as He resides as the
supreme soul within all living beings. So in conclusion the Supreme Lord Krishna
is the ultimate dispenser of all rewards to everyone
regardless to whom one offers their homage to; but although the rewards are in
equal proportion to the worship which was offered to Him; it should NOT be assumed
that worship of others in various religions and
denominations will be equal in quality or quantity to the results of the worship
that was offered to Him direct without any intermediary accept the bonafide
spiritual master.

*Manushya = all people, mama = My [Sri Krishna's],

*vartma = actions and pranks,
*anuvartante = contemplate again and again, and enjoy.
*Sarvasa = by all means, that is they enjoy by all their senses, they enjoy all
actions and forms of the Lord.
In Gokulam, the Lord is worshiped by changing the adornments every five
minutes. They offer fresh eatables every five minutes and enjoy. What is the use
of this, Arjuna seem to ask.
In the last sloka itself He told that the reminiscence of His actions and
pranks, relieve them of the birth cycle.
*Ye = the one who has NO capability of practicing Bhakti yoga or meditating on
his Avtaara Rahasyam,
*yata = whichever way, prapadyante = think,
* mam = of Me [Sri Krishna], tam = that person, tataiva = in the same way,
*aham = I [Sri Krishna], bhajam= adapt. [The word bhajamy literally means I
give service to them. Here it means that the Supreme Lord is available to
reciprocate with them.]
That is if a person wants to worship me in a form, the Lord adapts Himself
to suit that person's imagination. This is not merely true during His avatar
times, but even now when we go to various temples to
worship Him. His beauty is like a river and it flows everywhere [e.g
Partasarathi, Damodaran, GokulaKannan, GitaAcharyanKannan, Yamunai Kannan,
MannarGudi Gopalan. ] Either Vibhava, Archa etc roopam,
he is available for his devotees.
In Gokulam, there are hundreds of places they show the spots of His pranks.
This is what Alwar also says in the verse thamarugandadu evvuruvam.
Persons who find it difficult to meditate on Him, find this type of worship
easier and He adapts Himself to suit every person's wish.
 It is understood from this shloka that according to the intention with which
people worship or take shelter of Bhagavan Shri Hari, He rewards them in
accordance with their desires. The shuddha-bhaktas worship Him
to attain eternal service to His sac-cid-ananda deity. Making such prema-bhaktas
His nitya-parikaras, Bhagavan Shri Hari fulfils their desire to attain His loving
service (prema-mayi seva). In accordance with the desire
of the nirvishesha-vadi jnanis, Bhagavan grants them mukti in the form of
nirvana in the featureless nirvisheshabrahma, which is the unvariegated
manifestation of His personality. Bhagavan appears to sakama-
karmis as the bestower of the fruits of their karma. He appears to the yogis as
Ishvara, giving them vibhuti (mystic powers) or kaivalya (liberation). However, of
all the various achievements, attaining the service of
Vrajendra-nandana Shri Krishna in Goloka Vraja is the ultimate.

It should be clearly understood from the present shloka of Bhagavad-gita that

the results of different types of bhajana depend on the desires of the
practitioners. The results of various types of worship are not the
same. Some explain the words manushyah partha sarvashah to mean that everyone is
following the path of service to Bhagavan and, whatever action they may perform,
they will all attain the same result. This
conception is completely incorrect. The idea that the miscreants, the jnanis,
the bhaktas and the prema-bhaktas ultimately achieve the exact same destination
has been refuted in shastras such as Bhagavad-gita
and Shrimad-Bhagavatam. This is stated later in the Gita (9.25):

yanti deva-vrata devan / pitrin yanti pitri-vratah

bhutani yanti bhutejya / yanti mad-yajino 'pi mam

Those who worship the devas go to the planets of the devas, those who worship
the forefathers go to their planet, those who worship the spirits go to the planet
of the spirits and those who worship Me attain Me.
Shrila Bhaktivinoda Thakura quotes Krishna as follows, "When people accept My
shelter by worshipping Me, I reciprocate with whatever intention or faith they
have in relation to Me. Everyone can certainly attain Me,
because I am the ultimate objective of all paths. Those who are shuddha bhaktas
attain paramananda (transcendental bliss) by eternally rendering confidential
eternal service to My sac-cid-ananda deity in the
Supreme Abode. To the worshippers of My featureless aspect (nirvishesha-vadis),
I award nirvana-mukti, total absorption in the nirvishesha-brahma, by way of self-
annihilation. Since they do not accept the eternality
of My saccid- ananda deity, they consequently lose their eternal, blissful
svarupa."

"According to their degree of conviction, I cast some of them into the cycle of
birth and death. I appear as shunya (void) to the shunya-vadis, merging their
existence with the void. I cover the atma, consciousness
(acchadita-cetana), of the empiricists as well as the nature theists who
identify themselves as being born of nature, by making their consciousness almost
inert. I am only attainable to them in the form of inert nature.
I appear as Ishvara to the yogis, rewarding them with vibhutis (mystic powers)
or kaivalya (impersonal liberation). In this way, as sarva-svarupa, the intrinsic
form of everything, I am the object of achievement for all
types of beliefs. Among them all, only attainment of My transcendental service
should be considered supreme. All human beings follow one of My various paths."

In other words, everyone is dependent for success upon His mercy alone, and
all kinds of spiritual processes are but different degrees of success on the same
path. Unless, therefore, one comes to the highest
 perfection of Kr?s?n?a consciousness, all attempts remain imperfect, as is
stated in the Srimad-Bhagavatam (2.3.10):
akamah? sarva-kamo va moks?a-kama udara-dhih?
tivren?a bhakti-yogena yajeta purus?am� param

"Whether one is without desire [the condition of the devotees], or is desirous

of all fruitive results, or is after liberation, one should with all efforts try
to worship the Supreme Personality of Godhead for complete
perfection, culminating in Kr?s?n?a consciousness."

Bringing now to a close the subject of avatars, the discourse on karma yoga or
the performance of prescribed Vedic activities is resumed. Before presenting the
jnana-yoga or cultivation of Vedic knowledge aspect
of karma yoga or the performance of prescribed Vedic activities, Lord Krishna
first explains how rare is the person who performs this type of karma yoga, in the
next sloka.

4.12
kanksantah karmanam siddhim yajanta iha devatah
ksipram hi maanuse loke siddhir bhavati karma-ja

"Men in this world desire success in fruitive activities, and therefore they
worship the demigods. Quickly, of course, men get results from fruitive work in
this world."

*Karmanam = for all actions done by people,

*kanksanta = desirous of, siddhim = result or reward,
*iha = these, devata = small gods [ like Varuna, Indra, Kubera, etc.],
*yajanta = are worshiped. Manuse loke = in this world of human beings,
*karmaja = for an action done, siddhir= rewards,
*ksipram = at once, bhavati = are realized.

It may be questioned that since Lord Krishna is the exclusive awarder of moksa
or liberation from the cycle of birth and death; then why is it that most people
are obliviously worshipping lesser gods instead of Him?
The reason He answers is factual. People worship the lesser gods because they
desire material benefits which is what the lesser gods can give. Worshipping
lesser gods for wealth, dominion, a beautiful wife, a
powerful son, such efforts easily bring quick results and the desired rewards.
But moksa or liberation is only achieved as a result of cultivating Vedic
knowledge about the Supreme Lord and thus it is hard to attain.

Our actions like going round the temple 108 times or perfforming archana ,
etc., should be for the pleasure of it and not for expecting any results or
rewards. Does it mean that we can not pray Sri Krishna for
welfare or success in exams, settling marriage or seeking good jobs? No, we
can surely pray for these but understand that it is the initial step only. But
visiting these places and reminiscising His pranks and
plays, we will feel a power generating in us. Then we will never feel like
asking for favours. Our requirements should be minimum and our efforts are also
will be minimum. Major portion of our efforts should be for
the welfare of others. If we do not take care of our atman, we will feel a
void in us. This will result in undue fear and depression. We should realize atman
is for others only. The body atman has, is for working
for the welfare of others and not for selfish needs. We have to pray for
welfare of all. We can perform small yagnas to please smaller gods and get those
smaller rewards, but Sri Krishna
 tells that He will not do that but grant the long term and long lasting
rewards only. People desirous of such small and selfish rewards will go to such
smaller gods only and not come to Him, the Paradevata.
Just as an old man jumps and crawls to please his grand child, we should also
leave all our inhibitions and crawl and play and giggle in this hall with 84
pillars where the Child Sri Krishna once played.
So let us pray for His blessings and cling to His feet, the highest reward we
can yearn for. Doing Jyotish homam, etc., are all not to the liking of Sri
Krishna. Whatever our needs are there we will pray Him and
what he grants will be both long lasting and beneficial to us. We have to
remember that the only refuge for us is His feet and not go after smaller gods and
authorities and beg for smaller boons and rewards. After
visiting Holy places (Divyadesams) and learning the great feats of the Lord, we
can never think of small rewards. Our life should aim for high principles, noble
thoughts and never go for selfish benefits.

For the most part persons who desire the material fruits of their actions never
worship the Supreme Lord Krishna who is the super soul existing within all living
beings and who is the ultimate recipient of all worship
and offerings as confirmed in the previous verse. It is very rarely seen that
the materialists are inclined to His worship. Instead they worship the demi-gods
and other lesser entities. Why is this so? It is because by
worshipping them the seekers of material possessions such as wealth, power and
dominion find quick results in the fulfilment of their material desires. Manuse
loke means in the mortal worlds. This includes all
material worlds everywhere in creation. Such persons in these worlds oblivious
to the true purpose of human existence due to a vast accumulation of sinful
reactions that have not been exhausted from time
immemorial. Desire immediate results for their actions causing them to get more
and more reactions. Such people worship that which gives temporary material
rewards and foolishly pursue transient material
objectives even foolishly attempting to gain immortality in their corporeal
physical body. Only such a rare being who fearful of samsara or transmigration
from physical body to physical body in the endless cycle of
birth and death, who aspires for moksa or liberation from the cycle of birth
and death, only this rare being would engage themselves in karma yoga or the
performance of prescribed Vedic activities as propitiation to
the Supreme Lord Krishna. The next verse reveals how to release oneself from
sin which obscures ones perception from realising the need to engage in karma
yoga.

Additional comments:
Karma is of three types: nitya, routine; naimittika, occasional and kamya,
with fruitive desire. Actions prescribed in the Vedas, such as sandhya, reciting
prayers at the three junctions of the day, are nitya-karma,
daily religious duties. Activities such as pitri-shraddha, offering oblations
to the forefathers, are known as naimittika-karma or occasional duties and those
actions performed with a fruitive desire are called
kamyakarma or sakama. Kamya-karma is superior to both akarma, abstaining from
prescribed duties and vikarma, prohibited, sinful action.

kamais tais tair hrita-jnanah / prapadyante .nya-devatah Gita (7.20)

People who desire the fruits of their actions give up the worship of
Bhagavan Shri Vasudeva and worship the different devatas.
labhate ca tatah kaman / mayaiva vihitan hi tan Gita (7.22)
By the arrangements of Bhagavan, they receive their desired results from
those devatas.
 There is a great misconception about the gods or demigods of this material
world, and men of less intelligence, although passing as great scholars, take
these demigods to be various forms of the Supreme Lord.
Actually, the demigods are not different forms of God, but they are God's
different parts and parcels. God is one, and the parts and parcels are many. The
Vedas say, nityo nityanam: God is one. Isvarah paramah
krsnah. The Supreme God is one--Krsna--and the demigods are delegated with
powers to manage this material world. These demigods are all living entities
(nityanam) with different grades of material power.
They cannot be equal to the Supreme God--Narayana, Visnu, or Krsna. Anyone who
thinks that God and the demigods are on the same level is called an atheist, or
pasandi. Even the great demigods like
Brahma and Siva cannot be compared to the Supreme Lord. In fact, the Lord is
worshiped by demigods such as Brahma and Siva (siva-virinci-nutam). Yet curiously
enough there are many human leaders
who are worshiped by foolish men under the misunderstanding of
anthropomorphism or zoomorphism. Iha devatah denotes a powerful man or demigod of
this material world. But Narayana, Visnu, or Krsna,
the Supreme Personality of Godhead, does not belong to this world. He is
above, or transcendental to, material creation. Even Sripada Sankaracarya, the
leader of the impersonalists, maintains that Narayana,
or Krsna, is beyond this material creation. However, foolish people (hrt-
ajnana) worship the demigods because they want immediate results. They get the
results, but do not know that results so obtained are
temporary and are meant for less intelligent persons. The intelligent person
is in Krsna consciousness, and he has no need to worship the paltry demigods for
some immediate, temporary benefit. The demigods
of this material world, as well as their worshipers, will vanish with the
annihilation of this material world. The boons of the demigods are material and
temporary. Both the material worlds and their inhabitants,
including the demigods, and their worshipers, are bubbles in the cosmic ocean.
In this world, however, human society is mad after temporary things such as the
material opulence of possessing land, family and
enjoyable paraphernalia. To achieve such temporary things, they worship the
demigods or powerful men in human society. If a man gets some ministership in the
government by worshiping a political leader, he
considers that he has achieved a great boon. All of them are therefore
kowtowing to the so-called leaders or "big guns" in order to achieve temporary
boons, and they indeed achieve such things. Such foolish men
are not interested in Krsna consciousness for the permanent solution to the
hardships of material existence. They are all after sense enjoyment, and to get a
little facility for sense enjoyment they are attracted to
worship empowered living entities known as demigods. This verse indicates that
people are rarely interested in Krsna consciousness. They are mostly interested in
material enjoyment, and therefore they worship
some powerful living entity.

Sri Krsna speaks in the next sloka of the cause which annuls the evil
obstructing the starting of Karma Yoga.

4.13
caatur-varnyam maya srstam guna-karma-vibhagasah:
tasya kartaram api maam viddh(y)-akartaram avyayam

"According to the three modes of material nature and the work associated with
them, the four divisions of human society are created by Me. And although I am the
creator of this system, you should know that I am yet the non doer, being
unchangeable."

He says that He created the four varnam [divisions] in this world. This may make
some to feel that Sri Krishna has created these divisions and so differences have
been created by Him. We should interpret this
sloka as explained by our elders. Two things are there in this world:
Differentiation and Discrimination. The former says about categorization, while
the latter is inequity. Differences are inevitable in this world.
No two are identical. But to think one is superior or inferior to other is
discrimination and is not natural and so bad in concept. Sri Krishna tells that he
created divisions for different purposes, just as in a corporate
setup, different persons are assigned different works. He created the four
divisions without discriminating. The job assigned was according to their nature
and actions. So the division is based on one's guna and
karma.

*Catur-Varnyam
*Maya = by Me [Sri Krishna], sristam = created.
Here we should note that he never created the varnams but created this world
with varnams. He emphatically states that he is the creator. Upanishads say that
it is Bramham from which all are created and in
which all lie. It is like from earth we make pots and when pots are
destroyed they become earth. Just like children play building mud castles and
after some time destroy them, God also creates this world and at
a later time destroys all.
*Guna - quality or character, karma = actions,
*vibhagasa = divided .
That is he says that according to the three qualities, satva, rajo and tamo
guna, he has divided this creation of Him. It is said that creations emanate from
various organs of the Lord. Since there can not be
discrimination among the organs of the same body, there can not be
discrimination of creations out of various organs of the Bramham. In fact, we all
like to cling to His feet only and we adore them. So the
creations from His feet are as magnificent as from the mouth or other organs.
So we should never see superiority or inferiority among various varnams. Nammalwar
says that if one has bhakti then we can
not discriminate him even if he is considered by the society as of low caste.
The Lord says that by division of labour according to gunas, the activities by
them become karma yoga. Such people need not go
after other gods for favour but follow the karma yoga and reach Him. All are
His creations and He has not discriminated. The high- low feeling is not
attributable to Him. In fact, the so many multitudes of
sub-castes and sub-divisions are not His creation.

*tasya Kartaram api maam viddhy

*akartaram avyayam

The entire material manifestation from Brahma down to a blade of grass has
been divided by Lord Krishna into the four-fold divisions in accordance to their
natural dispositions and qualities. For humans they are
brahmin or the priestly class, kshatriya the royal warrior class, vaisya the
farmer and trading class and sudra the servant class. This is in conformance with
their material natures being in goodness, passion or
nescience which subsequently qualifies them for the type of occupation they
engage in their life. Creation implies all the universes where He sustains and
maintains as well causing them to manifest and unmanifest.
Although He is the origin of all these activities He should be known as not
being the doer. This is because the wondrous activities to be found in creation
although originated from Lord Krishna do not bind him as he is
not the doer. The wonderful variety of creation from demigods, humans, animal
etc. are beings created by the effects of their own karma or present reactions to
previous actions either by merits or demerits. In as
much as ones own activities determines their karma activating what reward or
punishment one will receive; then this is totally determined by each individual
themselves and thus Lord Krishna is no way answerable
to the reactions living entities bring upon themselves by their actions. There
is another reason Lord Krishna is not the doer as well and that is all the
embodied being assuming various and diverse forms get endowed
with limbs and senses to enjoy material objects being interested in the
rewards of their actions. Consequently pursuing this they trap themselves in
samsara or the cycle of birth and death in the material existence.
In the Vedanta-Sutras which are aphorisms exegetic of the 108 Upanisads by
Vedavyasa it states in II.III.XXXIV that: The Supreme Lord can never be reproached
for what seems to be partiality and injustice seen as
rewards and punishments because the results for all human beings are
determined solely by their actions. In the act of manifesting the creation Lord
Krishna is the original source but the instrumental cause is
prakriti or material nature itself and the determining factor for all beings
is that they come into their various existences as a result of their own karma.
Except for the will from the original source of Lord Krishna no
other cause is needed to manifest myriads of marvellous creations represented
by unlimited and diverse variegated beings. This is because all embodied beings
accept a form in accordance to the inherent primal
force of their past karma.

If not everyone worships Lord Krishna and so many more are worshipers of
other religions and denominations then why is this unbalance so prevalent in
society. This verse refers to the four orders of Vedic culture
exclusively being the brahmins or priestly class, the ksatriyas or the royal
and warrior class, the vaisyas or farming and trading class and the sudra or the
servant classs. These were created according to the
natural qualities of their prenatal disposition and classified accordingly to
their corresponding birth. The Brahmins have the prenatal quality of sattva or
goodness, the ksatriyas have the prenatal quality of rajas or
passion being dominant and sattva being subordinate, the vaisyas have the
prenatal quality of tama guna or ignorance with rajas being subordinate and the
sudras have the prenatal quality of ignorance. Any other
classification outside of these four cannot be claimed to be originated by
Lord Krishna. Although Lord Krishna is the originator of these four orders He is
not to be held accountable to the unbalance in society as
this is due to the prenatal disposition of all beings based on their
activities and subsequent reactions each life.

Note: For further details about the four varnas, one should read Bhagavad-
gita(18.41-4) and Shrimad-Bhagavatam (7.11.21-4), (11.17.16-19).

4.14
na maam karmani limpanti na mey karma-phale sprha
iti maam yo �bhijanaati karmabhir na sa badhyate

"There is no work that affects Me; nor do I aspire for the fruits of action. One
who understands this truth about Me also does not become entangled in the fruitive
reactions of work."
 *Mam = me, karmani = actions, na limpanti = will not bind .
Here karmani implies creation, sustaining and destroying. Karma will never
bind Me [Sri Krishna].
*Mey = to me, karma phale= the result or fruit of the creation,
*na sprha = not desired.
*Iti = thus, maam = Me [Sri Krishna],
*yo = that Karma yogi, abhijanati = understands well,
*karmabhi = karmas which oppose his starting to practice Karma yoga,
*sa = he, na badyate = will not be bound.

Lord Krishna confirms here that even those who know Him as the origin of
creation and all the worlds and know that He is not implicated by any activity
being transcendental to prakrit or material nature; these
individuals also have their desires and worldly attachments terminated and are
not bound by their actions.

One may wonder how is it possible that Lord Krishna is not implicated by any
actions and that reactions to actions are not applicable to Him? To understand
this one should look at it in the following way. Although
the growth of mangoes, rice and papayas are undoubtedly supported by rain
showers, the rain has no attachment not having any desire for tasting and enjoying
the fruits. Similarly in this creation containing various
human beings characterised by divine and demoniac natures, possessing good and
evil propensities, performing righteous or unrighteous actions and receiving the
bestowal of their reactions it is the Supreme
Lord Krishna who sanctions these rewards. But there is no partiality or
injustice coming from Him every human being creates their own karma or reactions
to actions defined by the actions they have been
performing life after life since time immemorial.

A karma yogi has to understand thus [ iti]. This word iti is potent with
lots of meanings. This answers a normal complaint against God. He says that the
discrimination of who is higher or lower, arising in the
creations, can not be attributed to the Lord. In the last sloka, he said that
he divided his creations into four divisions but further adds that he did not
divide. We are confused and think the statements are contradictory.
This confusion is resolved in this sloka. We find rich and poor. The poor
could think why he was created poor and why all are not created equal? Lord says
that he is responsible for the creation but not for the
high - low feeling. We can understand this with an analogy. Land is common to
all vegetation. Why weeds grow? Why not only the plants we need? We can never
accuse land being responsible for the growth of
unwanted plants. Similarly, Sri Krishna is responsible for all creation. But
there are specific reasons attributable for individual growth. Mango tree grew not
only because of land, but because of specific mango seed
was sown. Similarly for all plants including the unwanted ones. Land is
impartial to all, for both desired and unwanted plants. Likewise God is the common
factor for all creations. But one's past karma is the specific
reason for the perceived differences. Our Karma is the Vishesha(specific)
cause for these differences.

We also accuse God that since there are differences in creation, he possesses
vaishamyam and nairdhrunyam. Sage Veda Vyasa, who made the Bramha soothram or
maxims on the teachings of Veda, says in
one maxim: "vaishamya nairdhrunyena sthapekshtwAt." i.e In Brahma Sutras
II.III.XXXIV written by Vedavyasa it states that: Partiality and injustice can
never be attributed to the Supreme Lord as there are other
 considerations that must be taken into account and this is because the Vedic
scriptures have declared it so. He says that God can not be attributed with
vaishamyam and nairdhrunyam, as anticipated. Vaishamyam
is discrimination of high and low. He is impartial. High and low is mischief.
He has no mischievous intention. Nairdhrunyam is lack of mercy or pitiless. He
possesses enormous mercy and wants all to come up in
life. Because of benevolence only, He created this world, created seers and
other great persons to advice and correct our lives. A farmer can not be blamed if
a particular seed was bad. Veda Vyasa adds one word
in the maxim, sthapekshatwat or as anticipated.

According to the papa/punya one does, one anticipates the ups and downs in
this life or future births. So we can only blame ourselves for the ups and downs
and can not attribute these to God saying he is
mischievous or he is not compassionate. But this also may lead one to a wrong
conclusion that one is responsible for the ups and downs based on karma, and so
one is independent and God has no place.
We may think that either say that all are due to God or all are by us based on
our karma alone. How for good things God is made responsible and for bad we are
held responsible? This question is justified.
A farmer toils hard but if due to bad seeds he does not reap well, none blames
the farmer. In fact, people pity on him that his efforts were wasted. Similarly,
God has created all good things common to all
impartially. If one chooses the bad things and gathers papa, God can not be
held responsible and he will also feel bad that one has missed the opportunity.
Then we may ask, if that is so, does not he have the
capacity to remove the papa from us? Yes, He has, provided we surrender unto
Him and seek asylum. Surely then he will remove our anxiety and redeem us. we
should realize that the creations are all for our use
and He is not affected or benefited by these. He has already told that he has
no desires to be fulfilled.

Bhagavan Parasara also says so: 'He (the Lord) is only the operative cause in
the creation of beings. That from which the creative forces spring constitutes the
material cause. Leaving aside the material cause,
the being that becomes embodied does not require the help of any other thing
whatever. A thing is led into the condition in which it is, O best of ascetics,
only by its own potentiality' (V. P., 1.4.51-2). The Supreme
Person is only the operative cause with regard to the creation of those to be
created, i.e., the selves in the bodies of gods etc. The material cause for the
differences into gods etc., is the potentiality in the form of
previous Karmas of the selves to be created. Therefore, leaving aside the
operative cause, i.e., the Supreme Person, the creator, the embodied beings do not
require anything else for causing difference into
conditions of gods etc. For these selves are led to take the forms of gods
etc., by the potentiality of their own old Karma with which they are connected.
Such is the meaning. He who knows Me thus to be the
agent of creation etc., and still a non-agent, i.e., as one who has no desire
for the results of the acts of creation etc., --- such a person is not tied by
previous actions, i.e., he is freed from the old Karmas which
obstruct the undertaking of Karma Yoga by causing attachment to results. Such
is the purport.

The living entities are engaged in their respective activities of sense

gratification, and these activities are not ordained by the Lord. For advancement
of sense gratification, the living entities are engaged in the work
of this world, and they aspire to heavenly happiness after death. The Lord,
being full in Himself, has no attraction for so-called heavenly happiness. The
heavenly demigods are only His engaged servants. The
proprietor never desires the low-grade happiness such as the workers may
desire. He is aloof from the material actions and reactions. For example, the
rains are not responsible for different types of vegetation
that appear on the earth, although without such rains there is no possibility
of vegetative growth. Vedic smr?ti confirms this fact as follows:

nimitta-matram evasau sr?jyanam� sarga-karman?i

pradhana-karan?i-bhuta yato vai sr?jya-saktayah?

"In the material creations, the Lord is only the supreme cause. The immediate
cause is material nature, by which the cosmic manifestation is made visible." The
created beings are of many varieties, such as the
demigods, human beings and lower animals, and all of them are subject to the
reactions of their past good or bad activities. The Lord only gives them the
proper facilities for such activities and the regulations of
the modes of nature, but He is never responsible for their past and present
activities. In the Vedanta-sutra (2.1.34) it is confirmed, vais?amya-nairghr?n?ye
na sapeks?atvat: the Lord is never partial to any living entity.
The living entity is responsible for his own acts. The Lord only gives him
facilities, through the agency of material nature, the external energy. Anyone who
is fully conversant with all the intricacies of this law of karma,
or fruitive activities, does not become affected by the results of his
activities. In other words, the person who understands this transcendental nature
of the Lord is an experienced man in Kr?s?n?a consciousness, and
thus he is never subjected to the laws of karma. One who does not know the
transcendental nature of the Lord and who thinks that the activities of the Lord
are aimed at fruitive results, as are the activities of the
ordinary living entities, certainly becomes entangled himself in fruitive
reactions. But one who knows the Supreme Truth is a liberated soul fixed in Kr?s?
n?a consciousness.

So in summary, If this truth is well understood, that is God created all , but
the discrimination can not be attributed to Him, that practicing Karma yoga with
this thought will destroy the papa/ punya and seeking
refuge in Him will redeem us, then our karma will not affect us.

4.15
evam jnaatva kritam karma purvair api mumuksubhih
kuru karmaiva tasmaat tvam purvaih purvataram kritam

Even the mumukshus (seekers of liberation) in ancient times, who understood My

tattva in this way, performed their prescribed duties simply to set the standard
for common men. Therefore, you should also perform
your karma, following the example of these predecessor authorities.

*Tasmat = therefore, tvam = you ; kuru =do,

*karmaiva = your duties without interruption,
*purvai = our ancestors, purvataram = from long since,
*kritam = have been doing [these karmas].
This way he shows sishtacharam or the necessity to follow elders' practices.
Earlier he told that he created this universe with the four divisions and everyone
was to do the duties assigned to him as a Karma yoga.
But the differences arising out of this in no way would affect Him nor he had
any interest in the fruits of this division. He further told that the person who
understood this way and performed his duties, is unaffected by
papa and can commence Karma yoga.
 *Evam jnatva = thus understood,
*karma kritam = duties were done,
*mumukshbi = by persons desirous of Moksham and get released from the shackles of
birth cycle,
*api poorvair = even long back.
Who are those ancestors? In the first sloka he mentioned about His teaching
Vivaswan, who taught Manu, who taught Ikshvaku, etc. So He wants this karma to be
done as practiced by ancestors, from very ancient
times. Sishtacharam is what Sri Andal says as melayar seivana. If we follow
what our elders have been doing we will be benefited. In modern times there is a
tendency to ignore our elders' path and practices. This
is not correct. We can not say generation gap and do as we feel. We have to
remember that our elders cared for our welfare and they never expected anything in
return. Gita pronounced in the past will do us good
and this we have to constantly bear in mind. We have to do the assigned
duties with the knowledge that God is not affected. This was practiced by our
ancestors. This will destroy our papa and take us to the point
to start Karma yoga.

Foolish persons or neophytes in Krishna consciousness often want to retire from

activities without having knowledge of Krishna consciousness. Arjuna's desire to
retire from activities on the battlefield was not
approved by the Lord. One need only know how to act. To retire from the
activities of krishna consciousness and to sit aloof making a show of krishna
consciousness is less important than actually engaging
in the field of activities for the sake of Krishna. Arjuna is here advised to
act in Krishna consciousness, following in the footsteps of the Lord's previous
disciples, such as the sun-god Vivasvan, as mentioned
herein before.

So Lord Krishna sums up his conclusion for this theme by stating that having
known that he is completely free from desire and attachment although performing
such magnificent activities like creation of all the
worlds, he is never implicated by it. But great beings like Manu and Janaka
performed actions according to the injunctions of the Vedic scriptures and being
free from egoism without desire for rewards also achieved
moksa or liberation as such actions are never binding. Therefore Arjuna and
anyone else should perform such actions following in their footsteps as they have
come down through the ages in parampara or disciplic
succession.

Sri Krsna stresses the difficulty of undertaking the type of Karma that is
going to be taught now, in his next sloka.

4.16
kim karma kim akarm-eti kavayo �py atra mohitah:
tat te karma pravaksyami yaj jnaatva moksyase �subhat

"Even the intelligent are bewildered in determining what is action and what is
inaction(knowledge). Now I shall explain to you what action is, knowing which you
shall be liberated from all misfortune."

Sri Krishna preambles the great secret and important teaching of Karma yoga.
Sri Krishna aroused fear in Arjuna whether he would be able to understand this
which has not been understood by even intellectuals.
Sri Krishna pacifies that since he is going to be the Teacher, it will not be
difficult to understand. Kim-Karma? - What is Karma? ; Kim-Akarma - What is
Akarma i.e Jnaana in an action; Btw, all these
terms (Akarma, Vikarma etc) may see imposing terms, but these are things
which we do everyday and will be explained in detail later. Atra - in this
matter; Kavayo-Apyo Mohita - even great gnaanis are
bewildered.

*Asubha = this samsaram or life cycle,

*moksyase = you will be released,
*ya jnatva = if you understand this (and also do the Anushtanam!! not just
understand)
*tat = that,
*karma= Karma yoga, pravaksyami = I [Sri Krishna] will teach.

*Kim karma = which is action,

*kim akarma = which is different from karma , but part of the karma, ie. the
gyana or knowledge,

*kavayopi = even great intellectuals,

*mohita = were perplexed or confused,
*atra = in this matter.
Here kavi does not mean poets, but great learned ones. Mere action can not
become Karma yoga unless it is done with atma gyanam. As an example, now all of us
have gathered in Brindavan. This pilgrimage
was not taken for travelling in train or spend time with relatives and
friends in a distant place. The preparations such as reserving rail berths,
collecting luggages, etc. are all the action part of this Karma of
pilgrimage to Brindavan. But there has to be an undercurrent of gyana in
these actions. That gyana is that we are going to Brindavan, the place where the
Lord played and He is the Master of all of us and by
visiting we would please our Master and get Moksham. If this gyana is
always present in every minute we are in Brindavan, no matter what we do, then
this pilgrimage becomes a Karma yoga. When we teach
our children mere teaching is not enough, but a constant knowledge that the
children should have a good career and prosper and become good citizens. So Karma
is the action part and akarma is the knowledge
part. Devotion to God is the akarma part and all services to God is the
karma part and both combined become Karma yoga. Without this akarma, our services
to God is useless. Whether is it decking flower
garlands or doing circumbulation or doing chanting/japa etc, the
knowledge of the import of those actions (which is service to God) is important,
otherwise the actions are mere Karma and doesn't qualify
as "Karma Yogam".

Exactly what is the nature of karma or action as performed by the

aspirants treading the path to moksa or liberation from material existence and
what also is akarma or inaction? By the term akarma is inferred
true knowledge relating to the doer which is the atma or soul. What is the
action which needs to be performed and what is the wisdom of inaction that is
involved in such an action? Even persons of discrimination
and knowledge are bewildered in this matter and confused do not understand
this differences properly. Lord Krishna now promises to dispel all delusion in the
intricacies of this subject. What is the purpose of
performing actions as a matter of duty? The satisfaction consists in the
knowledge of knowing why the duty is to be discharged. The knower is the person
who performs works aspiring for moksa. The ignorant is
one who performs work for sense gratification. The former performs work
without egoism while the latter performs works full of egoissm. The former is
eligible for liberation the latter is eligible for bondage. Why
 this is so difficult to understand is explained in the next verse.

Sri Krishna is going to teach this Karma yoga with the two parts of karma
and akarma. By understanding this Arjuna will get freed from the bonds of
samsaram. Here also mere understanding of what Sri Krishna
is going to teach will not get Moksham but a sincere and faithful practice
of what has been taught and understood. There are many questions on rituals and
Sri Krishna is going to answer all these.

4.17
karmano-hy api boddhavyam boddhavyam ca vikarmanah
akarmanas ca boddhavyam gahana karmano gatih

"The intricacies of action are very hard to understand. Therefore one should know
properly what action is, what the multitude actions are, and what the undercurrent
gyana of the action is."

The correct interpretations of karma are very rare and are deep in meaning, so
it is not easy to understand it. The implications are so many, says Sri
Krishna.The Lord remaining in the far off Vaikuntam comes
down and mingles with ordinary persons, and the implication is deep rooted and
has to be understood properly. He is both Majestic and Simple to mix with us.
During Sri Krishna's time, river Yamuna was flowing
just touching this Kadamba tree. Wjen Garuda started killing all snakes, snake
Kalinga escaped and reached this place. According to a curse Garuda could not
enter this region and so the snake was safe.
But the snake's venom was so severe that it started destroying vegetation and
even birds which happened to fly over this place. Deciding to drive out the snake
to the seas and save the place, Sri Krishna waited
for an opportunity. Once when He was playing with friends and when the ball
they were playing with fell into the river, Sri Krishna climbed this tree and in
the pretext of getting the ball, jumped into the river.
He fought with the snake and after sometime rose and danced on the hood of
Kalinga. Unable to bear the pain, the wives of the snake begged and prayed to
spare Kalinga. Sri Krishna accepted but asked them
to leave the place and go to the seas. This kadamba tree did not get destroyed
because it was fortunate to have Sri Krishna on it. This act of Sri Krishna has
many interpretations deeply rooted.
Similarly, Karma yoga also has deep meanings.

*Hy = because [this is linked to the last sloka, where he said that even
intellectuals are confused],
*karmano api boddhavyam = action in karma yoga or duty has to be understood;
[We must know the actions.]
*vikarma is vi + karma. Vi means vividam or multitudes. vividham karma is
multiples of actions or duties, within the accepted ones of shastras [We must know
the variety of actions]
There are so many karma like nitya karma, naimityaka karma, kamya karma,
etc. We would have observed our elders in the family doing so many activities
called anushtanam. Lots of rituals are prescribed in a
srardham or annual ceremony performed for one's deceased parents. Even in
the daily pooja so many activities like lighting the lamp, collecting flowers,
etc., are there. All of them are part of pooja but are many.
Even the poojas also are many, like one for begetting children, for the
early marriage of children, etc.
*Akarmanas ca boddhavyam = A-karmah. the gyana which is different from karma
has to be understood. When we see the kadamba tree, if we think it is a tree like
others, it is not part of Karma yoga.
But if we regard it as the tree on which Sri Krishna set His foot to climb,
then it assumes all sanctity. We go round it and prostrate to pay our respects.
This undercurrent of gyana that this tree is different from
others is akarma. At the same time it is part of the karma we have to do. [We
must know the knowledge behind the actions]

Note: In other bhasyas (Madhva, Prabhupad etc..) Akarma and Vikarma are
intrepreted differently and is addressed below:
Vikarma could mean viruddham or vichitram karma, is it? [We can interpret
the term "Vi" in different ways - Viruddham, Vichitram, Vividham ] So, can we
interpret Vi as Viruddham, in this case? This would
mean "Viruddham karma" i.e Prohibited actions. There are lots of don'ts in
the Vedas, perhaps we are asked to do them? Sri Krishna will never advice us to do
those forbidden ones and so it is correct to
interpret vikarma as vividham karma or multiples of actions or duties,
within the accepted ones of shastras.

Similarly, does akarma mean inaction? No. Sri Krishna never likes idleness
and right in the beginning he has been inducing Arjuna into action only. So,
akarma is the knowledge portion different from karma.
Therefore karma has to be understood, the multitudes of karma and the gyana
part of it also has to be understood.

*Gahana Karmano Gatih - These intricasies of karma (Karamanoh implies Karma,

Akarma and Vikarma) are profound. Krishna himself understands that we will be
dazzled and overwhelmed with these terms
and is implying it here , that these intricasies are profound. But, do note
that, he is going to explain to Arjuna about this details (remember he said in the
previous sloka: tat te karma pravaksyami , i.e he
will give instruction to Arjuna on Karma yoga).

The actual nature of karma or prescribed Vedic actions performed for

attaining moksa or liberation from material existence should be understood. So
also is the case in regard to 'multi-form or varied forms
of action' (Vikarma). These are what have acquired variegation as
obligatory, occasional and desire-prompted works requiring numerous requisites
(i.e. nitya karma, naimityaka karma, kamya karma.).
What should be known as regards multi-form or variegated forms of Karma is
that the attribution of differences leading to differences of fruits in
obligatory, occasional and desire-prompted rites and acquisition of
things required for their performace, etc., must be renounced, realising
that the Sastras aim at only one result, i.e., release (and not several results
said to accrue from these works). This has been declared in
connection with the teaching, 'The resolute mind is one-pointed' (2.41) and
is not elaborated here. The reason why regular and occasional activities should be
clearly assimilated for an aspirant for moksa is
because the rewards for each are varied but one should look at them all with
equipoise and realising that they all have one uniform purpose and that is the
fulfilment of the goal which is the attainment of moksa.
Without proper teaching and understanding of the Vedic scriptures one will
not perceive this critical conclusion but this is the Vedic conception as revealed
by Lord Krishna already and thus it is not necessary to
expatiate upon the subject further here. There is also something to be known
about non-action, i.e., knowledge of the self. Therefore, deep, i.e., difficult to
understand, is the way of action to be pursued by the
seeker after release. Sri Krsna explains what must be known in regard to
action and non-action.
4.18
karman(y)akarma yah pasyed akarmani ca karma yah
sa buddhiman manusyesu sa yuktah krtsna-karma-krt

"One who sees knowledge in action, and action in knowledge, is intelligent among
men, and he is in the transcendental position, as he has completed all
requirements."

This person is qualified to practice Karma yoga and is eligible to go to

Vaikuntam. Who is this person? This is explained in this Slokam.

*Yah = the one who, pasyed = sees,

*akarma = Gyana or knowledge which is different from karma,
*karmany = in karma, ca yah = and the one who [sees],
*karma = action , akarmany = in Gyana of a karma,
*sa = he is, buddhiman= real intellectual,
*yukta = eligible[for Moksham], *manusyesu = in the people,
*krtsna-karma-krt = he performs all the requirements without exception for the
same.

One who sees Gyana in Karma and Karma in Gyana is the one who has completed all
requirements. How can one see the other as different? We can see a stone as a
stone and not as water. Normally,
when we do a work we do it without paying attention to the knowledge or when we
think of a work, we forget the action. Here Sri Krishna combines both. Thought and
action together becomes Karma yoga.
Otherwise, it is merely a Karma. When we help a blind to cross a road, the
action when combines with the thought that we are doing good to others, it becomes
Karma yoga. Similarly, if a person merely has
a thought to do good or similar action, but doesn't implement it, it does not
come under Karma Yoga. So, action and thought and vice-versa should both go
together. In the olden days, Garuda mantra
was chanted to relieve from snake bites. That time the person capable of doing
it will show certain signs by his hands, the mouth will be uttering mantra and he
will be reflecting his thoughts on the Garuda.
Only the signs will not relieve the affected person. But the knowledge that
Garuda will rescue the person and chanting of mantra combined with the signs will
bring the person to normalcy.

Mere chanting of the Lord's names is insufficient and we should remember the
qualities of the Lord. e.g, when we chant mantras for Achanam (Achutha, Ananta,
Govinda) or Gayatri Mantra or other chanting,
we need to chant it with the thought of the qualities of the Lord, otherwise it
is just karma , but not a yoga. The gnaana aspect makes it Karma yogam. We may
have many good thoughts and Dharma Sastras
also recommend doing good deeds like Dhanam etc and if we do it with this
gnaanam, it becomes Karma yogam.This type of combination alone will benefit our
society. This is what the Lord refers to as
"karmany akarma yah pasyed akarmani ca karma yah".

We may have a doubt here. One is action and the other is mind thinking. Why
should these two be combined i.e can't we just do the actions mechanically? We
have earlier seen that even a person practicing
Gyana yoga, has to maintain his life and family and so has to earn honestly.
Earning is a karma and so he also can not relinquish karma. Similarly, a person
trying to practice Karma yoga has to have the basic
 knowledge that atman and body are different. So gyana and karma have to go hand
in hand. Here it needs to be noted that the foundation of Geeta is the Deha-Atama
difference i.e the body and soul are different,
which Lord has explained in great detail in the beginnning (Chapter2) itself.
Without this knowledge and accepting it, all subsequent slokas would be difficult
to understand or subject to misinterpretation.

Agreeing that Gnaana is a pre-req for Karma and to qualify as Karma Yogam both
need to go together, we may still doubt whether it is possible? We can not do at
the same time things which are opposed to
each other. For example, we can not sit and run at the same time or look at
water as Fire or Fire as water. But walking and talking are possible
simultaneously. Here also what Sri Krishna tells can be done
together. When we prepare a garland of flowers,it is possible to ponder how
Perialwar or Sri Andal would have worshiped the Lord. When preparing the garland
we may not be able to light the lamp. So
he has not asked impossible things to be done together.

Here by the term 'non-action', the knowledge of the self, which is distinct from
action and which forms the subject under consideration, is meant. 'He who sees
non-action in action and also action in non-action,'
denotes him who can perceive knowledge of the self even while action is being
performed and who can also perceive action while engaged in non-action, i.e.,
knowledge of the self. What is the import of this saying?
What is taught here is this: One can perceive, by constant contemplation on the
truth about the self, that the action that is being performed in itself is a form
of knowledge. One can also perceive that this knowledge
is also of the form of Karma because of its being contained in Karma Yoga. Both
these (i.e., action in the form of knowledge and knowledge in the form of actions)
are accomplished by contemplation on the true
nature of the self, even while work is being performed. Thus, he who can see
actions as included in contemplation on the reality of the self, is wise, i.e., he
knows the full meaning of the Sastras; he is fit among men,
i.e., fit to attain release. He alone has fulfilled all actions, i.e., carried
out the entire purpose of the Sastras. [The purport is that no contradiction
between knowledge and action is felt by one who knows the philosophy
of the self]. How is the form of knowledge accomplished through works which are
obviously activities that are being performed? Sri Krsna explains:

Additional Notes (slightly different interpretation of Akarma as per Srila

Bhaktivedanta Narayana Maharaj- Gaudiya math ) :
All karma performed by a nishkama-karma-yogi is akarma (inaction) in the form
of karma-sannyasa. Renunciation of the fruits of action (karma-tyaga) constitutes
his performance of nishkama-karma. Although
nishkama-karma-yogis perform all types of actions, they are not considered to
be karmis (fruitive workers). For them karma and akarma are the same. On the other
hand, so-called jnanis who have artificially
renounced their prescribed duties (karma-sannyasa), but whose conduct is poor
(duracari) due to their impure hearts, who are proud, and who praise themselves,
suffer miserable consequences.

Shri Bhagavan has also said in Shrimad Bhagavatam (11.18.40-1):

yas tv asamyata-shad-vargah / pracandendriya-sarathih jnana-vairagya-
rahitas / tri-dandam upajivati
suran atmanam atma-stham / nihnute mam ca dharma-ha avipakva-kashayo .smad /
amushmac ca vihiyate

Sometimes, a person who is bereft of jnana and vairagya makes a show of

accepting tridanda, the symbol of sannyasa, to maintain his life. This is
condemned if his intelligence, which should direct the senses,
is instead controlled by the fiercely strong senses and by the six invincible
enemies (lust, anger, greed, illusion, pride and envy). Such a person is the
killer of his own soul. Completely immersed in endless material
desires, he denies the worshipable devas, his own self and even Me, who am
situated within his heart. Thus he is ruined both in this world and in the next.

How is the form of knowledge accomplished through works which are obviously
activities that are being performed? Sri Krsna explains in next sloka.

4.19
yasya sarve samarambhah kaama-sankalpa-varjitah:
jnaanagni-dagdha-karmanam tam ahuh panditam budhah

"One is understood to be in full knowledge whose every endeavor is devoid of

desire for sense gratification. He is said by sages to be a worker for whom the
gyana of work has burnt away the papa and punya."

In the previous sloka Sri Krishna told Arjuna to view Gyana in Karma and Karma
in Gyana. We saw it is possible practically. Now we will look at the 19th sloka

*Yasya = the one,

*samarambha = efforts,
*sarve = for all nitya, naimitika and kamya karma,
*kaama = inferior desires, sankalpa =illusion, varjita = devoid of,
*tam panditam = that intellectual or gyani,
*jnanagni = the fire of gyana in karma, dagdha = burns away,
*karmanam = papa and punya, ahuh = acclaim, budhah= learned persons.

Kaama Varjitah and Sankalpa-Varjitah: [devoid of kaama and Sankalpa ]

A person who performs all types of karma or who takes effort to perform all
types of karma, ensures that they are not commenced for inferior [anything other
than krishna-kaamam is considered inferior]
objectives or not done with a sankalpa, is considered as Gyani. Here
sankalpa means the confusion or illusion that body and soul are one. Kama not
merely the male-female sex desire, but anything for worldly
desires. So he does all karmas but without the illusion of body and soul are
same, and without the objective of the karmas for inferior desires.

Tam panditham - Sri Krishna calls him as pandit or learned or gyani.

Here karmanam means the papa/ punya one gathers by doing a karma or already
gathered over the ages in various births. These are burnt away, by the fire like
gyana in the karma he is doing.
If we perform a karma with detachment, the gyana portion is the fire. Such a
person is praised by well learned persons as Gyani and has destroyed all papa and
punya. So practicing Karma yoga in the right way,
gets papa/ punya destroyed, which means he does not have likes and dislikes
and so he is unaffected by happiness or sorrow. The mind becomes serene and is in
a position to have atman sakshatkaram.

So we have to understand that even our daily routines can become Karma yoga,
provided we do not desire worldly rewards nor we mistake soul and body are same.
Then our karma or all actions are uplifted
and we get the same status as a person practicing Gyana yoga. Arjuna could
fight as usual and at the same time reap the rewards of a Gyani practicing Gyana
yoga.
 In this verse and the next five verses Lord Krishna describes the nature of
karma or prescribed Vedic activities. The knowledge that one is completely
dependent upon the Supreme Lord and that the Supreme
Lord alone is the actual performer of all actions guarantees that all reactions
to actions are neutralised by the fire of wisdom.

In the case of an aspirant for release, all undertakings of actions (in the
form of obligatory, occasional and desiderative acts accomplished through the
acquisition of materials for their performance as also other
works) are free from desire, i.e., are devoid of attachment to fruits. They are
devoid of delusive identification. If the mind identifies the self with Prakrti
and its Gunas, it is Sankalpa, i.e., 'delusive identification.'
Genuine Karma Yoga is free from such identification. Such identification is
overcome through contemplation on the real nature of the self as different from
Prakrti. Those who know the truth call him a sage,
who acts in this way and whose previous Karmas are thereby burnt up by the fire
of knowledge of the real nature of the self generated along with his actions. He
is a true Karma Yogin.

Thus that knowledge is involved in true Karma Yoga, is established. Sri Krsna
elaborates this point again in the next sloka.

4.20
tyaktva karma-phalasangam nitya-trpto nir-asrayah:
karmany abhi-pravrtto �pi naiva kincit karoti sah:

"Abandoning all attachment to the results of his activities, ever satisfied with
atman, he is regarded to perform no action , although engaged in all kinds of
undertakings."

Though one does Karma yoga which consists of many karmas, he is considered to
have not done. This is the meaning of this sloka. To understand this, consider an
example. An infant hits his father
The father does not complain that the child has beaten and infact takes delight.
Seeing this an adult neighbour, comes and gently beats the same father. The father
gets angry and asks why the neighbour
did that. He replies that since he saw the father taking the slap of the child
lightly, he thought that anyone could beat the father and getaway. Why this
difference? Because when the child beats, it does not
have any feeling like enmity or hatred and so it was not considered as beating.
Whereas when the neighbour does, his enmity or hatred is considered, and even a
gentle pat is considered as beating.
Therefore any action is weighed against the background or intention. Then it is
concluded whether the action was done or not done. Here Sri Krishna tells Arjuna
that while doing a karma, he can be
considered as not doing that karma.

Lord Krishna speaks about the non-binding effects that the actions of the
spiritually intelligent insure. Whoever performs actions, renouncing attachment
to their fruits and is satisfied with the eternal, i.e., satisfied
with his own self, and dependent on none, i.e., devoid of dependence on transient
Prakrti (body and external nature) --- such a perosn, even though fully engaged in
actions, does not act at all. He is engaged in
the practice of knowledge under the form of action.

A person practicing Gyana yoga has certain advantages and disadvantages.

Similarly, a person doing Karma yoga has some advantages. Advantage for a Karma
yogi is that he can continue to do what he has
been doing, like earning, maintaining family,etc. But while doing all these one
collects the papa and punya for each action. This is a disadvantage. While a Gyana
yogi is not doing any action and so he does not
incur any papa or punya. This is a great advantage. But we consider as
disadvantage of Gyana yoga is the control of senses and the organs, which we find
it difficult, but is the fundamental greatness of a
Gnaana Yogi (which is control of senses). Sri Krishna gives us a method to have
the advantages of both. That is we will continue to do our karma but the papa/
punya of the actions will not be incurred.
To get this we have to discard the attachment to the karmas. That is we should
do the karma without any desire on its results. So all our routines like office
going or performing pooja will become karma yoga,
if we do them with atman gyana. By detaching ourselves with the results for
inferior benefits, the actions will not get papa/punya. This is what the Lord
mentioned in the last sloka. He told that the Gyana fire
burnt away all papa and punya of the karma (Gnaana Agni Daghdanam).

*Karma phala sangham = the desire in the results of our karma,

*tyaktva = abandoned or discarded,
*nitya trpta = satisfied with ever lasting atman gyana,
*nir-asraya = with no desire on the body [ that is sensual pleasures and
identification with body i.e i am small, tall .. he is my enemy, he is my friend
etc],
*karmany = in the various actions,
*abhi-pravrattopi= even when actively involved,
*naiva kinchit = even a small action will not be considered,
*karoti sa = he will not have done. (Kinchit esah naiva karoti)

That is a person even when actively doing his assigned duties, does with no
attachment to the inferior results of those actions, is said to have done no
action however small it is, which could incur papa/ punya,
and so he is deemed to have done no action and so will not incur papa/
punya. This implies that we can do our duties witout greed and with serving
others. We have to reduce our requirements and think about
atman. By slightly altering, every small work we do can become Karma yoga.

NOTE:
We will have a question - after hearing and reading so far, Am i Karma
Yogi? Have i become a Karma Yogi? What is the critieria for us? We don't have to
give up our daily actions (eating, working etc) to
become a karma yogi - by reflecting on the Atma, by not hurting anybody by
thought, word or deed, by feeling content with what we have and not hoarding more
than what we need, by showing Krishna Bhakti,
by not showing over feeling of attachment - Yes, by adding this aspects to
our daily life, we can also be a karma yogi.

This freedom from the bondage of actions is possible only in Kr?s?n?a

consciousness, when one is doing everything for Kr?s?n?a. A Kr?s?n?a conscious
person acts out of pure love for the Supreme Personality of
Godhead, and therefore he has no attraction for the results of the action. He
is not even attached to his personal maintenance, for everything is left to Kr?s?
n?a. Nor is he anxious to secure things, nor to protect
things already in his possession. He does his duty to the best of his ability
and leaves everything to Kr?s?n?a. Such an unattached person is always free from
the resultant reactions of good and bad; it is as
though he were not doing anything.
 Again, Karma, having the form of knowledge, is examined in the next sloka.
Slokas 21, 22 and 23 are of explanatory nature, explaining how by doing our daily
karma we can destroy our papa/ punya and avoid
rebirth and attain happiness.

4.21
nirasir yata-citt-atma tyakta-sarva-parigrahah
sariram kevalam karma kurvan na-apnoti kilbisam

"Such a man of understanding acts with mind and intelligence perfectly controlled,
gives up all sense of proprietorship over his possessions, and acts only for the
bare necessities of life. Thus working, he is not
affected by sinful reactions."

*Kilbisam = papa and the consequent samsaram or earthly life,

*na-apnoti = he will not get, who? Sri Krishna tells that he will not attain the
life in this world due to sins. Who is that person? He identifies three symptoms
or features.
*1)Nirasi = desireless, that is detached and not interested in the results or
rewards. 'Free from desire' means having no attachment to the fruits of actions.
We go for work to earn. If without work we are paid, we will feel highly
uncomfortable and there will be a constant fear that we are unwanted in that
workplace. Sri Krishna tells here that we should not
aspire for cheap and worldly rewards, but keep our goal as a supreme one.
*2)yata-cit-Atma = a mind which is wandering on all sorts of thoughts, yata =
well controlled. His intellect and mind controlled' means one whose intellect
and mind are under control.
Our mind has three stages says Swami Ramanuja in his Sri Bhashyam. First is
"chinta" or the thinking stage. Next is "abimanam or ahankaram", wandering on all
sides and thinking as 'mine'. third stage is
resolving to do a thing and then it is called "buddhi". So a mind when
thinking on all is called chintha, if it tries to claim all as its, then it is
abimanam or ahankaram and finally when the mind resolves to do a thing
it is called buddhi. This mind has to be controlled.
*3)tyakta-sarva-Parigraha = abimanam, or feeling of 'mine' . Tyakta =
abandoning ; Abandoing the desire and feeling of possesion/Mine-ness. 'Giving up
all possessions' means one who, on account of his having
the self as his primary objective, is devoid of the sense of ownership in
relation to Prakrti and its derivatives. tyakta-sarva-parigrahah means abandoning
all cravings for sense objects and sense pleasures.

. *Sareeram = to keep this body alive,

*kevalam = only to that extent, karma = those basic actions or karma. He
recognizes body is an important instrument for performing Karma and thus needs to
be maintained and neglecting it is Sin. So, he
does basic actions to maintain it. (Sareeram-kevalam-Karma - As long as one
has life one should perform all actions as a matter of duty merely as a function
of their body; in this way there are no reactions to
actions and no disease is incurred. One will be free of this. ).

That person does not get this birth cycle suffering, and Sri Krishna
identifies that person with three marks or symptoms. He has no desire for inferior
pleasures like heaven or other worldly happiness.
He does not allow his mind to wander and think of all sorts of things nor
he tries to think all are his. He maintains his body just to keep the life in it
running so that he could do all the karma prescribed
by shastras and for the good of the society or country. Such a person is
not affected by papa and so does not suffer rebirths. If karma yoga or prescribed
Vedic activities are performed in this way by those
seeking moksa or liberation from samsara this in itself is sufficient
enough to lead one to atma tattva or realisation of the soul, eliminating the
necessity of having to engage in the intermediate step of
performing jnana yoga or the cultivation of Vedic knowledge by strictly
controlling the senses and the cessation of actions.

Additional notes:
A Krsna conscious person does not expect good or bad results in his activities.
His mind and intelligence are fully controlled. He knows that because he is part
and parcel of the Supreme, the part played by him,
as a part and parcel of the whole, is not his own activity but is only being
done through him by the Supreme. When the hand moves, it does not move out of its
own accord, but by the endeavor of the whole body.
A Krsna conscious person is always dovetailed with the supreme desire, for he
has no desire for personal sense gratification. He moves exactly like a part of a
machine. As a machine part requires oiling and
cleaning for maintenance, so a Krsna conscious man maintains himself by his
work just to remain fit for action in the transcendental loving service of the
Lord. He is therefore immune to all the reactions of his
endeavors. Like an animal, he has no proprietorship even over his own body. A
cruel proprietor of an animal sometimes kills the animal in his possession, yet
the animal does not protest. Nor does it have any
real independence. A Krsna conscious person, fully engaged in self-realization,
has very little time to falsely possess any material object. For maintaining body
and soul, he does not require unfair means of
accumulating money. He does not, therefore, become contaminated by such
material sins. He is free from all reactions to his actions.

4.22
yadrccha-labha-santustah: dvandva-titO vimatsarah
samah siddhav asiddhau ca kritvapi na nibadhyate

"He who is satisfied with gain which comes of its own accord, who is free from
duality and does not envy, who is steady in both success and failure, is never
entangled, although performing actions."

*Na nibadyate = he is not bound by the samsaram or the earthly bonds,

*kritvapi = even while doing his karma. If our karma are noble and we do not
have attachments to results, then papa/ punya will not be incurred.
There can be doubts in many as to whether all these are only theoretical and
have no practical applicability? For example, if we think we do a job for money
then it is inferior. We have to raise the scope
and ensure we do for some noble cause. Slowly this way will lead to atman
sakshatkaram. Sri Krishna assures this here.

So far Sri Krishna has been advising Arjuna to do karma. Arjuna has four
resulting doubts on Karma:
-Firstly, in the process of doing a karma, one has to encounter
difficulties or occupational hazards.
-Secondly, doing a work makes one to do more work and there is no end but
gets greedy and passionate.
-Thirdly, if our work gets impeded we develop anger and jealousy. We can
not get good name for all acts of us. There will be unwanted comments from so
many. We tend to do our work so that others do not
make comments. For example, apart from job prospects all try to admit
their children in B.E. courses and not in B.Sc. This is because, many are afraid
that by admitting their children in B.Sc,. others might
comment satirically. We are more concerned about others' comments.
-Lastly, how to overcome comforts and discomforts and success and failure?

So his four doubts - consequential hazards, getting more work and tending to
be greedy, overcoming anger at impediments and viewing victory and defeat- while
doing a karma, is answered by Sri Krishna.

*Yadruccha labha = getting those which come on their own,

*santushta = and be happy and content with that, [ Krishna is suggesting
"Vairagyam" here.. being content with what we have and accept what we have and
not getting drowned in comforts. Reply to Second Q]
*dvandvatito = crossing the dualities of comforts and discomforts, heat and
cold, [ Krishna is suggesting to overcome dualities - whether it is nature of
winter and summer, heat and cold , Or up's and down's in
doing a karma . Reply to First Q]
*vimatsara = no prejudice or malice or spite against others and be indifferent
to others' accusations, [ Reply to third Q ] One who comprehends that only due to
ones previous activities are present activities
manifesting, such a one does not hold malice against others and blaming them
others for any negative reactions one may experience.
*sama siddhau asiddhav ca= also viewing success and failure equally. [ Reply to
fourth Q ] One who keeps their mind balanced and equipoised in success or
failure while performing their duties.

Sri Krishna answers all the four doubts with four answers. By being content
with what he gets and not increasing his needs, he does not have any difficulty in
continuing his work without any expectation and so
greed does not creep in. Overcoming heat and cold makes him equal to success
and failures. By being indifferent to accusations he avoids prejudices. Such a
person will not be bound by the samsaram and he
can have atman sakshatkaram.

Content with whatever chance may bring for the maintenance of the body;
'rising above the pairs of opposites' means enduring cold, heat and such other
experiences until one has completed the practice of
Karma Yoga; 'free from ill-will?' i.e., free from ill-will towards others,
seeing his own Karma as the cause of his adversity; 'even-minded in success and
failure,' i.e., even-minded at success like victory in war, etc.,
and failure therein --- such a person 'is not bound,' i.e., he does not fall
into Samsara, though devoted to action without any exclusive practice of Jnana
Yoga.

4.23
gata-sangasya muktasya jnaana-avasthita-cetasah
yajnaay-acaratah karma samagram praviliyate

"The work of a man who is unattached to the modes of material nature and who is
fully situated in transcendental knowledge destroys entirely papa."

*Karma = all our sins, (Note, Karma here doesn't mean work, but reaction to the
Karmas)
*samagram = in toto,
*praviliyate = are destroyed. In what way, are the sins are destroyed in Toto
(Samagram-praviliyate)?
*Gata = relinquishing,
 *sangasya = attachments, (Gata-sangasya - Relinquishing or devoid of
attachment)
*muktasya = he who has been relieved from this earthly or samsara bondage,
*cetasa = mind of,
*jnana-avasthita = fully engrossed in atman.
He is engrossed in atman and so he has no passion or attachments and so is
relieved of the shackles that bind him to samsaram. A millionaire will not care to
do a job costing two rupees, while a person
earning five rupees only may be interested. We are all attached to these
worldly pleasures either we have not seen pleasures better than what we experience
or we do not know the others' better comforts
and happiness. A person engrossed in atman knows the value of the
happiness and so he has no care for the worldly pleasures.
*Yajnaya = for the sake of yagna only,
*acarata = he does any karma.
Such a person's sins are all destroyed in toto. Layam means an object
becomes its initial stage. Pralayam means all the created objects attain their
initial stage. So the papa also reach their final stage
means they are completely nullified. Here we should note that the karma or
action is not nullified, but the papa which are incurred while doing any action
get nullified.

To achieve this we should not aspire for inferior rewards, but do all with
dedication to the Lord. Atman is different from the body it is residing and so the
karmas the body performs do not attach to the atman.
This basic knowledge should be the undercurrent in every action of ours and
then no sins can be incurred. We have to analyze our actions dispassionately and
we can find the root and avoid conflicts.
If others accuse us, instead of getting angry and thinking that the other
person was responsible, we should realize that our papa was responsible for that
conflict. Conflicts happen because something
happens against our expectations.

By ones mind being entirely engrossed in atma tattva or soul realisation the
attachment to worldly things has naturally been withdrawn. So automatically
conceptions of ownership proprietorship are abandoned
and realising the reality of the Supreme Being and the importance of
propitiation to Him one lives their life in such a way that every action they
perform is a yagna or worship and offering to the Supreme Lord
Krishna. All past accumulated reactions resulting from previous actions which
bind one so terribly to the material existence are completely evaporated without
any residue. The spiritual intelligence of performing
all actions in the perspective of the atma or soul rather than from the
perspective of being immersed within the sense gardens of material nature has
explained.

Thus, in Slokas 21, 22, 23 - Sri Krishna advises to see karma in Gyana and
gyana in Karma.The next verse reveals the even higher perspective of comprehending
that spirit behind all activities and their factors
of performance is the Supreme Spirit the Supreme Lord. All actions together
with their ancillaries, have the form of knowledge because of constant
contemplation by the aspirant on the Supreme Person who is
the Supreme Brahman, as being his soul.

4.24
brahmaarpanam brahma havir brahma-aagnau brahmana hutam
brahmaiva tena gantavyam brahma-karma-samadhina
"A person who sees Brahman in all activities of a yajna, views Brahman and Karma
as same and gets atman darshan."

The one who sees Brahmam in all one�s actions will reach Brahman. Sriman
Narayana is the Brahman and He is the inner significance in all karma. Yajna is
perfect when its five constituents, namely arpanam
(the instrument for offering), havih (the ingredients), agni (the fire), hota
(the doer) and phala (the fruit), are the resting place of brahma, that is, when
they are meant for the revelation of brahma. A person's activity
is known as brahma-yajna when he seeks revelation of brahma in his karma with
concentrated meditation. The instruments of offering, the ingredients, the fire,
the doer (that is, his own existence) and the fruits
are all brahma. Thus their ultimate destination is also brahma."

*Brahma karma samadhi = viewing Brahman and karma as same.

Our daily routines like eating, sleeping, etc., are all viewed as Brahman.
Advantage of this is we will not do bad things. We will not be greedy to grab
others� properties. We will never do cheating or scheme to
create problems for others. Then,
*brahmaiva tena gantavyam = he will attain atman sakshatkaram. Here Brahman
means atman.
*Brahmana = by the jeevatman.
In homam or yagna, we would have noticed a person sitting in front of the
sacrificial fire. He is karta. He holds wooden or metallic ladles. With these he
would scoop ghee or cooked rice or curd and offer
in the fire.
*hutam = his offering. The offered materials such as ghee are called havis and
the process of offering is called ahuti.
*Brahm-arpanam = the ladles etc used to offer havis is considered as Brahman,
*brahma havir = the havis is considered as Brahman,
*brahm-agnau = the fire is considered as Brahman,
*brahmana = the karta is considered as Brahman,
*hutam = ahuti is done or offered.
So Brahman [ karta] offers Brahman [havis] with Brahman [ ladle] into
Brahman [fire]. He, who sees Brahman in all, views Brahman and karma as same and
gets atman sakshatkaram. When one eats food,
the hand that feeds, the mouth and the person doing are all considered as
Brahman and the entire process is for the happiness of the Brahman. He gets atman
sakshatkaram. .

Work in the form of yajna gives rise to knowledge. In the next slokas, Lord
Krishna explains various types of yajna. In this sloka he explains the
fundamental principle behind them. Material actions are compulsory
for the jiva bound to material consciousness. In such mundane activities, the
faithful discharge of prescribed duties in which one can deliberate on cit-tattva
(the conscious reality) is called yajna. Yajna is perfect
when its five constituents, namely arpanam (the instrument for offering), havih
(the ingredients), agni (the fire), hota (the doer) and phala (the fruit), are the
resting place of brahma, that is, when they are meant for
the revelation of brahma. A person.s activity is known as brahma-yajna when he
seeks revelation of brahma in his karma with concentrated meditation. The
instruments of offering, the ingredients, the fire, the doer
(that is, his own existence) and the fruits are all brahma. Thus their ultimate
destination is also brahma."

It is to be remembered that in Ramanuja's system 'Brahman' in the primary sense

is the 'Whole' with the Supreme Being as the Soul and Atmans and Matter (Prakrti)
as His body in inseparable union with the
Whole. So the word 'Brahman' can, according to the needs of each context, be
used to indicate the Supreme Being, the Atman, or Prakrti; In verse 24 it has been
used in all these senses.

The expression 'Brahman is the instrument to offer with' (BrahmaArpanam) is

adjectival to 'the oblation'. That by which an offering is given, such as a ladle,
is an Arpana. It is called Brahman because it is an effect
of Brahman, Brahman being the material cause of the universe. 'Brahmaarpanam'
is the oblation, of which the instrument is Brahman. The oblation, just like the
instrument with which it is offered, is also Brahman.
It is offered by the agent Brahman into the fire of Brahman. He is the Brahma-
karma-samadhi who contemplates thus on all acts as filled with the Supreme Brahman
or as having the Supreme Brahman as the
Self. He who contemplates on Brahman as the Soul of all actions, reaches
Brahman alone, as his own self has the Supreme Brahman as Its Self. The meaning is
that the individual self --- which is Brahman
because of Its having Brahman as Its Self (Sareera-Atama-Bhava) --- has to
realise Its own real nature. All actions performed by an aspirant for release have
the form of knowledge because of their association
with the contemplation of the Supreme Brahman as their self. They are a direct
means for the vision of the self without the meditation of Jnana Yoga.

Additional notes:
A conditioned soul, entangled in material contamination, is sure to act in the
material atmosphere, and yet he has to get out of such an environment. The process
by which the conditioned soul can get out of the
material atmosphere is Kr?s?n?a consciousness. For example, a patient who is
suffering from a disorder of the bowels due to overindulgence in milk products is
cured by another milk product, namely curds. The
materially absorbed conditioned soul can be cured by Kr?s?n?a consciousness as
set forth here in the Gita. This process is generally known as yaj�a, or
activities (sacrifices) simply meant for the satisfaction of
Vis?n?u, or Kr?s?n?a. The more the activities of the material world are
performed in Kr?s?n?a consciousness, or for Vis?n?u only, the more the atmosphere
becomes spiritualized by complete absorption.
The word brahma (Brahman) means "spiritual." The Lord is spiritual, and the
rays of His transcendental body are called brahmajyoti, His spiritual effulgence.
Everything that exists is situated in that brahmajyoti,
but when the jyoti is covered by illusion (maya) or sense gratification, it is
called material. This material veil can be removed at once by Kr?s?n?a
consciousness; thus the offering for the sake of Kr?s?n?a
consciousness, the consuming agent of such an offering or contribution, the
process of consumption, the contributor, and the result are � all combined
together � Brahman, or the Absolute Truth. The Absolute
Truth covered by maya is called matter. Matter dovetailed for the cause of the
Absolute Truth regains its spiritual quality. Kr?s?n?a consciousness is the
process of converting the illusory consciousness into
Brahman, or the Supreme. When the mind is fully absorbed in Kr?s?n?a
consciousness, it is said to be in samadhi, or trance. Anything done in such
transcendental consciousness is called yaj�a, or sacrifice
for the Absolute. In that condition of spiritual consciousness, the
contributor, the contribution, the consumption, the performer or leader of the
performance, and the result or ultimate gain � everything � becomes
one in the Absolute, the Supreme Brahman. That is the method of Kr?s?n?a
consciousness.

Thus, Sri Krsna, after explaining how Karma takes the form of knowledge, now
speaks of the various kinds of Karma Yoga in the next slokas.

4.25
daivam evaa-apare yajnam yoginah paryupasate
brahmaagnav apare yajnam yajnen-aivo-upa-juhvati

"Some yogis enthusiastically worship God by offering different poojas , and some
others offer havis in the fire of the Supreme Brahman."

From slokas 25-29, Lord specifies various types of Karma Yoga. We can choose
what fits us. The goal of all this is the same - Atma Saakshatkaaram. Here two
types of Karma yogis are described.
First line details the first type; Second Line details the second type.

*Apare = some other,

*yoginah = [karma] yogis,
*daivam = performing poojas to God, [ Note: Although the word daivam may
refer to the demigods; it can also refer exclusively to the resplendent Supreme
Lord who verily is the ultimate goal of all yagnas by
those exclusively devoted to Him. Thus the propitiation of the Supreme Lord
is the distinctive superior attribute of performance of action. ]
*yagnam- pary-upasathe = enthusiastically do. Here yajna means pooja. This is
the first category.

*Apare = yet other karma yogis,

*brahmgnau = in the fire of bramham,
*yagnam = havis or the materials to be offered ,
*yajnena = using ladles etc.,
*juhvati = perform yagna. This is the second category.

In the first category, some Karma yogis perform pooja with enthusiasm.
Performing pooja has been the tradition in Hindu families since long. Poojas are
nine according to Prahlada, when he was questioned by
his father as to what he learnt in the school. Those are:
-Shravanam [listening to God�s glories],
-Keerthanam [singing in praise of the Lord],
-Vishnoh: smaranam [meditating on Lord Vishnu],
-Pada sevanam [serving at His feet],
-Archanam [uttering His names and offering fresh flowers],
-Vandanam [falling at His feet],
-Dasyam [considering as His servant and serving],
-Sakhyam [to be friendly with God] and
-Atma nivedanam [we should realize our atman is His and so surrender to God].

Hiranyakasipu got angry and questioned his son as to who was behind teaching
these, and the son replied, � He is the same who makes you to utter these words�.
He says Sri Narayana is the only
shastha [Leader] for all. Sri Krishna tells this only here. The pooja rules are
as simple as one would get ready daily. Poojas can be performed to salagrama or
pictures or idols. The actual method has to be
learnt from elders in the family or from an Acharya, but certain basic things
will be mentioned here. Pooja has to be performed daily, but as an exception, we
can skip due to unavoidable reasons. He is to be
woken up in the morning, chanting suprabhatam. By opening the box or small
mantap in which the salagrama or idol is kept, we have to gently clap the hands
thrice. We may sing angan ma gyalatharasar of
Thiruppavai here. Then we have to pray that though we are unqualified to perform
pooja, He should with grace accept our pooja. We have to then act as if brushing
His teeth, cleaning His tongue and bathe Him.
In Vallabhacharya sampradaya, they take several hours to do all these services
to the Lord and fondly address Him as Thakurji. All these are done till he is made
to sleep. He should be decorated with good dress
and ornaments. We can then sing all sthothras and pasurams. Then we have to
offer the food cooked. After resting Him on His bed we have to pray to forgive for
all the deficiencies in the
pooja [sloka: upacharapathe sena krtaan agaraharmaya, Apachaarani maam sarvaan
kshamasva purushotama ]. After this only we can take the offered food for our use.
This way daily pooja has to be performed.

In the second category, the karta offers ghee, milk, etc., using ladles in the
sacred fire(homam) , which is performing yagnam. Here a word of caution. Only
yagnas performed by those who have learnt the Vedas
thoroughly and conversant with the rules, are in this category

Additional Notes:
Factually sacrifice means to satisfy the Supreme Lord, Vis?n?u, who is also
known as Yaj�a. All the different varieties of sacrifice can be placed within two
primary divisions: namely, sacrifice of worldly possessions
and sacrifice in pursuit of transcendental knowledge. Those who are in Kr?s?n?a
consciousness sacrifice all material possessions for the satisfaction of the
Supreme Lord, while others, who want some temporary
material happiness, sacrifice their material possessions to satisfy demigods
such as Indra, the sun-god, etc. And others, who are impersonalists, sacrifice
their identity by merging into the existence of impersonal
Brahman. The demigods are powerful living entities appointed by the Supreme
Lord for the maintenance and supervision of all material functions like the
heating, watering and lighting of the universe. Those who
are interested in material benefits worship the demigods by various sacrifices
according to the Vedic rituals. They are called bahv-isvara-vadi, or believers in
many gods. But others, who worship the impersonal
feature of the Absolute Truth and regard the forms of the demigods as
temporary, sacrifice their individual selves in the supreme fire and thus end
their individual existences by merging into the existence of the
Supreme. Such impersonalists sacrifice their time in philosophical speculation
to understand the transcendental nature of the Supreme. In other words, the
fruitive workers sacrifice their material possessions for
material enjoyment, whereas the impersonalist sacrifices his material
designations with a view to merging into the existence of the Supreme. For the
impersonalist, the fire altar of sacrifice is the Supreme
Brahman, and the offering is the self being consumed by the fire of Brahman.
The Kr?s?n?a conscious person, like Arjuna, however, sacrifices everything for the
satisfaction of Kr?s?n?a, and thus all his material
possessions as well as his own self � everything � is sacrificed for Kr?s?n?a.
Thus, he is the first-class yogi; but he does not lose his individual existence.

4.26
srotradin indriyan(y) anye samyam-aagnisu juhvati
shabdaadin visayaan anye indriya-agnisu juhvati

"Some [karma yogis] offer the organs of perception like the ear as oblation in the
fires called restraint (control of senses), while others offer the objects of the
senses like the sound in the fire called senses."

In the 21st, 22nd and 23rd slokas, Sri Krishna advised Arjuna to view Karma as
Gyana and vice versa. In the 24th sloka he said that a Karma yogi views all the
havis, the agni, himself and the ladles used, as
Brahman. From 25th to 29th slokas, he describes various types and one could
choose anyone. In the 25th sloka, two types were described: one performing pooja
to God's diety and the other performing homam
or yagna using sacred fire. Here we should not think that the first type is
superior to others. All are equal and yield the same result. Now in the 26th sloka
and in the first half of 27th sloka, he describes three types
of Karma yogis.

The third type of Karma Yogis endeavour towards the restraint of the senses like
ear and the rest, i.e., keep themselves away from the objects pleasing to the
senses. They keep all their senses away from sense
objects and offer the senses into the fire of self-discipline.
The four type of Karma Yogi endeavour to prevent the attachment of the senses to
sound and other objects of the senses, i.e., they abstain from the sense objects
even when they are allowed to be near, by the
discriminative process of belittling their value and enjoyable nature.

Here also a type of yagna is mentioned, but there is no fire or actual havis to
be offered. We are to imagine certain things here.

*Srotradini-indriyany = sensual organs like ears,

*anye = another type of Karma yogi,
*juhvati = offers into,
*samyam = control of senses, agnisu = fires like.
There is no actual fire but we have to imagine control of sensual organs as
the fire. In an yagna, havis are offered into the fire. Here, this Karma yogi
offers, the sensual organs into this imaginary fire of control
of senses. This way his senses do not drift. Here plural of fire is used in
the word Agnisu. Because each sensual organ requires separate sense control and so
we can imagine five 'fires' for the five senses.
In the next type we have to imagine the sense organs as agni or fire.
*Shabdadin vishayan = sensual experience like listening are, [ Shabdham,
Sparsam, Rasam, Roopam, Gandham ]
*juhvati = offered into, indriyagnisu= the sense organs [fires],
*anya = by yet another type of Karma yogi.
All the sensual experience like listening, tasting, etc., are offered into
their respective organs. This means those organs destroy those experiences like
fire destroys the havis offered. There is a shastra which
states that of all the things to be controlled the prime is control of sense
organs. The organs are with us in our control. But the objects for these senses
are outside us and they are not in our control. In the
second type, therefore, the Karma yogi avoids all those outside him which
could cause sensual attractions in him. If we know a place for gambling, we avoid
that and this is the second type mentioned in this
sloka. In the first type, since this Karma yogi has already got control of
senses, these external objects do not disturb him. This way Sri Krishna mentions
the 3rd and 4th types of Karma yogi.

Additional notes:
Lord Krishna continues stating that others like the Brahmacaris or those
practising celibacy offer each particular sense as a sacrifice in the fire of
self-discipline and restraining the senses lead a life of self
control. The householders offer the sense objects themselves into the
senses and while enjoying sense objects remain unattached. They offer the sense
objects as oblations into their senses which they
envision to be the fire.
The members of the four divisions of human life, namely the brahmacari, the
grhastha, the vanaprastha and the sannyasi, are all meant to become perfect yogis
or transcendentalists. Since human life is not
meant for our enjoying sense gratification like the animals, the four
orders of human life are so arranged that one may become perfect in spiritual
life. The brahmacaris, or students under the care of a bona fide
spiritual master, control the mind by abstaining from sense gratification. A
brahmacari hears only words concerning Krsna consciousness; hearing is the basic
principle for understanding, and therefore the
pure brahmacari engages fully in harer namanukirtanam � chanting and
hearing the glories of the Lord. He restrains himself from the vibrations of
material sounds, and his hearing is engaged in the
transcendental sound vibration of Hare Krsna, Hare Krsna. Similarly, the
householders, who have some license for sense gratification, perform such acts
with great restraint. Sex life, intoxication and
meat-eating are general tendencies of human society, but a regulated
householder does not indulge in unrestricted sex life and other sense
gratification. Marriage on the principles of religious life is therefore
current in all civilized human society because that is the way for
restricted sex life. This restricted, unattached sex life is also a kind of yaj�a
because the restricted householder sacrifices his general tendency
toward sense gratification for higher, transcendental life.

4.27
sarvaani-indriya-karmani praana-karmaani capare
atma-samyama-yoga-agnau juhvati jnaana-dipite

"Others, offer as oblation the functions of the senses and the activity of the
vital breaths into the fire of the Yoga of restraint of the mind kindled by
knowledge. "

Others offer all the functions of the senses and all the functions of the prana
or life breath along with the vital energy of the body in the fire of the purified
soul ignited by knowledge. By this Lord Krishna means that
such persons direct their efforts in disciplining the mind to refrain from its
pursuit of sensual activities.

As told earlier, 26th and 27th slokas describe the activities of three types of
Karma yogi. In the 26th sloka we saw a person offering the sensual experiences
such as listening, into the fire of organs
and destroys the desire for such experiences, like offering havis materials into
sacrificial fire. In the same sloka we saw another type of person, who despite the
objects for sensual experience available,
has already offered the sensual organs into the fire of sensual organs
control(restraint) and so is immune to any desire for those objects. In this sloka
we see the next type of Karma Yogi.

*Atma samyama = control of mind is the action of one more type of,
*yoga = Karma yogi. Samyama consists of concentration, meditation, and Self-
absorption.
Earlier we saw a type where the objects of desire are avoided and thus
control is effected. Another type was the control of organs themselves so that the
desire for those organs are avoided. Here the mind
which is superior to the sense organs , is controlled. This action of mind
control is that of yet another type of Karma yogi. Certain people do not want to
be in usual places so as to avoid all sorts of distractions.
In this place, we saw a person, carrying a belt on the waist as tree climbers
would wear and he has vowed to carry this for 18 years. He never removes it and
with that only all his daily activities are done. So
 each person chooses a method to voluntarily undergo some physical hardship and
control. Here, the person described controls the mind. Controlling the organs is
hard. Controlling the external objects of desire
is harder. Here, the control of mind is described which is much harder. Here
mind control is personified as the sacrificial fire. How to ignite this fire?
Gyana is the entity to ignite.

*Sarvani = all, indriyani = sense organs,

*karmani = activities,
*prana = our body has five types of air circulation - prana, apana, vyana,udana
and samana - and are to function properly for the upkeep of our body system. One
could live without the organs, but if prana air is
removed, one dies. So these air circulations are essential. Prana air is
inhaled and exhaled out of nostrils.
*Prana karmani capare = the functions of prana and other air circulations.
*Agnau = in the fire [ of mind control i.e atma-samyama],
*juhvati = offers [ the organs functions and prana and other air circulation
functions ] as ahuti.
*Jnaana-Dipite = Igniting the mind control by Gnaana. (the Havis needs
something to be lighted. In this case the Havis of mind-control is ignite by
Atma-Jnaanam).
Thus, by igniting with Gyana, the mind control fire is made and in this the
Karma yogi offers as havis all the activities of the organs and the functioning of
prana and other air circulation in the body.
Gyana deepa means the knowledget hat atman and body are different, that atman
is superior to body, that atman is an embodiment of Gyana, that atman is
indestructible,that atman should be freed from the
miseries of samsara, that atman sakshatkaram should be realized and that many
noble things have to be done to the society and country. This thinking makes one
to control mind. The small fire spark of atman
gyana will manifest as the big flame of mind control in the sacrificial fire.
We can avoid undesirable objects of desire to some extent but not always and at
all times. Organ control would be better. But mind control
would be far better. We have experienced that sometimes, even when we are
looking at an object, our mind might not be involved. Then that object never
affects us. Therefore this type of control some Karma
yogi practice.

Additional Notes:
The yoga system conceived by Pata�jali is referred to herein. In the Yoga-
sutra of Patanjali, the soul is called pratyag-atma and parag-atma. As long as the
soul is attached to sense enjoyment it is called
parag-atma, but as soon as the same soul becomes detached from such sense
enjoyment it is called pratyag-atma. The soul is subjected to the functions of ten
kinds of air at work within the body, and this is
perceived through the breathing system. The Pata�jali system of yoga
instructs one on how to control the functions of the body's air in a technical
manner so that ultimately all the functions of the air within
become favorable for purifying the soul of material attachment. According
to this yoga system, pratyag-atma is the ultimate goal. This pratyag-atma is
withdrawn from activities in matter. The senses interact
with the sense objects, like the ear for hearing, eyes for seeing, nose for
smelling, tongue for tasting, hand for touching, and all of them are thus engaged
in activities outside the self. They are called the functions
of the prana-vayu. The apana-vayu goes downwards, vyana-vayu acts to shrink
and expand, samana-vayu adjusts equilibrium, udana-vayu goes upwards � and when
one is enlightened, one engages all these
in searching for self-realization.
 The ten types of life airs and their actions are as follows:
NAME : ACTION
prana : incoming (Principal breath)
apana : outgoing (excretory breath)
samana : to adjust the equilibrium of all objects eaten or drunk
(Digestive)
udana : to take up (Respiratory)
vyana : to move everywhere (Circulatory)
naga : to belch
kurma : to open the eyes
krikara : to cough
devadatta : to yawn
dhananjaya : to remain in the body even after death.

4.28
dravya-yajnas tapo-yajnaha: yoga-yajnas tathapare
svaadhyaya-jnana-yajnas ca yatayah-samsita-vratah

"Resolving to complete the efforts, some become enlightened by sacrificing their

possessions, some others by performing severe austerities, some by pilgrimage to
sacred places, some by studying the Vedas
and some others to advance in knowledge."

In each of the 25th and 26th slokas, Sri Krishna listed two types of Karma yogi
and in the 27th sloka one more was listed. Thus so far five types have been
described. In the 28th sloka He describes five more
types of Karma yogis:

*Yataya = with good efforts, yatayah means diligent and refers to yatis or
renunciates who assiduously persevere to accomplish all that they vow to
spiritually undertake.
*samsita vrata = resolved to complete the tasks undertaken without interruption.
The compound word samsita-vratah means they who have firm resolve and fixed
determination and refers to the yatis.
This adjective is common to the five types of karma Yogis, being described in
this sloka. All these are resolved to complete their tasks without interruption.

1)Dravya yajna = performing oblations with materials. That is performing yagna or

pooja or donating to needy persons, all these are done by this type of person.
This requires lots of materials to be offered.
But these materials are earned in an honest way. Materials earned by dishonest
means cannot be donated or offered and they will never erase the sins committed by
wrong means. So says shastras.
In fact, noble persons will not accept materials earned dishonestly. We have
seen sacred materials are offered in the holy fire in yagnas. Costly silk sarees
and dhoties are sometimes offered into the fire
and these are reduced to ashes. Many may think that this is waste when lots of
persons do not have dress to wear and food to eat. Yes, it is true that there are
many deprived in our society, but this does
not mean this activity is forbidden. These are having results but this does
not mean we drop into the fire all sorts of things. At the same time we have to
ponder over the crores of rupees being spent on
crackers every Deepavali festival. This way of spending is not prescribed in
our shastras. People do it for sheer enjoyment. None questions this. Whereas the
offerings in yagna are all prescribed and are
done chanting the relevant mantras. Yagnas bring prosperity. Even in a
marriage, we print costly invitation cards and feed thousands of our friends and
relatives. They are not needy ones and we drive out
the beggars outside who need food for survival. All these are done to satisfy
our ego. Donations are to be done to the needy only. This would please God also.

2)Tapo yajna = voluntarily taking body sufferings/austerities and meditating.

Meditating inside water or on mountain cliffs, not caring for weather conditions,
etc. Such persons could be spotted in
Himalayas even now.
3)Yoga yajna = [the third type is] persons who undertake pilgrimage[yaatra].
Yogam here implies "Maargam".
Here the term Yoga means pilgrimages to sacred sancturaries and holy places
as the context relates to aspects of Karma Yoga. Bathing in sacred rivers like
Ganges or Kaveri, visiting sacred places
like the 108 Divya desam, etc. This type of travel broadens one's mind and
makes one to understand others, apart from devotion to God and temporary freedom
from one's own place.
4)Svaadhyaya yajna = learning vedas thoroughly and practicing it all times. Veda
Paarayanam.
5)Gyana yajna = [this is the fifth type described in this sloka] understanding
the true meanings of Vedas and other mantras and living accordingly.

Thus five types of Karma yogis are listed here and all of them are determined
to go ahead with their efforts and complete them. They are all devoted to the
practice of self-control and of strict vows, i.e., they
are men to steady resolution. We have thus seen ten types of Karma yogis
listed by Sri Krishna.

Additional notes:
These sacrifices may be fitted into various divisions. There are persons who
are sacrificing their possessions in the form of various kinds of charities. In
India, the rich mercantile community or princely orders
open various kinds of charitable institutions like dharma-sala, anna-ks?etra,
atithi-sala, anathalaya and vidya-pit?ha. In other countries, too, there are many
hospitals, old age homes and similar charitable
foundations meant for distributing food, education and medical treatment free
to the poor. All these charitable activities are called dravyamaya-yaj�a. There
are others who, for higher elevation in life or for
promotion to higher planets within the universe, voluntarily accept many
kinds of austerities such as candrayan?a and caturmasya. These processes entail
severe vows for conducting life under certain rigid rules.
For example, under the caturmasya vow the candidate does not shave for four
months during the year (July to October), he does not eat certain foods, does not
eat twice in a day or does not leave home. Such
sacrifice of the comforts of life is called tapomaya-yaj�a. There are still
others who engage themselves in different kinds of mystic yogas like the Pata�jali
system (for merging into the existence of the Absolute),
or hat?ha-yoga or as?t?anga-yoga (for particular perfections). And some
travel to all the sanctified places of pilgrimage. All these practices are called
yoga-yaj�a, sacrifice for a certain type of perfection in the
material world. There are others who engage themselves in the studies of
different Vedic literatures, specifically the Upanis?ads and Vedanta-sutras, or
the Sankhya philosophy. All of these are called
svadhyaya-yaj�a. or engagement in the sacrifice of studies. All these yogis
are faithfully engaged in different types of sacrifice

4.29-4.30
apane juhvati praanam praane �paanam tatha-apare
pranapana-gati ruddhva praanayama-parayanah:
apare niyata-aharah: praanan pranesu juhvati

"Some Karma Yogis with subdued food habits are devoted to the control of breath"

Now we will see three more Karma yogis described in the 29th sloka and in the
first half of 30th sloka. All the three described practice pranayamam or breathing
excercise.

Other Karma Yogins are devoted to the practice of breath control. They are of
three types because of the differences in inhalation, exhalation and stoppage of
breath. Puraka (inhalation) is that in which the inward
breath is sacrificed in the outward breath. Recaka (exhalation) is that when the
outward breath is sacrificed in the inward breath. Kumbhaka (stoppage of breath)
is that when the flow of both inward and outward
breaths is stopped. The clause, restricting of diet, applies to all the three
types of persons devoted to the control of breath.

*apane praanam juhvati = prana is offered into apana vaayu. [poorakam]

Pranayamam consists of three stages : poorakam, rechakam and kumbhakam.
Poorakam is deep inhaling through one nostril with the other nostril blocked by
our hand. Releasing the breathed air through
a nostril is rechakam. Retention of the inhaled air is kumbhakam. The prana
air in our body raises from stomach to the wind pipe. During poorakam, the inhaled
air enters the wind pipe from the nostrils and
pushes down the raising prana air. Apana air goes down from our stomach to
anus. We have to now imagine the apana air as the agni or sacred fire and in this
the prana air, which is pushed down by the
poorakam proces in pranayamam, is offered as havis, like in a yagna. This is
described by the words apane pranam juhvati = prana is offered into apana. This is
pooraka action.

*prane apanam = Apana is offered into prana vaayu. [Rechakam]

Now, during rechakam, the exhaling forces air to go upwards from stomach to
the nostrils via the wind pipe. This changes the direction of apana air from going
down to raising up. Here we have to imagine
prana air as the agni and in that apana air is offered as havis. This is
mentioned in the words prane apanam = in prana apanam,

*tata = similarly, apare = by some others. Thus in rechakam stage apana is

offered into prana as havis by some Karma yogis.

*Prana apana gati = the flow of prana air and apana air, ruddhva = are
arrested, [Kumbhakam]
*praanayama parayanah = by those involved in the pranayamam excercise,
*praanan = prana and other four air[apana, vyana, samana and udhana] , pranesu =
in their respective air [ that is prana into prana, apana into apana, etc.],
juhvati = are offered as havis.
This is the kumbhakam process , when we retain the breathed air in our body.
At this time the prana air flow is stopped from going up and the apana air is
arrested from flowing down. This pranayamam is
not to be done just like that and Sri Krishna tells that
*niyata = controlled, ahara = food.
Here the necessity to maintain the food intake limit is mentioned. Dharma
shastras say that we have to consider our stomach to be of four equal parts, and
food should occupy two parts, water one part and air
the remaining one part. They follow the Vedic injunctions that the stomach
should be half filled with food, a quarter filled with water and a quarter filled
with air.This way the body is maintained properly.

Pranayamam apart from being a Karma yoga as mentioned here, could be done
for our health. It is said that a normal person inhales and
exhales 16 times a minute. Perturbed persons and sickly do these, may be 20
times. But by reducing these to say, 12 times, our health is improved. By
meditating on the Lord, pranayamam can be a karma
yoga and control our mind.

Additional Notes:

Ashtanga-yoga (the eightfold path of yoga) is being explained in more detail.

Yogis sacrifice prana into apana through puraka (inhalation). In other words, at
the time of puraka, they combine the prana and apana.
Similarly, while exhaling (recaka), they offer apana into prana and at the
time of kumbhaka (holding the breath), they stop the movements of both prana and
apana.

The word pranayama has two components. Prana means a special type of air
,life force, or vital energy, particularly, the breath, and ayama means expansion
, to lengthen or extend. Here, expansion means to
control the prana from the tip of the toenails to the hair on top of the
head. It is often translated as control of the life force. In Garuda Purana it is
said: pranayamo maruj-jayah. "To control the prana air is called
pranayama." Therefore, pranayama means expanding prana for the purpose of
controlling the activities of the senses. Similarly, Shrimad-Bhagavatam (11.15.1)
explains, "When a person controls his senses
and his breathing process, and fully absorbs his mind in Me, all the siddhis
naturally come under his control."

The smriti-shastra describes yajna such as dravya-yajna, tapo-yajna, yoga-

yajna and svadhyaya-jnana-yajna, while the tantra-shastra describes hatha-yoga and
various other types of vows for controlling the
senses. However, the best type of yajna in this Kali-yuga, when people have
short life spans and very little intelligence, is the natural and easily-perfected
sankirtana-yajna. Not only every human but every living
entity has the right to perform sankirtana-yajna:
"harer nama, harer nama, harer namaiva kevalam kalau nasty eva, nasty eva,
nasty eva, gatir anyatha - Brihad-Naradiya Purana"

This is also explained in Shrimad-Bhagavatam (11.5.32):

krishna-varnam tvishakrishnam / sangopangastra-parshadam , yajnaih

sankirtana-prayair / yajanti hi su-medhasah
By performing the sankirtana-yajna, intelligent persons worship that
Personality in whose mouth the two syllables 'Kri' and 'shna' are dancing, whose
bodily colour is like brilliant gold, and who is surrounded by
his associates, servitors, weapons and confidential companions.

4.30-4.31
sarve �py ete yajna-vidah: yajna-ksapita-kalmasah:
yajna-sista-amrita-bhujah: yaanti brahma sanatanam

Now we will see the second half of sloka 30 and the first half of sloka 31

"All these performers who know the meaning of sacrifice (yagna) become cleansed of
sinful reactions by not discarding their daily and occasional duties, and tasted
the nectar of the results of Karma yoga, they
advance toward the atman sakshatkaram."

*Sanatanam = eternal, very ancient,

*brahma = atman, yanti = they attain.
That is atman sakshatkaram. Who attains atma sakshaatkaram? The ones
described so ar.
*Sarvepy ete = all the thirteen types of Karma yogis described so far, [ we can
consider 13 or 14]
*yajna = the duties one is expected to do daily and on special occasions,
[Nitya and Naimittika Karmas]
*vida = performed properly.

We can note that Sri Krishna is making no difference in the various types of
Karma yogis He had described and all of them [Sarve epy ete] without exception
get the same result. We have seen thirteen types of
Karma yogis:

* Worshiping dieties of the Lord by pooja [25th sloka]

* Offering ahuti in the agni imagined to be brahman[25th sloka]
* Sense objects(shabdham, sparsam, rasam, roopam, gandham) offered as ahuti in
the sense organs [26th sloka]
* Sense organs offered as ahuti in organ control [26th sloka]
* Activities of organs and the five air [prana] offered as ahuti in mind
control ignited by gyana [27th sloka] {Atma Samyama Yog-Agnau Juhvati Gnaana
Dipite}
* Donating honestly earned materials [28th sloka] [Dravya Yagnah]
* Volunteering body sufferings to meditate [28th sloka] [ Tapoh Yagnah]
* Pilgrimage to sacred places and rivers [28th sloka] [ Yoga Yagnah]
* Chanting Vedas repeatedly [28th sloka] [ Svaadhyaya Yagnah]
* Reflecting on the meanings of Vedas [28th sloka] [Gnaana Yagnah]
* Offering prana in apana during poorakam [ 29th and 30th slokas]
[Pooravaka Kriya - Pranayamah Parayanah]
* Offering apana in prana during rechakam [29th and 30th slokas]
[Pooravaka Kriya - Rechakam Parayanah]
* Offering all the five air in respective air during kumbhakam [ 29th and 30th
slokas] [Kumbhaka Kriya - Pranayamah Parayanah]

All these people (sarvep ete) have certain common qualities (Yagnah Vida)
while they practice different types of Karma yoga - that is, Satyma Chara,
Dharmam Vada - Speak truth, follow dharma,
not greedy after others' properties, fostering good qualities, etc. In addition
they are expected to perform their daily and occasional duties (Nitya and
Naimitika Karma).
--Nitya Karma - Karmas required to be done daily.These will vary
according to one's varna and ashram. e.g Sandhya Vandanam.
--Naimitika Karma - Karmas done on special occasionas. These will vary
according to one's varna and ashram E.g. Tarpanam, Gaya Shradam etc. For example,
one is expected to perform annual rites
for the deceased parents.
Without doing these basic Karmas (Nitya, Naimitika), indulging in Karma yoga
will not yield results. Even if one does advanced studies, one can not forget the
basics like arithmetic. A famous wrestler also
needs to do certain daily practices to keep the body in proper condition. Same
with any sportsmen. Similarly, we can't leave these basic karmas. This is what he
indicates by saying yajna vida.
 *Yajna = the karma he does, kalmasha = blemishes, ksapita = get nullified.
Thus the performance of daily and occasional duties (nitya, Naimitikka
karmas), wipe out the accrued sins.

*Yajna = the performed karma,

*sista = remaining, amrita = elixir, bhuja = by eating and consuming.
For example, he does pooja and after offering the food to God, he eats the
food. Similarly, after performing yagna, he uses the remaining prasad. After
donating the honestly earned wealth,
he uses the remaining for his requirements. So, by doing a lofty deed, the
person uses the remaining for personal needs. This way he removes selfishness and
lives for the society. Such persons
attain the very ancient status of atman or see the atman. So, by not
discarding one's daily and occasional duties, by eliminating sins accrued and by
contentment with the residual of the lofty Karma yoga
practiced, the persons actually consume the elixir of life and have the
ancient atman sakshatkaram.

*yaanti brahma sanatanam - These karma yogis described so far, achieve i.e
reach (Yaanti), brahmam(Atma), Sanatanam(eternal). 'Go to Brahman' here means
realise the self which has Brahman for Its soul.

Additional Notes:
From the foregoing explanation of different types of sacrifice (namely
sacrifice of one's possessions, study of the Vedas or philosophical doctrines, and
performance of the yoga system), it is found that the
common aim of all is to control the senses. Sense gratification is the root
cause of material existence; therefore, unless and until one is situated on a
platform apart from sense gratification, there is no chance
of being elevated to the eternal platform of full knowledge, full bliss and
full life. This platform is in the eternal atmosphere, or Brahman atmosphere. All
the above-mentioned sacrifices help one to become
cleansed of the sinful reactions of material existence. By this advancement in
life, one not only becomes happy and opulent in this life, but also, at the end,
he enters into the eternal kingdom of God, either
merging into the impersonal Brahman or associating with the Supreme
Personality of Godhead, Krsna.

4.31
[yajna-sista-amrita-bhujah: yaanti brahma sanatanam]
nayam loko �sty a-yajnasya kuto �nyah kuru-sattama

"O best of the Kuru dynasty, without performing yagna, None can live happily on
this planet or in this life: what then of the next?"

Now we will see the second half of 31st sloka. Earlier we saw the second half of
30th sloka and the first half of 31st sloka. There he told that he who selects one
of the many Karma yoga listed and practices it sincerely, and part takes the
remnants of those offered to the Lord, gets his sins dissolved and is able to
realize the very ancient atman. Now the second half of the 31st sloka:

*Ayam loko = this world,

*na asty = is not for him, [ Ayam Loka Na-Asti - Deprived of this world i.e
the benefits of Dharma, Artha, Kaama in this world ]
*anya = the other world, kuta = where is going to be for him? [ Kuta anya? -
and neither will you get the other world, i.e Moksham ]
*kuru sattama = noble one of Kuru dynasty.
Arjuna queries as to who will not have this and the other world?
 *A-yajnasya = [this is the most important word in the sloka] the one who does not
perform yagna.
That is the one who does not perform the duties expected of him, he can not
get this world. When this world is not there for him, the question of getting the
other world, does not arise. Ayajnasya does
NOT mean the one who does not do one of the thirteen Karma yoga listed.
Everyone is expected to do certain daily and occasional - nitya and naimittika
karma. Ordinary dharma like speaking truth, not stealing ,
nor aspiring for others' property, etc. are to be practiced. Additionally,
depending on his varnam and ashram, he has to perform certain rituals. By
following these he is said to have performed yagna. We need
not imagine the yagna mentioned here as the one done with sacred fire and in
front of an assembly of great scholars chanting mantras. In our daily life we
commit unknowingly so many sins like killing insects
and small creatures, while using stove [ even if it is gas/ electric],
grinder [ even if it is mixie or wet grinders], pounders, sweeping and cooking.
Unless these sins are washed off, mere pilgrimage or donations
will not get us Moksham. To wash off these sins it is necessary, one
practices the daily rituals [ pancha maha yagnam] prescribed. We have to look
after our guests, feeed the animals, chant the Vedas to
the extent possible, not failing to do the daily and occasional rituals, etc.
Failing to do these will deprive him of this and the other worlds. That is the
benefits of dharma, artha and kama [ righteousness, property
and desire] will not accrue in this world. So, Moksham also will not be
attained by him. So basic requirement is one has to perform without fail the
prescribed duties. Kuru dynasty had many noble persons who
performed their duties and so Arjuna should not think of abandoning fight
which is a Kshatriya dharma.

He 'who offers no sacrifices,' i.e., he who does not devote himself to

obligatory and occasional actions, preceded by the performance of the 'great
sacrifices' etc., will not be able to achieve human ends which
are associated with the material world and are called by the names of virtue,
wealth and worldly satisfactions. How then can the man's supreme end called
release (Moksa), which is other than these, be attained?
As Moksa, man's supreme end, has been mentioned, other objectives different
from it, are named 'this world.' That is, indeed, the material world. [Perhaps the
idea is that all types of sacrificers should perform
the Panca-Maha-Yajnas, and take the remnants of it as their daily food. Only
in this way can we give some meaning to 'ambrosial food' connected with the
performance of all the various kinds of sacrifice
mentioned in the above verses.]

4.32
evam bahu-vidha yajnah vitataa brahmano mukhe
karma-jAn viddhi tAn sarvaan evam jnatva vimoksyase

"Thus KarmaYoga, through various kinds of sacrifices, is the means for the
attainment of the Brahman. All those are based on the obligatory and occasional
rituals. Knowing thus you practice them and you will
become liberated."

*Vimoksyate = he gets released or attains Moksham. [Atma Sakshatkaram]. How he

gets this??
*Evam = like this,
*bahu vidha = many types of, yajna = yagna [ all the 13 types listed by Sri
Krishna],
 *vitata = were described,
*brahmano mukhe = as methods to attain atman sakshatkaram, [ Alternate
meaning: as stated by Vedas ?]
*tAn sarvan = all those Karma yoga,
*karma-jAn = are born from karma, [jAn is janma]
*viddhi = understand.
Sri Krishna tells that the various types of Karma yoga all originate from
karma. That is the daily and occasional duties - nitya naimittika karma- are
necessary for the Karma yoga one wants to pursue to have
atman sakshatkaram.
*Evam jnatva = understanding this way, one gets Moksham or gets released.
As an analogy, we can see how great rivers originate. Gangotri or Yamunotri are
the places where the rivers Ganges and Yamuna originate. Here the rivers look like
a very small streams. Then a number of
tributaries join and the river flows gigantically in places like Kashi or
Mathura. Finally all the rivers mingle in the ocean and disappear. We should think
atman sakshatkaram like the rivers mingling in the ocean.
The gigantic flow in the middle could be compared to the Karma yoga practiced.
But the small stream at the origin could be compared to the nitya naimittika
karma. Without this small stream, the big river can
not be formed. One may do noble donations and grant help to many. But if he is
ill treating his family members or if the wealth distributed is from ill gotten
wealth, then the dhana [ donations] will never get him
the desired result. Sri Krishna therefore advises that honest way of earning
and faithful act of the daily routines one is expected to, are essentials for any
Karma yoga listed by Him.

Thus there are many kinds of Kamra Yoga, which are spread out for the attainment
of the Brahman. That means, they lead to the realisation of the true nature of the
individual self. Know that all these are forms of
Karma Yoga, which have been previoulsy defined and diversified, as born of
actions. That means, know them as resulting from occasional and obligatory rites
performed day by day. Knowing thus, observing them
in the manner prescribed, you will be released. It has been stated that actions
have the form of knowledge because of the inclusion of knowledge in them. Now Sri
Krsna explains the predominance of the
component of knowledge in such actions which include knowledge within
themselves.

Additional notes:
In all yagnas the Supreme Lord alone is to be propitiated. This means that
every activity and all endeavours one undertakes should be in harmony with the
injunctions and ordinances of the Vedic scriptures
which are in complete and total harmony with the divine will of the Supreme
Lord. No other alternative is tenable or acceptable for a human being. Different
types of sacrifice, as discussed above, are mentioned
in the Vedas to suit the different types of worker. Because men are so deeply
absorbed in the bodily concept, these sacrifices are so arranged that one can work
either with the body, with the mind, or with the
intelligence. But all of them are recommended for ultimately bringing about
liberation from the body. This is confirmed by the Lord herewith from His own
mouth.

4.33
Sreyaan dravya-mayaad yajnat jnaana-yajnah parantapa
Sarvam karma-akhilam paartha jnaane pari-samapyate
"O chastiser of the enemy, the knowledge is better than the mere sacrifice of
material possessions. After all, O son of Pritha, all sacrifices of work culminate
in transcendental knowledge."

The meaning of this sloka has to be very carefully understood.

*Dravya mayad yajnaj = materials used or the materialistic part of the

yagna[ like preparing garlands, sandal paste, lighting lamps or drawing rangoli,
etc., are all the part with which we do some work
using various materials]. These are all in any pooja and is the karma
portion of the pooja. This part is inferior. In the same pooja,
*jnana yajna = the intellect or gyana part is, sreyan = superior.
Why this is so? We decorated the Lord with a long beautiful garland of
fresh flowers. We prepared fragrant sandal paste and smeared it all over His
image. We also prepared tasty dishes in large quantities
and offered to Him. All these are the action part of the pooja. While doing
these we should have been thinking that the Lord is our Master and we are bound to
serve Him. These offerings are going to be
distributed as prasad to many and all are going to be benefited. Good will
is being created and this would benefit us also. Without this thinking the pooja
is of no use. Large amount of prasad after offering to
the Lord if distributed to needy children, would gladden the Lord. All the
time we should be thinking that we are His servants and we are doing what He has
ordered and accordingly we are trying to help others.
This way we would get atman sakshatkaram and we will reach Moksham.
Therefore the Karma part of the Karma yoga is inferior to the Gyana part.
*Sarvam = in all respects, akhilam-karma = with all the attendant actions,
*parisamapyate = reach finally, jnane = in the true knowledge of atman.
The garland or sandal paste or the food offered, will all disappear or decay
in a few days. So all the karma or actions of the pooja disappear. But the thought
that we are serving our Lord remains for
ever and there is no end to this. That is why the gyana portion is superior
to the dravya portion of the Karma yoga. Here Arjuna is to fight with materials
like bow and arrows. After the war they are all exhausted.
But during the fight, his thinking that he is engaged in the noble task of
protecting his followers will remain for ever. Only this Kshatriya dharma will
make this as a Karma yoga. There are however some
clarifications to be explained and this will be done in the next lecture.
*parantapa = Destroyer of enemies

Karma or actions has two aspects. The action of using the paraphernalia and
ingredients to perform it is one aspect and the spiritual intelligence to perform
it properly is the second aspect. The second aspect
of spiritual knowledge is superior to the first aspect consisting of material
ingredients. All activities culmimnate in wisdom. Any action performed without
directed intelligence is meaningless. Hence all activities
should be performed with wisdom involved being that spiritual knowledge is
the goal that is desired to be reached by every means possible uatntil by constant
endeavour one attains the final attainment.
Everything is verily performance of actions but by itself it amounts to very
little. The culmination of Vedic actions is spiritual knowledge and solely in
spiritual realisation do actions find fulfilment. In the Mundaka
Upanisad it states: That acts of yagna or offerings of worship are
undoubtedly meritorious in themselves; but superior to them is spiritual knowledge
where all doubts are dispelled and the need for all actions
terminated. The point Lord Krishna is making is that all actions culminate in
knowledge.
 This sloka has to be carefully understood to avoid confusion. The confusion
could arise as there is emphasis on Gyana and one could come to the conclusion
that Sri Krishna is giving importance to Gyana yoga
over Karma yoga. He has been advocating to practice of Karma yoga right from
the 2nd Chapter. Then is there a contradiction now? No, Sri Krishna is still
recommending Karma yoga only. But within the Karma
yoga , the Gyana aspect is to be considered more important. Without this
Gyana part in the Karma yoga, the action is mechanical and so will not yield the
result. Even in our daily lives, we see a person
who is doing work with "mind component" (intellect, management etc) is paid
more than a person who is doing mere mechanical work, even though he may be doing
enoromous amount of Physical labor.
So, this aspect is seen in our work lives too. Another example is, in
vedic marriage, there are numerous acts done (like homam, ungal, Pori, ankles etc)
which seem to be "mere rituals" to a lay person and
also to people doing it , because the significance (Jnaana component) behind
it is not known. But, if we understand the significance, those very acts is
seen in a new light and that knowledge part becomes
superior and important.

Refresher:
The essence of this Chapter was brought out by Swami Alavandar in Gitarta
sangraha and was mentioned in BG4.1.
(1)PRASANGAATH SVASVAA-BHAAVOKTHIHI, (2)KARMANOH AKARMATA, ASYA CHA BHEDA
I
JNAANASYA MAHATMYAM, CHATURDHA ADHYAAYA UCHYATHEH II
He told that the Chapter four brings out four concepts: Sri Krishna told the
secret of His Avatar in the first ten slokas. Second was, how to look Gyana as
Karma and vice versa, which was also covered.
Thirdly, the various types of Karma yoga were elaborated. Finally, he tells
that the Gyana portion of Karma yoga is superior to the Karma part, which started
from sloka 4.33. In the next sloka also he continues
the fourth aspect but with slight difference.

4.34
tad viddhi pranipatena pari prasnena sevaya
upadeksyanti te jnanam jnaninah tattva-darshinah

"Just try to learn the truth by approaching a spiritual master. Inquire from him
submissively and render service unto him. The self-realized souls can impart
knowledge unto you because they have seen the truth."

Lord mentioned in previous sloka(s) that the Gyana, which is the ultimate reach
of all actions or karma, is to be pursued. That is the gyana that body and soul
are different, body is destroyable while atman is
everlasting, atman has some dharma and for that one needs a body, prayer to God
has to be for highest reward and not for cheap and inferior rewards and karma has
to be done selflessly as service to Lord.

How to get this Gyana? This will be done by Acharyas and we have to seek their
guidance and serve them. This method is explained in 34th sloka.

*Tad = that Gyana, viddhi = learn, [ That jnaana which was explained and
glorified by the Lord in the previous slokas)
*pranipatena = by falling at the feet, [ Method 1]
*pariprasnena = by enquring and getting answers [question-reply method],
[Method 2]
*sevaya = by serving, [ Method 3]
*tattva = God or Sri Krishna,
*darshinah = true exposure or understanding, [ Tattva darsinam - Parmatma Jnaana
i.e true understanding and realization of the Lord ]
*jnanina = intellectuals or Acharyas, [ Those Acharyas will give knowledge to
understand the Lord ]
*te= to you, jnanam = knowledge of atman,
*upadeksyanti = will teach.

First two lines of the sloka tell how a disciple should be and the latter two
lines mention the behaviour of Guru. Falling at their feet and serving them, the
far sighted Acharyas, happily would resolve all our
queries and teach us to gain the knowledge about atman. So this sloka is
mentioning the method to get that superior Gyana. Just as Sri Krishna taught the
calves to drink in this pond, Acharyas will teach
us to get this Gyana.

Pranipatyena means we have to fall at the feet of an Acharya. This should be

Saastanga Pranaamam. Our feet and legs, hands and head should all be touching the
ground and salute the Acharya, in addition
buddhi, manas and ahankaram should be controlled. Buddhi shouldn't misdirect
us telling why should I fall at his feet, it would be better to spend the time
somewhere more "productively". Ahankaram shouldn't
misdirect and make us feel "who is this person to fall at his feet? etc" .
Manas shouldn't lead our thoughts astray on other things. So, this is true
Saastanga Pranaamam. Otherwise, it is just a mechanical
prostration. Our ego will get suppressed this way. We should fall with the
feeling that this Acharya would resolve all our doubts and we have to learn great
things from him. Mere prostrations alone will not do.
They may be tinged with hypocrisy. You must have perfect faith in your Guru and
his teaching. You must serve him whole-heartedly with great devotion.

Pariprasnena means well asked questions to understand. Here certain formalities

have to be observed. Firstly, we should not put our questions standing in front of
the Guru. If we do this, there is a possibility
that we may think we are equal to him. Asking from behind also is not correct,
as the grace of the Acharya will not fall on us. So we have to be in his field of
vision. We should also be near to the Guru. We have
to put our queries to completely understand. If necessary we have to repeat our
questions if, things are not understood in the first reply. But this has to be
asked very diplomatically without irritating the Guru,
with the understanding that it was our lack of ability and knowledge to grasp
the explanation. Also we should not leave with the doubts still in our mind. All
our doubts have to be got clarified. Even if the Acharya
tells a thing we already knew, we should learn it with same respect and not
assume we know it and not pay attention.

One may wonder why Sri Krishna is recommending the learning from a third person,
when he could as well teach one. Sri Krishna's intention is that great persons and
Gyanis should describe about Sri Krishna.

Additional notes:

Shri Krishna describes bhagavat-tattva-jnana as extremely rare and difficult to

understand. It can only be understood by the mercy of a maha-purusha who is a
tattva-jnani, one who knows the Truth, and more
specifically a tattva-darshi, one who has realised the Truth. Sincere sadhakas
should inquire from such a maha-purusha about this tattva and please him by
offering prostrated obeisances, by asking relevant
questions and by rendering service to him. Pranipatena means to affectionately
offer pranamas with either eight or five limbs of the body. Pranama or namaskara
means to give up one's false ego and bow down.
Here seva means to render favourable service for the pleasure of the guru. This
shloka describes two symptoms of a guru who bestows transcendental knowledge; he
is both a jnani and a tattvadar shi. One who
has studied shastra and understood the knowledge in it is called a jnani, while
a tattva-darshi is a maha- purusha who has direct realisation of tattva.

Persons possessing incomplete knowledge do not have direct realisation of tattva

and tat-padartha. The instructions of such unrealised persons are not fruitful.
Only the instruc tions of a maha-purusha are fruitful.
Shrimad-Bhagavatam (11.3.21) also says: tasmad gurum prapadyeta jijnasuh. "To
know supreme auspiciousness and eternal wellbeing, sadhakas should accept the
shelter of a guru who is expert in shabda-
brahma (the imports of Vedic shastra), who has realised parabrahma, and who has
no material attachments. If he is not expert in or knowledgeable of shabdabrahma,
he will not be able to dispel the doubts of his
disciples and they will lose faith in him. If a guru has no direct realisation
of parabrahma, his mercy does not fructify to the fullest extent, nor yield the
highest result. Here the word upasamashraya (11.3.21) refers
to the guru who is endowed with realisation of parabrahma. This means that he
does not fall under the sway of lust, anger, greed, etc. because he has no
material attachments."

This is further clarified in Shrimad-Bhagavatam (11.11.18):

shabda-brahmani nishnato / na nishnayat pare yadi
shramas tasya shrama-phalo / hy adhenum iva rakshatah
Taking shelter of a guru who is expert in knowledge of shabdabrahma, but is
bereft of parabrahma realisation, is like protecting a barren cow. It is useless
labour and one does not achieve any
transcendental result.

It is also said in the shrutis: Mundaka Upanishad 1.2.12

tad-vijnanartham sa gurum evabhigacchet
samit-panih shrotriyam brahma-nishtham
"To acquire jnana of Shri Bhagavan, one should approach a guru who knows the
real import of the Vedas by carrying samidh (the fuel wood of sublime faith) as an
offering to him. "

The path of spiritual realization is undoubtedly difficult. The Lord therefore

advises us to approach a bona fide spiritual master in the line of disciplic
succession from the Lord Himself. No one can be a bona fide
spiritual master without following this principle of disciplic succession. The
Lord is the original spiritual master, and a person in the disciplic succession
can convey the message of the Lord as it is to his disciple.
No one can be spiritually realized by manufacturing his own process, as is the
fashion of the foolish pretenders. The Bhagavatam (6.3.19) says, dharmam� tu saks?
ad bhagavat-pran?itam: the path of religion is
directly enunciated by the Lord. Therefore, mental speculation or dry arguments
cannot help lead one to the right path. Nor by independent study of books of
knowledge can one progress in spiritual life. One has
to approach a bona fide spiritual master to receive the knowledge. Such a
spiritual master should be accepted in full surrender, and one should serve the
spiritual master like a menial servant, without false prestige.
Satisfaction of the self-realized spiritual master is the secret of advancement
in spiritual life. Inquiries and submission constitute the proper combination for
spiritual understanding. Unless there is submission and
service, inquiries from the learned spiritual master will not be effective. One
must be able to pass the test of the spiritual master, and when he sees the
genuine desire of the disciple, he automatically blesses the
disciple with genuine spiritual understanding. In this verse, both blind
following and absurd inquiries are condemned. Not only should one hear
submissively from the spiritual master, but one must also get a clear
understanding from him, in submission and service and inquiries. A bona fide
spiritual master is by nature very kind toward the disciple. Therefore when the
student is submissive and is always ready to render
service, the reciprocation of knowledge and inquiries becomes perfect.

4.35
yaj jnaatva na punar moham evam yaasyasi paandava
yena bhutaan(y) asesena draksyas(y) atman(y)atho mayi

"Having obtained real knowledge from a self-realized soul, you will never fall
again into such illusion, for by this knowledge you will see that all living
beings are equal, or, in other words, that they are like Me."

Let us see how this sloka is a continuation of the previous slokas. In 33rd
sloka, He told that the Gyana part in yagna is more important than the dravya
part. This gyana has to mature and result in atman
sakshatkaram. Maturing of the gyana requires the guidance of an Acharya. Then
only we can acquire more and more knowledge. He also told how we have to be humble
and respectfully serving to an Acharya
and get our doubts resolved. By learning this way our knowledge matures and
ultimately result in atman sakshatkaram. Let us assume a person has stomach pain
or typhoid or jaundice. He takes medicine to
cure his ailment. Then the body comes to normal. Then we can take food of our
liking. So, there are three stages. First, the suffering due to the ailment.
Second is the system returning to normalcy after
taking medicines. Finally the normal stage, when we can eat what we want to.
Similarly in philosophy, we are in the first stage when due to papa acquired in
the past we are suffering. To cure this we have to
seek an Acharya and get his guidance. We practice what we learnt and
uninterruptedly perform our daily and occasional routines [nitya naimittika
karma]. This will eliminate our papa. Immediately we can not
get atman sakshatkaram. So, we have to again approach Acharya and with his
advice on atman our knowledge matures leading to atman sakshatkaram. Our Karma
yoga is like the medicine destroying our sins.
A sinless atman only can acquire true knowledge of atman and mature. With the
ailment we can not eat what we want. We have to eradicate the ailment, come to
normal and then only we can eat the normal food.
Karma yoga to eliminate our papa and approach to Acharya for maturing of the
knowledge.

*Yaj-jnaatva = after understanding from the Acharya,

*na punar = never again, moham = the confused knowledge that atman is body,
*yasyasi = will attain.
*Yena = by acquiring this knowledge,
*asesana = without residue, bhutani = all living beings, atmani = as equal to
you [Arjuna],
*drakshyasy = see or view. Not only that, atho mayi = even equal to Me [Sri
Krishna].

So, by gaining this knowledge from Acharyas, we will not see others as male,
female, animal or tree, but all as atman and equal to us. This is the matured
ultimate stage, when we will view all as equal and also
equal to God. Without this knowledge we see the differences like one's
education level or sex or intellectual inferiority. Body and apparent intelligence
makes all the differences. The moment we see the atman in
others we will realize that all are equal in intelligence and appearance. In
this slope also while playing all are equal and none thinks one is superior. In
the next stage when Sri Krishna also plays, we find he is equal
to us. This feeling will come only when we see atman in all. When He says this
will also make us to view us equal to Sri Krishna, it is equal in Gyana. What all
he knows we [our atman] will know. But, We are still
his servants only and he is our Svami (Sesha-Seshi). Papa punya makes us to see
the differences and by eliminating them we slowly gain the knowledge to view all
as equal. [Similar Sloka is said in the 5th
chapter: "Vidya Vinaa Sampaney..." ]

By learning this spiritual knowledge one will never be deluded again by maya or
illusion which causes one to have the misconception that the atma or soul is the
physical body and the notion of the ego
consciousness of I-ness and my-ness that is produced thereby. Not by illusion
but by the realisation of ones atma within and the consciousness that all beings
in variegated forms all over creation possess this
self same soul equally once they are divested from their individual designations
and all souls are of a purly spiritual nature once they are disassociated from
matter and all are a part of the Supreme Being which is
identical to Lord Krishna. The nature of the atma is the essence and is equally
the same in all beings as well as being equal with the nature of the Supreme
Being. Thus when disassociated from matter one atma
is non-different from another and possesses the attributes of the Supreme. By
this (knowledge) you will see in yourself all the beings which appear in diversity
of forms such as gods, men etc.; for between you
and other beings there is equality of nature when freed from the hold of
Prakrti, as your self and all other selves have the form of knowledge as fas as
their essence is concerned. Sri Krsna will later on instruct
that the nature of the self, dissociated from the evil of contact with Prakrti,
is equal in all beings. 'For faultless Brahman (individual self) is alike
everywhere; therefore, abide in Brahman' (5.19). And then you will
see all beings without any exception in Me, because of the similarity of nature
of the pure selves with one another and with My nature. For Sri Krsna will teach
later on: 'Resorting to this knowledge and partaking
of My nature' (14.5). So the euality of the selves, devoid of name and form,
with the nature of the Supreme, is known from the texts like: 'Then the wise,
shaking off good and evil, stainless, attain supreme equality'
(Mun. U., 3.1.3).

Therefore all selves dissociated from Prakrti are equal in nature to one another
and equal in nature to the Lord of all. [The idea is that blissfulness is the
basic nature of all selves. Blissfulness
(Ananda) is the nature of the Supreme Being also. Equality contemplated is in
this respect only, but not in power of creation, which belongs only to Isvara]

Additional Notes:
"Now, due to delusion, you are trying to give up your sva-dharma (prescribed
duty) which is to participate in battle, but after attaining tattva-jnana as
instructed by your guru, you will no longer fall prey to delusion.
By that tattva-jnana you will be able to understand that all entities: human
beings, animals, birds, etc., are situated in the same jiva-tattva. The various
levels of gross existence have occurred due to their external
 bodily designations. All jivas are situated in Me, bhagavatsvar upa, who am
the parama-karana (ultimate cause), as the effect of My shakti." One can acquire
such pure knowledge only from the bona fide spiritual
master and thereby avoid the delusion that the living entity is equal to Kr?s?
n?a. Perfect knowledge is that the Supreme Soul, Kr?s?n?a, is the supreme shelter
for all living entities, and giving up such shelter,
the living entities are deluded by the material energy, imagining themselves
to have a separate identity. Thus, under different standards of material identity,
they become forgetful of Krsna. When, however,
such deluded living entities become situated in Kr?s?n?a consciousness, it is
to be understood that they are on the path of liberation, as confirmed in the
Bhagavatam (2.10.6): muktir hitvanyatha-rupam�
svarupena vyavasthitih. Liberation means to be situated in one's
constitutional position as an eternal servitor of Kr?s?n?a (Kr?s?n?a
consciousness).

Three aspects were spelt out in the 33rd, 34th and 35th slokas. They are, Gyana
in yagna is more important than the dravya part, this Gyana has to mature and
yield result for which a Guru is required and one
who has acquired this Gyana is not confused by thinking body and soul are same
and considers all atman are equal and equal to Paramatman. Slokas 36 and 37 tell
the power of atman gyana. This Gyana
is needed to cut off our ages old sins accumulated over many births. Sri Krishna
illustrates this with two examples in the two slokas.

4.36
api ced asi papebhyah: sarvebhyah papa-krt-tamah:
sarvam jnaana-plaven-aiva vrjinam santarisyasi

"Even if you are considered to be the most sinful of all sinners, when you are
situated in the boat of transcendental knowledge you will be able to cross over
the ocean of miseries."

To emphasise the power of spiritual knowledge Lord Krishna specifically states in

this verse that even the most incorrigible sinner is redeemed if changing their
ways acquires and applies spiritual knowledge in their
consciousness.

*Api ced asi = even if you are, sarvebhya = among all,

*papebya = sinners [papi], papa krt tamah= committed more sins.
That is most sinned among sinners. The Gyana would navigate him from this
ocean of sins.
*Sarvam = all, vrijinam = ocean of papa or sins, even if it is unsurmountable,
He personifies the sins [papa] as an ocean.
*plavana = the boat of, Gyana = knowledge,
*santarisyasi = navigate and reach ashore.

So with the atman gyana boat one could cross the ocean of papa and reach
to safety. Thus the majesty or greatness of atman gyana is illustrated. This Gyana
- atman is different from body, atman
is an embodiment of knowledge, all atman are same with no difference,
differences arise from the bodies, atman is dependent on Paramatman and is
destined to serve Him, all such sublime thoughts- once
acquired would help to cross the ocean of papa. Arjuna also is in the
midst of oceans of troops on either side in Kurukshetra. With the Gyana that he
can not kill atman but only the body and he is fighting not
for cheap royal pleasures but for upholding Dharma, he can cross this
ocean also. We commit papa because of considering some as enemies. But with the
Gyana that all atman are equal, such enmity will
never arise.

Additional notes:
Proper understanding of one's constitutional position in relationship to Krsna
is so nice that it can at once lift one from the struggle for existence which goes
on in the ocean of nescience. This material world is
sometimes regarded as an ocean of nescience and sometimes as a blazing forest.
In the ocean, however expert a swimmer one may be, the struggle for existence is
very severe. If someone comes forward and
lifts the struggling swimmer from the ocean, he is the greatest savior. Perfect
knowledge, received from the Supreme Personality of Godhead, is the path of
liberation. The boat of Krsna consciousness is very
simple, but at the same time the most sublime.

4.37
yath-aidhAmsi samiddho �gnir bhasma-sAt kurute �rjuna
jnana-agnih sarva-karmaani bhasma-sAt kurute tatha

"As a blazing fire turns firewood to ashes, O Arjuna, so does the fire of
knowledge burn to ashes all reactions to material activities."

In the last sloka, it was told that by acquiring the true knowledge of atman as
a boat, one crosses the ocean of sins. Two doubts arose in the mind of Arjuna.
Firstly, even after crossing the ocean, the ocean
still remains there and so is it possible that we would again get into the
ocean. Secondly, all shastras state that papa- punya could be expended only by
experiencing the punishment or reward assigned to them.
So how, a mere gyana could remove all the sins? These two are addressed in the
sloka 37

*Samiddhogni = raging fire, yata = how,

*aidhAmsi = any amount of fire wood,
*bhasma sat kurute = is reduced to ashes,
*tatha = in the same way,
*jnanagni = the fire of knowledge [ about atman],
*bhasma sat kurute = would reduce to ashes, sarva karmani = all karma [ papa
punya].

Once the fire wood is burnt, it is no longer there and so this removes the
first doubt of Arjuna, arose in the last sloka. It is true that shastras state
that even after millions of births, one has to experience the
punishment/ pleasures to wipe out papa/punya. But this rule is applicable to
the ordinary persons not learning the atman gyana. But a Gyani, would never commit
a sin and even the past papa/punya are all
destroyed like the fire reducing firewood. Destroying means, the effects of
papa/ punya would prevent punishment/ pleasure. Here we may wonder, it is alright
punishment for papa is prevented, but why should
the pleasures of punya also to be prevented? After all everyone wants to be
happy. For this it has been explained earlier that compared to Moksham, all the
worldly pleasures are trivial and this punya also
prevents one from attaining Moksham and so like papa, punya also has to be
discarded. This is told by Sri Andal in her 5th pasuram Mayanai mannu....in
Thiruppavai [ Theeyinil thoosagum].
This is the greatness of the Gyana part in the Karma yoga.

Additional notes:
 There are three kinds of Karmas or reaction to or fructification of past
actions: (1) Prarabdha, so much of the past actions as has given rise to the
present birth, (2) Sanchita, the balance of the past actions that
will give rise to future births -- the storehouse of accumulated actions, and
(3) Agami or Kriyamana, acts being done in the present life. If by the knowledge
of the Self only the Sanchita and Agami were destroyed
and not Prarabdha, the dual number would have been used and not the plural.
(Sanskrit grammar has singular, dual and plural numbers). (Cf.IV.10-19)

Perfect knowledge of self and Superself and of their relationship is compared

herein to fire. This fire not only burns up all reactions to impious activities,
but also all reactions to pious activities, turning them to ashes.
There are many stages of reaction: reaction in the making, reaction fructifying,
reaction already achieved, and reaction a priori. But knowledge of the
constitutional position of the living entity burns everything to ashes.
When one is in complete knowledge, all reactions, both a priori and a
posteriori, are consumed. In the Vedas it is stated, ubhe uhaivaisa ete taraty
amrtah sadhv-asadhuni: "One overcomes both the pious and
impious interactions of work."

4.38
na hi jnaanena sadrsam pavitram iha vidyate
tat svayam yoga-samsiddhah: kalena-aatmani vindati

"In this world, there is nothing so sublime and pure as transcendental knowledge.
Such knowledge is the mature fruit of all mysticism. And one who has become
accomplished in the practice of devotional service enjoys this knowledge within
himself in due course of time."

Earlier we saw that Gyana as a boat would safely make to cross the ocean of papa
and as a fire would burn away all the sins accumulated. A third example is given
here. Fire not only destroys but also removes
the unwanted and refines. Any material is sanctified by fire, gold is an
example. Similarly, our ages old sins are removed by this atman gyana fire and
refines us. As in this world and all over the material creation
there is nothing more purifying and sanctifying then the spiritual knowledge of
atma tattva or soul realisation it is the destructive of all sin. Perfecting
oneself by the easy practice of karma yoga or the following of
prescribed Vedic activities in the manner instructed by the self-realised
spiritual master one will naturally attain atma tattva as well in due course of
time.

*Iha = here, na hi = without, jnanena = atman gyana,

*pavitram = sanctifies, na vidyate = not seen.
There is nothing as pure as this Atma Gnaana. We clean/bathe ourselves
daily using soap etc. This cleans only our physical bodies, but doesn't clean our
Atma, which is covered with ignorance as result
of Karma of Ages. This can't be cleaned by mere washing of soap etc.. but
needs Atma Gnaanam, which is like Fire. How can we get this Gnaanam? We don't
see anybody(or rarely) getting this Gnaanam.
So, is the Lord suggesting something which is not real or practical?? The
next part of the sloka explains how this is got.
*Tat = such an atman gyana, svayam = without external help,
*yoga samsiddha = a Karma yogi, kalena = during the course of time,
*vindati = attains, atmani = atman.
No great efforts are needed but simply practice anyone of the Karma yoga, as
listed by Sri Krishna in the early slokas (including Nitya, Naimitika Karmas),
continuously and without external aid, one's own effort
 will yield atman sakshatkaram. Like a wind drifting the clouds hiding the
Sun, Gyana of the Karma yoga will clear all our sins and make us to have vision of
atman.

If this is so then why is not everyone striving for the attainment of atma
tattva or soul realisation. This will be answered in the next verse. Spiritual
knowledge manifests automatically without effort after continuous
practice of karma yoga or the following of prescribed Vedic activities has been
perfected and not before will one become qualified. In this process what is the
role of the Supreme Lord? Is He simply monitoring every
activity from His position as paramatma or the supersoul within all living
entities. To the contrary, it is the Supreme Lord who illuminates the
consciousness of the living entities over and over again and gives them
the opportunity to learn about the ultimate truth.

4.39
shraddhavAn labhate jnaanam tat-parah samyate-indriyah
jnaanam labdhva paraam shantim acirena-adhigacchati

"A faithful man who is dedicated to transcendental knowledge and who subdues his
senses is eligible to achieve such knowledge, and having achieved it he quickly
attains the supreme spiritual peace."

Sri Krishna further tells about the greatness of atman gyana. In our good
actions, three stages can be imagined. The first stage is like going to temples,
singing His praise or chanting Sri Vishnu sahasranamam.
These are done without the knowledge about soul or atman gyana. The actions are
good. In the second stage all these actions are done with atman gyana. Atman is
servant to God, it is eternal, etc., are all learnt
and with this the actions are done. This is better. But blessings or anugraha of
Bhagavan is the best. To put it in another way, these three are pavitram [sacred],
pavithrataram and pavitratamam.
In Srimad Ramayana, Sri Rama and Lakshmana came to Risyamooka mountain, in
search of Sri Sita. In sage Sarabanga's ashram, Sabari was there. She offered
fruits plucked specially for the Lord. After
saluting Sri Rama, she said that Sri Raghunandana's grace alone would sanctify
all in all the worlds. She said that the look of Sri Rama cleared her of all her
sins and as Sri Rama was seeing, she left for Moksham.
In Sri Krishnavatara, Bheeshma tells Yudhishtra that He is sacred among sacred
and auspicious among auspicious [pavitranam pavitrm yo mangalanam mangalam] .
We consider turmeric, lamp, mangala soothram, et as auspicious. All these
attained auspiciuosness because of the Lord. In Sloka 38, Lord says Atma Gnaana
is the most auspicious for us. In this sloka,
he expands further on it.

*Shraddhavan= one who is steadfast in reaching atman sakshatkaram,

- Even normally, when we have to achieve something.. good marks, office
work etc... we understand the need to show "shraddha".. absolute focus and single
pointed dedication.
*tat para = always remembering that,
*samyatendriya = and so has controlled all his sense organs or mind not
wandering,
- If he allows his mind and senses to wander, the shraddha will go away.
*labhate jnanam = acquires knowledge [ of atman].
*Jnanam labdva = after acquiring that knowledge,
*param shantim adi gacchati= reaches pinnacle of peace,
*acirena = within a short span of time.
Pinnacle of peace does not mean he is asleep or in deep meditation, but he
is farther away from the worldly sorrows and happiness and nothing disturbs him.
Earlier, Sri Krishna told that in the course
of time, the person practicing Karma yoga would get atman sakshatkaram
(Kalena Atmani vindate..). Arjuna got doubt whether that would take long time.
Here it is answered that it will be short, though
not immediate.

He who is full of faith, who constantly serves his Guru and hears his
teachings, who has subdued the senses surely gets the knowledge and quickly
attains the supreme peace.
All the above three qualifications are indispensable for an aspirant if he
wants to attain to the supreme peace of the Eternal quickly. One qualifiaction
alone will not suffice.

After attaining knowledge through instruction in the manner described, he must

have firm faith in it and the possibility of its development into ripe knowledge.
He must be intent on it, i.e., his mind must be focussed
thereupon. He must control his senses and keep them away from all their
objects. Soon will he then reach the aforesaid state of maturity and obtain
knowledge. Soon after attaining such kind of knowledge, he will
reach supreme peace,.

4.40
ajnas-cA-asradda dhanas ca samsayAtma vinasyati
nAyam loko �sti na parah: na sukham samsaya-Atmanah

"But ignorant and faithless persons who doubt the revealed scriptures do not
attain God consciousness; they fall down. For the doubting soul there is happiness
neither in this world nor in the next."

Here, Sri Krishna tells the negative aspects that may accrue if the Karma yoga
was not practiced. All the previous slokas gave the advantages of atman gyana. Now
He says what a fall one would have if this atman
gyana was not accomplished. Usually we also advice our children the advantages
of attentive study and warn of the pitfalls if the child did not study well.
Similarly, Sri Krishna told that by atman gyana, one could
cross the ocean of sins, one could burn off the firewood of sins and one would
get purified as fire refines materials. Dedicated interest in knowing this Gyana
makes him to control the senses and reach atman
gyana. He then reaches the pinnacle of peace. Having said the advantages of
atman gyana, Sri Krishna tells what if one does not get atman gyana. By mistaking
body for atman, one assumes all the differences
like man or beast, fair or dark, learned or fool, high or low, etc. A correct
understanding that all atman are same would make one to view all as equal.

The one who is agya, ashraddha or samsayatwan, he is entitled to fall down. He

can not get any pleasures. He will lead a misery life.
*Ajnas ca = one who does not have any knowledge about atman,
*ashraddha dhanasca = one who does not show any interest or eagerness to know
atman,
*samsayatma = one who is doubtful,
*vinasyati = will all perish.
So, Lord mentions three categories of people. The one who is ignorant,
the one who is not intrested to learn about Atman and the third person who keeps
doubting, even though he listens about it.
A man of doubting mind is the most sinful of all. His condition is very
deplorable. He is full of doubts as regards the next world. He does not rejoice in
this world also, as he is very suspicious. He has no happiness.
 Understanding atman will uplift us. We have been learning Gita to some
extent all these days, that does not mean we have to ridicule others not knowing
this. We have to respectfully teach all good things
we have learnt. Arjuna feels that even those without this atman gyana are
living happily with all comforts. So, where is their fall?
*NAyam lokosti = they will not get anything in this world [ that is they will
be living without any fame]. Ayam Lokah NAsti.
Sri Krishna says that by implication, this person without atman gyana,
would not be able to enjoy life. Even though he might have got wealth or other
prosperity, he would not be able to enjoy them. He will ever
remain dissatisfied in life. When he can not enjoy this life, there is no
question of Moksham.
*Na para = no place in Moksham, na sukham = will not enjoy this life also,
*samseyatmana = such doubting persons.
So one has to show eagerness to know atman by seeking noble persons. It
may be argued that even persons without this knowledge are living happily. But it
is an apparent pleasure and not real.

'The ignorant,' i.e., one devoid of knowledge received through instruction,

'the faithless' or one who has no faith in developing this knowledge taught to
him, i.e., who does not strive to progress quickly, and
'the doubting one,' i.e., one who is full of doubts in regard to the knowledge
taught --- such persons perish, are lost. When this knowledge taught to him about
the real nature of the self is doubted, then he loses
this material world as also the next world. The meaning is that the ends of
man, such as Dharma, Artha and Karma which constitute the material ends or
fulfilments, are not achieved by such a doubting one.
How then can man's supreme end, release be achieved by such a doubting one?
For all the ends of human life can be achieved through the actions which are
prescribed by the Sastras, but their performance
requires the firm conviction that the self is different from the body.
Therefore, even a little happiness does not come to the person who has a doubting
mind concerning the self.

Importance of Naama Sankeertanam:

"Dhyaayan Krtey , Yagan Yagney hi Treta Yaam, Dwaarapey Archa Yan, Yadapnoti
Tadapnoti Kalau Sankeerta Keshavam"
This sloka explains the means to reach the Lotus feet of the Lord in
various yug. In Krita yug it is by meditation. In Thretha yug, it is yagna and
homam. By Archana in Dwapara yug. Persons living in respective
yug were endowed with necessary lifespan, health and other facilities. We
can notice these are decreasing with time. Lifespan was maximum in Kruta yug and
this reduced in Thretah yug. Similarly, the
enthusiasm to do a thing. To suit this declining effect, the means to reach
Him also gets simpler and easier. Meditation practiced in Krutha yug is very
difficult to practice now, in Kali yug. We find it difficult to
concentrate our mind even for a short while. To sit with legs folded in
Padmasana, is impossible for many. So, the Lord Himself has shown an easier method
and that is Nama sankeerthanam or singing his
names in praise. The names of the Lord have the effect of converting hell
into heaven. Sri Vishnu Sahasranamam is the greatest of Nama Sankeertanam. Gita
was born at the start of the war and
Sahasranamam was born at the end of the war. In the entire 0.125 millions
sloka of Mahabharatha, essence is Gita and Sri Vishnu sahasranama. Gita is His
words while, Sahasranama is words in praise
of Him. Sahasranamam is like an expert goldsmith's work of creativity and
is beautifully composed in a grand sequence.
4.41
yoga-sannyasta-karmAnam jnaana-sanchinna-samsayam
Atmavantam na karmani nibadhnanti dhananjaya

"One who acts in devotional service, renouncing the fruits of his actions, and
whose doubts have been destroyed by transcendental knowledge, is situated
factually in the self. Thus he is not bound by the
reactions of work, O conqueror of riches."

*Dhananjaya = Arjuna,
*na karmani bandhanti = that person is not bound by karma or actions,
*atmavantam= the one who has acquired knowledge about atman,
*yoga = intellect [buddhi of seeing karma in gyana and vice versa, gyana part of
Karma yoga is superior to the action part],
*sanyasta karmanam = he has abandoned or renounced karma.
We may wonder how Sri Krishna , who has been encouraging to do Karma, has
suddenly here states to abandon Karma? Actually, here He means abandoning mere
ritual Karma. That is karma done
without atman gyana is to be abandoned.
*Gyana = knowledge, sanchinna = removed or cut off,
*samsayam = doubts. By acquiring the atman knowledge, one cuts off all doubts.
*Atmavantam = good natured person. not inadvertent, not careless, always
watchful. The compound word atma-vantam means one who is self-satisfied. One
whose mind is unassailable and unapproachable
by any type of doubt. Such a person has achieved an unshakeable certitude
about the reality and eternality of the soul from the teachings received from the
spiritual master. No actions performed for oneself
or for others in the present or the future can ever bind such a person. He
has no doubts and so his mind is clear and so becomes good natured. He is quite
clear and resolute about the nature of atman.
Atman is different from body, atman is atomic, atman is eternal, atman is
superior, atman can not be destroyed, atman is an embodiment of gyana and ananda
and atman is servant of God. These thoughts
refine and cultivate one's mind and so he becomes good natured.

So three things have to be remembered.

Firstly, Yoga Sanyasta Karmanam - With the atman knowledge, he will never
perform inferior and cheap actions and will do karma with atman knowledge.
Secondly, with this knowledge he cuts off all the doubts.
Thirdly, therefore, he is having clear and unshakable mind.

When such a person emerges, he is not bound by the papa punya of any karma
(na karmaani nibadhnanti). He is still alive in this world but is unaffected by
the papa/ punya. Fire destroys costly things
and garbage in the same way. We do not distinguish the fire which destroyed
costly articles and call it a superior fire to the fire which burnt away garbage.
Fire remains same whatever is burnt by it.
Similarly, the person who has acquired atman gyana, is unaffected by karma.
Gita and Sahasranamam are synonymous and we should make it a point to visit this
place and chant as many times
possible Sri Vishnu sahasranamam. At least by remembering this place everyone
can chant from their respective places.

Lord Krishna explains that the performance of karma yoga or prescribed Vedic
activities is the mode of action in the ways He indicated above. Dedication and
renunciation means that actions are performed
in jnana yoga or the cultivation of Vedic knowledge. When performed in this
way the binding power of actions becomes neutralised. Also by this method any
doubts concerning the atma or soul are dispelled by
knowledge of the atma. Actions do not bind one to material existence who is
renounced. All actions offered or dedicated to the Supreme Lord are always
renounced. This is characterised by direct perception
of the Supreme Lord and the conscious reality that one belongs exclusively to
Him which arises only after the realisation of the Brahman or the spiritual
substratum pervading all existence is perceived.

4.42
tasmad ajnana-sambhutam hrt-stham jnaanasin-atmanah:
chittvainam samsayam yogam atistho-uttistha bharata

"Therefore the doubts which have arisen in your heart out of ignorance should be
slashed by the weapon of knowledge. Armed with yoga, O Bharata, stand and fight."

Therefore, after sundering this doubt concerning the self, born of beginningless
ignorance and present in the heart, by the sword of the knowledge of the self in
the manner explained before, practise
the Karma Yoga taught by Me. For that, rise up, O Arjuna.

*Tasmad = therefore, [ Why is Krishna saying "Therefore" ? He is referring to

explaining the importance of performing Karma yoga in previous slokas ]
*ajnana sambhutam = not understanding atman,
*samsayam = doubts, hrt-stham = in the mind,
*chitva = cut off,
*jnaan-asin = by the sword of intellect,
*yogam athishta = perform(or take refuge in) Karma yoga [ what I, Sri Krishna,
preached],
*Uthishta = get up,
*bharata = Bharatha dynasty person [Arjuna].

Now in conclusion Sri Krishna asks Arjuna to get ready for Karma yoga, by which
he would remove his ignorance and doubts about atman with the Gyana used as a
sword. "Therefore "implies Sri Krishna's
reiteration on practicing Karma yoga. How to get the Gyana? By approaching a
good Acharya and following his directions. We can visualise these in steps:

* First to get directions from an Acharya

* This will give a proper and correct understanding of atman
* We have to practice this Gyana, that is Karma yoga
* Anushtanam [ daily and occasional rites] will dissolve our ages old sins
* This will pave way for the maturity of Gyana
* Ultimately we will get atman sakshatkaram

Parvati Devi asks Shiva to tell her the greatness of this Fourth Chapter. Shiva
replies what he heard when Sri Lakshmi was told by Sri Vishnu. There was one
Bharathan who was in the habit of chanting
the Fourth Chapter always. Once in a forest, chanting this he stretched himself
between two trees with head on one and feet on the other. After that he went away
and returned by the same route some days later.
He was surprised to see while all the other tees were all green, these two
trees had whithered and were dry. After some seven years when Bharathan was
passing by a village, two girls aged seven years
prostrated and said they were those trees. They were once the apsara [ heavenly
damsels] girls and were asked to spoil a meditation of a sage, by Indra. The sage
was infuriated and cursed the apsara to
become trees. But fortunately, by listening to Bharathan's recitation of the
Fourth Chapter, their curse ended and are now born as human girls. They requested
once more the recital of the Fourth Chapter,
so that they will get their original apsara appearance redeemed.

CHAPTER 5

RECAP and Introduction to Chapter 5:

"Sarvoh Upanishadoh Gavah, Doghda Gopala Nandanah:, Paartho: Vastah: Sudhir
Bhoktah: , Dugdham Gita-Amrtam Mahat:"

It is said that Sri Krishna has given the milk of Gita from the Cow Upanishad.
We saw Arjuna's plight in the First Chapter. In the Second Chapter, we saw both
Karma yoga and Gyana yoga. Third Chapter
told us that Karma yoga will directly get us Atman sakshatkaram. Fourth Chapter
told us how we should view the Karma, as Gyana. Now, we will see Chapter Five. It
is a short chapter but potent with meaning.

"When we do a karma saying 'I am doing', it is kartrutva anusandhanam. But if we

think 'I am not doing this karma ', then it is akartrutva anusandhanam. This is a
very important view in this Chapter.
Sanyasam means relinquishing. So, while we do the karma yoga, we should
relinquish the feeling or thought, that we are doing it. Thus this chapter is
called Karma sanyasam yogam."

* First Chapter was called Arjuna Vishada yogam. Describes Arjuna's plight.
* Second Chapter was Sankhya yogam. Sankhya means buddhi or intellect and with
the help of intellect we understand atman and its qualities like eternity
* Third Chapter was called Karma yogam as Karma yogam itself will directly
fetch atman sakshatkaram.
* Fourth Chapter is Gyana yogam as it detailed the greatness of the Gyana
portion in Karma yoga.
* Fifth Chapter is called Karma Sanyasa yogam

Gitaartha Sangraha: Summary of Fifth Chapter by Alavandar.

karma yogasya saukaryam, shaighrayaM, kaashcana tadvidhaaH .
brahma-jnaana prakaarashca, pancam-aadhyaaya ucyate .. (9)

In this sloka, Swami Alavandar says that the Fifth chapter says the following:
"Pancam Aadhyaaya Ucyateh" -
*Saukarya - Karma Yoga is very easy to practice [saukarya].
*Shaighrayah: - It yields result quickly [shaighraya].
*Tadvidhaah - When we do the Karma yoga, we should do it with consciousness.
It is called Karma sanyasam. It is also called akarthrutva anusandhanam.
When we do a karma saying 'I am doing', it is kartrutva anusandhanam. But
if we think 'I am not doing this karma ', then it is akartrutva anusandhanam. This
is a very important view in this Chapter.
Sanyasam means relinquishing. So, while we do the karma yoga, we should
relinquish the feeling or thought, that we are doing it. Thus this chapter is
called Karma sanyasam yogam.
*Brahmajnana prakara -The result of such Karma yoga is brahmajnana prakara.
Brahma gyana means equality in outlook. Now we see all as different like that is a
cow, she is a woman or it is a tree. But by
practicing Karma yoga we look at all as the embodiment of Gyana. Then we
see the atman only and not the body. Atman shows unity of all, while body shows
the difference. By going towards atman, we tend
to look at all as equal and no difference is apparent.
 So, Swami Alavandar says that the Fifth Chapter tells us four aspects of
Karma yoga:

1. Karma yoga is easy to practice

2. Karma yoga yields result quickly
3. Karma yoga should be performed without the feeling that it was done by 'me'
4. Karma yoga thus practiced will make one to realize all as equal.

Though the easiness of Karma yoga was told in the Third Chapter, it is the
quickness with which the result is obtained is emphasised in this Fifth Chapter.
This is in addition to the advantages
of Karma yoga detailed in the Third chapter, viz: it is habitual right from
birth, it is required even by a Gyana yogi and can not slip.

5.1
Arjuna uvaca
sannyAsam karmanam krishna punar yogam ca samsasi
yac chreya-etayor ekam tan me bruhi su-niscitam

"Arjuna said: O Krishna, first of all You talked of gyana yoga, and then again You
recommend karma yoga. Now will You kindly tell me definitely which of the two is
more beneficial?"

Note: Arjuna is asking what is better for HIM in particular! (and not in
general).

"Tell me the resolved method" says Arjuna. He addresses Sri Krishna to clarify.
Sri Krishna told two things so far.
*Karmanam Sanyasam = here it means, Gyana yoga,
*punar = again [You talked of ],
*yogam ca = and Karma yoga,
*samsasi = [You] told.
He sermoned on the greatness of Gyana yoga and again on the greatness of
Karma yoga. Normally, sanyasam means relinquished and here it does not mean action
relinquished,
but Gyana yoga different from Karma yoga.
*Etayo = between these two,
*ya chreya = which is better [for Arjuna],
*su nischitam = decisively, tan = that one, me = to me [Arjuna],
*bruhi = tell. Krishi means earth and na: means pleasing and so Krishna could
mean, He who gives happiness to the earth.
Arjuna is worried which to choose and so he wants Sri Krishna to make him
happy by providing the right and decisive choice. He has sermoned on the greatness
of both Gyana yoga and
Karma yoga and so Arjuna is confused. Though Sri Krishna never confused,
it is Arjuna's inability to understand the previous slokas properly. In the Second
Chapter, starting from
12th sloka, Sri Krishna explained the everlasting nature of atman. This
was needed as Arjuna feared he might destroy his Acharya and grandfather. So, he
was told that body only gets
destroyed while atman remains for ever. Sri Krishna told about Karma yoga.
Then starting from sloka 50 in Second Chapter, He told of four samgyas and
explained Gyana yoga.
He mentioned how a sthitapragya would be. Here Gyana yoga was mentioned to
be practiced after Karma yoga. This made Arjuna to feel Gyana yoga was superior to
Karma yoga.
 But in the Third Chapter, he advised that by practicing Karma yoga also
one could directly have atman sakshatkaram. In the Fourth Chapter also he
maintained the greatness of Karma
yoga. So it appeared that in Chapter Two he advocated Gyana yoga and in
the next two Chapters, he recommended Karma yoga. So this question from Arjuna for
clarification.

Renunciation and the cultivation of Vedic knowledge is jnana yoga. The

performance of prescribed Vedic activities is karma yoga. In chapter two Lord
Krishna declared that karma yoga
was worthy to be followed by those seeking moksa or liberation from the
cycle of birth and death in the material existence and as the mind was
subsequently purified of all dross then
jnana yoga would naturally be embarked upon bringing about atma tattva.
But in chapters three and four Lord Krishna explained that karma yoga was
preferable to even for one qualified
to perform jnana yoga and futhermore that karma yoga was sufficient in and
of itself to achieve atma tattva without the help of jnana yoga. So the conclusion
to be given is which of the
two is absolutely superior and the best means to achieve atma tattva.

Additional notes:
Arjuna understands that renunciation in knowledge involves cessation of all
kinds of work performed as sense activities. But if one performs work in
devotional service, then how is work stopped?
In other words, he thinks that sannyasa, or renunciation in knowledge,
should be altogether free from all kinds of activity, because work and
renunciation appear to him to be incompatible. He appears
not to have understood that work in full knowledge is nonreactive and is
therefore the same as inaction. He inquires, therefore, whether he should cease
work altogether or work with full knowledge.

5.2
sri-bhagavan uvaca
sannyAsah karma-yogas ca nihsre-yasa-karAv ubhau
tayos tu karma-sannyasat karma-yogah: visisyate

"The Personality of Godhead replied: The renunciation of work[Gyana yoga] and

work in devotionKarma yoga] are both good for liberation. But, of the two, work in
devotional service is better than
renunciation of work."

*Tayas tu = between the two,

*karma yogo = Karma yoga, visisyate = is better than,
*karma sannyasat = that different from the Karma yoga, ie. Gyana yoga.
*Ubhau = both these,
*nissreyasa karau = are good [ for you, Arjuna].

Both Karma yoga and Gyana yoga are suitable for Arjuna. Here in the first line,
it may appear that Sri Krishna is recommending both, but in the second line he
makes it clear that His recommendation
would be for Karma yoga. He has not told why He recommends Karma yoga. But we
should know that it is easier to follow Karma yoga. We have to carefully see one
point. In the first line he says both
are suited for Arjuna. Does it mean he has a choice? This has been elaborately
explained by Swami Vedanta Desika in his Tatparya Chandrika. When Sri Krishna says
suitable, He means that will enable
atman sakshatkaram. This is a permanent advantage. Both will lead to atman
sakshatkaram. We have seen that following Gyana yoga is very difficult. We have to
control our senses and we can not be
doing what we normally do. Concentration of mind is essential. So, we have to
filter out those who have these qualities and capabilities. Those incapable of
practicing Gyana yoga have no choice and
they have to resort to Karma yoga only. Of those having capacity to perform
Gyana yoga, can they all resort to Gyana yoga? Here we have to see whether
particular person in question, has loka
sangraham or not. Loka sangraham means, as we saw earlier, those who have
followers. So, even if one has the capacity to practice Gyana yoga, it would be
followed by his followers. All such
followers would naturally be not having the same capacity and so they would
fail to achieve results in their pursuit of Gyana yoga. So this person also should
not practice Gyana yoga. But if there is
a person who does not have loka sangraham, then if he has the capacity to
practice Gyana yoga, there is nothing to prevent him from practicing Gyana yoga.

5.3
jneyah sa nitya-sannyasi yo na dvesti na kaanksati
nirdvandvo hi maha-baho sukham bandhat pramucyate

"O Mighty Armed Arjuna! The Karma Yogi who neither likes nor hates and is thus
free from the pairs of opposites is perpetually steadfast in self-knowledge. He
will be liberated from bondage with ease"

*Sa = he [ one who is practicing Karma yoga],

*nitya sanyasi jneya = is considered always a Gyana yogi. A Karma yogi can become
a Gyana yogi while the reverse is not possible. Sanyasi means he who has renounced
all.
*Na kanksati = he dos not have likes for anything,
*na dvesti = and therefore, he does not dislike anyone. Likes only induces
dislikes. So if we do not have anything in particular as liking, we will not
dislike anything. This is the same status of one who
practices Gyana yoga. One who has controlled his senses and meditating for atman
sakshatkaram, will never have anything as to his liking. He is friendly with all.
This is the nature of
Gyana yogi. This point is reached by Karma yogi. Therefore,
Karma yogi is equal to a Gyana yogi.
*Nirdvadva = the twins will never affect him. Which are the twins? Happiness and
sorrow, comfort and struggle, profit and loss or heat and cold. Karma yogi is
equal with the twins.
*Bandhat = from the shackles of samsaram,
*sukham = easily,
*pramucyate = freed or liberated.

Karma yogi gets liberated from the bonds of life very easily. The key word is:
easily liberated, and that makes Karma yoga better than Gyana yoga. Gyana yoga
needs lot of effort and time. Whereas,
Karma yoga will get the release easily and quicker. We have to remember that
just as a Karma yogi is bound by the worldly affairs, so also a Gyana yogi.
Though in the sloka, dvesti [ dislikes] is first mentioned and then only
Kankshati [ likes] is mentioned, while understanding the sloka, we have to first
know that likes are discarded and consequently, dislikes
are not there. It is our likes, which create dislikes or hatred. It is a common
knowledge that most of the persons have likes for bad things in spite of all
warnings. Despite knowing such things are injurious
to us, we tend to go after them. This is because of the habit formed over so
many births. As a consequence, we hate and dislike those preventing us from
reaching what we like. Overcoming these in
Karma yoga, the person is as good as a Gyana yogi.

One who is following karma yoga or prescribed Vedic activities and has achieved
atma tattva or realisation of the soul will not desire anything else other than
the bliss of the atma or soul. In this position
one is almost oblivious of the external world and has no urge to crave or hate
anything and thus is also able to endure the dualities seeing them all as the
same. Such a person is known to be constantly
situated in jnana yoga or the cultivation of Vedic knowledge by every activity
and is incessantly experiencing the bliss of the atma. Lord Krishna confirms that
such a person easily performs karma yoga
without effort and transcends samsara or the cycle of birth and death. That both
karma yoga and the renunciation for the rewards of actions which is included in
jnana yoga are both competent to give
atma tattva is shown next.

Additional notes:
One who is fully in Krsna consciousness is always a renouncer because he feels
neither hatred nor desire for the results of his actions. Such a renouncer,
dedicated to the transcendental loving service
of the Lord, is fully qualified in knowledge because he knows his
constitutional position in his relationship with Krsna. He knows fully well that
Krsna is the whole and that he is part and parcel of Krsna.
Such knowledge is perfect because it is qualitatively and quantitatively
correct. The concept of oneness with Krsna is incorrect because the part cannot be
equal to the whole. Knowledge that one is
one in quality yet different in quantity is correct transcendental knowledge
leading one to become full in himself, having nothing to aspire to or lament over.
There is no duality in his mind because
whatever he does, he does for Krsna. Being thus freed from the platform of
dualities, he is liberated--even in this material world.

This shloka establishes why nishkama-karma-yoga is superior. Due to the purity

of his heart, a nishkama-karma-yogi is called a fixed renunciate (nitya-sannyasi).
Although he has not accepted the dress
of a sannyasi, he remains blissfully absorbed in bhagavat-seva by offering
himself and all sense objects at Bhagavan's lotus feet. Detached from sense
enjoyment and without any desire for the fruits of his
actions, he remains free from attachment and envy. Thus he is easily liberated
from bondage to the material world.

5.4
sankhya-yogau prithak balah: pravadanti na panditah:
ekam apy-Asthitah samyag ubhayOr vindate phalam

"Only the ignorant speak of devotional service [karma-yoga] as being different

from the Gyana yoga. Those who are actually learned say that he who applies
himself well to one of these paths achieves the
results of both."

In the previous sloka, it was told that both Karma yoga and Gyana yoga would
enable one to get atman sakshatkaram. But Karma yoga was recommeneded for Arjuna.
But there are some people, who say
that Karma yoga and Gyana yoga are contradictory. Such people are not learned.
Because both take one to the same destination, atman sakshatkaram. So result wise
both are same. Sri Krishna ridicules
those who do not know this.

*Bala = childlike [ not by age, but by intellect] i.e people with less
intellect,
*na panditha = nor learned ones, pravadanti = talk this way. Which way?
*Sankhya = Gyana yoga [ not the Sankhya philosophy],
*yogau = and Karma yoga, both,
*prithak = are separate [ not same]. distinct
*Ubhayo = between these two,
*ekam apy = in anyone [either of them],
*asthita = one practices , samyag = firmly,
*vindate phalam = he attains the result of both.
That is by following anyone of these two, he reaches the same result of atman
sakshatkaram. It is like obtaining the same Degree either by attending College
regularly or by correspondence course
sitting at home. Here, people sometime give preference to the Degree obtained
by attanding college regularly. Similarly, is it possible that the atman
sakshatkaram obtained by Gyana yoga better
than the one got by Karma yoga? No, there is no difference whatsoever in the
result obtained by eithe of Gyana yoga or Karma yoga. Sri Krishna has already
decisively recommended Karma yoga
for Arjuna and so here Arjuna has no choice. Here He is trying to remove some
doubts in Arjuna. One way of interpretting is, he who follows either of these,
gets the same benefit. Another way is,
by following anyone, he gets the benefit of both. The meaning can be taken
this way also for the first line.
*Na panditha = no intellectuals or persons with little knowledge,
*bala = small minded persons, pravadanti = talk like this. Or, bala [ childish
persons ] talk sankhya and yoga are separate,
*Pandita = [but] well lerned persons, na pravadanti = will never talk like this.

Does Sri Krishna mean Karma yoga and Gyana yoga are one and the same? No, both
are different in practice. But both are same in respect of the result. Here one
more doubt may arise. It is alright
that both yield the same result, but is it possible that both have to be
practiced to attain the result? This type of thinking came up in the Second
Chapter. There He told that one has to do Karma yoga,
when the mind and organs would be controlled and becomes eligible for Gyana
yoga and then by practicing Gyana yoga one would reach atman sakshatkaram. But in
the Third Chapter, Sri Krishna
emphasised that Karma yoga would directly get Atman sakshatkaram and there was
no need for Gyana yoga.

They are misinformed and not conversant with Vedic scriptures who think that
karma yoga or prescribed Vedic activities and jnana yoga the renunciation of
rewards of actions by the cultivation Vedic
knowledge give different results and do not both award atma tattva or
realisation of the soul. Although karma yoga may go through the path of jnana yoga
it may also independently achieve atma tattva
by its own merit. So as long as an aspirant firmly adopts either path with
determination they are assured of success. This is further expanded by Lord
Krishna in the next verse.

5.5
yat sankhyaih praapyate sthanam tad yogair api gamyate
ekam sankhyam ca yogam ca yah pasyati sa pasyati
"One who knows that the position reached by means of Gyana yoga can also be
attained by devotional service[ Karma yoga], and who therefore sees Gyana yoga and
devotional service to be on the
same level, sees things as they are."

*Yah pasyati = he, who sees like this,

*sa pasyati = he is the one who has seen the reality or truth.
*Sankhyam = gyana yoga,
*ca yogam = and Karma yoga,
*ekam = as one.
This person alone has seen the truth. We have to repeat here that by stating
one, they are not same in approach, but same in result. We should never think that
Gyana yoga takes one to a higher place
and Karma yoga takes to a lower place.
*Yat sthanam = that place[ atman sakshatkaram or atman darshan or atma anubhavam
i.e experiencing atman],
*prapyate = attain,
*sankhyai = by Gyana yoga, tad = the same [place],
*gamyate = is attained, yogair api = even by Karma yoga.

Sankhya does not mean the followers of Sankhya phillosophy but Gyana yoga.
Sankhya means buddhi or intellect, and person following Gyana yoga uses his
intellect only. Thus the destination is same for
both Gyana yoga a nd Karma yoga. Person seeing this unity in result alone is
considered as one who sees truth. It is like another example. Thousands of years
ago in Dwapara yug, in Gokulam in the North,
gopikas performed Katyayani vratham to have the experience of Sri Krishna. Sri
Andal , hundreds of years back in down South, Srivilliputhur, imagining Herself to
be a gopika performed the same Vratha by
singing Thiruppavai. Now, we the commoners, get the same experience by merely
chanting Thiruppavai in Margazhi. So, the end experience is same for the gopikas
of Dwapara yug, for Sri Andal in
Srivilliputhur hundreds of years back and for us in the present times. All of
us are same -Sri Krishna devotees.

Additional Notes:
The real purpose of philosophical research is to find the ultimate goal of
life. Since the ultimate goal of life is self-realization, there is no difference
between the conclusions reached by the two processes.
By Sankhya philosophical research one comes to the conclusion that a living
entity is not a part and parcel of the material world but of the supreme spirit
whole. Consequently, the spirit soul has nothing to
do with the material world; his actions must be in some relation with the
Supreme. When he acts in Krsna consciousness, he is actually in his constitutional
position. In the first process of Sankhya, one has
to become detached from matter, and in the devotional yoga process one has to
attach himself to the work of Krsna. Factually, both processes are the same,
although superficially one process appears to
involve detachment and the other process appears to involve attachment.
However, detachment from matter and attachment to Krsna are one and the same. One
who can see this sees things as they are.

Those who have renounced the world and are treading the path of Jnana Yoga or
Vedanta are the Sankhyas. Through Sravana (hearing of the Srutis or Vedantic
texts), Manana (reflection on what is heard)
and Nididhyasana (constant and profound meditation) they realize the soul(atma
anubhavam). Karma Yogis who do selfless service, who perform their duties without
expectation of the fruits and who
dedicate their actions as offerings unto the Lord also reach the same state as
is attained by Sankhyas indirectly through the purification of their heart and
renunciation and the consequent dawn of the
knowledge of the Self. That man who sees that Sankhya and Yoga are one, as
leading to the same result, sees rightly.

5.6
sannyasas tu maha-baho duhkham Aptum ayogatah:
yoga-yuktO munir brahma na cirena-Adhigacchati

"Gyana yoga without Karma yoga cannot make one happy. But a person engaged in
devotional service can achieve the Supreme without delay."

Sri Krishna in the last two slokas ridiculed the person who sees difference in the
result obtained in Gyana yoga and Karma yoga and commended the persons who
appreciated the unanimity of both in the
result obtained. Now Arjuna raises a doubt. Since both are equal, why should Sri
Krishna recommend Karma yoga? The Lord replies this saying that Karma yoga fetches
atman darshan easier

*Sanyasas tu = whereas Gyana yoga,

*aptum = attaining is, dukham = misery or sorrow or difficult,
*ayogatah = without Karma yoga. It means, that to get atman sakshatkaram, Gyana
yoga needs Karma yoga. Otherwise it is full of sorrow or it is impossible. But,
*yoga = Karma yoga, yukto = one, who practices,
*muni = like a sage or who has controlled the mind. (manana seelah: Muniih: i.e
Muni is one who does Manana (meditation or reflection).)
A Karma yogi always thinks of atman's qualities and so is able to control.
Such a person,
*na cirena = within a short time,
*adhigacchati = attains, brahma = atman darshan or atman sakshatkaram.
So Karma yogi gets the result easily and quickly, while Gyana yogi has to
struggle hard and attains after pretty long time. Karma yoga is inevitable for
Gyana yogi, but Karma yogi does not need Gyana yoga.
Because while practicing Karma yoga, his mind is fully engaged in atman
qualities, and this becomes a substitute for Gyana yoga.

Renunciation, i.e., Jnana Yoga, cannot be attained without Yoga, i.e., Karma
Yoga. A person following Yoga, i.e., following Karma Yoga, being himself a Muni,
i.e., one engaged in the contemplation of self,
after practising Karma Yoga reaches with ease the Brahman i.e., attains the self
soon, i.e., in a short time. But one following Jnana Yoga by itself, completes
Jnana Yoga with great difficulty only. On account
of this great difficulty, he attains the self after a long period only.

5.7
yoga-yukto vishuddhatma vijitatma jitendriyah:
sarva-bhutatma-bhutatma kurvann api na lipyate

" One who is associated with and practices Karma Yoga, whose mind is pure (i,e no
anger, attachment) and has full control of mind, is able to control his senses.
He realizes one's self as the same
in all beings and not bound by his actions or by reactions of his karmas"

Here all benefits accrue to a Karma yogi, are listed like a staircase.
 *Yoga yukta = one who is practicing Karma yoga,
*visuddhatma = gets purified mind without any blemish,
*vijitatma = wins his mind, meaning has full control of mind,
*jitendriya = and so, all sense organs are controlled. By practicing Karma yoga,
the mind is serene and pure, mind gets controlled and all organs get controlled.
Such a person's next level is
*sarva bhuta = all living beings,
*atma bhuta = equal to himself,
*kurvannnapi= even when he is doing his karma,
*na lipyate = is not affected [by any confusion which are opposing his atman
sakshatkaram].

This way the Karma yogi attains Moksham very easily. The Lord here is called
Sri Kallazhagar, which means Beautiful Thief. Since He steals our hearts, He is
called like that. By stealing our minds,
they do not drift away from devotion. What is purity of mind? Was it polluted?
Raga- dvesha and kama-krodha are the ones which pollute our minds. When our minds
get pure, we should be away from
likes and dislikes, happiness and sorrow. With such impurities we develop
hatred on some and unwanted liking on others. Continuous practice of Karma yoga
gets all these impurities cleared. This can
be explained by a small story. A person lived in a place and in front of his
house there was a huge rock. One day, God came in his dreams and ordered him to
shift the rock. Waking up, he tried his best,
but the rock was huge and could not move it. He went on trying daily, for
almost a month. Neighbours laughed at him for his useless pursuit. Again God
appeared in his dreams. He lamented at his efforts
going in vain. God pacified him and said that He does not need his help to push
the rock and saying, with His toe He effortlessly pushed the rock aside. But He
wanted to test whether the person would heed
his orders. Person's duty was to follow what was ordered and result was with
God. The person asked whether that meant he did not get any benefit? God replied
and told him to look at a mirror. When he
did that he could not believe that his body has been perfectly trimmed because
of the exercise. Similarly, Karma yoga has been ordained by the Lord. It is not
necessary to show how the mind gets purified,
one can nevertheless feel such a change taking place. The result of atman
sakshatkaram will accrue with His blessings automatically. It is like standing on
the first step of an escalator. When mind gets
pure, it does not get drifted and so gets controlled. He succeeds in
controlling sense organs also. He is able to see the atman, which is same in all
and so he sees all as equal. Such a person does karma
and the papa of any karma never affects him. That is he is not confused by atman
body relationship. He sees only atman everywhere and not the bodies. A person A
beats another B. B complains to the
police and investigating the police finds, A is insane and so lets off A without
any punishment. That is A's action was done without mind involved and so the
action was not considered as wrong. This is
only to illustrate, that when mind is not involved in the karma we are doing,
the papa will not stick to it. Because, the mind is engaged in atman and not
worried about trivial results.

One who performs karma yoga or prescribed Vedic activities without desire for
rewards is the one who factually fulfils the sacred canons of the Vedic scriptures
which are actually the method of worshipping
the Supreme Lord. By such worship one becomes visuddhatma or of purified
intelligence and is vijitatma or of controlled mind being absorbed in such worship
and by this absorption one is jitendriyah or of
restrained senses. Such a person is sarva-bhutama or one who realising their own
atma or soul and perceiving the atma in all beings as being the same atma existing
within unlimited variegated forms. Such
a person views all beings not by the manifest forms they exhibit in their
lifetime; but rather the intrinsic nature of the eternal atma within which is the
essential nature of all embodied beings. A person situated
in this consciousness is never infatuated or deluded by the erroneous idea of
thinking that a temporary material substance can ever by equated to the eternal
soul. Such a person due to this understanding is
never bound by actions although performing activities and in a relatively short
time achieves atma tattva or realisation of the soul. As karma yoga has been
declared to be easy to perform and soon to reach
fulfilment, the means required to enable one to accomplish it Lord Krishna
describes next.

5.8 & 5.9

naiva kincit karomiti yukto manyeta tattva-vit
pasyan shrinvan sprsan jighrann asnan gacchan svapan svasan

pralapan visrjan grhnann unmisan nimisann api

indriyani-indriyarthesu vartanta iti dharayan

"A person in the divine consciousness, although engaged in seeing, hearing,

touching, smelling, eating, moving about, sleeping and breathing, always knows
within himself that he actually does nothing at all.
Because while speaking, evacuating, receiving, or opening or closing his eyes,
he always knows that only the senses are engaged with their objects and that he is
aloof from them."

In the Seventh sloka, Sri Krishna told that by practicing Karma yoga, one's mind
gets purified and is in control and so, one is able to control the sense organs.
He views all as equal and whatever action
one does, papa never adheres. From now till 12th sloka important message is
given out. Swami Alavandar, while summarising the 5th Chapter, told that Karma
yoga yields result early and easily. Karma
yoga should be done with a feeling of akartrutva, or 'I-am-not-doing' sense.
This is most important. We will see both Eighth and Ninth slokas together as they
convey a single message.

*Yukto = one who is practicing Karma yoga,

*tattva-vit = in order to understand the true knowledge of atman,
*manyeta = thinks like this.
*Kincit karomiti = even a small work also,
*naiva = not done [ by him]. "i do not do .."
A true Karma yogi in pursuit of the real knowledge of atman, never thinks,
at anytime, that even a small work or karma was done by him. Are we not coming to
the temple? Are we not prostrating?
Are we not chanting His names? Then, why does He say that Karma yogi never
feels that he is not doing any of these? All these and the domestic activities are
done by the sense organs and not by the
atman. He is resolved that the organs are doing their duties.
*Api = even [ this word has to precede every activity Sri Krishna is listing
now],
*pasyan = seeing, *shrinvan = listening, *sprasan = touching, *jighran =
smelling, *asnan = tasting,
 - These Five are JnaanIndriyan [ Knowledge seeking organs ]. Seeing,
hearing, touching, smelling and tasting are the functions of the organs of
knowledge the eyes, ears, hands, nose and tongue.
*gacchan = walking, *pralapan = talking, visrijan = passing away [ stool and
urine], grahnan = grabbing,
- These Four are KarmaIndriyan [ organs of action ]
*unmisan = eyes opening, nimisan = eyes closing, *svapan = sleeping, *svasan =
breathing,
- These four activities are of the Five airs.

He thinks all the respective organs are doing these activities and atman has
nothing to do with these actions. We have earlier seen that no action is done by
an individual but is
the team work of five : Paramatma, Atma, Body, organs and the [five] airs
[ prana, apana, vyana, samana and udhana].

Sri Krishna has listed 13 activities here. Of these, the first five are of
Gyanendriya [knowledge seeking] organs. Walking, talking, grabbing and passing off
waste matter are all of Karmendriya or organs of
action. He then lists four activities of the five airs - sleeping, breathing,
closing eyes and opening eyes. These activities will always be done whether one
wants to do or not. Even while sleeping or in faint,
we breathe. If one in sleep blabs, one after waking up says that it was done
by the mouth. Same one, while in wake-up stage can not say that the mouth is
speaking but says he was speaking. Actually,
atman never speaks and it is the organ for speech has spoken. This body and
all organs have all arrived at this soul. Soul does not need any of them. Atman by
itself, can get all the knowledge and
experience these organs individually do. This is possible only when we realize
atman swaroopam.

*Indriyani = all organs,

*indriyartesu = their respective organ based duties,
*vartante = are there, iti = like these,
*dharayan = resolved.

Karma yogi, resolves that all the organs are to do their respective duties and
atman has nothing to do with those activities. Such a resolved thinking takes him
away from this samsaram and leads him to
atman sakshatkaram and Moksham.

Thus he who knows the truth concerning the self should reflect in mind that
the ear and the other organs of sensation (Jnanendriyas) as also organs of action
(Karmendriyas) and the vital currents (the
Pranas) are occupied with their own respective objects. Thus he should know,
'I do not do anything at all.' He should reflect, 'My intrinsic nature is one of
knowledge. The sense of agency comes because
of the association of the self with the senses and the Pranas which are rooted
in Karma. It does not spring from my essential nature.'

One who has realised the nature of the atma or soul knows the true nature of
reality. Such a person reflects that through the senses of perception such as eyes
and ears, the senses of action such as the
voice, the pranas or life breaths, the physical body functions with all its
corresponding objects; but factually I am separate as an individual consciousness
from all these activities and virtually do not do any
of these actions. The conception of doership is derived from contact with the
senses which a living entity is coerced to accept from time immemorial due to past
actions in past lives. But this doership is
not an essential attribute of the atma and thus it is not necessary to accept.
So I shall not accept it as being my essential nature. Thus does one situated in
atma tattva or soul realisation reflect.

The purport is that one should live their life free from the ego of I-ness and
my-ness and conceptions of doership, knowing that all actions are the functions of
the organs and senses and are independent
from the individual consciousness.

5-10
brahmany-Adhaya karmani sangam tyaktva karoti yah:
lipyate na sa papena padma-patram ivambhasa

"One who performs his duty without attachment, surrendering the results unto the
Supreme Lord, is unaffected by sinful action, as the lotus leaf is untouched by
water."

He is not touched by papa. What has he to do?

*Karmani = all his actions,

*brahmany = sense organs [which are the effect of prakruti. Brahmam means very
large moola prakruti, which slowly transforms into our organs],
*adhaya = are doing, [ this is akartrutva anusandhanam, referred in previous
sloka ]
*sangam tyaktva = not desiring for any inferior and cheap rewards,
*karoti = is doing his karma. So one has to do his rightful duty. It has to be
done not with the presumption that 'I-am-doing'. It should be done not for any low
and cheap rewards.
*Sa = such a Karma yogi, na lipyate = is untouched or unaffected,
*papena = by papa, just like padma patram = lotus leaf, ambhasa = by water
[unaffected or does not become wet].

Lotus plant is grown in plenty of water, still any amount of water does not
wet the leaves. Similarly, a Karma yogi, in spite of living in this world and
doing all the activities, is unaffected by them and he
is free from all the papas arising out of the actions. Why this sloka has
come up? In the last sloka, He listed 13 activities and told that all these are
done by the respective agents like organs or vayu, and
this concept makes the person to practice Karma yoga properly. Arjuna gets
three doubts. Assuming one does with the concept that he is not responsible for
all actions, but if he does a karma for seeking
wealth or child, will he not get what he desired for? Can he get ataman
sakshatkaram? What is the use of such a karma? That is one can assume that one is
not doing a karma but one can aspire for
various results. Second doubt is, what benefit will accrue by abandoning the
feeling that 'I-am-not-doing', and at the same time time doing all the activities?
That is mere thought that one is not doing, will
it get any benefit? Thirdly, we have to live in this world and so all its
advantage and disadvantages have to be felt by us. How, then we can escape these?
All these are replied in thhis sloka. Sri Krishna
tells Arjuna not to desire for lower rewards. He is not telling not to have
any desire for results but keep our goal at a high pedastal. This answers the
first doubt. This thought that 'I-am-doing',
if abandoned, then the stigma of sins will ot adhere to him. So this is the
reward for doing karma in that way. This is the answer for the second doubt. By
giving the example of the Lotus leaf,
 He answers the third doubt also. Amidst the world with all sinful actions, his
action will never cause any papa unto him, like water never wets a lotus leaf.

The question may arise that a person possessing the characteristics of the
previous verse with a pure heart and controlled senses may be unaffected by
reactions to actions; but how can those without
such characteristics become unattached to desire for the rewards of actions.
Lord Krishna answers this by instructing everyone to offer and dedicate all
actions to the Supreme Lord. The desire for
rewards of actions is the fundamental reason for all ego conceptions of being
the physical body and the root cause of samsara or bondage in the cycle of birth
and death which so viciously apprehends
one. So desire for rewards should be immediately be given up so one will not
be contaminated by sinful reactions.

5-11
kayena manasa buddhya kevalair indriyair api
yoginah karma kurvanti sangam tyaktvatma-shuddhaye

"The yogis, abandoning attachment, act with body, mind, intelligence and even with
the senses, only for the purpose of purification."

Here Sri Krishna is setting up the the Customs of elders [aacharam] as an

example we have to emulate. Earlier He told that just as water does not stick to a
lotus leaf, papa of any Karma will not stick to
that person who does Karma with the concept that the organs are doing their
assigned duties, that karma is not done by atman[ me] and that not desiring for
lower rewards. Now he cites that ancestors
lived like that only.

*Kayena = by body, manasa = by mind,

*buddhya = by resolve, kevalair indriyair api= and even by the organs without
'I-am-doing' feeling,
*yogina = he who has practiced Karma yoga, karma kurvanti = is doing his
activities,
*sangam tyaktva = relinquishing rewards,
*atma shuddhaye = but only for the purification of his mind. [ i.e remove the
reactions of prior karma ]

In every action we have to have the unity of mind, body and word or speech.
That is one should speak what the mind thinks and act according to speech. Such
persons are all called Mahatma.
Karma yogi will act like this and will always be constantly thinking of
atman. They do not desire any rewards because they want their mind to be removed
of all pollutants and become pure.
Completely devoid of all cravings for the rewards of ones actions and
endeavours even up to desiring entry to svargaloka or the heavenly spheres. Those
who have indeed become accomplished in karma
yoga or prescribed Vedic activities without desiring rewards simply let their
body, mind and senses perform their natural functions as instruments to effect
atma-suddhi or self-purification which breaks the
bonds of the past deeds which bind the atma to samsara or the cycle of birth
and death. Karma yoga should be performed solely for this purpose and not for
obtaining heavenly enjoyments in svargaloka.

Additional notes:
"A person acting in Krsna consciousness (or, in other words, in the service
of Krsna) with his body, mind, intelligence and words is a liberated person even
within the material world, although he may be
engaged in many so-called material activities." He has no false ego, nor
does he believe that he is this material body, nor that he possesses the body. He
knows that he is not this body and that this body
does not belong to him. He himself belongs to Krsna, and the body too
belongs to Krsna. When he applies everything produced of the body, mind,
intelligence, words, life, wealth, etc.--whatever he may
have within his possession--to Krsna's service, he is at once dovetailed
with Krsna. He is one with Krsna and is devoid of the false ego that leads one to
believe that he is the body, etc. This is the perfect
stage of Krsna consciousness."

5-12
yuktah karma-phalam tyaktva shantim Apnoti naisthikim
ayuktah kAma-karena phale sakto nibadhyate

"The steadily devoted soul attains unadulterated peace because he offers the
result of all activities to Me; whereas a person who is not in union with the
Divine, who is greedy for the fruits of his labor, becomes entangled."

All our actions should not be for inferior material rewards but for Atma
saakshatkaram. Lord refers to two types of people here , Yuktah: and Ayuktah:

Yuktah: = One who is focused on Atma and not being distracted by inferior
material gains; Steady
Karma Phalam tyaktva = one who sheds the rewards or is not attached to rewards
Shantim = Atma Anubhavam
Apnoti = attains
Naisthikim = Unadulterated
Ayuktah: = One who is letting his senses, minds wander and is greedy for
rewards; Unsteady;
Kama-Karena = One who is constantly drowned in sense gratification
Phale sakto = who is greedy for fruits of labor
Nibadhyate = becomes entangled in actions

The word yuktah means united with renunciation. It can also denote not wanting
any reward other than realisation of the atma or soul, both are meritorious and
distinguished performance of actions. Such a person
relinquishes the desire for rewards for actions and instead utilises all
actions for the purpose of self purification soon attaining atma tattva or
realisation of the soul and the eternal beatitude of moksa or liberation
from the material existence.

The word ayuktah means not united with renunciation and is unmeritorious and
degraded. It can also denote desiring mundane material rewards not connected to
the atma. Incited by
cravings one lustfully desires the rewards of all actions. The actions of such
a person perpetually binds them to captivity in samsara or the cycle of birth and
death in material existence.

Hence that person who is completely weaned from all attachment to the rewards
of their actions is able to delegate all their actions as a product of material
nature manifesting itself in form of the senses and
their sense objects. This discernment facilitates the atmas deliverance and
redemption from material bondage. Next Lord Krishna will show how the agency of
action can be designated to the physical body
as an aggregate of matter.
 What is said is this: Free of attachment for fruits and attributing one's
actions to Prakrti which has developed into the form of senses, one should perform
actions merely to free the self from bondage. Next, the
shifting of agency to Prakrti, from which the body has come into existence, is
described:

Additional Notes:
In the Bhagavatam, the cause of anxiety over the result of an activity is
explained as being due to one's functioning in the conception of duality, that is,
without knowledge of the Absolute Truth. Krsna is the
Supreme Absolute Truth, the Personality of Godhead. In Krsna consciousness,
there is no duality. All that exists is a product of Krsna's energy, and Krsna is
all good. Therefore, activities in Krsna consciousness
are on the absolute plane; they are transcendental and have no material
effect. One is, therefore, filled with peace in Krsna consciousness. One who is,
however, entangled in profit calculation for sense
gratification cannot have that peace. This is the secret of Krsna
consciousness--realization that there is no existence besides Krsna is the
platform of peace and fearlessness.

5.13
sarva-karmAni manasa sannyas-Aste sukham vasi
nava-dvare purey dehi naiva kurvan na kArayan

"When the embodied living being controls his nature and mentally renounces all
actions, he resides happily in the city of nine gates [the material body], neither
working nor causing work to be done."

*sarva--all; karmani--activities; manasa--by the mind;

*sannyasya--giving up; aste--remains; sukham--in happiness; vasi--one who is
controlled;
*nava-dvare--in the place where there are nine gates; pure--in the city; dehi--
the embodied soul;
*na--never; eva--certainly; kurvan--doing anything; na--not; karayan--causing
to be done.

Earlier he said that the atman should feel that the organs are doing their duty
and atman is not involved in that. But how to relinquish the feeling I-am-doing
and leave it with the organs? For this the mind has
to play a great role. He says that this body is with nine gates and so he
compares it to a fort with nine gates. The nine gates are two eyes, two ears, two
nostrils, one mouth and the two excretion holes.
Atman is not the nose or mouth. Mind should think that all karma done is the
duty of the respective organs and not of the soul. Such a thought keeps the atman
happy. This way the mind also gets controlled.
Mind is then steady and does not drift and wander about.

Why is the Lord referred to the Body as a Fort with Nine Gates, instead of just
referring to as the Gates? He calls the holes in the body as gates in a fort.
Because, it is at the gates, enemies invade and in our
case the material desires are enemies knocking at the nine gates. Also, the
body only has all these gates and so it is attacked and destroyed. Atman does not
have these gates and is free. The body does all
karma due to the various papa/ punya accumulated over infinite birth cycles.
(naiva Kurvan ! Na-Kaarayan!)
 Additional Notes:

Shrimad-Bhagavatam (11.19.43) states: griham shariram manushyam. "The human

body is like a house." This subject can be specifically studied in the narration
concerning Puranjana. The house of the
human body has nine gates: the two eyes, two ears, two nostrils and one mouth
are the seven gates in the head, and the lower gates are for evacuation and
procreation. A yogi sees his own self, or his own
svarupa, as being different from this body of nine gates. Like a traveller,
the yogi does not become attached to or possessive of his body, which is likened
to a hotel. Instead, he performs exclusive seva to
Bhagavan, the master of all the senses.
The nine gates are described as follows:
nava-dvare pure dehi hamso lelayate bahih
vasi sarvasya lokasya sthavarasya carasya ca

"The Supreme Personality of Godhead, who is living within the body of a living
entity, is the controller of all living entities all over the universe. The body
consists of nine gates: two eyes, two nostrils, two ears,
one mouth, the anus and the genital. The living entity in his conditioned
stage identifies himself with the body, but when he identifies himself with the
Lord within himself, he becomes just as free as the Lord,
even while in the body." (Svet. 3.18) Therefore, a Krsna conscious person
is free from both the outer and inner activities of the material body.

5.14
na kartrtvam na karmani lokasya srjati prabhuh:
na karma-phala-samyOgam svabhavas-tu pravartate

"The embodied spirit, master of the city of his body, does not create activities,
nor does he induce people to act, nor does he create the fruits of action. All
this is enacted by the modes of material nature."

We have seen that atman is not bound by karma and atman is away from such
karma. But due to the very ancient karma, without a beginning, the atman gets a
body and that the body does all karma.
In this sloka, Lord says that kartrutvam and karmas in this world, are not
created by any atman devoid of body. Atman does not create the reward for such
karma. All these are happening because of a
beginningless ancient habit.

*Prabhuh = jeevatma who is not free and not bound by Karma

[ without a body atman is free and is not answerable to anyone, except God.
Also, in the pure form atman is equal to God in gyana and happiness and so atman
can be addressed as lord],
Such an atman free from all karma,
*lokasya = in this world,
*na kartrutvam = not the effort required to do an action,
*na karmani = nor the actions themselves,
*na srijati = are not created [by the atman].
A pure and bodyless atman never induces any effort nor is the cause of any
work in this world.
But the association with a body makes the body to take efforts are cause
actions. So all these are not the nature of atman.
*Karma = action, phala = reward or result of the action,na samyogam =
relationship also is not created.
So atman does not create the effort, action and the result thereof. But we
are doing all actions. One does puthrakamesti yagam and one is rewarded with
children, and like this other actions. If atman is
not doing all these , then who is doing these? Sri Krishna tells,
*swabhavas = habit, pravartate = does. Swabhavam means the inevitable qualities
we have acquired due to the contact with this prakruti or world.

Atman is begining less and it has been residing in various bodies in various
births. At one time the atman gets a body of an elephant, then in another birth it
gets human body, another time a tree body, etc.
Due to such very old habit, atman assumes every time it to be the body it is
residing. Atman thinks it is elephant or man or tree. It is like an iron rod kept
in burning fire for long time. Then, the iron rod looks
exactly like the fire, though it is not fire. Because of the body's efforts,
actions and results are there. Once the atman realizes that it is not the body,
then the effort , the action and the result are not of
atman's creations.

When the world of embodied selves exists in conjunction with the Prakrti in
the form of gods, animals, men, immobile things etc., the master (Prabhu i.e., the
Jiva who is the master of the body), who is not
subject to Karma and is established in Its own essential nature, does not
bring about: (i) the agency of gods, men etc. (ii) their manifold and particular
actions and (iii) their connection with the fruits in the
form of embodiment as gods etc., resulting from their actions. Who then
brings about agency etc.? It is only the tendencies that act. A tendency
(Svabhava) is subtle impressions (Vasanas) originating from
Prakrti. The meaning is that agency, etc., do not originate from the natural
or pristine condition of the self but are generated by the subtle impressions
created by misconceiving those forms of Prakrti etc., as
of the self. This is the result of the conjunction of the self with Prakrti
in the form of gods, etc., which has been generated by the flow of previous Karmas
brought about in beginningless time.

Additional Notes:
The living entity, as will be explained in the Seventh Chapter, is one in
nature with the Supreme Lord, distinguished from matter, which is another nature--
called inferior--of the Lord. Somehow, the superior
nature, the living entity, has been in contact with material nature since
time immemorial. The temporary body or material dwelling place which he obtains is
the cause of varieties of activities and their resultant
reactions. Living in such a conditional atmosphere, one suffers the results
of the activities of the body by identifying himself (in ignorance) with the body.
It is ignorance acquired from time immemorial that is the
cause of bodily suffering and distress. As soon as the living entity
becomes aloof from the activities of the body, he becomes free from the reactions
as well. As long as he is in the city of body, he appears to be
the master of it, but actually he is neither its proprietor nor controller
of its actions and reactions. He is simply in the midst of the material ocean,
struggling for existence. The waves of the ocean are tossing him,
and he has no control over them. His best solution is to get out of the
water by transcendental Krsna consciousness. That alone will save him from all
turmoil.

Further notes: (with the interpretation that "Prabhuh" in this sloka refers
to Paramatma)

"The jivas are not initiators of their own actions." One should not think
from this statement that the jivas engage in action only by the inspiration of
Parameshvara. If this were the case, He would possess defects
such as being biased and cruel. Besides, Bhagavan is not the agent who
unites the jiva with the results of his karma. This union occurs only because of
the jiva's ignorance from time immemorial (anadi-avidya).
The divine material energy (daivi-maya-prakriti) in the form of ignorance
activates the acquired nature of the jiva. Only those jivas who possess such a
conditioned nature, which is born of ignorance, are engaged
in action by Parameshvara. He Himself does not create the initiative within
the jivas to act or not to act.

Vaishamya-nairghrinye doshair na sapekshatvat tatha hi darshayati (Brahma-

sutra 2.1.34).

According to this sutra, Parameshvara is completely free from such defects as

being biased or cruel. It is mentioned in the Vedas, that just as brahma is anadi
(without beginning), so the karmika impressions
of the jivas are also beginningless. The jivas' actions create impressions,
and Parameshvara simply engages them in their successive activities according to
these impressions. Thus it is illogical to say that
Parameshvara has the defect of partiality (Chandogya Upanishad 6.2.1). It is
also said in the Bhavishya Purana, "It is only according to the impressions of
past karma that Shri Vishnu engages the jiva in
mundane activities. Since the jiva's impressions are beginningless,
Parameshvara is not guilty of any defect."

Shrila Baladeva Vidyabhushana explains in his Govindabh ashya, "Someone may

conclude that since Parameshvara engages a jiva in action according to the past
impressions of his karma, we have to accept
that Parameshvara is also not independent, but is under the influence of
karma. The response is, "No, this is not correct, since in reality even the
existence of karma is under His control." Parameshvara engages
the jiva in karma according to the nature he has acquired since time
immemorial. Although Ishvara can change this nature, He never does. Thus, in all
circumstances, He is free from partiality.

5.15
na-adatte kasyacit paapam na caiva sukritam vibhuh:
ajnanena-Avrtam jnaanam tena muhyanti jantavah:

"Nor does the Atma assume anyone�s sinful or pious activities. Embodied beings,
however, are bewildered because of the ignorance which covers their real
knowledge."

*Vibhuh = Jeevatma (Atma does not have Vibhutvam; It is Anumatram. It can be

conscious of only one body at a time and not all bodies. But, in this case Vibhuj
refers to Jeevatma and not paramatma
because, Jeevatma lives in multiple bodies across many lives over different
periods. So, in that way it has vibhutvam. Technically speaking, Vibhutvam only
refers to Paramatma. But, in this context it
refers to Jeevatma. Atman is 'all-pervading', i.e., is not limited to
particular area or space included in the bodies of gods, men etc.; )

Atman takes various bodies in various births. When it resides in a body, the
nature of that body is assumed. For example, if in the present birth, an atman
resides in a lion's body, it is friendly with other lions but
shows enmity to elephants. Imagine, the elephant, with which the lion showing
enmity, was born as a lion in its previous birth. That is the atman in the present
elephant was residing, in the earlier birth, in a lion's
body. Then this and other lions would have been friendly with it. So, we have
to understand that enmity or friendliness is with respect to the body and atman as
such is neither friendly to a particular atman nor
unfriendly with some other atman. In the present example, if we imagine that
the lion was able to remember the previous birth of the elephant as lion, then it
is possible that this lion might not show enmity to the
present elephant. The enmity between lion and elephant is the nature of the
bodies. Similarly if an atman resides in a snake body, then enmity towards a
mangoose is natural. But if the atman ever thinks that it is
neither snake nor lion, then enmity to mangoose or elephant will never arise.
Lack of this knowledge that atman and body are different and likes and dislikes
arise because of the body, is the reason for all problems.

*na datte kasyacit papam = none can be sinful to others.

We should understand that no atman can cause sorrow or happiness to another
atman. This is what Sri Krishna tells, na datte kasyacit papam, none can be sinful
to others.
Similarly, na caiva sukhrutham, none can do good to others. But we tell in our
normal conversation that we caused harm to him because he was not to my liking, or
helped him because he was to my liking.
But the mistake is that we assume body related things as those of soul. We
cause harm or help only to the bodies and atman is not connected with those harm
or happiness. All our actions are therefore body
related and atman is not connected with that. We quoted animals as examples,
because if we quote examples in human beings, unnecessary hatred might be aroused.
But these examples could be extrapolated
in our behaviour also. In Srimad Ramayana, Vali was showing great contempt for
his brother Sugreeva. But, after he was shot by the arrow of Sri Rama and at the
last moments, he pleads to the Lord to take care
of Sugreeva, and then dies. If we study this case it will be clear that when
Vali was showing enmity, his gyana or knowledge [about atman and body] was
unflourished. He was hating the body of Sugreeva, but
after realizing that aman and body are different, he never saw Sugreeva as his
enemy. Brotherly fights were with respect to the bodies. This is explained by Sri
Krishna in the next line of the sloka.

* na caiva sukritam = Nor can we say, we are giving happiness to others.

(because it's also based on bodily conception)

*Jantava = all living creatures or all atman, tena = by that,

*muhyanti = are confused or disillusioned. By what?
*Jnanam = [our] knowledge, avratam = is hidden or covered by,
*ajnanae = agyana or ignorance. Agyana is the beginningless karmas and the
associated papa/ punya.
This covers or blocks, the inherent gyana of atman. Like the clouds blocking
Sun rays. Only when this Gyana is fully flourished that one will understand that
the atman is in a body and likes and dislikes
are nature of the body in which atman is residing. This agyana makes all
living beings or atman to assume that they are the body in which they are residing
and this is the source of all other consequential
likes and dislikes and the resultant misery and happiness. The Gyana that 'I-
am-not-the-doer' or akartrutva is emphasised by Sri Krishna.

The Atman is 'all-pervading', i.e., is not limited to particular area or space

included in the bodies of gods, men etc.; It is not the relative or the enemy of
any one. For this reason it does not take away or remove the
evil or suffering of anyone such as a son who is related and therefore dear to
one; nor does It take away, i.e., remove the happiness of anyone whom It deems
with aversion. All this is the effect of Vasanas or
subtle impressions of Prakrti. All conceptions of friend and foe are material
designations caused by vasana which is physical instincts created from material
association. How do these contrary Vasanas originate
in the case of one whose intrinsic nature is a described above? In answer it
is said that knowledge is enveloped by the darkness of ignorance. The Atman's
knowledge is enveloped, i.e., contracted by preceding
Karmas which are opposed to knowledge, so that a person may be qualified to
experience the fruits of his own Karma. It is by this Karma, which contracts
knowledge, and can join the Jiva with the bodies of
gods etc., that the misconception that the bodies are the selves is produced.
Consequently there will originate the Vasanas or the unconscious subtle
impressions born of such misapprehension of the self
and the inclination to undertake actions corresponding to them.

Atman can not remove the sins of the close kith and kin nor the happiness of
enemies could be prevented. Because these are all body related and the atman
changes residence in every birth. So atman is not the doer or atman is akartha.
Akartrutva anusandhanam has to be understood properly. If a person's child scores
very little marks in the exam, he is affected and naturally he admonishes the
child so that the child realizes and makes greater effort to score good marks in
the next time. This person now travels in a train and seated in front of him is
another family and he understands that their child has scored very badly in the
exam. During the travel this family makes friendship with the person. This
friendship will cease after the parties get down at their destination and so the
friendship may last a day or two only. Yet, the person never advises the child of
this family for the low marks he obtained in the exam. Because, this person thinks
he is with them for maximum a day or two only and so does not want to participate
in their happiness or sorrow. But with his own child and other family members, the
person thinks he will be with them for , may be 60 years, and so he thinks he has
to participate in their welfare and difficulties and help them. So this 'my'
feeling with our own kith and kin and an indifferent attitude with others are
clearly experienced. Reason being that the kith and kin are with us for longer
time like 60 years, while others are transient and may be for a few days only. But
if we impartially see and extrapolate the transient friendship, we can understand
that after all the 60 years association with our kin is very small in the total
existence of this soul, which could be millions and millioms of years and out of
which in this birth these are our kin for 60 years or so. In fact in the last
birth, the present kin might not have been related and they could have been
totally different from us. So present relatives are not related to atman but to
this body only.

If we consider the atman's various births as a travel, then in this part of the
journey, these are presently related, just as we had friendship with a few in our
train travel. Whether I get another train journey or the
present train friends are going to alight down now, will enable me to have new
friends and travel goes on. Therefore, how can atman be connected with the
relatives or with the karma we do with this body?
Just as we did not take any effort for the train friend's child to procure
higher marks, because we thought that was not our concern. Similarly, in our
action also we should be detached from the results.

Does it mean that we need not take any responsibility for our kith and kin and
keep aloof? Does it mean that we renounce all our duties and be away from all? We
have to note very carefully that only this
thought that our atman is not connected with the kin or the karma, should be
there. The thought that 'I-am-doing' has to be only discarded. But we have to
continue with our duties and responsibilities as a family
member or a member of the society and country. We should always remember that
the basic advise in Gita is to do our duties and not run away from them. Arjuna
was prevented from running away from the
battlefield. In every family all have to work as a team. But we have to perform
our duties without the feeling that 'I-am-doing'. We think that we are doing the
karma and that is the reason all papa/ punya affect us.

5-16
jnanena-tu tad-ajnanam yesham nAsitam atmanah
tesham aditya-vaj jnanam prakasayati tat param

"When, however, one is enlightened with the knowledge by which nescience is

destroyed, then his knowledge reveals everything, as the sun lights up everything
in the daytime."

We have to perform our duties without the feeling that 'I-am-doing'. We think
that we are doing the karma and that is the reason all papa/ punya affect us. By
the 16th sloka Sri Krishna tells how one could
get out of this thought. In Sri Vishnu Purana, sage Parashara, explains that
there are three powers controlling our actions. One is the Power of Sri Vishnu,
the Almighty. Second is the power of the atman and
the third is the power of avidya or karma. With the power of Sri Vishnu shakti
[power], this atman should reach the Lotus feet of the Lord in Vaikuntam. But this
is prevented by the pressure of avidya. Avidya is
the papa-punya collected by in the infinite births. Atman shakti is prevented
from making any effort to realize its power and join Sri Vishnu shakti, by the
avidya shakti. If only this avidya cover is cleared, atman
gradually flourishes and reaches Sri Vishnu shakti.

Sri Krsna now brings into proper sequence what has been taught before in the
following verses: 'You will completely cross over the sea of all your sins with
the boat of knowledge' (4.36), and 'The fire of
knowledge reduces all Karmas to ashes in the same way' (4.37), and 'For there
is no purifier here equal to knowledge' (4.38). Here only Sri Krishna told that by
using the Gyana as a boat atman crosses the
samsaram ocean or with Gyana as fire the papa is reduced to ashes.

*Yesham = those atman or creatures,

*atmana jnanena = knowledge about atman or soul,
*nasitam = destroys, ajnanam = the beginningless papa/punya.
These papa/ punya only prevent our atman in flourishing. The gyana about the
atman destroys this avidya. In the entire Fourth Chapter, Sri Krishna has been
telling the need to properly understand the atman.
The need to understand that atman is not body and atman is not the doer
-akartrutva anusandhanam. We have to do our duties without the feeling that we-
are-doing, and this way the Karma yoga is practiced
and it destroys the papa/punya like a fire.
*Tesham = such persons [who have got the papa/punya destroyed],
*aditya vaj = like the Sun,
*prakasayati = understands clearly all or the atman is in its original
brilliance like the Sun.
Our atman is surrounded by karma. Only because this karma is there the atman
gets a body and could enjoy or suffer the results of punya or papa. This makes the
atman to remain in samsaram.

Just like the Sun having the inherent brightness, atman has the inherent
knowledge to see all in their true forms, but like the cloud blocking the Sun
rays, avidya has been covering atman and so atman could not
have that knowledge. Karma yoga like the wind blowing off the clouds and the
Sun's full brilliance is realized, drives away the avidya and atman has the Gyana
restored. This gyana is param or supreme says the
Lord. Atman is not the body, but now residing in the present body. Assigned
duties have to be performed with the atman gyana. Arjuna forgot his kshatriya
dharma of protecting his subjects, but thouhght he is
going to kill Bheeshma and Drona and so this advice from Sri Krishna became
necessary. Because it is so difficult to bring to practice the atman and body
relationship , Sri Krishna is repeatedly advising Arjuna
from various angles.

Although the intelligence may be shrouded by the veil of ignorance still it has
been seen that there are those whose consciousness becomes awakened upon receiving
Vedic knowledge. The veil of ignorance is
due to the endless mass of accumulated reactions to previous actions in
incessant lifetimes since time immemorial. Atma tattva or realisation of the soul
and soul related knowledge derived from the Vedic
scriptures and imbibed from the teachings of the spiritual master increases
virtue and quality in ones daily life and is exceedingly pure. The purity of this
knowledge is unexcelled. And in the case of those selves
who regain the knowledge that is natural to Them, it is found that it is
unlimited and uncontracted and illumining everything like the sun. Plurality of
the selves in their essence is expressly mentioned in the case of
those whose ignorance is overcome, in the expression 'for those' in the text.
What was stated at the commencement, 'There never was a time when I did not
exist' (2.12) is expressed here with greater clarity. Moreover, this plurality
is not due to limiting adjuncts imposed on a single universal self. For, as stated
here, there cannot be any trace of such adjuncts for those
whose ignorance is destroyed, and still They are described as a plurality.
Hence knowledge is taught as an attribute inseparable from the essential nature of
the self, because a difference between the self and its
knowledge is made out in the statement, 'Knowledge, in their case illuminates
like the sun'. By the illustration of the sun, the relation of the knower to his
knowledge is brought out to be similar to the luminous
object and its luminosity. Therefore, it is appropriate to understand that
knowledge contracts by Karma in the stage of Samsara and expands in the stage of
Moksa (release). [In this system the Atman has two
forms of Jnana or Knowledge --- Dharmi-Jnana (self-awareness) and Dharma-
bhuta-Jnana (awareness of objects other than itself). It is the latter that is
contracted by ignorance and expands by knowledge.

Additional Notes:
Those who have forgotten Krsna must certainly be bewildered, but those who
are in Krsna consciousness are not bewildered at all. It is stated in the
Bhagavad-gita, "sarvam jnana-plavena,"
"jnanagnih sarva-karmani" and "na hi jnanena sadrsam." Knowledge is always
highly esteemed. And what is that knowledge? Perfect knowledge is achieved when
one surrenders unto Krsna, as is said
in the Seventh Chapter, 19th verse: bahunam janmanam ante jnanavan mam
prapadyate. After passing through many, many births, when one perfect in knowledge
surrenders unto Krsna, or when one attains
Krsna consciousness, then everything is revealed to him, as the sun reveals
everything in the daytime. The living entity is bewildered in so many ways. For
instance, when he thinks himself God,
unceremoniously, he actually falls into the last snare of nescience. If a
living entity is God, then how can he become bewildered by nescience? Does God
become bewildered by nescience? If so, then
nescience, or Satan, is greater than God. Real knowledge can be obtained
from a person who is in perfect Krsna consciousness. Therefore, one has to seek
out such a bona fide spiritual master and,
under him, learn what Krsna consciousness is. The spiritual master can
drive away all nescience, as the sun drives away darkness. Even though a person
may be in full knowledge that he is not this body
but is transcendental to the body, he still may not be able to discriminate
between the soul and the Supersoul. However, he can know everything well if he
cares to take shelter of the perfect, bona fide Krsna
conscious spiritual master. One can know God and one's relationship with
God only when one actually meets a representative of God. A representative of God
never claims that he is God, although he is
paid all the respect ordinarily paid to God because he has knowledge of
God. One has to learn the distinction between God and the living entity. Lord Sri
Krsna therefore stated in the Second Chapter (2.12)
that every living being is individual and that the Lord also is individual.
They were all individuals in the past, they are individuals at present, and they
will continue to be individuals in the future, even after
liberation. At night we see everything as one in the darkness, but in day
when the sun is up, we see everything in its real identity. Identity with
individuality in spiritual life is real knowledge.

5-17
tad-buddhayas tad-atmAna: tan-nisthA: tat-parayanah:
gacchanty-apunar-Avrttim jnana-nirdhuta-kalmasaha:

"When one�s intelligence, mind, faith and refuge are all fixed in the Supreme,
then one becomes fully cleansed of misgivings through complete knowledge and thus
proceeds straight on the path of liberation."

*Apunar avritti is atman sakshatkaram. Because it is not-to-be-reborn (no janana

-Marana)
*Gacchanty = Achieves. Achieves Apunar Avritti. When?
*Jnana = by this knowledge of atman,
*kalmasha = beginningless papa/punya which have got accumulated,
*nirdutha = get destroyed, and so he reaches a meritorious status and gets atman
sakshatkaram. To reach this position, one has to take efforts and Sri Krishna
tells the stairway.
*Tad buddhaya = concentrating his knowledge in atman sakshatkaram or
resoluteness. One whose intelligence is always in the Supreme
The compound word tad-buddhayas meaning intelligence in the Supreme is
referring to those who have their intelligence, intellect and consciousness fixed
in meditation of atma tattva or realisation of the soul.
This resolution or vow is necessary to start any work. So we have to collect
lots of information about the work we want to take up. We also should know the
disadvantages of those against the action
we want to take up. Here we want to get atman sakshatkaram, and so we should
know the greatness of atman and the inferiority about body. Just like physically
challenged persons are resolved
to achieve in life, we should have resoluteness in atman sakshatkaram.
*Tad atmana = Solely concentrating on atman. Only a continuous thinking and
pondering will overcome all obstacles. One whose mind is always in the Supreme
The compound word tad-atmanas means with mind in the Supreme refers to
those who make the atma or soul the singular focus of loving reflection. The
intellect is merely the machinations of the mind but
consciousness includes emotion which facilitates loving devotion within the
heart.
 *Tad nishta = by untiring efforts. Steadfast. For achieving anything we have to
make sincere and ceaseless efforts. Whose mind is only meant for the Supreme
The compound word tad-nisthas means those who have complete faith in the
Supreme refers to those who enthusiastically follow the Vedic culture and perform
all that is necessary to attain the Supreme.
Once there was a guru and a disciple. One day the Guru asked him to fetch
water for drinking and there was a bamboo basket only. Disciple tried to bring
water in the basket, but before he could
come near the guru all water got drained. He again went near the river and
again tried, and all the water drained off. After a dozen efforts, the disciple
got tired and told he was unsuccessful. But the guru,
encouraged him saying that his efforts were never in vain and though he
could not fetch water, the basket has become clean. So efforts will reward with
results. Here also the efforts will slowly eradicate
the huge papa we have accumulated over infinite births.
*Tad parayana = by having atman sakshatkaram as the supreme goal and never for
a moment changing or drifting away from that determination. One Who has
completely taken shelter of Him;
The compound word tat-parayanah means those whose sole noble aim is devotion
to the atma. The cultivation of Vedic knowledge gradually developes consciousness
and removes all taint and dross.

Those possessing the before stated qualifications when perfecting them attain
the atma which is irrevocable and which when once realised insures there is no
reverting back to conditioned and restrictive levels
of consciousness which are of the nature of nescience and ignorance.
So the steps are:
* Resolution
* mindful
* ceaseless efforts
* unwavering objective

Such a person when he does Karma yoga without aspiring for inferior rewards,
will find his Gyana blossoming fully, with all his papa being destroyed, he will
reach atman sakshatkaram which will
enable him to have no more births, that is he will attain Moksham.

One whose mind, intelligence, faith and refuge are always in Krsna, or, in
other words, one who is fully in Krsna consciousness, is undoubtedly washed clean
of all misgivings and is in perfect knowledge in
everything concerning transcendence.

It is said later in Gita (18.55):

bhaktya mam abhijanati yavan yash casmi tattvatah tato mam tattvato jnatva
vishate tad-anantaram
It is only by bhakti that one can know Me as I am and thus attain Me.
Therefore, those whose ignorance has been completely destroyed by knowledge attain
knowledge of Paramatma.

We may wonder, why do we go through all the miseries of Life? The reason is
because we have to expend the beginningless papa/punya acquired in infinite
births. These papa/ punya reduce the power of
knowledge [Gyana] of atman. With such reduced or diminished knowledge, atman
resides in a body and assumes that it is the body in which it is resident and
expend its papa/ punya. If good karma is done,
punya is acquired and bad actions result in papa acquisition. This account is
maintained and with a body happiness for punya and miseries for papa are
experienced. Therefore, atman is natural and body is
artificial or alien to the atman. In Vaikuntam, this atman will get a superior
body - not made of this five elements[space,air, fire, water and earth] and the
associated disadvantages like disease, hunger, thirst,
sleep, etc. With that superior body, there is no more return to the birth-death
cycles. This is called Moksham, which can be attained either by atman sakshatkaram
or Paramatman sakshatkaram. In Six
Chapters atman sakshatkaram is discussed. From the Seventh Chapter, Bhakti
approach for Paramatman sakshatkaram will be discussed. It is like climbing two
steps or climbing two hills.
In the 17th sloka we saw what steps were needed for atman darshan, viz :
Determination, mindful of atman sakshatkaram, ceaseless efforts and unwavering
objective. Now, after attaining atman sakshatkaram
what type of experience we will get, is explained in the next(5-18) sloka.

5.18
vidya-vinaya-sampanne brahmane gavi hastini
suni caiva sva-pake ca panditAh sama-darsinah

The humble sages, by virtue of true knowledge, see with equal vision a learned and
gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste].

*Sama darshan [identical view] = is the result of atman sakshatkaram. That is

seeing all as equal,because atman is same in all. It is "equal vision" ..
equanimity.
Differences arise because of the body, and sans body, atman is same in all.
Gyani views all as equal. It is not simple as it appears. To reach this level one
has to struggle hard.
So far, we have been hearing repeatedly about "Atma Saakshatkaram, Atma
Darshanam" .. What is this Atma SaaksathKaaram? It's ultimate goal is "Sama
Darsanam". This may seem simple, but
is very hard to achieve.
*Brahmane = one who has perceived Brahman or Paramatman. Here we have to make two
categories,
vidya vinaya sampanne brahmane and kevala brahmane. There is one brahman-
who has both Gnaana, Anushtanam and another brahman who is just/kevala brahmane.
*Vidya = well learned and cultured,
*vinaya = humility as a result of such learning,
*sampanne = filled or containing, brahmane.
*Kevala = without all these learning and with no culture, but having the sacred
thread on the chest to show one as brahmin. Between these two no difference should
be seen.
*Gavi = cow, hasti = elephant, between these two also no difference should be
observed.
*Suni = dog, sva-pake = one who eats cooked dog meat, between these two also one
should not see difference.
*Panditha = learned persons, [ Panda - Jnaanam; ]
*sama darsana = will have identical view [on all the three pairs mentioned].
Here, Sri Krishna calls the one who has got atman sakshatkaram as Panditha,
who will see no difference between educated and uneducated, cow and elephant and
an animal and a person who
eats that animal. Physically all are different. But to observe all are same
[ with respect to atman ] is the characteristic of atman sakshatkaram. Person who
sees the pure, knowledge-full and bliss-full
atman in all bodies, is panditha. i.e Atma Svaroopam.

From a Brahmin endowed with spiritual knowledge and a cow the best of all
animals both being in the mode of goodness as well as a dog and an outcaste person
of the lowest order, all are seen with an equal
vision. The purport is that the apparent unevenness between the highest and the
lowest is the characteristics of their bodily designation which is the product of
material nature but never reflective of the eternal,
pure state of the atma. Such a wise being always perceives the intrinsic nature
of the soul as it is, unaffected by the degradation of any bodily conception.

These three pairs of examples show a pattern. First is education wise

difference. Second is difference by size or by appearance. Third is a creature and
another who uses
it as an utility. So one who discards difference due to knowledge, appearance,
utility, place and time, and sees the atman as same in all, is called a panditha
who has reached atman sakshatkaram stage.
This will be reached depending on our efforts and so it can occur in youth or
old age. Sage Sukha, observed plants and animals as equal to him. Why does Krishna
stress about "Samatvam" here? It's
because, Atma is equal everywhere. Atma is just one "Jaati", even though it
may reside in different physical bodies. When the village chief reports that the
paddy cultivated in
the village as equal it means the same variety has been harvested, though the
quantities may vary with every farmer in the village. So differences by species,
caste, culture, country or sex are body based
and every atman is identical in each of the body. Body is to expend the
accumulated papa/punya, and by presuming that to be atman, makes one to indulge in
karmas that result in continuing in the
birth-death cycle and undergo more and more rebirths.

How can we ignore the differences that are perceptible? We cannot substitue an
elephant for a Cow in our daily utility usage. So, what the Lord says here may
seem like Pratyaksha Virodham.
Yes, we can not deny the physical differences, but we have to see from a higher
platform. Just as there are so many provinces in our country, which are different
in language, culture and habits, but still we
see all as one representing India, as single country. Similarly, here also
atman should not think the differing physical and other differences as
representing atman. If we do not do that, then we will contiue to
do what we are and we can not escape birth cycle and the miseries of samsaram.
But to come out of this cycle, we have to consider all are having the same atman
and so all are equal. This attitude will derive
peace and tranquility all over. So we have to strive for atman sakshatkaram.
Yuha gyanam is understanding all are having identical atman and so all are equal.
This is the attitude of panditha. With such persons
there will not be disputes arising out of religion or caste or creed.
Nammazhwar sang "Poliga Poliga ... Kandom!", where he says all Atmas are equal
and their duty is kaimkaryam to the Lord.

More Examples: Sukha is a great example of this lack of Deha-Atma Abhimaanam

and possessing Prakrti-Atma Vivekam (discrimination between Soul and body).
Bhagavatam mentions about Sukha as "Anupeta upeta dharmam" i.e even at a
young age he had that vivekam, even before the upanyaanam. There is the well
known incident of Vyaasya calling out
to Sukham, and all trees responding. And also the incident with the women
bathing in the pond.

Thirumangai Azhwar says the same in this pasuram:

thoNdAm inamum imaiyOrum * thuNainUl mArbin andhaNarum * aNdA! emakkE
aruLAy enRu * aNayum kOyil arugellAm **
vaNdAr pozhil inpazhanaththu * vayalin ayalE kayal pAya * thaNthAmaraigaL
mugamalarththum * sALakkirAmam adai nenjchE! 1-.5-9 (Periya Thirumozhi)

Additional Notes:
The Lord as Paramatma is present both in the outcaste and in the brahmana,
although the body of a brahmana and that of an outcaste are not the same. The
bodies are material productions of different modes
of material nature, but the soul and the Supersoul within the body are of the
same spiritual quality. The similarity in the quality of the soul and the
Supersoul, however, does not make them equal in quantity, for the
individual soul is present only in that particular body whereas the Paramatma
is present in each and every body. A Krsna conscious person has full knowledge of
this, and therefore he is truly learned and has
equal vision. The similar characteristics of the soul and Supersoul are that
they are both conscious, eternal and blissful. But the difference is that the
individual soul is conscious within the limited jurisdiction of
the body, whereas the Supersoul is conscious of all bodies. The Supersoul is
present in all bodies without distinction.

The vision of the wise jnani is being explained in the above shloka. Here the
word sama-darshih means to see that Bhagavan's tatastha-shakti manifests as the
jivatma with a specific svarupa in every material
body. Only such seers of the self (atma-darshi) are known as sama-darshi.
Bhagavan has clarified this further in Gita (6.32) and it is described in Shrimad-
Bhagavatam (11.29.14):

brahmane pukkase stene / brahmanye 'rke sphulingake

akrure krurake caiva / sama-drik pandito matah
In My opinion, one who sees with equal vision a brahmana and a candala, a
thief and a devotee of brahma, the sunrays and the sparks of a fire, a cruel
person and a kind person, is wise. Shrila Vishvanatha
Cakravarti Thakura explains sama-drik as realizing the eternal existence of
Me, parabrahma, in every living entity. One who has such a vision is called sama-
darshi.
A cow and a brahmana are said to be in sattva-guna, thus they are superior
to the elephant which is in rajo-guna, and to the dog and the dog-eater (candala)
which are in tamo-guna. But the panditas who
have transcended the modes do not notice such differences. Rather, they see
brahma which is beyond the modes everywhere. They are known as sama-darshi, those
with equal vision.

5.19
ihaiva tair jitah sargah: yEsham saamye sthitam manah:
nirdosam hi samam brahma tasmAd brahmani te sthitah

"Those whose minds are established in sameness and equanimity have already
conquered the conditions of birth and death. They are flawless like Brahman, and
thus they are already situated in Brahman."

The Lord explains further about sama darshan [equal view], samadarsana
vaibhavam. Arjuna thought that it might take very long time for a Karma yogi to
get atman sakshatkaram, when sama darshan
would be felt. But Sri Krishna allays that fear and says in this sloka that
atman sakshatkaram and sama darshan will be reached while taking efforts in Karma
yoga itself i.e during Saaadhana Dashai itself.

*Yesham = those living being or atman,

 *mana = mind, samye = in sama darshan,
*sthitham = get stabilized, tair = such persons or atman[ who have realized
sama darshan],
*sarga = this created samsaram,
*ihaiva = in this effort in Karma yoga itself, The word ihaiva means even here
in this very life while engaged in karma yoga or the performance of prescribed
Vedic activities
*jita = is won over. jitah sargah meaning conquers creation in the form of
terminating samsara or the endless cycle of birth and death in the material
existence
So, he, who has the determined mind to see all atman as one and the same,
conquers samsaram while taking efforts to practice Karma yoga. All great Acharyas
like Swami Shankaracharya,
Swami Ramanuja or Swami Madhwacharya, have all lived in this same samsaram
as we are in this Kali yug. We are afraid of this samsaram, but these great
persons conquered it here itself. It does
not mean reaching Vaikuntam. But Sri Krishna tells ihaiva, which means that
as the Karma yoga is practiced. Swan has an unique feature. It lives mostly in
marsh, but its feet are so designed that they
will never dip into the marsh and it will walk on the surface. Lotus leaf
never gets wet in spite of being in water. These great persons also like these
examples, conquered the samsaram from within.
*Brahma = here it means that jeevatman which has attained atman sakshatkaram.
*nirdosha = blemishless. It is blemishless.
Which blemish? Related to body or prakruti or the beginningless karma are
all blemishes. Here this Jeevatman is realizing that he is different from the body
and that atman is an embodiment
of Gyana and so all atman are equal. Therefore this atman is blemishless.
*Samam = in this status atman realizes equality of all atman. That is why
Brahma here denotes that enlightened atman.
Normally, Brahma denotes the Paramatman, because he has no blemish and for
Him all are equal. Here this Jeevatman has attained that stage and so this atman
could be called Brahman.
*Tasmad = therefore, Te = those persons,
*sthitham = stabilize in, Brahmani = Brahmam.
This Karma yogi while practicing and taking efforts, realizes that all are
same or has got sama darshan, and so this atman gets stabilized in equality and ,
therefore, in Brahman.

By those whose minds rest in equalness with regard to all selves in the
aforesaid manner, even here, i.e., even at the stage of executing the means,
Samsara is overcome. For the Brahman is of the same
nature everywhere when uncontaminated. The meaning is that the substance of
self, when free from the contaminations resulting from contact with the Prakrti
(body), is the same everywhere i.e., as the
Brahman (the Atman). If they are fixed in the equality of all selves, they
verily abide in Brahman. The abidance in the Brahman is verily the conquest of
Samsara. Those who contemplate on the sameness of all
selves, because of their having the form of knowledge, they are liberated. Sri
Krsna now teaches that mode of life by following which the maturity of knowledge
in the form of sameness of vision comes to a
Karma Yogin.
Lord Krishnas purport is that those who have realised the eternal atma within
themselves and within all living entities are indeed enligtened beings and have
attained moksa or liberation from material existence.
How one performing karma yoga becomes eligible to achieve this apex ascending
omniscience of atma perception is revealed next.
 Additional Notes:
As long as one identifies with this body, he is considered a conditioned soul,
but as soon as he is elevated to the stage of equanimity through realization of
self, he is liberated from conditional life. In
other words, he is no longer subject to take birth in the material world but
can enter into the spiritual sky after his death. The Lord is flawless because He
is without attraction or hatred. Similarly, when a
living entity is without attraction or hatred, he also becomes flawless and
eligible to enter into the spiritual sky. Such persons are to be considered
already liberated, and their symptoms are described below.

5.20
na prahrishyEt priyam praapya: na-udvijet praapya ca-priyam
sthira-buddhir asammudhah: brahma-vid brahmani sthitah

"A person who neither rejoices upon achieving something pleasant nor laments
upon obtaining something unpleasant, who is self-intelligent, who is unbewildered,
and who knows atman and God, has stabilized
mind in it."

*Brahma vid = jeevatman who has attained sama darshan and so is like the Brahman
or Paramatman,
*brahmani sthitha = always thinking of that brahman [here atman],
*sthira buddhi = unwavering knowledge [ that atman is eternal], the man of steady
intellect is one who has the unwavering, firm conviction
*asammudha= unbewilidered; not deluded; not thinking about the transient and
destructible body. He is not deluded.
Person who has been guided by teachers about atman's qualities and who always
thinks of the greatness of atman, attains atman sakshatkaram. What is the eminence
of such a person?
*Na prahrsyet = not rejoicing, dancing or shouting over the roof out of
happiness,
*priyam praapya = just because he has got something to his liking and desire
*na udvijet = nor brooding over or heart broken for,
*apriyam ca prapya = something he not got as per his desires or his liking.
Because he has had atman sakshatkaram, he is inert to anything happening be it for
or against his liking.

We can see that this attitude comes to us sometimes. A child likes toy, but
after he has grown up same toy will not be liked by him or at least he will be
indifferent to it.
In cold places we may like warm clothings, but same clothes will be hated in
warm places. Our likes changes with time and place. Because the mind has changed.
Therefore, likes for worldly matters change. By involving our mind in atman
and in God, we can avoid the so called depression, which we very frequently hear.
We can steer our mind form transient and
changing desires and concentrate on the eternal atman. Atman darshan will make
us not to think of anything else.

Whatever is experienced as pleasant by one staying in a body and remaining in a

particular condition because of the subtle impressions of his old Karmas, and
whatever is experienced as unpleasant --- on
attaining those two types of experiences, one should not feel joy or grief.
How? By having the mind on that 'Which is steadfast' i.e., the self, 'Undeluded,'
i.e., one must be free from the delusion of identity of the
steadfast self with the transient body. And how can this be? He who knows
Brahman and abides in Brahman, i.e., by becoming a knower of Brahman by
instruction by the teachers --- such a person abides
 steadily, engaged in the practices towards winning Brahman. What is said is
this: From the instructions received from the sages who know the truth, one should
learn what has to be learnt about the self.
Endeavouring to actualise the same, one does not consider the body as the sefl
and remains fixed in the joyous experience of the vision of the steadfast self.
Let him not rejoice and grieve when he experiences
pleasant and unpleasant things, as such experiences result from the Prakrti and
are transient.

Additional Notes:
The symptoms of the self-realized person are given herein. The first symptom
is that he is not illusioned by the false identification of the body with his true
self. He knows perfectly well that he is not this body,
but is the fragmental portion of the Supreme Personality of Godhead. He is
therefore not joyful in achieving something, nor does he lament in losing anything
which is related to his body. This steadiness of
mind is called sthira-buddhi, or self-intelligence. He is therefore never
bewildered by mistaking the gross body for the soul, nor does he accept the body
as permanent and disregard the existence of the soul.
This knowledge elevates him to the station of knowing the complete science of
the Absolute Truth, namely Brahman, Paramatma and Bhagavan. He thus knows his
constitutional position perfectly well, without
falsely trying to become one with the Supreme in all respects. This is called
Brahman realization, or self-realization. Such steady consciousness is called
Krsna consciousness.

5.21
bahya-sparsesu-asaktAtma vindaty-Atmani yat sukham
sa brahma-yoga-yukt-Atma sukham akshayam asnute

"Such a liberated person is not attracted to material sense pleasure but is always
in trance, enjoying the pleasure within. In this way the self-realized person
enjoys unlimited happiness, for he
concentrates on the Supreme."

*Bahya = external,
*sparsa = contact, (Bahya sparsa - to external objects or contact with external
objects to gratify senses. The word sparsesu means sense pleasures and those
attached to them are called spharsa)
*asaktatma = not mentally interested, one who is unattached
*atmani = [but] in the interior soul, ya = that person,
*sukham = happiness
*vindaty = attains. [ Saadhana Dashai. read below notes ]
Person who has concentrated his mind on atman enjoys and is never interested
in the sensual experience of external matters.
*Sa = such a person, brahma = atman,
*yoga = exercise or ceaseless efforts in atman darshan,
*yuktatma = concentrating only on atman,
*asnute = attains, [ Saadhya Dashai. read below notes]
*akshayam = unmitigated or undiminishing, sukham = happiness. Everlasting bliss

He is not interested in external matters and concentrates his mind in the

internal atman and so he enjoys unmitigated happiness.

*Vindaty & Asnute - Both the words vindate and asnute convey the sama meaning-
attains. But the difference is vindate is used while starting the Karma yoga.
Asnute is at the end of achieving the objective.
 That which is happy in the efforts and after reaching it also very good. To
give an example, say We want to go to a place where we are to enjoy. It is
possible that the road leading to that place may not be
proper and so reaching that is difficult and tedious. This may discourage
many from attempting to go to that place. But if the road also is good then more
people would like to reach that destination.
Atman sakshatkaram is like the second part of the example. The efforts or
means also fetch happiness and after reaching the destination also boundless
happiness is there.
We have to detach ourselves from the external objects and never like or hate
those. By this happiness is not reduced in anyway. Because even as he starts
practicing atman sakshatkaram, he is blessed with
happiness. Karma yoga or atman experience gives happiness as one starts
practicing and after reaching the goal, it gives unrestricted happiness.

*Bahya Sparsa - External contact.. Senses coming in external contact and

resulting attraction of sense objects
We think we are enjoying all these external objects;but in reality, they are
not so. But our mind does not concentrate on even externally perceptible matters,
then how one can concentrate on an abstract
matter like atman and get enjoyment? Sri Krishna tells that this has to be
believed as he is telling that. For this first we have to critically examine all
those which we think are giving us happiness. We have
to see whther those objects give happiness always or not;whether the
happiness is permanent or not; whether any side effects are there or not. If we
get a positive answer for all these , then there is no
stopping from enjoying them. But in practice none offer this happiness. As an
example, eating is a pleasure. But we can find the limitations and so it is not in
this list of enduring happiness. In fact some of
these will make us addict and then we can not concentrate on noble matters.
Infact, in many cases, we are not eating the food, the food is actually eating
us!! (Annam !Annam! )
This applies to our relatives and friends also. Because all are never
permanant and by indulging in them, we only have fleeting happiness. All these
obstruct us from Atma Darsanam.

*Akshayam Sukham Asnute - Atman is eternal and so Sri Krishna tells Arjuna to
concentrate on atman and attain happiness., which is Akshayam Sukham! Unlike
cinema, movies, drama etc, where we
go for so called "2 hour" relaxation/happiness, Atma sukham is real and
never ending. In the moksadharma section of the Mahabharata it states that: The
pleasures of the senses in this world and the joys of
heavenly pleasures cannot be compared to even 1/16th part of the pleasure one
derives from renouncing the desire for material sense gratification. This is the
essential component that paves the way for
perceiving the Brahman or spiritual substratum pervading all existence, atma
tattva or realisation of the soul and moksa or liberation from the material
existence and cognition of the ultimate truth of the Supreme
Being.

He who finds happiness in the self within himself, his mind detached from
external contact in the manner already mentioned, i.e., from experience of objects
other than the self --- such a person abandoning the
contemplation on Prakrti or bodily experiences, has his mind engaged in the
contemplation on Brahman i.e., the Atman. Thus he attains everlasting bliss which
consists in the experience of Brahman (the self).
Sri Krsna speaks of the abandonment of material pleasure as easy:
 Additional notes:
Sri Yamunacarya, a great devotee in Krsna consciousness, said:

yad-avadhi mama cetah krsna-padaravinde nava-nava-rasa-dhamany udyatam rantum

asit
tad-avadhi bata nari-sangame smaryamane bhavati mukha-vikarah susthu
nisthivanam ca

"Since I have been engaged in the transcendental loving service of Krsna,

realizing ever-new pleasure in Him, whenever I think of sex pleasure, I spit at
the thought, and my lips curl with distaste." A person in
brahma-yoga, or Krsna consciousness, is so absorbed in the loving service of
the Lord that he loses his taste for material sense pleasure altogether. The
highest pleasure in terms of matter is sex pleasure.
The whole world is moving under its spell, and a materialist cannot work at
all without this motivation. But a person engaged in Krsna consciousness can work
with greater vigor without sex pleasure, which
he avoids. That is the test in spiritual realization. Spiritual realization
and sex pleasure go ill together. A Krsna conscious person is not attracted to any
kind of sense pleasure due to his being a liberated soul.

5-22
ye hi samsparsha-ja bhogah: dukha-yonaya eva te
ady-antavantah kaunteya na tesu ramate budhah

"An intelligent person does not take part in the sources of misery, which are
due to contact with the material senses. O son of Kunti, such pleasures have a
beginning and an end, and so the wise man
does not delight in them."

If our mind can be concentrated on the Lord, then all other desires will get
subdued. We normally keep a lumber room in our house where we store all the
unwanted materials and usually, it is also not kept clean. Our mind is like that
lumber room and we have kept in memory all unwanted things. We will remember an
abuse by someone ten years back with full details. Whereas, we will not remember
the name of the Lord in a temple we visited an year back. Mind, thus remembers bad
things easily. If we can install in our mind the Lord and His deeds, then
automatically all undesirable memories will vanish. Slokas 20, 21 and 22 are all
linked. In the sloka 20 He told that we should not have likes and dislikes and
avoid the delight and sorrow, as a consequence. By this the person abandons the
attachment to external matters and thereby, avoids all the consequential happiness
and sorrow. This was told in the 21st sloka. Now, the 22nd sloka.

Why does Sri Krishna wants one to cut off the attachments to external matters? It
is because they have lots of defects in them. The word samsparsaja means contact
of the senses with their objects this
precipitates anticipation for material pleasures which gives the illusion of
happiness by such contact which actually are but a source of misery, pain and
suffering. Lord Krishna is stating that because they are
temporary having a time of beginning and a time of ending, contact with sense
objects is shunned by those of spiritual intelligence who know such contacts are
of a transitory nature.

*Ye hi = those [the external objects],

*bhogah: = pleasures [the delight arising out of listening, touching, tasting,
smelling and viewing],
*samsparsha ja= by substantial contact. The word samsparsaja means contact of
the senses with their objects
When we view an object, the eyes make contact with that object. Such a
contact gives a person pleasure by viewing. Similarly, other sensual pleasures.
*Dukha yOnaya = generators of pain ultimately [these pleasures have] inherent
miseries, [ because],
*adyantavanta = they all have beginning and end. [ Adhi, Antah, Vantah: -> It
has beginning and end ]
By this it is to be inferred that those which have no beginning and end,
like atman and the Lord are all always happy. So,
*budha = learned ones or a gyani, [ He has Viveka gnaanam i.e discriminative
faculities. He knows these are temporary and that atma anandam is eternal ]
*na tesu ramate = will not desire for them.
By this it does not mean that Gyani never eats or works for living. But he is
not affected by the delight or sorrow associated with them. Eating does not make
him to dance with joy nor starving makes
him brood. He knows that eating or sleeping and all such activities are
natural for upkeep of the body. Those actions are not the objective of life.
While, atman darshan is his objective.

Swami Vedanta Desika, in his Tatparya Chandrika, examines the defects Sri
Krishna mentioned. He lists five defects in the materialistic pleasures we are all
after. They are
-Arjava dosha [ The struggles which comes with earning wealth, materials
is not there with Atma sukham, because you don't have to struggle ]
-Rakshana dosha, [ The fear which comes from protecting property etc is not
there with Atma sukham ]
-Kshaya dosha [ The fear which comes from the limitedness of material
happiness is not there with Atma sukham ]
-Bhoga dosha [ The shortcoming from Material happiness i.e Bhogam is it is
limited and as a result, we crave for more and more. ]
-Chinta dosha. [ The defect of Win-Lose equation inherent in material
pleasure is not there with Atma sukham. There is no need to defeat, compete etc
with others for Atma Sukham ]

First the difficulties one has to encounter in acquiring these materialistic

pleasure. If we want to enjoy living in a good house, we have to struggle to
acquire that.
We may have to work extra hours to raise funds and we may have to sacrifice
our health and sleep, to ensure that we have more money to purchase what we want.
But to enjoy atman or Paramatman,
we do not even have to go out. Raksha dosha is the eforts and hardships to
maintain and protect what we have acquired. Fear of thieves and tax burden will
make many sleepless. Such a fear is not there
for atman anubhava. Kshaya dosha is the defect arising out of the reduction
in the material and the happiness arising out of them. If one thinks drinking
Kheer or Payasam is happy, it gets reduced as
consumed or distributed to others. We can worship the Lord and be happy and
this will not get reduced if more people worship. Even the happiness in heaven is
having this defect and after all it is a
tenure and once the time is over we have to get out of heaven. That is why
the Lord is called Sri Aravamudan, meaning the pleasure by worshiping never
reduces.
Bhoga dosha, is the greed that develops. Just as fire requires more and more
of fuel to burn, these pleasures will demand more and so more hardship and fear.
Last is chinta dosha and one has to
be constantly thinking about the object, how to avoid competition and ensure
continuous happiness, and like that. So, all these defects are inherent in every
material and the so called happiness arising
 out of them. Therefore, no Gyani will ever go after these worldly pleasures.

5-23
saknoti-ihaiva yah sodhum prAk-sarira-vi-mokshanat
kama-krodho-udbhavam vegam sa yuktah sa sukhi narah

"Before giving up this present body, if one is able to tolerate the urges of the
material senses and check the force of desire and anger, he is well situated and
is happy in this world."

*Sarira = body,
*prak = before,
*vimokshanat = falls down [before death],
*yah = anyone,
*kama = passion, Kama is described as intense desire for sense objects which
infatuate the mind due to increasing passion from seeing, hearing about or
remembering objects of desire
*krodha =anger [arising out of that passion], Krodha is described as the
modification of the mind in the form of anger caused by extreme situations of
frustration in not obtaining the result of ones desires.
*udhbhavam vegam = speed or haste or urges arising out of these [in mind, speech
and action],
*ihaiva = in the efforts [ in performing Karma yoga to attain atman
sakshatkaram],
*saknothi = capable of,
*sodhum = Withstand, containing, sodhum means to tolerate or withstand.
Withstand what? Withstand the impulses arising from kama or lust and krodha or
anger. These impulses are very powerful and
difficult like the strong current of a river.
*sa = that person, yuktah= is the right person for attaining atman sakshatkaram,

*sa= that, nara = jeevatman , sukhi = enjoys.

Person, who before casting off this body, is capable of shielding himself
from the haste connected with lust and consequent anger, even at the stage of
attempting Karma yoga for atman sakshatkaram,
is the right person for attaining atman sakshatkaram. That person enjoys the
atman. Here, Sri Krishna talks of a person in the Fourth stage of Karma yoga.

*First stage- In the 20th sloka, the person is unaffected by anything of his
liking or not. This is the first stage.
*Srcond stage was, the person avoids effects of external objects and
concentrates on the internal atman.
*Third stage, the person realizes that all those which we think are pleasing
us, are all sources of misery as all of them have great defects.
*Fourth stage the person conquers lust and anger, and the resultant
recklessness, before his body falls down, when atman departs. Such a person, is
the right one for atman sakshatkaram and
attains Moksham and enjoys atman experience after death.

Swami Vedanta Desika in his Tatparya Chandrika, gives a beautiful explanation

for the word vegam in the sloka. When we desire for something undesirable, the
mind starts thinking of it. So the thought
becomes reckless. We then start talking about it and so the speech becomes
reckless. Our efforts to accomplish makes our actions reckless. Similarly, in the
case of anger. Anger becomes unrestricted
in thought, language and action. Thus both Kama and Krodha affect mind, word
and body. So, this recklessness has to be conquerred and then he becomes eligible
for atmanubhavam. In Sanskrit grammar,
the word 'ra' denotes destroyable. So 'na' + 'ra' is negating destruction.
Sri Krishna by using the word 'nara' indicates that this atman is going to avoid
rebirths and enjoy the durable Moksham.

**The implication is that in this system there is no Jivan-Mukti or complete

liberation even when the body is alive. Only the state of Sthita-prajna or of 'one
of steady wisdom' can be attained by an embodied Jiva.

Additional Notes:
If one wants to make steady progress on the path of self-realization, he must
try to control the forces of the material senses. There are the forces of talk,
forces of anger, forces of mind, forces of the stomach,
forces of the genitals, and forces of the tongue. One who is able to control
the forces of all these different senses, and the mind, is called gosvami, or
svami. Such gosvamis live strictly controlled lives, and
forgo altogether the forces of the senses. Material desires, when unsatiated,
generate anger, and thus the mind, eyes and chest become agitated. Therefore, one
must practice to control them before one
gives up this material body. One who can do this is understood to be self-
realized and is thus happy in the state of self-realization. It is the duty of the
transcendentalist to try strenuously to control desire
and anger.

5-24
yo-antah-sukha: antar-Aramah: tatha-antar-jyotir eva yah:
sa yogi brahma-nirvanam brahma-bhuto adhi-gacchati

"One whose happiness is within, who is active and rejoices within, and whose aim
is inward is actually the perfect mystic. He is liberated in the Supreme, and
ultimately he attains the Supreme."

This details the Fifth stage of the one who has attained atman sakshatkaram. We
earlier saw the four stages, viz:
1) Unaffected by likes and dislikes [sloka 20],
2) Unaffected by external matters [sloka 21],
3) Understands defects of the materialistic pleasures [sloka 22] and
4) conquers kama and krodha before death.

Now the fifth stage is mentioned for which we have to see how the Alwars
lived. In the pasuram Unnum soru, parugum neer, thinnum vetrilai ellam kannan,
Nammalwar says that for him Sri Krishna is all.
This represents Dharaka, Poshaka and Bhogyam in our activities. In food, water
is most essential to keep alive and so it is called Dharaka. Rice is needed for
body development and growth and so it is
Poshaka. We take Vetrilai [pan in Hindi or thamboolam in Sanskrit] purely for
pleasure and so it is Bhogya. We can classify every item in this world in these
three groups. For Nammalwar and other Alwars,
Sri Krishna was representing all the three -Dharaka, Poshaka and Bhogya. This
is the stage mentioned here.

*Ya = one,
*antah sukha = one who is happy within, in the indwelling Self; who considers
atman as object of desire, just as we consider betel or sandal paste as objects of
pleasure, one who is happy within,
in the indwelling Self;
*antar Arama = considers atman as a garden or the place where the objects of
desire grow or available, has pleasure within-he disports only in the Self within
[ This is in contrast to Indriya-Aramah!, for a person who considers the
senses as gardens, he is going to be lost in material pleasures and ultimately
suffer ]
*tatha = and,
*antar jyoti = considers atman as light for enjoying or as tools for such
enjoyment; has his light only within, has the indwelling Self alone as his light;
[He has not to depend on the organs like ear etc. for acquiring knowledge.]

These three are called bhogyam [objects which give us pleasure], bhogastanam
[the place where these objects are available or grown] and bhogopakarana [the
facilities needed to enjoy the object in the
place it is available]. As an example if one wants to enjoy eating mango
fruit, he has to have the mango and it is available in the garden and to pluck it
he needs light.
Here mango is bhogyam, garden is bhogasthanam and daylight is bhogopakarana.
We need all these three in all our activities. Sri Krishna tells that for the
person attained atman sakshatkaram, all these
three are same- atman [three-in-one]. Excepting Paramatma and atman, no
other object represents all the three. In the example, mango is to be eaten but we
have to go to garden and garden can not be eaten,.
Similarly, light is needed to pluck the mango but light can not be eaten to
enjoy. On the other hand, if we think of our organs as bhogasthana, then we will
be dragged by them in their direction.
*Sa yogi = such a person practicing Karma yoga,
*brahma bhuta = reaches [the high level of atman, when it is called] brahman,
that is he becomes like Brahman in happiness and Gyana,
*brahma nirvanam = pleasure of atman [atmanubhavam],
*adigacchati = acquires.
So, the person who sees atman as bhogyam, bhogasthanam and bhogopakaranam,
reaches the high level of atman [brahman] and gets the pleasre of atmanubhavam.

How to enjoy atman? Instead of asking, we have to make a beginning. We can

keep half an hour for this and try, taking tips from elders and experts. We can
sit in our pooja room and meditating on our favourite
image of the Lord, we can definitely concentrate on the atman. We have to
practice whatever good things we have heard.

Unless one is able to relish happiness from within, how can one retire from
the external engagements meant for deriving superficial happiness? A liberated
person enjoys happiness by factual experience.
He can, therefore, sit silently at any place and enjoy the activities of life
from within. Such a liberated person no longer desires external material
happiness. This state is called brahma-bhuta, attaining which one
is assured of going back to Godhead, back to home.

5-25
labhante brahma-nirvanam rsayah ksIna-kalmasah:
chinna-dvaidha yat-atmanah: sarva-bhuta-hite ratah:

"Those Karma yogis who cut off the dualities that arise from karma and whose minds
are engaged in atman, are always busy working for the welfare of all living
beings, and are free from all sins and achieve
happiness from atman anubhavam."

One who is beyond duality and doubt, whose mind is engaged within, who is always
busy working for the welfare of all sentient beings, and who is free from all
sins, achieves liberation in the Supreme.
 From the sloka 20, Sri Krishna has been telling the various steps a person gets
while practicing Karma yoga and attains atman sakshatkaram. In that series this is
the last step, Samadhi. After getting atman
sakshatkaram,

*sarva bhuta hite rata = wants to do good to all living beings,

The words sarva-bhuta-hite-ratih means those who always wish for all living
beings the same happiness and righteousness as they would wish for themselves.
*Chinna dvaidha = cutting off the twin [ the likes and dislikes mentioned in
sloka 20],
The compound word chinna-dvaidha means those who are no longer influenced by
dualities such as pleasure and pain, praise and ridicule, acceptance and
rejection.
Uprooting concepts of dualism such as pleasure and pain, joy and sorrow,
success and failure etc. which give rise to doubts and delusions
*yatatmana= he regards atman as bhogyam, bhogasthanam and bhogopakaranam [ sloka
24]. The word yatatmanah means those who have conditioned their minds to focus on
the atma or soul.
By mentioning the stages in sloka 20 and sloka 24, it is understood that
all the previous Five stages have been mentioned here.
*Rsaya = [rushi] the Karma yogi who is trying for atman sakshatkaram,
The word rsayah refers to the saintly sages who are focused and intent on
obtaining atma tattva or realisation of the soul.
*ksina = destroys,
*kalmasha = all blemishes [ the beginninglss karma and the papa/punya
accumulated is referred to here as blemishes],
*labhante = gains , attains
*brahma nirvanam = the happiness of atma anubhavam.

Such a Karma yogi as he gets atman sakshatkaram, runs after all the living
beings needing help.

The sages are seers who are devoted to the vision of the self. For them the
pairs of opposites are annulled; i.e., they are freed from pairs of opposites like
cold and heat, etc. 'They have their minds well subdued,'
i.e., their minds are directed to the self. 'They are devoted to the welfare of
all beings,' i.e., they are interested in the welfare of all beings like their own
selves. Those persons who are like this have all their impurities,
which are incompatible with the attainment of the self, annulled, and they
attain to the bliss of the Brahman. For those possessing the characteristics
mentioned above, Sri Krsna now teaches that the Brahman is
easy to attain.

Additional notes:
A person engaged only in ministering to the physical welfare of human society
cannot factually help anyone. Temporary relief of the external body and the mind
is not satisfactory. The real cause of one's difficulties
in the hard struggle for life may be found in one's forgetfulness of his
relationship with the Supreme Lord. When a man is fully conscious of his
relationship with Krsna, he is actually a liberated soul, although he
may be in the material tabernacle.

Only a person who is fully in Krsna consciousness can be said to be engaged in

welfare work for all living entities. When a person is actually in the knowledge
that Krsna is the fountainhead of everything, then
when he acts in that spirit he acts for everyone. The sufferings of humanity
are due to forgetfulness of Krsna as the supreme enjoyer, the supreme proprietor,
and the supreme friend. Therefore, to act to revive
this consciousness within the entire human society is the highest welfare work.
One cannot be engaged in first-class welfare work without being liberated in the
Supreme. A Krsna conscious person has no doubt
about the supremacy of Krsna. He has no doubt because he is completely freed
from all sins. This is the state of divine love.

5-26
kama-krodha-vimuktanam yatinAm yata-cetasam
abhito brahma-nirvanam vartate vidit-Atmanam

"Those who are free from anger and all material desires, who are self-realized,
self-disciplined and conquering the mind find atman sukham very near."

*Brahma = atman,
*nirvanam = happiness [ atman anubhavam of a Karma yogi],
*abhito = very near,
*vartate = is available.
Person who has got atman sakshatkaram, finds atman sukham or happiness close
by. Sri Krishna has shown the 6 steps in the slokas 20 to 25.
*Kama = lust, krodha = anger,
*vimuktanam = discarded,
*yatinAm= yati or sanyasi or he who has abandoned any attachment to woldly
desires and finds only God as all for him,
*cetas = mind,
*yata = directed only in the atman.
Once he has abandoned all worldly desires, it does not mean the mind is
blank. Mind is also an organ and it has to be deployed. So, after stopping his
mind from all worldly desires, the mind is directed to view
atman.
*Viditatmanam = therefore, conquering his mind, for him the atman anubhavam is
just close by.
Mind is powerful and it has no limits, unlike other external organs like
hands or mouth. To conquer a mind, we require something which is superior. Atman
is able to do that. Mind as such has no gyana or intellect.
Mind is not eternal. Such limitations are not there for atman and so mind is
conquered by atman, once mind is directed to concentrate on atman. With that he
abandons kama and krodha, detached from worldly
desires, mind concentrated on atman, he conquers mind and finds happiness of
atman anubhavem at close by.

The six steps mentoned in the slokas from20 to 25, are mentioned in the four
words in this sloka- kama krodha vimukhtanam, yatinam, yata chetasam and
viditatmanam.

Steps mentioned are:

1] unaffected by likes and dislikes [ priyam, Apriyam ]
2] unaffected by worldly desires
3] realizing the defects in the worldly pleasures
4] conquering kama and krodha before atman casts off the body
5] atman alone is regarded as bhogyam, bhogasthanam and bhogopakaranam and

6] seeks to help all living beings in their hour of need. [ Sarva bhoota
hitey ratah ]

Person whio has come on all these steps finds atman sukham or happiness at
hand's reach.
 To those who are free from desire and wrath; 'who are wont to exert
themselves' i.e., who are practising self-control; whose 'thought is controlled,'
i.e., whose minds are subdued; 'who have conquered them,'
i.e., whose minds are under their control --- to such persons the beatitude
of the Brahman is close at hand. The beatitude of the Brahman is already in hand
to persons of this type.

Additional Notes:

Of the saintly persons who are constantly engaged in striving toward salvation,
one who is in Krsna consciousness is the best of all. The Bhagavatam confirms this
fact as follows:
yat-pada-pankaja-palasa-vilasa-bhaktya karmasayam grathitam
udgrathayanti santah
tadvan na rikta-matayo yatayo 'pi ruddha- sroto-ganas tam aranam bhaja
vasudevam

"Just try to worship, in devotional service, Vasudeva, the Supreme Personality

of Godhead. Even great sages are not able to control the forces of the senses as
effectively as those who are engaged in
transcendental bliss by serving the lotus feet of the Lord, uprooting the
deep grown desire for fruitive activities." (Bhag. 4.22.39) In the conditioned
soul the desire to enjoy the fruitive results of work is so
deep-rooted that it is very difficult even for the great sages to control such
desires, despite great endeavors. A devotee of the Lord, constantly engaged in
devotional service in Krsna consciousness, perfect in
self-realization, very quickly attains liberation in the Supreme. Owing to his
complete knowledge in self-realization, he always remains in trance. To cite an
analogous example of this:

darsana-dhyana-samsparsair matsya-kurma-vihangamah
svany apatyani pusnanti tathaham api padma-ja

"By vision, by meditation and by touch only do the fish, the tortoise and the
birds maintain their offspring. Similarly do I also, O Padmaja!"
The fish brings up its offspring simply by looking at them. The tortoise
brings up its offspring simply by meditation. The eggs of the tortoise are laid on
land, and the tortoise meditates on the eggs while in the water.
Similarly, a devotee in Krsna consciousness, although far away from the Lord's
abode, can elevate himself to that abode simply by thinking of Him constantly--by
engagement in Krsna consciousness. He does not
feel the pangs of material miseries; this state of life is called brahma-
nirvana, or the absence of material miseries due to being constantly immersed in
the Supreme.

5-27 & 5-28

sparshAn kritva bahir bahyAn cakshush caivantare bhruvoh:
prana-apanau samau kritva nAsAbhyanntara-carinau

yatendriya-mano-buddhih: munir moksha-parayanah:

vigatecchA-bhaya-krodha: yah sada mukta eva sah:

"Shutting out all external sense objects, keeping the eyes and vision concentrated
between the two eyebrows, suspending the inward and outward breaths within the
nostrils, and thus controlling the mind, senses
and intelligence, he is a muni constantly thinking of atman to attain atman
sakshatkaram. One who is always in this state is certainly liberated."
For obtaining atman sakshatkaram, we have to practice Yoga and Sri Krishna tells
how to do that in the 27th and 28th slokas. Here a glimpse of Ashtanga Yoga is
mentioned and full details are going to be explained
in Chapter 6.

*Bahya = external,
*sparsan = contact [listening, seeing, touching, tasting and smelling],
Sparshan refers to all external senses: eyes, ears, tongue, nose and skin.
All of them enter the mind; so one should drive them out and restrain the mind
from running towards them.
*bahir kritva = pushed aside or out, that is our sensual experience from outside
contact are expelled, (shutting out external contacts)
*bhruva antare = in the middle of the two eyebrows,
*chaksus = keeping our sight.
When a person wants to start practicing yoga, he has to keep off all contacts
with external things which can be experienced by our sense organs and sitting on a
seat comfortably he has to see the middle
between the eye brows .
*Nasabhyantara = moving in the nostrils [or nose],
*carinau = travelling [or passing],
*pranaapanau = the prana and apana airs [ vayu],
*samau kritva = equalising them.
This way he says how pranayamam has to be done, by equal passage of inhaling
and exhaling. Keeping off from all senses except atman,

*yata = such, indriya = sense organs, mano = mind, buddhi = intellect or

resolve,
*muni = [by controlling organs, mind and buddhi] he becomes a muni or one always
thinking of atman, MananaSeelah Munih: Muni' is one who does Manana or reflection
and contemplation.
*moksha parayana = with atman sakshatkaram as the sole objective,

*vigata = dispelled, iccha = desires,

*bhaya = consequent fear, krodha = and consequent anger,
*ya = such a person,
*sah mukti eva = he is always in a state of liberated.
*sada = always

That is as he starts to practice yoga he attains the state of emancipation.

How to practice this? Can we afford to sit in yoga free from all external
contacts? Yes, but it does not mean that we have to go to far off
places like Badarikshram or Himalayas, but in one's own place and for a
short time like 15 minutes or half an hour to start with. Cutting off external
contacts is not new to us, as daily while sleeping for 6 or 7 hours
we are away from all such contacts. Sleep means a sort of atmanubhavam and
we become one with Paramatma. So yogam is possible for all of us. Only difference
is that sleep is a result of tiredness and fatigue,
while the yoga mentioned here is we have to get atmanubhavam while we are
awake. First we have to choose a calm place and have a proper seat not too high
nor on the plain floor. It should be comfortable to the
person, as many complain of knee joint pain, etc. We should create the
ambient atmosphere for practicing the yoga. Padmasana is preferred but it should
be possible for the person. We have to keep off all
external contacts which can hinder the yoga, from the place where we have to
practice yoga. Eyes have to be open as He instructs to watch the mid region
between the eye brows.
[In a later sloka He is going to tell to see the tip of the nose. But both
mean that we have to keep the eyes open and concentrate on a region between the
eye brows and nose tip]. Closing the eyes may induce
sleep and so with partially open eyes, we have to set our sight. We have to
then equalize our breath, intake and outgo.

Inhaling is called poorakam and exhaling is rechakam. Retention of the

inhaled air in our body is called kumbakam. Sri Krishna tells to equalize prana
and apana. We have seen earlier that prana air always
goes up and apana air always down. So, equalizing means the time for
inhaling, exhaling and retention should be equal. That is poorakam, rechakam and
kumbakam should have equal time. All these are
body related. Now we have to think of atman and its qualities. Buddhi should
direct mind in this only. Once this is done, we will have no likes and dislikes
and so we conquer fear and anger arising out of desires.
Our objective will be only atman sakshatkaram. Such a person, even in the
short duration of half an hour or so yoga is practiced, is like any soul that has
attained Moksham. This is the crux of this sloka.
This state will be there as long as we practice yoga and so by slowly
increasing by constant practice we can improve and even while doing our daily
routines we can be in a state of liberated.

Additional Notes:

The Lord gives instruction to Arjuna as to how one can get

AtmaSaakshatkaaram by the practice of the mysticism or yoga, known as astanga-
yoga, which is divisible into an eightfold procedure called yama,
niyama, asana, pranayama, pratyahara, dharana, dhyana, and samadhi. In the
Sixth Chapter the subject of yoga is explicitly detailed, and at the end of the
Fifth it is only preliminarily explained. One has to drive
out the sense objects such as sound, touch, form, taste and smell by the
pratyahara (breathing) process in yoga, and then keep the vision of the eyes
between the two eyebrows and concentrate on the tip of
the nose with half closed lids. There is no benefit in closing the eyes
altogether, because then there is every chance of falling asleep. Nor is there
benefit in opening the eyes completely, because then there is
the hazard of being attracted by sense objects. The breathing movement is
restrained within the nostrils by neutralizing the up- and down-moving air within
the body. By practice of such yoga one is able to gain
control over the senses, refrain from outward sense objects, and thus
prepare oneself for liberation in the Supreme. This yoga process helps one become
free from all kinds of fear and anger and thus feel the
presence of the Supersoul in the transcendental situation. In other words,
Krsna consciousness is the easiest process of executing yoga principles. This will
be thoroughly explained in the next chapter.
A Krsna conscious person, however, being always engaged in devotional
service, does not risk losing his senses to some other engagement. This is a
better way of controlling the senses than by the
astanga-yoga.

5-29
bhoktaram yajna-tapasam sarva-loka-maheshvaram
suhridam sarva-bhutanam jnatva mAm shantim ricchati

"A person in full consciousness of Me, knowing Me to be the ultimate beneficiary

of all sacrifices and austerities, the Supreme Lord of all planets and demigods,
and the benefactor and well-wisher of all living entities,
attains peace from the pangs of material miseries."
 Arjuna asked in the beginning of Chapter 5, after mentioning that he was confused
with the words Karma sanyasam and Karma yoga, that is Gyana yoga and Karma yoga,
which was beneficial to him.
Sri Krishna in reply has been advising that Karma yoga was good for him as it was
easy and yielded result quickly. To top the advantages of Karma yoga, Sri Krishna
tells a very important message in this sloka.

This is the only sloka in this Chapter, wherein he mentions his connection with
the Karma yoga. He says that Karma yoga is Aradhanam [pooja] for Him. In this
world all ..

*Yajna = yagna or homam or yagam, tapasam = meditation, performed,

*bhoktaram = objective or beneficiary, is Sri Krishna.
Here we may have a doubt, that Hiranyakasipu and Ravana did tapas and
propitiated Brahma to grant deathless life. But here we are talking about the
meditation and yagna for attaining Moksham, and in
such cases, the ultimate beneficiary is Sri Krishna. Now he mentions three
things. Many perform yagna in many places, but all finally reach Sri Krishna. Why?

*Sarva = all, loka = worlds and the people residing in all these worlds,
*Maheshvaram = the greatest Isvara, is Sri Krishna, Lord Narayana. [ Sarva
deva Namaskaaram, Kesavam Prathi Gacchati ]
So, who ever does any yagna to propitiate any god, the Lord, as the
Antaryami or Inner power in all of them and commanding them, gets the offerings
and so is the Ultimate beneficiary in all poojas performed.
Ishvara means,
*Isha = commanding power, vara = that is natural (svabhavika).
So the Lord has the natural commanding power. He is the Lord of all and
commands all.
*Sarvabhutanam = for all creatures or living beings,
*suhridam = welfare. Sri Krishna does good only for all.
*Maam = [such] I [Sri Krishna].
The 'I' here denotes the great Commander He is and the great donor he is
capable of granting anything to anyone.
*Jnatva = by understanding [Sri Krishna],
*rcchati = attains,
*shantim = peace.

Person who understands Sri Krishna as the Ultimate beneficiary, as the One
who is for the welfare of all living creatures and as the Greatest among all] and
performs pooja, will attain peace.
Normally, when we do a work we get tired. Then, how by doing Karma yoga will
get peace? Yes, it will give peace if we dedicate it to Sri Krishna. He is our
Lord and so we can never grudge to serve Him.
He says he is for our welfare. So, we also feel happy to serve Him. He is
the greatest Donor and is prepared to grant whatever we wish, including Moksham.
This also makes us to serve Him happily.
All these induce us to serve him happily and we get peace. Our duties to our
children are not burden to us. A mother does not hesitate for the labor pain. We
are happy to undergo medical treatments so that
we can be healthier. So also Karma yoga, recommended by the Lord, will never
make us tired, rather it will give us peace and happiness.

The conditioned souls within the clutches of illusory energy are all anxious to
attain peace in the material world. But they do not know the formula for peace,
which is explained in this part of the Bhagavad-gita.
The greatest peace formula is simply this: Lord Krsna is the beneficiary in all
human activities. Men should offer everything to the transcendental service of the
Lord because He is the proprietor of all planets and
the demigods thereon. No one is greater than He. He is greater than the
greatest of the demigods, Lord Siva and Lord Brahma. In the Vedas the Supreme Lord
is described as tam isvaranam paramam
mahesvaram. Under the spell of illusion, living entities are trying to be lords
of all they survey, but actually they are dominated by the material energy of the
Lord. The Lord is the master of material nature, and the
conditioned souls are under the stringent rules of material nature. Unless one
understands these bare facts, it is not possible to achieve peace in the world
either individually or collectively. This is the sense of
Krsna consciousness: Lord Krsna is the supreme predominator, and all living
entities, including the great demigods, are His subordinates. One can attain
perfect peace only in complete Krsna consciousness.
Knowing Lord Krishna to be bequeather of all rewards for all actions. The
sovereign lord of all existence. The intimate friend within all beings and
wellwisher of all beings attains moksa or liberation from material
existence. What this means is that if karma yoga or the selfless practice of
prescribed Vedic activities and the sum total of all duties are performed
consciously as offerings of worship to Lord Krishna then
this in itself is enough to grant moksa. This is the easiest and most practical
as it is so simple to do. Moreover who would not be inclined to offer such service
to a dear friend especially when this friend is such
a universal benefactor existing within and without every living being
throughout all of creation.

Before we conclude let us recapitulate Chapter 5. Swami Alavandar has told that
Karma yoga is easy to perform, quick in yielding results, and while doing it one
should never think that the karma was performed
by him [abandon 'I-am-doing' feeling] and as one practices he sees all as equal -
sama darshan- and so wants to help everyone.

Gitaartha Sangraha: Summary of Fifth Chapter by Alavandar.

karma yogasya saukaryam, shaighrayaM, kaashcana tadvidhaaH .
brahma-jnaana prakaarashca, pancam-aadhyaaya ucyate .. (9)

In this sloka, Swami Alavandar says that the Fifth chapter says the following:
"Pancam Aadhyaaya Ucyateh" -
*Saukarya - Karma Yoga is very easy to practice [saukarya].
*Shaighrayah: - It yields result quickly [shaighraya].
*Tadvidhaah - When we do the Karma yoga, we should do it with consciousness.
It is called Karma sanyasam. It is also called akarthrutva anusandhanam.
When we do a karma saying 'I am doing', it is kartrutva anusandhanam. But
if we think 'I am not doing this karma ', then it is akartrutva anusandhanam. This
is a very important view in this Chapter.
Sanyasam means relinquishing. So, while we do the karma yoga, we should
relinquish the feeling or thought, that we are doing it. Thus this chapter is
called Karma sanyasam yogam.
*Brahmajnana prakara -The result of such Karma yoga is brahmajnana prakara.
Brahma gyana means equality in outlook. Now we see all as different like that is a
cow, she is a woman or it is a tree. But by
practicing Karma yoga we look at all as the embodiment of Gyana. Then we
see the atman only and not the body. Atman shows unity of all, while body shows
the difference. By going towards atman, we tend
to look at all as equal and no difference is apparent.

So, Swami Alavandar says that the Fifth Chapter tells us four aspects of
Karma yoga:

1. Karma yoga is easy to practice

2. Karma yoga yields result quickly
3. Karma yoga should be performed without the feeling that it was done by 'me'
4. Karma yoga thus practiced will make one to realize all as equal.

Though the easiness of Karma yoga was told in the Third Chapter, it is the
quickness with which the result is obtained is emphasised in this Fifth Chapter.
This is in addition to the advantages
of Karma yoga detailed in the Third chapter, viz: it is habitual right from
birth, it is required even by a Gyana yogi and can not slip.

This Fifth Chapter is a practical explanation of Krsna consciousness, generally

known as karma-yoga. The question of mental speculation as to how karma-yoga can
give liberation is answered herewith. To work in
Krsna consciousness is to work with the complete knowledge of the Lord as the
predominator. Such work is not different from transcendental knowledge. Direct
Krsna consciousness is bhakti-yoga and jnana-yoga
is a path leading to bhakti-yoga. Krsna consciousness means to work in full
knowledge of one's relationship with the Supreme Absolute, and the perfection of
this consciousness is full knowledge of Krsna, or the
Supreme Personality of Godhead.

A pure soul is the eternal servant of God as His fragmental part and parcel. He
comes into contact with maya (illusion) due to the desire to lord it over maya,
and that is the cause
of his many sufferings. As long as he is in contact with matter, he has to
execute work in terms of material necessities. Krsna consciousness, however,
brings one into spiritual life even while one is within
the jurisdiction of matter, for it is an arousing of spiritual existence by
practice in the material world. The more one is advanced, the more he is freed
from the clutches of matter. The Lord is not partial toward anyone.
Everything depends on one's practical performance of duties in an effort to
control the senses and conquer the influence of desire and anger. And, attaining
Krsna consciousness by controlling the above-mentioned
passions, one remains factually in the transcendental stage, or brahma-nirvana.
The eightfold yoga mysticism is automatically practiced in Krsna consciousness
because the ultimate purpose is served. There is
gradual process of elevation in the practice of yama, niyama, asana, pratyahara,
dhyana, dharana, pranayama, and samadhi. But these only preface perfection by
devotional service, which alone can award peace
to the human being. It is the highest perfection of life.

CHAPTER 6 (YOGA ABHYASA Yogam)

In chapter six Lord Krishna reveals astanga yoga, and the exact process of
practicing such yoga. He explains in detail the difficulties of the mind and the
procedures by which one may gain mastery of their mind
through yoga which reveals the spiritual nature of a living entity.

Swami Alavandar in his Gitartha Sangraham, has condensed the Chapter 6 in a sloka:

yogaabhyaasa-vidhir yogii-caturdhaa yoga-saadhanam .

yoga-siddhiH sva-yogasya-paaramyaM ShaShTa ucyate .. (10)
 Chapter 6 conveys five things to us. In Chapter 5, yogam was indicated. It was
told that by dedicating the yoga to the Lord, we can never feel tired by
performing Karma yoga and peace would prevail. Now,
how this Karma yoga has to be performed is explained. With unbiased mind and
with an objective to achieve, we can try to understand and practice the Yoga as
detailed in Chapter 6. Let us first see the five
things this Chapter is to convey:

* Yogaabhyaasa vidhi - procedure, to perform Yoga.

* yogi caturdha - four types of yogi
* yoga sadhanam - the tools required to perform yoga viz. chintanam- thought
and vairagyam - detachment
* yoga siddhi - attaining the objective by practicing yoga, even if
interrupted in between.
* svayogasya pAramyam - the yoga on Sri Krishna, that is Bhakti yoga, and
paramyam- its eminence. [ Introduction to Chapter 7 ]

With Chapter 6, both Karma yoga and Gyana yoga are concluded and from Chapter 7,
Bhakti yoga is sermoned.

Here, according to Alavandaar, krishna teaches the practise of Yoga to Arjuna

and instructs him on the benefits of such a practise. The Lord praises the Yogi as
being superior to those ,who obtained
wisdom thru a study of sastras or those, who practise asceticism. Krishna says
that the Yogis are superior ot Mimamsakas ,who conduct sacrifices prescribed in
the Karma Khanda of the Vedas.
By Yoga, Krishna means the steadfast meditation on HIM by the Sadhaka.He
states that such a Yogi ,who concentrates on HIM with undiminishing faith is very
dear to HIM.

YOGINAAMAPI SARVESHAAM MADGATENAANTARAATMANAA I

SRADDHAAVAAN BHAJATHEH YOH MAM SA MEH YUKTATAMOH MATA: II ..........VI-46

The three other slokas of this chapter deal with the ATTAINMENTS OF THE YOGI,
AND HIS SPECIAL STATUS WITH THE LORD(VI- 18, 27 AND 29). The gist of these three
Slokas are as follows:

VI-18: Yataa Dhipo --- with a completely controlled mind , practise of self
concentration by the Yogi results in stillness of mind like a lamp free from
flickers, when it is placed in a spot sheltered from winds.
Vi-27: Prasaantha Manasam-- Truly, the supreme bliss comes to that Yogi of
perfectly tranquil mind, with passions subdued . He realizes Brahman and becomes
free of Taint (good and evil).
VI-29: Yoh maam pasyati sarvatra--- Such a Yogi with the equanimity of
vision(Sama dharsina:) sees the ME in ALL things .Such a Yogi is never separated
from ME and I am not separated from him.

Chapter Six also concludes the First Shatgam of Bhagavad Gita according to
Gitaartha Sangraha of Alavandaar

The greatness of Chapter 6 is told to Parvati by lord Shiva. On the banks of

Godavari river, King Dyanasruti was ruling. He was highly learned and a scholar.
Once as he was resting on the terrace of his palace,
he heard the conversation between two swans flying over. Actually, the two
saints wanted to guide the King to have Brahma gyana or knowledge about Paramatma.
So, by their yoga power, they took the forms
of swan and flew over the palace. The King was familiar with birds' language.
One swan told the other that below them Dyanasruti was there and so avoid flying
near him as his scholarly power could burn the
feathers. In reply the second swan wondered whether the King was greater than
Raikva. The swans flew away; but the King was perturbed and wanted to know about
Raikva and learn more from him. So he set
forth a search for Raikva all over and visited places of learning like Kasi,
Gaya and Dwaraka; but could not find. Finally, he came to Kashmir and searched.
With difficulty he found Raikva. King was perplexed to
see such a great Gyani, sitting behind a cart wheel, full of rags and his
body was full of blisters and presented an ugly picture. He asked whether he was
Raikva. Raikva replied whether the King was sent by
swans. Surprised, the King realized at once the greatness of Raikva and
offered costly robes and jewels, for learning from Raikva. Raikva simply pushed
aside all those valuables and told that he did not need
them. When the King said that since Raikva appeared to be in poverty, he
offered them, Raikva replied that he knew Chapter 6 and that was enough. The King
then realized Raikva's knowledge and learnt a lot of
things and bettered his knowledge. Such is the greatness of Gita's Chapter 6.

6-1
sri-bhagavan uvaca
anasritah karma-phalam kAryam karma karoti yah:
sa sannyasi ca yogi ca na niragnir na cakriyah:

"The Supreme Personality of Godhead said: One who is unattached to the fruits of
his work and who works as he is obligated is in the renounced order of life, and
he is the true mystic, not he who lights no fire and
performs no duty."

First Nine slokas in this chapter are related to Karma Yogam, which needs to be
done with knowledge in it (jnaana). This is a pre-requisite for Atma
Saakshatkaram.

*Karma Phalam - Fruits of our work, duties (Note: Lord instructs us to

focus on the ultimate goal i.e Atma Saaksatkaram and not on petty material gains)
*Anasritah - unattached to fruits of the work; without craving for result of
the action
*kAryam karma - but, just doing the duty as a matter of duty
*Karoti yah - performing
*Yogi - refers to Karma Yogi
*Sanyaasi - Jnaana Yogi (i.e the person who does his duty unattached to the
fruits, but doing it just as a matter of duty can be called as either a Karma yogi
or a Jnaana Yogi )
- Why is Krishna referring to Gnaana Yogi here? Gnaana Yogi is also
looking for Atma Saakshatkaram, similar to Karma Yogi; SInce Karma Yogi , even
though doing his work, is doing it without
any attachment, he also can be called Gnaana Yogi. "San-Yaasam" -
renouncer.

*na-niragnir - "agnih" is one who does yaaga-Yagnam as referred in

Shaastras. Nir-Agnir is who does NOT do it.
Na-NirAgnir is again, one who does the Yaaga-Yagnam
as dictated by Shaastras i.e he is doing is Karmas. With this statement, Lord
makes it clear that he is referreing to Karma Yogi.

*na-cakriyah - "Kriyah" refers to one who is doing his duty. Akriyah is one
who is NOT doing his duty. Na-Caakriyan is again referring to one who is doing
his duty.
 (Note: Lord is using two double negatives in the last two words, which
makes it positive).

In Summary, Lord is glorifying Karma yoga here. i,e one who does his daily
duties without being attached to it's fruits, but just as a matter of obligatory
duty with "Atma Saakshatkaram" as his final goal.
Such a person can be termed as a Karma Yogi as well as a Gnaana yOgi (Sa
Sanyaasi), because even though he is doing his duties, he is doing with spirit of
renunciation.

Additional Notes:

In this chapter the Lord explains that the process of the eightfold yoga system
is a means to control the mind and the senses. However, this is very difficult for
people in general to perform, especially in the age of
Kali. Although the eightfold yoga system is recommended in this chapter, the
Lord emphasizes that the process of karma-yoga, or acting in Krsna consciousness,
is better. Everyone acts in this world to maintain
his family and their paraphernalia, but no one is working without some self-
interest, some personal gratification, be it concentrated or extended. The
criterion of perfection is to act in Krsna consciousness, and not
with a view to enjoying the fruits of work. To act in Krsna consciousness is
the duty of every living entity because all are constitutionally parts and parcels
of the Supreme. The parts of the body work for the
satisfaction of the whole body. The limbs of the body do not act for self-
satisfaction but for the satisfaction of the complete whole. Similarly, the living
entity who acts for satisfaction of the supreme whole and not
for personal satisfaction is the perfect sannyasi, the perfect yogi.

The sannyasis sometimes artificially think that they have become liberated from
all material duties, and therefore they cease to perform agnihotra yajnas (fire
sacrifices), but actually they are self-interested
because their goal is becoming one with the impersonal Brahman. Such a desire
is greater than any material desire, but it is not without self-interest.
Similarly, the mystic yogi who practices the yoga system
with half-open eyes, ceasing all material activities, desires some
satisfaction for his personal self. But a person acting in Krsna consciousness
works for the satisfaction of the whole, without self-interest.
A Krsna conscious person has no desire for self-satisfaction. His criterion of
success is the satisfaction of Krsna, and thus he is the perfect sannyasi, or
perfect yogi.

6-2
yam sannyAsam iti prahuh: yogam tam viddhi pandava
na-hy-asannyasta-sankalpah: yogi bhavati kascana

"Scholars acclaim the gyana sans karma in Karma yoga as Gyana, know thus Oh! Son
of Pandu. One who considers atma and body are same can never become a karma yogi"

Earlier, Sri Krishna told that he, who practices Karma yoga without any desire
for results, is a Gyana yogi, in the sense that both Karma yogi and Gyana yogi
accomplish atman sakshatkaram.
This was the essence of the First sloka. In the next, that is Second sloka, he
further elaborates this theme.

*Yam =that which,

*sannyasam iti = is called Gyana by,
 *prahur = is acclaimed (by learned people)
*tam = that Gyana is, yogam = [in] Karma yoga,
*viddhi= understand so, pandava = the Son of Pandu.
Sanyasam means Gyana, as it is minus karma. The Knowledge or Gyana or
sanyasam, acclaimed by learned persons, is part of Karma yoga. How Gyana could be
part of Karma yoga was the doubt Arjuna
had and Sri Krishna answers in the next line of the sloka.

*Asannyasta= unabandoned or unfailing,

*Sankalpa= determination or resolve [such a person], that is one who has not
abandoned a knowledge or resolve.
What is it he has not abandoned? He has not resolved thinking that atman and
body are separate. So, this person is still clinging to the idea that atman and
body are same. Such a person is called here
asanyasta sankalpa. He,
*na yogi bhavati= never becomes a Karma yogi.
How to correlate the two lines? First line says in Karma yoga, Gyana is a
part. But the second line says that person who still considers atman and body are
same, does not become a Karma yogi.
Unless we are resolved that atman is different and it is superior to body,
we will not begin Karma yoga. It becomes now clear that Gyana about atman, that it
is different from body, is essential to start
Karma yoga. So, this Gyana is part of Karma yoga and is acclaimed by
scholars. So, it is important to realize that knowing Atma and Body are
separate is a key prerequisite for Karma Yogi.

What is atman yatamagyanam? How this is part of Karma yoga? Yatatma gyanam
means deep thought or understanding a thing thoroughly. Therefore, atman
yatatmagyanam means understanding
thoroughly atman's true nature. A person with this knowledge, knows that
atman and body are different and so he tries to seek more knowledge about atman
and sets atman sakshatkaram as his objective.
Therefore, he practices Karma yoga. Conversely, person practicing Karma yoga
has this gyana.

Some are likely to err in interpreting this sloka to mean that which is
Gyana yoga is Karma yoga. We should be clear that Karma yoga and Gyana yoga are
different. But, because both have atman
sakshatkaram as the objective, there is no bar to praise a Karma yogi as
Gyana yogi. He has the knowledge of a Gyana yogi, at the same time, he has not
abandoned his rightful duties.

6-3
Aruruksor muner yogam karma karanam ucyate
yogarudhasya tasyaiva samah karanam ucyate

"For one aspiring to climb to reach atman darshan, karma yoga is the cause. While
for the one already achieved, abandoning climbing in Karma yoga is the cause ."

Sri Krishna explains two reasons here. In the last sloka, He told that Gyana was
part of Karma yoga.

*Aruruksor = the one who is climbing up [in the Karma yoga for atman
sakshatkaram], for the one who is Aspiring
*mune = for such an intellect [as he is thinking always of atman; muni is manana
seela: in Sanskrit],
*karma yogam = Karma yoga,
*karana ucyate = becomes the cause.
 That is for attaining atman sakshatkaram, Karma yoga is to be practiced
incessantly and so it becomes the cause to achieve. Muni denotes that the person
is always thinking of atman and karma karane
insists that Karma yoga has to be practiced continuously. To avoid any
confusion that Gyana yoga is the step for atman sakshatkaram, Sri Krishna clearly
tells that Karma yoga itself is the cause for achieving
atman sakshatkaram. Because the person is addressed as muni as he is
constantly thinking of atman and its superior qualities and this thought is part
of the Karma he is doing.
*Samah = abandoning [normally this word would convey equalizing, but here it is
to mean abandoning karma yoga]. Who can abandon Karma yoga?
*Yoga-arudhasya = he who has achieved the objective of Karma yoga, that is atman
sakshatkaram,
*tasyasya = such a person,
*karanam ucyate = is considered as a cause.

Person who has not got atman sakshatkaram has to perform Karma yoga and so
it becomes the cause to get the result. But for a person who has already got atman
sakshatkaram, practicing Karma yoga
is not necessary. After reaching the top of a place, we do not need the
ladder, which helped us to reach the top. But normally, we are all told that we
should not discard the ladder after reaching the top.
But Sri Krishna has laid the emphasis on the need for Karma yoga to attain
atman sakshatkaram. Abandoning Karma yoga after achieving the result is not the
main intention of the Lord. Yet another
interpretation also is there. When we practice Karma yoga, we do pooja,
chant His names, visit temples, help the needy and do our prescribed duties.
Without the feeling that �I-am-doing� and with no desire
for cheap results all these activities become part of Karma yoga. Slowly we
ascend in this and at one stage we attain atman sakshatkaram. That is we now get
the sama darshan or view all as same.
Great people like Prahlada, Dhruva, Vidhura and Akrura realized this stage.
Even after attaining atman sakshatkaram, all these great persons never abandoned
their legitimate Karma. What Sri Krishna has
intended here is that after attaining atman sakshatkaram, the person
continues with his Karma yoga but without any objective of getting atman
sakshatkaram, as he has already got it. In fact, Karma yoga
will be more pleasant to perform now. We study to get good scores in the
exam and get a good job. After getting the job, we can still study the subjects of
our liking, just for the pleasure of it. Our understanding
of the subject will be better. So, there is no bar for practicing Karma yoga
after getting atman sakshatkaram, but to get it Karma yoga is a must.

Additional thoughts:
The process of linking oneself with the Supreme is called yoga, which may be
compared to a ladder for attaining the topmost spiritual realization. This ladder
begins from the lowest material condition of the
living entity and rises up to perfect self-realization in pure spiritual
life. According to various elevations, different parts of the ladder are known by
different names. But all in all, the complete ladder is called yoga
and may be divided into three parts, namely jnana-yoga, dhyana-yoga and
bhakti-yoga. The beginning of the ladder is called the yogaruruksu stage, and the
highest rung is called yogarudha.

Shrila Bhaktivinoda Thakura says, "Yoga is compared to a unique ladder. The

lowest rung is compared to the life of the jiva caught in degraded worldliness, in
which his consciousness is absorbed in mundane
matter. This yoga ladder consists of the steps from that level up to the
stage where the jiva is in pure conciousness. The various rungs of the ladder have
different names, but yoga is a common term for them all.
This yoga has two divisions (for two types of yogis): 1) For the yoga-
arurukshu munis who desire to practise yoga and who have just begun climbing the
ladder, nishkama-karma is said to be the only means and,
2) for an arudha-yogi, who has already ascended the ladder and achieved
perfection in yoga, the only aim is the attainment of shama (cessation of desire
for fruitive karma) or eternal bliss. These two gross
divisions are called karma and shanti." In other words, performance of
nishkama-karma-yoga and eternal bliss are their respective goals.

6-4
yada hi na-indriya-arthesu na karma sv anu-sajjate
sarva-sankalpa-sannyasi yoga-Arudhas tadocyate

"A person is said to have attained atman sakshatkaram, when, having renounced all
material desires, he neither acts for sense gratification nor engages in fruitive
activities."

In the previous sloka two types of persons were mentioned. Aarurusha is the one
who has not got atman sakshatkaram but is practicing Karma yoga and slowly
ascending towards the goal. Aarudha is the one
who has already attained atman sakshatkaram. How are we to spot these two
categories of people? If we can identify Yogarudha, the second category, at least
then we can deduce the first category. It is, this
identification, explained here.

*Yada hi = when,
*indiryam-aarthesu = objects [of desire], which we enjoy with our senses
(shabdham, sparsam, roopam, rasam, gandham)
*na anu-sajjate = is not attracted to these objects of senses and he has no
desire for those objects.
*Na anusajjate = nor interested in,
*Na Karmasu = nor the actions or efforts to do a Karma to achieve anything which
may give him worldly pleasures. [ Note: Nitya karma is NOT included in this
category ]
He has no desire to perform any Karma that may lead to worldly happiness.
First he is not interested in the materials of desire or their experience. Second,
he does not show any interest even in the efforts
leading to worldly pleasures.
*Sarva =all, sankalpa = desires or wishes,
*sanyasi = renounced.
This is the third quality, that he has absolutely no desire for any worldly
pleasures. [ Sarva sankalpa Sanyasi ]
*Yoga-Aarudha = He is the one who has already attained Atma Sakshatkaaram and
can be recognized by the three symptoms. He is established in Yoga.

These three symptoms identify the person who has got atman sakshatkaam.
Sloka starts with yada - when, and ends tada -then. So the person when shows no
interest in objects, when does not involve
in the activities to achieve worldly pleasures and when he renounces the
desire for such happiness, then he is accalimed to have got atman sakshatkaram.

Here, karma anusjjyate - not involving in karma, is likely to be

misunderstood. For attaining heavenly happiness Jyotishtoma homa is to be
performed. Similarly, to obtain children puthrakameshti homam is
to be performed. Is it that such Karmas are not to be performed, meant in
this sloka? No, we have already discarded these much earlier. We are talking of
those who are practicing Karma yoga.
This itself suggests that such lower results are not intended. But, what is
intended here is, even for the person after atman sakshatkaram, worldly
necessities can not be abandoned totally.
We have to eat, smell and see as we practice Karama yoga. We may not be
interested in heaven or other materials, but we have to live to practice karma
yoga and so we have to eat and do our daily routines. \
He renounces the desire to perform any karma for these daily requirements.

Secondly, it is possible to think that this person renounces the prescribed

duties for him to do daily or occasionally.This is also not correct. One has to
perform the prescribed duties till and after he gets atman
sakshatkaram. He abandons any effort required to experience beyond this
daily duties. We may think it is very difficult to achieve this status. But the
Lord in the 5th Chapter itself has suggested that if we dedicate
all our actions in favour of the Lord, then we do not have to worry and
doing these actions also would be pleasing. We can do our actions as service to
Sri Thayar, then our efforts will bear fruit easily and
without any hardship.

Additional Notes:

Renunciation of thoughts implies that all desires and all actions should be
renounced, because all desires are born of thoughts. You think first and then act
(strive) afterwards to possess the objects of your desire
for enjoyment.
"Whatever a man desires, that he wills; And whatever he wills, that he
does." -- Brihadaranyaka Upanishad, 4.4.5
Renunciation of all actions necessarily follows from the renunciation
of all desires.
"O desire! I know where thy root lies. Thou art born of Sankalpa (thought).
I will not think of thee and thou shalt cease to exist along with the root." --
Mahabharata, Santi Parva, 177.25
"Indeed desire is born of thought (Sankalpa), and of thought, Yajnas are
born." -- Manu Smriti, II.2

It is also said:
mana eva manusyanam karanam bandha-moksayoh
bandhaya visayasango muktyai nirvisayam manah

"For man, mind is the cause of bondage and mind is the cause of liberation.
Mind absorbed in sense objects is the cause of bondage, and mind detached from the
sense objects is the cause of liberation."
Therefore, the mind which is always engaged in Krsna consciousness is the
cause of supreme liberation.

6-5
uddhared atmana-Atmanam nAtmanam avasadayet
atmaiva hy atmano bandhuh: atmaiva ripur atmanah:

"One must deliver himself with the help of his mind, and not degrade himself. The
mind is the friend of the conditioned soul, and his enemy as well."

Sri Krishna tells that we have to keep our mind pure. The word atmana refers to
the mind. The mind must detach itself from the infatuation of sense objects by
association from those wise in Vedic knowledge
 who posess spiritual knowledge. In this way the mind will be elevated and
gravitate towards spiritual objectives. But if the mind is pointed in the reverse
direction subject to worldly pursuits and deluded by sense
objects then the mind will become agitated and harassed. Lord Krishna is
confirming the truth that the mind has the potential to give the most benefit as
the greatest friend to the atma or eternal soul and also
that the mind has the potential to be the most destructive as the greatest enemy
to the atma or eternal soul depending upon how the mind is influenced.

*Atmana = by thought or by mind,

*atmanam = self [ jeevatman],
*uddharet = one should uplift or rescue [from the samsaram],
*atmana = by mind or thought,
*atmanam = self [jeevatman],
*na avasadayet = should not allow to slip [and fall back and remain in
samsaram].

So, by thought or mind, one has to uplift oneself and with the same mind one
should not allow oneself to slip away. We may wonder, how this is possible? After
all mind is same. How it could do two contradictory
things? We see friends and enemies as separate persons. Same person can not be
both enemy and friend at the same time. So, here we have to add one small
adjective to understand what Sri Krishna is talking
about. A detached mind will uplift the self and a mind with attachment will
push the self to fall down. So with a mind detached from worldly things, we can
come out of samsaram.

Arjuna gets a doubt. How one's own mind can be unfriendly to oneself? Arjuna
saw all friends and relatives of him ready to help and he also found the enemies
wanting to destroy him. Sri Krishna asks why
Arjuna calls certain persons as friends and others as enemies? Arjuna tells
that friends are doing good to him and others are doing bad for him. What good the
friends are doing and what bad, the enemies are
doing? Friends take care of him. They provide all comforts. Enemies do not care
for him and they do not give him comforts. With a smile, Sri Krishna tells that
Arjuna should interchange the attributes. He says
that the friends Arjuna considered were actually doing bad for him and the
enemies considered by him were doing good for him. So called friends by giving all
comforts and agreeing with what all he does, actually
immerse him further in samsaram. So, they are not doing good. Enemies as
considered by Arjuna, on the contrary, make him to get detachment from the worldly
matters and so they help him. This is conveyed
in the second part of the Asloka.

*atmaiva hi= mind alone is,

*atmano = for the soul [jeevatman], bandhu = friend,
*atmanaiva = mind alone is,
*atmana = for the self,
*ripu = enemy.

Here also we have to add the adjective to understand. A detached mind is

friend and mind with attachment is enemy. We are part of the family and society.
But we have to realize our role and do our duty without
attachment. By attaching, we never train our mind on the Lord and so we can
not escape from this birth-death cycle. Arjuna if he fought the war as a duty
enjoined on him and to fight with detachment, then his
mind helped him. If the same mind advised him to fight the war for mere
kingdom and the regal pleasures, then the mind is enemy to him. Alwar says at many
places that a detached mind is able to cling to the
feet of the Lord.

Lord Krishna is revealing the method of escaping perpetual incarceration in

the material existence. The mind has the propensity to be ones dearest friend so
why not utilise it to uplift oneself out of material
darkness and into spiritual light. A controlled mind can accomplish so many
beneficial endeavours for ones wellbeing. Whereas an uncontrolled mind is ones
worst enemy performing base and degrading
activities leading to destruction.

The figure of speech here is of Samsara as the ocean in which the individual
self is like an object with liability to sink. What causes its sinking is the
lingering attachments of the mind to some objects, though in
the discipline of Jnana Yoga one may keep aloof from such objects. A mind with
such attachments is the foe and without them, the friend.

You alone are your friend; you alone are your enemy. The so-called worldly
friend is not your real friend, because he gets attached to you, wastes your time
and puts obstacles on your path of Yoga. He is very
selfish and keeps friendship with you only to extract something. If he is not
able to get from you the object of his selfish interest, he forsakes you.
Therefore he is your enemy in reality. If you are attached to your
friend on account of delusion or affection, this will become a cause of your
bondage to Samsara. Friends and enemies are not outside. They exist in the mind
only. It is the mind that makes a friend an enemy
and an enemy a friend. Therefore the Self alone is the friend of oneself, and
the Self alone is the enemy of oneself. The lower mind or the Asuddha Manas
(impure mind) is your real enemy because it binds you
to the Samsara, and the higher mind or the Sattvic mind (Suddha Manas or the
pure mind) is your real friend, because it helps you in the attainment of Moksha.

6-6
bandhur Atma-atmanas tasya yenatmaiv-Atmana jitah:
anatmanas tu satrutve vartEt-atmaiva satru-vat

"For him who has conquered the mind, the mind is the best of friends; but for one
who has failed to do so, his mind will remain the greatest enemy."

The mind is only a friend to those who are able to restrain it from flowing
externally outwards after sense objects; but if one is unable to subdue the mind
that it will harass and aggravate one to satisfy the senses
and is the worst enemy. Lord Krishna is conveying that an ungoverned and
uncontrolled mind being attached to sense gratification interposes obstructions
and deviations in the way which deviates and hinders
one from attainment of atma tatva or realisation of the soul. Sage Parasara the
father of Vedavyasa has stated that the mind itself is the sole cause of bondage
in the material existence as well as the sole cause
of moksa or liberation from the material existence. A mind infatuated with
desire for sense objects constitutes a state of bondage and a mind free from the
delusion of desire for sense objects constitutes the way
to moksa. The preliminary competency to be acquired before one commences
meditation will be given in the next verse.

*Tasya atmana = for that great soul,

*atmana bandhu = mind is friend,
*yena = for that person, atmaiva = by his soul,
 *atmana jita = mind is conquered.
For the person who is able to vanquish his mind, the mind is a friend to
the soul [in pursuit of sublime things like atman sakshatkaram].
*Anatmanas tu = [but] he who has not conqureed his mind,
*atmaaiva = his own mind,
*satru vat = lke an enemy,
*satrutva = enmity, varteta = is established.

For the one who is unable to conquer his own mind, his mind will act as
enemy. How to conquer a mind? It is an abstract matter and so how to encounter and
conquer? Here, what is meant as conquering, is
to control the mind from drifting and going after worldly pleasures.
Diverting the mind on atman is all what is meant. This has to be slowly achieved
by practice. Initially, we may do it for few minutes , but practice
makes perfect and longer durations can be realized. Whenever we divert the
mind on atman, we are supposed to have conquered the mind. During such time, the
mind is our friend. In the tales of Urvashi,
Thilothama and others, we found that their minds changed for the better. God's
blessings were there. Upanishads say that if we concentrate on the Lord, then all
knots in our hearts are resolved and mind
becomes friendly. Alwar says that if one could reside in Thotadri, mind would
become friendly. By doing Karma yoga with detachment on the results, the God is
pleased and He ensures the change of the mind
and it becomes friendly to the soul.

Nammazhwar sang
"paRRilan eesanum* muRRavum ninRanan*
paRRilaiyaay* avan muRRiladankE. 1.2.6

Emperumaan has got no attachments; He exists everywhere in its full

entirety. Hence, you do not get attached to any other thing and immerse yourself
in ALL kinds of kaikanaryams and all sorts of service
to Emperumaan.

bhidyate hRdaya granthiz chidyante sarva saMsayAH

kSIyante cAsya karmANi tasmin dRSTe parAvare
-Mundaka Upanshad 1.2.8

When the self which is BOTH High and Low, is REALIZED, the material KNOT
(body, mind, intellect, ego etc.,) of his HEART breaks into pieces, all his doubts
of avidya, ignorance are solved, and
all the accumulated karmas of the past as well as the future are dissipated.

The mind should elevate a human being and not be a source of delusion and
distress for the mind has the propensity to be the best friend or the worst enemy
of this there is no doubt. When with diligence and
determination the mind is well governed it is like a best friend and then
there are no other enemies. Therefore one should amiably govern their mind by
Vedic knowledge and with devotion to the Supreme Lord.
The word atmana refers to one whose mind is fixed and unconquerable. But even
so if the mind is not directed towards devotion to the Supreme Lord it is not
likely to be helpful in the same way as having a
servant who does no work is like not having a servant at all and soon the mind
will become antagonistic to restraint and then an enemy.

bhidyate hRdaya granthiz chidyante sarva sanzayAH

kSIyante cAsya karmANi mayi dRSTe 'khilAtmani
 -Bhagavatam 11.24.30

Lord Himself says - 'When the devotee sees Me (realizes Me), the Self of ALL,
the material KNOT (body, mind, intellect, ego etc.,) of his HEART breaks to
PIECES, all his doubts of avidya,
ignorance are dispelled, and all the accumulated karmas of the past as well as
the future are destroyed."

Additional Notes:
The purpose of practicing eightfold yoga is to control the mind in order to
make it a friend in discharging the human mission. Unless the mind is controlled,
the practice of yoga (for show) is simply a waste of
time. One who cannot control his mind lives always with the greatest enemy,
and thus his life and its mission are spoiled. The constitutional position of the
living entity is to carry out the order of the superior.
As long as one's mind remains an unconquered enemy, one has to serve the
dictations of lust, anger, avarice, illusion, etc. But when the mind is conquered,
one voluntarily agrees to abide by the dictation of
the Personality of Godhead, who is situated within the heart of everyone as
Paramatma. Real yoga practice entails meeting the Paramatma within the heart and
then following His dictation. For one who takes
to Krsna consciousness directly, perfect surrender to the dictation of the
Lord follows automatically.

6-7
jitAtmanah prasAntasya paramAtma samahitah:
sitosna-sukha-duhkhesu tatha mAnA-apamAnayoh

For one who has conquered the mind, the Supersoul is already reached, for he has
attained tranquility. To such a man happiness and distress, heat and cold, honor
and dishonor are all the same.

*Jitatmanah = self-controlled; of one who has control over the aggregate of his
body and organs and does not change.
*prasantasya = who is tranquil, who is a monk with his internal organ placid;
*Param-atma = Jeevatma
Here the individual self (Pratyagatman) is called 'the great self'
(Paramatman), as the context justifies this only. It can also be called 'great',
because it is at a higher stage relatively to previous successive stages.
Or the word may be construed as follows: The self is secured greatly ---
Atma parma samahitah.
We can look at this in three stages of Jeevatma - Atma (One who is not even
started Karma Yoga), Para-Atma (one who is practising Karmayoga),
Parama-Atma (one who has practices and reached atmaSakshatkaram) In any
case it should not be taken as the Supreme Being.
*Samahitah = is firmly established
*Sitosna = in Cold and Heat
*Sukha Dukhesu = in Happiness and Distress
*tatha
*mana-apamanayoh= in honour and dishonor

When the mind is well governed and under control, when it is incapable of being
affected by the dualities such as heat and cold, joy and grief, praise and
ridicule, when in equanimity it has become completely
tranquil and equipoised; at that time the exalted atma or eternal soul can be
realised within. The word samahitah means situated in samadhi or deep meditation
and denotes that atma or soul has been realised
 in its true transcendental essence. Lord Krishna uses the word paramatma meaning
in this instance parama or exalted and atma or soul and refers to the individual
soul and not the Supreme Soul as normally
assumed. Designating the individual soul in this way is to show special
deference to one who is endowed with the aforementioned quality of being situated
deep in meditation enough to perceive and realise the
eternal and transcendental sublime atma.

From 10 sloka onward, Lord will explain the details of performing Ashtanga Yoga
(Yoga Abhyasa Viddhi) So far, we have seen .. in third sloka he mentioned that
for one aspiring for Atma Saakshakaram,
Karma Yogam is the way ; In the fourth sloka he detailed that the person who is
Yoga-Aarudhan (i.e achieved atma Sakshatkaram) is the one who has renounced all
material desires, he neither acts for sense
gratification nor engages in fruitive activities (i.e. na-anusajjate). In the
Fifth and Sixth Slokas, he explained about the state of mind and how it can be a
friend or enemy.
In slokas 7,8 and 9 , he gives introduction/preface to the YogaAbhasayam
starting from Sloka 10. In this specific sloka, he lists the requirement for a
person aspiring for Yoga Abhyasam to be indifferent to
heat/cold, honor/dishonor, happiness/distress.

6-8
jnana-vijnana-trptAtma kUta-stho vijitendriyah:
yukta ity-ucyate yogi sama-lOsta-Asma-kAncanah

"A person is said to be established in self-realization and is called a yogi [or

mystic] when he is fully satisfied by virtue of acquired knowledge and
realization. Such a person is situated in transcendence and
is self-controlled. He sees everything�whether it be mud, stones or gold�as the
same."

In this Chapter, the 7th, 8th and 9th slokas are introductory to the Yogabyasam
or the procedure for doing yoga, which is going to be explained from 10th sloka
onwards. In the last sloka [7th], Sri Krishna told that
before a person starts practicing yoga, he will view equally the twins of cold
and heat, happiness and sorrow and repute and disrepute. This is the first stage.
Though the first step itself looks quite formidable,
practice can make this to be achieved.

*Jnana = knowledge [of atman], The word jnana means knowledge relative to the
atma or soul.
*vijnana = greater knowledge [of atman], The word vijnana is transcendental
knowledge based on realisation of the atma.
*trptatma = is satisfied with atman, The word trptatma means one who is
exclusively satisfied with these two forms of knowledge.
*vijitendriya = conquers or controls sense organs,
*kutastha = the Sanskrit word koota has many meanings, and we can take the
meaning mountain peak. The word kutastho refers to one who is perpetually
consistent and unwavering amidst the variable and
ever changing phenomena of material existence. It means he is stable like a
mountain unaffected by anything. Kutastha means changeless like the anvil.
Various kinds of iron pieces are hammered and shaped
on the anvil, but the anvil remains unchanged. Even so the Yogi remains
unshaken or unchanged or unaffected though he comes in contact with the sense-
objects. So he is called Kutastha. Kutastha is another
name of Brahman, the silent witness of the mind.So this person is deeply
engrossed in enjoying his experience with his own atman, undisturbed by anything
and remains victorious controlling the sense organs.
Such a person is ..
*yukta = is qualified for atman sakshatkaram.
That is a person who is satisfied with the knowledge and deeper
understanding of atman, always mindful of the pure atman and who has conquered the
sense organs, is eligible,
*ity ucyate yogi= for becoming a yogi and have atman sakshatkaram. What will be
his characteristic?
*losta = mud, asma = stone, kanchana = gold, sama = [will appear] equal. sama-
losta-asma-kancanah, treats equally a lump of earth, a stone and gold.
When this attitude will come? Gold ornaments are worn to show one's
prosperity and get respect from others. But this person already considers repute
and contempt equal and so he has no need to show
off by gold and get the respect from others. Sages like Sukhacharya, son of
sage Vyasa, was a person in this category. He considered all equal.

What are gyana and vigyana? One is called swaroopa viroopa dharma and the
other is viroopith Swaroopa viseshanam. That is one is knowing what is atman. The
other is to understand the greatness of
atman. By involving the mind in this constantly, he derives satisfaction.
Atman is different from body, organs, mind and buddhi - this is mere gyana.
Understanding further the greatness of atman and its
magnificent qualities is vigyana. So, gyana and vigyana make him satisfied.
Once his mind is involved in gyana and vigyana, all other sense organs have no
work and so he remains in control of them.
Koota also means anvil in blacksmith's shop. All articles are kept on it and
hammered and deformed. But the anvil never loses its shape. Koota also means the
foremost in a lineage. For example in the
Vanamamalai parampara, Ponnadikkal Jeer is the Kootastha. His leader was
Swami Manavala Mamunigal. All people remember the Kootastha. Similarly, here in
this sloka, this person remains thoughtful
of the pure atman and so is kootastha. Such a person is fit for atman
sakshatkaram. Sage Sukhacharya was like that. He considered equally a young girl
and trees alike. He saw only the atman in all and the
physical bodies were never apparent to him.

One who is absorbed in the eternal nature of the atma is kutastho and hence
vijitendrah or one who has all the senses under complete subjugation. Such a
person realising the atma and perceiving its distinct
superiority to matter is never again infatuated with the delusion of
material pleasures and sense gratification. Thus all material objects whether they
are gold or a clod of earth are of equal value and material
activities cease to give any pleasure seeking importance. Such a person is
known as yuktah meaning one in communion with the ultimate consciousness and is a
fit candidate to commence perfection of
meditation which leads to realisation of the Supreme Being.

Additional Notes:
The word vijnana means transcendental knowledge which denotes illumination
and realisation. It has been said by Shiva himself: That which the common people
are aware about the Supreme Lord is known as
jnana or knowledge and that which the self-realised are transcndentally aware
of is known as vijnana. What one realises by hearing and reflecting on the Vedic
scriptures is jnana. What one realises by direct
perception of the atma or the eternal soul is vijnana. Vijnana in special
persons can also be transcendental perceptions of the Vedic scriptures. One who
meditates on the atma within assumes the qualities of
 the atma within. A yogi or one perfecting the science of the individual
consciousness attaining communion with the ultimate consciousness is in equanimity
in all activities. The word yuktah denotes a yogi who is
in communion with the ultimate consciousness. Constant in such consciousness
without any wavering such a person remains immersed in the atma with complete
equinimity.

6-9
suhrn-mitr-arih-udAsina madhyastha-dvesya-bandhusu:
sAdhusv-api-ca-pApesu sama-buddhir visisyate

"A person is considered still further advanced when he regards honest well-
wishers, friends, the neutral, mediators, the envious and enemies, the pious and
the sinners all with an equal mind."

As mentioned earlier, 7th, 8th and 9th slokas are prelude to the Yogabyasam to
be detailed by Sri Krishna from sloka 10 to 28. He is going to describe how one
has to sit and perform yoga, what one should think
and what not to think, etc. All the procedural steps of yogabyasam will be
explained. But one has to qualify for practicing that and one can not just sit and
start yoga. We may be slightly discouraged that the
qualifications mentioned in slokas 7, 8 and 9 seem to be very difficult. But
these qualifications are absolutely necessary. Once there was an argument between
Swami Koorathalwan and Swami Mudaliyandan.
Whether total detachment of all worldly desires[vairagyam] was necessary before
one started adhering to the Lord's feet or even a small relinquishing effort is
sufficient to cling to His feet. Swami Koorathalwan
was very firm that after relinquishing all worldly ties or bonds one should go
to the God. Swami Mudaliandan replied that if so only very very few like Swami
Koorathalwan alone could approach God. Total
detachment is not possible for the ordinary like us. So, Swami Mudaliandan's
opinion was that with a small effort of detachment, one could approach the Lord,
and with that power, the Lord Himself would ensure
that our attachments to worldly matters get minimised and we become true
Bhaktas. So, let us not get disheartened that we have not reached the levels
mentioned in slokas 7, 8 and 9. In this world there are two
types of people. One are very firm that unless we are fully qualified for a
work, we should never embark on that. Second category feel that starting with the
insufficient qualifications and try to the extent possible.
It is this second approach we have to follow as it is quite rare to see anyone
in the first category. Beginning is important and with His blessings we can
progress. Sloka 9 is the third stage

*Sama buddhi = person with equality in view of all, He has sameness of view,
i.e. whose mind is not engaged with the question of who one is and what he does,
as detailed below
*visisyate = is the best qualified [among all qualified to perform yoga to get
atman sakshatkaram].
In the last sloka also sama buddhi was mentioned- that he will view equally
gold, stone and mud. Why then again sama buddhi? Last sloka was equality of view
on inanimate objects and so it is possible to
achieve that with some effort. Vey rich person may not be attracted by gold.
Nor, the poor as they will find gold is beyond their reach. Even among us there
are quite a few who are not lured by gold. Some
may have peculiar health problems and they also may not need gold. So, this
type of equality of view can be achieved by many on objects. Therefore, Sri
Krishna feels that the person mentioned in sloka 9 is
 the best. He mentions here a variety of persons- relatives, friends, enemies,
etc.
He mentions nine types of people. First line indicates Seven types and second
line lists two types. The first seven types are all related to an individual. The
two types mentioned in the second line are common
to the world.

*Suhrn = well wishers, who care for the well being of an individual, benefactor-
one who does some good without consideration of return;one who taking no umbrage
in differences of age wishes one well.
*mitra = friend, one who is affectionate
*arih = enemy, a foe
*udasina = don't care persons, a neutral, who sides with nobody; devoid of both
friendship and hostility because of the absence of causes for both
*madhyastha = impartial persons, an arbiter, who is a well-wisher of two
conflicting parties
*dvesya = persons with inherent hatred for an individual,
*bandhu = relatives. 'Relations' are those who bear goodwill from birth
All these seven types can be categorised into three groups. Suhrud, mitra and
bandhu is one group. Dvesya and Ari is another group. Udasina and madhyastha is
the third group.
First group is favourable to us. Second group is against us and the third
group is neutral and can switch to any side. Can we consider all equally? If one
wants to pursue atman sakshatkaram, then it is possible.
With detachment, he is not in need of any favours from the first group. Hatred
by the second group is immaterial to him. So none can block or support the atman
sakshatkaram, one is aiming at. Bandhu is blood
related like one's parents. Ari is because he has a particular reason to
foster enmity towards us. Dvesya has no reason but hates us. A hunter and the
deer could be cited as example. Madhyasta judges a
situation impartially and supports or opposes a person. Udasina, on the other
hand, will switch sides depending on his gain or loss.
*Sadhu = persons who are committed to doing good to all, with regard to good
people, who follow the scriptures;
*papi = creates problems for all. who do wrong and forbidden actions, who injure
others and who do not follow the scriptures.
One who is trying to practice yogabyasam would view these two also alike.
Therefore, the person who considers all these nine types of people equally, is the
best suited for starting yogabyasam.

6-10
yogi yunjIta satatam Atmanam rahasi sthitah
ekaki yata-cittAtma nirasir aparigrahah:

"A transcendentalist should always engage his mind in meditating on atman; he

should choose a secluded place and be alone. He should be free from desires and
feelings of possessiveness."

Sri Krishna is beginning to tell how to perform yogabyasam from this slokam
onwards till 28th sloka.

*Yogi = person who has begun Karma yoga. Not the person who has already got
atman sakshatkaram, but the one who has started practicing Karma yoga.
*Satatam = always. Satatam means constant, fixed in a daily routine
He has to be always thinking or meditating on atman darshan. Does it mean
all 24 hours? Then, how will he sleep or eat? What will happen if he faints? Here,
we have to understand that always denotes
 the time meant for yoga. Early morning [around 4 a.m.-Brahma muhurtham], is
ideal for meditation.

*Rahasi = calm place, undisturbed by people, Rahasi means in a solitary location

away from people.
*sthitha = place,

*ekaki = alone. Ekaki means alone by oneself.We have to choose a place, for
meditation, which has silent ambiance and is secluded from people. Sri Krishna
tells this requirement because we are to
start the yoga and so all sources of distraction should be avoided. But once
we have acquired skill in meditation, then even amidst noisy gathering, we may be
able to meditate.

*Yata cittatma = mind meditating on atman is controlled, yata-cittatma means

checking the capricious stream of thoughts that cascade in the mind.
*nirasir= not desiring for anything other than atman, Nirasir means to be weaned
from every impetus except the impetus for atma tattva or realisation of the soul.

*aparigraha = not wanting to attain the pleasures of world [ that is

relinquishing the possessive attitude]. Aparigrahah means being devoid of every
single possession and conception of possession except
the atma or soul. He is devoid of ahankaram [indicated by nirasir] and
mamakaram [by aparigraha]. When mind is devoid of this, it will automatically
think of atman only, as mind can not remain thoughtless.
instead of thinking of various worldly matters, he thinks of atman. It is
like not allowing water to just flow, but by channelising to the fields. Such a
person or yogi,

*atmanam yunjita = starts meditating on his soul. Yunjita atmanam means

attentively concentrating on the soul.

We have to choose a time and place within our dwelling like a pooja room, with
a reservoir of thoughts on Him, we can try to practice yoga. Efforts alone will
yield results.

NOTE:After describing the method for yoga, at the end of this Chapter Sri
Krishna is going to tell that meditation on him is better. With prayers to bless
the Jeer for long services to the Lord, we will take
leave of this Kshetram.

Notes from a small lecture by H.H. Sri Vanamamalai Mutt Jeer, as below:
Grandeur of Gita is well known and is unnecessary for me [Jeer] to tell. It
was preached by the Almighty, Sriman Narayana in His Avatar as Sri Krishna and so
is regarded as a supreme philosophy. If one
masters understanding of Gita, there is no need for him to learn others like
Vedas and Itihasa/Purana. Because it contains the extract of essences of all.
Gopalan means a cowherd and such a person would
look after cows and will get good milk for him and for others. But Sri
Krishna has given us ambrosia [amrut]. A cowherd first allows the calf to drink
milk and then milks to get milk for all. Similarly, Sri Krishna
has milked the essence of all Upanishads with Arjuna as the calf, so that we
have a better life in this world and beyond. He has shown four ways for us to
reach Him. But in the 18th Chapter, He indicates the
way for all and the easiest - saranagathi or surrender. This is what
Nammalwar has indicated. By announcing one's inability [to follow more difficult
yogas] and helplessness [by all others], one surrenders to
the Lord and this is called Prapatti. May the Lord bless everyone all
auspices for better life.

Additional Notes:
Krsna is realized in different degrees as Brahman, Paramatma and the Supreme
Personality of Godhead. Krsna consciousness means, concisely, to be always engaged
in the transcendental loving service
of the Lord. But those who are attached to the impersonal Brahman or the
localized Supersoul are also partially Krsna conscious, because impersonal Brahman
is the spiritual ray of Krsna and Supersoul
is the all-pervading partial expansion of Krsna. Thus the impersonalist and
the meditator are also indirectly Krsna conscious. A directly Krsna conscious
person is the topmost transcendentalist because
such a devotee knows what is meant by Brahman or Paramatma. His knowledge of
the Absolute Truth is perfect, whereas the impersonalist and the meditative yogi
are imperfectly Krsna conscious.

Nevertheless, all of these are instructed herewith to be constantly engaged

in their particular pursuits so that they may come to the highest perfection
sooner or later. The first business of a transcendentalist is
to keep the mind always on Krsna. One should always think of Krsna and not
forget Him even for a moment. Concentration of the mind on the Supreme is called
samadhi, or trance. In order to concentrate the
mind, one should always remain in seclusion and avoid disturbance by external
objects. He should be very careful to accept favorable and reject unfavorable
conditions that affect his realization. And, in perfect
determination, he should not hanker after unnecessary material things that
entangle him by feelings of possessiveness. All these perfections and precautions
are perfectly executed when one is directly in
Krsna consciousness because direct Krsna consciousness means self-abnegation,
wherein there is very little chance for material possessiveness.

Srila Rupa Gosvami characterizes Krsna consciousness in this way:

anasaktasya visayan yatharham upayunjatah nirbandhah krsna-
sambandhe yuktam vairagyam ucyate
prapancikataya buddhya hari-sambandhi-vastunah mumuksubhih parityago
vairagyam phalgu kathyate
-(Bhakti-rasamrta-sindhu 2.255-256)

"When one is not attached to anything, but at the same time accepts everything
in relation to Krsna, one is rightly situated above possessiveness. On the other
hand, one who rejects everything without
knowledge of its relationship to Krsna is not as complete in his
renunciation." A Krsna conscious person well knows that everything belongs to
Krsna, and thus he is always free from feelings of personal
possession. As such, he has no hankering for anything on his own personal
account. He knows how to accept things in favor of Krsna consciousness and how to
reject things unfavorable to Krsna
consciousness. He is always aloof from material things because he is always
transcendental, and he is always alone, having nothing to do with persons not in
Krsna consciousness. Therefore a person
in Krsna consciousness is the perfect yogi.

6-11
sucau dese pratishthApya sthiram-Asanam atmanah:
nAty-ucchritam nAti-nicam cailajina-kusottaram

"To practice yoga, one should go to a neat place and should lay kusa grass on the
ground and then cover it with a deerskin and a soft cloth. The seat should be
neither too high nor too low and should be
situated in a sacred place."

As part of Karma yoga one has to do meditation now and then. It is also called
Ashtanga yogam and Sri Krishna tells how this is to be done from sloka 10, Chapter
6. We saw sloka 10 in Vanamamalai mutt.
One has to select a secluded place, cut off attachments and concentrate mind
and start yoga. How to sit and what type of seat has to be chosen are all going to
be described by Sri Krishna. Slokas 11 and 12
describe how the outer atmosphere should be there. But slokas 13 and 14 tell
how we have to control our internal mind.

Our selection of the place for yoga is very important. We should never select a
place which is surrounded by bad smell and which does not give a decent
appearance. We have to avoid all such distraction.

*Atmana = self [ the person who is going to start yoga] select,

*suca = clean, dese = place, pure or sanctified place. Purity is to be found in
nature due to its being unoccupied and unfrequented by unclean and contaminated
persons.
*sthiram asanam = on a wooden and firm seat, The word sthiram means firm infers
the asana or seat should not be overly soft neither should it be so high that one
may fall from it nor too low as in a hole.
One should by all means have a mat of kusa grass which is sacred in Vishnu
tattva and then should be covered by a deerskin which deters poisonous pests like
snakes and scorpions from approaching
one while in concentrated meditation.
*prathishthapya = seated.

A good selection of clean place and firm seat will go a long way in the yoga.
From this we have to infer that we have to keep our houses and surroundings neat
and clean. Then it is possible to practice
yoga anytime of the day. We should not sit on the floor but choose a seat. By
the word sthiram asanam, we can interpret that wooden seat is indicated. So, we
should not do yoga on mattresses and cushions.
What should be the height of the seat? Asks Arjuna.

*Nati nicam = not too low,

*naty uccritam = nor too high.
High seats will pose difficulties to climb and once seated will induce
constant fear of falling down. Too low may cause fear of insects and serpents.
*Kusam = dry kusa grass [ darbhai], cela = silk cloth, acinam = deer skin.
On the seat we have to spread the kusa grass and over that the deer skin is
to be spread. Over that the silk cloth is to be spread. On this we have to sit and
practice yoga. Kusa and deer skin are
auspicious and silk for comfort.

6-12
tatra-ekagram manah kritva yata-cittendriya-kriyah:
upavisya-Asane yunjyad yogam atma-vishuddhaye

"The yogi should then sit on it very firmly and practice yoga to get released
from sins, by controlling his mind, senses and activities and fixing the mind on
one point."

*Atma vishuddaye= to get released from papa and get Moksham,

*yogam yunjyad = he shall do yogam.
*Tatra = in that place [the place described in the last sloka, where a solitude
place is chosen and firm seat is provided],
*ekagram mana kritva = concentrating his mind on a single aspect [ on the
atman],
*yata = controlled,
*cittam = mind,
*indriya = sense organs [ or the organ of mind],
yata-citta-indriya-kriyah, keeping the actions (kriyah) of the mind (citta)
and senses (indriya) under control (yata).
*upavisyasane= seated, perform the meditation.

It is imperative that meditation is done seated. We may think why so many

conditions like, neat place, firm seat, closed eyes, etc., are prescribed, and why
not yoga is done wherever
possible? True, yoga could be practiced in any place. But, for the beginners,
these conditions are essential. A person wanting to master vocal music, requires
assistance of metre and shruti, while learning.
But after learning well, the person is able to sing properly even if these
assistances are not there. Similarly, one has to practice yoga in silent and neat
surroundings and gain experience steadily. By
concentrating our mind and collecting our thought on a single entity of
atman, we should perform yoga, to get released from the bonds of papa/ punya. Many
persons find it difficult to sit, but it is important
we sit and do the yoga. We should give exercise to all limbs and other parts
so that we are able to sit and practice. It appears about 27,000 nerves are
controlled if we sit and practice yoga. By doing
ashtanga yoga, it is said that, one could attain ashta maha siddhi.

Ashtanga yoga prescribes yamam, niyamam, asanam, pranayamam, pratyaharam,

dyanam, dharana and samadhi.
So asanam - seat or sitting is very important. Sitting erect may be difficult
without a backrest for some. Swami Ramanuja has permitted use of backrest if
necessary.

Additional Notes:
One who is not self-controlled and whose mind is not undisturbed cannot
practice meditation. Therefore, in the Brhan-naradiya Purana it is said that in
the Kali-yuga (the present yuga or age) when people
in general are short-lived, slow in spiritual realization and always
disturbed by various anxieties, the best means of spiritual realization is
chanting the holy name of the Lord.

harer nama harer nama harer namaiva kevalam

kalau nasty eva nasty eva nasty eva gatir anyatha

"In this age of quarrel and hypocrisy the only means of deliverance is
chanting the holy name of the Lord. There is no other way. There is no other way.
There is no other way."

6-13
samam kAya-sirO-grivam dhArayann acalam sthirah:
sampreksya nAsikAgram svam disas cAn avalokayan

"One should hold one�s body, neck and head erect in a straight line and stare
steadily at the tip of the nose"

Here Sri Krishna tells how we have to keep our mind and body in control. In the
previous sloka He told about place and seat. The way one has to sit in a secluded
place, In the previous two slokas,
he explained how the surroundings and seat have to be and these are exterior to
our body. Just because we have good surroundings and the seat is firm and good, we
can not conclude that we have
mastered yoga.

*Kayam = the upper part of the body [above navel],

*sira = head,
*grivam = neck,
*samam = all these three parts of our body have to be in the same vertical line.

*Acalam = without a shake, still.

*sthira = remain stable,
*dharayan = concentrating.
It may appear that the two words acalm and sthira convey the same meaning.
Actually, acalam is unshaken or undisturbed for a short while. Sthira means
remaining stable for longer durations.
So, to practice yoga, we have to select a proper place and find a firm seat
and we have to sit erect with our body straight and concentrate. We may have a
backrest to support sitting erect.
*Disas = at all directions,
*anavalokayan = not looking, we have to keep our sight steady and not allow to
look at all directions.
Here only the organ of sight- eyes- are mentioned, as it is the gate for all
other organs. If we can control seeing, then all other sense activities will be
controlled.
*Nasika = nose, agram = tip or beginning,
*sampreksya = look at.
Eyes without looking at all directions should see only the tip of the nose.
Arjuna got doubt as to whose nose we have to look at?
*Svam = one's own nose; that is person practicing yoga should look at his own
nose tip.
Keeping eyes wide open will distract attention at the happenings around.
Closing the eyes may induce sleep. Both are impediments to yoga and so He says
with eyes half closed or half open, just like
the way Sri Andal explains in Her Thiruppavai pasuram 'anganmagyala...'.
While looking at nose tip, ornaments like nose stud should not be there as they
will also distractons of concentration. So in a
solitude place sitting on a firm seat, and keeping his body straight , erect
and steady, he should concentrate by looking at the tip of his own nose.

6-14
prashAnt-atma vigata-bhih: brahmacari-vrate sthitah:
manah samyamya mac-cittah: yukta asita mat-parah

"Thus, with a contented heart and controlled mind, devoid of fear, completely free
from sex life as per the ashrama, one should meditate upon Me within the heart and
make Me the ultimate goal of life."

*Mat para = he directs his mind [thinks] always about Me [Sri Krishna].
Person who starts practicing yoga, slowly drives his mind fully involved in
Sri Krishna. ALWAYS thinking about the Lord.
*Prashantatma = contented person. Serene person.
A person who begins yoga finds a contented heart and so is not in need of
anything. If this is the state at the beginning, when yoga grows and starts
yielding results, the amount of happiness is immeasurable.
PrashantAtma means the mind is clear and is fully satisfied. No materials can
give this happiness of contentment. This can be achieved by even poor persons
also.
*Bhi = fear,
*vigata = removed.
In our routine life with so many struggles and stumbles, we yearn for peace
and happiness and we get a fear that whether at all we would ever get these. Sri
Krishna allays such fear and says that if one could
practice yoga as advised by Him, fear will be removed.
*Brahmachari vrate sthita = he should observe brahmacharyam [bachelorhood].
Does it mean that yoga is not for married people? Does it imply that only
bachelors and sanyasins only could practice yoga? Here we have to understand
things clearly. These stages are called ashram.
Bachelorhood is one ashram. Married life is another and sanyasin life is yet
another ashram. When a person is there in an ashram, he has to follow the rules of
that ashram sincerely and correctly.
Mixing of the customs will lead to chaos. In bachelorhood, the person should
avoid sex life, while in married life sexual activities are permitted, according
to shastras. Same shastras also say in married life
when and how one could have sex. If a person follows that correctly, then
even if that person is married, he is supposed to lead a bachelor life. Thinking
of sex with illegal persons and at unspecified times,
will make one disqualified for yoga. So, during yoga one has to follow
brahmacharya vratam.
*Manas = mind,
*samyamya = gets controlled.
Controlling means five disturbances have to be removed. they are:
-avidya - ignorance,
-ashmita - pride,
-raga - lust,
-dvesa - hatred
- abinivesam - greed.
*Macchitta = deposits his mind in Me [Sri Krishna].
Like we keep our valuables in safety locker and remain peaceful, we have
to deposit our controlled mind in Him and remain carefree. It will ensure that the
mind does not drift
away. '..Kanda kangal matronrinai kaanave' - says Thiruppanalwar.
*Yukta = attentively. Person who starts yoga should be attentive and remain
thinking of Sri Krishna always. ALWAYS! Always!! (not just temporarily and
drifting here and there!).

Additional Notes:

One cannot enjoy sex life daily at home or elsewhere and attend a so-called
yoga class and thus become a yogi. One has to practice controlling the mind and
avoiding all kinds of sense gratification, of
which sex life is the chief. In the rules of celibacy written by the great
sage Yajnavalkya it is said:
karmana manasa vaca sarvavasthasu sarvada
sarvatra maithuna-tyago brahmacaryam pracaksate

"The vow of brahmacarya is meant to help one completely abstain from sex
indulgence in work, words and mind--at all times, under all circumstances, and in
all places." No one can perform correct yoga practice
through sex indulgence. Brahmacarya is taught, therefore, from childhood
when one has no knowledge of sex life. Children at the age of five are sent to the
guru-kula, or the place of the spiritual master, and the
master trains the young boys in the strict discipline of becoming
brahmacaris. Without such practice, no one can make advancement in any yoga,
whether it be dhyana, jnana or bhakti. One who, however,
follows the rules and regulations of married life, having sexual
relationship only with his wife (and that also under regulation), is also called
brahmacari. Such a restrained householder brahmacari may be
accepted in the bhakti school, but the jnana and dhyana schools do not
admit even householder brahmacaris. They require complete abstinence without
compromise. In the bhakti school, a householder
brahmacari is allowed controlled sex life because the cult of bhakti-yoga
is so powerful that one automatically loses sexual attraction, being engaged in
the superior service of the Lord. In the Bhagavad-gita it is
said:
visaya vinivartante niraharasya dehinah
rasa-varjam raso 'py asya param drstva nivartate

Whereas others are forced to restrain themselves from sense gratification, a

devotee of the Lord automatically refrains because of superior taste. Other than
the devotee, no one has any information of that
superior taste.

6-15
yunjann evam sada-Atmanam yogi niyata-mAnasah:
shantim nirvana-paramAm mat-samsthAm-adhigacchati

"By concentrating on Me and controlling the mind, the yogi, after releasing this
body, attains peace just like Me"

In previous sloka, Sri Krishna tells Arjuna that the person who is starting
yoga should concentrate on Him. Here we may get a doubt. We are talking about
atman sakshatkaram. Why should one meditate on
Sri Krishna? In the last Six Chapters nowhere did He talk about meditating on
Him. He was describing the way to have kaivalyam or atman anubhavam only. There
are three types of experiences. What we
experience in this world with our sense organs is called Aiswarya anubhavam or
materialistic pleasures. The second is kaivalyam, which makes one to enjoy one's
own atman and after death, this atman
will be self enjoying in somewhere and there is no rebirth for that atman. The
third is the most supreme experience of the atman with the Paramatman in Vaikuntam
and that is called Mokshanubhavam.
Sri Krishna talks of kaivalyanubhavam only till Chapter 6, by repeatedly
mentioning atman sakshatkaram. Only from Chapter 7, He is going to tell about
Bhagavadanubhavam, Bhakti, Bhagavat sakshatkaram, etc.
But then why does He mention about concentrating on Him, in Chapter 6? To clear
that doubt he says the 15th sloka:

*Sada = always,
*atmanam = (directing the) mind,
*yunjann evam = concentrating (the mind, only on Me [Sri Krishna], )
*yogi = such a yogi,
*niyata manasa = controls the mind.

The yogi who is meditating on me gets the mind controlled and gets the
kaivalyanubhavam. So the result is kaivalyam only, but even that has to be through
Sri Krishna only. We have to understand one thing very
clear. Though all these three experiences are different (Aishwarayam,
Kaivalyam, Moksha - Anubhavam), anyone of these can be attained only from Sri
Krishna. So, he is to be prayed whatever be our goal.
Sri Krishna also appreciates those who pray for him as the reward and so our
aim should not be Aiswaryanubhavam or Kaivalyanubhavam, but Bhagavadanubhavam
only. But to make us understand yoga,
he is mentioning kaivalyanubhavam here.

In Sri Varaha charama sloka, 'sthithe manasi...',

sTithE manasi susvasTE sarIrE sathi yO nara:
dhAthusAmyE sTithE smarthA visvaroopam cha maamajam (1)
tatastham mriyamANam thu kAshDapAashana sannibham
aham smarAmi madhbhaktham nayaami paramAm gathim (2)
(Meaning): This whole world is my body. I have no birth or death .When a
devotee of Mine maintains his mind in an auspicious state , his body in the
healthy state-- where the dhAthus of the body are
in equipoise-- and thinks of Me in that state and seeks Me then as his
firm refuge , I do some thing unique for that devotee , when he is totally
unconscious like a log or stone duirng his last moments.
At that time, I lead him via archirAdhi mArgam to My Supreme abode to
perform nithya kaimkaryam for Me there.This is My unfailing assurance .

the Lord tells that when the mind gets concentrated anytime, one should
devote the mind on Him. A doubt may arise here. Are we to devote in Him when the
mind is concentrated? Or, are we to devote in Him
to concentrate our mind? Actually, our mind gets controlled and concentrated
occasionally. Whenever such a situation arises, we should devote in Him. With this
he will grant more and more power for us to
concentrate and devote in Him. Whenever we find our mind controlled, at that
time we should go to a temple or meditate on him. This will start the process and
slowly we will find our mind gets controlled
whenever we are in devotion to Him.

***Why the mind gets controlled only if we direct our mind in devotion to Him?
Why not we meditate on so many things we see? Our mind drifts in various
directions because
of the influence of the three qualities- satva, rajo and tamas. All we
see also have these three qualities. Only the Lord is an embodiment of satva
quality alone and we call it suddha satvam. So when we
concentrate our mind in Him, our mind does not wander and gets
controlled. What do we achieve by this controlled mind?
This is explained in the latter half of the sloka.

*Nirvanam = discarding this body,

*paramAm = at the border of [nirvanam],
*shantim = peace,
*adigacchati = attains,
*mat samstham = [similar to] the state in Me [Sri Krishna]. This is Kaivalyam
Moksham.

He attains some of the qualities the Lord possesses. Kaivalyam means one
discards the body and this world. So such an atman has none of the six
deficiencies (Shad Bhava VikAram) nor has to be reborn.
Six deficiencies are:
-asi = existing,
-jayate = born or created,
-parinamate = changes,
-vivarchyate = grows,
-apasyate = decays and
-vinasyate = gets destroyed.
 Any matter we see has these dificiencies. The state without these six
deficiencies is called shanti.

There are yet another six sufferings called oormi:

-acanAya = hunger,
-pitAsA = thirst,
-soham = hardship,
-moham = delirium or unconsciousness,
-jara = aging and
-maranam = death.

A person in shanti does not have these six sufferings also. This state is
reached after discarding this body. A person starts yoga, for which he has to
control the mind and so meditates on him. He practices yoga continuously and
steadily and after discarding the body [after death], he attains himself [atman].
This state is called shanti. That stage is similar to the stage the Lord
possesses. The Lord neither has the six deficiencies nor the six sufferings
and so he is always in shanti as the person who after yoga has attained.

** Note that here the Lord has told about kaivalyam, and we should never aspire
for that and have Paramatma anubhavam as our only aim. Lord has detailed it here,
to help us understand the nature of the Atma.

6-16
naty-asnatas �tu yogO �sti na caikAntam anasnatah:
na cAti-svapna-sIlasya jagratO naiva carjuna

"There is no possibility of one�s becoming a yogi, O Arjuna, if one eats too much
or eats too little, sleeps too much or does not sleep enough."

In the 10th sloka Sri Krishna told the need to practice yoga. In the 11th and
12th slokas, He told how the external surroundings have to be. In the next two
slokas, He told how to concentrate and focus eyes to start
yoga. In the next sloka [15], He told that to make meditation successful, we
have to think of the suddha satva guna embodiment -subhasrayam- of His image. In
the next two slokas -16th and 17th - He is going to
tell about another important aid to practice yoga. These two slokas are the
most important and other aids are secondary only.

In this sloka, by repeating the word 'na', Sri Krishna negates certain things.
He refers about our food, sleep, movements and our work. Over-eating and excessive
fasting are opposed to Yoga. So also are
excessive recreation and non-recreation, too much of sleep and too much of
vigil. So too, are overwork and idleness.

*Na = no, aty = excessive,

*tu= but
*asnata = eating,
*yogo = yoga,
*asti = can not be.
He who eats excessively can not practice yoga. If you eat too much you
will feel drowsy, and sleep will overpower you. You will get indigestion,
flatulence, diseases of the bowels and the liver.
The standard Yogic prescription is : "Half the stomach must be filled with
food; a quarter with water and the remaining fourth must be empty for the free
movement of air." This is the Mitahara or moderate
diet for a student of Yoga.
 *Na ca = and also no,
*ekantam = continuous or altogether ,
*anasnata = fasting or not eating.
Person, on the other hand, totally fasting and does not eat altogether
also will not be able to practice yoga.
*Na = no, ati = excessive,
*svapna silasya = person dreaming [actually this does not talk about dreams,
but sleep],
*jagrato = always awake [ without a wink of sleep] ,
*naiva ca = also not,
*Arjuna = Arjuna. Persons who are habitual of excessive sleep as also persons
with no sleep altogether can not practice yoga.

This implies that we have to have moderate food habits and timely and
required sleep only. People normally think that yoga is very difficult to perform
as it involves fasting and keeping awake for longtime, etc.
Sri Krishna allays all these baseless fears and makes yoga practical for
all ordinary people like us. It also does not mean that we continue with our bad
habits. We have to progress and move forward, by
slowly and steadily eliminating our defects. It is like the recurring
deposits which fetch us good returns at the end of the term. Similarly, by
improving our habits in a small way, we can achieve great results
over a period.

Vedas never advise wrong things nor advise for our ruin. It says to take
ghee to prolong life (Ayoh Dhrutam!). But in the modern times doctors advise us to
reduce fat by eliminating ghee. These are to be critically
examined and we have to alter our food habits to make us healthier and live
longer. What use is there for milk without fat? It will be like having a flower
without fragrance or diamond without lustre.
We have to use the objects for their natural properties. We have to follow
the footsteps of our ancestors and take food accordingly and in that moderated
way. In sleep also, a person may need 2 to 3 hours
of deep sleep. But he needs to have the sleep with dreams as a prelude and
so normally one sleeps for 6 hours or so. Sleep is needed to recharge all our
organs. According to shastras, during deep sleep our
atman is in unison with the Lord and that rejuvenates our entire system.
When only our organs remain passive with mind still awake, we get sleep with
dreams. When the mind also is passive, then we get
the deep sleep and it recharges all our organs including our mind. Deep
sleep is also called brahmanubhavam as the atman is in unison with Paramatman.
Late going to bed and late raising are not good
for health. Waking up at least by 5a.m. is good.

Additional Notes:

Regulation of diet and sleep is recommended herein for the yogis. Too much
eating means eating more than is required to keep the body and soul together.
There is no need for men to eat animals, because
there is an ample supply of grains, vegetables, fruits and milk. Such simple
foodstuff is considered to be in the mode of goodness according to the Bhagavad-
gita. Animal food is for those in the mode of
ignorance. Therefore, those who indulge in animal food, drinking, smoking and
eating food which is not first offered to Krsna will suffer sinful reactions
because of eating only polluted things. Bhunjate te tv
agham papa ye pacanty atma-karanat. Anyone who eats for sense pleasure, or
cooks for himself, not offering his food to Krsna, eats only sin. One who eats sin
and eats more than is allotted to him cannot
execute perfect yoga. It is best that one eat only the remnants of foodstuff
offered to Krsna. A person in Krsna consciousness does not eat anything which is
not first offered to Krsna. Therefore, only the Krsna
conscious person can attain perfection in yoga practice. Nor can one who
artificially abstains from eating, manufacturing his own personal process of
fasting, practice yoga. The Krsna conscious person
observes fasting as it is recommended in the scriptures. He does not fast or
eat more than is required, and he is thus competent to perform yoga practice. One
who eats more than required will dream very
much while sleeping, and he must consequently sleep more than is required.
One should not sleep more than six hours daily. One who sleeps more than six hours
out of twenty-four is certainly influenced
by the mode of ignorance. A person in the mode of ignorance is lazy and prone
to sleep a great deal. Such a person cannot perform yoga.

6-17
yukta-Ahara-vihArasya yukta-cestasya karmasu
yukta-svapnA-avabodhasya yogo bhavati duhkha-ha

"He who is regulated in his habits of eating, sleeping, recreation and work can
mitigate all material pains by practicing the yoga system."

The 'yoga which destroys all sorrows,' i.e., unties bondages, is successfully
practised by him who is temperate in eating and recreation, temperate in exertion,
and temperate in sleep and vigil.

*Dukha ha= (which is) capable of removing the distress,

*yogo bhavati = yoga is accomplished, for whom? - one who follows the below..
*yukta = just the sufficient,
*ahara = food, [ Yukta Ahaaram! ]
*vihara = [just the sufficient] strolling, recreation [ to digest food, we need
to some amount of strolling or moderatephysical activity.. we shouldn't go to
sleep directly after sleeping !]
*yukta = just the sufficient,
*cestasya karmasu= work in his business,
*yukta = just sufficient,
*svapna= Sleep
*avabhodasya = wakefulness, alertness,
*Yukta svapna-Avabhodasya = for one whose sleep (svapna) and wakefulness
(avabodha) are temperate (yukta), have regulated periods

such a person can accomplish yoga and can vanquish distress.

By, distress he is talking, not just the suffering of not getting sleep or
uneasiness due to excessive eating or tiredness due to excessive work. Earlier
while understanding the word shanti, we saw six oormis or
sufferings - asanaya [hunger], pibhasa [thirst], soka [ agony], moham [faint],
jara [ aging] and maranam [death]. Yoga removes all these oormis. To accomplish
yoga, one should have the required food, sleep,
walk and involvement in work. All these are activities of a common man, like
us. We can, therefore, have a sigh of relief that Gita is preached for people like
us only. First he talks of food we eat.

Yukta Ahaara Vihaara:

*** "Ahara shudho satva shuddhi , satwa suddho dhnttro smriti/ smriti labhe
sarwgranthinaam vipramoksha".
 -Purity of food ensues purity of mind. Purity of mind ensues steady
recollection. When recollection is secured there will be a liberation of all
knots. Food as a whole serves three main functions
-It regulates the body functions and processes and thereby protects the
body from disease,
-It provides the body with, fuel and energy.
-It provides the material needed for growth.

It should be pure so that the effect on our body also is pure. Such food will
grow satva quality in us. We eat to live and not live to eat. We have to have
balanced diet. Our stomach capacity has to be divided
such that we fill half of it with solid food, one quarter for water and the
balance one quarter is kept empty for air movement. This will ensure health. We
have svasam, vadham and pittham [ according to Ayurveda
or Siddha vaidyam]. If all these three are in equal proportion, body is in
good health. All medicines are administered to ensure this equal proportion.
Healthy body ensures proper functioning of mind. We should
not take food that do not agree with our system. We should never consume food
that has not been offered to Sri Krishna. All defects in the food are removed when
we offer the food to the God. Vihara means
some play or walking to digest the food taken. We have to mention here about
the importance of observing fast on ekadasi, which occurs every fortnight. It
ensures overhauling of the body system. Fasting in a
fortnight will not cause any problem. When a patient is admitted in a hospital,
he does not eat the normal food for a couple of days and just the saline water
drips sustain the system and the patient is quite cheerful.
So it is not necessary that we have to have our regular food to keep our
systems in proper condition. After all, this fasting is just for a day in 15 days.
More than this we also get the satisfaction of following
Sri Krishna's advise [ He is going to tell the importance of fasting on
ekadasi].

Yukta Cestasya Karmasu:

We have to involve ourselves in our work to the extend needed. We have to
prioritise our requirements. Look at Garuda here. He is used for procession for a
maximum of 6 days or so in a year. All the other days
he is resting only. So we have to have a balanced work schedule.

Yukta Svapnava Abhodasya:

Sufficient amount of sleep is to be there. Moderate food, stroll, work and
sleep will make one to accomplish yoga capable of eliminating one's distress.
Before going to bed, everyone can draw a balance sheet
of that day's papa and punya deeds. Papa is expenditure and punya is revenue.
We should at least repent for the papa done and close that account and not prolong
it or carry over. We should not repeat such
papa deeds. On the other hand, in case of punya deeds instead of patting
ourselves for such deeds, we should try to excel them in the ensuing
opportunities.

Additional Notes:
Extravagance in the matter of eating, sleeping, defending and mating--which are
demands of the body--can block advancement in the practice of yoga. As far as
eating is concerned, it can be regulated only when
one is practiced to take and accept prasadam, sanctified food. Lord Krsna is
offered, according to the Bhagavad-gita (Bg. 9.26), vegetables, flowers, fruits,
grains, milk, etc. In this way, a person in Krsna
consciousness becomes automatically trained not to accept food not meant for
human consumption, or which not in the category of goodness. As far as sleeping is
concerned, a Krsna conscious person is
always alert in the discharge of his duties in Krsna consciousness, and
therefore any unnecessary time spent sleeping is considered a great loss. A Krsna
conscious person cannot bear to pass a minute of his
life without being engaged in the service of the Lord. Therefore, his sleeping
is kept to a minimum.

6-18
yada viniyatam cittam atmany eva-Avatisthate
nisprhah sarva-kamebhyah: yukta ity ucyate tada

"When the yogi, by practice of yoga, disciplines his mental activities to think
only about atman,he is said to be well qualified to practice yoga and becomes
desireless in worldly objects."

Yogam is directing the mind coherently on the atman and Krishna is continuing
his instructions on Yoga in this chapter. When the mind which usually goes after
sense enjoyments, abandons such desires
and 'rests on the self alone,' i.e., becomes well-settled on account of
discerning unsurpassable good in the self alone and rests there alone steadily,
without movement --- then, being 'free of yearning for
all desires,' one is said to be integrated. He is said to be fit for Yoga.

*Tada =then,
*yukta = person practicing yoga,
*ity ucyate = is qualified.
When? is the question. It is something like taking a test on-line to see
whether one is qualified or not.
*Sarva =all,
*kamebhya = from [all] desires, for all desirable objects, seen and unseen
*nispraha = desireless. Who has become free from hankering
That is one becomes desireless from all in which one had desires. Then one
is qualified to start yoga. It may create a fear whether this is possible for us.
But let us see further the sloka. This desireless stage
has to be reached slowly and steadily, just as we climb a gigantic hill.
Please refer to example given below.
*Yada =when,
*cittam = mind or thoughts,
*atmanyeva = towards his atman only,
*vineeyatam = fully involved, perfectly controlled
*avatishtate = exists. rests.
So, the person who is starting to practice yoga, has to train his mind to be
involved in thoughts about his atman. Such a person qualifies to start yoga. First
he has to divert his mind from all objects in which
he had desire, towards atman. It may be for a small time, say 15 minutes to
start with, and as he progresses, this duration can increase. Let us not forget
that the yoga Sri Krishna is telling is not for 24 hours
but for specific periods only. In such chosen time, one chooses a proper
place and seat and sits erect and with eyes looking at the tip of the nose, starts
meditating on atman. It may be for an hour or two.
After that he is in his normal routines.

We have to agree that atman is different from body and that was explained by
the Lord in Chapter 2. To meditate on atman we have to first have a liking for it.
Liking will come only if we have understood
atman and its superiority. During this meditation naturally, we can not be
thinking of other things and that is what Sri Krishna is driving at by saying our
thoughts and mind should be directed on atman alone.
In other words atman has to order the inanimate mind, which is also
identified as an organ of the body, to think only about atman and nothing else.
Mind has to be commanded, otherwise it will go its way
and drift away. It is like a computer which does not have its own
intelligence. We write the programs to be followed by the computer and it obeys
all those commands. But sometimes due to bugs in the
software, the computer encounters virus and starts malfunctioning. To correct
the corrupted software we call experts and get the software cleaned up. Virus in
our mind is the age old papa.
So we have to remove this 'virus' in our mind. Karma yoga acts as the
antivirus here. Once the mind obeys the command of the atman, after it has been
debugged, it functions according to the commands
and yoga is accomplished. This will make the person desireless.

As an example, if a person was living in a hut, with his work, he achieves

better salary and goes in for a better accommodation. Then, further progressing in
his profession, he goes to a bigger flat and then
an independent bungalow. At that time we find him having no desire for the
hut or the small flat he used to live in. Because, he has accomplished bigger
things and so smaller things no longer attract him or
create a desire. Similarly, after enjoying atman, one would become desireless
in the transient and cheap desires of worldly objects. Because we are yet to taste
atman, we have doubts as to how we can
forsake our desires on worldly matters. Once atmanubhavam is experienced,
then automatically our desires for worldly matters would vanish. Initially, just
like a parent diverts the child's attention from smaller
things to better things in life, we have to give commands to the mind and
divert it from other matters to atman.

Additional Notes:

The activities of the yogi are distinguished from those of an ordinary person
by his characteristic cessation from all kinds of material desires--of which sex
is the chief. A perfect yogi is so well disciplined in the
activities of the mind that he can no longer be disturbed by any kind of
material desire. This perfectional stage can automatically be attained by persons
in Krsna consciousness, as is stated in the
Srimad-Bhagavatam (9.4.18-20):

sa vai manah krsna-padaravindayor vacamsi vaikuntha-gunanuvarnane

karau harer mandira-marjanadisu srutim cakaracyuta-sat-kathodaye
mukunda-lingalaya-darsane drsau tad-bhrtya-gatra-sparse 'nga-sangamam
ghranam ca tat-pada-saroja-saurabhe srimat-tulasya rasanam tad-arpite
padau hareh ksetra-padanusarpane siro hrsikesa-padabhivandane
kamam ca dasye na tu kama-kamyaya yathottama-sloka-janasraya ratih

"King Ambarisa first of all engaged his mind on the lotus feet of Lord Krsna;
then, one after another, he engaged his words in describing the transcendental
qualities of the Lord, his hands in mopping the temple
of the Lord, his ears in hearing of the activities of the Lord, his eyes in
seeing the transcendental forms of the Lord, his body in touching the bodies of
the devotees, his sense of smell in smelling the scents of
the lotus flower offered to the Lord, his tongue in tasting the tulasi leaf
offered at the lotus feet of the Lord, his legs in going to places of pilgrimage
and the temple of the Lord, his head in offering obeisances
unto the Lord and his desires in executing the mission of the Lord. All these
transcendental activities are quite befitting a pure devotee."

This transcendental stage may be inexpressible subjectively by the followers

of the impersonalist path, but it becomes very easy and practical for a person in
Krsna consciousness, as is apparent in the above
description of the engagements of Maharaja Ambarisa. Unless the mind is fixed
on the lotus feet of the Lord by constant remembrance, such transcendental
engagements are not practical. In the devotional
service of the Lord, therefore, these prescribed activities are called
arcana, or engaging all the senses in the service of the Lord. The senses and the
mind require engagements. Simple abnegation is not
practical. Therefore, for people in general--especially those who are not in
the renounced order of life--transcendental engagement of the senses and the mind
as described above is the perfect process for
transcendental achievement, which is called yukta in the Bhagavad-gita.

6-19
yatha dipo nivata-sthah: na-ingate sa-upama-smrta
yogino yata-cittasya yunjatO yogam atmanah:

"As a lamp in a windless place does not waver, so the transcendentalist, whose
mind is controlled, remains always steady in his meditation on the transcendent
self."

Sri Krishna tells in the 19th sloka how a person practicing yoga would be. Just
like a lamp glows steadily in still air surrounding, the yogi would be seen. As a
lamp does not flicker in a windless place, i.e.,
does not move, but remains steady with its illumination --- this is the simile
used to illustrate the nature of the self of the Yogin who has subdued his mind,
who has got rid of all other kinds of mental activity
and who is practising Yoga concerning the self. The meaning is that the self
remains with its steadily illumining light of knowledge because all other
activities of the mind have ceased, just as a lamp kept in a
windless place has an unflickering flame.

*Yatha = just like.

*Yatacittasya = controlled sense organs and mind,
*yunjata = involved in yoga,
*yogina = yogi's,
*atmana = state, on the self .
*sa upama = simile, that is shown as example.
*smrta = is thought
*Nivata-astha = air-circulationless or still air, placed in a windless place
*dipa = lamp,
*yatha = just like,
*na-ingateh = motionless or steady. Atman and its glow is compared to a lamp
with glow.

If the lamp should not flicker or glow steadily, then there should not be
disturbance by air circulation. If, similarly, atman has to glow steadily, it
should not be disturbed by the senses that drag the sense organs
and these senses are comparable to air. This 'air' will make the atman lamp to
flicker and will not allow it to be steady. By controlling the sense organs, the
mind is able to meditate steadily on atman. This is
the reason why Sri Krishna took for comparison the lamp instead of the hill.
Just as to keep the lamp to glow steadily, we provide enclosure, we have to
withdraw ourselves from material distractions and remain
 in an enclosure. Just as periodical addition of oil would ensure the lamp
glowing always, we have to do karma yoga periodically and keep the atman glowing.
We can consider the Lord's image in temples as the
enclosure for the lamp. Bhakti or devotion is the oil. Atman will glow steadily
and always.

--------
Reflections on the Glory of the Lord as described in Srimad Bhagavatam and
Upanishads:
In the opening sloka in Gitartha Sangraham by Acharya Swami Alavandar:
svadharma-jnAna-vairAgya-sAdhya-bhakty-eka-gocaraH .
nArAyaNaH paraM brahma giitaa-shaastre samiiritaH

He says that Sri Krishna is the Paramatma and to reach Him, bhakti [devotion]
is the only way and this is evident from Bhagavat Gita. There is none equal to or
above him. Among all tatva [entities], he is the only
true entity. "Tatva gnaaana thu moksha laba, Agnaanat Samsaraha: " so say the
great people. That is, a true understanding of tatva will yield moksham. Lack of
this knowledge will push us in the cycle of births in
samsaram. Tatva means the true entity. If we do not know the truth, we get into
this endless cycle of birth and death. So we have to be in search of the truth.

In Srimad Bhagavatham (10.2.26), sage Sukhacharya narrates the chorus of the

devas.
"Satyasya satyam, rta satya-netram , satya-atmakam tvam saranam prapannah "

Sri Krishna, to redeem the sufferings of the devas, got into the womb of Devaki.
Realizing this the devas praised the Lord and Devaki. At that time they all say of
Sri Krishna as the truth in all and he dwells as
the truth in all inanimate [achit] matters. He is the truth inside the atman
[chit]. He is the cause for all true things we see in this world. He graces in
the Paramapadam, that is true, always.
"We the devotees surrender unto You, the Truth", say the devas.

Upanishads (Tait. 2.1.1) when trying to identify the Lord, say

"Satyam jnaanam anantam brahma, Yo veda nihitam guhayam parame vyoman,
so'snute sarvan kaaman saha brahmana vipascita "

Anantham means endless in space, time or place. He can not be bound by any
measurement nor he can be told that he was there in the past only. He is present
at all times and at all places in all forms.
There is no beginning, no middle and no end. Gyanam means He knows all
happenings of the past, present and future, at all places and at all times. He
creates just by His knowledge [sankalpam].
Sathyam means permanent (Nityam) or everlasting (avikaaram). It does not
undergo any change at any time and at any place. 'Avikaraya suddhaya nityaya
paramatmane'. His qualities, forms, etc., will never
change. So search of truth is search of God.
-------------

In Gitaaratha Sangraha, Alavandar states:

ASTHAANA SNEHA KAARUNYA, DHARMAA-DHARMA DHIYAA AAKULAM I
PAARTHAM PRAPANNAM UDDHISYA, SAASTRAA-VA-TARANAM KRUTHAM II

Partha, that is Arjuna is a prapanna - he who has surrendered to the Lord. He

prayed the Lord to resolve his confusion. Arjuna was confused because of three
wrong concepts. He imagined friendship at the wrong
 place. He wanted to show mercy to the wrong people. And, he thought Adharma as
Dharma. These three confused him and so he sought asylum at the feet of Sri
Krishna to resolve his confusion. Thus started
the preaching of Gita.

Sri Krishna at the beginning of Chapter 2, clarifies three important things.

Achit - all the objects and our own bodies, chit - atman in all living beings and
Paramatma or Iswara - Sri Krishna. Achit is not everlasting
and it is bound to be destroyed. Chit is everlasting. Paramatma possesses all
these achit and chit, commands them and He is the Master. So the three things that
confused Arjuna were being clarified by the
three entities. These three entities originate from the Thirumantram or
Ashtakshara mantram - OM NAMO NARAYANAYA. It consists of three words. It is a
treasure of meanings and explaining these are books
of philosophy. Thirumangai Alwar in the pasuram 'kulam tharum' says the
chanting of this mantra can get everything in life here and in the other worlds.
The seed for this mantra is OM or also called Pranavam.
This can be split into three letters or aksharams - A, U and M. This
corresponds to the three words of Ashtaakshara mantra. A denotes Paramatma. M
denotes jeevatman or atman and U identifies
Sri MahaLakshmi. Vedas proclaim that one has to surrender to the Lord chanting
Pranavam. So the Triads are very useful and significantly, we have come to this
Kshetram to worship the Lord in three forms.

Introduction to 6-20, 6-21, 6-22, 6-23:

We will now proceed to see next sloka in Chapter 6. Slokas 20, 21, 22 and 23,
are parts and have to be seen as a single sloka. He tells Arjuna that yoga is not
to be considered as a difficult path, but has to be
approached as a very valuable possession. Purushartam means thing desired by
atman. Here purusha denotes atman and not male alone. Artham means desired one. If
we desire for a fruit then fruit is the
purushartam. Sri Krishna tells that yoga has to be considered as a purushartam.
This is being explained in four slokas.

6-20
yatro paramate cittam niruddham yoga-sevaya
yatra caiv-Atmana-atmaanam pasyann atmani tusyati

"Mind withdrawn from materials and involved on atman. With repeated practice of
this yoga, mind sees the atman and gets total enjoyment."

After withdrawing his mind from all worldly matters, he directs mind on atman
and enjoys it. This can be considered as purushartam. What we desire has to be in
agreement with shastras. In other words just
because we desire a thing it can not become purushartam, unless it is legal and
is bound by decency and will uplift our character.

*Yatra = where, in that state of affairs

*uparamate = involved, [the answer for this and other things referred in slokas
20,21,22 will be in sloka 23 only],
*cittam = mind or mental thoughts,
*niruddham = removed from all senses like smell, taste, etc. (shabdham, sparsam,
roopam, rasam, gandham)
*Yoga sevaya = by constant practice of yoga, Yoga-Abhyasam.. repeated
practice..
*atmana = by mind,
 *atmanam= self or soul,
*pasyann = viewed,
*atmani tusyati = enjoys and is satisfied with atman.

All these days the person starting to practice yoga, was enjoying the material
objects; but once he practices yoga, he finds the pleasure multifold and wants to
continue and prolong. He finds all the various sense
pleasures are all available with atman.

6-21
sukham Atyantikam yat tad buddhi-grAhyam ati-Indriyam
vetti yatra na caivayam sthitas calati tattvatah:

�By the intellect one rejoices the self. In that joyous state, one is situated in
boundless transcendental happiness, realized by intellect. He then never drifts
away from that happiness at anytime�

In the previous slokam(20), Lord mentioned that the person practicising Yoga,
by directing all thoughts away from material objects and focussing on the atma
alone and always. In this sloka, Lord explains the
benefits of Atma Anubavam. Person, who attains this atmanubhvam pleasure, will
never slip from this.

*Yat = that which, (which one? It is explained in 23rd slokam)

*Atyantikam = endless or pure without any alloying of misery, infinite
*sukham = happiness, bliss
*buddhi grahyam = can be experienced only by intellect, can be intuited by the
intellect, intuited by the intellect alone, without the help of the senses
*ati-indriyam = beyond organs. (it is beyond sense organs) Trranscending the
senses
That is this unique happiness of yoga could be felt only by our intellect and
not by any of the sense organs like nose, ear, etc.
*Yatra = where,
*Vetti = [happiness] is experienced,
*sthitha = well established,
*tattvatah = from that position,
*na eva chalati = will never slip. does not swerve.

Person, who has experienced atmanubhaavam pleasure in yoga, will never slip
from that position, as all other pleasures enjoyed by sense organs in contact with
materials will never be equal to that.
But there is a catch in this, what is it? This atmanubhavam is not perceptible
to the sense organs. If only sense organs could experience that pleasure, all
would have immediately tried to experience that.
Since, this happiness could be felt only by our intellect, the number of such
persons wanting to experience will be very few and initial difficulties have to be
overcome. What we experience by our body sense
organs is unnatural and so we can never feel at home in them. Atmasukham, on
the other hand, is natural and so we would never feel to go away from that and
would like to enjoy that continuously.
Some efforts are needed to initiate this atmanubhavam and once it is started,
none would like to go away from that. Will this pleasure arising out of
atmanubhavam, give us the pleasures we get from
sense organs? Yes, it will give these pleasures also.

6-22
yam labdhva ca-Aparam lAbham manyate na-Adhikam tatah:
yasmin sthito na duhkhena gurun-Api vicAlyate

"Established thus, one never departs from the atman, and upon gaining this he
thinks there is no greater gain and no grave danger could shake him."

After worshiping the Lord and Sri Thayar in Divya Desams, one's thought would
be full of them only. But after one gets into the worldly affairs, this thought
would go into oblivion till one returns to this
Kshetram again. Because one has come to the temple without yoga practice. When
visiting temples we should avoid cell phones and discussing family or other
matters. All these are impediments to yoga.
This is what Sri Krishna has been advising that we should divert our mind from
worldly matters to atman. In sloka 20, he told that by doing so the yogi gets
happiness in atman. In sloka 21, he told that the
atmanubhavam and the happiness arising from it is beyond the grasp of our
organs and mind and it has to be realized with our intellect only.

*Yam labhdva = he who has obtained which, (what? this is detailed in 23rd
sloka)
*aparam = different, other
*lAbham = acquisition, gain or accomplishment,
*tatah = more than this,
*adhikam = more or better, greater
*na manyate = not recognised.
After attaining this, he would not regard any other as a better
accomplishment.
*Yasmin = that in which,
*sthitha = remain without slipping,
*guruna = very great,
*api = even,
*dukhena = sorrow,
*na vicalyate = will not disturb.

Once established in this firmly, he would not be shaken by even very grave or
frightening sorrow. This is yet another greatness of atmanubhavam. Does it mean
that the person, who has got this atma
sukham will not do his routines like eating or going to office for
employment, etc. ? No. That person would still be engaged in all the routines but
he would do them not for any cheap pleasure but for the
objective of atman sukham.

In Srimad Ramayana, Lakshmana accompanied Sri Rama to the forests. For

Lakshmana, serving Sri Rama was more important than the pleasures of Palace life.
Sumitra,
mother of Lakshmana, advises her son before he accompanies Sri Rama to the
forests. She told to forget his mother, his father Dasaratha and his place Ayodya.
She further said that henceforth Sri Sita
was his mother, Sri Rama was his father and the forests were Ayodya and so he
should enjoy. Can we ever imagine a mother advising her own son to go to forests
and be happy? Sumitra said that she
regarded Lakshmana's service to Sri Rama as most important and she said that
she delivered Lakshmana only to go to forests and serve the Lord. Her priority was
service to the Lord and so she considered
all others as trivial. Lakshmana also says that he did not want the heaven
nor the eternity, but he wanted he should be ordered by Sri Rama and he would do
that with greatest happiness. Once Lakshmana
got the opportunity to serve Sri Rama, then all other happiness are of no
value and no physical difficulties would affect him. This is the same thing in
this sloka also.

We should note that Sri Krishna never said that sorrows would not be
encountered by the yogi. But he would not be affected by them. None can avoid
happiness and sorrow in life and by yoga we can
prepare ourselves to face with courage. Just like we can not eradicate
mosquitos but make ourselves ready to reduce bites. Kulasekara Alwar prays in his
Mukunda Mala, "Divi vaa.. bhuvi Vaa.. Avi smrti stva
caranau ro vindau.. " that he did not mind his presence anywhere be it naraka
even, but he should never forget the Lotus feet of the Lord. He feels that the
thought of Him is the most important and all others
did not matter. Guha also regarded his association with Sri Rama just for one
day as the greatest acquisition and he would not mind any other suffering.

6-23
tam vidyAd duhkha-samyoga viyOgam yoga-samjnitam
sa niscayena yoktavyah: yogO-anirvinna-cetasa

" Know that as yoga without mingling of sorrow. One should engage oneself in the
practice of yoga with determination and with a happy mind"

*Sa = therfore,
*niscayena = definitely, with perservance;
*yoktavya = to be perormed,
*yogo = yoga,
*anirvinna = without sorrow,
*cetasa = mind.
We have to definitely perform yoga, with a mind or with thoughts full of
happiness. We should not do it with grief. We should do it as a pleasant task.
-Anirvinnacetasa :with an undepressed heart. That which is not (a) depressed
(nirvinnam) is anirvinnam. What is that? The heart. (One has to practise Yoga)
with that heart which is free from depression.

*VidyAd = know , one should know, tam = that.

Here the word tam [that] is the answer to the various relative pronouns used
in slokas 20, 21, 22 namely,
-yatra [ sloka 20] = in which[ mind is involved], {Yatra
uparamateh ... Tam Vidyaad! }
-yat [sloka 21] = that [which is endless pleasure] {sukham aatyantikam
Yat .. Tam VIdyaad!}
-yam [sloka 22] = that which [ by acquiring]. {yam
labdhva ... Tam vidyaad! ]

All these are related to this word tam in this sloka 23 and so, yoga is the
one in which our mind should be involved. Yoga gives endless pleasure and by
acquiring yoga, nothing else is to be acquired or all
other things are not worth acquiring.

*Dukha = grief or sorrow,

*samyoga = mingled,
*viyogam = without, [ without any trace of sorrow or grief ]
-duhkha-samyoga-viyogam, severance (viyoga) of contact (samyoga) with sorrow
(duhkha)
*yoga = yoga,
*samajnitam = is called.
yoga-sanjnitam, what is called Yoga-i.e. oen should know it through a
negative definition. After concluding the topic of the result of Yoga, the need
for pursuing Yoga is again being spoken of in another
way in order to enjoin 'preservance' and 'freedom from depression' as the
disciplines for Yoga:
Sri Krishna tells that person who has practiced yoga, is having only
happiness without a trace of sorrow. When one started the yoga, one was
griefstricken. But after practicing yoga all his grief have vanished
and only happiness remains and to indicate this change of state only, Sri
Krishna has used the words dukha samyoga viyogam, instead of merely stating sukha
as adjective for yoga.

We can summarize the four slokas as:

* Mind involved in yoga, diverting from other activities. Doing so, will get
bliss from AtmaAnubhavam itself [sloka 20]
* Yoga is the ultimate happiness, once accomplished will never slip from that
[sloka 21]
* Yoga is the only valuable accomplishment, all other pleasures and
acquisitions would appear trivial and inferior and no grief can shake [sloka 22]

-Where, through the practice of Yoga, the mind, which is subdued everywhere
by such practice, 'rejoices', i.e., rejoices in surpassing felicity; and
-Where, perceiving through Yoga 'the self (Atman)' by 'the mind (Atman)' one
is delighted by the self and indifferent to all other objects; and
-Where, through Yoga, one 'knows', i.e., experiences that infinite happiness
which can be grasped only by the 'intellect' contemplating on the self, but is
beyond the grasp of the senses;
-Where, remaining in that Yoga, one does not 'swerve from that state,'
because of the overwhelming happiness that state confers; having gained which, he
desires for it alone, even when he is awakened
from Yoga, and does not hold anything else as a gain;
-Where one is not moved even by 'the heaviest sorrow' caused by any
berevaement like that of a virtuous son --- let him know that disunion from all
union with pain, i.e., which forms the opposite of union with pain,
is called by the term Yoga. This Yoga must be practised with the determination of
its nature as such from the beginning with a mind free from despondency, i.e.,
with zestful exaltation.

Sloka 23 says these are the greatness of what is called as yoga and it has
happiness with no contamination of sorrow. So, yoga has to be definitely practiced
with happiness. Sri Krishna is telling the greatness
of yogabhyasa, how it is to be done and what benefits accrue; and, this will
continue till sloka 28. Yoga can be considered as an approach or yoga itself could
be considered as the destination for happiness.
While practicing one may encounter certain difficulties, but the supreme
objective will nullify those.

Additional Notes:

Today's so-called yoga practice, which involves various sense pleasures, is

contradictory. A yogi indulging in sex and intoxication is a mockery. Even those
yogis who are attracted by the siddhis (perfections)
in the process of yoga are not perfectly situated. If the yogis are attracted
by the by-products of yoga, then they cannot attain the stage of perfection, as is
stated in this verse. Persons, therefore, indulging in the
make-show practice of gymnastic feats or siddhis should know that the aim of
yoga is lost in that way. The best practice of yoga in this age is Krsna
consciousness, which is not baffling. A Krsna conscious
 person is so happy in his occupation that he does not aspire after any other
happiness. There are many impediments, especially in this age of hypocrisy, to
practicing hatha-yoga, dhyana-yoga and jnana-yoga,
but there is no such problem in executing karma-yoga or bhakti-yoga.

As long as the material body exists, one has to meet the demands of the body,
namely eating, sleeping, defending and mating. But a person who is in pure bhakti-
yoga or in Krsna consciousness does not
arouse the senses while meeting the demands of the body. Rather, he accepts
the bare necessities of life, making the best use of a bad bargain, and enjoys
transcendental happiness in Krsna consciousness.
He is callous toward incidental occurrences--such as accidents, disease,
scarcity and even the death of a most dear relative--but he is always alert to
execute his duties in Krsna consciousness or bhakti-yoga.
Accidents never deviate him from his duty. As stated in the Bhagavad-gita,
agamapayino 'nityas tams titiksasva bharata. He endures all such incidental
occurrences because he knows that they come and go
and do not affect his duties. In this way he achieves the highest perfection
in yoga practice.

6-24

sankalpa-prabhavAn kAmAm tyaktva sarvAn asesatah:

manasaiv-endriya-graamam vini-yamya samantatah:

"One should abandon, without exception, all material desires born of mental
speculation and thus control all the senses on all sides by the mind."

Slokas 24 and 25 tell us to control the mind to practice yoga. Sri Krishna
tells in these two slokas, that we have to abandon mamakaram or our
possessiveness. First we think what are not ours as ours,
and so those are to be abandoned. The other is to relinquish even what we
consider as ours. To think of what is not ours as ours is illegal. So, there is no
scope for that and has to be abandoned. Next, we
have to critically examine each of the items we consider as ours and decide our
possession on them. We normally consider the present body of us as ours. But we
now know that this body is to be departed
after death and so can we really claim body as ours? Further, in the innumerous
past births, the soul has resided in various bodies, now unknown. Are we to claim
our possession on all of them? So, there is
nothing which can be claimed as the possession of atman. But, yes, there is one
which is atman's. It is the anandam or sukham or eternal bliss. All other worldly
materials do not belong to atman and so all
of them have to be discarded in toto. Possessiveness or a feeling of possession
is an impediment to yoga. Attachment leads to anger and hatred, which induce
scheming and therefore, loss of time. When we
require time for our plans to acquire materials or protect our so called
possessions, we would take away the time reserved for yoga. Because as of today,
we regard yoga as our last priority and so we would
not be able to practice yoga. That is why Sri Krishna has put great emphasis on
discarding mamakaram.

*Sarvan = all, kaaman = desires [on materialistic possession],

The word sarvan means all desires in every sphere of endeavour
*aseshata =without a residue, The word asesatah means complete cessation of all
desires
*tyaktva = abandon.
 Sri Krishna has categorised our desires for materialistic possession into
two. One is what we perceive and the other is what we imagine with our mind. First
is called sparsajam and the other is sankalpajam.
Our normal desires we experience with our sense organs are sparsajam.
Whereas the properties like possessing lands, bank deposits, etc., are all
sankalpajam, as we mentally feel the pleasure of them.
Both these desires are to be discarded. It may be easier to abandon
perceptible desires. But it is more difficult to give up mental desires or
sankalpajam.
*Indriya gramam = the collection of sense organs,
*samantata viniyamya= to be diverted from all materials, completely restraining
from all sides.
All the senses must be controlled from all sides by the mind. Even if one
sense is turbulent in one direction it will distract the mind often and often. The
senses will be absorbed in the mind by the constant
practice of abstraction (Pratyahara). Then the mind will not think of the
objects of sense-pleasure and will become perfectly calm.
*sankalpa prabhavan = mentally imagined. born of Sankalpa (imagination).
Desire is born of imagination (Sankalpa). Therefore destroy the Sankalpa
first. If the imagination is annihilated first then the desires will die by
themselves.
sankalpa-prabhavan means desires of the world. The word sankalpa is the
conceived images of ones desires. In the minds of the ignorant they are the forms
of worldly objects yearned for. They also include
the latent desires in the memory from the remembrance of past
experiences of sensual pleasures and enjoyments in the thinking of: I enjoyed that
and I want to enjoy this. These ideas and mentality are
detrimental obstructions in the furtherance of yoga and are veritably
the root cause of misery and suffering. One should reflect that they arise from
the interactions of the sense objects in material existence
and contemplating their banal and mundane nature develop a healthy
aversion to engaging the body and the mind in their sense desires.
*Manasaiva - The word manasaiva means by the sole strength of the mind only is
restraint possible. Spiritual intelligence is the instrument for restraining the
mind as well as restraining the sense.

Sri Krishna tells that one should discard all desires on perceptible and
imaginary objects, without a trace, and divert the mind on atman. So let us
concentrate our mind on this Lord as a Hill and divert
our minds from pebbles of cheap desire.

Desires are of a two-fold nature. Sparsa-ja which arise from the impulses
of the physical body or and sankalpa-ja which arise from the impulses of the mind
or mental origin. Sparsa-ja includes desires for cold
or for hot, or for sweet or for salty, or the lack of such. Sankalpa-ja
includes desires for wealth, fame, dominion, progeny and such. With great effort
it is possible to abandon the desires of the mind by avoiding
to think about them. It is also possible to resist the sensations of
pleasure and pain with an attitude of indifference; but between the two the
desires of the mind are more easy to abandon because it is not
possible to avert the sensations of the body. Thus it is necessary to
comprehensively and systematically neutralise the senses from their external
corresponding sense objects. This should be undertaken
gradually by degrees with determination and a resolute will. Then in due
course of time the mind will be weaned from all things except the eternal atma or
soul and absorbed exclusively in the atma, one thinks
of nothing else.
6-25
sanaih sanair uparamEd buddhya dhrti-grhitaya
atma-samstham manah kritva na kincid api cintayet

"Gradually, step by step, one should become situated in trance by means of

intelligence sustained by full conviction, and thus the mind should be fixed on
the self alone and should think of nothing else."

Slokas 24 and 25 explain how we have to involve our mind in yoga. For
performing yoga, we have to select a place and seat and relax the mind. By
relinquishing mamakaram or possessiveness, the yoga flourishes.
Like the jewel being invaluable and at the same time could be carried easily,
the Lord is so great and yet He is reachable by everyone. This is how the
Azhwars have sung his glory ... "Pachai Ma Maalai Meni"..
We do not require a very huge box or vehicle to carry a multi million dollar
worth jewel. We can carry it easily in our pocket. God is like that , though He is
very valuable, yet He is available for everybody, poor or
rich. Yogam is involvement of mind and by visiting temples we can divert our
mind from ordinary things. Today we hear many telling that by doing yoga, mental
stress is reduced, health improves, good sleep is
obtained, etc. Why this is so? Because, yoga or Dyana or meditation, is
thinking of atman, which is natural. All other thoughts are on unnatural aspects.
These unnatural things are many in number and we
require lots of efforts and time to think each of them. We regard life as a
competition and so there is a race to acquire as many material as possible. This
causes tension and depression. Contrast to this,
thinking about atman is natural, it is singular and it is an embodiment of
happiness. This has to be achieved slowly and this is explained in sloka 24.

*Na cintayet = not to think of,

*kincid api = even a small amount.
We have to abandon all our thoughts on anything other than atman, not even a
small amount. if this could be demonstrated it would be better, but that is not
possible. So, let us see how this could be done
starting from the previous slokas. Before coming to this sloka, we have to
first choose a calm and quite place in our house, mostly it would be our pooja
room. We have to schedule a definite time for it and not
perform yoga as and when we get time. We have to give importance to this and
allot a fixed time. Others also will know that a particular time is for yoga and
they may not disturb. We can close the doors of the
room, after ensuring proper ventilation. Avoid strong scents in the room and
a subtle music might be permissible. Though Sri Krishna has advised to look at the
tip of the nose and concentrate, it might be difficult
for beginners and so we can have a picture of the Lord for concentrating.
Sitting should be comfortable, though padmasan is preferred. As we enter this
place for yoga, we should slowly discard all the thoughts
on worldly matters. We should release our mind from all things which we
think are ours. This is only for the short time we are in yoga and after that
through out the rest of the day we are on our usual course only.
We have to keep our mind detached from all others. Some people do savasana,
when after great race or so the person will simply lie flat and slowly he will
relax every part of the body starting from toe to head.
When all these parts are released from our control, a sort of lightness and
relaxation is felt. In a similar way also yoga could be practiced.

*Sanaih sanai= slowly and slowly, gradually, not suddenly

*uparamed = retire from [thinking of all other materials and worldly affairs].
*Budhya = intellect,
 *dhrti grihitaya = established by courage.
We have to muster courage to relinquish our possession or desire for all
these worldly matters. We have to critically examine the numerous problems they
created for us, etc. If this courage can grow,
then we will realize the unimportance of all the worldly matters and we will
conclude that we could live without them. Such a comprehension will slowly divert
the mind to atman and its supremacy.
*Mana = mind,
*atma samstham = rooted in atman,
*kritva = done.

With great effort it is possible to abandon the desires of the mind by

avoiding to think about them. It is also possible to resist the sensations of
pleasure and pain with an attitude of indifference; but between
the two the desires of the mind are more easy to abandon because it is not
possible to avert the sensations of the body. Thus it is necessary to
comprehensively and systematically neutralise the senses
from their external corresponding sense objects. This should be undertaken
gradually by degrees with determination and a resolute will. Then in due course of
time the mind will be weaned from all things
except the eternal atma or soul and absorbed exclusively in the atma, one
thinks of nothing else

We abandoned our thoughts on all other matters as we entered the yoga. We

examined the disadvantages of those matters. Slowly we released our mind from
them. We diverted the mind on atman and
set it firmly rooted in atman.This is only for the period we practice yoga.

There are two kinds of desires: 1) those born of contact between the senses
and objects like heat, cold etc.; 2) those generated by our mind (will) like that
for sons, land etc. Of these, the latter type of desires
are by their own nature relinquishable. Relinquishing all these by the mind
through contemplation on their lack of association with the self; having
relinquished the ideas of pleasure and pain in respect
of unavoidable desires resulting from contract; restraining all the senses on
all sides, i.e., from contact with all their objects --- one should think of
nothing else, i.e., other than the self. Little by
little 'with the help of intellect controlled by firm resolution,' i.e., by
the power of discrimination, one should think of nothing else, having fixed the
mind on the self.

NOTE : We have to remember that thinking or concentrating our mind on atman

is only till Chapter6. From Chapter 7 onwards he is going to tell that all our
thoughts should be on God only.
Atman chintanam is only the initial step. It may be difficult to think of
atman as it is abstract. Whereas God means we can think of his stories like
Ramayana, Bhagavatha, and by thinking of His acts,
we can try to forget the worldly matters. This is not possible in meditating
on atman. We can however, think atman as a body of the Lord and meditate.

6-26
yato yato niscalati manas cancalam asthiram
tatas tatO niyamya-etad atmany-eva vasam nayet

"From wherever the mind wanders due to its flickering and unsteady nature, one
must certainly withdraw it and bring it back under the control of the self."
 In 24th and 25th slokas, Sri Krishna explained how to practice yoga. To
practice that we have to disregard mamakaram or possessiveness or attachment. If
we have attachments, then it is very
difficult to withdraw our mind from those materials. Till the mind is withdrawn
from them, we can not think of atman. Without thinking of atman, yoga can not be
accomplished. Therefore, fundamentally
we have to drop out our attachments on worldly matters. This can not be
achieved overnight. That is why Sri Krishna tells that gradually(ksnaih Kshaish hi
uparamed) the mind has to be withdrawn from those.
How this is to be done is explained in sloka 26. Wherever the mind, on account
of its fickle and unsteady nature, wanders, because of its proclivity to sense-
objects, he should, subduing the mind everywhere
with effort, bring it under control in order to remain in the self alone by
contemplating on the incomparable bliss therein.

*Yato yato = in which[ objects],

*niscalati = [mind] gets involved or is interested. wanders away, goes out due
to its inherent defects
If our organs go after all unwanted things, mind goes after them. Mind has
the natural quality of unstablity and always wanders. Mind changes every day and
every hour. So it goes after undesirable acts.
*Cancalam = changing or wandering. restless, very restless;
*Asthiram = unstable. unsteady
We may think here that cancalam and asthiram convey the same meaning. But
Sri Krishna has used the words with a purpose. Cancalam indictes the natural
quality of mind vacillating.
But asthiram is used to specifically denote its special quality of not
involving itself in atman steadily. Mind jumps from one to another and that is its
nature. Over and above that, the mind at least for
sometime will be stable on some objects; but in case of atman, even that
stability is not found.
*Tatas tata = from all those [objects], from all those causes whatever
*niyamya = withdrawn, by restraining ; etat- this
*atman eva = only on atman,
*vasam nayet = should bring this (mind) under the subjugation; [the mind] has
to be got attracted or engaged. Mind has to be slowly withdrawn from all those
objects in which it wanders,
and engage the mind in atman.

The underlying meaning is that whatever pleasure the mind gets in those
objects, would be available in atman. This is the command our intellect has to
give to the mind.
Let us see some examples. We may be interested in gambling. Swami Vedanta
Desika says that there can be two types. One gambling is just for the sport of it
and the other is involving betting money.
Mere entertainment or play means we may be able to break the game anytime.
But once money is involved, our involvement is too severe. This we see in today's
sports also. As long as money involvement
is nil or small, the game is played with all skills. But when money
dominates, we see fights, misunderstandings, scheming, and what not? When a child
spends some time in games we welcome it as it is
good for health and mind. In the present example, if we want to gamble, then
we have to list in our mind all the pros and cons. We have to think how by
gambling Yudhishtra suffered and how the Kauravas,
even after winning the game, lost their lives. So, at least as a first step
we should think to play the game without any wager. Another example is gossiping.
We may be interested in gossip and make comments
about others. This could happen in our jogging or when meeting friends. Here
the mind wants to talk freely about others. If we could devote that time for
talking about the Lord, then our desire for gossiping is
fulfilled and simultaneously time is spent in eradicating our sins. So we
have to command our mind to good things by going its way. Our mind may be
interested to see some undesirable dance. At that time
we have to give a command to imagine the dances of Sri Krishna in Vraja
bhoomi. Therefore, we have to go along the mind and get it engaged in good things
and later divert it on atman.

6-27
prashanta-manasam hy-enam yoginam sukham uttamam
upaiti santa-rajasam brahma-bhutam akalmasam

"To attain the supreme bliss, the yogi, performs yoga which removes the sins, the
rajo and tamo gunas are pacified and gets a serene mind leading atman to its
natural quality of supreme bliss."

Slokas 27 and 28 explain the steps to reach the bliss a yogi gets. We will
explain this in a sketch. Once the steps are understood, anyone interested in yoga
could perform yoga.

Supreme happiness, which is of the nature of experience of the self in its

essential nature comes to this Yogin whose 'mind is at peace,' i.e., whose mind
does not swerve from the self, whose mind
abides in the self; whose impurities are thereby completely burnt away; whose
Rajas is thereby 'wholly annulled,' i.e., in whom the quality of Rajas is
destroyed; and who has thus become the
Brahman, i.e., who remains steady in his essential nature as the Atman. 'Hi'
(for) is added to indicate reason. The meaning is this: 'On account of the nature
of the self which has the form of supreme bliss.'

Here many words are in the second case of accusative in English grammar.
Five characteristics are mentioned
-Prashanta Manasam, Yoginam, Santa Rajasam, Akalmasam, Brahma Bhutam
and such a person attains supreme bliss (Sukham Uttamam).

We will describe the steps as per the meaning and so they will not be in the
same order in which they appear in the sloka.

1)Yoginam - One who practices Yoga.

2)Akalmasham - All sins are burnt by Yoga
3)Shanta Rajasam - Rajo and Tamo gunas are nullified. The words santa-rajasam
means the quality of rajas or passion has become santa or peaceful. Hence one
becomes imbued with the qualities of the
Brahmam or spiritual substratum pervading all existence and which also
refers to the atma and re-establishs one into their true essence of spiritual
splendour.
4)Prashanta Manasam - Serene Mind and so mind is involved in Atman. One of
peaceful mind
5)Brahma Bhutam - Atman attains its natural state of supreme bliss. Here Brahma
means Jeevatma and not Parabrahman.

akalmasam--freed from all past sinful reaction.

upaiti--attains
sukham--happiness; uttamam--the highest

The yogi gets all his papas burnt, and is rid of rajo and tamo gunas, gets
serene mind and so the mind thinks of atman alone, which results in atman's
natural quality of supreme bliss. This is atmanubhavam.
In the sloka the meaning conveyed is yogi who is after supreme bliss, gets
it, when his sins are burnt, rajo and tamo qualities are got rid of and mind is
pure and serene. We have to reach the first step. We
choose a proper place, good seat and with all sense organs controlled, mind
has to be directed on atman. That has to be done by going in its own way and by
proper commands. For the time we are in yoga
we have to ensure that we are not distracted by anything else. That is how
Prahalada was. Every time he was subjected to a torture, his mind never drifted
away from the Lord. When he was thrown into the
flames, he saw the glowing fire as the hue of the Lord and so embraced it.
When he was dropped in the ocean, he thought it was the abode of the Lord and
searched for Him. When poison was given, he
saw the Lord's dark blue colour in that. When poisonous snakes were directed
to bite him, he saw them as the bed of the Lord. With such peak level in yoga he
was not afraid to face any torture. None
appeared as enemies for him. He tells his father Hiranyakasipu that there is
nothing like friend or enemy as the Lord resides in all. How such a small boy of
just 5 years old could practice yoga, when we
find it is so difficult even at advanced age? We must remember Prahalada,
Dhruva and others had the blessings of the Lord. But we have to take efforts. So
yoginam is the first step and we have to
sincerely try to practice yoga. Once we take the first step, there after he
will provide all assistance to reach the final step. Because he is waiting to
bless us on one pretext or other.

Additional Notes:
Supreme (eternal, unalloyed and uninterrupted) bliss comes to the Yogi whose
mind is perfectly serene, who has calmed his passionate nature, who has destroyed
all sorts of attachments,
who has attained knowledge of the Self. Brahma-bhuta is the state of being
free from material contamination and situated in the transcendental service of the
Lord. Mad-bhaktim labhate param (Bg. 18.54).
One cannot remain in the quality of Brahman, the Absolute, until one's mind
is fixed on the lotus feet of the Lord. Sa vai manah krsna-padaravindayoh. To be
always engaged in the transcendental loving
service of the Lord, or to remain in Krsna consciousness, is to be factually
liberated from the mode of passion and all material contamination.

6-28
yunjann evam sada-Atmanam yogi vigata-kalmasah
sukhena brahma-samsparsham atyantam sukham asnute

"Thus the self-controlled yogi, constantly engaged in yoga practice, becomes free
from all material contamination and achieves the highest stage of perfect
happiness in transcendental loving service to the Lord."

To know the glories of the Lord and his relationship with us, we need to start
first by understanding our true nature. For this purpose, Lord Krishna has
explained the details related with Jeevatma in the first
six chapters of BhagavadGita, including the nature of Atma, it's glories and the
Yoga for achieving Atma-Anubhavam.

*Yogi - one practicising Yoga as explained in previous slokas.

*Sada yunjan - by constantly concentrating; practising Yoga
*atmanam - his mind;
 *evam - thus, in the process stated in the earlier slokas.
*vigata-kalmasah - free from the obstacles to Yoga; All the sins of the past..
this will be cleared, paving the way for freeing up of Rajas and Tamas and
leaving with just Sattva Gunam.
*sukhena - easily;
*asnute - attains;
*atayantam -endless ; absolute-that which exists by transcending limits-,
supreme, unsurpassable;
*sukham - Bliss; Bliss of Atma Anubhavam
The words atyantam means endless, sukham means ecstasy and asnute means
easily
*brahma-samsparsam - i.e Atma Anubhavam. contact with Brahman-the Bliss that is
in touch; being in constant touch with the Supreme.

Azhwar has sung "aRRathupaRRenil* uRRathu veedu_uyir* seRRathu mannuRil*

aRRiRai paRRE." .If the attachments to worldly matters are removed, atmA can get
mOksham. Hate that mOksham too, and
desire and opt for Bhagavadh vishayam and service and kainkaryam to
emperumaan and get attached to Him.

Lord implies three things in this slokam.

* What is the true nature of Sukham? - It is actually Atma Anubhavam. It
is superior to sensual pleasure. It is "Brahma samsparsam roopam"
* Is this anubhavam of Atma transitory (like the material pleasures) ? -
No, it is Sada-Asnute! It is forever.
* Is it difficult to achieve like other sukham ? - No it is easily achieved
by a yogi i.e Sukhena Asnute.

6-29
sarva-bhuta-stham Atmaanam sarva-bhutani ca-atmani
iksate yoga-yuktatma sarvatra sama-darshanah:

"A true yogi observes Me in all beings and also sees every being in Me. Indeed,
the self-realized person sees Me, the same Supreme Lord, everywhere."

In the last 28 slokas the procedure for yoga was explained by Sri Krishna.
Swami Alavandar has, in Gitartha sangraham, in a single sloka told the essence of
Chapter 6 as:
yoga-abhyaasa-vidhir yogii-caturdhaa yoga saadhanam .
yoga-siddhiH sva-yogasya-paaramyaM ShaShTa ucyate .. (10)

[Yogis are of four types, yoga saadhanam= implements needed to practice yoga,
yogasiddhi = even if we are to slip from yoga in between, the yoga would still
bear fruits and Bhakti yoga is the best among all yoga.]
Upto sloka 28 we have seen the procedure for doing yoga. Selecting a conducive
place, a good seat, we sit and concentrate our mind on atman, avoiding drifting
away on other matters, and enjoying in that state
without bothering about other matters. The yoga is thus practiced.

Now, He is going to tell that yogis are of four types and these are described
in next four slokas 29, 30, 31 and 32. These persons are not identical and their
superiority increases in the ascending order of slokas.
Person described in sloka 30 is better than the person detailed in sloka 29,
etc,. In the temple we see the tower surface is reduced as we ascend. Similarly,
in the first stage explained in sloka 29, one may find
large number of persons. But the number of persons available for next stage
mentioned in sloka 30, will be lesser. For the top most stage described in sloka
32, minimum persons will be available. We find more
students in the primary class. This gets reduced in high school and finally in
the post graduate studies we find the least number. Similarly the number of
persons qualifying various stages in the four slokas will
diminish as we go from sloka 29 to 32.

In sloka 29 Sri Krishna mentions that the yogi views all the living beings as
same. It is called sama darshanam. All the four types of yogis will have this as a
common feature.

*Yoga = practicing yoga,

*yuktatma= whoever gets involved,
*iksate = sees or views,
*sarvatra = everywhere,
*sama darshana = same outlook.
Sarvatra means, though all are different in bodies, atman without the body
is same in all. Without the body the atman is an embodiment of gyana [knowledge]
and ananda [bliss] and seshatvam to the Lord.
This is common in each and every atman, though the bodies in which each
atman is residing may be different. So all atman are identical without any
exception. So a yogi sees the atman in all and so
finds all are same.
The words sarvatra sama-darsana means equal vision everywhere. This means
realising the atma or soul that abides in oneself and abides in other beings is of
the same transcendental essence in all beings
equally. This is perceived by spiritual consciousness and this
transcendental essence is an attribute equally present in all atmas. The equality,
sameness and luminosity of the atma has been perceived by
those recipients of moksa or liberation when the atma is divested of its
connection with the physical body and material nature. Inequality as well as
indifference and indolence arise from designating the atma
as being non-different from the myriad of multifarious physical
manifestations the atma is embodied by.
*Atmanam = self [yogi],
*sarva bhutastham = is seen in all living beings,
*sarva bhutani = all other living beings are seen,
*atmani = in self.
All the atman of all other living beings are having the same gyana and
ananda, as the atman of yogi has and vice versa. So yogi considers himself as
equal to all others and he views all others are equal to him.
We should not misinterpret this sloka to mean that all atman of others are
residing in the atman of yogi or this yogi's atman is residing in all others'
atman. This is impossible, too. So we have to understand
that the yogi sees the gyana of all atman are equal to the gyana of his
atman.

In Vishnu Purana there is a story of King Rahuguna, who wanted to learn about
atman from a great person. He traveled by a palanquin. Only three bearers were
available, while to carry the palanquin four
were needed. He spotted a well built person - Jatabharatha- and he was made
the fourth bearer. Jatabharatha, was a yogi and was in concentration of atman and
so the palanquin jerked violently as all
the four were carrying it. Irritated the King found that the jerks were due to
Jatabharatha not carrying palanquin and walking properly. King wanted to correct
him by punishing with a stick. The King
brandishing the stick told Jatabharatha, " You are well built and strong, why
are you not carrying the palanquin properly? Where do you come from and what for
you came?". Jatabharatha smiled and
said that he did not carry the palanquin. King was perplexed and asked him
wheteher he did not carry the palanquin on his shoulders all these time?
Jatabharatha replied that he never carried but only
his body carried the palanquin. He further said that he was not well built,
but his body was. Just like the King came from the womb of his mother, so also
Jatabharatha came from his mother's womb.
Both of them have come to expend their karma and so there was no difference
between the King and Jatabharatha. [The King was flabbergasted by the knowledge of
Jatabharatha, and the story
further continues]. So all are same as far as atman are considered. Such sama
darshan is the level of the first type of yogi.

On account of the similarity between one self and other selves when They are
separated from Prakrti (i.e., the body), all selves are by Themselves only of the
nature of knowledge. Inequalities pertain only to
Prakrti or the bodies they are embodied in. One whose mind is fixed in Yoga
has the experience of the sameness of the nature of all the selves as centres of
intelligence, the perceived difference being caused
only by the body. When separated from the body all are alike because of their
being forms of centres of intelligence. An enlightened Yogin therefore sees
himself as abiding in all beings and all beings abiding
in his self in the sense that he sees the similarity of the selves in himself
and in every being. When one self is visualised, all selves become visulaised,
because of the similarity of all selves. This is supported
by the statements: 'He sees sameness everywhere' (6.29). The same is again
referred to in, 'This Yoga of equality which has been declared by you' (6.33), and
the statement 'The Brahman when uncontaminated
is the same everywhere' (5.19).

Additional Notes:
A Krsna conscious yogi is the perfect seer because he sees Krsna, the
Supreme, situated in everyone's heart as Supersoul (Paramatma). Isvarah sarva-
bhutanam hrd-dese 'rjuna tisthati. The Lord in his
Paramatma feature is situated within both the heart of the dog and that of a
brahmana. The perfect yogi knows that the Lord is eternally transcendental and is
not materially affected by His presence in either
a dog or a brahmana. That is the supreme neutrality of the Lord. The
individual soul is also situated in the individual heart, but he is not present in
all hearts. That is the distinction between the individual soul
and the Supersoul. One who is not factually in the practice of yoga cannot
see so clearly. A Krsna conscious person can see Krsna in the heart of both the
believer and the nonbeliever. In the smrti this is
confirmed as follows: atatatvac ca matrtvac ca atma hi paramo harih.

The yogi sees equally because he sees that all living entities, although in
different situations according to the results of fruitive work, in all
circumstances remain the servants of God. While in the material energy,
the living entity serves the material senses; and while in spiritual energy,
he serves the Supreme Lord directly. In either case the living entity is the
servant of God. This vision of equality is perfect in a person
in Krsna consciousness.

6-30
yo mAm pasyati sarvatra sarvam-ca-mayi pasyati
tasyAham na pranasyami sa-ca-mey na pranasyati
"For one who sees Me everywhere and sees everything in Me, I am never lost, nor is
he ever lost to Me."

In the last sloka we saw that the yogi sees all others as equal to him and he is
same as all others. In this sloka 30, the yogi feels, in a way, he is same as the
Lord. Without the body all souls are same and identical.
Why did we get these bodies? All past karma or actions have results, punya and
papa. Those have to be experienced in the same birth or in the ensuing births.
Therefore, atman needs a body in every birth to
enjoy or suffer the fruits of past karma. Such births certainly have differences
and they will have vast variances. One is born as bird or animal or human, and
further as male or female, etc. If suppose the karmas
are all spent and there is no papa or punya, then the atman will be in its
original or natural form. Such atman will all be identical. Differences are
perceptible only because of the body and a body-less atman is
mukta atma swaroopam. We were practicing yoga to know our atman. If that is so,
how by knowing one's own atman, all other atman are seen? It is as simple as
seeing on grain of rice cooked in a pot full
of cooked rice. By examining that one grain, one can conclude whether all the
rice grains have all been cooked properly or not. Sri Andal also in the
Thiruppavai pasuram, ungal puzhakkadai..., says that since
the lotus has blossomed in the garden of the friend, who is sleeping inside with
doors bolted, night is gone and day has dawned and so she should wake up and join
Sri Andal. At that time the friend wonders
how Sri Andal could know that the lotus had blossomed in her garden. It is
because, Sri Andal has seen a lotus blossoming in Her garden, and so by this
logic, all the lotus flowers in the town or village should
have blossomed. Similarly, if in the yoga we could discover our atman and see
its form of gyana and ananda, then all atman are identical and have the same
gyana and ananda. But in this sloka the yogi
described is on a higher pedestal and he sees God in all atman and in his own
atman also.

*Yah = [the one yogi] who,

*pasyati = sees, maam = Me [Sri Krishna, theParamatman],
*sarvatra = everywhere, in all beings
*ca = and,
*pasyati = sees, sarvam = all, mayi = in Me [Sri Krishna].
This yogi sees the Lord in all and sees all in Him.
*Tasya = to such a person, aham = I [Sri Krishna],
*na pranasyami = have not been unseen, will not vanish, will not go out of his
vision
*ca = and, sa = he [the yogi],
*me = to Me [Sri Krishna],
*na pranasyati = has not been unseen. will not lose to my vision

Sri Krishna is always seen by that yogi and Sri Krishna always sees that
yogi. Essence of this sloka is that the Lord is prevalent everywhere and all are
existing in Him. He is pervading in all and all
are supported by Him. This is going to be explained in detail in Chapters
7, 8 and 9 . But the purpose of this sloka is that all the atman are equal to Him
and He is same as all the souls.

With the body as a residence for atman, we can not claim oneness with the
Lord. But the body-less atman - mukta atma swaroopam, has eight auspicious
qualities and they are the same as the
qualities of the Lord. They are like, no more stains of papa, no hunger, no
thirst, no ageing, no death and completing the task determined, etc.
 1)atma'pahata-papma The jiva is without sin, or free from relation with
sin and ignorance.
2)vijaro - He is free from old age, being ever young.
3)vimrityur - He is deathless, never leaving his spiritual body.
4)vishoko - He is peaceful, being free from lamentation, suffering and
craving.
5)vijighats - He is devoid of desire for enjoyment.
6)a'pipasah - He is without thirst, with no desire other than to serve
the Lord.
7)satyakamah - He has only desires to serve the Lord favorably.
8)satya-sankalpah - Whatever desires he has are fulfilled.

With body, these qualities are impossible to have. So a yogi in mukta atman
swaroopam sees Him in all atman and all atman in Him. Though this yogi claims
equality in eight gunas, the Lord's unique
qualities of the Spouse of Sri MahaLakshmi, powers of creation and rider of
the vehicle Garuda, can never be acquired by anyone else. He will continue to be
the Ruler and we, even after mukti or Moksham,
will continue to be the ruled. This is the status of the yogi in second
stage.

He who, having reached the highest stage of maturity, views similarity of

nature with Me, i.e., sees similarity of all selves to Myself when They are freed
from good and evil and when they remain in their own
essence, as declared in the Sruti, 'Stainless he attains supreme degree of
equality' (Mun. U., 3.1.3); and 'sees Me in all selves and sees all selves in Me.'
That is, on viewing one of Them (selves), one views
another also to be the same, because of their similarity to one another. To
him who perceives the nature of his own self, I am not lost on account of My
similarity to him i.e., I do not become invisible to him.
He (the Yogin) viewing his own self as similar to Me, always remains within
My sight when I am viewing Myself, because of similarity of his self with Me. Sri
Krsna describes a still more mature steps (of Yoga):

Additional Notes:
A person in Krsna consciousness certainly sees Lord Krsna everywhere, and
he sees everything in Krsna. Such a person may appear to see all separate
manifestations of the material nature, but in each
and every instance he is conscious of Krsna, knowing that everything is the
manifestation of Krsna's energy. Nothing can exist without Krsna, and Krsna is the
Lord of everything--this is the basic principle
of Krsna consciousness. Krsna consciousness is the development of love of
Krsna--a position transcendental even to material liberation. It is the stage
beyond self-realization at which the devotee becomes
one with Krsna in the sense that Krsna becomes everything for the devotee
and the devotee becomes full in loving Krsna. An intimate relationship between the
Lord and the devotee then exists. In that stage,
the living entity attains his immortality. Nor is the Personality of
Godhead ever out of the sight of the devotee. A person in Krsna consciousness
certainly sees Lord Krsna everywhere, and he sees everything in
Krsna. Such a person may appear to see all separate manifestations of the
material nature, but in each and every instance he is conscious of Krsna, knowing
that everything is the manifestation of Krsna's
energy. Nothing can exist without Krsna, and Krsna is the Lord of
everything--this is the basic principle of Krsna consciousness. Krsna
consciousness is the development of love of Krsna--a position
transcendental even to material liberation. It is the stage beyond self-
realization at which the devotee becomes one with Krsna in the sense that Krsna
becomes everything for the devotee and the devotee
becomes full in loving Krsna. An intimate relationship between the Lord and
the devotee then exists. In that stage, the living entity attains his immortality.
Nor is the Personality of Godhead ever out of the
sight of the devotee.

6-31
sarva-bhuta-sthitam yo mAm bhajat(y)-ekatvam Asthitah
sarvatha vartamano �pi sa yogi mayi vartate

"Such a yogi, who sees all living beings in Me, sees oneness existing, remains
always in Me, even in performing duties [for maintaining his body, family or
society]."

*Sa yogi = that yogi,

*vartate = lives, mayi = in Me [Sri Krishna].
The words mayi varttate meaning exists within Lord Krishna. This means by
dint of always meditating solely on Him, one experiences their own atma or soul as
well as the atma or soul of all beings
and perceives that all atmas are of the same eternal essence as the Supreme
Lord.
We tend to be near the God while praying and thereafter we are away from him
as we are busy with our routines. But the yogi in this third stage never parts his
company and is always with Him.
For God, we are all prakaram or body. In our body we never differentiate one
limb from another or one organ from another. We consider all are important and
equal. So, if we can visualise all the monkeys
bears and demons as the body of Sri Rama, then there will be no differences
and all will be equal. This yogi sees,
*Sarva bhuta sthitham = existing in all living beings ,abiding in all beings
*mam = Me [Sri Krishna].
When atman is associated with a body its gyana or knowledge is shrunk or
contracted. In mukta atman swaroopam, the gyana is fully expanded and flourishes
to the full extent. In this expanded state
all atmans are equal, not only among themselves, but equal to Paramatman
also.
*Ekatvam asthitaha bhajati = considers one or same with Paramatman, in this
gyana expanded state.
The words ekatvam asthithah means established in singular unity. This means
eschewing the conception of differences arising from the appearance of material
conditions and designations.
It also infers the expansion of consciousness during meditation to realise
the reality of Lord Krishnas omnipresence everywhere in everything.
*Sarvata vartamano 'pi = even if he is attending to his other routines.
Sarvatha means in all circumstances. This means whether consciously
performing prescribed Vedic activities or immersed in mediatation, Whatever
condition one happens to be situated in the yogi who
is far advanced perceiving paramatma or the Supreme Soul in himself as well
as all beings is always perceiving and relishing the presence of the Supreme Lord
and worshipping Him at all times.
This yogi is always with the Lord not only when meditating but even when he
is in his routine duties in the family or society. This yogi knows that all atman
are body to the Paramatman, with gyana
fully blossomed, considers his atman and Paramatman are one and the same.
There is an Anjaneya temple near the Sethu. Anjaneya knows all the knowledge,
power and means for any effort of ours.
 The Yogin who, fixed in the state of Yoga in oneness because he has the same
form of uncontracted knowledge (as Myself), worships me steadfastly by renouncing
the differences of the
Prakrti (i.e., of the body) --- then that Yogin, even while coming out of
Yoga, howsoever he may live, views me only, when viewing his own self and all
other beings. The meaning is that he views
his similarity to Myself in his own self and in the self of all beings.

Additional Notes:
The yogi in Krsna consciousness--even though he may be engaged in various
activities while in material existence--remains always situated in Krsna. This is
confirmed in the Bhakti-rasamrta-sindhu
(1.2.187) of Srila Rupa Gosvami: nikhilasv apy avasthasu jivan-muktah sa
ucyate. A devotee of the Lord, always acting in Krsna consciousness, is
automatically liberated. In the Narada-pancaratra
this is confirmed in this way:

dik-kalady-anavacchinne krsne ceto vidhaya ca

tan-mayo bhavati ksipram jivo brahmani yojayet

"By concentrating one's attention on the transcendental form of Krsna, who is

all-pervading and beyond time and space, one becomes absorbed in thinking of Krsna
and then attains the happy state of
transcendental association with Him." Krsna consciousness is the highest
stage of trance in yoga practice. This very understanding that Krsna is present as
Paramatma in everyone's heart makes the yogi
faultless. The Vedas confirm this inconceivable potency of the Lord as
follows:
"Visnu is one, and yet He is certainly all-pervading. By His inconceivable
potency, in spite of His one form, He is present everywhere. As the sun, He
appears in many places at once."

On a related Note:
Sloka about Ramayana:
vedha-vedhye-pare pumsi, jate dasarath-atmaje
veda-prache-dasat-dhasit sAkshat ramayan-atmana
-This sloka says that Vedas incarnated as Srimad Ramayana. Ramayana appeared
to teach the greatness of saranagati [total surrender]. Saranagati means, we are
unable to do anything, and we seek
asylum and cling to the Lord's feet for protection. Everywhere in Srimad
Ramayana one can find the principle of saranagati. Lakshmana to Sri Rama, Bharatha
to Sri Rama, Dasaratha to Sri Parasurama, etc,
have all performed saranagati. Crowning all these saranagatis is the
saranagati performed by Vibheeshana. Abandoning Lanka, Vibheeshana acme to this
place where Sri Rama was seated along with
Lakshmana, amidst the monkey army. Sarvaloka saranyaya Raghavaya
mahaatmane. " I surrender and seek refuge in Sri Rama, the Supreme God and the
Protector of all Universe', said Vibheeshana to
Sugreeva, who communicated Vibheeshana's arrival to Sri Rama. Sugreeva was
against accepting this request, while Anjaneya favoured it. Sri Rama then
proclaimed that even if Vibheeshana was the
brother of Ravana, who abducted Sri Rama's wife and even if he is a
sinner, He would never abdicate a person surrendered unto Sri Rama:
"sakruteva prapannaya tavaasmitica yatate , abhayam sarva bhoothepya
dadaam etat vratam mamah"
[Considered as Charama sloka of Sri Rama] He proclaimed, " who ever
surrenders once unto My feet, I will release him from all [sufferings] and protect
him. This is My vow".
 Like Kasi and Gaya, Sethu is as much sacred. We have to imagine a scene.
Sri Rama, the King in exile and the Lord, is seated here. Surrounding Him are
Lakshmana, Sugreeva, Anjaneya, all monkeys
and bears, Vibheeshana and his four friends. Sri Rama says aatmanam
manusham manye ramam dasarathatmajam. 'Please consider Me as one among you all',
says Sri Rama. That is He does not
want to be differentiated. Sugreeva tells Sri Rama that though he opposed
garanting asylum to Vibheeshana, Sri Rama should shower on Vibheeshana all the
friendliness He was showing to him and
the monkeys. All atman are same no matter by body they might be monkeys or
bears or demons.

6-32
atma-Aupamyena sarvatra samam pasyati yo �rjuna
sukham vA yadi vA duhkham sa yogi paramo matah

"He is a perfect yogi who, by comparison to his own self, sees the true equality
of all beings, in both their happiness and their distress, O Arjuna!"

He is the best among all yogis � better than yogis described in slokas 29, 30
and 31. He who --- because of the similarity between his own self and other
selves, as they are all constituted similarly of uncontracted
knowledge in their essential being --- views the pleasures in the form of the
birth of a son and the sorrows in the form of the death of a son of his own and of
others, as equal, on the ground of their equal
unrelatedness to such pleasures and pains to him. Viewing his own pleasures
and pains of the above description as being not different from those of others of
the same kind --- tht Yogin is deemed the highest;
he is judged as having reached the summit of Yoga. Fully comprehending that
the atma has no connection with material nature the yogi looks upon all dualities
such as happiness and affliction like one is the same
as the other and this applies whether circumstances befall unto such a yogi or
befall unto others such as the happiness of an infant being born or the affliction
of a parent dying. This means it is one and the
same for such a yogi regarding their own offspring and parents as it is
regarding other peoples offspring and parents. Such a yogi who is so far advanced
as to regard both happiness and affliction equally with
the same sublime indifference is qualified to be known as the best of yogis.
[The idea is to prevent misconstruing the verse as meaning that one shares the joy
and misery of all as his own. It means only that
the highest type of yogins understand that the self is unrelated to the pain
and pleasures of his own body-mind. He understands also that the same is the case
with other selves.]

*Ya = he who,
*atma aupamyeva = considers equal to him,
Atma means the self, i.e. oneself. That by which a comparison is made is an
upama. The abstract from of that is aupamya. Atma-aupamya means a standard as
would be applicable to oneself.
*sarvatra = all,
*pasyati = sees, judges
*Sukham vA yati va dukham = happiness or sorrow.
He sees all equal to him as by yoga he has erased all karma and consequent
papa and punya; mind in a serene state, is with gyana fully blossomed. So he
thinks he and all others are equal.
With this he sees all in the same state whether affected by sorrow or by
happiness. This requires some explanation. If A has a happy event in his family,
another unconnected person B is not going to
rejoice over it. Because A and B are different persons and not connected.
Similarly the happiness or sorrow of B is not going to affect A. This is the
nature in this world. But if A is in mukta atman
swaroopam, where he sees all as equal to him, A should consider the
feelings of everybody as his. So A should rejoice for a happy event in the family
of B or anyone else for that matter. A should also
brood over the sad things in the family of B and others. This is how great
people would feel at hearing news good or bad of others. But what Sri Krishna is
telling is a stage beyond this also. In the state
mentioned when A feels for all the events of others, different from him,
there are some disadvantages, though to attain that level is not easy. Even as
ordinary persons, we rejoice only for happy events in
our own limited circle of our family and friends and we find it hard to
allot time for yoga and devote our mind on atman and Paramatman. With difficulty
we allot half an hour or so for such duties. In such a
case, if we are going to rejoice over the happenings in all persons�
families, then we will have no time for yoga or for Paramatman. Sri Krishna will
not preach this, as He wants everyone to get detached
from the world and look at atman and Paramatman. What Sri Krishna wants to
tell here is that just as for ordinary persons, events happening in others�
families do not affect, for this yogi also, events
happening in his own family should not affect him. This applies to both
happy and sad events. The advantage in this is that when any such events, happy or
sad, occur in one�s family, one takes it in the
normal stride. So, one is able to still devote time for atman.

We see today that many children go to USA or UK and settle there. They
come once in two or three years. In such families, the parents would have been
devoting some time for religious and other good
activities. But when their children visit for two or three weeks, all the
religious activities come to a stop and they do not find even that small time for
these activities. This should be avoided. It does not mean
we have to ask them not to visit, but we do not skip these duties.
Similarly, we cannot allot time for others� happy or sad events and skip our
duties. Just as a happy event in one�s family will not affect the
neighbor, one should not be affected by one�s own family events. He sees
all as equal. His circle has expanded from the small family to entire society and
world. He considers all as the body of Paramatman
and is unaffected by happiness or sorrow in his family or in anyone else
family.

To achieve this stage mentioned in this sloka is very difficult. Sage Vyasa
grieved when his son Sukha left him. Even great Maharishis like Vasishta and
Viswamitra could not overcome these. Drona,
at the hearing that his son Aswattama was killed, became so sad that he
threw away his weapons and cried in the battlefield. These are not ordinary
persons and so Sri Krishna praises the yogi mentioned
in this sloka as param i.e supreme. But, we can at least try for the level
mentioned in sloka 29.

6-33
arjuna uvaca
yo �yam yogas tvayA proktah: sAmyena madhusudana
etasyAham na pasyAmi cancalatvAt sthitim sthiram

"Arjuna said: O Madhusudana, the system of yoga which you have summarized appears
impractical and unendurable to me, for the mind is restless and unsteady."

Arjuna said -- This Yoga as explained by you consists in maintaining equality of

vision everywhere, viz., i) among themselves which have been so far known to be of
different kinds such as gods and men,
and ii) between the individual selves and the Supreme, in so far as (a) all the
selves are of the same form of knowledge, and (b) in so far as the individual self
(i.e., the released soul) and the Supreme are
alike free from Karma. I do not see how this Yoga can be steadily established in
my mind, fickle as the mind is. Equanimity, fixing the mind exclusively on the
atma or soul, regarding all living entities as oneself
are difficult to maintain with permanence due to the nature of the mind. In the
Vyasa Yoga it states that in the absence of regulated practice and subsequently
gradual renunciation it is not possible to become
firmly establishes in the state of equanimity.

*Madhsudana = O! The Great, Who killed the demons Madhu and Kaitapa.
Here Swami Vedanta Desika in his Tatparya Chandrika says that leave alone
the slaying of Madhu and Kaitapa, first destroy the demons rajo and tamo qualities
in us to cultivate satva quality.
*Samyena yoga tvaya prokta = viewing all equally as yoga was preached by You
[Sri Krishna] [in the last four slokas],
*etasya = its[yoga's],
*sthiram sthtim = stable character,
*na pasyami = [I, Arjuna] do not see,
*cancalatvat = [mind] is always wavering [ unsteady].
Because mind is never stable, the yoga preached by Sri Krishna can not be
seen by Arjuna. It appears to be impossible for Arjuna. To succeed, first sama
darshan has to be achieved. One has to
view Paramatma and jeevatman as equal and view all atman as equal. But in
this world differences only are perceptible. We see all as different as humans,
animals, trees and insects. We are habituated
to see variants only. To view oneness of all atman we need to practice
yoga. We have to do meditation shutting our sense organs from all outside matters.
We have to see atman without the body.
If we can do that we will realize that all atman are equal. But the
impediment is mind and it is highly unstable. So, Arjuna feels that there are not
any who could control mind and realize atman swaroopam.
OK, at least is it possible to see equality with Paramatman? This is still
more difficult. In atman mukta swaroopam alone one could realize that the
knowledge of atman and Paramatman is same as
also the eight characteristics. So in both Arjuna finds persons qualifying
are rare. This, he is going to further explain in the next sloka. But with grace
of the Divya Dampathi, Sri Padmasani Thayar
and Sri Adi Jagannatha Perumal, even this seemingly impossible can be
achieved.

6-34
cancalam hi manah krishna pramAthi balavad drdham
tasyAham nigraham manye vAyor iva su-duskaram

"For the mind is restless, turbulent, obstinate and very strong, O Krishna, and to
subdue it, I think, is more difficult than controlling the wind."

Arjuna continues to say that he does not find it easy to control mind. Can we
drift away thunder storm by a hand held fan? Mind is wavering and running after so
many things like a thunder storm.
 How can we control it? For the mind, which is found to be fickle even in
matters incessantly practised, cannot be firmly fixed by a person in one place. It
agitates that person violently and flies away
stubbornly elsewhere. Regarding such a mind, which by nature is fickle even in
matters practised, I regard that its restraint and fixing in the self, which is of
quite opposite nature, is as difficult as
restraining a strong contrary gale with such things as a fragile fan etc. The
meaning is that the means for the restraint of the mind should be explained.

The mind is born of Vayu-tanmatra (wind root-element). That is the reason why
it is as restless as the wind.

*Cancalam hi mana = mind is unsteady [ there can be no doubt on this for anyone,
is indicated by the word hi],
*pramAti = agitated, (mind is always agitated). turbulent. It torments,
agitates, the body and the organs. It brings them under extraneous control.
*balavad = very strong, (mind is very strong in pursuing sense objects). Not
amenable ot anybody's restraint.
*drdham = resolute or determined [Mind is very resolute in pursuing objects the
sense organs desire]. Obstinate
So mind is unsteady, very powerful, agitates the person and with
determination runs after the sense organs.
*Nigraham = to master or control,
*manye = consider (i consider such a mind) , tasyaham = is like,
*vayor iva = controlling a thunder storm,
*su-dushkaram = is impossible. greatly difficult
*O Krsna = the word krsna is derived from the root krs [Another derivative
meaning may be-'the capacity to draw towards Himself all glorious things of this
and the other world'.], in the sense of 'uprooting';
He is Krsna because He uproots the defects such as sin etc. of devotees.
Krishna is derived from Krish which means 'to scrape'. He scrapes all the sins,
evils, and the causes of evil from the hearts of his
devotees. Therefore He is called Krishna.

All the four yogis described by Sri Krishna are having sama darshanam. To get
this they must see the atman sans body. For that yoga or dhyanam or meditation is
necessary. To meditate, mind is to
be disciplined. A mere order or reprimand will not discipline it and Arjuna
lists its formidable qualities.
Cancalam - Desires are never steady and change with person to person, time
and place. We do not eat the same menu and want change it daily.
PranAti - It agitates the person by advising the obscure good things in
bad activities.
Pramati - Truth will appear as false and vice versa.
Balavad - Mind is more powerful than any of our organs. Even highly learned
persons would be brought down by mind.
Drdham - Its determination to pursue things is remarkable. Obstinacy is a
result of this quality of dhrudam.

Such a thunder storm like mind, how anyone can tame? Only the Lord can bless us
to have our mind controlled.

Additional notes on Sloka 33 and 34:

Revealing his heart to Lord Krishna some questions are asked by Arjuna to be
clarified as he does not fully comprehend this yoga as done in dhyana or
meditation which allows equanimity in reality and which
enables one to perceive the atma or soul in all beings and envision the
Brahman or spiritual substratum pervading all existence in all situations.
Specifically it could be understood regarding the sameness of
the atma in all living entities and that the atma is residing equally within
all living entities as well as the reality of the liberated beings possessing a
portion of the qualities of the Supreme. But to maintain such
lofty conceptions in the midst of the demanding, periodically changing
interactions of daily life seems to be in direct conflict with our vision of the
phenomenal world we live in seeing external differences
everywhere we look. As well there are an unlimited variety of differences in
the nature of beings as represented by the divine nature, the human nature, the
demoniac nature and various combinations of all three.
Not being to understand how the results of such yoga can be sustained a
predicament arises and Arjuna surmises that the fault must be due to the
constraints of the mind being unable to fully manifest them.
This is true as it can be experienced that in even normal mundane matters of
ordinary activities the naturally restless mind eludes all attempts to focus it on
a specific idea for too long. The mind exerting itself
powerfully will twist and turn itself loose without delay and irresistibly fly
off in whatever direction it fancies. So if such is the case in ordinary
activities what is to be assumed in regard to the difficulty of focusing
the mind exclusively on the atma. Arjuna was thinking that to control the mind
is as difficult and daunting as trying to thwart the winds of a hurricane with a
hand fan. So in conclusion Arjuna is requesting
Lord Krishna to instruct him how to control the tempestuous mind.

In the Vedic literatures it is said:

atmanam rathinam viddhi sariram ratham eva ca buddhim tu sarathim viddhi
manah pragraham eva ca
indriyani hayan ahur visayams tesu gocaran atmendriya-mano-yuktam
bhoktety ahur manisinah

"The individual is the passenger in the car of the material body, and
intelligence is the driver. Mind is the driving instrument, and the senses are the
horses. The self is thus the enjoyer or sufferer in the
association of the mind and senses. So it is understood by great thinkers."
Intelligence is supposed to direct the mind, but the mind is so strong and
obstinate that it often overcomes even one's own
intelligence. Such a strong mind is supposed to be controlled by the practice
of yoga, but such practice is never practical for a worldly person like Arjuna.
And what can we say of modern man? The simile
used here is appropriate: one cannot capture the blowing wind. And it is even
more difficult to capture the turbulent mind. The easiest way to control the mind,
as suggested by Lord Caitanya, is chanting "Hare
Krsna," the great mantra for deliverance, in all humility. The method
prescribed is sa vai manah krsna-padaravindayoh: one must engage one's mind fully
in Krsna. Only then will there remain no other
engagements to agitate the mind.

6-35
sri-bhagavan uvaca
asamsayam maha-baho mano durnigraham calam
abhyasena tu kaunteya vairagyena ca grhyate

"Lord Sri Krishna said: O mighty-armed son of Kunti, it is undoubtedly very

difficult to curb the restless mind, but it is possible by suitable practice and
by detachment."

Arjuna in slokas 33 and 34, describes the unsteady nature of mind, its quality
of agitating the person and its run like a thunder storm after materialistic
pleasures. In reply to this, are the slokas 35 and 36 and are
called yoga sadhanam or implements/methods for yoga. If the methods are well
cultivated in us then yoga would be possible. When we think of Sri Rama, what
qualities come to our mind? His determination and
firmness in His promise and steady behaviour. His standing with firm foot and
the firmness with which He is holding the bow, shows His rock steady quality.
There is not a second word from Him. Our mind also
will be steady only if we grasp his feet.

The Lord said -- No doubt, the mind is hard to subdue on account of its fickle
nature. However, it can be subdued with difficulty by cultivating favourable
attitude in the direction of the self by repeated
contemplation of Its being a mind of auspicious attributes (these being
eternality, self-luminosity, bliss, freedom from Karma, purity etc.), and by the
absence of hankering produced by seeing the host of
evil qualities in objects other than the self hankered for.

The Lord says:

*mahabaho = strong shouldered!
Sri Krishna is indirectly ridiculing Arjuna. With his strong shoulders Arjuna
could conquer Drona and Bheeshma. But those shoulders are useless to conquer his
mind.
*Asamsayam = no doubt, undoubtedly-there is no doubt with regard to this
*calam = unsteady, mano = mind,
*durnigraham = can not be controlled.
Sri Krishna replies not by refuting what Arjuna said but agreeing with what
all he said about mind. This is called anuvadham, where the petitioner's arguments
are answered by agreeing with what he said
and then placing the counter arguments. By Sri Krishna agreeing, we can not
conclude that one can not control the mind and so yoga is impossible. We have to
wait what Sri Krishna further says.
*Tu = [ though the mind has all these unsteady quality and impedes yoga] but,
*abhyasena = by exercises, by pratice, ca = and,
Abhyasam means exercise or habituating. By diverting the mind from all other
matters and training on atman is abhyasam.We have to repeatedly try to divert the
mind from all other matters and direct it on atman
*vairagyena = by detachment,
*grhyate = [mind] is controlled.

Mind is unsteady, is general rule; but with exception it could be

controlled.

*Abhyasam means exercise or habituating. By diverting the mind from all

other matters and training on atman is abhyasam. We have to repeatedly try to
divert the mind from all other matters and direct it on atman.
*Vairagyam means detachment. So by first cutting off our desires on
worldly things with determination and then by abhyasam, we direct the mind on
atman. This is like training a wild animal. In training
a wild animal, we at least know the dangers and so we carefully approach
the animal and domesticate it. But in the case
of mind, we do not even make any effort or have any intention to control.
Unless we are convinced that allowing the mind to drift as it, is fraught with
dangers, we will have no intention to control the mind.
Knowing the disadvantages of materialistic pleasures like their transient
nature, sufferings that accompany, etc., should cause viragyam or detachment with
determination. Then it would be easier to train
the mind on atman. Just like we throw instantly a drink that contains
poison, the moment we come to know the presence of poison, we have to know the
poisons in materialistic pleasures and cast them
off with firmness. When our mind wanders we have to weigh in balance the
pros and cons and if the matter is bad, immediately we have to divert the mind
from them. Training the mind on atman also has
to be practiced repeatedly. So disciplining the mind can not be termed
impossible, but can be disciplined if we are armed with necessary implements or
methods. Tireless efforts can be learnt from Anjaneya.
Abhyasam can be learnt from the ceaseless services of Lakshmana. Steady
behaviour can be seen in Sri Rama. And, mercy can be seen in Sri Sita. So all the
Four in the Sri Pattabi Rama sannidhi
should bless us in our endeavours.

6-36
asamyat-atmana yogo duspraapa iti me matih:
vasyatmana tu yatata sakyo �vaptum upayatah:

"For one whose mind is unbridled, self-realization is difficult work. But he whose
mind is controlled and who strives by appropriate means is assured of success.
That is My opinion."

An understanding of this sloka will complete the method to practice yoga. Yoga
is hard to attain even in spite of great efforts by one of unrestrained self,
i.e., of unrestrained mind. But the same Yoga which
is of the form of sameness of vision can be attained by proper means by one who
is striving, whose 'mind is subdued,' i.e., by one whose mind is conquered by
works (Karma Yoga) taught before, which is of the
nature of My worship and which includes within itself knowledge (Jnana). Then
Arjuna puts questions in order to hear the greatness of Yoga, as it really is,
which he has already heard about at the beginning of the
teaching, 'Here there is no loss of effort' (2.40). There the greatness of Karma
Yoga as inclusive of knowledge of the self with Yoga as its culmination was
taught. This alone is the real greatness of Yoga.

*Asamyat-atmana = one, who is not controlling his mind, [ In contrast, Samyat

Atma - one who has controlled his mind; ]
*yogo = [here it means] samadarsanam or viewing all equally,
*dusprapa = impossible to attain,
*iti = this is, me = My [Sri Krishna's], mathi = conclusion or opinion.
Only person who controls mind can have samadarshanam. Persons not able to
control their minds can never get sama darshanam. Sama darshanam is obtained only
by yoga, which requires disciplined mind.
Only by controlling the mind and practicing yoga, the person will be able to
look at all as atman without body, and so will be able to perceive identical
nature. He will realize all atman are embodiment of gyana
and ananda, and all are identical and so will view all equally. Uncontrolled
mind will only see the differences perceptible on the bodies. Alwar says that he
could control these five scoundrels - five sense organs-
only with His blessings.
*Tu = but, vasyatmana = one who has tamed the mind [ controlling mind],
*yatata = if tries,
*avaptum sakya = can attain,
*upayata = by following this method.

This method will enable him to control the mind and so atman darshan will be
achieved. Which method? Earlier He mentioned vairagyam and abhyasam. Vairagyam is
tutoring the mind of the inferior happiness
 of materials, transient nature and consequent miseries. This way a sort of
hatred for such desires will grow. Mind should at the same time be diverted on
atman, by constant and repeated practice.
This is abhyasam. Armed with vairagyam and abhyasam, this method has to be
followed. Here the method is Karma yoga, Sri Krishna has been preaching from
Chapter 2. If one practices the assigned duties,
without any intention for selfish gains, mind will get controlled. When we go
to temple, if we have only devotion in our mind, then for that small time we are
present in the temple we perform Karma yoga.
Similarly all our other assigned duties in service of God.

Let us tabulate the process:

* Vairagyam Vairagyam means detachment. So by first cutting off our desires

on worldly things with determination
* Abhyasam Abhyasam means exercise or habituating. By diverting the mind from
all other matters and training on atman is abhyasam.
* Karma yoga [includes Gyana yoga as part] - With Vairagyam and Abhyasam, we
practice Karma yoga.
* Control of mind - Doing Karma Yoga with Vairagyam and Abhyasam, we
learn/practice to control our mind and focus it on Atman.
* Sama darshanam - Doing the above four steps, we begin to get Sama darsanam.
Here there are four types
1] All atman are equal by gyana.
2] Equal with Paramatman in 8 qualities.
3] Realizing as body of Paramatman and inseparable..
4] Gyana in its full blossom and no happiness or sorrow would affect. So
Karma yoga is the upaya to reach sama darshanam.

Additional info on Sloka 35 & 36:

That the mind is difficult to control and direct due to its fickle and
tempestuous nature is a fact unable to deny. But the possibility of taming it
depends upon generating in the mind a feeling of affection and
attachment by accustoming the mind to regularly reflect on the sublime,
transcendental qualities of the atma or soul and then meditating upon the atma
daily. In this way very soon an aversion will arise to
focus on anything that does not facilitate atma tattva or realisation of the
soul. This will happen naturally when the discerning mind perceives the
imperfections inherent in all other topics and subjects.
Lord Krishna is reiterating that for one who has not subjugated their mind
this yoga by dhyana or meditation is extremely difficult to realise; but it is
possible to achieve by one who has the vision of equanimity
towards all beings and understands that the same fundamental spiritual basis
is present everywhere as the atma existing in all living entities. Controlling the
mind has already been elucidated by Lord Krishna
in the process of selfless karma yoga as offerings of worship to the Supreme
Lord. Lord Krishna has also instructed in chapter II.XXXX that there is no loss or
diminution by the performance of this yoga; but the
greatness of karma yoga there described is certainly that which embodies atma
tattva and culminates in communion with paramatma the Supreme Soul by meditation.

Summary of slokas so far :

The yogi is able to see himself and all others as same. His atman is
identical to all other atman. Such sama darshanam was categorised in four ways.
Overlooking the body and with punya and papa eradicated,
 atman having matured fully, he considers equal to God in some respects and
all atman are identical to his atman. The Lord described four types of yogi. Swami
Alawandar mentioned this as yogi chaturtha,
in his Gitarta Sangraham. Arjuna raised some doubts in two slokas, that
controlling mind appeared impossible for him. Agreeing with Arjuna, Sri Krishna
therefore, suggested yoga sadhanam of vairagyam
and abhyasam, would control mind. Repeated practice to train the mind on
atman and being aware of the pitfalls in the worldly affairs and their pleasures,
are the methods suggested by the Lord. Armed
with these, practicing [Karma] yoga becomes possible. Now He is going to
tell that, by this, yoga would be definitely possible - yoga siddhi. Arjuna gets a
doubt. A person might sincerely try to practice yoga.
Suppose that person is unable to complete to attain atman sakshatkaram and
he slips. What would be his fate? He might not get Moksham. Since he started yoga
by relinquishing all worldly desires,
he has already lost them also. Therefore, what will that person achieve?
Will he attain yoga siddhi? All these doubts are reflected in slokas 37,38 and 39,
and Sri Krishna replies assertively that the
efforts will not go waste.

6-37
arjuna uvaca
ayatih shraddhayO-petah: yogac calita-manasah:
apraapya yoga-samsiddhim kam gatim krishna gacchati

"Arjuna said: O Krishna, what is the destination of the unsuccessful

transcendentalist, who in the beginning takes to the process of self-realization
with faith but who later desists due to worldly-mindedness
and thus does not attain perfection in mysticism?" If a person, who is
possessed of faith but has put in only inadequate effort, finds his mind wandering
away from Yoga, and then fails to attain
perfection --- what way does he go, O Krsna?

Arjuna raises a doubt. After adopting a new course, if we slip, will we lose
the new as well as the old courses? It is like we change the queue, thinking we
may reach a counter quickly. Person was earlier
enjoying worldly matters. He changed this to yoga for better life. If he
slipped in yoga due to any reason, he might lose the result for whuich he started
yoga. Not merely that, he had already abandoned worldly
matters and so those also are not there to enjoy. He might thus lose both
ways. This is Arjuna's doubt. Earlier, before starting yoga, the person might have
been performing some rituals to beget children or
to acquire wealth. Thinking they are all inferior objctives, he abandoned
all those and resorted to yoga with enthusiasm. But in the midway in yoga, with
pressures of the surrounding, the person got distracted
and sliped from yoga. What is the fate of this person? Arjuna asks. This
sloka reflects the average person's doubt.

*Shraddhay-upeta = with enthusiasm started [the yoga], by faith, possessed by

faith.
*ayati = but is unable to put in the required efforts, uncontrolled
*calita manasa = with slipped mind from, one whose mind wanders away
*yogo = yoga.
We started the yoga so that we will have atman darshanam and consider all
equal. But in the course, suddenly we lose ourselves when some one abuses or does
bad things for us. Or suddenly,
 we aspire to acquire more wealth or swarga. Then, we have slipped from
yoga.
*Yoga-samsiddhim = the objective of yoga, atman sakshatkaram,
*apraapya = not having attained, failing to achieve
*kam gatim = which destination, what goal
*gacchati = will he go? does one attain?
Will he get Moksha or will he enjoy the pleasures of this world or will
he be pushed into naraka? What is going to be the destination of this person who
has slipped halfway from yoga? Sri Krishna
is going to reply that he would reach good destination, in the coming
slokas.

6-38
kaccinno-bhaya-vibhrasta: chinnA-bhram-iva nasyati
apratistho maha-bahO vimudhO brahmanah pathi

"O mighty-armed Krishna, does not such a man, who is bewildered from the path of
transcendence, fall away from both spiritual and material success and perish like
a riven cloud, with no position in any sphere?"

*Brahmana pathi = attaining brahmam [atman sakshatkaram], on the path of

Brahman, on the path leading to Brahman
*vimudha= incapable of, deluded-having become deluded
*apratishta = abandoned karma [for inferior pleasures], where is this person's
destiny? is the question Arjuna is posing to the Lord.
We have to start an action after fully deliberating and after starting we
should not abandon it midway, even if obstacles are encountered.
*Ubhaya = from these two [ atman sakshatkaram and actions for inferior
pleasures],
*vibhrastah = slipped, deviated from
*chinna-abhram = scattered cloud, riven cloud
*abhram iva = like a cloud,
Does he not perish like a small piece of cloud torn from a large mass of
cloud --- perish without reaching another large mass of cloud?
*kaccin = anyone,
*na nasyati = will not he get destroyed? get ruined .
*Mahabaho, O Mighty-armed one

Anyone who has slipped from both - atman sakshatkaram and lower pleasures -
will he not get destroyed just like the cloud is shattered in the sky? Let us
examine why this example of cloud is brought in.
We would have observed in the sky different clouds. We would have seen that
sometimes, a small cloud piece in a big cloud would separate and travel to join
another big cloud. This small piece of cloud travels
separately and joins another cloud. But on the way if an air turbulence is
there, then this small cloud piece is shattered and is lost totally. Air
turbulence does not affect the bigger clouds. Visualizing this example,
we have to see what Arjuna tells. We have been doing our worldly affairs and
passing life. This is like the first big cloud traveling in the sky. We have been
doing so many actions for cheap results like seeking
heaven or acquiring more wealth, etc,. From this group, one person gets better
wisdom from listening to wiser people or advise of Acharya, etc. He separates and
seeks to do yoga and attain atman sakshatkaram.
He is like the separated cloud piece. He practices yoga and travels to reach
atman sakshatkaram, which is the other big cloud. If he reaches the other big
cloud, then there is no problem and he gets atman
 sakshatkaram and Moksham. But, what if in the way he is caught by desires for
cheaper results. This is like the air turbulence shattering the cloud piece.
Arjuna wants to know, just like the cloud piece was lost
because of air turbulence, will this person also get lost if while doing yoga
he stops it for any reason. Nasa in the sloka means, this person, having left the
usual actions for cheaper results and unable to continue
yoga after doing it for some time, will he get undesirable things or will he
not get what he wanted. Brahma pathi means the means to achieve atman
sakshatkaram.

6-39
etan mey samsayam krishna chettum arhas(y)-asesatah:
tvad-anyah samsayas-yAsya chetta na-hy-upa-padyate

"This is my doubt, O Krishna, and I ask You to dispel it completely. But for You,
no one is to be found who can destroy this doubt."

Slokas 37, 38 and 39 are all doubts raised by Arjuna. By this sloka 39, he
conclusively asserts that his doubts can be cleared only by Sri Krishna

*Etan = thus stated,

*me = my [Arjuna's],
*samsayam = doubt,
*asesata = created [in me, Arjuna],
*chettum = elimination,
*arhasy = You [Sri Krishna] are.
Arjuna tells that his doubt has to be completely cleared by Sri Krishna.
*Tvad anya = other than You [Sri Krishna],
*samsayasyasya = this difficult doubt,
*chetta = clearing,
*na hy upapadyate = can not be found.
Arjuna further continues that none other than Sri Krishna, he is able to
find to clear his difficult doubt. This also can be considered as a surrender by
Arjuna to Sri Krishna. Upanishads acclaim that by just
having a darshan [sight] of the Lord, all our doubts are cleared. Mundaka
Upanishad (2:2:8 ) states:
BidyatE hRudayagranthiH CidyantE sarvasaMSayAH |
kShIyantE CAsya KarmANi tasmin dRuShTE parAvarE
Translation :The knot of the heart ( hridayagrantih) is broken,
( bidayate) all doubts are cleared ( cidayante sarvasaMSayah) and our infinite
karmas perish ( kshIyante Casya KarmANi) when the Greatest
Supreme Being is beheld. ( tasmin dRuShte parAvare)

Our infinite karma get destroyed. All these happen by just worshiping the
Supreme God, Sriman Narayana. Arjuna is right, therefore, in asking Sri Krishna to
clear all his doubts. There may be an apparent
contradiction between the Upanishad saying and Gita sloka here. Upanishad
says that a mere sight or darshan of the Lord will clear all doubts. Arjuna is
facing the Lord here and so all his doubts should have
vanished. Why then he is requesting to clear this doubt? Arjuna's doubts
would have been cleared at the sight of the Lord; but then, it would not have
benefited persons like us, who were not there when
Gita was preached. Thondaradipodi Alwar was the eighth Alwar and has
composed Thirumaalai on Sri Ranganatha, consisting of 45 pasurams. In pasuram
Meyyarke meyyanagum... says his doubts are
cleared by the Lord.
 Doubts are dangerous, especially between couples, parents and children,
brothers and sisters or friends. Doubts have to be cleared then and there, else
they would make the person sleepless.
Sri Ranganatha cleared all Alwar's doubts, not by asking him to study Vedas
or Puranas, but by a mere show of His form. Is that so easy? Yes, all the doubts
will vanish as we have darshan of the Lord.
Doubts arise out of the three gunas. When we seek advise from a teacher, if
the teacher also has the three qualities, then how can our doubts be eradicated?
Sri Krishna is the embodiment of only satva guna
and so it is not surprising that Arjuna says only he could clear his doubts.
Our doubts could be many like whether God exists, is atman different from body, do
we accrue papa and punya by our actions?
Doubts are endless. Once the doubts are cleared then we will be ready for
yoga. Arjuna's doubt is about the fate of the person who has started yoga, after
abandoning all other karma for worldly pleasures,
but has discontinued yoga in the middle. Sri Krishna is his relative, friend
and well meaning advisor. So none else can advise him without any vested interest.
God is not looking for any favour from the devotee
and so he would advise the best for us. In fact, He gains by clearing our
doubts as that would make us to devote ourselves more to Him and His intention is
we all should be near Him. That is all. By misdirecting
he does not gain. So, the advise would be honest and clear.

Wrapup of 6.37 - 6.39 :

Arjuna said -- What way does he go, who has embarked on Yoga endowed with
faith, but who by inadequacy of exertion in practice, does not gain success in
Yoga and has his mind wandering from Yoga?
Does he not perish like a small piece of cloud torn from a large mass of
cloud --- perish without reaching another large mass of cloud? Now does he not
fall away from both (sides)? He has no support and is
confused on the path leading to the Brahman. He is without any support in the
sense that Karma or rituals which constitutes the means of heaven etc., does not
give support for a person who is devoid of
attachment to fruits; for Karma is the means for generating its own fruits.
He is also confused in the path leading to the Brahman on which he has just begun
to traverse; He has lost his way. Does he then get
lost by falling down from both sides, these being attainment of heaven on the
one hand and liberation on the other. Does he not thus perish? You should remove
this doubt altogether from my mind; for there
is no other remover of this doubt than You, who always perceive directly all
matters simultaneously.

6-40
sri-bhagavan uvaca
pArtha naiveha na-Amutra vinasas tasya vidyate
na-hi kalyana-krt kascid durgatim tAtah gacchati

"The Supreme Personality of Godhead said: Son of Pritha, a transcendentalist

engaged in auspicious activities does not meet with destruction either in this
world or in the spiritual world; one who does good,
My friend, is never overcome by evil."

The Lord addresses Arjuna as thatha, which means father in Sanskrit. But here it
shows affection and closeness, just as we address in Tamil Appa! our close
relatives. He says never he would get lost
into miseries or sufferings. The action [yoga] Arjuna started is because it was
good and because it was told by the Lord, and so this action is auspicious
[kalyana krit]. Such auspicious actions will never
lead anyone to sufferings even if abandoned half way. This answers Arjuna's
doubt whether by discontinuing the yoga started, due to any reason, he would not
merely lose atman sakshatkaram, but as a
penalty for discontinuing, be punished and sent to hell. Would Arjuna be lost
like the shattered cloud piece? The Lord calls Arjuna Partha; that is His aunt
Pritha's son, indicating close relationship. He wants
to tell that he would never let down anyone listening to His words. He never
wanted to kill Ravana or Sisupala or Hiranyakashipu. He wanted everyone to redeem
themselves from miseries.
Such a Person, He, would never let down His dear cousin Arjuna and would never
show the path for hell. Parents, in spite of their children being wicked, would
praise any small good things done.
Similar quality is there in God. A sincere attempt to practice yoga, because
the Lord recommended it, would be eulogised by the Lord and He would ensure that,
even if the attempt is not fully carried out,
the person got all benefits. This is a great promise he is making.

*tAtah - Dear one ; son

A father is called tata because he perpetuates himself (tanoti) through the
son. Since the father himself becomes the son, therefore the son also is called
tata. A disciple is called putra (son).
[Sri krsna addressed Arjuna thus because the latter was his disciple.] In
order to dispel all doubts Lord Krishna answers this question by addressing Arjuna
in a very affectionate way by use of the
word tata meaning dear one.
*O Partha - Krishna is addressing Arjuna as Partha (son of prtha i.e Kunti).
*Iha = here [ in this world],
*amutra = in the other world,
*tasya = to that person [ who has sincerely attempted yoga],
*vinasa = destruction, [ na vinasah - No destruction is seen here ]
*na vidyate = is never seen.
He assures that this person who sincerely stated but discontinued, will
never see miseries in this world or in other worlds [after death]. All this
because the person listened to the Lord and was sincere
in practicing yoga. Not only that. He discontinued because, say for example,
he wanted to pursue to reach heaven. The Lord assures Heaven for this person. What
happens after his tenure in heaven is over?
Will he have to start yoga all over again from the beginning? The Lord
assures again that the person could start the yoga from where he discontinued.

This is again another argument from the Lord that Karma yoga is better than
Gyana yoga. Karma yoga can be restarted from the discontinued position. He
mentioned the same in another sloka in Ch3,
Nehabhikrama NasoAsti..
Therefore, a person who after knowing the superiority of atman, practices
yoga and discontinues for some other
desires, gets these inferior pleasures as well as he is enabled to restart
the yoga in the future and will attain atman sakshatkaram. This is double benefit
for him. Arjuna is surprised as to how this person would
get both advantages. Sri Krishna asserts that He would grant both, as the
person listened to Him and regarded that as auspicious - kalyana- words. That
person's faith would never betray him. We have to
remember that faith in Him, would grant all we desire and the ultimate
Moksham also.

*Kascid = anyone,
 *kalyana krit = the action [to be performed as told by the Lord] is auspicious,

*durgathim = bad destiny, bad state or grief

*na gacchati = never gets.
Anyone, who started yoga, because he considered it as auspicious action
recommended by the Lord, would not incur harmful results. So, we have to remember
that if we start an auspicious action,
the Lord would guide and carry us safely and ensure the successful
completion of that action. All obstacles would be removed.

Additional Notes:
Humanity may be divided into two sections, namely, the regulated and the
nonregulated. Those who are engaged simply in bestial sense gratifications without
knowledge of their next life or spiritual salvation
belong to the nonregulated section. And those who follow the principles of
prescribed duties in the scriptures are classified amongst the regulated section.
The nonregulated section, both civilized and noncivilized,
educated and noneducated, strong and weak, are full of animal propensities.
Their activities are never auspicious because, enjoying the animal propensities of
eating, sleeping, defending and mating, they
perpetually remain in material existence, which is always miserable. On the
other hand, those who are regulated by scriptural injunctions and thus gradually
rise to Krsna consciousness certainly progress in life.
Those who are then following the path of auspiciousness can be divided into
three sections, namely, 1) the followers of scriptural rules and regulations who
are enjoying material prosperity, 2) those who are
trying to find out the ultimate liberation from material existence, and 3)
those who are devotees in Krsna consciousness. Those who are following the rules
and regulations of the scriptures for material happiness
may be further divided into two classes: those who are fruitive workers and
those who desire no fruit for sense gratification. Those who are after fruitive
results for sense gratification may be elevated to a higher
standard of life--even to the higher planets; but still, because they are not
free from material existence, they are not following the truly auspicious path.
The only auspicious activities are those which lead one to
liberation. Any activity which is not aimed at ultimate self-realization or
liberation from the material bodily concept of life is not at all auspicious.
Activity in Krsna consciousness is the only auspicious activity, and
anyone who voluntarily accepts all bodily discomforts for the sake of making
progress on the path of Krsna consciousness can be called a perfect
transcendentalist under severe austerity. And because the
eightfold yoga system is directed toward the ultimate realization of Krsna
consciousness, such practice is also auspicious, and no one who is trying his best
in this matter need fear degradation.

6-41
praapya punya-kritam lokAn usitva sasvatih samAh:
sucinAm srimatAm gehe yoga-bhrasto �bhijAyate

"The unsuccessful yogi, after many, many years of enjoyment on the planets of the
pious living entities, is born into a family of righteous people,with good
intentions."

Now it may be wondered that if a person who abandons the path of yoga or the
science of the individual consciousness attaining communion with the ultimate
consciousness never meets with an evil destiny,
then exactly what is the destination of such a person? Lord Krishna answers
this by revealing that after death such a person by the power of yoga resides for
a long duration of time on the higher planets of the
righteous to reap the results which one has merited. After which the results
reaped are exhausted, one takes birth in a pious and wealthy family
From this sloka Sri Krishna gives assurance of His support to the person, who
has started yoga sincerely, in this life as well as in his ensuing births. A
person has started yoga in all sincerity. Due to
pull of desire in others like the pleasures in heaven or in Chandra loka or
Kubera loka, he discontinues yoga and aspires for these inferior pleasures. At the
right time, here after death of the person,
the Lord ensures the person attains the pleasures he wanted.

*Punya kritam lokan = the worlds destined for those who have done punya,
*Praapya = attains. having attained
This person is dispatched to the loka reserved for those who have done great
punya; even though this person might not have performed so much punya to deserve
that loka, but as he has begun yoga
sincerely, he is granted that position.
*Sasvata sama = for long time, not everlasting, but for a long time.
*usitva = live there. having dwelt there
Normally, for those who have done punya, these loka might be available for
living till the punya account has balance and after exhausting all punya, all
those persons are sent back to be born as whatever
their karma is destined. But, this person, who has started the yoga and
discontinued half way, is sent to these loka, reserved for all those who have
performed great deeds. Not only that. This person can
spend time for much, much longer times. Normally, it is human nature to long
for something we do not have. As long as that is not had, this longing for that
may be hurting us. But, once we get that and
we enjoy its possession, then we will certainly feel that why we bothered the
Lord for this small and inferior pleasure.
We will then feel that we should continue to practice yoga and be loyal to the
Lord. Detachment will creep in at that time and we will start thinking these
inferior pleasures are enough. He will then be made
to be born in a place where the surroundings will be conducive to restart the
yoga from the point where he had discontinued in the previous birth.

*Yoga brashta = he who has slipped from or discontinued yoga,

One who has fallen from Yoga, i.e., one who was not able to attain perfection
in Yoga, or one who climbed a certain height on the ladder of Yoga but fell down
on account of lack of dispassion or
slackness in the practice (by becoming a victim to Maya or his turbulent
senses).
*abhijayate = is well born in,
*sucinam = well intentioned,
*srimatham = of good character,
*gehe = houses.
So this person, who sincerely started yoga, but has discontinued for variety
of reasons, gets the desired pleasures, of inferior nature, in this or other lokas
meant for noble souls, and after he is satisfied
and says enough, he is made to be born in a house of families of good
character and with good intentions [ to stimulate this person again in yoga]. The
sloka says that this person is born in such families;
but actually, it is the Lord, who decides this course of destiny. Born in
such families, this person is able to continue yoga from where he discontinued in
his previous birth.

Additional Notes:
 Birth in a family of yogis or transcendentalists--those with great wisdom--is
praised herein because the child born in such a family receives a spiritual
impetus from the very beginning of his life. It is especially
the case in the acarya or gosvami families. Such families are very learned
and devoted by tradition and training, and thus they become spiritual masters. In
India there are many such acarya families, but
they have now degenerated due to insufficient education and training. By the
grace of the Lord, there are still families that foster transcendentalists
generation after generation. It is certainly very fortunate
to take birth in such families.

6-42
athavaa yoginam eva kule bhavati dhimatAm
etad dhi durlabha-taram loke janma yad idrsam

"Or [if unsuccessful after long practice of yoga] he takes his birth in a family
of transcendentalists who are surely great in wisdom. Certainly, such a birth is
rare in this world."

Sri Krishna response started from sloka 40. In sloka 40, he promised that if
with the kalyana [auspicious] intention of following the Lord's words, one started
yoga, one would never go to hell. In slokas 41
and 42 he describes the yogi, gets the inferior pleasures as desired by him and
also is reborn to continue yoga. In sloka 41, He talked of a person who has
sincerely tried to practice yoga and discontinued
even before he has sufficient experience in yoga. In that initial stage itself
he aspires for some inferior pleasures like heaven, he gets such happiness for a
long time till he is satisfied. Then, he is made to be
born in a family where the surroundings are conducive to simulate him again in
yoga and he continues from where he had discontinued in his previous birth. Now,
in the sloka 42, Sri Krishna talks of another
person who has also started yoga and has considerable experience, almost
maturing to get atman sakshatkaram. If this person also slips from yoga, what is
his fate is described in Sloka 42

This type of rebirth is very rare and not much known in the world, Sri
Krishna tells. This type of birth He arranges for this person.

*Athava = otherwise, [ this person is different from the one mentioned in sloka
41, where he mentioned of a yogi who is in the beginning/middle stages].
So here He talks of a person who has slipped from yoga after considerable
experience in it.
*Yoginam eva dhimatam = with full experience in yoga and capable of preaching
others to successfully practice,
-Dhimatam = wise
*kule bhavati = such a person's family he is reborn. [in some texts instead of
the word bhavati, mahati is found. In that case we have to draw the meaning as he
is reborn in great families with experience in yoga].
This person had discontinued yoga at a ripe stage, and so when he is
reborn, the Lord helps him to be born in such a family, which has sufficient
experience in yoga, so that it becomes easier to
start the yoga from where he had discontinued in the last birth, and
complete to have atman sakshatkaram.
*Yad idrsam janma= such a rebirth,
*loke = in this world ,
*etad dhi durlabhataram = is not a very rare occurance?
 -durlabha-taram, more difficult to get

The rebirths mentioned in slokas 41 and 42 are very rare to be seen in this
world. Because to be born in such families one should have accumulated so much of
punya or effect of good deeds in the
previous births. It is like for example, a man after a great struggle has
built an industrial empire of multi billion dollars. A son born to him, becomes
instantly billionaire and is the propreitor of the industry.
This is mere materialistic wealth. Swami Alavandar says that he does not
aspire to be born as Brahma or Indra, but wants to be born as an insect or worm in
the house of a family who serve the Lord.
So, we should be born in a family where devotion [bhakti] is predominant.
Swami Azhagiya Manavala Perumal Nayanar in his Acharya Hrudayam says, it is not
important if one is born in upper society,
but where one's bhakti would flourish is important. It is said that even
being a mud wall in Gokulam is sufficient to have devotion to the Lord, as Gokulam
was fortunate to have been pressed by His feet.
We may be born as anything, but we should pray for developing bhakti in
that birth. Here, this person had practiced yoga considerably and so when he
slipped, he enjoyed in another loka and was reborn.
While being reborn, he is destined to be born in a family ahere the yoga
practicing is to such an advanced stage as to teach others. Such rebirths are very
rare. So slippage in yoga does not become a great
disadvantage. We have to thus remember that as long as we obey His words,
the Lord would take full responsibility to ensure that we get all advantages and
gain atman sakshatkaram.

If one swerves from the right path at an advanced stage of Yoga, he will be
born in a family of wise Yogins who practise Yoga and are themselves capable of
teaching Yoga. Thus, these two types of
birth --- one in the family of those who are fit to practise Yoga and the
other in that of accomplished Yogins --- are hardly met with among common people
in this world. But Yoga is of such great potentiality
that even this rare blessing is achieved through it.

6-43
tatra tam buddhi-samyogam labhate paurva-dehikam
yatate-ca-tato bhuyaha : samsiddhau kuru-nandana

"On taking such a birth, he revives the divine consciousness of his previous life,
and he again tries to make further progress in order to achieve complete success,
O son of Kuru."

In the last slokas Sri Krishna told that person, who discontinues a yoga
sincerely commenced, after fulfilling his desires, is born in a family so that he
is able to restart the yoga from where he discontinued
in the previous birth. Arjuna is puzzled as to how this is possible and who
would be able to help this person to start from where he had discontinued in his
previous birth. Sloka 43 is reply to this doubt

*Kuru nandana = son of Kuru dynasty [Arjuna],

*paurva dehikam = in the past body's [ previous birth], acquired in the previous
body
he becomes endowed with that wisdom; paurva-dehikam, acquired in the
previous body.
*buddhi samyogam = attachment of knowledge, [ tam buddhisamyogam, he becomes
endowed with that wisdom; ]
 *labhate = gets back.
In the last birth, this person performed yoga; but discontinued, as he was
distracted by some inferior desires. That yoga, however short he had performed,
had power, because he practiced it as it was
the advice of the Lord. This power got him the inferior desires he wanted
and after fulfilling that desire, got him a birth in a family, where the
atmosphere was conducive to restart the yoga, he had discontinued
in the earlier birth. This is like we remember all those which happened
before we went to bed.
*Tatra tam = =[in this birth where he is born after enjoying all desires he
wanted while doing yoga in the last birth, he gets the same ] that knowledge in
this body.
*Bhuya = again,
*yataeta ca = he restarts. he strives
The imprints of the last birth are all available now in the present birth,
and he is able to start yoga again. To get back those imprints, what is needed is
something to trigger in the mind. This triggering happens by
his birth in a noble family where there are yogis and so a conducive
atmosphere is created.
[And yatate, he strives; bhuyah, more intensely; tatah, than before, more
intensely than that tendency acquired in the previous birth; samsiddau, for, for
the sake of, perfection;]
*Samsiddhau = in order to practice yoga.
In the family where he is reborn, people are available to advice him
properly to restart yoga. It is like a person who knew bicycling, and had
discontinued for, say, 15 years. When he wants to ride bicycle
after that gap, all he needs is a word of encouragement only and he need
not go through the entire process of learning to drive. This is because that
learning is already imprinted in him and the encouragement
only triggered. Contrarily, if there is discouragement, then this person
might not attempt to drive the bicycle. Similarly, this person gets encouragement
from a family where he is reborn, to practice yoga.
Being born in such families he is able to observe their practices and so is
able to grasp and restart.

Like one who while performing a task slumbers briefly but when roused from
sleep enthusiastically continues onwards to finishing it. In the same way in their
next birth such a practicer of yoga enthusiastically
continues onwards in perfecting yoga from where they left off in the previous
life. Lord Krishna is declaring that the influence of yoga and the past life
habits involving yoga are so potent that they impel such
a person in their next life to gravitate towards yoga instinctively and
intuitively as if it were not in ones power to resist. Verily the majesty and
greatness of yoga is well known to be such.

6-44
purvAbhyAsena tenaiva hriyate hy-avaso �pi sah:
jijnasur api yogasya shabda-brahma-ativartate

"By virtue of the divine consciousness of his previous life, he automatically

becomes attracted to the yogic principles. Such an inquisitive eagerness to
practice yoga would cross the world. "

Sri Krishna has been answering Arjuna's query. Earlier we saw two categories of
persons:
1. Person who has started yoga but discontinued.
2. Person who has considerable experience in yoga and is about to get
atman sakshatkaram, when he discontinues.
 In this part of sloka 44, Sri Krishna tells of a third type of person. It is
like a student writing an exam. In the beginning he was told that he would be
given marks only if he had arrived at answer.
Then, he was told that his approach in the question would be valued, even if he
had not arrived at the end result. Now, he is told that even a desire to attempt
the problem would be valued. How happy the students
would be?! In sloka 41, Sri Krishna told that if a person discontinues yoga in
the initial stage itself, he is made to be born again in such a family that he
could start the yoga again from the initial stage where he
discontinued. In sloka 42, He talked of another person who discontinued yoga at
a very advanced stage. He also, after enjoying the inferior pleasures he desired,
is made to be reborn in a family of yogis and
others who would induce him to restart the yoga from the advanced stage, where
he discontinued in his earlier birth.

Even one who has not embarked upon it but is merely enquiring about yoga or
the science of the individual consciousness attaining communion with the ultimate
consciousness , such a person resumes such
inquiries in their very next birth that they had discontinued in their
previous lifetime. Gradually one advances on the path of yoga and transcends
sabda-brahma or the fruitive ordinances of the Vedic scriptures.
Sabda-brahma signifies matter and from this matter in its manifested
modifications comes sabdita or all things having namea and forms such humans,
demigods, earth, sky, heaven, etc. Hence all things
nameable and all things of matter. Even the mere inquirer about yoga acquires
enough merit to ultimately transcend beyond the sabda-brahma. This means one
becomes unfettered from the bondage of material
existence and attains atma-tattva or realisation of the soul which is the sole
harbour of spiritual intelligence and unlimited bliss or that which cannot be
defined by a name as material objects which are composed
of matter such as demigod or human etc.

*Sa = that yogi, who had discontinued the yoga in his last birth and is reborn
in the family where yoga practicing is encouraged,
*tenaiva = that,
*purvabhyasena = practice followed in previous birth,
*avesa'pi= [even if he does not show inclination] spontaneously,
*hriyate = is dragged into [yoga].
Purvabhyasena can mean by the same interest or by the same vairagya or by
the same knowledge of atman or by the same karma yoga or by the same interest with
which the yoga was practiced,
in the previous birth. We also observe this, when we are dragged into
certain activities almost involuntarily. It is like a darshan of the Lord in
Thirumala. Our effort is only to go to the queue complex,
and afterwards automatically we are pushed and pulled and made to have a
darshan of the Lord and we come out with prasadam in our hands! The earlier birth
vasanai would drag him into yoga in this
birth and he would complete yoga and have atman sakshatkaram. This can be
seen in the legend of Jatabharatha. He was practicing yoga, but suddenly developed
attachment to a young deer and
while dying, his mind was full of deer only. He was born as a deer. But
after this deer died, he was born as a yogi and continued his yoga. He did not
have any more births after he was born as a deer, and
immediately in the next birth he was able to start yoga. All these
imprints are activated because of the blessings of the Lord.

In sloka 43 and part of sloka 44, He clarified that this type of resuming yoga
from the stage discontinued in the earlier birth was possible with His blessings.
Now, He says that a person need not have gone
to the advanced stage in yoga nor he need to have started yoga.

*Yogasya = about yoga,

*jignasur api = even a desire [ to practice],
*shabda brahmam = this world,
*ativartate = is crossed.

To get atman sakshatkaram one should have practiced yoga. For this the yoga
sadhanam, [implements] vairagyam and abhyasam are needed. He should know the
upaya or method of Karma yoga. To start
Karma yoga, one should have atman gyana or knowledge. Sri Krishna relaxes
this rule to such an extent to induce people to practice yoga. Here is a person,
who has not even attempted to practice yoga, but
after hearing the greatness of yoga, has a mere desire to practice. That is
all. Such a person also is able to cross this samsaram of this world.

Here, in Tatparya Chandrika, Swami Vedanta Desika says that mere knowledge
about yoga is not enough to cross this samsaram. But, what is meant is a desire to
practice yoga. Shabda means word.
Everything in this Universe has a name and we call by that to identify. So
every word describes about the Universe and so shabda indicates Universe. Brahmam
means very large. So shabda brahmam
means the entire Universe and everything contained in that. By crossing this
means, he gets atman sakshatkaram and so he is not reborn again. Just as in the
cases of the other two types of persons, where
they would be reborn in such a family to resume the yoga from where they had
discontinued, here also, this person would be in a family to start yoga and
achieve the results.

So, any person, discontinuing yoga anywhere from the concept stage to almost
final stage, is assured of atman sakshatkaram. All these replies have emanated
from the query of Arjuna. He wanted to know what
was the fate of a person, who after abandoning all desires for inferior
pleasures, started yoga but discontinued? Will he be shattered and be lost like
the piece of cloud lost in wind? Sri Krishna assures that anyone
who starts such auspicious [kalyana] actions like yoga would never lose
anything. He would accomplish yoga he had desired to practice. This is called yoga
siddhi.

Additional Notes:
Advanced yogis are not very much attracted to the rituals of the scriptures,
but they automatically become attracted to the yoga principles, which can elevate
them to complete Krsna consciousness,
the highest yoga perfection. In the Srimad-Bhagavatam (3.33.7), such
disregard of Vedic rituals by the advanced transcendentalists is explained as
follows:

aho bata sva-paco 'to gariyan yaj-jihvagre vartate nama tubhyam

tepus tapas te juhuvuh sasnur arya brahmanucur nama grnanti ye te

"O my Lord! Persons who chant the holy names of Your Lordship are far, far
advanced in spiritual life, even if born in families of dog-eaters. Such chanters
have undoubtedly performed all kinds of austerities
and sacrifices, bathed in all sacred places, and finished all scriptural
studies."
6-45
prayatnAd yatamAnas tu yogi samshuddha-kilbisah:
aneka-janma-samsiddhah: tato yAti parAm gatim

"And when the yogi engages himself with sincere endeavor in making further
progress, being washed of all contaminations, then ultimately, achieving
perfection after many, many births of practice, he attains the
supreme goal."

Pancha Krishna Kshetras -

Tirukannapuram (Sabari Permual) ; TiruKannanMangai (Pataraavi);
Tirukannangudi (Damadora Narayanan) ;
TiruKovalur (Trivikraman , Kannan) ; KannanKapistalam (Gajendra
Varadan)

From 40 sloka onwards, Krishna is giving his response to Arjuna's question. In

slokas 41 to 44, he stated that anybody who starts yoga and discontinues it will
not undergo any loss. In the 45th sloka, he says,
because of such excellence of Yoga, through accumulation of merit collected in
many births the Yogin striving earnestly, becomes cleansed from stains. Having
become perfected, he reaches the supreme state,
even though he had once gone astray. Sri Krsna now speaks of the superiority of
the Yogin above all others because of his being devoted to the supreme goal of
human existence.

The yogi, the man of Knowledge;

*yatamanah - applying himself; [ applying himself again in yoga.. the term
"again" implies that he is continuing the yoga left in the previous lives ]
*prayatnat - assiduously, i.e. striving more intensely; and as a result,
[ controlling sense organs ]
*samsuddha-kilbisah - becoming purified from sin; and
*aneka-janma-samsiddhah - attaining perfection through many births- gathering
together tendencies little by little in many births, and attaining perfection
through that totality of impressions acquired in many births;
*tatah - thereby coming to have full Illumination;
*yati - achieves; the
*param, highest, most perfect; ;
*gatim, Goal.

He attains param gathim, which means he attains atman prapti or atman

anubhavam [experience]. Till this 45th sloka, Sri Krishna has been talking of the
same objective- atman anubhavam.
In the Second Chapter He told that atman was different from body, mind and
sense organs, and was superior to all these. Atman takes various bodies in various
births, and we should realize atman is
different from the bodies it resided. We develop eagerness o see atman and
have its experience and that has been the ultimate objective or destination so
far. To reach that destination we tried to understand
the ways. We first understood that atman was different from body and was
superior to body. With that knowledge we practiced Karma yoga. This has to be done
with detachment or not aspiring for any cheap
and inferior desires. This is vairagyam. Atman sakshatkaram alone should be
the objective. Karma yoga was described as one of those 14 actions, like,
pilgrimage, pranayamam, meditation [thapas],
performing yagna, performing pooja to an idol, etc. Every person has certain
prescribed duties and performing them is Karma yoga. We can not include in these
our professional works. All actions as stated
 by Sri Krishna or which are in agreement with shastras, come under Karma yoga.
Only performing Karma yoga will not get atman sakshatkaram. Its last phase of yoga
is necessary. This was explained in
the Sixth Chapter. The place for yoga, how we are to sit and do yoga, what we
should think and concentration, were all explained. Practicing this continuously,
yoga matures and atman sakshatkaram is reached.
Now, in the last few slokas, we observed that while doing yoga if a person
slips from continuation, he need not be disheartened. He will get another birth in
a noble family which would be conducive to practice
yoga. There he will do yoga, control the organs and mind and with the power of
the yoga all his sins would be annihilated, and he would reach param gathim or the
supreme stage. That is atman prapti.

Important NOTE: We should know that whatever Sri Krishna told in all the slokas
till now, is NOT the best, which is yet to be revealed. He is going to tell about
bhakti and raise the destination to a higher level.

Additional Notes:

A person born in a particularly righteous, aristocratic or sacred family

becomes conscious of his favorable condition for executing yoga practice. With
determination, therefore, he begins his unfinished task
and thus he completely cleanses himself of all material contaminations. When
he is finally free from all contaminations, he attains the supreme perfection--
Krsna consciousness. Krsna consciousness is
the perfect stage of being freed of all contaminations. This is confirmed in
the Bhagavad-gita:

yesam tv anta-gatam papam jananam punya-karmanam

te dvandva-moha-nirmukta bhajante mam drdha-vratah

"After many, many births of executing pious activities, when one is

completely freed from all contaminations, and from all illusory dualities, one
then becomes engaged in the transcendental loving service
of the Lord."

6-46
tapasvibhyo-�dhikO yogi jnaanibhyo �pi mato-�dhikah
karmibhyas-cAdhikO yogi tasmAd yogi bhavarjuna

"A yogi is greater than the ascetic, greater than the empiricist and greater than
the fruitive worker. Therefore, O Arjuna, in all circumstances, be a yogi."

Greater than the austere, greater than those who possess knowledge, greater than
the ritualists is the Yogin. Therefore, O Arjuna, become a Yogin.

Slokas 37, 38 and 39 were the query of Arjuna. Will a person practicing yoga,
if he discontinues, be shattered and lost like the cloud piece broken by wind? Sri
Krishna in reply to this question assured in
slokas 40 to 45, that person discontinuing will never be ruined like that nor
his efforts would go waste. He would enjoy the pleasures of this world as well as
atman prapti. Now in the 46th sloka, Sri Krishna
compares the yogi with some others and gives His opinion. This yogi is superior
to those by the objective he has chosen to practice yoga

Whatever end of human endeavour is attained by mere austerity, by knowledge of

different subjects (i.e., different from experience of the self) and by mere
rituals like the horse-sacrifice etc., -greater than
all these is the end achieved through Yoga. Consequently the Yogin is superior
to those who practise austerity, to those who possess learning and to those who
perform rituals. Therefore, O Arjuna,
become a Yogin. It is known that yoga is greater what is attainable by
ascetics living austerities, greater than what is attainable by Vedic knowledge
that is bereft of knowledge of the soul and greater than
what is attained by the performance of ritualistic ceremonies prescribed in the
Vedas concerning fruitive rewards. Hence the yogi is superior to all these.

*Arjuna = Arjuna!,
*bhava = be an yogi [ practice yoga],
*tasmad = therefore.
Because He is going to list persons and certify that the yogi is much
superior to them, and so Arjuna also should practice yoga. Arjuna means white and
which symbolizes satva quality, Sri Krishna advices
Arjuna to follow this noble quality. Yogi is superior to
*Tapasvi = meditating persons, One who observes the austerities of speech,
mind and body prescribed in chapter XVII. 14, 15 and 16.
*jnani = intellectuals. One who has only theoritcal knowledge of the scriptures
or Achit Tatvam i.e material world (an indirect knowledge or theoretical knowledge
of the Self).
*karmibhyas = those who perform duty . He who performs the Vedic rituals.
*Yogi = the person we have been talking about, who has atman anubhavam as the
only objective, detached from results of the duties he is performing and
meditating on atman, viewing all equally, such a person
is superior to a tapasvi or gyani or karmibhyas.
*Adhikah = Superior, higher. (a Yogi is higher than Tapasvi, Jnaani,
Karmibhyas)

But we normally regard tapasvis very high? Srimad Ramayanam starts with the
sloka tapasyad.. and there Valmiki mentions Narada as a great tapasvi. Here Sri
Krishna is not ridiculing such thapasvis,
but talks of those whose objectives are not sublime or for noble causes.
Many persons cause sufferings to themselves in the name of thapas. Alwar says
these - like remaining without food for many days,
standing in scorching sunlight, etc. - are unnecessary. There were sages and
rishis wno performed such severe thapas, but we should know what was their
objective. Ravana and Hiranyakasipu also performed
such severe thapas. But what were their objectives? They wanted to rule the
entire world and improve their strength. How such people can be regarded as better
than a yogi? Thapas for cheap results is to be
avoided. Thiruvarangathu Amudanar, a disciple of Swami Ramanuja says in his
Ramanuja Nootrandai, one of the Nalayira Divya Prabhandam, not to perform thapas,
the power of which could dry the oceans
and destroy forests, etc. There are persons who perform thapas to injure
others and yet others are there, who want to extend their longevity or amass more
wealth. Amudanar says he does not want to join
either of these groups. But this yogi stands apart on a very high plane by
having atman sakshatkaram as the only objective.

Next, Sri Krishna talks of intellectuals. These are persons who know so many
things in life, but not about atman. What is the use of knowing all those?
Duryodana had 99 brothers, what is the use in remembering
those names? It is more important to know the essence of Mahabharatha.
Knowing worldly matters is important to decide how low they are and concentrate on
knowledge about atman and Paramatman.
Knowledge other than atman and Paramatman is waste and so He regards yogi
better than these gyanis or intellectuals.

Karmibhya means those who do karmas regularly. Swami Ramanuja says, these
persons perform many karmas in line with shastras, like aswamedham, vajapeyam,
etc. Though they are very good karmas,
they do not take the person anywhere nearer to atman. So any karma for which
the objective is not atman sakshatkaram, is to be avoided. Therefore, a yogi is
regarded as superior to a thapasvi or gyani or
one who performs rituals for inferior results, by Sri Krishna.

Here we may have a doubt, whether the yogi praised by Sri Krishna, should he
do thapas? Should he have worldly knowledge? Should he do rituals? Actually, this
yogi does all the three, but in all, his objective
is atman sakshatkaram and Paramatman, only.

Additional Notes: (Terrific explanation by Srila Prabhupad!)

When we speak of yoga we refer to linking up our consciousness with the

Supreme Absolute Truth. Such a process is named differently by various
practitioners in terms of the particular method adopted.
When the linking up process is predominantly in fruitive activities, it is
called karma-yoga, when it is predominantly empirical, it is called jnana-yoga,
and when it is predominantly in a devotional relationship
with the Supreme Lord, it is called bhakti-yoga. Bhakti-yoga or Krsna
consciousness is the ultimate perfection of all yogas, as will be explained in the
next verse. The Lord has confirmed herein the superiority
of yoga, but He has not mentioned that it is better than bhakti-yoga.
Bhakti-yoga is full spiritual knowledge, and as such, nothing can excel it.
Asceticism without self-knowledge is imperfect. Empiric knowledge
without surrender to the Supreme Lord is also imperfect. And fruitive work
without Krsna consciousness is a waste of time. Therefore, the most highly praised
form of yoga performance mentioned here is
bhakti-yoga, and this is still more clearly explained in the next verse.

6-47 (important slokam)

yoginAm api sarvesam mad-gatena-antar-Atmana
shraddhAvAn bhajate yo mam sa me yukta-tamo-matah

"And of all yogis, and all others, he who directs his mind in Me and sincerely
worship Me, is the best. That is My opinion."

This is a VERY IMPORTANT sloka. It is a deviation from the path Sri Krishna
telling Arjuna. The destination is changed now. We have to take a decision to
follow which direction as two routes branch off
from here. Till now Sri Krishna was telling about the greatness of atman
sakshatkaram. Once we reach that we have no more body, no more rebirths, no karmas
and so no consequent happiness and sorrow,
and all these are surely, very noble. This is called atman prapti or
Kaivalyam. We have seen the path to that destination only all these slokas. Arjuna
thought that reaching atman prapti is the ultimate goal.
Before he reached that conclusion, Sri Krishna changes the course as in a
railway track, the points-man operates a lever to change the track for trains to
move.

In complete Chapters 2, 3, 4 and 5, and upto sloka 46 in Chapter 6, Sri

Krishna was directing Arjuna on a route and now from this sloka he changes the
route and destination would be Himself. Of course,
till now the path for reaching Kaivalyam and reaching Sri Krishna is common.

*Yoginam api = better than the yogi described earlier, [ this includes all
the four yogis listed in slokas 29,30,31,32 ] {refer to detailed info below }
*sarvesham [api] = [ and so better than ] all others like the thapasvi, gyani
and those who perform only karma,
*mad-gate = towards Me [Sri Krishna], fixed on Me, concentrated on Me who am
Vasudeva
*antar-Atmana = mind, In the word atmana is the word manas meaning giving
ones heart, mind, body and soul in devotion over flowing with love to the Supreme
Lord. This dedication is extraordinary
and glorifies and distinguishes one from out of
all other yogis.
*shraddhavan = with desire [to reach Sri Krishna], with faith, becoming
filled with faith.
Sraddhavan means with earnestness and faith in the Vedic scriptures
taught by the spiritual master. The earnestness of desire to worship the Supreme
Lord Krishna comes from an intrinsic impulse
which impels this special yogi to find Him. The intensity of yearning
love that this special yogi has for the Supreme Lord is such that one is unable to
tolerate even a moments separation from Him.
*bhajate yo mam = devoting to Myself [Sri Krishna],
*sa = such a person,
*yuktatama = best, the best of the yogis, engaged in Yoga most intensely.
*matah = is [Sri Krishna's] opinon.

Yoginam :
Yoginam means more than just being a yogi, it means being a special yogi
above and beyond and superior to all other yogis including the four yogis
described in verse twenty-nine beginning with
sarva-bhuta-stham atmanam which refers to the yogi who perceives the soul
in all beings. Verse thirty beginning with yo mam pasyati sarvatra which refers to
the yogi who sees the Supreme Lord in
everything. Verse thirty-one beginning with sarva-bhuta-sthitam which
refers to the yogi who realises the Supreme Lord as non-different from the atma or
soul. Verse thirty-two beginning with atmaupamyena
sarvatra which refers to the yogi who perceives the atma as all pervading
consciousness activating everything. As the yogi indicated in this verse does not
fall into one of the four mentioned classifications the
genitive case does not have the power to place this yogi into one of those
classes.

Sarvesham api:
The words api sarvesam meaning amongst all types refers to those additional
yogis indicated in this verse which follow the yoga paths of karma, jnana,
tapasya, astanga etc. Likewise also the genitive case
of the word sarvesam meaning of all types, has the force of the ablative
case which indicates this special yogi is a bhakta or loving devotee of the
Supreme Lord and thus greater than all other yogis.
In comparison with this special yogi all other yogis being inferior can be
grouped into a single class. The comparison between that special yogi and the
single class of all the other yogis is like designating
the special yogi as the Himmalayas and all other yogis as a handful of
mustard seeds. Between one seed and another upon close introspection differences
certainly exist; but such differences between seeds
cannot be compared to the difference between the seeds and the Himmalayas.
 Antar-Atmanah:
In the word atmana is the word manas meaning giving ones heart, mind, body
and soul in devotion over flowing with love to the Supreme Lord. This dedication
is extraordinary and glorifies and distinguishes
one from out of all other yogis. Antar-atmana equates to the innermost manas
being the atma which monitors all internal and external experiences. So over
powered by love of God this special yogi is
unable to even maintain his very existence without the assistance of the
Supreme Lord. In this way he is always one with Him.

He now talks of three categories of persons and grade them. Earlier we

saw those who meditate for inferior results like reaching heaven or extending
life, etc.; similarly those who are intellectuals ,
but knowledge is about worldly matters; and those, who perform karma for
inferior results - all these people are good. But the yogi who does meditation,
who has knowledge about atman and who
does karma for atman sakshatkaram, is better. But, this person mentioned
in this sloka, who does all these meditation, knowledge and karma, for reaching
Sri Krishna, is the best.
Yukta, yukta tara and yukta tama to put it in Sanskrit. So performing
everything to reach the Paramatman is yuktatama. Yoginam also indicates all the
four types mentioned in slokas 29, 30, 31 and 32.
This person dedicating himself to Sri Krishna surpasses all of them.
Here is a detailed explanation of the purport of the Lord's words in this sloka:

" I consider him the most integrated who, with his innermost self, has his
mind fixed on Me, on account of My being the only object of his overflowing love
and also on account of his having a nature which
cannot be supported by anything other than Myself; who has 'faith,' i.e.,
who strives rapidly to attain Me because of his being unable to bear a moment's
separation from Me on account of My being very
dear to him; and who 'worships Me,' i.e., serves Me with devotion and
meditates on Me
--- Me whose sportive delight brings about the origination,
sustentation and dissolution of the entire cosmos filled with multifarious and
innumerable objects of enjoyment, enjoyers, means and places of
enjoyment; who is untouched by any evil without exception;
-- whose divine figure is the treasue-house of innumerable multitudes
of auspicious, unlimited and unsurpassed attributes such as knowledge, power,
lordship, energy, potency and splendour;
-- whose divine figure is the treasure-house of infinite, unsurpassed
attributes agreeable and highly worthy, such as radiance, beauty, fragrance,
tenderness, pervading sweetness and youthfulness
which are uniform, inconceivable and divine, wondrous, eternal and
flawless;
--whose essential nature and qualities transcend all thought and words;
who is the great ocean of compassion, condescension, paternal love and beauty;
--who is the impartial refuge of all beings without exception and
without considerations of any difference; who is the reliever of the distress of
supplicants;
--who is the great, unfathomable ocean of affection for supplicants;
who has become visible to the eyes of all men without abandoning His essential
nature;
--who has incarnated in the house of Vasudeva;
--who has made the entire would illumined with His limitless and
excellent glory; and who has satisfied the entire universe with the impeccable
glory of beauty.
 The idea is that I, who by Myself alone see all things directly as they
are, look upon him, the last mentioned type of Yogi here, as superior to all other
types mentioned earlier."

Additional Notes: (Another Super explanation from Srila Prabhupad)

-------------------------
The word bhajate is significant here. Bhajate has its root in the verb
bhaj, which is used when there is need of service. The English word "worship"
cannot be used in the same sense as bhaj. Worship
means to adore, or to show respect and honor to the worthy one. But
service with love and faith is especially meant for the Supreme Personality of
Godhead. One can avoid worshiping a respectable man
or a demigod and may be called discourteous, but one cannot avoid serving
the Supreme Lord without being thoroughly condemned. Every living entity is part
and parcel of the Supreme Personality of
Godhead, and thus every living entity is intended to serve the Supreme
Lord by his own constitution. Failing to do this, he falls down. The Bhagavatam
confirms this as follows:

ya esam purusam saksad atma-prabhavam isvaram

na bhajanty avajananti sthanad bhrastah patanty adhah

"Anyone who does not render service and neglects his duty unto the
primeval Lord, who is the source of all living entities, will certainly fall down
from his constitutional position."

In this verse also the word bhajanti is used. Therefore, bhajanti is

applicable to the Supreme Lord only, whereas the word "worship" can be applied to
demigods or to any other common living entity.
The word avajananti, used in this verse of Srimad-Bhagavatam, is also
found in the Bhagavad-gita: avajananti mam mudhah: "Only the fools and rascals
deride the Supreme Personality of Godhead
Lord Krsna." Such fools take it upon themselves to write commentaries on
the Bhagavad-gita without an attitude of service to the Lord. Consequently they
cannot properly distinguish between the word
bhajanti and the word "worship."

The culmination of all kinds of yoga practices lies in bhakti-yoga. All

other yogas are but means to come to the point of bhakti in bhakti-yoga. Yoga
actually means bhakti-yoga; all other yogas are progressions
toward the destination of bhakti-yoga. From the beginning of karma-yoga
to the end of bhakti-yoga is a long way to self-realization. Karma-yoga, without
fruitive results, is the beginning of this path. When
karma-yoga increases in knowledge and renunciation, the stage is called
jnana-yoga. When jnana-yoga increases in meditation on the Supersoul by different
physical processes, and the mind is on Him, it is
called astanga-yoga. And, when one surpasses the astanga-yoga and comes
to the point of the Supreme Personality of Godhead Krsna, it is called bhakti
yoga, the culmination. Factually, bhakti-yoga is the
ultimate goal, but to analyze bhakti-yoga minutely one has to understand
these other yogas. The yogi who is progressive is therefore on the true path of
eternal good fortune. One who sticks to a particular
point and does not make further progress is called by that particular
name: karma-yogi, jnana-yogi or dhyana-yogi, raja-yogi, hatha-yogi, etc. If one is
fortunate enough to come to the point of bhakti-yoga, it
is to be understood that he has surpassed all the other yogas.
Therefore, to become Krsna conscious is the highest stage of yoga, just as, when
we speak of Himalayan, we refer to the world's highest
mountains, of which the highest peak, Mount Everest, is considered to be
the culmination. It is by great fortune that one comes to Krsna consciousness on
the path of bhakti-yoga to become well situated
according to the Vedic direction. The ideal yogi concentrates his
attention on Krsna(Narayana), who is as beautifully colored as a cloud, whose
lotus-like face is as effulgent as the sun, whose dress is brilliant
with jewels and whose body is flower garlanded. Illuminating all sides
is His gorgeous luster, which is called the brahmajyoti. He incarnates in
different forms such as Rama, Nrsimha, Varaha and Krsna, the
Supreme Personality of Godhead, and He descends like a human being, as
the son of mother Yasoda, and He is known as Krsna, Govinda and Vasudeva. He is
the perfect child, husband, friend and master,
and he is full with all opulences and transcendental qualities. If one
remains fully conscious of these features of the Lord, he is called the highest
yogi. This stage of highest perfection in yoga can be attained
only by bhakti-yoga, as is confirmed in all Vedic literature:

yasya deve para bhaktir yatha deve tatha gurau

tasyaite kathita hy arthah prakasante mahatmanah

"Only unto those great souls who have implicit faith in both the Lord
and the spiritual master are all the imports of Vedic knowledge automatically
revealed."

Bhaktir asya bhajanam tad ihamutropadhi-nairasyenamusmin manah

kalpanam; etad eva naiskarmyam. "Bhakti means devotional service to the Lord which
is free from desire for material profit, either
in this life or in the next. Devoid of such inclinations, one should
fully absorb the mind in the Supreme. That is the purpose of naiskarmya." (Gopala-
tapani Upanisad 1.15)
These are some of the means for performance of bhakti, or Krsna
consciousness, the highest perfectional stage of the yoga system.

SUMMARY of slokas so far (Karma Yoga, Jnaana Yoga, Sama Darsanam, Atma
SaakshatKaram, Kaivalyam)
_______________________________________________________________________
_______________________________________________________________
|
|
|1. Knowledge about atman (explained in 2nd chapter) ----> 2. Karma
yoga with detachment (explained in 3rd chapter)
|
| | ------>3A. Yogam (with Vairagyam and Abhyasam, detailed
in 6th chapter) which results in realizing Sama darsanam and atman sakshatkaram
i.e Kaivalyam |
|----->3B. Paramatman sakshatkaram |
|
|
__________________________________________________________________________________
____________________________________________________ |

Understanding Atman is essential for starting any yoga. It was detailed

in second chapter and expatiates on the fact that body and soul are different. So
this is the first step.
Next step is to perform Karma Yoga. Lord has detailed Karma yoga in
third chapter , included the different ways of Karma yoga (Archana, Theertha
yatra, Nama Sankeertanam, Praanayama etc).
We have to practice Karma yoga with detachment - not aspiring for the
results and not with the feeling of 'I-am-doing' sense. Karma yoga has been
mentioned by Sri Krishna, like performing pooja,
singing His praise, pranayamam, pilgrimage, etc. Third step is yoga. We
have to select a suitable calm place and sitting properly meditate. By continuous
meditating on atman, one attains the knowledge
that all atman are same and there is no difference. With all karma wiped
off and seeing the atman without the body, the gyana is fully matured and sama
darshan is accomplished. This finally gets the person,
atman prapti or kaivalyam. This is a separate place where the atman is
there without a body and no more return to this world. With no papa and punya, no
hunger or old age or thirst, atman is enjoying itself.
This is called atman anubhavam, the finale.

But this path does not talk of bhakti or Vaikuntam or serving the Lord.
Where are these? This has been indicated by the Lord in the last sloka of Chapter
6.
He is going to explain in detail from Chapter 7, Bhakti yoga. The
objective of Bhakti is Paramatman sakshatkaram. If we see the graphical
representation, we can note that from the second step of Karma
yoga, the route is changing. Atman gyana and Karma yoga are common to
both. In the third step, instead of meditating on atman in yoga, Paramatma is
meditated. In fact as we meditate on atman, we
understand that the ruler of atman, Paramatma is the supreme goal we
have to strive for. Millions of persons have enjoyed the meditation on Sri Krishna
in the yoga and so we will consider it as secondary
to have atman anubhavam. In fact it is very difficult to view an atman
as it has no form. So meditating on atman is difficult. Whereas meditating on
Paramatman is easier as we can vizualise Sri Krishna
and this experience will be very pleasing. This is bhakti, also called
Upasanam. Mind is full of Him, and mouth chants His names and hands will be
devoted to serve him. This continuous practice is Bhakti
or Upasana.

As this Bhakti matures, samsaram is reduced and after leaving the body,
the atman reaches Sri Vaikuntam, from where there is no more return to this world.
In Vaikuntam, the atman enjoys
every auspicious quality of the Lord. This will fill the atman with
pleasure. This is the path we are to see, henceforth. During this Bhakti yoga this
person would be serving the Lord and His devotees.
After Vaikunta prapti also, he would continue to serve the Lord and His
devotees there and enjoy. We should therefore, avoid the atman prapti which is
almost like a dead end and has no experience
of company of the Lord or His devotees. But in Sri Vaikuntam, millions
and millions of devotees are there and person reaching there will have infinite
enjoyment. We can be in the company of Adisesha,
Vishvaksena, Garuda, Alwars, Acharyas and so many others and we will
mingle in eternal bliss. This is possible only if we change the course here. So,
He terms this person who follows the Bhakti marg,
as the best.

In Nanamugan Thiruvandadi (50th pasuram), Thirumazhisai Azhwar sings:

kURRamum sArA * koduvinaiyum sArA * thI mARRamum sArA vagai
aRindhEn **
 ARRang karaik kidakkum * kaNNan kadal kidakkum mAyan * uraik kidakkum
uLLaththu enakku

Swami Periavachan Pillai has made commentaries on this prabhandam. Pasuram

50 is dedicated to Kapisthalam. Here Alwar claims happily that he has found a way.
What way? Firstly,
kootramum thara - he found a way for Naraka or the death god Yama could
not come near him. Kodu vinaiyum sara -he found a way for beginning less harmful
sins not to accumulate.
Thee matramum sara - he found a way for not acquiring bad reputation. How
did he find the way? He says, Aatrankarai kidakkum kannan - Sri Krishna reclining
on the shore of river [Kapisthalam Perumal],
kadal kidakkum mayan - Charmer reclining in the ocean [Thirupparkadal],
urai kidakkum - words lie, ullathu - in [Alwar's] mind. Sri Krishna, Who is Sri
Gajendra Varada in Kapisthalam and who is reclining
on the serpent Adisesha in the Milk ocean, preached Bhagavad Gita in the
Kurukshetra battlefield, to Arjuna. His words are firmly embedded in Alwar's mind.
So, no more hell or ill effects of sins or dishonour.
The Lord is on the shore of the river, expecting someone. Will anyone come
and salute Him? By standing one could wait for some time and by sitting for a
longer time. But here the Lord is reclining and
is waiting for a very long time for devotees to come to Him. This
exhibits His simplicity. We can fulfill His wish by going to this temple in large
numbers and thereby get the blessings of the Lord.
In Ksheerabdi - Milk Ocean - He is reclining and shows His glory and
exaltation. By knowing His exaltation, we are sure He would protect us. By knowing
His simplicity, we can approach Him. Unless
both these qualities are there, he is of no use to us. As Sri Gajendra
Varada, here, He is approachable and as Sri Ksheerabdinathan, He is in the exalted
position to satisfy our needs.

In the 18th Chapter of Gita He is going to tell the charama sloka, sarva
dharman paridyascha.. There He says to surrender unto mam eka - only Me [Sri
Krishna]- and aham - I [Sri Krishna ] will get all sins
removed. Not to worry. There he pointed to Himself and said mAAM -Me [Sri
Krishna]. Mam conveys His simplicity to be approached and aham conveys His glory,
capable of removing all sins. In the last
sloka of Chapter 6 also, he mentions that the person who dedicates
himself in meditating on Him is the best. Here also the word mam -Me [Sri
Krishna]- is mentioned. We have to imagine the scene in
Kurukshetra. Golden chariot pulled by white horses. Dark Blue hued Sri
Krishna is seated as the chariot driver, wearing silk robes, dazzling in the
sunshine. He is holding the reins in one hand and the other
hand is gesturing the lectures He is making. When He says mam He would
have touched His chest to point Himself.

Swami Ramanuja says in his Gita Bhashyam, that by that word mam all the
great qualities of the Lord are included. We were earlier taking life easy with
enjoying with our sense organs and
only after listening to the preaching of the Lord, we realized the
difference between atman and body. We understood that body which is made up of the
Five great elements is destructible,
while atman never decays. So we understood atman is superior to body.
With His teachings we were asked to look at atman, which is embodiment of gyana.

When we were about to conclude that it was enough if we understand atman

and meditate on atman, Sri Krishna wants to lift our thinking further to a higher
plane. Now
 we should understand the greatness of him as compared to atman. We should
realize reaching Him in Sri Vaikuntam is much, much better than mere atman
sakshatkaram. For this we should know the
qualities of the Lord which are superior to the qualities of atman. If
this difference is properly understood, then it becomes easier to follow the route
shown. By pointing to Himself with the word mam,
he indicates to Arjuna all the qualities which make Him glorious and at
the same time He also indicates all the qualities to show His simplicity. He is
the repository of glorious and simplicity qualities.
We have seen that the Kapisthalam Perumal has both these qualities as
shown by the Alwar.

We will list His qualities that make Him great[as listed by Swami
Ramanuja]. All these qualities are not attributable to atman :
* Jagat karanam - Root cause for the Universe. Creator.
* Ubhayalinga visishtam - Repository of all auspicious qualities
and without any blemish. [atman has happiness and sorrow by contact with body]
* Nityavibhooti Nayaka - Chief of Vaikuntam. We are only His
servants(Tondar).
* Atisayan - He is satyam, Jnaanam, Anantam brahman. He is the
last word on Majesty and Magnificence.
* Sarvagya - knows all, about all and at all times.
* Sarva shakta - power not limited by time or place or matter.
* Anandam - bliss compounding all the bliss of the Universe.
* Sriyapathi - Consort of Sri MahaLakshmi.

None of these qualities is found in atman!!! That's why, we pray to the

Paramatma, rather than limiting ourselves to just Atman (which results in only
Kaivalyam).

To recap again, in the 50th pasuram of Nanmugan Tiruvandaadhi, Thirumazhisai

Azhwar says that he has found the way for hell or sins or dishonour not affecting
him, from the words of Gita, which
the Lord reclining on the river banks and the Lord reclining in Ksheerabdi,
sermoned in Kurukshetra. By mentioning these two places, the simplicity
[soulabhyam] and the greatness [Parathavam] of
the Lord are indicated. Because of these, we should deviate from meditating on
atman and concentrate on the Lord and this is His opinion, as mentioned by Sri
Krishna in the last sloka of Chapter 6.
We saw the exalted qualities of the Lord so far - viz. Creator (Jagat
Kaaranam), blemishless auspicious qualities, Chief of Sri Vaikuntam(NityaVibhooti
Nayaka), unlimited by time or space or matter
his immense knowledge, happiness, everlasting (Satya, Gnaana, ANantam Brahman)
and as the Consort of Sri MahaLakshmi.

Now, we will review his simplicity qualities. Swami Ramanuja lists them as
Apaara karunya, sowseelya, vatsalya, oudharya, etc, detailed below :

*Karunyam - He can not bear the sufferings of others. His mercy is boundless
and it spreads even for creatures with inferior knowledge like elephant. Being
merciful to His devotees is no wonder.
When Vibheeshana surrendered to Sri Rama, in Thiruppullani shore, the Lord
ordered Sugreeva, who had opposed accepting Vibheeshana, to bring Vibheeshana to
Him. He mentions to Sugreeva
to bring Vibheeshana or even, if by that time Ravana also had come with
change of heart. We can see the mercy of the Lord here. If Vibheeshana alone comes
only four more Demons would be saved;
but if Ravana comes, the entire demon population of Lanka would be saved.
He was prepared to accept even Ravana, despite his great sin.

*Vatsalyam - appropriating our bad qualities as good ones; like a mother

showering affection on her child. Not merely he overlooks our defects, but
appropriates them as good gestures and saves us.
Whatever we do are all full of defects and if God wanted to save us only if
we did any good action, then he will find it almost impossible to help us. So, he
assumes good actions for our bad ones and helps us.

* Souseelyam - Even though he is in an exalted position, and we are at the

rock bottom, this difference is immaterial to him and he easily mingles with us.
Guha, Monkey [Sugreeva] and Deman [Vibheeshana]
were taken as brothers by Sri Rama, Prince of Ayodya. With ease, he played
with the children of Gokulam.

* Oudharyam - Unlimited charity. Gifting whatever one needed - robes for

Draupati, Kingdom for Yudhishtra, kainkaryam [service of the Lord] for
Vibheeshana, saving the child in the womb of Uthara and
so many more. We see normally people donating and publicizing. The Lord
gifts so many and still feels what he had given is insufficient.

All these qualities can not be seen in atman. So Paramatma stands superior to
mere atnan. In addition to these he has some more great qualities.

* Sarva samathrayam-iyatvam - revered by everybody. Analochita asesha visesha

loka sharanyan - He is worshiped by everyone, be a monkey or bear or hunter or
elephant or great sage like Vasishta or
even Brahma. It also shows His approachability by anyone and everyone.
* Pranatharti-haratvam - quality of removing all the harms and supporting His
devotees.
* Aasritha vatsalyaika jaladi - parental affinity and love of spouse. But
these relationships we see in this world occur in a particular birth only; while
he is associated with the soul for ever and so even in
the infinite births the soul takes, He continues to show the same affection
every time.
* Akilam anuja nayana vishayatangadatvam - Residing in that very high position
of Vaikuntam, He takes many avatars like a Fish or Tortoise or Boar or Lion and is
available for ordinary persons like us to have
that wonderful experience. So simple He is. But in every such avatars, he
never loses any of His great qualities. As the son of Vasudeva, he delighted
everyone. His image brilliance was felt all over. He
nurtured everyone by his image.

We can clearly see that none of the exalted or the simplicity qualities of
the Lord can be attributed to atman. We respected atman for its superiority to
body. But compared to Paramatma, atman is very much
inferior. Why then so much about atman was praised in the more than two
hundred slokas? Unless we know how great atman is, we can not appreciate the
greatness of the Lord residing in our atman as
Paramatma. Atman is servant to God and is under the reign of Sri Krishna,
have to be understood.

**Our superiority lies in understanding that we are subservient to God. So

we have to tread in the path of Bhakti and reach Vaikuntam and serve Him, who is
far superior to our atman.

We will have to now see which will take us to Moksham -Gyana or Bhakti?
 In BG 18.66 - Lord states:
Sarvadharman paridyacha mam ekam charanam vraja
Ahamtva sarva papebyo mokshayishyami masucha.

This is the charama sloka Sri Krishna told in Bhagavad Gita. 'Surrender
unto Me only and I will release you from all sins. Not to worry', so He told.
Moksham is Vaikunta prapti; and once this supreme place
is attained, no more return to this earth and no more to suffer in the
cycle of births and deaths. There we will be in boundless joy in the company of
the Lord and his devotees, and serving Him. What is the
way to reach that place?

*Upanishad says 'tamaevam vidwan amrutha iha bhavati'. We have to see

this in steps.
-----------------------------------------
-----------

*Upanishads say that knowledge - about God - is the way to reach

Moksham. This knowledge is called vedanam or gyana. 'Gyanaan moksha:' is very
clear. Can mere knowledge get us Moksham?
Will a mere knowledge of a matter, get us that? We try to understand
Brahmam -Sriman Narayana or Sri Krishna. Will this knowledge be sufficient to
reach Vaikuntam i.e get Moksham?

*Another saying is there in Upanishad -' Atmanam-eva loka upaaseetha'.

Meditate. After knowledge, next step is upasana or meditation. Knowledge blossoms
to upasana. It is like we gather knowledge
------
----------------------------------
about a matter and ponder over it. It is also called upasanam,
Dhyaanam, uruthi..

* Upanishads say
' ahara suddhau sattva suddhi: sattva suddhau dhruva
smrithi:
smrithi lambe sarva granthinaam vipra moksha:'
--------------------------------------------
Smrithi lambe - our thoughts are prolonged. For a long time
without interruption we contemplate. This smrithi is the third stage.

*Sakshatkaram - Continuous meditation about a matter will make us to

see. Even though physically that matter may not be present, such meditation will
enable us to view it even if we close our eyes.
This is called 'darshana samanaakara sakshatkaram'.

Therefore, mere gyana(kevala gyaana) will not get us Moksham. Only by

meditation and smrithi, in other words Bhakti with gyana (Bhakti roopa Gyaanam),
will fetch us Moksham.
Gyana matures to Bhakti. Some might say Bhakti is lower level and
Gyana is the higher level and only by Gyana yoga we can reach Moksham. But this is
not in line with shastras. Vedas nowhere
mention such route. Even if it is agreed for an argument, surely it
is not feasible to practice. Even great saints of the past have reached Moksham
only by Gyana matured into Bhakti. Our meditation
on the Lord should be like an oil-flow, without any break-
'ThailadAra avicchinna smrithi'. [ unlike water flow from tap, which wavers,
dhyaanam should be like oil flow which is smooth). This dhyaanam
should be like "Sneha Poorvam Anudhyaanam".
 Bhakti is "sneha poorvam anudhyanam" - Sneha Poorvam Anudhyaanam,
Bhaktivit abhidiyaateh. Meditation is Bhakti; but it has to have love and
affection. Thought dipped in love is Bhakti.
Mere Gyana will be devoid of love. That can never fetch Moksham.
Gyana is surely needed, but it has to transform into Bhakti. We have to interpret
the words of Vedas accordingly.
So, all this sayings of upanishads
-tam-evam vidwaan amrutha iha bhavati [ GNAANAM ]
-Atmanam-eva loka upaaseetha' [ UPASANAM - i.e constant
Dhyaanam ]
-Smrithi lambe sarva granthi naam vipra moksha: [ SMRITHI -
constant rememberance of Lord with Love dipped in it ]

-NAyam atma pravacanena labhya:, na medhaya na bahuna srutena, yam

evaisa vrnute tena labhyas tasyaisa atma vivinute tanum svam :: Mandaka Upanisad
3.2.3
- The Supreme lord is not attained by expert explanations, by vast
intelligence or even by much hearing. He is attained only by one who He Himself
chooses. To such a person He manifests Himself.
Nayam atma pravacanena labhya. It will not be attained by
speaking very learned discourses. Na medhaya. He is not realized by the
application of your own intelligence and speculation.
Detailed explanation by Prabhupad:
Na bahuna srutena. Not even by studying all the Vedas and all
the Srutis. It is not possible. The Supreme Lord is revealed to that person upon
whom He bestows His mercy. By His sweet will He can
manifest to someone. Otherwise He can never be understood. God
realization does not depend on material intelligence or scholarship. It is stated
in the Vedas, nayam atma pravacanena labhyah:
"You cannot realize the self simply by arguments or very
scholarly speeches." No. Nayam atma pravacanena labhyo na bahuna srutena: "Neither
by studying many, many different types of Vedic
literatures." Nayam atma pravacanena labhyo na bahuna srutena
na medhaya: "Neither by sharp brain or memory." These are good qualifications--to
be scholarly, to be a very good speaker, and to
have very good memorizing power. These are materially very good
qualifications. But they are not qualification for realizing God. Then what is the
qualification of realizing God? Yam evaisa vrnute tena
labhyah: "God can be realized only to whom He reveals." You
cannot oblige God to become manifest before you because you are very good scholar
or you are a very rich man or you are very good
looking or you have got very good memorizing power. No. Yam
evaisa vrnute. When He is pleased, then He reveals unto the devotee. Therefore our
business should be, for God realization, to please
him. And that pleasing process is this devotional service. Let
us engage in His service, and when He becomes pleased, "Yes. He's very
sincerely..." Just like the gopis. They were village girls, not
even born of very high family. Cowherds, ordinary
agriculturists, cowherds men. So their daughters. So how much education you
can...? There was no education practically. In the village even men..
In India still, they are ninety-percent illiterate. And what to
speak of the girls, the men are not even literate. Because according to Vedic
civilization it was not necessary that everyone should go to school.
There was no necessity. Because things were being learned by
sruti, by aural reception. Knowledge from the perfect man, one would hear, and he
would become learned. There was no necessity of,
I mean to say, learning ABCD. No. Even in Vedic age, everything
was memorized. There was nothing in writing. People were so sharp in brain that
once heard from the spiritual master, they will
never forget. The brahmacari system made their brain so powerful
that whatever they will hear from the spiritual master, they will keep in the
brain and never forget. They will repeat verbatim. Smrti.
It is called retaining power.

This is Darsana samanaakara Saakshaatkaaram. We have to practice yoga as was

explained in Chapter 6; though, meditating on atman was mentioned. But now on,
the Lord is going to tell about
meditating on Him. This is comparatively easier. We have to deviate from a
dry atman to a 'wet' Paramatma. We call it wet, because the knowledge is wetted
by "Bhakti", which will give us Bhakti Bhaavanam.
We have to clearly understand that a Gyani becomes Bhakti!! (and not
reverse). Bhakti is the path for Moksham. To have Bhakti, we have to practice our
karma. We should remember these three steps
- to reach the Lord we need to have Bhakti; and to have Bhakti, we should
practice Karma yoga.

We have crossed a small part of this great ocean of knowledge and a proper
and correct understanding of atman will enable us to face life and take things in
their stride. We have to move forward and serve
the society. We should not be carried away by the earthly pleasures and
sorrows; we should lead a honest life. Our this knowledge of Gita should make us
better and move on to the next.

Introduction to Second Sargam (Chapter 7 to Chapter 12):

___________________________________________________

We have completed the first shadgam - six [Chapters]. In this shadgam, we

have understood the importance of Soul, the difference between body and soul, the
requirement to perform Karma Yogam.
This can't be understood easily, until we keep meditating on it constantly.

We are to enter the second shadgam. We should have no more doubts on Karma
yoga. Swami Alavandar has summarised the essence of the second shadgam - that is
Chapters 7 to 12 - in
his Gitartha sangraham:

madhyame bhagavat-tattva yaatha-atmyaavaapti siddhaye

jnaana-karma-abhinir-vartyo bhakti-yogah: prakIrtitah:

He says "madhyame Bhakti-yogah: PrakIrtitah:" i.e in the middle six Chapters

Bhakti yoga is well explained. How? bhagavat-tattva yaatha-atmya
avaapti siddhaye. With Gyana and Karma as ancillaries,
understanding the Lord as the Supreme and developing Bhakti, Bhakti yoga is
practiced.

Bhakti yoga is to be explained henceforth. Knowledge about a matter is called

Gyana. We study it deeply and this becomes the initial step. This Gyana
makes us to think and ponder over. This is called Dhyanam or Upasana. This is
second step. When continuously this thought is there it is called smrithi.
This is third step. When this thought process is mingled with love, it becomes
Bhakti. Sneha poorva anudhyanam is Bhakti. When this Bhakti matures
Darsana samana sakshatkaram, or the feeling of direct vision, is experienced. We
develop Bhakti on persons whom we consider are superior to us.
 We feel we are servant to the person on whom we have Bhakti. All our actions,
words and thoughts will be centered around that person only. Sri Krishna
is going to tell about His greatness in Chapter 7. By knowing that, we will know
how inferior all other things are. We will then develop Bhakti.

Swami Alavandar has summarized the Chapter 7 in a sloka in his Gitartha

Sangraham:

Svay-ATaathmyam, prakruthyA-asya tirOdhi: SaraNAgathi:

Bhaktha-bhEdha: prabhuddhasya-sraishtyam sapthama uchyathE
--11th slOkam of GeethArtha Sangraham

(Meaning): " In the seventh chapter is taught the exact knowledge of Himself.
His concealment by the Prakruthi , the surrender to Him as
the means to overcome the Prakruthi , observation on various types of devotees
and the superiority of the man of wisdom among the devotees".

*Saptama ucyate = these are told in the Seventh Chapter. Five concepts are
mentioned.
*Svayathatmyam = He [Sri Krishna] explains His true Self.
Arjuna gets a doubt as to why none are able to understand the Supremacy of the
Lord, when His greatness is so clear? He is Paramatma, Parabrahmam.
He only could grant Moksham. He is the Consort of Sri MahaLakshmi. All are His
property and everyone is His servant. Then why others do not worship
and surrender to Him? Something is obstructing us from understanding Him
clearly. Something is hiding His greatness from us. In reply Sri Krishna
tells
*praktya asya tirodhi = prakruti or samsaram or the mixture of chit and achit
spread all over the Universe. We can say suppose we want to go to
temple for worship. At that time suddenly if we develop pain in the legs, we
cancel our trip. This is an example of prakruti. We go to a religious
discourse and there we get sleep, we miss to listen to His greatness. So this
world, our surroundings, our birth and the infinite karma act as
screen and prevent us from understanding His majesty. Arjuna wonders why the
Lord is gleefully telling that His fame is not understood by all.
As a third point Sri Krishna tells how this screen of samsaram could be
overcome.
*Saranagathi = surrender. To understsnd Him and to develop Bhakti, saranagathi
is the only way. Clinging to His divine feet and praying to rescue
from this prakruti is the method to understand His greatness. He only can help
us to know about Him. Unlike meditating on other matters, thinking
on the sweet image of the Lord also will be sweet. It is very difficult to
concentrate our mind on empty space. But to think of the beautiful form
of the Lord is easy and pleasant. With the feather of pea-cock on the head,
dark curly flocks of hair, charming face, large beautiful lotus like eyes,
large ear rings, coral red lips smiling, well developed shoulders, broad chest
with Srivtasam, well formed thighs and lotus feet - all these are easy
to conceive and meditate. The experience also will be delightful. Bhakti
practicing is therefore, easy and enjoyable.
Fourth concept is the categories of Bhaktas or devotees.
*Bhakta bheda = different Bhaktas:
-Those who want to regain lost wealth.
-Those who want to acquire new wealth.
-Those who want to have atmanubhavam.
-Those who want Him [Sri Krishna].
Prahlada says what all a bhakta to do: shravanam, keertanam, smaranam,
padasevanam, archanam, vandanam, sakyam and atmanivedanam. This last type of
 Bhakta, does not expect anything other than Bhakti. Arjuna asks whether all
these four types of Bhaktas are equal and Sri Krishna replies that the
last type of Bhakta who demands only the Lord, is the best.
*Prabhusraisthyam = demanding Him alone.

Thus, The five concepts of Chapter 7 are:

1. Sri Krishna's greatness. Svayathatmyam
2. Obstacle of prakruti. praktya asya tirodhi
3. Saranagathi to clear the obstacle.
4. Types of Bhaktas. Bhakta bheda
5. Best among Bhaktas. Prabhusraisthyam

Swamy Desikan's summary of the SEVENTH Chapter of Geethai

**************************************************
Swamy Desikan's deft summary of the 30 slOkams of the SEVENTH chapter has taken
on this form in his GithArtha Sangraham Paasuram :

thAnn ninRa uNmayait-tann-tani mAyai maRaitthamayum

tAnn anRi maayaitanait-tavirppAn virahu aRRamayum
mEl ninRa bhattarkaL naalvaril JN~Ani tann mEnmykaLum
tEn ninRa sem-kazhalAn teLivitthanan PaarthanukkE
--- 8th Paasuram of GeethArtha Sangraham of Swamy Desikan

Meaning of First line of the Paasuram:

*****************************
The Lord with the sacred feet abundant with honey (nectar) and reminding one of
the beautiful red lotus , explained clearly
the following tatthvams: about Him (1) He is distinctly different from the
sentient and insentient entities in many ways (2) He has both
sentients and insentients as His property (sEsham) and as bhOga vasthus . (3)
Iswaran is the cause behind them (ChEthanam & achEthanam) ;
both dissolve in Him (attain layam) (4)They become His body (sarIram) .(5) He
is the abode of all kalyANa guNams . By every measure , the Lord
as Iswaran is the most superior tathtvam .There is no one or nothing that is
greater than Him.His Maaya serves as a curtain to conceal these
auspicious attributes of the Lord from us .This Maayai also known as Prakruthi
is also a creation of SrIman NaarAyaNaa and is made up of
different admixtures of the three guNams: Sathvam , Rajas and TamO guNams..This
Prakruthi transforms in to SarIram and the indhriyams
for us , the chEthanams .

Meaning of the second line of the Paasuram :

***********************************
This Maayai (Prakruthi) , which hides the glories of the Lord has to be
overcome and one has to go beyond it through upAsanA and anushtAnam .
The means for overcoming His Maayai is to select the upAyam of SaraNAgathy at
His sacred feet.There are no other upAyams to overcome this Maayai
except SaraNAgathy at His scared feet .

Meaning of the Third line of the Paasuram :

**************************************
Those who reach the Lord and perform SaraNAgathy to Him are of four kinds :
(1) AarTan (2) arTArthi (3) Jign~yAsu and (4) Jn~Ani .

AarTi is the one , who has lost his wealth and wishes to have it back . One
who wishes to have wealth for the first time is ArTArthi .
Jign~Asu is the One who wishes to attain the untainted aathma svaroopam .
Jn~Ani is the one , who comprehends his aathma svaroopam as eternally serving the
Lord as its Master. He enjoys his aathma svaroopam without the blemish of
Prakruthi. He (Jn~Ani) does not stop there with just the
enjoyment of the Self . He enjoys further Bhagvath anubhavam without
interruption and is steeped in such anubhavam.

The Supermacy of Jn~Ani among the set of four ParamaikAnthis

*********************************************************
All these four categories of SaadhakAs devote themselves solely to SrIman
NaarAyaNa .They are unlike others driven by their deluded
minds to worship demi gods like Indhran et al . It is indeed rare to see in
this world these four groups of SaadhakAs , who worship SrIman
NaarAyaNan alone (NaarAyaNa PaarAyaNALs) . Among these four types of
SaadhakAs( ParamaikAnthis) ,Jn~Ani is the foremost in glories. The other
three willstay focused on the Lord until they gain their desired phalans.
They (the first three) had to focus on Him (the Lord)
to gain their sought after boons .The Jn~Ani on the other hand will not seek
any phalans from the Lord and will always be engaged in the
meditation on His Lord.The Jn~Ani's devotion and love for the Lord is
immeasurable .Even the omniscinet Lord can not quantify it and conclude
that love of the Jn~Ani for Him is to this extent . The Jn~Ani will not bear
to live even one second away from the Lord .The Lord also can not
bear even a moment's seperation from the Jn~Ani and has the Jn~Ani as His
life force (uyir) . Being the servant of the Lord is recognized by the
Jn~Ani as the inherent nature (Svaroopam ) of the Self (aathmA) . The Jn~Ani
knows that the surrender without condition at the Lord's sacred feet
can result from the progression through many puNya janmams. To come across
such a Jn~Ani --dearest to the Lord -- for us is the rarest of
the rare happening .

The meaning of the fourth line of the Paasuram

*************************************
" tEn ninRa sem-kazhalAn teLivitthanan PaarTanukkE "

Lord KrishNa with ambrosia present in His sacred lotus feet clearly
instructed Arjuna on five principal doctrines :
(1) The real svarUpam of the Supreme Being , who is the object of one's
aarAdhanam
(2) The concealment of that Supreme One by Prakruthi
(3)The UpAyam of SaraNAgathy to remove that concealer
(4) the four kinds of devotees of the Lord and
(5) the superiority of Jn~Ani among the set of four devotees of the Lord .

Lord PaarthasArathy performed thus the upadEsam on these tatthvams for Arjuna
in the SEVENTH chapter of GeethA .

Bhagavad Gita is the essence of Mahabharatha. We are going to study the sweet
portion of Gita in Chapter 7. Bhakti is the sweetest of all yogas.
From this Chapter Sri Krishna is going to tell about Bhakti yoga. Such an
essence naturally has to be started from a saram [essence] of Kshetrams.
Therefore, we are at Thirucherai Kshetram. It is called Panchasara Kshetram. In
the 40 Chola region Divya Desam, temple of Sri Saranatha Perumal has
a unique place. Thirumangai Alwar has praised this Kshetram in ten pasurams
[7.4]. It is called Panchsara kshetram because it has Five saram -
Sara vimanam, Sara pushkarini, Sara kshetram, Saranayaki Thayar and Saranatha
Perumal.
 We will now see sloka 1 of Chapter 7. We saw some steps involved in Bhakti.

* We get knowledge about God. This is gyana.

* This drives us to think and ponder. This is chintan.
* Chintan is prolonged. This is Dhyanam.
* Dhyanam, when continues uninterrupted, becomes Smrithi.
* Love and affection mingled in Smrithi, becomes Bhakti.

When Bhakti matures we get direct vision of God or we get sakshatkaram. Alwars
are driven by this ecstasy and it is evident in their pasurams.
With that Bhakti, the hearts of devotees melt away, say Alwars. Dry gyana will
never fetch Moksham. Bhakti will reach one to Moksham, is what
Sri Krishna is going to tell.

RECAP of first Six chapters

---------------------------
In the first six chapters of Srimad Bhagavad-Gita comprising the first division
known as the Karma Yoga section by the performance of prescribed
Vedic activities with detachment. There the subject matter primarily delineated
was with reference to how an aspirant may achieve atma tattva or
realisation of the soul by adopting the path of karma yoga. Atma-tattva is
essential and ancillary to constant devotion and the continuous
meditation necessary by which communion with the Supreme Lord Krishna or any of
His authorised incarnations and expansions as revealed in Vedic
scriptures as well as His eternal associates. He is the ultimate and the
supreme goal to be attained, one without a second and worthy of everyone's
endeavour for devotion to. He is Parabrahma the Supreme Being. He is niravadya
or perfect, He is the sole causeless cause of the entire creation
and the total cosmic manifestation. Omniscient, omnipotent, omnipresent,
infallible and eternal. The Supreme Soul of all living entities and the
Supreme Controller for all of existence.

Now the middle section of six chapters from seven to twelve comprising the
second division of Srimad Bhagavad-Gita known as the Bhakti Yoga
section which is the science of the individual consciousness attaining
communion with the ultimate consciousness by loving devotion to the
Supreme Lord. The subject matters revealed are the nature of Parabrahma the
Supreme Being of All, Parama Purusa the Supreme Spirit of all and
the method and modes of loving devotion and meditation are to be offerred to
Him. This is known as bhakti. The mode of such devout love called
bhakti is summarised in the final chapter eighteen, with the verses XXXXVI
where Lord Krishna states: That humans attain perfection by rendering
devotional service to the all pervasive Supreme Lord from whom all created
beings have come into existence and from whom all created beings receive
their life impulses. In verse LIII He states: That being completely detached
from all designations, free from false ego, lust for power, arrogance,
desire and anger while being completely equipoise and peaceful internally one
becomes eligible to realise and experience the Brahman or spiritual
substratum pervading all existence. In verse LIV He states that when situated
in the state of the Brahman one laments not and craves not and thus
being joyful obtains bhakti to the Supreme Lord.

This constant state of meditation in devout love for the Supreme Lord Krishna
or any of His authorised incarnations as revealed in the Vedic
scriptures is known as bhakti and constitutes the method and means by which to
attain communion with the Supreme Lord. This is confirmed in various
Vedic scriptures.

In the Svetasavatara Upanisad, III.VIII it states: Meditating on Him solely one

crosses over the ocean of mortality.

In Taittiriya Upanisad III.II it states: The knower of the Supreme Being thus
becomes immortal.

In the Brihadaranyaka Upanisad II.IV it states:

The atma or soul alone is to be intently contemplated on for deliverance and
in the same scripture beginning at I.IV it states:The omniscient atma
itself is the worshipable goal to attain. In the Chandogya Upanisad it
states:The mind being pure, meditation is stable, with concentration fixed
all knots are untied.

The Mundaka Upanisad II.II it states:

The knot of the heart is cut asunder, any lingering doubts are dissolved, all
reactions to actions are terminated to one whom the Supreme Lord has
manifested within their heart. The words bhakti meaning loving devotion and
dhyana or meditation and upasana or divine ecstasy and other similar
terms are synonymous and indicative of the continuity and potency of
remembrance and reflection through realisation of the atma on the Supreme
Lord so intensely that one flows into communion with Him as an actual
perceptive experience.

In the Katha Upanisad II.XXIII it states that:

Not by deliberation is the atma perceived, nor by concentration, neither by
erudite knowledge.The atma is perceived by one in whom the Supreme
Lord Himself elects to reveal His essence. This verse conclusively confirms
that the path of Bhakti Yoga is of an ecstatically joyful experience
which induces the Supreme Lord Himself to blissfully reciprocate with such a
felicitous devotee being that he has made the Supreme Lord the sole
object of his love. So it can be understood that upanasa or divine ecstasy is
non-different from bhakti or loving devotion. That the terms upasana
and bhakti are equivalent in all respects is also evident from other Vedic
passages.

In the Taittirya Upanisad III.VII beginning tam nanyah pantha ayanaya vidyate
it states: One who has realised the Supreme Being becomes immortal
then and there, no other path to moksa or liberation exists. In VI.LIII of the
same scripture beginning na ham vedaih it states: Not only by knowing
the Vedas or performing austerities, or giving gifts or the performance of
yagnas or worship in propitiation can the Supreme Lord be perceived.
And in VI:LIV beginning bhaktya tu ananyaya it states: By loving devotion
exclusively is the Supreme Being to be perceived and known.

Thus the seventh chapter beginning the second division of Srimad Bhagavad Gita
which is the Bhakti Yoga section delineates:
1) The essential nature of the Paramapurua or Supreme Spirit as an object of
meditation.
2) The mystification of the Divine nature by the veil of material nature.
3) The resignation of oneself to the Supreme Being in order to transcend this
veil.
4) The classification of the aspirants who have chosen the path of bhakti.
5) The pre-eminence among them of those who are the Supreme Lord's devotees.
7-1

sri-bhagavan uvaca
mayy-Asakta-manAh paartha yogam yunjan mad-Asrayah:
asamsayam samagram mAm yathA jnaasyasi tac-Srnu

"The Supreme Personality of Godhead said: Now hear, O son of Pritha, how by
practicing yoga in full consciousness of Me, with mind attached to Me,
you can know Me in full, free from doubt."

Sri Krishna calls Arjuna to listen to the knowledge of Bhakti.

*Mayyi = only in Me [Sri Krishna],

*Asakta mana = mind directed,
*mad-Asraya = considering Me [Sri Krishna] as the only support,
*yogam yunjan = beginning yoga. With mind directed towards Sri Krishna and
considering Him as the only support, start Bhakti yoga.
*Samagram = completely,
*asamsayam = with no doubts whatsoever,
*Mam = Me [Sri Krishna],
*yatah jnasyasi = by that [knowledge ] understand,
*chrnu = listen to. Sri Krishna is going to teach Arjuna that knowledge by which
one could understand the Lord without any doubt.

Sri Krishna tells Arjuna to listen carefully without mind getting distracted
anywhere else. This shows the importance of the lecture
he is to make henceforth. Last Six Chapters were all about atman and from now
on He is going to tell about Himself -Paramatma.
Therfore, not only Arjuna, but everyone studying Gita should attentively and
with enthusiasm listen, now on. We are going to enjoy the
elixir of Bhakti. We will get happiness and peace of mind. With mind devoted
in Him and with belief that He is the support, Bhakti yoga
is to be started.

Bhakti is identified by tears rolling from the eyes, voice quivering,

goosebump felt and body trembling, as the thought
of God comes to mind. Bhaktas may appear as insane, but their knowledge about
God is clear and in fact it is others who are mad after
worldly matters. Nammalwar says that just the thought of His birth and the way
He was brought up, simply melt his heart. Whatever the
Lord does drives the Alwar to ecstasy. Bhaktas believe His simplicity and His
greatness without any doubt.

The words mayy-asakta-manah denotes one whose mind is affectionately focused on

the Supreme Lord Krishna. So much so is one attached to Him and so
impassioned is their love for Him that that if one feels separated from Him for
even a moment either by being without His close proximity or by the
entrance into the mind of any thoughts not relevant to Him; or if one were to
temporarily not remember Him for any reason, that would subsequently
be the cause of such a person to consider their whole life as meaningless. The
words mad-asrayah means complete dependence upon the Supreme Lord
without whom one could not even exist.

Additional Notes:

Concentration of the mind upon Krsna the Supreme is made possible by

prescribed devotional service in nine different forms, of which sravanam
is the first and most important. The Lord therefore says to Arjuna, "tac
chrnu," or "Hear from Me." No one can be a greater authority than Krsna,
and therefore by hearing from Him one receives the greatest opportunity for
progress in Krsna consciousness. One has therefore to learn from Krsna
directly or from a pure devotee of Krsna--and not from a nondevotee upstart,
puffed up with academic education.

In the Srimad-Bhagavatam this process of understanding Krsna, the Supreme

Personality of Godhead, the Absolute Truth, is described in the Second
Chapter of the First Canto as follows:

srnvatam sva-kathah krsnah punya-sravana-kirtanah hrdy antah-stho hy

abhadrani vidhunoti suhrt satam
nasta-prayesv abhadresu nityam bhagavata-sevaya bhagavaty uttama-sloke
bhaktir bhavati naisthiki

tada rajas-tamo-bhavah kama-lobhadayas ca ye ceta etair anaviddham sthitam

sattve prasidati
evam prasanna-manaso bhagavad-bhakti-yogatah bhagavat-tattva-vijnanam mukta-
sangasya jayate

bhidyate hrdaya-granthis chidyante sarva-samsayah ksiyante casya karmani

drsta evatmanisvare

"To hear about Krsna from Vedic literatures, or to hear from Him directly
through the Bhagavad-gita, is itself righteous activity. And for one
who hears about Krsna, Lord Krsna who is dwelling in everyone's heart, acts as
a best-wishing friend and purifies the devotee who constantly
engages in hearing of Him. In this way, a devotee naturally develops his
dormant transcendental knowledge. As he hears more about Krsna from the
Bhagavatam and from the devotees, he becomes fixed in the devotional service
of the Lord. By development of devotional service one becomes freed
from the modes of passion and ignorance, and thus material lusts and avarice
are diminished. When these impurities are wiped away, the candidate
remains steady in his position of pure goodness, becomes enlivened by
devotional service and understands the science of God perfectly. Thus
bhakti-yoga severs the hard knot of material affection and enables one to come
at once to the stage of 'asamsayam-samagram,' understanding of the
Supreme Absolute Truth Personality of Godhead." (Bhag. 1.2.17-21)

Therefore only by hearing from Krsna or from His devotee in Krsna consciousness
can one understand the science of Krsna.

7-2
jnanam te �ham sa-vijnaanam idam vaksyAm(y)-asesatah:
yaj jnAtva neha bhuyo na�anyatt jnaatavyam avasisyate

"I shall now declare unto you in full this knowledge, both basic and
extraordinary. This being known, nothing further shall remain for you to know."

*Aham =I [Sri Krishna],

*te = to you [Arjuna],
*vaksyami = will tell,
*asesata = without any remainder [ completely],
*jnaanam = knowledge,
*sa vijnaanam = in addition to special knowledge,
The word jnana means Vedic knowledge but the compound word sa-vijnanam
indicates transcendental spiritual awareness concerning the Supreme Lord.
Lord Krishna is stating that He will reveal the complete process and means
for achieving it
*idam = now.
*Yaj jnaatva = by knowing which,
*na iha bhuya = no more learning ,
*jnatavyam avasisyate = any other knowledge.

He says that in Bhakti yoga, He would teach knowledge and special knowledge,
completely, so that no other learning of any other knowledge would be
necessary. Gyanam is the basic knowledge about God or Paramatma, Vigyanam means
the extraordinary knowledge about His special qualities. Let us see
what is the basic knowledge about the Lord. In the history of this place, it
was told that Kaveri meditated and the Lord appeared as an infant, then
in Viswaroopam and then as Sri Vaikuntapathy. Kaveri could not understand the
Lord as the Supreme God when she saw the infant and only somewhat in
the Viswaroopam. Only when He appeared as Sri Vaikuntapathy, she could
understand His greatness and supremacy. So our knowledge also on a subject
grows and matures. This gyana matures into Bhakti. So basic knowledge is needed
for Bhakti.

Basic knowledge about God is sathyam, gyanam, anantham and Brahmam. Sathyam
means He is always there. He is not bound by time or place or matter.
He is embodiment of knowledge and bliss and He is endless. Normally, we respect
another only if that person is greater in some respects. That is
why in the beginning of Bhakti yoga, Sri Krishna tells about His greatness
first, so that Arjuna - and also we- will respect Him and learn the Bhakti
yoga. We were asked to attend lectures on Him or visit temples, in our young
days, as we should first know the greatness of the Lord. They are not
mere stories, but instances to kindle our interest and increase our urge to
know more about Him. We are bound by time and we exist for a definite
period only. But the Lord is there forever. Sri Vishnu sahasranamam says
Bhootha Bhavya Bhavat Prabhu - Leader in the past, present and future.
We remain in one space only, while He surrounds everything and every where. He
pervades everything without exception. He surrounds the Universe;
at the same time He is within atman also. We have a definite form at a given
time. But the Lord assumes all and every form. We can never say this
alone is His image or form. He appeared as an Infant , in a Gigantic
Viswaroopam and as Sri Vaiuntapathy. How are all these qualities are basic,
we may wonder. Bur Swami Ramanuja and Swami Vedantha Desika have determined
thus only.

He then mentions vigyana or special knowledge about the Lord. This special
knowledge is that we should understand He is entirely different from us.
We should know that we are commanded by Him; we are dependents on Him; He is
the Proprietor and we are His property. We are born and die; our
knowledge expands and shrinks; we have hunger, old age and diseases; we are
governed by karma; we possess unfulfilled desires; we are His creations;
we are ruled and He is the ruler. Thus there is total difference between Him
and us. This is Vigyanam. It is deeper than mere gyanam.

Why should he tell about Himself? True, His devotees could tell great things
about Him. But we should understand He is not telling these for
publicity or diverting our minds. He does not need anything from us. He wants
everyone to be His Bhakta and peace should prevail. In Sahasranamam
he is called Suhrud, meaning He desires the welfare of all. By knowing this
gyanam and vigyanam, we do not need to know anything else.
 Additional Notes:

One should be intelligent enough to know the source of all knowledge, who is
the cause of all causes and the only object for meditation in all
types of yoga practices. When the cause of all causes becomes known, then
everything knowable becomes known, and nothing remains unknown.
The Vedas say, "yasmin vijnate sarvam eva vijnatam bhavanti."

Everything becomes (as though) known when the Supreme Being is heard,
reflected, meditated upon, seen, and known (BrU 4.05.06). The need to know all
other things becomes irrelevant with the dawn of the knowledge of the
Absolute, the Supreme Spirit. All articles made of gold become known after
knowing gold. Similarly, after knowing the Supreme Spirit, all manifestations
of the Spirit become known. One who knows the Supreme Spirit is
considered to have known all, but one who knows everything, but does not know
the Supreme Spirit or God, does not know anything. The intent of the
above verse is that knowledge of all other subjects remains incomplete without
one�s understanding of who am I?

7-3
manushyanam sahasresu kascid yatati siddhaye
yatatam api siddhanam kascin mAm vetti tattvatah

"Out of many thousands among men, one may endeavor for perfection, and of those
who have achieved perfection, hardly one knows Me in truth."

This is a sloka of saram. Saram means essence, which we obtain by filtering

unwanted things. Here the Lord is going to filter out people to get
the saram of people.

*Manushyanam sahasresu = thousands of people are there.

Here by mentioning manushya or mankind, He considers those as human beings,
who accept Vedas and understand that the Lord is the basic concept of
Vedas. Such qualified persons alone are considered. So only one in thousands
would be accepting to live as prescribed by shastras.
*Kascid = only a few or only one,
*siddhaye = aspire to attain siddhi,
*yatati = tries. endeavors
In millions of humans, only some thousands are living according to shastras.
Only one or very few, will try to reach the end of that pursuit.
Finally one in millions attain the end result.
*Yatatam api siddhanam = among such persons who try to reach the end result,
*mam = I [Sri Krishna] am,
*tatvata = truly,
*vetti = understand,
*kascin = only one or so.
Among millions only a thousand want to follow as shastras ordain. Among such
a thousand, only very few try to pursue to reach the end result.
Among such thousands of seekers, only one or two, succeed in understanding
Sri Krishna truly. Thus there is a thorough filtering and the essence
of human beings is found.

Sri Krishna states that it is rarest among rares to find a true Bhaktha of Him.
Out of millions of people, only very few understand what Vedas,
 Puranas, Ithihasa and Shastras say and try to follow. In such a category of
persons only one in a thousand, try to reach till the end. One in
thousand among them truly understand Sri Krishna (maam tattvatah Vetti).

Normally people go to temple for some gratification. While it might be justified

once in a way, we can not pray only for such material benefits.
It is, therefore, very rare to see a person praying only for the pleasure of
being with the Lord.The Lord can grant anything in bountiful, and
so people mostly come to Him for material requirements. Some come for atman
sakshatkaram or Kaivalyam. But it is very rare for persons to seek Him
alone. We should aspire for Him and that also through prayer to Him. He alone
can grant Him and we also should not seek some others to get Him.
We should practice Bhakti by praying Him to grant Him. He is the upayam or means
and He is the destination.

There are atheists and agnostics. Believers in God is the second stage.
Believing that God can grant anything is the third stage. Trusting He can
grant Himself is the next stage. Finally, firmly believing that He alone has to
be approached to grant Himself, is the last stage and therefore,
the Lord says it is rare to see such persons.

Additional Notes:
There are various grades of men, and out of many thousands one may be
sufficiently interested in transcendental realization to try to know what is
the self, what is the body, and what is the Absolute Truth. Generally mankind is
simply engaged in the animal propensities, namely eating, sleeping,
defending and mating, and hardly anyone is interested in transcendental
knowledge. The first six chapters of the Gita are meant for those who are
interested in transcendental knowledge, in understanding the self, the Superself
and the process of realization by jnana-yoga, dhyana-yoga, and
discrimination of the self from matter. However, Krsna can only be known by
persons who are in Krsna consciousness. Other transcendentalists may
achieve impersonal Brahman realization, for this is easier than understanding
Krsna. Krsna is the Supreme Person, but at the same time He is beyond
the knowledge of Brahman and Paramatma.

Srila Rupa Gosvami writes in his Bhakti-rasamrta-sindhu:

sruti-smrti-puranadi-pancaratra-vidhim vina aikantiki harer bhaktir utpatayaiva

kalpate

"Devotional service of the Lord that ignores the authorized Vedic literatures
like the Upanisads, Puranas, Narada-pancaratra, etc., is simply an
unnecessary disturbance in society."

It is not possible for the Brahman realized impersonalist or the Paramatma

realized yogi to understand Krsna the Supreme Personality of Godhead as
the son of mother Yasoda or the charioteer of Arjuna. Even the great demigods
are sometimes confused about Krsna: "muhyanti yat surayah,"
"mam tu veda na kascana." "No one knows Me as I am," the Lord says. And if one
does know Him, then "sa mahatma su-durlabhah." "Such a great soul
is very rare." Therefore unless one practices devotional service to the Lord, he
cannot know Krsna as He is (tattvatah), even though one is a great
scholar or philosopher. Only the pure devotees can know something of the
inconceivable transcendental qualities in Krsna, in the cause of all causes,
in His omnipotence and opulence, and in His wealth, fame, strength, beauty,
knowledge and renunciation, because Krsna is benevolently inclined to His
 devotees. He is the last word in Brahman realization, and the devotees alone can
realize Him as He is. Therefore it is said:

atah sri-krsna-namadi na bhaved grahyam indriyaih

sevonmukhe hi jihvadau svayam eva sphuraty adah

"No one can understand Krsna as he is by the blunt material senses. But He
reveals Himself to the devotees, being pleased with them for their
transcendental loving service unto Him." (Padma Purana)

7-4
bhumir apo �nalo vayuh kham mano buddhir eva ca
ahankara itiyam me bhinna prakritir astadha

"Earth, water, fire, air, ether, mind, intelligence and false ego�all together
these eight constitute My separated material energies."

Prelude to 4th to 12th slokas:

From the 4th sloka to 12th sloka, Sri Krishna is going to tell all His
greatness. Considering His greatness we, even Brahma, are like pebbles before
Himalayas; like a pond before an Ocean. To understand this difference the Lord
says Chit and Achit are His properties. In the sloka 4, He says all
Achit entities are His. By 5th sloka, He claims that all Chit are His. Entire
Universe is His property. In the beginning itself it was told that
there are three tatvas. Tatva means entity or the real matter. They are Bhokta,
Bhogyam and Preritha according to Upanishads. Whatever we see or
feelare all Achit, having no knowledge. They could be flower, earth or body.
We, that is our atman in a body experience all Achits. Compared to Achit,
Chit is superior as Chit has gyana or knowledge. Atman by smelling with the
nose of the body it is residing, enjoys the flower. By eating with the
mouth of the resident body, atman enjoys a dish. Chit only experiences the
happiness or sorrow, cold or heat. Iswara or God is the third tatvam,
and possesses both Chit and Achit. For God both Chit and Achit are properties
and so Iswara is the Proprietor. Chit and Achit are ruled and Iswara
is the Ruler. He is the Master and Chit and Achit are slaves.

*Bhinna prakriti astadha = prakruti is expanded in eight ways. Here prakruti

means the Moolprakruti.

God creates, with the divine approval of Thayar. It is like the peacock
dancing with the feathers fully spread at the sight of the pea-hen.
The Lord is the Peacock and Thayar is Pea-hen and spreading feathers is the
Creation. Like a seed sown germinating and a sprouting up, which
becomes a small plant with leaves and later grows into a tree with branches,
leaves and fruits. This seed for creation is called Moolaprakruti.
It is a body of Sriman Narayana. He transforms this Moolaprakruti into
various aspects and later after Maha pralayam, all are taken back into His
body. First Prakruti transforms into Mahaan. It is something like the
germination seen on a seed. Mahaan nourishes our gyana. Mahaan expands into
Ahankaram, which is our ego, pride and give the feeling of 'I-am-atman'.
Ahankaram branches into three - Saatvika ahankaram, Raajasa ahankaram and
Tamasa ahankaram.

Here prakruti means the Moolprakruti. From it Mahaan was formed and from
Mahaan, Ahankaram was made. Ahankaram branches into Saatvika, Raajasa and
Taamasa ahankarams. Saatvika ahankaram, gives rise to Five Gyanendriya, Five
Karmendriya and Mind. Gyanendriya are the organs by which knowledge
 is acquired. These are eyes, ears, nose, tongue and skin which respectively
understand light, sound, scent, taste and touch. By these one
understands an object and so they are called Gyanendriya. Karmendriyas are
the organs required to perform action. These are mouth - to speak or eat,
hands - to hold or take, legs - to move, Payu and Upastham [organs for
excretion (and reproductivity)]. Mind is the leader of these ten organs
and so all together Saatvika ahankaram branches into 11 organs.

Taamasa ahankaram gives rise to Five great elements [Pancha Bhootha] and Five
feelings [thanmathras]. Pancha Bhoothas are earth, water, fire, wind
and space [prithvi, apu, tejas, vayu and akash]. Associated with these are
five senses. They are sound [shabda], sight [roopa], scent [gandha],
taste [rasa] and touch[ sparsa]. Thus ten entities emanate from Taamasa
ahankaram.

Rajasa ahankaram acts to watch these, like an umpire in a game, helps in the
formation of various entities.

In all we have 24 entities and in this Sloka Lord has summarized it into 8
entities.
5 [gyanendriya]+ 5 [karmendriya] + 5 [elements] + 5 [senses/thanmatras] + 1
[mind] + 1 [ahankaram] + 1 [mahaan] +1 [Moolaprakruti] = 24.
All these are Achits. We should note the intimately connectivity of some of
these.

[gyanendriya] [thanmatra] [pancha bhhotha]

1. Eyes [gyanendriya]--> Sight [thanmatra]--> Fire [pancha bhhotha]
2. Ears --> sound --> Ether/Space
3. Nose --> scent --> Earth.
4. Tongue --> taste --> water.
5. Skin --> touch --> Wind.

Each element has a characteristic [like taste for water, sound for space,
etc.] and this is sensed by a sense organ.

Sequence of Creation : Ether -> Wind -> Fire -> Water -> Earth

Sri Krishna tells that Prakruti branches into eight, namely,

1)bhumi = earth,
2)apu = water,
3)anala = fire,
4)vayu = Wind,
5)kham = space,
6)mano = mind,
7)buddhi = mahaan (as explained above) and
8)ahankaram = ego,
The ahankara of the living entities is different from the ego sense of
the Lord who while meditating upon Himself in the casual ocean merely
thinks I Am and universal creation begins to manifest as unlimited
universes from the pores of His spiritual body.
Me = Mine [Sri Krishna's].

By mentioning only the Five elements [Panchbhootha], all thanmatras [senses]

are understood. Similarly, since mind controls the Gyanendriyas and
Karmendriyas, they are also included. We have counted Prakruti in the 24
entities, while Sri Krishna tells that Prakruti branches into Eight entities.
Although prakriti is usually divided into twenty-four categories because the
other sixteen are included within these eight it is said here to be
 divided into eight categories. Later in chapter thirteen, verses six and seven
concerning ksetra or the body this very same prakriti will be
described in full as having twenty-four categories being the five gross
elements, egoism, intellect, the unmanifest, the ten sense organs,
the mind and the five objects of the senses.

Additional Notes: (Note: THis is from ISKCON text and concept of three vishnus
is not accepted in Ramanuja Sampradaya. )

The science of God analyzes the constitutional position of God and His diverse
energies. Material nature is called prakrti, or the energy of the
Lord in His different purusa incarnations (expansions) as described in the
Satvata-tantra:

visnos tu trini rupani purusakhyany atho viduh ekam tu mahatah srastr

dvitiyam tv anda-samsthitam
trtiyam sarva-bhuta-stham tani jnatva vimucyate

"For material creation, Lord Krsna's plenary expansion assumes three Visnus.
The first one, Maha-Visnu, creates the total material energy, known
as mahat-tattva. The second, Garbhodakasayi Visnu, enters into all the
universes to create diversities in each of them. The third, Ksirodakasayi
Visnu, is diffused as the all-pervading Supersoul in all the universes and
is known as Paramatma, who is present even within the atoms. Anyone
who knows these three Visnus can be liberated from material entanglement."

This material world is a temporary manifestation of one of the energies of

the Lord. All the activities of the material world are directed by
these three Visnu expansions of Lord Krsna. These purusas are called
incarnations. Generally one who does not know the science of God (Krsna)
assumes that this material world is for the enjoyment of the living entities
and that the living entities are the causes (purusas), controllers
and enjoyers of the material energy. According to Bhagavad-gita this
atheistic conclusion is false. In the verse under discussion it is stated
that Krsna is the original cause of the material manifestation. Srimad-
Bhagavatam also confirms this. The ingredients of the material manifestation
are separated energies of the Lord. Even the brahmajyoti, which is the
ultimate goal of the impersonalists, is a spiritual energy manifested in the
spiritual sky. There are no spiritual diversities in brahmajyoti as there are
in the Vaikunthalokas, and the impersonalist accepts this brahmajyoti
as the ultimate eternal goal. The Paramatma manifestation is also a temporary
all-pervasive aspect of the Ksirodakasayi Visnu. The Paramatma
manifestation is not eternal in the spiritual world. Therefore the factual
Absolute Truth is the Supreme Personality of Godhead Krsna. He is the
complete energetic person, and He possesses different separated and internal
energies.

In the material energy, the principal manifestations are eight, as above

mentioned. Out of these, the first five manifestations, namely earth,
water, fire, air and sky, are called the five gigantic creations or the
gross creations, within which the five sense objects are included.
They are the manifestations of physical sound, touch, form, taste and smell.
Material science comprises these ten items and nothing more. But the
other three items, namely mind, intelligence and false ego, are neglected by
the materialists. Philosophers who deal with mental activities are
also not perfect in knowledge because they do not know the ultimate source,
Krsna. The false ego--"I am," and "It is mine," which constitute the
basic principle of material existence--includes ten sense organs for
material activities. Intelligence refers to the total material creation,
called the mahat-tattva. Therefore from the eight separated energies of the
Lord are manifest the twenty-four elements of the material world,
which are the subject matter of Sankhya atheistic philosophy; they are
originally offshoots from Krsna's energies and are separated from Him,
but atheistic Sankhya philosophers with a poor fund of knowledge do not know
Krsna as the cause of all causes. The subject matter for discussion
in the Sankhya philosophy is only the manifestation of the external energy
of Krsna, as it is described in the Bhagavad-gita.

7-5
apareyam itas tv anyam prakritim viddhi me paraam
jiva-bhutam maha-baho yayedam dharyate jagat

"Besides these, O mighty-armed Arjuna, there is another, superior energy of

Mine, which comprises the living entities who are exploiting the resources
of this material, inferior nature."

Lord Krishna now clarifies that the eight-fold nature he spoke about in the
previous verse is from His lower inferior nature because it is inanimate
and insentient but He has a higher superior nature which constitutes the life
force of all living beings as the atma or eternal soul which sustains
the whole creation. The physical body the lower nature is factually a corporeal
inanimate object into which the animate atma the higher nature has
entered and taken up residence. Both the animate and inanimate make up the
higher and lower natures of the prakriti of the Supreme Lord.
The Vishnu Purana states that although the atma is part and parcel of the
higher superior nature it is still understood to be subservient to the
Supreme Lord.

In the previous sloka, Sri Krishna told that [moola] prakruti, branches into
Eight entities and all such Achits are His property. This moola prakruti
is in the Body of the Lord and He transforms it to create the entire Universe.
Here, one doubt may arise that normally Brahma is associated with
creations in this world. It is clarified that upto certain stage Sriman
Narayana is the Creator and from that stage Brahma takes over with the
supervision of Sriman Narayana. This is clear from Upanishads.
'Yatova imani bhoothani jayante | yena jatani jivanti | yatra yam tam
vishanti | tad vidigyastha tva | tad brahmeti| ' [ Taittriya Upanishad ]
- understand That as Brahmam, from Which entire Universe emerges and in Which
all merge and Which is the Cause for
sustaining all. Brahmam [or the Lord] first decides [sankalpam] to create and
so He Himself transforms into the Universe. All the 24 entities we saw
earlier are part of Him. Moola prakruti slowly gets transformed into various
entities such as mahaan, ahankaram, pancha bhootham, etc. Like the seed
gives rise to germination, tender shoot, branches, leaves, etc. Till all these
24 entities are created, Sriman Narayana is directly involved in the
Creation. This is called samashti srushti. With moolaprakruti bunches of atman
[jeevatman] will be sticking. All the 24 entities are all achit or
without intellect [inanimate]. All the billions and billions of atman are Chit
and they possess intellect.

At the beginning of the end of pralayam or the great deluge, all atman are
sticking to various achit entities in bunches. After all the 24 entities
are fully developed, the Lord creates andam or a globe consisting of all the 14
worlds in which we are living. Like a potter makes a pot with the mud,
 water and using implements like wheel. All atman have to live in this andam,
now they are without a body and are in bunches sticking to various
entities. All atman have certain papa/punya of past. Depending on these, each
atman takes a particular body and, are born, When we say an atman is
born, it takes a body to reside and if we say atman dies, atman leaves that
body. Atman never dies and is permanent entity. Brahma's work is to make
each atman to be resident in a body according to the atman's karma. Here,
Sriman Narayana is not directly involved. But He is inside Brahma to
induce him to do this work and create various groups like devas, asuras,
humans, animals, etc. This is called Vyakti srushti. So the raw materials
like moolaprakruti and the 24 entities are called samashti srushti and this
creation is done by Sriman Narayana. While Brahma creates the various
groups like devas, asuras, etc., for the atman to reside and this is vyakti
srushti.

In this sloka Lord says all atman are His belongings.

*Apare = inferior,
*iyam = these.
Here we have to use this word to denote the 24 entities He told in the last
sloka ie, sloka 4. He says that all the moolaprakruti branching
to eight entities are all lower and belong to Him. He is going to tell about
His higher grade property of Chit.
Achit being without intellect, he has regarded it as inferior to the Chit,
which has intellect.
*Itas tu = from all these [Achit],
*anyam = different,
*jiva bhutam = atman ,
*paraam = superior [to Achit],
*prakruti = entities, { this Paraa Prakruti is different from the Apaara
prakruti mentioned in 4rth sloka. }
*mey = Mine [Sri Krishna's],
*viddhi = understand,
*maha baho = long armed [Arjuna].
Here He calls atman also as prakruti, because, as told earlier all atman are
sticking to the 24 entities that constitute Achit prakruti and
so the same terminology is used.
*Yaya = that atman,
*idam = this,
*jagat = world,
*dharyate = is sustained.

Those atman, which sustain this universe is His higher grade property, the Lord
tells Arjuna. The 24 entities are combined to make so many inanimate
things in this world, like our body or the body of a bird, mountains, trees,
etc. All these are sustained by atman. The Lord sustains the atman which
sustains a body. So the Lord is in an atman and controls it. That atman is in a
body made of 24 entities and atman controls it. Such is the complexity
of Creation. Thus both Chit and Achit are His properties. He controls them,
rules them, pervades them and sustains them. He is going to tell further
what are His properties.

Additional Notes:

Here it is clearly mentioned that living entities belong to the superior

nature (or energy) of the Supreme Lord. The inferior energy is matter
manifested in different elements, namely earth, water, fire, air, ether, mind,
intelligence and false ego. Both forms of material nature, namely
gross (earth, etc.) and subtle (mind, etc.), are products of the inferior
energy. The living entities, who are exploiting these inferior energies
for different purposes, are the superior energy of the Supreme Lord, and it is
due to this energy that the entire material world functions.
The cosmic manifestation has no power to act unless it is moved by the
superior energy, the living entity. Energies are always controlled by the
energetic, and therefore living entities are always controlled by the Lord--
they have no independent existence. They are never equally powerful,
as unintelligent men think. The distinction between the living entities and
the Lord is described in Srimad-Bhagavatam as follows (10.87.30):

aparimita dhruvas tanu-bhrto yadi sarva-gatas tarhi na sasyateti niyamo

dhruva netaratha
ajani ca yan-mayam tad avimucya niyantr bhavet samam anujanatam yad amatam
mata-dustataya

"O Supreme Eternal! If the embodied living entities were eternal and all-
pervading like You, then they would not be under Your control. But if the
living entities are accepted as minute energies of Your Lordship, then they
are at once subject to Your supreme control. Therefore real liberation
entails surrender by the living entities to Your control, and that surrender
will make them happy. In that constitutional position only can they
be controllers. Therefore, men with limited knowledge who advocate the
monistic theory that God and the living entities are equal in all respects
are actually misleading themselves and others."

The Supreme Lord Krsna is the only controller, and all living entities are
controlled by Him. These living entities are His superior energy because
the quality of their existence is one and the same with the Supreme, but they
are never equal to the Lord in quantity of power. While exploiting
the gross and subtle inferior energy (matter), the superior energy (the
living entity) forgets his real spiritual mind and intelligence. This
forgetfulness is due to the influence of matter upon the living entity. But
when the living entity becomes free from the influence of the illusory
material energy, he attains the stage called mukti, or liberation. The false
ego, under the influence of material illusion, thinks, "I am matter,
and material acquisitions are mine." His actual position is realized when he
is liberated from all material ideas, including the conception of his
becoming one in all respects with God. Therefore one may conclude that the
Gita confirms the living entity to be only one of the multi-energies
of Krsna; and when this energy is freed from material contamination, it
becomes fully Krsna conscious, or liberated.

Two types of material Nature are described in verses 7.04 and 7.05. The
eightfold material Nature described in verse 7.04 is called lower energy or
material energy. This is commonly known as material Nature. It creates the
material world. The other higher Nature mentioned in verse 7.05 is also
called higher energy or the spiritual energy. This is also called
consciousness, Self, Spirit, or Spiritual Being. Spirit is immutable; and material
Nature, born of Spirit, is mutable. Spirit observes, witnesses, as well as
supervises material Nature.

The Supreme Spirit is the efficient cause of creation of the universe. The
material Nature and Spirit are not two independent identi�ties but the
two aspects of the Supreme Spirit. The Supreme Spirit, Spirit, and material
Nature are the same yet different as the sun and its light and heat are
the same as well as different. The water and the fish that is born in and
sustained by the water, are not one and the same. Similarly, the Spirit
and the material Nature that is born out of Spirit, are not one and the same
(MB 12.315.14). The soul is also called spirit when soul enjoys the
modes of material Nature by associating with the senses. The Spirit and soul
are also different because Spirit sustains soul, but the wise perceive
no difference between the two (BP 4.28.62).

7-6
etad-yonini bhutani sarvanity upadharaya
aham krtsnasya jagatah prabhavah pralayas tatha

"All created beings have their source in these two natures [ chit and achit]. Of
all that is material and all that is spiritual in this world, know
for certain that I am both the origin and the dissolution."

This sloka is a continuation of the last two slokas. The Lord said that all
Achit, spread as eight entities are His. Then, He further said that all
Chit, that is atman, are also His belonging. He, by sankalpam or a decision to
create, creates and this is called samashti srushti. It means all are
separate but integrated in a SUBTLE FORM with no separate name or form. It is
called "nama roopa vipaaga anrham". This is called samashti srushti.
Lord's body has transformed into all these achits and chits. These become the
raw materials. All are in subtle form [sookshmam].

Now he says the vyakti srushti or gross creations are also His. Various names
like Brahma. Shiva, Indra, Varuna, Soorya, etc., are going to be
assigned to each creation. Shapes and sizes will be formed. Reptiles, birds,
animals, etc., will be formed. So names and forms will be assigned
to these creations.

*Etad = whatever [He, the Lord] told in the last two slokas i.e Samashthi
Chetanam and Samashti Achetanam.
*yonnini = as raw materials or cause,
*Sarvani = all these which are perceptible [ both inanimate objects and living
beings],
*bhoothani = these objects, Bhootha means, all from Brahma to a small grass,
which all have a name.
*upadharaya = understand as My [Sri Krishna's] belonging.
So all effects or gross creations in sthoola [perceptible] forms, are His and
the raw materials or cause which are in subtle form are also His.
Mud or gold is raw material or cause. Pots or ornaments are effects. The Lord
says the cause and effects both are His belongings.
Bhootha means, all from Brahma to a small grass, which all have a name. We
should here clearly note that the achit and chit, which are in sookshma
form, by themselves can not transform to become the gross product like Brahma
or a tree. It is the Lord by His decision or sankalpam, transforms
the raw sookshma materials to the end gross or sthoola product. So, he is the
Prime cause and His body gets transformed into the sthoola and
sookshma forms and so He is also the Effect.
*Aham = [such a great] I [Sri Krishna] am,
*krtsnasya jagata = entire Universe without any exception,
*prabhava = the Cause for creation,
*tatha = and,
*pralaya = for merging of all.
That is,in Pralaya or great deluge, all these objects, which have a name and
form, merge and are within the Lord in a subtle form. When all are
formed and get a name and form, the Lord is the cause for Creation. God is
the Cause and He is the end product. At every stage He is there and
all are associated with Him.

Additional Notes:

Everything that exists is a product of matter and spirit. Spirit is the basic
field of creation, and matter is created by spirit. Spirit is not
created at a certain stage of material development. Rather, this material world
is manifested only on the basis of spiritual energy. This material
body is developed because spirit is present within matter; a child grows
gradually to boyhood and then to manhood because of that superior energy,
spirit soul, being present. Similarly, the entire cosmic manifestation of the
gigantic universe is developed because of the presence of the Supersoul,
Visnu. Therefore spirit and matter, which combine together to manifest this
gigantic universal form, are originally two energies of the Lord, and
consequently the Lord is the original cause of everything. A fragmental part
and parcel of the Lord, namely, the living entity, may by manipulation
of material energy construct a skyscraper, factory or city, but he cannot
create matter out of nothing, and he certainly cannot construct a planet
or a universe. The cause of the universe is the Supersoul, Krsna, the supreme
creator of all individual souls and the original cause of all causes,
as the Katha Upanisad confirms: nityo nityanam cetanas cetananam.

7-7
mattah parataram nanyat kincid asti dhananjaya
mayi sarvam idam protam sutre mani-gana iva

"O conqueror of wealth, there is no truth superior to Me. Everything rests upon
Me, as pearls are strung on a thread."

In the last sloka Sri Krishna told that he was responsible for Creation and
obliteration of all without any exception. He also said that all chit and achit
were his properties. He said these to emphasize his greatness,
so that we develop devotion in Him. Also, we understand that we are all his
belongings and so it is our duty to please our master. Knowing His auspicious
qualities and involving ourselves in enjoying those, become
our objective. He is the means and he is the destiny.

*Dhanajaya = conquerer of wealth.

Here, the Lord calls Arjuna by this name with a wink in the eyes, that
Arjuna [as also we] thinks that he conquers and possesses wealth; but forgets that
all are his property and nothing could be claimed as
Arjuna's or our property.
*Matta = from Me [Sri Krishna],
*anyat = different,
*kincid = anyone,
*parataram = superior in qualities,
*nasti = is not there.
None of all we see and feel, objects, persons and souls, different from Sri
Krishna, not even a single item, is superior to Sri Krishna in qualities. Sri
Krishna is the Supreme and superior to all, without exception.
*Idam sarvam = all these perceptible and atman,
*mayi = in Me [Sri Krishna],
*mani gana iva protam = like assembly of studs or pearls,
*sutre = secured by a thread [in a neck lace].
Swami Vedantha Desika in his Tatparya Chandrika has commented on this with his
unique intelligence. Why should Sri Krishna use this example [of pearls assembled
by thread in a necklace] here?
Nothing different from the Lord is superior to Him in any qualities such as
Gyana, strength, wealth, Power, courage and brightness. There is none equal or
superior to Him. No objects or atman or gods.
Upanishads say ' na tad samasya abhya vidat ca vrucyate'. There is no one
equal or superior to Him. One of the neighboring Kshetrams is Oppiliappan Koil,
aka Thiruvinnagaram. Tirumangai Alwar says
Oppilada Appan. Incomparable Lord. This is what is meant in this sloka also.
We understand by this that our Master is matchless. We get the confidence that we
are with the greatest Person, having no
comparison. Here the Thayar is called Sri Nambikkai Nachiyar [nambikkai =
confidence]. We are not the servants of some Tom, Dick and Harry; but the Most
Superior Person. The Lord is known as Nambi,
meaning full of qualities. Thayar is full of mercy and the pond is full of
sacred water. He has all auspicious qualities in abundance and complete and there
is none equal to Him to possess any qualities.
So we can confidently attach ourselves to Him.

He says He is thread in all animate and inanimate - chits and achits - and
appear as a garland or necklace. Thread supports an assembly of pearls or studs. A
single thread is keeping all the pearls together.
While we see all pearls and studs, we never see the thread inside. Like pearls
or studs are in great number but thread being one, we are all in great number, but
are all supported by a single entity - the Lord.
We see the pearls but not the thread; likewise we see all the objects and
persons but not the Lord. Though the thread appears to be slender and the studs
appear bigger, it is the thread which supports the studs.
He supports and sustains every soul.

Lord Krishna is revealing the essence of reality by stating mayi sarvam idam
meaning everything there is being either chit sentient or achit insentient,
everythinthat exists as the aggregate of causes and effects
are constituted from Him as He is the original source of all. Absolutely
everything depends upon Lord Krishna for their existence and maintenance as the
physical body depends upon the atma or soul for its
existence. Lord Krishna is Paramatma the Supreme Soul residing in all living
entities and thus everything in creation are all infinitesimal parts and parcels
of Him in the way that unlimited jewels are held together
by means of a string. In the Antaryami Brahmana and other Upanisads the
coexistence of prakriti or the material substratum and the Brahman the spiritual
substratum pervading all existence is compared to
the relationship of the physical body and the atma or soul. To whom material
existence and all beings constitute His body and within all beings He is the
supreme atma, He is the Divine Lord, one without a second,
Lord Krishna. Thus all things exist as part of His body and are ensouled by Him
as well. Hence all things are predicative to, and modes of the Supreme Lord, who
solely manifested all existence which is
completely subsequent to Him. All terms are thus connotations of Him by the
rule of samanadhikaranya which expresses the inseparable and invariable
relationship of coexistence manifesting between substance
and attribute. This can easily be understood by comprehending that any term
used to address an attribute of the Supreme Lord is directly connotative to the
source from where the attribute originates, being the
Supreme Lord. In regards to the communal relationship of substance and
attribute referring to the dual indissoluble nature manifesting together, the next
four verses further elucidate.
 Mattah parataram nanyat means there is nothing is superior to Lord Krishna. To
consider that there is anything, anywhere in creation independent of Him is
foolishness. Because of contact with prakriti or material
nature attachment and sorrow arise which enacts a distinct identity for all
living entities.
The metaphor given are the words sutre mani-gana iva meaning clusters of gems
strung on a thread. The stableness and movement of the gems is depending upon the
thread and in the same way the stability
and movement of the entire creation comprised of the animate and inanimate is
depending upon Lord Krishna who resides as paramatma the Supreme Soul within all
sentient beings. This means that their life
and activities are dependent solely on Him even though possessing free will. It
is stated in the Vedic scriptures that: The Supreme Lord encompasses internally
and externally everything that is seen or heard.

Because the jiva or embodied being identifies with prakriti attachment arises
and because of attachment then duality is accepted thereby the jiva is considered
to be in an inferior position. Therefore everything
in material existence which is temporary and subject to change is considered
inferior without exception. Even more inferior are those who are inimical to the
Supreme Lord. Having no cognisance with even
their own consciousness they are ever associated with sorrow and despair. Thus
it can be clearly understood that only those who have a relationship with the
Supreme Lord have qualified themselves for
salvation and no others. Those who have so qualified themselves are always
blissful and experiencing happiness internally are the superior ones. But even
they are still below Brahma and others according to
taratamya or gradation of qualification in bhakti or loving devotional service
to the Supreme Lord. Those who have a relationship with the Supreme Lord attain
moksa or liberarion from material existence by this
very experience. By such experience supra-sensory illumination manifests in
them known as vijnana. The depth and quality of the perception of this
illumination and its awareness depends upon taratamya as
well. The primary source of illumination is the Supreme Lord Krishna and all
others such as Brahma and Shiva are directly empowered and illumined by Him.

Additional notes:

In the Svetasvatara Upanisad , it is said :

vedaham etam purusam mahantam aditya-varnam tamasah parastat

tam eva vidvan amrta iha bhavati nanyah pantha vidyate ayanaya
yasmat param naparam asti kincid yasman naniyo no jyayo 'sti kincit

"I know that Supreme Personality of Godhead who is transcendental to all

material conceptions of darkness. Only he who knows Him can transcend the bonds of
birth and death. There is no way for liberation
other than this knowledge of that Supreme Person. There is no truth superior
to that Supreme Person because He is the supermost. He is smaller than the
smallest, and He is greater than the greatest. He is
situated as a silent tree, and He illumines the transcendental sky, and as a
tree spreads its roots, He spreads His extensive energies."
From these verses one concludes that the Supreme Absolute Truth is the
Supreme Personality of Godhead who is all-pervading by His multi-energies, both
material and spiritual.

Introduction to 8th to 11th sloka:

 From 8th sloka to 11th sloka, four slokas, convey a message. He is going to
tell that the qualities which are attributed to various objects and persons, are
all His. Exactly how Lord Krishna is the cause of the
sustenance of creation is being described in five verses commencing here.

Earlier He told,
* All Achits are His property
* All Chits [atman] are His property
* All created cause and effects, are all His property
* None is equal or above Him in any of His qualities
* He is the Creator and, at the great deluge, all merge in Him
* All things perceived in the Universe are supported by Him, like a thread
supporting pearls and studs in a necklace.

Arjuna got a doubt here. We normally seek various things for their special
qualities, like sandal paste for fragrance, fire for its ability to cook, water as
it quenches our thirst, etc. Then, how Sri Krishna tells that
he should be sought after for all needs? Also it is common to see that the means
and objectives are different. We take a road to reach a destination. We use a
vehicle for our conveyance.
How then, Sri Krishna tells that He is the Means and He is the Destination. Lord
responds as follows

7-8
raso �ham apsu kaunteya prabhasmi sasi-suryayoh
pranavah sarva-vedesu shabdah khe paurusam nrsu

"O son of Kunti, I am the taste of water, the light of the sun and the moon, the
syllable om in the Vedic mantras; I am the sound in ether and ability of man in
all humans."

*Kaunteya = Son of Kunthi [understand],

*aham = I [Sri Krishna] am,
*apsu = in water,
*raso = taste,
*sasi = in moon,
*suryayo = and in the Sun,
*prabhasmi = [am] light,
*sarva vedesu = in all Vedas, pranava = Pranavam [ AUM],
*khe = in sky or space, shabda = sound,
*nrusu = in human beings, paurusam = Male.

He is the essence of water in its subtle casual form as sapidity. He is the

essence of the sun and moon being illumination. He is the supremely sacred sound
vibration OM. He is the origin of all the Vedas and the
source of the Vedic utterances which become objects of hearing. He is the
subtle casual form in ether and the potency of competence in men.

So Sri Krishna is the taste in water, light in the Sun and Moon, Pranavam in
Vedas, sound in space and Male among all human kind. Thus all items we see and
seek them for their special qualities, are
all he or His qualities only. So we have to approach Him only. Every item is
mentioned and their special qualities which make us to seek them and Sri Krishna
tells all are he only.
 The fact that these special essences and attributes do not manifest on their
own is shown by the mentioning of special words such as raso'ham apsu meaning He
is the essence in water. This essence is to be
understood in the case of upasana or spiritual practices. It has been mentioned
in the Gita Kalpa that: The attribute of essence in various flavours and its
inherent nature are basically due to the perennial principle
of dharma or eternal righteousness. The provider and enjoyer of the essence is
always solely the Supreme Lord Krishna, who as the essence resides in all living
entities. All the empowered demigods are mere
reflections of His splendour. The Supreme Lord is the essence of all and should
be earnestly sought by those who seek the essence of life. The inherent energy of
Prakriti or material nature and all jivas or
embodied beings is all ordained by the Supreme Lord and all natural
propensities and inherent tendencies are bequeathed by His grace alone. There is
nothing whatsoever animate or inanimate throughout
all of creation that does not contain the Supreme Lords essence.

In this slokas , Lord says, He is the taste in water, radiation of the Sun
and the Moon, Pranavam [omkaram] in Vedas, etc. So, He says that He represents all
the desired objects in this Universe and He is the
desired quality in all. But our requirements are many and varied, like we want
house for dwelling, food for eating, family for enjoyment, etc. Sri Krishna says
He is all these desired objects. How this is possible?
How can we drink Him? How can we eat Him? Here only the Lord reveals an
important truth to us. We drink water to quench our thirst. If water did not have
that power to quench our thirst, then we will never
go after water. This applies to other needs of us. If chillies do not have the
spicy taste, we will never use them. We use sugar for its sweetness. So every
article in the Universe has a characteristic and we seek
them for those qualities. Sri Krishna tells that He is the sweetness in sugar
or spicy taste in chili, etc. He represents all articles and He is the unique
characteristic in each of them. Therefore, He becomes our
requirement, like breathing air necessary for us. Alwar says Kannan [Sri
Krishna] is food for eating, water for drinking and betel leaves for enjoyment.
"Unnum Sor Parugu Neer, Tinnum Verrilai, Ellam Kannan".
He is water and the taste in water. He is wind and its breezy nature. He is
fire and its warmth or heat.

The Gita Kalpa has stated that: Desires not contrary to righteousness should be
engaged in by an aspirant of moksa or liberation from the material existence. For
the purpose of elevating one's spiritual
development one should only perform activities which are not contradictory to
dharma but even the renunciation of such authorised activities are recommended to
be relinquished for advanced aspirants.
Strength without the debilitating influence of desires and attachments should
be achieved. Then by the grace of the Supreme Lord perfection will be attained and
the desired goal will be reached.

Additional Notes:
This verse explains how the Lord is all-pervasive by His diverse material and
spiritual energies. The Supreme Lord can be preliminarily perceived by His
different energies, and in this way He is realized i
impersonally. As the demigod in the sun is a person and is perceived by his
all-pervading energy, the sunshine, similarly, the Lord, although in His eternal
abode, is perceived by His all-pervading, diffusive
energies. The taste of water is the active principle of water. No one likes to
drink sea water because the pure taste of water is mixed with salt. Attraction for
water depends on the purity of the taste, and this
 pure taste is one of the energies of the Lord. The impersonalist perceives the
presence of the Lord in water by its taste, and the personalist also glorifies the
Lord for His kindly supplying water to quench man's
thirst. That is the way of perceiving the Supreme. Practically speaking, there
is no conflict between personalism and impersonalism. One who knows God knows that
the impersonal conception and personal
conception are simultaneously present in everything and that there is no
contradiction. Therefore Lord Caitanya established His sublime doctrine: acintya-
bheda and abheda-tattvam--simultaneously one
and different.

7-9

punyo gandhah prithivyam ca tejas casmi vibhavasau

jivanam sarva-bhutesu tapas casmi tapasvisu

"I am the original fragrance of the earth, and I am the heat in fire. I am the
life of all that lives, and I am the penances of all ascetics."

*Prithivyam = in Earth,
*punyo gandha = fragrance [agreeable smell].
Earth's characteristic is scent and Sri Krishna is that scent. We should
note that He says He is the fragrance of earth, and not any smell including bad
ones. Why? Actually, He represents all including
bad small and those dirty matter which give out that smell. But here, He is
telling Arjuna that all seek many for some unique qualities. Today's [21st March
2008] lecture is under the Vakula tree, the Sthala tree.
Nammalwar is called Vakulabharanan, because he was wearing vakula flowers
garland. These flowers have a fragrance and so people seek those flowers. But when
we are near a garbage dump, we close
our nostrils and avoid them. Sri Krishna replies to the query, why anyone
should desire to have the Lord? He is the desired qualities in all articles we
seek. Therefore, He can not tell here that He represents
bad smell also, which we avoid. But it is reiterated that Sri Krishna
represents all including garbage and He is the qualities in all, including the bad
smell of garbage dump. Both Ravana and Vibheeshana are
his bodies. So also Hiranyakasipu and Prahlada. In this context He is
telling only the desired qualities and so He talks of desirable smell of Earth.
*Vibhavasau = in Fire,
*tejas = heat or thermal power, He is the pure brilliance in fire.
*sarva-bhutesu = in all living beings,
*jeevanam = respiration to sustain life.
Starting from Brahma to an insignificant grass, He is the respiration to
sustain life. Respiration is needed for life and He is that.
In a pasuram [6.4.1] Thirumangai Alwar says He [Sri Naraiyurninra Nambi] is
sky, mountain, Vedas and Yagna. Just like a calf goes in search of mother cow,
Alwar says he is searching for Him everywhere. Without Him, Alwar
says he can not live and He is his breath. All people scoff at him for his acts
and call him insane. But he will not let Him go from his mind and the Lord is
Alwar's jeevanam.
*Tapasvisu = in ascetics [ like Rishis], He is the vital life force in all
sentient beings
*tapascasmi = the meditating power or thapas in them. We respect such persons for
the meditating power in them, for controlling senses and able to do
tapas(austerities).
He is the potency of austerities in the ascetics and forest dwellers giving
them the power to endure in their penance to overcome the dualities such as cold
and heat.
 Additional Notes:

According to the Amara-kosha dictionary, the word punya means an original and
attractive fragrance. The use of the word ca indicates the relationship of the
word punya with rasa (taste), etc.
The word teja implies the capacity to digest and cook all ingredients. It also
means to illuminate and to protect from cold and so on. This capacity is the
essence. Jivana means essence in the form of life,
and tapa means to tolerate dualities.

Punya means that which is not decomposed; punya is original. Everything in the
material world has a certain flavor or fragrance, as the flavor and fragrance in a
flower, or in the earth, in water, in fire, in air, etc.
The uncontaminated flavor, the original flavor, which permeates everything, is
Krsna. Similarly, everything has a particular original taste, and this taste can
be changed by the mixture of chemicals.
So everything original has some smell, some fragrance, and some taste.

Vibhava means fire. Without fire we cannot run factories, we cannot cook,
etc., and that fire is Krsna. The heat in the fire is Krsna. According to Vedic
medicine, indigestion is due to a low temperature in the belly.
So even for digestion fire is needed. In Krsna consciousness we become aware
that earth, water, fire, air and every active principle, all chemicals and all
material elements are due to Krsna. The duration of man's
life is also due to Krsna. Therefore by the grace of Krsna, man can prolong
his life or diminish it. So Krsna consciousness is active in every sphere.

7-10
bijam maam sarva-bhutanAm viddhi pArtha sanatanam
buddhir buddhimatam asmi tejas tejasvinam aham

"O son of Pritha, know that I am the original seed of all existences, the
intelligence of the intelligent, and the prowess of all powerful men."

*Aham = I [Sri Krishna] am,

*buddhi =intelligence,
*buddhimatam = among intellectuals,
*tejas = brilliance,
*tejasvinam = among brilliant persons.
*Sarva bhuthanam = in every living being or matter,
*mam = I [Sri Krishna] am,
*sanathanam = ancient,
*bijam = seed or cause,
*viddhi = understand.
*Partha = Arjuna is addressed as the son of Pritha, which means he is the son of
Sri Krishna's aunt.

A close relative like him should understand who Sri Krishna was. Normally,
people close to a person might not know the greatness of that person. By saying
bijam or seed, we might think he is like a seed
which is responsible for a tree to grow. But this aspect he had already told
in Chapter 4. He told he is the cause for all matters. Here he is not to be
faulted with repeating the same, but a different interpretation
is to be seen. He is the cause for all changes in whatever we see in this
world. As an example, we take curd, buttermilk, butter and ghee. These are not
available as such; but milk has to be processed and
fermented to obtain these. Milk has changed into these products. Similarly,
we take different vegetables, fruits and food for nourishment of the Body. Each
item has a target in the body. Some improve the
calories, some for carbohydrates, some improve eye sight, etc. We can not
directly take, say for example, carbohydrates or proteins. We eat a particular
vegetable or fruit, which apart from the taste, has
the particular need for the body. These items have to be processed and after
eating, the body system assimilates and converts to the various needs like
vitamins, proteins, etc and reaches the destination
like blood or brain. Sri Krishna tells that he is this Agent for
assimilation and conveying to various parts of the system. So, sarva bhutanam
means all those matters which are subject to changes.
Bijam means the Agent. He is the taste in all matters, and this was told
already. But here, all processes and the Agent, which carries such changes is the
Lord. Tejasvi means brilliant persons.
For e.g. when Arjuna is waging war with Brilliance , that brilliance is due
to Krishna!. It means the skills in which such persons exemplify. From this we
understand that the strength of Garuda or Hanuman,
is the Lord.

Additional Notes:
Lord Krishna is revealing His glory as the bijam or permanent seed and
original cause of life in all creation, woven through all movable and immovable
created beings and that this original seed continues
manifesting infinitely through all generations of the same species. He is the
tejas or valour of the valiant which allows them to be victorious over all others.
He is the spiritual intelligence in the form of spiritual
discriminative power in the absence of which a human being is known as an
animal. It is stated in the Sanatsujata that: Humans without spiritual
intelligence are equal to beasts.

Bijam means seed; Krsna is the seed of everything. In contact with material
nature, the seed fructifies into various living entities, movable and inert.
Birds, beasts, men and many other living creatures are
moving living entities; trees and plants, however, are inert--they cannot
move, but only stand. Every entity is contained within the scope of 8,400,000
species of life; some of them are moving and some of
them are inert. In all cases, however, the seed of their life is Krsna.

7-11
balam balavatam caham kaama-raga-vivarjitam
dharmaviruddho bhutesu kamo �smi bharatarsabha

"I am the strength of the strong, devoid of passion and desire. I am sex life
which is not contrary to religious principles, O lord of the Bharatas [Arjuna]."

While normally desire for worldly things are to be avoided, it is considered

sacred for an atman to have passion for the Lord. This is conveyed by Sri Krishna
also in the sloka 11:

He says He is kama or lust. In all the Four slokas so far, Sri Krishna tells He
is the quality which makes people to desire any matter. Here he says He is
strength and lust.

*Balavatam = in srong persons,

 *balam = strength, aham = I [Sri Krishna] am.
Does it mean He is the strength in wicked persons like Ravana and
Hiranyakasipu? But we never like the strength of such bad persons.
*Kama = passion,
*raga = hatred or attachment,
*vivarjitam = devoid of.
That is, he is the strength of persons, who are devoid of worldly passion
or greed and hatred. That means the strength of noble persons like Sri Rama, Sri
Krishna or Sri Narasimha.
A social worker, if he has strength to do good things, then the Lord is
that strength as people would love that strength for the benefit of society.
Rajas or passion is an active desire for things unattained. Attachment
though is a passive emotion of the mind which incites the thirst for more of a
desired object after already experiencing it.
So when Lord Krishna states: kama-raga-vivarjitam meaning devoid of passion
and attachment He is explaining the nature of His strength. He is the serene,
sublime strength which empowers one to
regularly perform their spiritual duties without deviation or cessation.
Being completely devoid of desires and attachments Lord Krishna is eternally full
and powerful in strength. This is His natural propensity
and contains no rajas or passion. Since He bestows strength similar to His
like He did with the five Pandavas, He is balam balavatam or the strength of the
strong. Since ba symbolises strength and la
symbolises bliss, He is the bliss of strength Himself.
*Bhuteshu = among all living beings,
*kama asmi = [I, Sri Krishna ] am lust. How is that? just in the previous
line of sloka , He said he is the strength minus lust, and now he says He is lust?

*Dharma = righteousness,
*avirudha = not opposed.
He is also the passion which is never contrary to sanatan dharma or eternal
righteousness and which is beneficial in marriage and having a son by one's wife.
So he is the lust for doing actions which are accepted by shastras. If
someone is greedy to have money to do social service, it is for good cause and so
he is that greed. Socially accepted desires like between
husband and wife or between brother and sister or between parents and
children are all not opposed to dharma. But a greed to acquire others' properties
is against shastras, and is adharma.

It is primarily the unchecked desires for sensual enjoyments that causes the
diminution of piety and morality; but these desires are not detrimental if they
are attuned to sanatan dharma or eternal righteousness.
The Supreme Lord resides in all desires that are not contrary to sanatan
dharma; but he never resides in any action that is contrary to righteousness.
Therefore the Supreme Lord Krishna even while abiding in
everything still has the capacity to remain distinct from them although as
the Supreme Lord He encompasses all.

In all these four slokas [8,9, 10 and 11], He has told He is the objects of
desire and the qualities which make us to desire them. What Arjuna desires to
regain Kingdom is according to Dharma and
so he is that quality. He is the object of desire and He is the desired
quality. Lord Krishna declares that all these things of distinguishing qualities
manifest from Himself only and not from any other.
All things are His parts and parcels and constitute His body. Hence all
things are always in Him and He is always in all things. He is the sole existing
reality and all things are completely dependent upon Him.
Next we will see things viewed in another way.
7-12
ye caiva sattvika bhava rajasas tamasas ca ye
matta eveti tAn viddhi na tv aham tesu te mayi

"Know that all states of being�be they of goodness, passion or ignorance�are

manifested by My energy. I am, in one sense, everything, but I am independent. I
am not under the modes of material nature,
for they, on the contrary, are within Me."

Sri Krishna has been telling Arjuna in the last four slokas that he is all the
desired articles in this Universe and He is the desired qualities in them. He is
the desired quality of Butter and Water. When all
good qualities were listed by Sri Krishna, Arjuna got doubt as who represented
bad qualities like Pride etc. If humility, which is desired by us, is responsible
for our devotion and is represented by the Lord, then
who is responsible for the pride? In reply Sri Krishna tells in 12th sloka that
all the satvika, rajasa and tamasa qualities emanate from him only.

What is the difference between the contents of the preceding four slokas and of
this sloka? In the last four slokas, Sri Krishna listed all the desired good
qualities of desirable objects and told he represented
all of them. Strength of good persons, thermal capacity of Agni, brightness of
the Sun, etc., are all He.

*Satvika bhava = righteous qualities,

*ye caiva = of all persons and objects.
Normally righteous persons will prefer satva qualities only in various
objects. Sri Krishna tells that He represents all those.
*Rajasa = [similarly] the rajo qualities and desired by persons with rajo
quality or ego,
*tamasa = [and] tamo qualities desired by tamasa [dull] persons,
*tAn = all these [satva, rajo and tamas],
*matta eva = emanate from Me [Sri Krishna],
*viddhi = understand.
So all articles with satva, rajo and tamas qualities all, without
exception, emanate or originate from Sri Krishna.
*Te mayi = [all these are] sustained by Me [Sri Krishna]. All these materials
are Sri Krishna's body.
*Aham tu = while I [ Sri Krishna] am ,
*na tesu = not dependent on nor needy of [them].
All originate from Him and all are sustained by Him; yet He is not dependent
on any of them.

What is satvika bhava? Clear understanding and knowledge, contentment,

happiness, honesty, etc. All these qualities one gets out of satva guna and Sri
Krishna already told that He represented all these.
All desirous of these qualities also are represented by Him. Rajo guna is the
cause for dissatisfaction, anger, intolerance, hatred, instability, etc. We can
see some healthy persons gasping while conversing
or unstable in their talks. Some look very hasty and we can see some
dissatisfaction and they do not have peace. Some exercise like pranayamam may help
them. Contentment with what we have will bring
peace and happiness. Tamo guna gives raise to unclear understanding, confusion,
sluggishness, etc. Sri Krishna tells that all those possessing these three -
satva, rajo and tamo - qualities and the objects
 of such qualities, all originate from Him. We have already seen how the
creation started. All persons having any or all these qualities, are all created
from Him.

All these three qualities and those possessing these have all originated from
Him. It is just like our body is controlled and sustained by the atman inside.
Body is dependent on the soul inside. Similarly, all
these qualities and the persons and matters which possess these qualities are
all body for Sri Krishna. All have originated from Him. But, he also says here
that he is not in them (na tu aham).

Though he resides in every matter abstract or real, here a different

interpretation is meant. Our body is dependent on the soul for its activities. We
should also remember that atman by itself can not
do anything. It needs a body to do anything. Atman can not see by itself. It
can not eat by itself. It needs a body. Even if body as such is jadam or without
any intellect and it needs an atman to know things,
atman also is dependent on a body for action. Body is entirely dependent on
atman and atman requires a body for some of its activities. Now, we saw that all
matters and living beings in this Universe,
possessing any or all the three qualities are dependent on the Lord and they
are created by Him. But He does not require or need any of these, unlike atman
which needs a body for some activities.
Not even for any minutest need, the Lord is dependent on anything in this
Universe. He is absolutely independent. This is what is implied when He says He is
not in them, like our atman in our body.
We should remember that He pervades all matters in this Universe, and all are
Body to Him, yet, He is not dependent on any of them even for a single
requirement. This very important principle is
announced by the Lord in this sloka.

Additional Notes:
The Supreme Lord Krishna is the sole cause of creation and all living entities.
He iterates this with the words ye caiva meaning and certainly all these others of
the three gunas or modes being those born
in sattvas or goodness with discrimination and sense control, those born in
rajas or passion with pride and desire and those born in tamas or ignorance with
inertia and delusion. The original source of all living
entities is exclusively Lord Krishna but their birth in any of the three gunas
is caused exclusively by their own actions and subsequent reactions since time
immemorial. If one is to say that the reactions may
be the Supreme Lords also because He is the original, it is refuted by this
verse stating that although they emanate from Him, He is not dependent upon the
living entities as in the case of the atma or soul is
for residence because all living entities abide in Him and are dependent upon
Him.

The particle tu meaning however suggests another interpretation of this verse

which may be explained as the demi-gods evolve from the quality of sattvas, humans
evolve from the quality of rajas and animals
evolve from the quality of tamas. All have evolved from Lord Krishna but he is
not dependent upon them. At times He incarnates in the material creation for the
purpose of maintaining universal order or to enjoy
his lilas or divine pastimes but to do so He does not have to give up His
transcendental, spiritual form for a material body as His attributes, powers and
qualities all remain intact. All creation comprised of animate
and inanimate beings emanates solely from Him is sustained by Him and likewise
is dissolved again back into Him. In the relationship between cause and effect the
Supreme Lord is always superior due
exclusively to His personal potency of powers, qualities and attributes with no
other support. This is because He alone is the cause and the source, the
maintainer and sustainer of the entire creation and is
completely independent.

Introduction to next part of Chapter 7:

We are learning Bhakti yogam in the 7th Chapter. Sri Krishna has been telling
His greatness and fame from sloka 4 to sloka 12. From the sloka 13, the subject
changes. Let us recall the sloka on Seventh Chapter
in Gitartha Sangraham of Swami Alavandar:

Svay-ATaathmyam, prakruthyA-asya tirOdhi: SaraNAgathi:

Bhaktha-bhEdha: prabhuddhasya-sraishtyam sapthama uchyathE
--11th slOkam of GeethArtha Sangraham

After hearing all about His greatness, Arjuna got a doubt; in spite of so many
great qualities of the Lord, why people are refusing to understand these? Why
Arjuna is not able to know it? What is it that screens
off and hides these qualities from people? Sri Krishna tells that Prakruti, the
Universe, which has been created out of it, karma of atman, numerous births, bad
habits and traditions, ahankaram, mamakaram,
kama and krodha, all these block our understanding of the Lord. From the 13th
sloka we are to see what are the various screens which hide the Lord from us and
how to remove them and understand the
Lord clearly.

Even Brahma suffered from this ignorance about the Lord. Similarly we also have
defects that make us ignorant of the greatness of the Lord. Sri Krishna was
playing with thousands of cowherds and millions
of cows and calves, in Brindavan. Seeing this, Brahma got jealous and he thought
Sri Krishna was a mere cowherd. He forgot that God has appeared as a Cowherd. Even
now we have to respect any cowherd
we see, as the Lord has brought fame by appearing in their community. Brahma
took away all the cows and calves and all other cowherds, and hid them in this
place, Therazhundur, thinking the Lord had not
noticed. Sri Krishna came to this place in search of the lost cows and His
friends. To teach a lesson to Brahma for his disrespect to the Lord, Sri Krishna,
in the guise of Brahma himself, went to Satyaloka, the
residence of Brahma and blocked the entry of the original Brahma into his
residence. After he repented for his mistakes and pleading for pardon, Brahma was
absolved and reinstated. The Lord then presented
Himself as Sri Devadi Raja [ King of Devas] in this Kshetram. He appeared as Sri
Gosaka [freind of cows] also. He showed He is above all and has no comparison.
Gosaka when translated, as Aa [ cow] and
so Sri Aamaruviappan. Thirumangai Alwar has composed 45 pasurams on this Lord
here. Even the cowherd friends, the gopikas and a 'jamun' [ a berry] fruit vendor,
all realized His greatness, whereas
Brahma could not. Why this is so? Now the 13th sloka

7-13
ribhir guna-mayair bhavair ebhih sarvam idam jagat
mohitam nabhijanaati mam ebhyah param avyayam

"Deluded by the three modes [goodness, passion and ignorance], the whole world
does not know Me, who am above the modes and inexhaustible."

We can easily see that this sloka is the true reflection of the Lord. He is an
ordinary Cowherd and also the Almighty Lord, as depicted by Sri Gosaka and Sri
Devadiraja. What prevents this understanding, in
spite of the works of Alwars and Acharyas? The Universe with the three qualities
[satva, rajo and tamo gunas], associated matter, associated places, desire of
people to enjoy these, all come in the way of
a clear vision of the Lord. Why is it that the people of this Earth are
unaware of the Supreme Lord and His potencies. It is being stated that the whole
world is deluded by the three gunas being the modes of
goodness, passion and nescience which influence a person to act respectively in
righteousness, passion and ignorance. Therefore the people of this world are
unable to recognise that the Supreme Lord Krishna
is transcendental to and unaffected by the three gunas being their source and
therefore immutable and immaculate. Neither are they able to fathom His paramount
position at the apex of divinity completely
superior to all other gods.

*Idam = this [ what is seen],

*sarvam jagat = all the people of this Universe;
We have to understand that when jagat is told, it means all the people in
this Universe. All means whether they are satvikas or rajasas or tamasas, everyone
is included.
*Mohitam = [they are all] in an illusion.
Everyone is confused and so are not having a clear understanding of the
Lord. Even Brahma suffered from ego. The Lord has to uplift us. Just like He
brought out the chariot from mud, hence the name
Therazhundur, He has to bring us out of samsaram. Therefore,
*mam = I [Sri Krishna] am,
*nabhijanat = not understood.
*Ebih = this,
*tribhi = three, gunai = qualities,
*mayair bhavai = association filled.
All matters in this Universe, in association with the three qualities -
satva, rajo and tamo guna- prevent by causing a delusion and confusion among
people. So, He is not understood clearly.
Who are You? asked Arjuna.
*Ebhya = from these matters with three qualities, mam = I [Sri Krishna],
*param = much superior,
*avyayam = remaining constant always.
People of this Universe never understand that Sri Krishna is different from
all they see and that He is much superior and He is the One and Only One, not
subject to any change and remain changeless always.

Here the Lord says He is different from all the satva, rajo and tamasa
matters we alll see in this world. We never understand He is far superior to all
these. It is okay that rajo and tamo qualties associated
articles might cause delusion; but articles with satva qualities are desired
for cleansing our mind. Why then Sri Krishna is despising satva articles also?
Rajo and tamo qualities are to be avoided, like a
branded enemy, and so we clearly avoid. But satva articles are looking
friendly and so we are deceived easily. If a cup is having poison and if we know,
we avoid that. But if the cup is offered saying it is
fruit juice, we drink and face problems. If the world is full of evil things
only, then we might avoid liking any of them. But, good things are mixed with evil
things and so we think we will enjoy the good things
and in the process we associate with evil things also. It is like desire for
the eatable, a mouse gets trapped. Similarly, we think even evil things are good
and get into problems. People are daily busy with
their daily requirements and do not find or allocate time for atman and
Paramatman. Mind goes only after all these and it is not trained to be after atman
or the Lord. We know to get a job, get married,
enjoy material pleasures, pass time etc, but deluded to not understand who
we are , what our position is, who is the Lord etc. We don't give time to think
about Atma and nature of Paramatma.
We don't care to understand Lord is " Ebhya Param, Avayamam". Why? Because
of this material nature with three qualities.

We like a sweet or other eatables for the taste. These tastes as such might
not be felt by us when we worship the Lord here. Because these tastes or other
worldly feelings are all transient and very cheap.
Food articles can not be taken after some days. We can not sleep
continuously, though sleeping may be refreshing. So the desired experiences in
this world have many limitations. But these articles
are seen and felt by us. Where as Sri Krishna is Permanent and He will never
change or decay. He is different from this world and he is superior to all.

Additional Notes:

Why is it that billions of humans do not recognise Lord Krishna as the

Supreme Lord and controller of all and the cause and source of all creation? And
even those who do know about Lord Krishna being the
Supreme Lord of all, how do they still remain a transmigratory soul every
lifetime forced to accept a new physical body? To answer these questions Lord
Krishna explains: sarvam idam jagat mohitam
meaning the entire creation is deluded. This is due to the influence of the
three gunas or modes of goodness possessing discrimination and righteousness, mode
of passion possessing pride and desire
and the mode of ignorance possessing inertia and degradation. These three
modes infatuates all living entities causing their higher consciousness to be
veiled and inaccessible. Thus it is not possible for
billions of human beings as well as other living entities to recognise Lord
Krishna's, imperishable, paramount position above all creation. Although in an
impersonal sense human beings are able to
recognise and relate to portions of Lord Krishna's power, majesty and
superiority by their conceptions of a supreme being or supreme controller, o as a
totally independent power; but these humans are
unable to relate that these attrinutes apply exclusively to Lord Krishna,
who is the ultimate reality. Also these humans are unable to perceive that He
manifests and incarnates in the material worlds in His
eternal spiritual body which is immutable and not subject to decay or
modification and He does this for the welfare of His devotees. The conclusion is
that all these billions of human beings do not recognise
Lord Krishna as He factually is possessed of eternal, transcendental
attributes and divine qualities. Hence they all are unable to attain His divine
potency which enables them to free themselves from samsara
or the endless cycle of birth and death and thus remaining in bondage are
reborn again and again indefinitely.

There are many different kinds of living entities--human beings, demigods,

animals, etc.--and each and every one of them is under the influence of material
nature, and all of them have forgotten the
transcendent Personality of Godhead. Those who are in the modes of passion
and ignorance, and even those who are in the mode of goodness, cannot go beyond
the impersonal Brahman conception
 of the Absolute Truth. They are bewildered before the Supreme Lord in His
personal feature, which possesses all beauty, opulence, knowledge, strength, fame
and renunciation. When even those who
are in goodness cannot understand, what hope is there for those in passion
and ignorance? Krsna consciousness is transcendental to all these three modes of
material nature, and those who are
truly established in Krsna consciousness are actually liberated.

Everything existing in creation, abounding in objects animate and inanimate

is part and parcel of the Supreme Lord Krishna. At appointed and periods it
emanates from Him and at appointed periods it emanates
back into Him. Everything is existent within Him alone, forming His
transcendental body, covering all the universes which He ensouls with the life
force. Thus Lord Krishna alone is eternally existent both in potential
and in manifestation for He is both the cause and the effect. For all things
are constitute as parts of His body and are related to Him as adjuncts. Whether
the Supreme Lord Krishna is considered to be the cause
as the Sovereign Lord; or the effect as the possessor of innumerable hosts of
glorious attributes and myriads of marvellous qualities; or in many other
descriptions it should be consummately comprehended
that He is the most superior above all things and designations and that there
is not a second who is qualified to be so characterised.

But the world in general does not know Lord Krishna's exalted position which
is far beyond tribhir guna the three modes of material nature being goodness,
passion and ignorance. The world does not realise his
Supreme position as the possessor of multitudes of extraordinary blessed
attributes and as such knows Him not as that supreme bliss and joy without which
nothing can exist and which constitutes the life of
all created beings. The word avyayam means imperishable this is synonymous
with infinite and eternal. Although He is all this, the beings of creation
consisting of demi- gods, humans, animals, aquatics and
plant life are all oblivious to it and completely beguiled by the trivial and
fascinated by the ephemeral in the form of objects appearing as physical bodies
and subtle senses adopted to furnish enjoyments for the
utilisation of pleasure according to the dispensations doled out from
previous impressions of old karmas or reactions from past activities. Due to these
impediments the world in general is not able to know Him.

If reflecting Arjuna were to ask: How is it possible that Lord Krishna who
surpasses every joy and delight that material existence is capable of offering,
whose immeasurable beatitude, eternality and immutability
are gloriously effulgent is not perceived by the world? And if Arjuna were to
further ask: How is it possible that desire and attachment arises in the hearts of
embodied souls for the same repetitive pleasures over
and over again without satiation to the point of redundancy?

Lord Krishna answers with the words mama maya duratyaya explaining that His
illusory energy is very difficult to surmount. In as much as this His maya or
illusion permeates His prakriti or material substratum
through the three gunas or modes of sattva or goodness, rajas or passion and
tamas or ignorance; so it is extremely difficult to overcome. The total material
manifestation is under its sway and influenced by it.
It is daivi meaning divine and is created by Lord Krishna for the purpose of
sport as is deduced from the root word div meaning to play. Its designation by the
term maya is on account of its potency to produce
phenomenal effects in the gross material existence albeit depending upon the
breadth of one's knowledge. These phenomenal effects are even manifested from the
spiritual worlds as in the case of Lord Krishna
dispatching His intrepid and impervious Sudarsana Cakra or fiery transcendental
disc to shield and protect the physical body of His devotee Prahlad causing the
1000 incantation manifestations to fail to harm him
one after the other. They are also analogous to the brahmastra's or mantra
governed missles and arrows discharged in battle by regal ksatriya's or the royal
warrior class as were exhibited in the Battle of
Kurushetra. They are also sometimes manifested in the evil magic of the asuras
meaning literally those without light and the sorcery of the rakshasas which are
human eating demons and fiends.

The term maya never signifies what is false. The term mayair is applied to that
which is able to produce real impressions upon another's imagination albeit
individual or collective. The effect is certainly real
although the cause is definitely illusory. Like a magician by the art of
conjuring produces marvellous effects upon the minds of those witnessing by means
of incantations; so that when mayair designates a
producer of real effects which are not false, the word maya denotes the
incantation by which the manifestion was effected. Wherever the term maya is found
to be used it invariably means that which has the
ability of activating phenomenal and marvellous material effects and is
universally accepted. An example is a crate of Chinese fireworks is just another
crate of dry goods lying in a warehouse; but when
activated by someone knowledgeable at night it produces marvellous and real
effects in the sky. Whenever the word maya is used to suggest the illusion of non-
reality instead of a real impression upon the
mind then such application is only figurative and subordinate to the universal
understanding which is not to be usurped by the figurative understanding. When one
reads 100 lances fought in battle it means
the 100 men who carry the lances. So like this in this way the word maya should
be understood. This maya of the Supreme Lord which is capable of producing sublime
and marvellous effects which permeates
the entire material creation is the only maya to be considered as any other is
but figurative or metaphorical. The Svetasvatara Upanisad states: mayan-tu
prakritim vidyat mahinan-tu mahesvaram which means
prakriti the material substratum then prakriti is to be apprehended by the word
maya and mahesvaram or the Supreme Lord by the word mayi. It is the responsibilty
of maya to veil the true nature of the
Supreme Lord from the miscreants and unqualified and to lure such beings to
constantly chase after the desire for sense gratification. Hence all the worlds
are beguiled and bewildered by the intrepid effect
of maya from the time they are born and thus fail to recognise the magnificent
splendour and wonderous glories of the Supreme Lord Krishna who is eternity,
knowledge and bliss personified of immeasurable
transcendental nature.

The next verse will give the means of deliverance and redemption to alleviate
this situation.

7-14
daivi hy esa guna-mayi mama maya duratyaya
mam eva ye prapadyante mayam etam taranti te

"This divine creation 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."

The endearing names by which Kaliyan addressed the Lord in Periya Thirumozhi
Paasuram 7.7.2 are :
ChAndhOgA ! PouzhiyA ! TaitthiriyA ! Saama VediyanE ! nedumAlE , anthO !
ninn adi anRi maRRu aRiyEn ! AzhundhUr mEl disai ninRa ammAnE !

. Thirumangai Alwar, while singing in praise of the Lord tells that he did not
know of any other refuge. He is Chandokya Upanishad. He is Sama Veda, He is
Brahadaranya Upanishad, He is Thaitriya Upanishad
and He knows all these; Thirumangai Alwar thus praising says, He knows how to
protect His devotees.

This prakruti with the three qualities, obstruct our vision of the Lord. To get
this obstruction removed, there is no other way, but to surrender unto Him and
hold on to His feet steadfastly. Thirumangai Alwar
says that he was in great danger, as the five sense organs pounced on him and
caused unthinkable problems. But once he surrendered to this Lord here, facing
West, all his miseries vanished.
In the first half of the sloka, the Lord says none can cross this samsaram with
the three qualities, created by Him. But that is not the end. He gives an escape
route in the next line of the sloka. Surrender
unto Him will enable us to cross. Those evolved beings who by chance or
determination surrender themselves to the Supreme Lord Krishna exclusively as
their sole refuge and protector, He who is the most
merciful. He who is the most magnanimous, He who is the only one to be depended
on, He who is the shelter of all creation; only those so fully surrendered will be
able to navigate the tempestuous oceans of
maya or illusory impressions superimposed upon the mind. In concise language
such surrendered souls circumvent maya by exclusively devoting themselves to the
Supreme Lord Krishna.

*Mama = My [Sri Krishna's],

*gunamayi = filled with [three] qualities,
*esa = this,
*maya = prakruti [Universe],
*duratyaya = can not be crossed.
This Universe with all its contents, filled with the three qualities, is
preventing from realization. From countless time, with births and taking various
bodies, atman is having the karma due to papa and punya.
These are all the transformations of the Moolaprakruti.
*Daivi = Godly [Sri Krishna], has created all these.
One can not easily come out of this bond He has made. Swami Pillai
Thirunaraiyur Arayar told that we can not even unwind the nest of a tailor bird;
how can we unravel the Mystery of this Universe and
God's creations?

Maya does not mean magic or falsifying. It is called vichitra karya kari -
that is we can not even imagine the complications and the mystery involved in His
creations. Every happening is
mysterious and mind boggling. Mysterious births and mysterious behavior of
various living beings, all beyond our imagination. What we regard as permanent is
changed and what we thought is always
changing remains steady. Knowing very well that our body is changing, we
are deluded to believe, body is permanent and we never even care about atman which
is constant and everlasting.

Maya by her activity of permeating creation deludes all people by her

potent power of allusion which causes all people to follow desire and sense
gratification. Therefore definitions of daivi yields
such explanations as: lustrous, sport or play, desire to conquer,
splendour, adoration, pleasure, imagination, brilliance and movement. But why is
this maya divine? It is because it is under the control of the
Supreme Lord and He alone is its controller.

Prakruti is called maya and the Creator as Maayi. Why should he create
confusion in us? Why not take all to Vaikuntam and keep us happy? Reason is not
Him, but we. He has given a good body with
intellect and other comforts in life; He has provided organs to acquire
knowledge; He has provided Acharyas, Vedas, etc; despite all these if we go in our
own way, how can He be faulted? He is trying
his best to see that we eradicate our past karma and resort to His feet. To
encourage Arjuna, the Lord then says there are ways by which one could cross these
obstructions. By oneself, one can not cross
these, but by holding on to His Divine feet, very easily, obstacles can be
jumped over.

*Te = They ,
*mayam = mysterious samsaram,
*taranti = cross. Who are they? Those blessed ones have,
*prabadyante = surrendered unto,
*mam eva = Me [Sri Krishna] and only Me [Sri Krishna].

Swami Ramanuja gives a beautiful interpretation for the word 'mam': He, Sri
Krishna, as satya sankalpa [ He is the Creator and so He knows all the Mystery and
He will keep up His word] ,
parama kaarunika [ boundless merciful], loka sharanyan[ all to surrender].
Since he has all this three characterisitics, he is the sole refuge to surrender
and get us out of this material mode.

Swami Vedanta Desika in his Tatparya Chandrika says He alone with the
unlimited Gyana, Strength, Power and Wealth can redeem us from this samsaram. But
all these qualities will be of no use to
us if the Lord did not have Mercy. In Dayasathakam sthothram, Swami Desika
says that but for His quality of Mercy, all his other qualities such as Power,
Strength, etc., would have been our adversaries.
He has been merciful to very low flower vendor or elephant. So, surrender
unto Him, will ensure crossing of the ocean of prakruti.

Additional Notes:

The question may arise as to who are those who are able to know Lord Krishna.
To answer this the word daivi meaning divine is used. This divine, supernatural
and wonderfully marvellous illusion of the
Supreme Lord constituted of the power of Lord Krishna, consisting of the
products of the gunas being the modes of goodness, passion and ignorance is
extremely difficult to surmount. This is a well known
fact and is proven by the fact that only a very minuscule portion of humanity
surmount this maya or illusory impressions superimposed upon the mind in every
generation. Yet it is also a fact that those who take
exclusive shelter of Lord Krishna with loving affection in unwavering devotion
are the only ones to cross over this insurmountable illusion that is otherwise
impossible to navigate and by accepting His shelter
they come to learn Him as He is. This is the purport.
 Maya by her activity of permeating creation deludes all people by her potent
power of allusion which causes all people to follow desire and sense
gratification. Therefore definitions of daivi yields such
explanations as: lustrous, sport or play, desire to conquer, splendour,
adoration, pleasure, imagination, brilliance and movement. But why is this maya
divine? It is because it is under the control of the
Supreme Lord and He alone is its controller. The Vyasa Yoga states that: Sri
the Goddess of Fortune Laxsmi, Bhu the Goddess of the Earth and Durga the external
material energy are the distinct forms
of this grand illusion. Regarding Sri Laxsmi, she does not partake of the
endless energies of the Supreme Lord as she has taken complete shelter in Him.
Because of such propensity Brahma, Rudra and
all the demigods do not possess even a minor portion of her manifestation.
Having received the grace of the Supreme Lord by taking complete refuge within Him
nothing can ever overcome her power.
But yet the question will still persist of how can this maya be overcome? To
answer this Lord Krishna replies with the words: mam eva ye prapadyante meaning
only those who surrender unto Him.
Those who renounce all else and take exclusive shelter of Him alone can
surmount this maya.

The Supreme Personality of Godhead has innumerable energies, and all these
energies are divine. Although the living entities are part of His energies and are
therefore divine, due to contact with material energy,
their original superior power is covered. Being thus covered by material
energy, one cannot possibly overcome its influence. As previously stated, both the
material and spiritual natures, being emanations from
the Supreme Personality of Godhead, are eternal. The living entities belong to
the eternal superior nature of the Lord, but due to contamination by the inferior
nature, matter, their illusion is also eternal.
The conditioned soul is therefore called nitya-baddha, or eternally
conditioned. No one can trace out the history of his becoming conditioned at a
certain date in material history. Consequently, his release
from the clutches of material nature is very difficult, even though that
material nature is an inferior energy, because material energy is ultimately
conducted by the supreme will, which the living entity cannot
overcome. Inferior material nature is defined herein as divine nature due to
its divine connection and movement by the divine will. Being conducted by divine
will, material nature, although inferior, acts so
wonderfully in the construction and destruction of the cosmic manifestation.

Another meaning of guna is rope; it is to be understood that the conditioned

soul is tightly tied by the ropes of illusion. A man bound by the hands and feet
cannot free himself--he must be helped by a person
who is unbound. Because the bound cannot help the bound, the rescuer must be
liberated. Therefore, only Lord Krsna, or His bona fide representative the
spiritual master, can release the conditioned soul.
Without such superior help, one cannot be freed from the bondage of material
nature.

The words mam eva is significant. Mam means unto Krsna (Visnu) only, and not
Brahma or Siva. Although Brahma and Siva are greatly elevated and are almost on
the level of Visnu, it is not possible for such
incarnations of rajo-guna (passion) and tamo-guna (ignorance) to release the
conditioned soul from the clutches of maya. In other words, both Brahma and Siva
are also under the influence of maya.
Only Visnu is the master of maya; therefore He can alone give release to the
conditioned soul. The Vedas confirm this in the phrase tam eva viditva or "Freedom
is possible only by understanding Krsna."
Even Lord Siva affirms that liberation can be achieved only by the mercy of
Visnu. Lord Siva says: mukti-pradata sarvesam visnur eva na samsayah.
"There is no doubt that Visnu is the deliverer of liberation for everyone."

7-15
na mam duskritino mudhah prapadyante naradhamah
mayayapahrta-jnana asuram bhavam asritah

"Those miscreants who are grossly foolish, who are lowest among mankind, whose
knowledge is stolen by illusion, and who partake of the atheistic nature of demons
do not surrender unto Me."

Two worms were conversing and one said to the other that it would reach from
this hill to another hill. Other worm, mocked and said that it would take so many
months to reach that place and by that time
its life would be over and so it was impossible to go to the other peak.
Challenging this , the first worm got on to the body of a lion, which lived there.
The lion jumped from this hill to the other hill and there the
first worm, got down and from there spoke to the second worm that it had
successfully reached the new place. Moral of this story is that if we can not do a
thing, we can attach ourselves to someone else
capable of doing and get the work done. By ourselves, we can not do yoga to
reach Vaikuntam; while by just surrendering unto the Lord and clinging to His feet
steadfastly, we can easily reach Vaikuntam.
Kambar says this in his starting verse of Ramayana. In the 14th sloka, the
Lord also tells that by surrendering unto Him, one could cross the Universe or
samsaram. Arjuna wondered, then why all are not
following this simple and easy method to cross? What prevents them? Sri
Krishna tells four types of people do not come to Him and these are told in the !
5th sloka.

Four categories of people do not recognize Sri Krishna.

*Duskritino = sinned persons,

*na prapadyante = do not surrender unto, mam = Me [Sri Krishna] :

These are in order of worseness (i.e 2 is worse than 1; 3 is worse than 2...
and so on )
1. Mudha = fools, who do not know about Sri Krishna. They are ignorant of the
greatness of Sri Krishna, while they might know all other subjects. They are not
aware that he is the Master and all are to serve Him.
mudhahs are grossly foolish persons pursuing material gains like beasts
of burden. These are fruitive worker (a karmi), who is no better than an animal.
Shrimad-Bhagavatam (3.32.19) describes, "Just as a
stool-eating hog rejects sweet-rice and enjoys stool, those cheated by
destiny, who give up the nectar of hearing harikath a and engage in hearing other
useless talks, are most unfortunate. " Who but an
animal would not like to perform seva to Shri Mukunda?

2. Naraadhama = lowest among human beings. These people know the greatness of
the Lord; they know He is the Master; they also know what their position in
relation to God. Yet, they never feel it proper to
surrender unto Him or pray to Him. Such people we see in our own family
and friends' circles. They are not atheists; but they have no interest in temples
and devotion. It is also possible, that some in this
category, might think the Lord is at a very high level for them to
approach or might be fearing that their papa might stick to the Lord. These are
the ignoble members of society who although knowing of
the Supreme Lord glory disdain to offer Him respect and homage in
reciprocation with Him. These are the lowest level of society bereft of even any
moral principles

3. Mayaya apahrta-jnana = people carried away by delusion and false words.

These are persons who have studied all vedas and puranas; but they believe God has
no form, He has no gunas [qualities].
He is nothing. These words cause delusion and confusion in some persons,
and so they also do not go to the Lord. They are carried away by instances like
the Lord stole butter and that he married
thousands of Gopikas, etc. They do not realize, that what all we think
ours, are all His properties and so there is no question of stealing by the Lord.
He is the only Male and all atman are His wives.
These are people who forfeited the correct knowledge of the Supreme Lord
acquired previously due to irrelevant and irreverent speculative, logistical
analysis.

4. Asuram bhavam asrita = attaining wicked character. Persons like Ravana and
Hiranyakasipu, were well learned but they had developed evil character. They
consider God as their enemy. Ravana wanted to
abduct Sri Sita and so sought the help of Maricha, who advised Ravana to
desist from that scheme. At that time Ravana tells Maricha, that he knew the
prowess of Sri Rama, yet he would not change from
his contempt for Sri Rama. If Sri Rama were to kill Ravana, who says that
he would rather fall backwards and not in the front, as that could be interpreted
as surrender to Sri Rama.

In the order presented, each subsequent miscreant is more sinful then the
previous before it. These four categories of people never solicit or supplicate
to the Lord. We should avoid all these qualities in us.

Additional notes:

It is said in Bhagavad-gita that simply by surrendering oneself unto the

lotus feet of the Supreme Personality Krsna, one can surmount the stringent laws
of material nature. At this point a question arises:
How is it that educated philosophers, scientists, businessmen,
administrators and all the leaders of ordinary men do not surrender to the lotus
feet of Sri Krsna, the all-powerful Personality of Godhead?
Mukti, or liberation from the laws of material nature, is sought by the
leaders of mankind in different ways and with great plans and perseverance for a
great many years and births. But if that liberation is
possible by simply surrendering unto the lotus feet of the Supreme
Personality of Godhead, then why don't these intelligent and hard-working leaders
adopt this simple method?

The Gita answers this question very frankly. Those really learned leaders of
society like Brahma, Siva, Kapila, the Kumaras, Manu, Vyasa, Devala, Asita,
Janaka, Prahlada, Bali, and later on Madhvacarya,
Ramanujacarya, Sri Caitanya and many others--who are faithful philosophers,
politicians, educators, scientists, etc.--surrender to the lotus feet of the
Supreme Person, the all-powerful authority.
Those who are not actually philosophers, scientists, educators,
administrators, etc., but who pose themselves as such for material gain, do not
accept the plan or path of the Supreme Lord.
They have no idea of God; they simply manufacture their own worldly plans
and consequently complicate the problems of material existence in their vain
attempts to solve them. Because material
energy (nature) is so powerful, it can resist the unauthorized plans of the
atheists and baffle the knowledge of "planning commissions."

The atheistic plan-makers are described herein by the word duskrtinah, or

"miscreants." Krtina means one who has performed meritorious work. The atheist
planmaker is sometimes very intelligent
and meritorious also, because any gigantic plan, good or bad, must take
intelligence to execute. But because the atheist's brain is improperly utilized in
opposing the plan of the Supreme Lord, the
atheistic planmaker is called duskrtina, which indicates that his
intelligence and efforts are misdirected.

In the Gita it is clearly mentioned that material energy works fully under
the direction of the Supreme Lord. It has no independent authority. It works as
the shadow moves, in accordance with the movements
of the object. But still material energy is very powerful, and the atheist,
due to his godless temperament, cannot know how it works; nor can he know the plan
of the Supreme Lord. Under illusion and the
modes of passion and ignorance, all his plans are baffled, as in the case of
Hiranyakasipu and Ravana, whose plans were smashed to dust although they were both
materially learned as scientists,
philosophers, administrators and educators. These duskrtinas, or miscreants,
are of four different patterns, as outlined below:

(1) The mudhas are those who are grossly foolish, like hard-working beasts of
burden. They want to enjoy the fruits of their labor by themselves, and so do not
want to part with them for the Supreme.
The typical example of the beast of burden is the ass. This humble beast is
made to work very hard by his master. The ass does not really know for whom he
works so hard day and night. He remains
satisfied by filling his stomach with a bundle of grass, sleeping for a
while under fear of being beaten by his master, and satisfying his sex appetite at
the risk of being repeatedly kicked by the opposite party.
The ass sings poetry and philosophy sometimes, but this braying only
disturbs others. This is the position of the foolish fruitive worker who does not
know for whom he should work. He does not know
that karma (action) is meant for yajna (sacrifice).
Most often, those who work very hard day and night to clear the burden of
self-created duties say that they have no time to hear of the immortality of the
living being. To such mudhas, material gains, which
are destructible, are life's all in all--despite the fact that the mudhas
enjoy only a very small fraction of the fruit of labor. Sometimes they spend
sleepless days and nights for fruitive gain, and although they
may have ulcers or indigestion, they are satisfied with practically no food;
they are simply absorbed in working hard day and night for the benefit of illusory
masters. Ignorant of their real master, the foolish
workers waste their valuable time serving mammon. Unfortunately, they never
surrender to the supreme master of all masters, nor do they take time to hear of
Him from the proper sources. The swine
who eat the soil do not care to accept sweetmeats made of sugar and ghee.
Similarly, the foolish worker will untiringly continue to hear of the sense-
enjoyable tidings of the flickering mundane force that
moves the material world.

(2) Another class of duskrtina, or miscreant, is called the naradhama, or the

lowest of mankind. Nara means human being, and adhama means the lowest. Out of the
8,400,000 different species of living
 beings, there are 400,000 human species. Out of these there are numerous
lower forms of human life that are mostly uncivilized. The civilized human beings
are those who have regulative principles of
social, political and religious life. Those who are socially and politically
developed, but who have no religious principles, must be considered naradhamas.
Nor is religion without God religion, because
the purpose of following religious principles is to know the Supreme Truth
and man's relation with Him. In the Gita the Personality of Godhead clearly states
that there is no authority above Him and
that He is the Supreme Truth. The civilized form of human life is meant for
man's reviving the lost consciousness of his eternal relation with the Supreme
Truth, the Personality of Godhead Sri Krsna,
who is all-powerful. Whoever loses this chance is classified as a naradhama.
We get information from revealed scriptures that when the baby is in the mother's
womb (an extremely uncomfortable situation)
he prays to God for deliverance and promises to worship Him alone as soon as
he gets out. To pray to God when he is in difficulty is a natural instinct in
every living being because he is eternally related with
God. But after his deliverance, the child forgets the difficulties of birth
and forgets his deliverer also, being influenced by maya, the illusory energy.

It is the duty of the guardians of children to revive the divine

consciousness dormant in them. The ten processes of reformatory ceremonies, as
enjoined in the Manu-smrti, which is the guide to religious
principles, are meant for reviving God consciousness in the system of
varnasrama. However, no process is strictly followed now in any part of the world,
and therefore 99.9 percent of the population is
naradhama. When the whole population becomes naradhama, naturally all their
so-called education is made null and void by the all-powerful energy of physical
nature. According to the standard of the Gita,
a learned man is he who sees on equal terms the learned brahmana, the dog,
the cow, the elephant and the dog-eater. That is the vision of a true devotee. Sri
Nityananda Prabhu, who is the incarnation
of Godhead as divine master, delivered the typical naradhamas, the brothers
Jagai and Madhai, and showed how the mercy of a real devotee is bestowed upon the
lowest of mankind. So the naradhama
who is condemned by the Personality of Godhead can again revive his spiritual
consciousness only by the mercy of a devotee. Sri Caitanya Mahaprabhu, in
propagating the bhagavata-dharma or activities
of the devotees, has recommended that people submissively hear the message of
the Personality of Godhead. The essence of this message is Bhagavad-gita. The
lowest amongst human beings can be
delivered by this submissive hearing process only, but unfortunately they even
deny giving an aural reception to these messages, and what to speak of
surrendering to the will of the Supreme Lord?
Naradhamas, or the lowest of mankind, will fully neglect the prime duty of the
human being.

(3) The next class of duskrtina is called mayayapahrta-jnanah, or those persons

whose erudite knowledge has been nullified by the influence of illusory material
energy. They are mostly very learned
fellows--great philosophers, poets, literati, scientists, etc.--but the
illusory energy misguides them, and therefore they disobey the Supreme Lord. There
are a great number of mayayapahrta-jnanah at the
present moment, even amongst the scholars of the Gita. In the Gita, in plain
and simple language, it is stated that Sri Krsna is the Supreme Personality of
Godhead. There is none equal to or greater
than Him. He is mentioned as the father of Brahma, the original father of all
human beings. In fact, Sri Krsna is said to be not only the father of Brahma but
also the father of all species of life. He is the root
of the impersonal Brahman and Paramatma; the Supersoul in every entity is His
plenary portion. He is the fountainhead of everything and everyone is advised to
surrender unto His lotus feet. Despite
all these clear statements, the mayayapahrta-jnanah deride the personality of
the Supreme Lord and consider Him merely another human being. They do not know
that the blessed form of human life
is designed after the eternal and transcendental feature of the Supreme Lord.
All the unauthorized interpretations of the Gita by the class of mayayapahrta-
jnana, outside the purview of the parampara
system, are so many stumbling blocks in the path of spiritual understanding.
The deluded interpreters do not surrender unto the lotus feet of Sri Krsna, nor do
they teach others to follow this principle.

(4) The last class of duskrtina is called asuram bhavam asritah, or those of
demonic principles. This class is openly atheistic. Some of them argue that the
Supreme Lord can never descend upon this
material world, but they are unable to give any tangible reasons as to why
not. There are others who make Him subordinate to the impersonal feature, although
the opposite is declared in the Gita.
Envious of the Supreme Personality of Godhead, the atheist will present a
number of illicit incarnations manufactured in the factory of his brain. Such
persons whose very principle of life is to decry
the Personality of Godhead cannot surrender unto the lotus feet of Sri Krsna.

Sri Yamunacarya Albandaru of South India said, "O my Lord! You are unknowable
to persons involved with atheistic principles despite Your uncommon qualities,
features, and activities and
despite Your personality being confirmed by all the revealed scriptures in
the quality of goodness, and despite Your being acknowledged by the famous
authorities renowned for their depth of
knowledge in the transcendental science and situated in the godly qualities."

Therefore, (1) grossly foolish persons, (2) the lowest of mankind, (3) the
deluded speculators, and (4) the professed atheists, as above mentioned, never
surrender unto the lotus feet of the
Personality of Godhead in spite of all scriptural and authoritative advice.

7-16
catur-vidha bhajante mAm janaah sukritino �rjuna
Artoh jijnasur arthaarthi jnaani ca bharatarsabha

"O best among the Bharatas, four kinds of pious men begin to render devotional
service unto Me�the distressed wanting to regain loss, the desirer of new wealth,
the atman inquisitive, and he who is
searching for knowledge of the Absolute."

He tells Arjuna to carefully listen to what Sri Krishna is going to tell.

*Chatur vidha = four types,

*jana = of people,
*sukritho = of virtuous deeds, fortunate ones, punyashaali (in the previous
sloka, he referred to duskrithanah)
*bhajante = surrender unto or pray, mam = Me [Sri Krishna].
He calls these people as sukritho or blessed ones, in contrast to dushkrito
or bad deed people mentioned in the last sloka, while explaining the four types of
people who never supplicate to Him. Arjuna asks
who they were? We have to clearly understand these four types, as based on
these Sri Krishna is going to tell more and so these categories must be well
founded in our minds. We have already seen that
entities(tattvam) are three:
* Chit - matter with intellect, billions of atman.
* Achit - matter without any intellect, all inanimate objects like
materials, our body, stone, etc.
* Isvara -Paramatman, God, possessing both Chit and Achit as His
dependents and His property.

Some desire to possess material wealth or Achit. These persons are involved
in the sensual pleasures of the sense organs and focussed on enjoying only Achit
(eating, sleeping, enjoying nicely etc), which
is the majority of peopl., They are called Aiswarya aarthi. Here, there are
two sub groups.
-One is those, who want to regain their lost wealth. They are called
brasht-iswarya kaman.
-Second type is those who want to have fresh wealth. These persons are
called apoorva -iswarya kaman.

Some others desire to be happy with atman anubhavam or experience. These

persons consider materials as low and regard atman as superior and everlasting.
They know atman is an embodiment of
Gyana and Ananda, and so desire to have atman sakshatkaram and feel that
pleasure is everlasting. They are called kaivalya aarthi, because they have Atma-
anubhava Kaamam.

Some others desire to be with God only. They are called Bhagavallabha aarthi.

Please note, all the above categories of people , will still approach the Lord
for those desires (e.g. Look at the variety of people going to Tirupathi etc). Is
He refuge only for those who surrender to Him completely.
No. He is approached even by those who expect other things from HIm. Poigai
Azhwar said this in his pasuram:
"ezhuvAr-vidai koLvAr-yEn thuzhAn adiyEa vazhuvA vagai ninaindhu vaigal
thozhuvArp-vinaich sudarai nandhuvikkum vEAnkaTamEA -vAnOar manach sudarai thUNdum
malai" mudhal thiruvandhAdhi 26.

Thus there are four types of people in devotion to Him. Sri Krishna tells that
all these people approach Him. Only humans who are sukritino meaning righteous
and virtuous surrender to the Supreme
Lord Krishna becoming exclusively devoted to Him. Such humans are of four
classes distinguished by their different grades of virtue. In the order they are
given each succeeding class is more superior
to the preceding one due to being more elevated and exalted making it more
meritorious. The four are:

1. Artha = regaining lost wealth. They are those impoverished and distressed
after losing all wealth and power and desires to have the Supreme Lord recover it
for them and re- instate it.
If they performed virtuous activities in past lives then they will have
the opportunity to worship Lord Krishna otherwise they will be limited to
worshipping minor gods and formless illusionary gods.
 2. Artharti = need of new wealth. They are those who having never enjoyed power
and fortune desire the Supreme Lord to give them the ability to acquire them. If
they performed virtuous deeds in their
past lives then they too will have the opportunity to worship Lord Krishna.

3. Jijnasu = to have atman anubhavam. They are the seekers of self-realisation

who are anxious to know the atma or soul in its state separate from matter for the
benefit of escaping transmigration
the cycle of birth and death and pray to the Supreme Lord for the
benediction to discover this.

4. Jnani = to associate with the Lord. They are the seekers of knowledge
concerning the Supreme Lord who realise that the atma is essentially characterised
by its being an eternal ingredient of the
Supreme Lord residing within all embodied beings. Such a one considers the
Supreme Lord as their goal of life and attainment of Him the fulfilment of all
ambitions. Great beings of this calibre are the
Kumaras, Narada Muni, Sukadeva, Bhishma and Uddhava.

Their grades also are in the ascending order, and the person desiring to be with
the Lord alone is the most superior. Instead of asking for trivial things, this
person asks for Him alone.

Men of good deeds,' i.e., those who have meritorious Karmas to their credit,
and who resort to Me and worship Me alone --- they too are divided into four types
according to the degrees of their good deeds,
each subsequent type being better than the preceding, because of the greatness
of their good deeds and gradation in respect of their knowledge. (i) The
'distressed' is one who has lost his position in life
and his wealth, and who wishes to regain them (ii) He who 'aspires for wealth'
is one who desires for wealth which he has not till then attained. Between them
the difference is very little, as both of them
seek wealth. (iii) He 'who seeks after knowledge' is one who wishes to realise
the real nature of the self (in Its pure state) as an entity different from the
Prakrti. He is called 'one who seeks to secure knowledge,'
because knowledge alone is the essential nature of the self. (iv) And the 'man
of knowledge' is he who knows that, it is the essential nature of the self to find
happiness only as the Sesa (subsidiary or liege)
of the Lord, as taught in the text beginning with, 'But know that which is
other than this (lower nature) to be the higher Prakrti' (7.5). Without stopping
with the knowledge of the self as different from the Prakrti,
he desires to attain the Lord. He thinks that the Lord alone is the highest aim
to reach.

7-17
tesAm jnaani nitya-yukta: eka-bhaktir visisyatE
priyo-hi jnaninO �tyartham aham sa ca mama priyah

"Of these, the one who is in full knowledge and who is always engaged in pure
devotional service is the best. For I am very dear to him, and he is dear to Me."

*Tesham = among them [ the four classes of devotees mentioned in previous

sloka],
*jnaani = the person who seeks only association with the Lord,
*nitya yukta = always wanting to be with [Sri Krishna], ever steadfast. "Ever-
united to me, by reason of my being his sole Goal. Others establish relations
with me only so long as their objects of
desire are gained.
*eka bhakti = with the singular objective or devotion only in Sri Krishna,
Ekabhaktih means unswerving, single-minded devotion to the Supreme Being.
*visisyate = is the best [of all the four types].
Among the four classes of devotees, "jnaani" category is the
best(Visistyateh). Why? Because, he is Nitya-Yuktah (always wanting to be with
the lord) and Eka-Bhakti (with the singular devotion to the Lord)
*Jnanaina = to this devotee or Gyani, aham = I [Sri Krishna],
*atyartham = most, The Jnaani's love for the lord is so deep and abundant- so
it is meant - that even for the Lord, the omniscient and ominipotent , it is
difficult to fathom.
*priyam hi = loved.
*Ca mama = to Me [Sri Krishna] also,
*priya = [he is ] loved.

Here the term 'artha' in relation to the expression 'athyartham' denotes

'what cannot be expressed adequately.' That is, even I, the omniscient and
omnipotent, is unable to express how much I am dear
to the Jnanin, since there is no such limit as 'this much' for this love.
Such is the meaning. As in the case of Prahlada, the foremost among men of
knowledge, it is said: 'But he with his thoughts firmly
fixed on Krsna while being bitten by the great serpents, felt no pain from
the wounds, being immersed in rapturous recollections of Him' (V. P., 1.17.39). I
reciprocate this love infinitely.

We should see the subtle difference. For Gyani, the Lord is the most loved,
while for the Lord, Gyani is a loved one. The Lord places Himself slightly
inferior to the Gyani, in love. He feels that
he is not able to reciprocate the love in the same degree. For Gyani, the
Lord is the single entity to be loved. But the Lord has multiples of devotees. In
reality, though, we can never equal the love
and care of the Lord for us, but here, the Lord praises the devotee wanting
Him alone, as the greatest. If devotees like the Alwar could think of sending
insects as emissaries, we can judge the devotion
they had for the Lord.

Other types of devotees might forget the Lord after they got the material
happiness or the atmanubhavam; this Gyani, on the contrary, is constantly devoted
to Him. Bhaktas like these
approach the Lord to cure them of the disease of samsaram, as a patient
would go to a doctor. But after the treatment, a Gyani, wants to remain always
with Him. For the other three types of devotees,
their objective is different from the means. Whereas for Gyani, objective
and means are the same. He is phalam and phalapradhayina.

This sloka and Tirumangai Azhwar's pasuram in Tirunedundaakam are similar in

essence. In this pasuram, Azhwar is sending the bees as messengers. He prostrates
to the six legged bee, which has been
collecting honey from flowers. Since bee is going to carry message, Alwar has
no hesitation to prostrate. He asks the bee to go to the Lord Aamaruviappan, the
Lord of Devas, and to tell that it had come
from Alwar. So the bee as messenger of Parakala 'Nayaki' will be rewarded
properly. Then the Lord blessed the Alwar. This is the transaction between a
Bhakta and the Lord. Naturally, such devotees
stand much higher than those who approach Him for material wealth or atman
anubhavam. These supreme devotees are called Gyani by the Lord.
 Of the previous four classes the jnani's or the knowers of the Supreme Lord
are distinctly distinguished as they are nitya-yukta or eternally connected and
eka-bhaktir or exclusively devoted to the
Supreme Lord Krishna by reason of His being their only goal. Others merely
establish relationships with Him for selfish purposes in hope of gaining desired
material objects. But from the knowers of the
Supreme Lord emerge the lovers of the Supreme Lord, who regard Him as the most
cherished objective of their existence and thus they are His elect. Tyartham means
the most, even beyond description.
This love for the Supreme Lord Krishna is so deep and overflowing that even
for Him as the Supreme Lord who is omniscient and omnipotent it is difficult to
fathom. Such love for Him has no limitations
assigned to it as evidenced in the case of Prahlad, the pre-eminent among the
jnani's who although was persecuted many times to die on the order of his demon;
never was even slightly harmed, so much
was his mind blissfully absorbed in devotion to the Supreme Lord, transported
by the rapture induced by constant remembrance of Him. Such a devotee is
blissfully loved by the Supreme Lord as well in
reciprocation.

Additional Notes:

In the Vishnu Purana the prince Prahlad who recognised the Supreme Lord as
boundlessly dear, has said: The unrelenting desire for objects of the senses which
the sensually attached possess; may that
same never ending desire reside in my heart to always be devoted to the
Supreme Lord. The great sage Parasara praised Prahlad thus: With his mind totally
absorbed in the Supreme Lord when Prahlad
was bitten by poisonous serpents he did not feel a thing because he was
immersed in remembering the Supreme Lord Krishna who swiftly appeared for his
rescue as the incarnation Narasimha-deva.

It is declared in the Vedic scriptures that: Devotion is serving the Supreme

Lord Krishna with speech, mind, body and activities because the root bhaja-bhajati
means to serve. Therefore the spiritually intelligent
have explained that bhakti or devotion is exclusive loving service to the
Supreme Lord Krishna or any of His authorised incarnations and expansions as
revealed in the Vedic scriptures. If reference to the
Supreme Lord is not found to be revealed in the Vedic scriptures with name,
form and qualities and pastimes; then never can such an erroneous and illusory
conception of the Supreme Lord be ever
considered to be factual and authentic.

Free from all contaminations of material desires, the distressed, the

inquisitive, the penniless, and the seeker after supreme knowledge can all become
pure devotees. But out of them, he who is in knowledge
of the Absolute Truth and free from all material desires becomes a really pure
devotee of the Lord. And of the four orders, the devotee who is in full knowledge
and is at the same time engaged in devotional
service is, the Lord says, the best. By searching after knowledge one realizes
that his self is different from his material body, and when further advanced he
comes to the knowledge of impersonal Brahman
and Paramatma. When one is fully purified, he realizes that his constitutional
position is to be the eternal servant of God. So by association with pure
devotees, the inquisitive, the distressed, the seeker after
material amelioration and the man in knowledge all become themselves pure. But
in the preparatory stage, the man who is in full knowledge of the Supreme Lord and
is at the same time executing devotional
 service is very dear to the Lord. He who is situated in pure knowledge of the
transcendence of the Supreme Personality of God is so protected in devotional
service that material contaminations cannot
touch him.

Recap of 12th to 17th sloka:

Till the 12th sloka, Sri Krishna hinted his greatness. In the 13th and 14th
sloka, He further told that the prakruti acts as a screen and hides these
greatness from realization by us. Then he told that surrender
unto Him - saranagathi- is the only way to realize Him. In the 15th sloka,
He indicated the Four types of persons, who never realize Him. In the 16th sloka,
He described the Four types of devotees, who solicit
Him. In the 17th sloka, He mentioned, how among these devotees, Gyaani i.e
true bhakta, who seeks only Him, is the most superior. Now we will see the 18th
sloka.

7-18
udaarah sarva evaite jnaani tv atmaiva me matam
Asthitah sa hi yuktAtma mAm evA-anuttamAm gatim

"All these devotees are undoubtedly magnanimous souls, but he who is situated in
knowledge of Me I consider to be just like My own soul. Being engaged in My
transcendental service, he wants to attain
only Me, the highest and most perfect goal."

*Sarva evaita =all these [four types of devotees mentioned in sloka 16] are

*udaara = generous or noble or magnanimous.

We may have a doubt here. How can Sri Krishna call all these devotees are
generous? After all two types are devoted to him to gain material benefits only.
So, how can they be magnanimous?
The Lord feels that at least for material gain sake, they have come to
Him, stretching their hands, instead of going to all sorts of other persons and
gods. The Lord is praised because He is able to
shower on them bountiful. But, is it not bad to ask the Lord for such
trivial things? For the starter or in the initial o phase of devotion, such
requests are not bad. In fact, all have to run the family and
live comfortably. So, there is no harm in requesting the Lord for these.
But, we should neither be greedy nor stop with asking only material wealth. We
should slowly advance and reach the stage of Gyani.
The Lord is happy that for some reason we approach Him for favours. In
fact, these material benefits become a catalyst or encouragement to approach Him
for higher things in life. Though, all these persons
are generous ones,
*me matham = My [Sri Krishna's] opinion or policy is,
*jnaani tu atmaiva = Gyani [most superior devotee] is [Sri Krishna's] Soul.
This is a bit difficult to accept. All scriptures, puranas, Alwars and
Acharyas have been telling that the Lord is our soul and never they have mentioned
that the best of devotees is His soul. But, we have to
accept these words as they have come from His mouth. Our intelligence says
He is our atman; but the Lord's opinion is, a Bhakta is His atman - says Swami
Azhagiya Manavala Perumal Nayanar.
In his Tatparya Chandrika, Swami Vedanta Desika enquires into this and
poses a question, how this policy opposed to Vedas, has been told by the Lord?
Answer is, that for the moment we have to keep
aside all Vedas' pronouncements and we are listening to the Lord and have
to accept what He says. Gyani always thinks of Him.

*Yuktatma = he [Gyani] wants to be always with [Sri Krishna]. He can not

tolerate a moment of separation, like many Alwars. Bhakta sees Him in everything
and everywhere. Azhwars are so mad after the Lord
that they send insects and birds as messengers and convey their plight of
separation. Similarly, the Lord also can not think of separation from Mahatmas.

*Mam eva = I [Sri Krishna] alone,

*anuttamAm gathim = Unsurprassed goal. nothing more is to be attained. He does
not want anything else. Like the Cow and Calf, in this Kshetram, attaching
themselves to the Lord and dependent only
on Him, for all needs, we should also develop our Bhakti in Him.

One may pose the question what about the other three types being artto the
aflicted, atharthi or those seeking wealth and jnajinsuh or those seeking moksa or
liberation. Are they wretched and unworthy?
To the contrary and Lord Krishna confirms this with the word udarah meaning
noble and magnanimous. Due to the fact that the previous four classes all resort
to the Supreme Lord, they are all noble and
udarah or magnanimous inasmuch as when they receive any benediction from Him
it is as by their loving act of acceptance that the Supreme Lord feels bliss and
is truly grateful to them for accepting
his love. Lord Krishna considers the jnani or the knower of God as dear to
Him as His own self and considers even that His very existence depends upon them.
One may question how is this to be understood?
One must understand that the Supreme Lord reciprocates in the same manner as
His devotee acts towards Him. Thus in the same way that His devotee cannot live
without Him, He cannot live without
his devotee. Therefore His devotee atma or soul realised is his very life as
the atma.

Additional Notes:

In the Srimad-Bhagavatam (9.4.68), the Lord says:

sadhavo hrdayam mahyam sadhunam hrdayam tv aham
mad-anyat te na jananti naham tebhyo manag api

"The devotees are always in My heart, and I am always in the heart of the
devotees. The devotee does not know anything beyond Me, and I also cannot forget
the devotee. There is a very intimate relationship
between Me and the pure devotees. Pure devotees in full knowledge are never
out of spiritual touch, and therefore they are very much dear to Me."

7-19
bahunam janmanam ante jnaanavan mAm prapadyate
vasudevah sarvam iti sa mahatma su-durlabhah

"After many births and deaths, he who is actually in knowledge surrenders unto Me,
knowing Me to be the cause of all causes and all that is. Such a great soul is
very rare."

In this sloka, Sri Krishna tells that His devotee considers Sri Vaasudeva as
everything in life - food, water, etc.- and he can not live without Him for a
second. This intimate relationship is explained here.
 He calls that type of a devotee as Mahatma, and is so difficult to find. There
are many ardent devotees, but to find a devotee among them, who considers Sri
Krishna is his life, breath and everything, is very rare.
For the Gopikas, Nandagopa, Yasoda, Vasudeva and Devaki, Sri Krishna was
everything; but it is so difficult to come across one such.

We have seen different categories or levels of people.

*First category is those people who are Ignorant of Vedas and Shastras ,
without any understanding of the Lord and living with daily eating and sleeping
-such people are in Millions.
*Then the next category is people who understand the glory of the Lord, but
seek material benefits
*Then the next level category is people who understand the glory of the Lord,
but don't care about material benefits. They are intrested in Atma Anubhavam are
called Kaivalyaarthi
*The fourth level is the devotee who wants the Lord and enjoy his anubhavam
only. i.e Bhagavaan Labaarthi.
Now the highest level which Lord is explaining here , is the highest level.
For him, "Vasudeva Sarvam Iti" , everything is the Lord. These are rarest of the
rare.

*Gyanavan = person fully matured in Gyana [ Bhakti],

Sri Krishna told earlier about four types of Bhaktas - those wanting to
regain lost needs, those in need of new, those wanting kaivalyam and Gyani, who
wants only the Lord and nothing else.
But in this sloka 19, He uses a word Gyanavan. Is he different? No. He is
the same Gyani but the Bhakti has matured to a great extent. Prahalada saw the
Lord everywhere. All the pleasures and
comforts of this world are found by him in the Lord.
*bahunam janma = in many births [having practiced this bhakti],
*ante = finally, after numerous lives.
The words bahunam janmanam ante is at the conclusion of many births. This
means that after accumulation of merit gradually over innumerable births, the
final birth indicating the last lifetime is
naturally carried out with devotion to the Supreme Lord Krishna whose
expansion is known as Vasudeva.
*vaasudeva sarvam = [the gyana of] everything is Sri Krishna only,
After passing through innumerable auspicious births, one gets the
knowledge: 'I find my sole joy as a Sesa of Vasudeva. I find my essence, existence
and activities to be dependent on Him. He is superior
over all others on account of His innumerable auspicious attributes.'
*prapadyate = reach, surrenders
*mam = Me [Sri Krishna].
*Iti sa mahatma = Such a great soul,
*su-durlabha = is very, very difficult[ to find]. Very rare. Durlabha is
rare.. Su-durlabha is even more rare.
Such persons are there, but it is exceptionally difficult to locate them.
Nammalwar, Perialwar, Sri Andal, Prahalada are all in this category. Alwar says in
a pasuram on Thirukkolur [ birth place of
Madurakavi Alwar, near Alwar Thirunagari], that Sri Krishna is unnum soru
[eating food], parugum neer [drinking water], thinnum vetrilai [chewing betel
leaves].
Water is essential or Dharakam, to live; food is necessay for nourishment
[ poshakam ]; and chewing betel [pan], is luxury [bhogyam]. For Alwar all are Sri
Krishna.

It takes not just a few births of performing righteous activities for one to
evolve to the level of consummate spiritual wisdom enough to realise that the atma
or soul is an eternal portion of the Supreme Lord and
irrevocably devoted to Him. It takes innumerable births of a meritorious kind
in the thousands to achieve this platform and realise this and in the final birth
during the last lifetime in the material existence the
enlightened jnani knower of God spontaneously perceives that they are
essentially a liege to the Supreme Lord Krishna, totally dependent upon Him, and
the fact that all activities of the mind and body as well as
all conceptions and perceptions are only of value if they have direct relevance
to Him. This is the evolved wisdom of the illuminated jnani. Vasudeva means the
Supreme Lord as the cause of all causes.
Such a jnani always thinks Vasudeva is my way. Vasudeva is my goal. Vasudeva is
my highest attainment. Whatsoever my heart longs for that is Vasudeva to me.
Vasudeva is everything to to me. Such an
elevated being totally devoted to the Supreme Lord Krishna in causeless love is
very rarely found in creation. It should be evident that the two natures one being
matter and the body and the other being spirit
and the soul in their conditions of cause and effect are both completely
dependent upon the Supreme Lord for their very existence, character, personality
and impulses. Thus the one who is cognisant of this
reality possesses spiritual wisdom and is the jnani. That such a being is
exceedingly rare is further expounded upon in the next verse.

This sloka is very important and so we have to study the meaning carefully and
elaborately. Samsaram is terminated by Bhakti and how a Bhakta behaves, are
mentioned here. Sri Krishna tells that after a
multiple births only, a Bhakta reaches Him. How many births after? 10 or 100 or
Million? Nobody can say. It could be in Billions also. But in one birth, that soul
realizes Bhakti in Him. That slowly develops
and matures over many births. Finally, in one birth, that soul realizes, Sri
Vasudeva is everything and that knowledge and resolute way of life, makes that
birth as the last and he reaches the Lord in Vaikuntam.
Maturing of Bhakti will take many births difficult to assess. Here our
ancestors have inquired and commented. Since it takes many, many births and
consequent sufferings, does not the Lord have any mercy
on the souls? Does He not have compassion on us? When we are considered as His
children, is it not His duty to redeem us immediately and relieve us from the
sufferings? He says that we have to have
so many births even for Bhakti to dawn. After Bhakti is realized, one is not
granted Moksham immediately; but one has to spend more births to have the Bhakti
matured and reach the final stage. These do
not appear to be the comforting words of a Person with mercy or compassion.
This accusation is pointed towards the Lord by both Atheists and God believers, in
great distress. Reply is same for both.
"Janmaa , Naraanam Ksheena Paapanaam

anEka janma samsiddhah bahooonaam janmanaam ante Jnaanavaan maam prapadhyatE

/
janmaantara sahasrEshu tapO dhyaana samaadhibhih naraaNaam ksheeNa
paapaanaam krishNa bhakti: prajaayate//

It is only due to meritorious deeds done over innumerable lifetimes when the
baggage of sins is emptied out, can a sentient being reach this stage of achieving
KrishNa bhakti?.

To get Bhakti in Sri Krishna, we have to destroy the papa accumulated over
millions of births. Destroying papa is by the continuous performing of our duties
- Karma yoga - without any attachment to results.
This will take one to Bhakti. After spending many births, continuing Bhakti,
one finally reaches the Lord. This procedure has to be followed. We may wonder,
why all these lengthy and time consuming procedure?
What is the loss for the Lord, if He grants Moksham straight away to all and
relieve them of the sufferings? Bhagavat Bhaadarayana, aka Veda Vyasa and Krishna
Dwaipayana, says this accusation can not be
made on the Lord.
Vaishamya naidrunye na papekshatvat - God does not have any mischievous
objective. He is impartial and never tries to mislead anyone.
Naidrunya - He can not be faulted as merciless. He is not breathing over our
shoulder and guiding us in every step. He has given independence and sees what we
choose.
He has provided the basic requirements and infra structure equally to all.
He has provided a body with all organs to acquire knowledge; He has provided all
materials for all to enjoy; and he has created
all scriptures and shastras to abide by. So it becomes the responsibility of
anyone to choose and decide.

If one takes a wrong route, then one starts committing papa and gets ruined.
But, if one takes the right path, then also the Lord helps in one's progress in
the right direction. Why can't the Lord, correct us in
the initial step itself so that further wrong things are not done? If, He did
that, then the logic that atman has intelligence has no meaning. He is not like a
Shepherd or a cart driver, maneuvering the animals
at every stage. We are provided with intellect and thinking power and so it is
expected we think and decide the path we have to follow. If a boat is provided to
cross a river and one either by not knowing how
to steer the boat or misuses it and gets drowned in the river, how can one blame
the boat provider? If a lamp is given to read, but is used to burn away the house,
can the lamp provider be accused?
If a knife is given to cut fruits and enjoy, is it justified to kill others and
blame the knife provider? The Lord has provided all basics so that we choose and
take the right path. How can we blame the Lord for
having wasted the opportunity or irresponsibly choosing the wrong path? He has
not prevented anyone from choosing the right path and develop Bhakti to reduce the
births. Which birth? 100th? 1000th?
Millionth? It is that birth, in which a person realizes everything is Sri
Vasudeva only, he gets Moksham. Our papa is of two types. Sanchita or accumulated
papa is a heap of bundles. We have not even
unpacked any of them. Another is prarabda papa, is the one to which we are
exposed. After finishing this, one more bundle from sanchita papa will be opened
to have its effects. One gets Moksham, only
when all the praarabda papa are expended completely.

Nammalwar in the pasuram 'kannan kazhalinai...', says that worshiping the Lord
as Sri Narayana or Sri Govinda or by other names, devotees are certain to get
Moksham
kaNNan kazaliNai* naNNum manamudaiyeer* eNNum thiru_naamam* thiNNam
naaraNamE. (2) 10.5.1
Oh BhAgawathAs, who has always the thoughts of reaching the Lotus Feet of
KaNNan (Parama sowlabhyan- who stooped down to our level and took KrishNAvataar)!
You all need to think and
meditate only on His name Narayanan.. Nothing else. This is firm and
definite. Take it for granted.

There is an intresting story behind Mannargudi Rajagopala swamy temple, which is

also known as South Dwarka, which explains this sloka further.

Two maharishis Gopilar and Gopralayar, wanted to worship the Lord at Dwaraka, at
the end of Dwapara yug. To meet the Lord in Person, they started their journey
from South. Narada met them near this
place and on enquiry he found that both were going to Dwaraka to meet Sri
Krishna. But they were not aware that the Lord had finished his avatar and had
departed for Sri Vaikuntam. When Narada
conveyed this news, the two sages realizing that they had missed a golden
opportunity, fainted and fell down. Narada pitied on the two sages and after
sometime when they regained conscience, he
consoled them and said that if they could do penance or thapas in Champakaranya
Kshetram, the Lord will appear and satisfy thier quest. They bathed in a pond,
which is now known as Gopralaya
theertham. Then they started their meditation and after a long time the Lord
appeared before them. His first appearance is known as Sri Paravasudeva
Thirukkolam. He is the Moolavar in the Garbha gruha.
When the Lord asked them what more they wanted, the sages not satisfied with
just one appearance of the Lord, wanted Him to appear in more forms. In Gita, the
Lord says that he is flexible to satisfy his
ardent devotees. " ye yatha mam prapadyante tams tathaiva bhajamy aham mama
vartmanuvartante manusyah partha sarvasah" (4-11) .The Lord told them to go around
Him [pradhakshinam] and everytime,
He would appear to them in various forms. the sages started going around Him.
They went round 32 times, and in accordance with His statement everything is Sri
Vasudeva (vasudeva sarvah:).
He appeared in 32 forms and the last appearance was as Sri Rajagopalan. He is
called Sri Vidya Rajagopalan. In Vedas, 32 vidyas are explained to attain Moksham.
Each Vidya is a procedure to worship
the Lord and reach Him. Prathardhana vidya, Shandilya vidya, Dhouma vidya,
Thahara vidya, etc., are some of them. Since the Lord appears as each Vidya, He is
called Sri Srividya Rajagopalan.
(details of each Vidya in the end of this purport below).

Focus of the sloka is Sri Vasudeva and we can realize it by a visit to this
temple. Om nama bhagavate vasudevaya is called dwadasaakshari or mantra with 12
syllables. Narada administered this mantra
to the two sages and , they, in turn, by meditating on this mantra were able to
see the Lord. The Lord's name is in this mantra. So, he who understands everything
is Sri Vasudeva, reaches Him. But such a
person is very rare to be found. Such a person sees Sri Vasudeva in everything
and sees everyone as Sri Vasudeva.

*** What does it mean, when it is said in this sloka "Vasudeva sarvam iti i.e
vasudeva is everything" ? Yes, it mean Vasu means living in everything, he is
antaryaami for everyone - Sarvatra Vasatiti Vasuh:.
Deva means play. So he is in all and that is just a game for Him.
Bhagavate means with the Six qualities - gyana, bala, Aiswarya, veera, shakti and
tejas. Sri Vasudeva is pervading all without exception.
Alwars have told that all the objects and the pleasure and comfort they
give, are all Him only. In an earlier sloka, Sri Krishna told about four types of
Bhaktas - those wanting to regain lost needs, those in
need of new, those wanting kaivalyam and Gyani, who wants only the Lord and
nothing else. But in this sloka 19, He uses a word Gyanavan. Is he different? No.
He is the same Gyani
but the Bhakti has matured to a great extent. Prahalada saw the Lord
everywhere. All the pleasures and comforts of this world are found by him in the
Lord.

In the 19th sloka, Sri Krishna told that a devotee is Mahatma, who views
everything as Sri Vasudeva. Everything means whatever experience one could have in
this Universe. Even if a single experience,
one does not find in Sri Vasudeva, then one would leave Him and seek someone
else. He is praised as Mahatma, who thinks Sri Vasudeva is everything - dharakam,
poshakam and bhogyam. Mahatma
means large hearted or broad minded. Their mind and eyes are one with the Lord.
Broad minded means, whether we like or not, our mind will be after the Lord. Just
like eyes close against obstacles involuntarily,
our mind will be filled with His thoughts. Mind will be after Him, unlike the
mind with us which runs after inferior pleasures. That is why our elders have been
after such festivals so that mind also follows suit.
In Alwars' case, the mind tells Alwar, that it is going to the Lord and if he
cared he could accompany the mind. If he were to choose to go elsewhere, he could
as well forget the mind, tells mind. This shows
the great attractive force the Lord is able to exert. Broad mind also means the
compassion feelings. When such a person reads that elephant Kuvalayapeetam tried
to kill Sri Krishna, or Kamsa and Poothana
tried to kill the Lord, his mind is pertubed as though his close kith and kin
is affected. But many of us think we are learned and so our doubt would be whether
Sri Krishna is God or a mere Child? Is He,
Sri Para Vasudeva or Sri Gopalan? If we think He is Sri Para Vasudeva, then we
are gyani; but if we think He is Sri Gopalan, then we are Bhaktha. When Gyana
matures, it becomes Bhakti and not the
other way. When Gyana matures, we will realize that the Lord is so near us as
Sri Gopalan. A bhakta's mind is worried when he hears Sri Rama went to forests;
Sri Krishna should get butter; He should
come safely from the grazing area; and so on. Such a person, who is in deep
sorrow if he is away from the Lord and happiest when with Him, is Mahatma. Do we
need Gyana about Him or love [prem] for Him?
When Sri Krishna left Brindavan and went to Mathura, to assuage the feelings of
gopikas, Sri Krishna deputed Gyani Uddhava. When Uddhava came to teach them on
meditation, he found that the gopikas
had such a great love for Sri Krishna that they had surpassed the meditation he
was to teach. Uddhava later, returned realizing he also should convert his gyana
to Love. Mahatma thinks that he should
safeguard Sri Krishna, while ordinary devotees like us think the He should
protect us. This is reflected in Nammazhwar's pasuram, which is dedicated to
Mannargudi Rajagopalaswamy by SwamiManavalaMamuni:

unniththu maRRoru dheyvamthozhaaL* avaNnaiyallaal,* nummichchai solli* nNum

thOLkulaikkappadum annaimeer,*
mannap padum maRaivaaNanai* vaN thuvaraapathi-mannanai,* Eththumin
Eththudhalum* thozhudhaadumE. 4.6.10

This Girl will NOT prostrate at any one.s Feet except that of Emperumaan.
But, you all are shaking your shoulders with such useless dances (trances) and do
all that you like to do.
My Lord KaNNan, the Chief of DwarakA is the only medicine for her. You
please praise Him and His Feet. He is praised even in VedAs. She will survive only
with that.

But to find such a Mahatma is very difficult. There could be one or two among
us like that.

Vasudeva(this name occurs in 334th, 700th, 714th naama in Vishnu Sahasranaama).

"Vasudeva is all to me" means that which was declared to be the nature of Jnaani
in the previous slokas, including
Priyo hi - 'For I am very dear to the Jnaani' (7.17) and Asthitas etc
-'For he, integrated, is devoted to Me alone as the highest end' (7.18).

On a related note, here is a sloka which explains the different forms of Lord
(Para, Vyuha, Vibhava..)
MahAbhArata - Hari vamSam 113.62 "Esha nArAyana SrImAn kshIrArnava nikEtanaH
nAgaparyanka utsrijya hi AgatO madhurAm purIm"
SrImannArAyana - paravAsudEva who is with his nityAs and muktAs in
Srivaikuntam, descended to kshIrabdhi to be visible to the eyes of dEvas like
brahma, indra etc. He further abandoned his AdiSesha
bed and came down to madhura to be visible to one and all. So the order in
this sloka is Para (vaikunta)- vyUha (kshIrabdhi)- vibhava (krishna) ANdAl places
her verses also in the same order.
First verse - "nArAyananE" Second verse - "pArkadalul paiya turyindra paraman"
and 3rd , 4th, and 5th verse - vibhavas namely trivikrama, rAma and krishna. She
has even repeated the words of the sloka
nArAyanaH, kshIrArnava nikEtanaH, madhuram purIm.

The 32 brahma-vidyas of the Upanishads The various meditations on Brahman

(God, the Absolute) taught in the Vedanta.

1. Sad Vidya -- Brahman as the ground of all being

Chhandogya Upanishad, VI
2. Antaraaditya Vidya -- Brahman as the Inner Controller of the Sun
Chhandogya Upanishad, I.vi.6
3. Akasa Vidya -- Brahman as the Cosmic Ether
Chhandogya Upanishad, I.ix.1
4. Prana Vidya -- Brahman as the Vital Breath
Chhandogya Upanishad, I.xi.5
5. Paramjyoti Vidya -- Brahman as the Supreme Splendor
Chhandogya Upanishad, III.xiii.7
6. Sandilya Vidya -- Meditation as taught by Sandilya
Chhandogya Upanishad, III.xiv.7
7. Upakosala Vidya -- Meditation as taught to Upakosala
Chhandogya Upanishad, IV.x
8. Vaisvaanara Vidya -- Brahman as the Universal Being
Chhandogya Upanishad, V.xi
9. Bhuma Vidya -- Brahman as the Great One
Chhandogya Upanishad, VII
10. Satyakaama Vidya -- Meditation as taught to Satyakaama Jaabaala
Chhandogya Upanishad, IV.iv
11. Dahara Vidya -- Brahman as the Imperceptible Ether within the Heart
Chhandogya Upanishad, VIII
12. Madhu Vidya -- Brahman as Honey
Chhandogya Upanishad, III.i
13. Samvarga Vidya
Chhandogya Upanishad, IV.iii
14. Gayatri Vidya -- Brahman as the Holy Gayatri Mantra
Chhandogya Upanishad, III.xii
15. Panca Agni Vidya -- The Meditation of the Five Fires
Chhandogya Upanishad, V.iii to x.
16. Akshi Vidya -- Brahman as being present within the Eye
Chhandogya Upanishad, IV.xv.1

17. Antaryaami Vidya -- Brahman as the Inner Controller

Brhadaaranyaka Upanishad, III.vii
 18. Akshara Vidya -- Brahman as the Imperishable
Brhadaaranyaka Upanishad, III.viii.8
19. Jyotishaam jyotir Vidya -- Brahman as the Light of Lights
Brhadaaranyaka Upanishad, IV.iv.16
20. Maitreyi Vidya -- Meditation as taught by Yajnavalkya to his wife Maitreyi
Brhadaaranyaka Upanishad, II.iv
21. Sarvaantaraatmaa Vidya -- Brahman as the Inner Self of All
Brhadaaranyaka Upanishad, III.iv

22. Anandamaya Vidya -- Brahman as the Self consisting of Bliss

Taittiriya Upanishad, Anandavalli
23. Vaaruni Vidya -- Meditation as taught by the god Varuna
Taittiriya Upanishad, Bhriguvalli

24. Nyaasa Vidya -- Self-surrender

Taittiriya Narayanam, 49-52

25. Paramapurusha Vidya -- Brahman as the Supreme Person

Katha Upanishad, I.iii
26. Naciketa Vidya -- Meditation with the Naciketa fire
Katha Upanishad, I.ii
27. Angushta-pramita Vidya -- Brahman as resident within the Heart, of the size
of the Thumb
Katha Upanishad, II.iv.12

28. Paryanka Vidya -- Brahman as the highest God seated in the Supreme Abode
Kaushitaki Upanishad, I
29. Pratardana Vidya -- Meditation as taught to Pratardana by the god Indra
Kaushitaki Upanishad, III
30. Baalaaki Vidya -- Meditation as taught to Baalaaki
Kaushitaki Upanishad, IV

31. Aksharapara Vidya -- Meditation on the Imperishable

Mundaka Upanishad, I

32. Isavasya Vidya -- Meditation as taught in the Isavasya Upanishad

Isavasya Upanisha

7-20
kamais tais tair hrta-jnaanah: prapadyante �nya-devataah:
tam tam niyamam Asthaya prakrityaa niyatah svaya

"Those whose intelligence has been stolen by material desires surrender unto
demigods and follow the particular rules and regulations of worship according to
their own natures."

Deprived of knowledge by various desires and impelled by nature (these are

tendencies, or natural instincts derived from habits cultivated in prior lives.
These old reminiscences influence man), men take to
worship other divinities (devatas), imposing on themselves, appropriate
obligations therefore. (obligations are the courseof conduct one will have to
adopt in order to propitiate and ingratiate oneself into the
graces of any of the lower gods of his choice).

In response to previous sloka, Arjuna feels he doesn't see any such great soul
as explained in previous sloka. In response, Lord responds that these people are
under the influence of immemorial births.

*Anya devata = other [than Sri Krishna] gods,

*prapadyante= seek, resort
*svaya = their self, by their own nature, by particular tendencies gathered in
the past lives (svaya-prakrtya)
*prakritya = natural habit [vasana], by their own nature, by particular
tendencies gathered in the past lives
*niyata = unable to break away [from that nature], guided, compelled
*tair tair = in each [ or such and such],
*kamais = desires, by desires for various objects, such as progeny, cattle,
heaven, etc.
*hrtha-jnaana= lost the knowledge [ of Sri Krishna], deprived of their wisdom,
deprived of their discriminating knowledge
The compound word hrta-jnanah means one whose spiritual intelligence has been
diverted by distortion. This is due to their inherent natures, innate attributes
and over attraction to sense gratification.
*tam tam = such and such [gods, other than Sri Krishna],
*niyamam = worship,
*asthaya = do. following taking the help of , (tamtam Niyamam)-the relevant
methods-those processes that are well known for the adoration of the concerned
deities.

All other gods could give very cheap and inferior benefits; while the Lord is
capable of granting the supreme, everlasting and suited to the reciever's
happiness. Forgetting this by the influence of time
immemorial karma and births, people are used to seek inferior pleasures only.
Even for such pleasures, they could seek Sri Krishna, Who is capable of fulfilling
any desire; but people throng to other
gods for these desires also. A husband marries, in Hindu dharma, a woman and
pledges in front of Agni, that he would protect her; but if the woman seeks the
favor of others, then the husband is disgraced.
This feeling is reflected by Sri Krishna. The Lord waits for everyone to
realize this and to come to Him one day. From the Pasuram of Nammalwar selected by
Swami Manavala Mamunigal, we have to
understand that He is here to grant us whatever we need.

Worldly minded people are impelled by material motivations. That they are
governed by the inclinations of such motivations is what Lord Krishna is
indicating here. These inclinations are the external tendencies
which impels one to desire interaction with physical objects and arise from
subconscious influences resulting from reactions of sinful activities in past life
experiences. These subconscious influences give birth
to new cravings for sense gratification. These cravings and desires divert
people from true knowledge concerning the Supreme Lord Krishna although this
knowledge has always been available. In order to
satisfy their material cravings and desires most people resort to inferior
formless and impersonal conceptions of god, which never reveal any knowledge of
the eternal atma or soul within all sentient beings
nor its inherent relationship with the Supreme Lord. Others pray to the
demigods for specific material gains such as wealth and power and following the
ritualistic rules and regulations place their faith in them.
Still others of perverted natures appease dark, demoniac forces; worshipping
them for abominable things.

The Supreme Lord is not averse to those who worship the demigods but He makes a
distinction between worship to Him and worship to others. The results of
worshipping all other gods is temporary and
fleeting because the inherent power invested in them has limitations being only
applicable to the material worlds; but the results of worshipping the Supreme Lord
are permanent and eternal because unlimited
power is possessed by Him

Additional Notes:
All those rooted in both raja and tama guna have their minds bound and
chained by uncountable mundane desires from innumerable previous lifetimes and
they remain trapped and caught in samsara or the
endless cycle of birth and death. In this verse Lord Krishna is showing the
superiority of His devotees by stating hrta janah meaning those whose intelligence
is stolen by being deviated away from devotion
to the Supreme Lord and diverted to lesser gods with inferior conceptions for
the fulfilment of material desires like wealth, power, dominion. Such persons in
tama guna worship demoniac and nefarious
beings with the help of incantations and magic formulas for hypnotising,
stupefying, subjugating and even killing an enemy or troublesome adversary who is
an obstacle to accomplishing their desires.
Those in raja guna choose to offer hymns of adulation and service of
adoration to the demigods for quick gratification for their trivial desires. Both
engage in initiation, recitations of prayers and declarations
from the texts of such sects, vows and rituals. All these activities are
governed by one's individual nature in the form of tendencies conscripted from
desires entertained in previous births from time immemorial.

7-21
yo yo yam yam tanum bhaktah: shraddhaya-Arcitum icchati
tasya tasyA-acalam shraddhAm tam eva vidadhyaam aham

"I am in every demigod�s heart as the Supersoul. As soon as one desires to worship
some demigod, I make his faith steady so that he can devote himself to that
particular deity."

Possessed with that faith, whoso devotees himself to that worship, obtains thence
his wishes, but they are verily granted by myself.

Till 19th sloka, Sri Krishna described the greatness of His devotees. Devotee,
who considers Sri Vasudeva, as everything -vasudevamidhisarvam. But such a devotee
is very hard to find. Such a devotee
was Prahalada, who considered Nrusimha perumal as everything. From 20th sloka,
in eight slokas, the Lord regrets that while He was there to grant anything,
people swarm
around other gods to seek favour. Though Sri Krishna could grant anything, he
does not grant the cheap desires that easily nor quickly. But many people want
such transient and temporary needs and so
they seek other gods, who readily grant them. But, this power to grant such
needs has been delegated by the Lord to these gods. The Lord resides in every
god , and as the controller and commander
inside,he makes them to satisfy the needs of people.

*yo yo bhakta = such devotees ,

*yam yam tanum = [approaching] such [gods who are the Lord's] body [or who are
controlled by the Lord].
*Shraddhaya =with dedication,
*arcitum = to do pooja,
*icchati = desires.
 Devotees approach the many gods , who are all the body of the Lord [just
like soul is the master of the body] and desire to perform poojas to them to get
their desires full filled.
*Tasya tasya = such devotees,
*acalam = unshakable,
*shraddhaam = faith in those gods,
*aham = I [ Sri Kishna],
*vidadhami = establish [ in them].

The Lord says that he ensures that these people have unfaltering faith in those
gods. Arjuna got a doubt here. The Lord earlier told that all should worship the
Lord as He alone is capable of granting
anything and everything, then why should He encourage these people to go to
these gods who can never grant the highest reward of Moksham? Sri Krishna is going
to clear this doubt in this and the next
sloka. Here we have to understand that all gods are body of the Lord. We can
worship anyone, but none of them are independent. Inside them the Lord resides and
controls and commands them.
He delegates certain power to each of them, which they could grant to people
approachng them. The demigods such as Indra the celestial chief, Surya the sungod
and all others constitute the body of the
Supreme Lord as stated in the Taittiriya Upanisad V.I. Although those who
worship the demigods are ignorant of this truth as declared in Vedic scriptures.
In the Brihad-aranyaka Upanisad V.VII.IX beginning
ya aditye tish than yam adityo na veda it states: Who is seated in the sun, but
whom the sun knoweth not, whom the sun is comprised of etc. A servant serves the
King. He is not intelligent enough to know
that atman of the King is pleased by his services.

He only knows that by serving, the King is pleased and he grants some money for
his living. Actually, atman of the king is pleased and that atman directs the body
to take out money and grant to the servant.
Similarly, these gods are mere bodies of the Lord and He commands them to grant
certain needs to those who sseek those gods. These people are expected to be loyal
to those gods. These gods also do
not have total knowledge that the Lord is in them and that they have drawn their
powers only from Him. Nammalwar says that in infinite births we have been going
after various gods for various needs.
They grant only temporary satisfaction. Azhwar sings the same in his
Tiruvaaymozhi:

Odi yOdip palapiRappum piRanthu* maRROr dheyvam, paadiyaadip paNinthu*

palpadikaal vazhiyERikkandeer,*
koodi vaanavar EththaninRa* thirukkurugoor adhanuL,* aadu putkodi aadhi
moorththikku* adimai puguvathuvE. 4.10.7
->When there is Sriman Narayanan stands gere so gracefully, you all are
approaching other deities and hence have taken so many births. At least after
realizing this, become a servant of ADHINAATHAN.
Get enslaved by Him, who is worshipped even by dEvAs and is standing at
Thirukurugoor.

Additional notes:

God has given independence to everyone; therefore, if a person desires to have

material enjoyment and wants very sincerely to have such facilities from the
material demigods, the Supreme Lord, as
Supersoul in everyone's heart, understands and gives facilities to such persons.
As the supreme father of all living entities, He does not interfere with their
independence, but gives all facilities so that they
can fulfill their material desires. Some may ask why the all-powerful God gives
facilities to the living entities for enjoying this material world and so lets
them fall into the trap of the illusory energy. The answer
is that if the Supreme Lord as Supersoul does not give such facilities, then
there is no meaning to independence. Therefore He gives everyone full
independence--whatever one likes--but His ultimate instruction
we find in the Bhagavad-gita: man should give up all other engagements and fully
surrender unto Him. That will make man happy.

Both the living entity and the demigods are subordinate to the will of the
Supreme Personality of Godhead; therefore the living entity cannot worship the
demigod by his own desire, nor can the demigod bestow
any benediction without the supreme will. As it is said, not a blade of grass
moves without the will of the Supreme Personality of Godhead. Generally, persons
who are distressed in the material world go to the
demigods, as they are advised in the Vedic literature. A person wanting some
particular thing may worship such and such a demigod. For example, a diseased
person is recommended to worship the sun-god;
a person wanting education may worship the goddess of learning, Sarasvati; and a
person wanting a beautiful wife may worship the goddess Uma, the wife of Lord
Siva. In this way there are recommendations
in the sastras (Vedic scriptures) for different modes of worship of different
demigods. And because a particular living entity wants to enjoy a particular
material facility, the Lord inspires him with a strong desire to
achieve that benediction from that particular demigod, and so he successfully
receives the benediction. The particular mode of the devotional attitude of the
living entity toward a particular type of demigod is also
arranged by the Supreme Lord. The demigods cannot infuse the living entities
with such an affinity, but because He is the Supreme Lord or the Supersoul who is
present in the heart of all living entities, Krsna
gives impetus to man to worship certain demigods. The demigods are actually
different parts of the universal body of the Supreme Lord; therefore they have no
independence. In the Vedic literature (Taittiriya
Upanisad, First Anuvaka) it is stated: "The Supreme Personality of Godhead as
Supersoul is also present within the heart of the demigod; therefore He arranges
through the demigod to fulfill the desire of
the living entity. But both the demigod and the living entity are dependent on
the supreme will. They are not independent."

7-22
sa-tayaa shraddhaya yukta: tasya-Aradhanam Ihatey
labhate ca-tatah kaaman mayaiva vihitAn-hi tAn

"Endowed with such a faith, he endeavors to worship a particular demigod and

obtains his desires. But in actuality these benefits are bestowed by Me alone."

Whosoever then worships the demigods with unflinching faith which was bequeathed
by the Supreme Lord and constitute a portion of His body, will certainly obtain
their cherished desires; but such desires
were sanctioned and granted by the authority of the Supreme Lord. When a votary
of the demigods is engaged in ingratiating themselves into their good graces they
are oblivious to the reality that the demigods
comprise the Supreme Lord's body and that worship offered to them is actually in
fact offerings rendered to Him. But even though such worship is not directed
towards Himself, the Supreme Lord accepts such
offerings as if they were to Him and therefore grants the desires so longed for
by the votary.

World is full of varieties, and desires and ambitions are different. Everyone
may not be interested in Moksham or Sri Krishna bhakti. Only a few are interested
in the Lord and the Lord does not want to leave
the rest just like that as they may become atheists. To bring them also under
His feet, the Lord makes them to first have loyalty to gods, then believe in Vedas
and finally they will reach Him. In order to do
these he has to device certain methods. He empowers the gods who are all His
body. These gods grant various small and temporary reliefs for various devotees.
This way slowly they understand, the soul
of these gods as Paramatman, and realize that He can grant much superior and
everlasting happiness to them.

*Sa taya shraddhaya = such devotees sincerely,

*tasya aradhanam = by such devotion or worship,
*ihatey = desires [to please them],
*labhate = gain [ the desired objectives].

But these gods are incapable of granting those desired objectives on their
own. Just like the limbs of the master can not by themselves give any for the
services of the servant, but by the command of
the soul only. Similarly, these devotees do not worship these gods thinking
they are the body of the Lord; but devotees think that these gods are granting
independently.

*Mayaiva = only by Me [Sri Krishna],

*vihitan = granted, kaman = desires.
"Mayaiva VihitAn hi tAn" -> This is also what Nammazhwar sang : "Avar
Avar Vidhi vayi, Adiya Ninranarey.. " (1.1.5) -> The demigods are able to benedict
the people who worship them, not due to any
independent powers they possess, but the powers given by the Lord of
everybody i..e Krishna!

But actually, the desires of these devotees are sanctioned by the Lord.
Arjuna gets a doubt. If so, then why not the Lord directly grant? Why all these
intermediaries? Sri Krishna tells that among
people we have varieties according to the three gunas - Saatvikas, Rajasas
and Tamasas. All are children of God and he has to take care of all of them. So
people with Rajo and tamo guna also are
cared for by these gods and after some time, they will realize and become
satvikas and surrender to the Lord directly. It is also clarified that going after
these gods is not a must and devotees can
approach directly the Lord.

In a saying our elders cite an example. A child wants to eat mud. Mother
tells it not to do. If she beats the child for eating mud, out of sheer
disobedience it may hate the mother.
On the other hand, some mothers would allow the child to eat and suffer,
when they will advise the harm and children also would realize their mistakes. The
Lord's advice not to go after gods for inferior
desires may not be heeded; but by allowing them to get those desires full
filled, they are made to realize the temporary reliefs and to seek permanent
happiness. Even these temporary ones are not granted
by the gods on their own. We know all these gods hold on to those posts
only for a tenure. If, suppose a person tries to please a god and as he is doing
it if the tenure of the god ends, who is going to accept
his offerings and grant him his desires? If we want to have a big stud on
our ears, then we have to wait to enlarge that hole to accommodate the bigger
stud.

Additional Notes:
The demigods cannot award benedictions to the devotees without the permission
of the Supreme Lord. The living entity may forget that everything is the property
of the Supreme Lord, but the demigods
do not forget. So the worship of demigods and achievement of desired results
are not due to the demigods but to the Supreme Personality of Godhead, by
arrangement. The less intelligent living entity
does not know this, and therefore he foolishly goes to the demigods for some
benefit. But the pure devotee, when in need of something, prays only to the
Supreme Lord. Asking for material benefit, however,
is not a sign of a pure devotee. A living entity goes to the demigods usually
because he is mad to fulfill his lust. This happens when something undue is
desired by the living entity, and the Lord Himself does
not fulfill the desire. In the Caitanya-caritamrta it is said that one who
worships the Supreme Lord and at the same time desires material enjoyment is
contradictory in his desires. Devotional service of the
Supreme Lord and the worship of a demigod cannot be on the same platform
because worship of a demigod is material and devotional service to the Supreme
Lord is completely spiritual.

7-23
anta-vat tu phalam tesAm tad bhavaty alpa-medhasAm
devAn deva-yajo yAnti mad-bhakta: yAnti mAm api

"Men of small intelligence worship the demigods, and their fruits are limited and
temporary. Those who worship the demigods go to the planets of the demigods, but
My devotees ultimately reach My supreme planet."

Arjuna asks. Suppose one prays Varuna for rains and it is granted. Another
prays Sri Krishna for rains and he also gets it. What is the difference between
the results of both prayers? Sri Krishna tells that there
is a great difference in the same result obtained by praying gods and Him. The
results obtained by praying to gods suffers from two defects. One, they can grant
only inferior rewards. They can never grant
Moksham, the most superior reward. Secondly, they grant rewards by sheer
delegation of powers by the Lord and such rewards are not given independently by
them. Whereas when Sri Krishna grants, it is
by His independent nature and none persuades Him to do so. We can make two
categories of devotees - intelligent and naive. Those who do not know Sri Krishna
and he should be our supreme objective,
are all naive or unintelligent group. The intelligent group, though, is aware
of His greatness, they seek material and worldly benefits and do not approach Him
for serving Him. Slightly better than this group is the
category of devotees who seek to serve Him, but they think that they can do it
by their own efforts. But the best among all devotees is he, who thinks that
serving Him is the reward and He only should accomplish
that for him. They neither go to others to seek him nor seek him for other
rewards. Only His blessings should get their objectives realized and not their
efforts. Sri Krishna discards those naive persons.

*anta-vat tu phalam = the rewards are perishable, temporary, not lasting for
those of meagre intelligence who worship the demigods. It is limited, ephemeral,
indeed
 *alpamedhasam =who are of poor intellect, of poor wisdom;
Men of 'small understanding' means those whose understanding is poor, who
worship only Indra and other divinities. The fruit of their worship is small and
finite.
*Deva yaja yanti = those who worship other gods reach,
*devan = those gods [only],
*mad -bhakta = My [Sri Krishna's] devotees,
*yanti = reach
*mam api = only Me [Sri Krishna].
By worshiping these gods, those devotees go to them and after a tenure have
to come back. But those worshiping Sri Krishna reach Him in Vaikuntam and never
return. His Eight great qualities are bestowed
on these devotees. No more samsaram and all associated problems of life.
Prahalada prayed the Lord to bestow him everlasting Bhakti in Him. When the Lord
wanted to bless Prahalada with reward,
Prahalada wanted that he should not seek rewards from Him! Whatever birth he
might take, he should never miss the devotion to Him.

The rewards which the unintelligent seek who worship the lesser demigods such
as Indra the celestial chief or Surya the sun god are trivial and temporary. It
might be asked why? It is because the votaries of
those demigods end up at the planets where such demigods reside. The celestial
realm of Indra is certainly opulent with all facility to experience heavenly
delights and such a votary upon arriving is able
to enjoy to their hearts content; but when Indra and the other demigods span
of life has ended, they too must transmigrate and be reborn again falling back
down into the material existence and of course
this applies to all their votaries as well.

As for the devotees of the Supreme Lord Krishna they all perform the same
activities as votaries do to the demigods such as worship, offering hymns of
praise, celebrating appearance festivals etc.
But the distinct difference is that the devotees of Lord Krishna perform these
activities solely for His pleasure without ever thinking of seeking any reward or
benefit for what they do for Him. Happily offering
all results and rewards to the Supreme Lord they have nothing but Him to be
attached too, thus they attain Him in His spiritual abode, which is eternal and
from where there is no return to transmigration
and rebirth.

Additional Notes:
Those who waste time and energy ingratiating themselves to demigods like
Indra the celestial chief or Surya the sungod do not realise that these demigods
have a span of life that ends after a period of time
also. So if the demigod themselves are perishable it is clear that whatever
material boons they are able to offer are perishable as well. Whereas the devotees
of the Supreme Lord Krishna even if harbouring
some desire will gradually come to Him eternally, because He is endowed with
an infinite nature full of eternity and bliss. First they will achieve their
cherished desire and then becoming free from it they
will attain Him. Thus the difference is that Lord Krishna's devotees although
tainted by selfish motives still eventually attain Him because they worshipped Him
direct and became exempt from returning
to samsara or the endless cycle of birth and death which the followers of the
demigods and lesser others gods are forced to return to againa nd again without
cessation.

Some commentators on the Gita say that one who worships a demigod can reach
the Supreme Lord, but here it is clearly stated that the worshipers of demigods go
to the different planetary systems
where various demigods are situated, just as a worshiper of the sun achieves
the sun or a worshiper of the demigod of the moon achieves the moon. Similarly, if
anyone wants to worship a demigod like Indra,
he can attain that particular god's planet. It is not that everyone,
regardless of whatever demigod is worshiped, will reach the Supreme Personality of
Godhead. That is denied here, for it is clearly stated that the
worshipers of the demigods go to different planets in the material world, but
the devotee of the Supreme Lord goes directly to the supreme planet of the
Personality of Godhead.

Here the point may be raised that if the demigods are different parts of the
body of the Supreme Lord, then the same end should be achieved by worshiping them.
However, worshipers of the demigods are less
intelligent because they don't know to what part of the body food must be
supplied. Some of them are so foolish that they claim that there are many parts
and many ways to supply food. This isn't very sanguine.
Can anyone supply food to the body through the ears or eyes? They do not know
that these demigods are different parts of the universal body of the Supreme Lord,
and in their ignorance they believe that
each and every demigod is a separate God and a competitor of the Supreme Lord.

In the next verse Lord Krishna will explain that the ignorant disregard His
authorised avatars or incarnations as verified in the Vedic scriptures which
descend from the spiritual worlds into the material worlds
for the express purpose that all beings may have easy and regular access to
Him in every age.

7-24
avyaktam vyaktim-Apannam manyante mAm abuddhayah:
param bhAvam ajanantah: mam(a)-Avyayam anuttamam

"Unintelligent men, who do not know Me perfectly, think that I, the Supreme
Personality of Godhead, Krishna, was impersonal before and have now assumed this
personality. Due to their small knowledge,
they do not know My higher nature, which is imperishable and supreme."

*Avyaya = never diminishing [in His greatness], immutable, undecaying;

*anutthamam = with no equal or greater, unsurpassable
*mama = My [Sri Krishna�s],
*param bhavam = very great quality,
*ajanantha = is not understood or unaware of. unaware
Millions and millions of people are ignorant of His greatness. People are
unaware of shastras or God or atman. They are ignorant that the Lord is the King
of Vaikunta, He is the Lord of Ubhayavibhooti; He is the
Creator; He is the repository of all auspicious qualities; He is the Consort
of Sri; He is the motive Force in all; He is the Supreme Lord. They do not know
that the Lord is so great. Not only that. They also have
misunderstood Him.

*Avyaktham vyakthi apannam manyata = [they think] the Lord is born because of
good deeds in the past [by Him].
-avyaktam, the unmanifest, the invisible; apannam, that has become; vyaktim,
manifest, visible, at present
They consider Me as only a worldly prince who was not manifest before and
who has now become manifest by Karma and has secured a special form. Therefore,
they do not resort to Me, nor do they worship
Me.We all have got this human birth because of our past good karma.
Similarly, these people think that Sri Krishna might have done good things in the
past and so He is born as Sri Krishna now. His
super natural feats like hoisting Govardhana giri or killing many demons
are not considered as His great qualities, but He is regarded as a normal human
being. There are many ordinary persons who
possess certain super human powers and Sri Krishna could be like that.
*Abuddhaya = foolish people, the unintelligent, the non-discriminating ones
NammAzhwar sings the same about these people in his pasuram - "Arivinaal
Kuraivilla agalnyalath avar ariya neri yellam eduthu uraiytha nirai
nynathorumoorthi.....". These people don't even regret that
that they lack sense and are ignorant (Arivinaal kuraivilla!)
*mam manyante = consider Me [Sri Krishna].
They do not realize that Sri Krishna is born, not like us because of our
past karma, but out of His own volly and determination [sankalpam]. This has been
clearly explained in Chapter 4. He appears in
this world out of His compassion and nothing can force Him to take avatar.
He has neither equal nor superior. Sri Krishna is not realized as Paramatma but
recognized as another person like us.
They are fools. Arivinaal kuraivilla, says Alwar, which might suggest that
we have enough intellect. But Swami Nampillai, in his Eedu [commentary on Divya
prabhandam] says that not only we are ignorant
about Him and His greatness, but we are unaware of this ignorance also!
Kimapibrahmatat kishora bhava dhrushyam- Swami Vedanta Desika says in his Gopala
vimsati. He was born among gopis
and gopikas. He was chided and made fun off. Now everyone thinks that He is
after all a gopi and never for a moment think He is the Para Brahmam. They do not
think that such great Person has come
down to us out of compassion. Our karma has made us ignorant of this. This
ignorance, however does not belittle Him. If we correctly understood Him then we
will not seek anything from anybody else.

Additional Notes:
Those who are worshipers of demigods have been described as less intelligent
persons, and here the impersonalists are similarly described. Lord Krsna in His
personal form is here speaking before Arjuna,
and still, due to ignorance, impersonalists argue that the Supreme Lord
ultimately has no form. Yamunacarya, a great devotee of the Lord in the disciplic
succession from Ramanujacarya, has written two very
appropriate verses in this connection. He says, "My dear Lord, devotees like
Vyasadeva and Narada know You to be the Personality of Godhead. By understanding
different Vedic literatures, one can come to
know Your characteristics, Your form and Your activities, and one can thus
understand that You are the Supreme Personality of Godhead. But those who are in
the modes of passion and ignorance, the demons,
the nondevotees, cannot understand You. They are unable to understand You.
However expert such nondevotees may be in discussing Vedanta and the Upanisads and
other Vedic literatures, it is not possible
for them to understand the Personality of Godhead."

In the Brahma-samhita it is stated that the Personality of Godhead cannot be

understood simply by study of the Vedanta literature. Only by the mercy of the
Supreme Lord can the Personality of the Supreme
be known. Therefore in this verse it is clearly stated that not only the
worshipers of the demigods are less intelligent, but those nondevotees who are
engaged in Vedanta and speculation on Vedic literature
 without any tinge of true Krsna consciousness are also less intelligent, and
for them it is not possible to understand God's personal nature. Persons who are
under the impression that the Absolute Truth is
impersonal are described as asuras, which means one who does not know the
ultimate feature of the Absolute Truth. In the Srimad-Bhagavatam it is stated that
supreme realization begins from the impersonal
Brahman and then rises to the localized Supersoul--but the ultimate word in
the Absolute Truth is the Personality of Godhead. Modern impersonalists are still
less intelligent, for they do not even follow their great
predecessor, Sankaracarya, who has specifically stated that Krsna is the
Supreme Personality of Godhead. Impersonalists, therefore, not knowing the Supreme
Truth, think Krsna to be only the son of Devaki
and Vasudeva, or a prince, or a powerful living entity. This is also condemned
in the Bhagavad-gita: "Only the fools regard Me as an ordinary person."

Nondevotee impersonalists think that Krsna has a body made of this material
nature and that all His activities, His form and everything, are maya. These
impersonalists are known as Mayavadis.
They do not know the ultimate truth. The fact is that no one can understand
Krsna without rendering devotional service and without developing Krsna
consciousness. The Gita confirms this. One cannot
understand the Supreme Personality of Godhead, Krsna, or His form, quality or
name simply by mental speculation or by discussing Vedic literature. One must
understand Him by devotional service.
From the Gita we can clearly understand that the forms of the demigods and the
form of the Supreme Lord are simultaneously existing and that Lord Krsna is sac-
cid-ananda, eternal blissful knowledge.
The Vedas also confirm that the Supreme Absolute Truth is anandamaya, or full
of blissful pleasure, and that He is abhyasat, by nature the reservoir of
unlimited auspicious qualities. And in the Gita the
Lord says that although He is aja (unborn), He still appears. These are the
facts that we should understand from the Gita. We cannot understand how the
Supreme Personality of Godhead can be impersonal;
the imposition theory of the impersonalist monist is false as far as the
statements of the Gita are concerned. It is clear herein that the Supreme Absolute
Truth, Lord Krsna, has both form and personality.

Varaha Charama Slokam:

sthithE manasi susvasthE sarIrE sathi yO nara:
dhAthusAmyE sthithE smarthA visvarUpam cha maamajam (1)
tathastham mriyamANam thu kAshtA paashaNa sannibham
aham smarAmi madh bhaktham nayAmi paramAm gathim (2)

When our body, mind, intellect and vital organs are properly functioning
and in our control, if we surrender at the Divine feet of Sri Varaha Perumal,
then, when we are in our death bed, when we can not
even remember His name nor our body and mind are in our control, Sri Varaha
assures that He would remember and with a helping hand would take us to Moksham.
Even when we lose our memory,
the Lord says He would remember and guide us to Moksham.

7-25
nAham prakasah sarvasya yoga-mAya-samaavrtah:
mudho �yam nAbhi-jaanAti loko mAm ajam avyayam

"I am never manifest to the foolish and unintelligent. For them I am covered by My
internal potency, and therefore they do not know that I am unborn and infallible."
 When the Lord appears as Sri Krishna or as Sri Rama, everyone thinks that He is
also like them and never think that He had appeared out of sheer mercy.

*Sarvasya = for everyone,

*naham = I [Sri Krishna] am not,
*prakasa = exposing [Himself].
naham prakasah sarvasya meaning He is not revealed to everyone. Only for
the blessed Bhakta He is available and perceivable.
*yoga mAya samavarta = associated with yoga maya.
He is samavrtah or concealed. He allows the ignorant who are bereft of
faith be oblivious of His divine glory and His purely spiritual form which is
endowed with qualities and attributes that are
completely transcendental to prakriti.
Swami Ramanuja says here yoga maya means, the Lord assumes a body like
ours and people think He is also like them. Swami Koorathalwan says the Lord as
Sri Rama, wanders in search of
Sri Sita as though he did not know Her whereabouts, but at the same time
He is able to dispatch Jatayu to Moksham, for which He knew the exact route!
*Loko = in this world,
*mudhoyam = fools,
*nabhijanath = do not understand,
*ajam = [the Lord is] unborn, birthless
*avyayam = [and] indiminishable [in greatness].
They are all fools as they do not know that He is the Creator and not
created; He is Cause and not the effects; He is not born to expend papa/ punya
accumulated by karma, but to redeem us out of pity
for us. In Sri Vishnu saharanamam, Divine names from 200 to 210 [ Eleven
names] are dedicated to Sri Narasimha [amruthyu, sarvabruthu, simha, sandhatha,
sandhiman, sthira, aja, dhurmarshana,
sastha, visrudhatma and surariha]. Aja means unborn. But we have been
hearing that He has taken many Avatars? He is not born like us. None of us are
born out of a pillar. We are born because of karma,
while he is born out of compassion.

So, always remember the Lord's avataara as "Ajam" and "Avyayam"..!

Concealed by the Maya called Yogamaya, Lord is associated with a human form
and other generic structures which are special to individual selves. Because of
this he is not manifest to all. The foolish, by
seeing him merely as the human or the other generic structures, do not know
that his powers are greater than those of Vayu and Indra, that hisy lustre is more
brilliant than that of sun and fire, that though visible
to all, he is unborn, immutable, the cause of all the worlds, the Lord of all,
and that he assumed a human form, so that all who want can take refuge in him.

Additional Notes:
In the prayers of Kunti in the Srimad-Bhagavatam (1.8.18) it is said that the
Lord is covered by the curtain of yoga-maya and thus ordinary people cannot
understand Him.
Kunti prays: "O my Lord, You are the maintainer of the entire universe, and
devotional service to You is the highest religious principle. Therefore, I pray
that You will also maintain me. Your transcendental form
is covered by the yoga-maya. The brahmajyoti is the covering of the internal
potency. May You kindly remove this glowing effulgence that impedes my seeing Your
sac-cid-ananda-vigraha, Your eternal form of
bliss and knowledge."
 This yoga-maya curtain is also mentioned in the Fifteenth Chapter of the
Gita. The Supreme Personality of Godhead in His transcendental form of bliss and
knowledge is covered by the eternal potency of
brahmajyoti, and the less intelligent impersonalists cannot see the Supreme
on this account. Also in the Srimad-Bhagavatam (10.14.7) there is this prayer by
Brahma: "O Supreme Personality of Godhead,
O Supersoul, O master of all mystery, who can calculate Your potency and
pastimes in this world? You are always expanding Your eternal potency, and
therefore no one can understand You. Learned scientists
and learned scholars can examine the atomic constitution of the material
world or even the planets, but still they are unable to calculate Your energy and
potency, although You are present before them."
The Supreme Personality of Godhead, Lord Krsna, is not only unborn, but He is
avyaya, inexhaustible. His eternal form is bliss and knowledge, and His energies
are all inexhaustible.

7-26
vedA-aham samati-taani vartamAnaani ca-arjuna
bhavisyAni ca bhutaani mAm tu veda na kascana

"O Arjuna, as the Supreme Personality of Godhead, I know everything that has
happened in the past, all that is happening in the present, and all things that
are yet to come. I also know all living entities;
but Me no one knows, hence a Jnaani is rare"

This sloka came up to dispel a doubt in Arjuna, whether the Lord was not
perceived now only or always? The main theme of this sloka is the Lord knows all,
but none knows Him.

*Aham = I [Sri Krishna],

*vedam = know,
*samatitani = past times,
*vartamanani = present times,
*bhavisyani = future times.
We have already seen that the Lord can not be gauged or understood by the
past, present and future. He can not be concieved as restricted to any particular
place nor form. So, He is beyond time, place and
object; that is why He is caleled Sri Ananthan. When He says He knows the
three times -past, present and future, it does not mean mere times, but He knows
every person or object in all these three and he
knows all their activites and their results. In Sri VIshnu Sahasranamam, He
is called Bhootha bhavya bhavath Prabhu. He is the Lord of the three times and all
those living in those three times.
*Bhutani = all living beings [of the past, present and future].
Arjuna's query was however not for this reply. He never asked whether the
Lord knew all; but he asked whether all of them did not understand Him and was
there or will there be, a time, when people
understood or understand Him. So, what the Lord says that he knew all at all
times is an additional information connected with the reply for Arjuna's question.

*Maam = [but] I [ Sri Krishna],

*veda = am understood by,
*na kascana= NO body.
So, the Lord knows all and is interested in all of us. We, on the other
hand do not understand Him.
 The Lord takes lots of efforts to redeem everyone of us. If a child is
sleeping, the mother takes care of the child by warding of insects. Child safely
sleeps, without the knowledge that the mother
is taking care. After waking up also the child would remain unaware that
the mother had taken care of. Nor the mother is going to tell the child that she
took care of it. Because this task mother does
without a return of gratitude; but as a duty. Mother knows all the
requirements of the child, even if the child does not know what it needs or who is
to provide. We are all children of God and so He takes
care of us by knowing all our needs and activities. Then one might ask that
if that be so, then just as a mother has to look after the child because it is her
duty, so also the Lord should look after us
without our asking, as it is His duty. This is correct, but the child is
advised to respect the mother as God (Matruh Devoh Bhavah).Therefore, we should
also respect God as God.

Unfortunately, everyone thinks He is a mere Cowherd or another Person like

them. In spite of His many deeds to protect the gopis, he is still not understood
as the Protector. When he says
nobody understands, nobody word indicates all thosewho lived in the past,
living in the present and going to live in future. People therefore go to all
sorts of gods to get favours.
Those devoted to these gods go to them, while his devotees reach Him at the
end. They do not understand that those favours are also granted by gods with the
power delegated to them by Sri Krishna.
To get those favours, the devotees of those gods have to tread a very
difficult path; and the favours are inferior and transient. So with hardship they
approach the gods to get temporary and cheap benefits.
But Bhakti to the Lord is pleasant and results are unimaginably very great
and permanent. The Lord expects only selfless devotion. Sri Narasimha appeared in
Krutha yug, while Sri Rama avatara was
in Thretha yug, thoudsands of years later. Hanuman was associated with Sri
Rama. But he gave Darshan to Hanuman. If this sloka's intention was that Sri
Krishna was lamenting that nobody knows Him,
then all will cease to learn anything from Gita or Vedas or other
scriptures. But the main import of this sloka is that Sri Krishna tells that a
very infinitely small number of persons undrestand Him as everything
and such a person is regarded as Gyani by Him. In 19th sloka He told that a
Gyani thinks Vasudevamidi sarvam and these slokas are all to explain the greatness
of such Gyani.

Additional Notes:

Lord Krishna emphasises by the words mam tu veda na kascam which means that
no one is able to know Him and because He is the controller of all, anywhere that
He is not veiled is only by his express
directive for His veiling is not for His devotees but for those who are in
the clutches of maya or illusory impressions superimposed upon the mind, so that
they will not be able to know Him. This he is indicating
by the word vedaham meaning He knows. That He knows by His divine potency
and unveiled knowledge. Although His external energy known as maya veils the mind
in varying degrees of all created beings;
it should clearly understood that that all living beings movable or
immovable, belonging to the past, existing in the present or manifesting in the
future are under His complete control and this is an example of
how He is omniscient. It should also be clearly understood that no one
bereft of devotion to the Supreme lord due to being bewildered and under the
control of maya has the qualification to know that
 Lord Krishna is the Supreme Lord within their heart and within the heart of
every living entity being present everywhere. Hence such ignorant living entities
do not become devoted to Him.

As it is stated in the third verse of this chapter, out of millions and

millions of men, some try to become perfect in this human form of life, and out of
thousands and thousands of such perfected men,
hardly one can understand what Lord Krsna is. Even if one is perfected by
realization of impersonal Brahman or localized Paramatma, he cannot possibly
understand the Supreme Personality of Godhead,
Sri Krsna, without being in Krsna consciousness.

The Katha Upanisad I.II.XXIII is categorical in its declaration that: The

Supreme Lord cannot be attained by instruction or by intelligence or even by
constant hearing about. Whom the Supreme Lord Himself
chooses, only is able to attain Him and none other. Only to the one he
chooses doe He reveal His rupa form, guna or qualities and lila His phenomenal
pastimes.

7-27
iccha-dvesa-samutthena dvandva-mohena bharata
sarva-bhutani sammoham sarge yAnti parantapa

"O scion of Bharata, O conqueror of the foe, all living entities are born into
delusion, bewildered by dualities arisen from desire and hate."

In the last sloka Lord said that while He knew everyone, none knows Him. Why
this is so was the quetion from Arjuna. In every birth we earn papa and punya and
as a result we develop likes and dislikes.
To satisfy these likes and dislikes, we involve ourselves in certain activities.
These actions earn further papa and punya. This is a iterative process and repeats
every time. Therefore, every atman is born
with likes and dislikes. During birth this causes an illusion and so we miss the
opportunity to understand the Lord.

From the very start of incarnate existence, all creatures are inveigled into
the trap set by the "pairs" - Cold-Heat, Joy-Grief etc - generated by desires and
aversions. The purport is, that in whatever guna-sated
objects - the pairs of opposites, happiness, misery etc in one's past birth -
he had experiences of loving and hating, they are transmitted to succeeding births
as tendencies or predilections present at time
of borth and these same loving-and-hating-opposites develop and ensnare
creatures. The creatures that were under this enchantment, appear as if
constituted of those very natures and feel foreign to the
spiritual feelings of joy and grief consequent on their union, with or
separation from the Lord. But the Jnaani's or God Saint's nature is essentially
that of feeling joy only when in company with me, and grief
only when severed from me. Of such a nature, scarcely a creature is born!

*Iccha = likes, dvesha = dislikes.

Both are associated with this prakruti or Universe. In worldly matters we are
interested in the results. Prahalada developed liking for the Lord; but that is in
Godly matter, and what is told in this sloka is
about worldly affairs.
*Samutthena = combination [ of likes and dislikes],
Iccha-dvesa-samutthena, by what arises from likes and dislikes: iccha,
likes, and dvesa, dislikes,
*dvandva- mohena = [results] in twin feelings [ like profit and loss, happiness
and sorrow, victory and defeat, etc.].
These twins are encountered by us because of the likes and dislikes. If we
attain what we like we get happiness; if we do not get what we like we are sorry;
if we get what we dislike, we are sorry;
and, if we do not get what we do not like, we are happy. Similarly, by
attaining what we like, we think we are victorious and feel defeated if we do not
get what we like, and so on. This causes moham or illusion.

Our ancestors have told jAnAthi icchati yatate. Janati - we try to

understand about something. Icchati - then we develop like or dislike on that
object. Yaate - then we involve in actions or efforts to get it or avoid it.
Thus the twins immerse us further in papa and punya. One may like to be in
heaven and feels that one should involve in good deeds like donations, etc. If
that one, spends one's earnings in an honest way, one
attains punya and consequent heavens. So by involving in these twins we are
in an illusion and we never come out of it. This illusion continues in every
birth. Every birth is attached with all the papa and punya
earned in the previous births. This is called vasanai. When an atman takes
a body and is born, this vasana creates a breeze jata and all gyana is hidden.

*Sarva bhutani = all living beings,

*sarge = while born,
*sammoham = great illusion, yAnti = get.
So, likes and dislikes produce twins, which create an illusion and with that
we are born. So at the instant of birth itself all Gyana is lost . This is the
reason none understands Sri Krishna. The result of every
action or karma, sticks as vasana and continues in every birth. Only a very
few people with the help of good Acharyas, try to understand Him. These twins and
vasana are exceptions in this place.
Sri Narasimha has a different twin of compassion and anger in His eyes. While
all are born with the illusion, Prahalada was an exception. He is called Sriman in
the garbha [womb], as he listened to the
preachings of Narada to his mother Kayathu.

As soon as beings are born they are deluded. This delusion springs from sense
experiences described as pairs of opposites like heat and cold. Such reactions
spring from desire and hate. The purport is this:
Desire and hatred for the pairs of opposites like pleasure and pain, which
are constituted of Gunas, have their origin in the Jivas from the past experiences
they had in their previous births. The subtle impressions
or Vasanas of these previous experiences manifest again as instinctive desire
and hatred towards similar objects in every succeeding birth of the Jivas. The
delusive force of these impressions make them
deluded from the very beginning. It becomes their nature to have love or
hatred for such objects, in place of having happiness and misery at union with or
separation from Me. The Jnanin, however, feels
happiness when he is in union with Me and misery when separated from Me. No
other being is born with such a nature as found in the Jnanin.

[ Note: In the next verse, Lord Krishna explains that also there are some
exception. Those of purified mind and cleansed heart who nearly dissolved all
reactions to their activities in past lives due to meritorious
spiritual accomplishments. They will be directly born into a family
knowledgeable about the glories of the Supreme Lord and be receptive to spiritual
activities right from the beginning and never be under
 the sway of delusion.
]

Pillai Perumal Iyengar was a devotee and a poet. He had composed 108
Thiruppadhi Andhadhi. In this he had presented one poem for each Divya Desam. In
the poem on Ahobilam, the poet exposes an
important character of the Lord, Sri Narasimha. The Lord simultaneously shows
two feelings from the same face, on the child devotee Prahalada and Hiranyakasipu.
He showers mercy and love on Prahalada
and shows anger and hatred for Hiranyakasipu. The Lord in this Avatar had
combined two impossible features - Lion head and human body. Similarly two
emotions -anger and compassion- which can not
appear at the same time from the same face, are exhibited by the Lord
simultaneously. With compassion filled in one eye and anger in another, the
choice is for us to select us as target for one of the eyes.
If we go with a resolute belief that He will protect and bless us, then we
will be in His view of the eye that is showering compassion. But if we go with
doubts and disbelief of His avatar, then His eye filled with
anger would view us. When we see so many Sri Narasimha in all the pillars in
DivyaDesams such as Ahobilam, it is remembered that while Sri Narasimha emerged
from only one pillar, which Prahalada showed,
He is waiting to emerge from all other pillars in this Universe! Bhakta
Prahlad had surrendered to the Lord and thus didn't get subjected to "Dvanda
Mohena, Iccha-Dvesha, Sammoham"!

Whatever one has experienced in their myriad of past existences which

includes all the loving exchanges and all the hateful exchanges are all
transmitted into succeeding lives as tendencies and predilections
at the time of the next birth. These same loving and hating influences arise
and develop in the same manner as they were enacted in a previous life and
ensnares an embodied being to follow the pattern. The
embodied beings that are caught under the sway of this enchantment appear to
be constituted of these very natures and feel foreign to the spiritual feeling and
tendencies associated with the Supreme Lord
such as the happiness experienced in closeness with Him and the misery
experienced in separation from Him. But the nature of the enlightened one's
possessing spiritual wisdom is that they experience bliss
only when in association with the Supreme Lord and feel grief only when
bereft in separation from Him. Such an exalted being possessing this nature is
rarely ever born into material existence.

Additional Notes:
The real constitutional position of the living entity is that of subordination
to the Supreme Lord, who is pure knowledge. When one is deluded into separation
from this pure knowledge, he becomes controlled by
illusory energy and cannot understand the Supreme Personality of Godhead. The
illusory energy is manifested in the duality of desire and hate. Such deluded
persons, symptomatically, dwell in dualities of
dishonor and honor, misery and happiness, woman and man, good and bad,
pleasure and pain, etc., thinking, "This is my wife; this is my house; I am the
master of this house; I am the husband of this wife."
These are the dualities of delusion. Those who are so deluded by dualities are
completely foolish and therefore cannot understand the Supreme Personality of
Godhead.

7-28
yesham tvanta-gatam pApam janAnAm punya-karmanam
te dvandva-moha-nirmuktah: bhajante mAm drdha-vratah:

"Persons who have acted piously in previous lives and in this life and whose
sinful actions are completely eradicated are freed from the dualities of delusion,
and they engage themselves in My service
with determination."

The question may be raised that if embodied beings have been deluded from time
immemorial since conception in the gross body why is it that some people are still
seen exclusively worshipping the Supreme
Lord? To this Lord Krishna answers with the words punya-karmanam meaning
performers of virtuous deeds. Such persons having association of the Lord
Krishna's pure devotee and under His guidance
are able to free themselves from all sins and thus in the next life are born
directly into a spiritual family by such merits. The accumulated sins of previous
lives which veil the light of consciousness have been
dissolved and all erroneous knowledge along with it, by performance of
meritorious spiritual activities for many lifetimes. All delusion in the form of
reacting in attraction and aversion to the dualities such
happiness and distress, pleasure and pain, success and failure, etc have been
neutralised and hence one qualifies for knowledge of the ultimate truth with firm
resolve to worship the Supreme Lord Krishna,
the supreme controller, omnipotent and omniscient, the cause of all causes, the
ultimate bestower of all benedictions and just rewards for all actions and who is
an ocean of love for His devotees.

Persons whose all papas are expended and are in the last stages of such
process, they come to the Lord with a determination. Now the twins mentioned in
the last sloka is no longer there. Twins create
delusion in the worldly affairs. When the twins are not there, illusions are
not there and so they are fully involved in knowing Sri Krishna. In the last
sloka, the Lord said that likes and disikes, produce actions
which originate papa and punya. Likes and dislikes make us to take some
actions. If these actions conform to Shastras, then we earn punya. Otherwise papa.
We can not choose the procedure for those
actions ourselves as they should agree with Shastras. In Srimad Bhagavatham, it
is said veda-pranigitho karma: adharmasya viparyaya:, while there was argument
between the messengers of Sriman Narayana
and Yama, in the story of Ajamila, regarding what is Dharma?. This reply is
given by Yama's messengers that any action in conformity with Vedas is Dharma and
actions done aggainst Vedas' teachings
are Adharma. Dharma earns punya and adharma earns papa. Punya and papa, repeat
birth cycles and so spending away them takes lots and lots of births. If one
desires to have immediate result of Moksham,
saranagathi [ total surrender] to the Lord is the only alternative. Otherwise
the progress is very slow and may take millions of births. Those good actions
which earn punya, slowly destroy the papa already
accumulated. In our behaviour also, by cultivating good behaviour and speech,
satva qualityies grow and rajo qualities decline. The Lord also helps this
process.

Classic example of this is the story of Jata Bharatha. He was ruling

righteously for about Ten million years. He, by his actions earned plenty of
punya. Once as he was meditating, found a fawn and started
fondling it. In his last breath also, his thoughts were all full of the fawn,
and so after death, he was reborn as a young deer. We are going to see this in
eighth Chapter that our last thoughts decide our next birth.
Though Jata Bharatha had almost exhausted all the papa, some traces were there
and so he had to be born as a deer. This was a small reaction for his last
thoughts. But even in this birth as a deer, he never
mixed with others and spent in isolation eating grass and leaves. After
completing this birth as deer, he was again born as a Gyani and attained Moksham.
We can note that the vasana of punya continues in
every birth. These punya tend to clear the papa.

*tu = On the other hand (Krishna is giving exceptions to the folks mentioned in
the previous sloka)
*Yesam jananam= those persons
*Anta-Gatam Paapam =whose sins has almost come to an end, is almost eradicated
[ note, almost word.. it is not completely gone.. but almost there and the risk of
falling again is always there.. ]
*Punya-Karmanam = performers of virtuous deeds. In whom exist virtuous deeds
that are the cause of purification of the mind
*Dvandva- moha = [such persons] from the twins' illusion,
*nirmuktena = get released.
Our likes and dislikes produce twins of joy and sorrow, etc., and we get
further involved in worldly bonds. These prevent devotion to God. So to direct
ourselves towards the Lord, we have to get released
from the illusion of the twins.
*Bhajante = [after this release from twins] worship, mam = Me [ Sri Krishna] ,
*drdha vratham = with resolute determination. firm in their convictions
They make a firm resolve to devote themselves to Lord's worship, seeking
either
1) Great fortune (riches, power etc) - Aiswarya Aarthi
2) Enfranchisement from dotage and death - Kaivalya Aarthi
3) Myself, as their Goal (Moksha or BhagavadLaabha Aarthi)

Earlier Sri Krishna talked of four categories of devotees - aspiring to

regain lost wealth, new wealth, atman darshan and the Lord alone. By losing most
papas, the first two categories are seen. With
only one papa still lingering, the devotee seeks atman darshan and gets
kaivalyam. But when all papa are totally eliminated, the devotee seeks only Him
and reach Moksham. In the next sloka,
enumeration is briefly made of the qualifications which the above-said
three classes of the Lord's own votaries, have to acquire and the requisites of
Knowledge, they have to cultivate.

Additional Notes:
Those eligible for elevation to the transcendental position are mentioned in
this verse. For those who are sinful, atheistic, foolish and deceitful, it is very
difficult to transcend the duality of desire and hate.
Only those who have passed their lives in practicing the regulative
principles of religion, who have acted piously and who have conquered sinful
reactions can accept devotional service and gradually rise to
the pure knowledge of the Supreme Personality of Godhead. Then, gradually,
they can meditate in trance on the Supreme Personality of Godhead. That is the
process of being situated on the spiritual platform.
This elevation is possible in Krsna consciousness in the association of pure
devotees who can deliver one from delusion. It is stated in the Srimad-Bhagavatam
that if one actually wants to be liberated he must
render service to the devotees; but one who associates with materialistic
people is on the path leading to the darkest region of existence. All the devotees
of the Lord traverse this earth just to recover the
conditioned souls from their delusion.
7-29
jaraa-marana-mokshaya mAm asritya yatanti yE
te brahma tad viduh krtsnam adhyaatmam karma cakhilam

"Those seeking liberation from old age and death, try to approach Me; they should
know completely their objective (the Tad-Brahma), avoidables (the whole adhyAtma)
and activities (all Karma) ."

*Ye =those [wanting],

*mokshaya =release from,
*jara = old age,
*marana = [and] death,
jara-marana-moksaya, for becoming free from old age and death. Deliverance
from old age, disease and death signifies the disenchantment and disjunction from
material desires and connections
by achieving atma tattva or realisation of the soul and comprehending its
distinctness from physicality, replacing it with spiritual knowledge and
connections.
*asritya = approach,
*mam = Me [Sri Krishna],
*yatanti = take efforts.
*Te = such people [kaivalyaarthi],
*tad brahama = the objective they should attain, [ brahmam here is known as the
objective and is also called as Praapyam ]
Those who seek and worship the Supreme Lord Krishna with this Kaivalyam
objective have to understand what brahman or the spiritual substratum pervading
all existence which refers to the arttas
or aspirants in verse 16.
*vidhu = should know,
*adhyAtmam = avoidable, [ adhyatmam is what should be avoided ]
They have to know what adhyatmam or the individual souls which refers to the
jijnasur or soul seekers in verse 16
*karma = activities,
*ca kilam = entirely, krtsna = and completely.
They must know karma cakhilam or the different kinds of fruitive actions
with their subsequent reactions this refers to the jnani or seeker of spiritual
knowledge in verse 16. What are they will be detailed in
next few slokas

In this and the next sloka 30, the things which are to be known by the three
types of devotees [ earlier the Lord told four types, but in that the first two,
namely those seeking lost wealth and those seeking fresh
wealth, are essentially one group and are called arthaarthi or wealth seekers,
and the next is kaivalyaarthi or seekers of atman anubhavam, and the last is
bhagavallabhaarthi or seekers of the Lord
Himself - thus three types]. They are brahmam, adhyaatmam and karmam.

These three are different for the three types of devotees.

1)Aiswaryaarthi is the type who seek wealth for sensual pleasures - lowest
among devotees.
2)Kaivalyaarthi is the type who do not want this worldly pleasures nor
rebirths, but want to enjoy their own atman and never return to the samsaram.
3)Bhagavallaabhaarthi, is the best among all devotees, and they seek the
service to the Lord only and nothing else.

Each of them should know what is the objective, what is to be avoided and
what is the means.
-Bramham is here known as the objective and it differs for each of the
types of devotees. It is also called praapyam.
-Adhyaatmam means that which is to be avoided.
-Karmam means the means or the activities to be performed to get brahmam.

In sloka 29, the Lord tells the three requirements for the kaivalyaarthi type
of devotees; and in sloka 30, the requirements for aiswaryaarthi and
bhagavallabhaarthi types of devotees. This has to be carefully
understood. After seeing these and another four or five slokas in Chapter
Eight only, the substance of these will be clearly understood.

7-30
saadhi-bhutaadhi-daivam mAm saadhi-yajnam ca ye-viduh:
prayana-kAle �pi ca mAm te vidur yukta-cetasah:

Seekers of Me, for material benefits, have to follow these adhi bhuth and adi
deivam. All have to understand the adi yagna; and in their last journey should
know that Me."

In this sloka he says that both Aiswaryaarti and Bhagavallabharti have to

follow the three things of brahmam [ objective], adhyatmam [ avoidables] and
karmam [ means]. Also in this sloka he is to tell certain
things common to all the three types of devotees.

The first line is for the Aiswaryaarti and the rest of the sloka is about the
common feature for all the types of devotees.

*Mam = I [Sri Krishna],

*ye vidu = those who understand. The category of people mentioned here, is
different from the previous sloka [kaivalyaarti]mentioned in last sloka. Here it
refers to Aiswaryaarti.
The plural pronoun "ye"= those, the others, is repeated in this verse, in
order to show that the pronoun does not relate to the votaries already referred to
in previous verse.
Here, other qualified persons distinct from those already mentioned (i.e.,
those who desire Kaivalya) are to be understood, because of the mention again of
the term 'those' (ye).
In this verse ye has an independent sense in as much as it is indicative of
another class of aspirants.
*adhi-Bhuta, adi-Daviam =
Aiswaryaarti should understand the Lord with adhi bhuta and adi deivam.
What do these mean will be explained in due course. This part of the sloka states
what the aiswaryaarti has to do.
The aisvarya-arthi or those seeking fortune who know the Supreme Lord
Krishna as identified with adhibhuta or all embodied beings as well as knowing Him
the presiding diety of all adhidauiva or
the 330 million demigods are requisite and verse 29 has no allusion.
*adi-Yagnam=
Adi yagnam is an attribute of the Lord and this should be understood by all
the three types of devotees. Yajnam means yadha devapoojayam- that is all worship
of God is yajnam or yagyam. All daily and
occasional karma. This was explained earlier also. Daily sandhyavandanam
and pancha maha yagya, etc., are all deva pooja. In our daily household routines
we inadverently kill many insects- at the grinders,
broom stick, etc. To ward off any sins for such killing we are supposed to
perform these pancha maha yagna- deva yagna, manushya yagna, pithru yagna, brahma
yagna and bhootha yagna. Performing all
such yagnas and our mandatory duties are denoted by the word adhi yagnam.
These are to be carried out by all the three types of devotees.

Some feel that after attaining gyana marg, there is no necessity for doing
our daily routines like sandyavandanam or occasionals lik tharpanam. This is not
acceptable on two counts. Firstly, none of us
has gone anywhere near Gyana marg as stipulated in Shastras. If anybody has
realised such Gyana yoga, might at least ponder over whether to perform the
prescribed duties. But almost all of us are not
in that category and so we have to follow all these rituals. It is useless
to debate whether to do those duties or not. As an example, if volunteers are
called for listening to discourse on atman perhaps very,
very few will turn up. But if we call volunteers for physical service like
preparing garlands, or cleaning the place, many will rush in. So we are all
prepared for any physical service. So karmas are always with
us and we can not relinquish them. It is wrong to assume that we need not
perform Nitya, Naimitika Karmas - tharpanam or shrarddham, and mere chanting of
His names is enough. Next, he says another
common requirement for all types of devotees. None of the three types of
aspirants can give up the performance of the great sacrifices and other rituals in
the form of periodical and occasional rituals.

*Prayana kAle = during the [last] journey, antima kaalam, last minutes. This
also applies for all the three types of devotees, when about to end their life in
this world.
*Pi = even then. [ Note: the words pi-ca is very significant ]
*Mam = I [ Sri Krishna],
*te = they [ all the three types of devotees],
*vidu = should know.
Here when he says "even" when in the death bed, it means that we are to
never forget him "even" during the last minutes, which implies that we should be
remembering him all the time and continue it
in the last journey also. It is not correct to say that we remember Him
only at the last minute and forget him during our normal life. Even the person who
has reached Gyana yoga also can not avoid karma.
[Note, For prapannas [who have performed the Ultimate surrender] are
guaranteed Moksham, even if they do not remember His name in the last moments. ]

*Cetasu = mind, yukta = with this thought.

Each of the three types think this way and leave this world. Which way? is
not explained in this sloka but would follow.

Additional Notes:
The meaning of sa adhibhuta-adhidaivam is Lord Krishna's magnificent rulership
of all phases of phenomena and creation and will be explained in detail in chapter
eight. Those who know the Supreme
Lord Krishna together with what concerns adhibhutas or all embodied beings,
with what concerns adhidaivam or the 33 crores equalling 330 million demi-gods
throughout creation in charge of universal
management in the millions of myriad of universes; and what concerns adhiyagna
or worship and propitiation to the Supreme Lord; such elevated and enlightened
beings focusing their minds solely on
Lord Krishna in one-pointed meditation. So much so that they are one with Him
even at the time of passing away during the moment of death. Even at the exact
moment of death Lord Krishna's devotees
are not bewildered and perplexed and do not forget Him even for a half a
second. Therefore there is no question of His devotees forgetting Him in normal
circumstances. There is never a lapse during their
yoga for Him because every action in which they perform is a meditation to and
for Him exclusively so much do they depend upon Him. This is the purport.

Chapter 7 Summary Notes:

In the seventh chapter Lord Krishna discoursed on the nature of Parabrahma

the Supreme Being, Vasudeva the Supreme cause of all causes, the object of worship
being:
1) The spiritual sovereignty of all living entities, sentient and the
insentient.
2) The source and cause of all there is.
3) The support and preservation of everything
4) The ultimate reference of all language used as an expression of ideas
which normally relate either to the Supreme Lord's rupa which is His form, or His
guna which are His qualities.
The ultimate reference being the Supreme Lord Himself of whom all
beings in existence are His transcendental rupa and all things existing arise from
His transcendental gunas.
5) Isvara Parama or the Supreme Controller
6) The most exalted and glorious by the possession of omniscience,
omnipresence, and omnipotence, and by the possession of all power, all beauty, all
knowledge, all opulence, all fame and all renunciation.

Then Lord Krishna went on to explain the reasons why His supreme indomitable
nature is concealed and inscrutable for normal human beings due to their
committing iniquitous deeds in past lives from time
immemorial and also being addicted to gratification of desires with the
delights which the physical body and five senses stimulate while being covered
with varying degrees of the triple qualities of sattva or
goodness, rajas or passion and tamas or ignorance.

Lord Krishna then revealed by what means this illusionary delusion can be
removed by an embodied being who develops firm faith in the Supreme Lord and
surrenders to Him, due to the grace of the spiritual
master in Vedically authorised disciplic succession. This faith and
resignation to the Supreme Lord manifests in following the instructions of the
spiritual master and results in the performance of highly
meritorious activities. Lord Krishna also showed how the differences in merit
produces differences in results for different aspirants being the atharthis or
seekers of fortune, the jijnansur or aspirants for
realisation of the soul and jnani's or seekers of the Supreme Lord. It was
also shown how out of all these aspirants the jnani was the most exalted. The
eminence of the jnani's was derived from their constant
devotion and unwavering love for the Supreme Lord exclusively, thus they
became an object of the Supreme Lord who loves to reciprocate, warmest affection;
but such a devotee of the Supreme Lord is rarely
seen and very difficult to find. In conclusion Lord Krishna mentioned several
requisites of knowledge which the three classes being atharthi's, jijnansur's and
jnani's have to be knowledgeable of and act in
accordance to in order to realise the individual goals of future felicity
which each class aspires for. Arjina continues asking questions in the next verse
as well.
 This is a sloka from Srimad Bhagavatham. Prahalada describes the nine methods
by which one can worship the Lord, to his father.
Shravanam keerthanam Vishno smaranam pada sevanam
archanam vandanam dasyam sakhyam atma nivedanam
This is a sloka from Srimad Bhagavatham. Prahalada describes the nine methods
by which one can worship the Lord, to his father.
-Shravanam = listening to His names and histories,
-keerthanam = singing His names,
-smaranam = continuously meditating,
-pada sevanam = worshiping His feet,
-archanam = performing pooja with fresh flowers,
-vandanam = prostrating to Him,
-dasyam = serving Him,
-sakhyam = developing friendliness wth Him and
-atma nivedanam = realizing our atman as His property.

Bhagavan Nrusimha is eloquently described in the Srimad Bhagavatam (Bh. VII � 8

� 18) salutation
Satyam vidhatum nijabrithya bhashitam
Vyapthim cha bhutheshu akhileshu chaatmanaha
Adhrushyatha athyadbhutha roopa mudhvahan
Sthambhe sabhaayaam Na mrigam na maanusham
To prove that the statement of His servant Prahlada Maharaja was substantial in
other words, to prove that the Supreme Lord is present everywhere, even within the
pillar of an assembly hall the Supreme
Personality of Godhead, Hari, exhibited a wonderful form never before seen. The
form was neither that of a man nor of a lion. Thus the Lord appeared in His
wonderful form in the assembly hall.

CHAPTER EIGHT

Introduction to Chapter Eight:

Here, Alavandaar reclassifies the four group of people , who offer worship
to HIM into three groups. He combines Aarthan and Arthaarthi in to a single group
called Eiswaryaartthis. Those , who want to regain
lost wealth and those , who want to attain wealth for the first time are
grouped as the wealth seekers worshipping the Lord for.that purpose. The Jigyasu
seeking Kaivalyam or Aatma Sakshatkaaram (Enjoying
the witnessing of the ever-pure Atman without the admixture of the
Prakriti"s effects) and the Jnani together make up the triad , that includes the
Eiswaryaarthis. Alavandaar continues to state that the Lord in
the Eighth chapter the priniciples to be learned and practised by the above
three categories of Worshippers to get HIs blessings. His summary of this chapter
is as follows:

AISWARYA AKSHARA-YAATAATMYA BHAGAVA-CHARANA-ARTHINAAM I

VEDHYO-UPAADHEYA -BHAVAANAAM ASHTAMEH BEDHA UCHAYATEH II (Sloka 12 -
Gitaaratha Sangraha)

*Bheda ucyate =The differences among the three types of devotees in the
Eighth Chapter are told. [ Aiswarayarthi, Akshara-Yaatatmyarthi,
BhagavatcharanArthi]
*Aisvarya = those seeking wealth or worldly pleasures, enjoying Five senses
of sight, sense, smell, touch etc..
*akshara = everlasting or never destructible [atman] [ different from
worldly matters including our body], Ksharam is destructible; Aksharam is not
destructible
*yatatmya = real and true meaning of this [atman]; that is those
kaivalyarti who want to enjoy only atman and do not want to be reborn.
*Bhagavaccarana = [differing from the earlier two types] The Lord's feet,
*arthi = seekers [of those divine feet].
*Vedya = things or objectives they should know,
*upadeya = means to realize those objectives.

These are explained in Eighth Chapter. In Chapter 7, in slokas 29 and 30, Sri
Krishna made an introduction to the various knowledge, objectives and means for
the three types of His devotees; but did not
elaborate what they were and now in Chapter 8, He is going to give all those
details.

Swami Desikan brilliantly elaborates on the essence of this sloka of his

poorvaacharya this way:
AARADHA SELVAMUM AARUYUIR KAANUM ARUM PAYANUM
PERAADHU TANN KAZHARKKEZH AMARUM PERUVAZHTICHIGALUM
SORAADHU UHANDHAVAR THOOMADHI KOLLUVATHUM SEYVANAVUM TERA VISAYANUKKU
THIRUNAARANAN SEPPINANEH

Swami describes the above three Adhikaaris as Soaadhu Uhandavar or those,

who want in fullness , their heart's desires (elected purpose of their lives).
He describes their tranquil and pure intellect as
Thoomadhi, because their intellects are centered on the Lord although for
different boons. Swami continues to observe that the Lord (Thirunaaranan) the
codes of conduct that they have to observe and the
knowledge that they have to have to complete their sadhanaas.

KNOWLEGE TO BE GAINED BY THE INDIVIDUALS OF THE THREE CLASSES OF BOON-

SEEKERS
1.EISWARYAARTHIS: The Lord says that this group of people have to
understand the principle of Adhibhutam, the understanding of the perishable
adjunct , which is different from and yet depending
for its existence on the self-conscious principle. The pancha Bhutaas
like Aakasam et al and the perishables like Sabdham, Sparsam,Roopam, Ghandham and
Rasam constitute Adhibhutam.

2.KAIVALYAARTHIS: The members of this group has to understand

Adhyaatmam,Tatbrahmam & Karmam . Achetana Prakriti is known as Adhyaatmam.
Tatbrahmam is the eternally pure form of
Atman(Jivan) rid of the blemishes of Prakrti and the Gunas derived from it.
Karma is the topic of the third and fourth chapters by the Lord.

3.MOKSHAARTHIS: They have to understand the principles of Adhidaivatam and

Adhiyajnam. Adhidaivata is the "universal self in its subtle aspect: the center
from which all living beings have their sense-power".
Adhiyajna is the presiding deity of the sacrifice-Sriman Narayana. All the
three groups have to understand that it is the Lord, is the indweller of all
Devas like Indra et al and it is he that receives the worship or
Sacrificial offering. This principle is known as Adhiyajnam and the Lord is
the Adhiyajnan.
 OBSERVANCES TO BE PRACTISED BY THE THREE GROUPS

1.EISWARYAARTHIS: He must meditate on the Lord at all times without clash to

the prescribed duties detailed in Sastraas for each day. He should practise
Bhakti Yoga at the right time as his Sadhana
progresses. This way , his mind will remain steady on the Lord. At the time
of his death, he should think of the Lord. His type of meditation of the Lord as
the possessor of one or other kind of wealth will give him
the same kind of wealth in the next life.

2.KAIVALYAARTHIS: He should control his senses of Faculty and action and

meditate on the Lord seated in the "heart cavity".He should reflect on the
meaning of Pranavam and lift the the Praana(the vital current)
betwixt the eye brows and meditates with concentration and whole will on
the Lord. One , who departs this way practising this type of Anthima Smrithi(Last
rememberance) attains freedom from Prakrti and
enjoys the Ever pure Jivanand realizes Atma Saakshaatkaaram.

3.MOKSHAARTHIS: He never lets his mind stray on to anything other than the
Lord.He will not bear the separation from the Lord even for a moment.The Lord can
not also bear any separation from the Jnani.
The Lord will remove all the obstacles to Bhakti Yoga for such a seeker and
bless him with eternal Kainkaryam in Sri Vaikuntam for such an Adhikari.It is
the Lord"s promise and responsibility to mkae that
happen.

8-1
arjuna uvaca
kim tad brahma kim-adhyAtmam kim karma purushottamA
adhibhutam-ca-kim-prOktam adhi-daivam kim-ucyatE

"Arjuna inquired: O my Lord, O Supreme Person, what is Brahman? What is the self?
What are fruitive activities? What is this material manifestation? And what are
the demigods? Please explain this to me."

In the first and second slokas, Arjuna asks what the three types of devotees �
Aiswaryarti, Kaivalyarti and Bhagavallabharti- should practice and know.

*Kim tad brahma = which is brahmam?,

*kimadyatma = which is adyatma?
*Kimkarma = which is karma?,
*Purushottama = Sri Krishna, [to be followed by kaivalyarti type of devotees].
We will see he details of reply in the later slokas. Here only the
questions are posed.
*Adibhuta kim= which is adibhutha?
*Adideivamkim = which is adi deivam?,
These two (adibhutam, adidaivam) are to be known by aiswaryarti type of
devotees. These include pleasures of this world as well as in heaven.

In this sloka 1, thus the requirements of kaivalyarti and aiswaryarti are

sought for by Arjuna. Here brahmam is not the Paramatma, but the objective of
kaivalyarti.

Additional Notes:

In this chapter Lord Krsna answers these different questions of Arjuna

beginning with, "What is Brahman?" The Lord also explains karma, fruitive
activities, devotional service and yoga principles, and
devotional service in its pure form. The Srimad-Bhagavatam explains that the
Supreme Absolute Truth is known as Brahman, Paramatma, and Bhagavan. In addition,
the living entity, individual soul, is
also called Brahman. Arjuna also inquires about atma, which refers to body,
soul and mind. According to the Vedic dictionary, atma refers to the mind, soul,
body and senses also. Arjuna has addressed
the Supreme Lord as Purusottama, Supreme Person, which means that he was
putting these questions not simply to a friend but to the Supreme Person, knowing
Him to be the supreme authority able
to give definitive answers.

8-2
adhiyajnah katham ko �tra dehe �smin madhusudanaa
prayana-kAle ca-katham jneyo �si niyat-Atmabhih

"Who is the Lord of sacrifice, and how does He live in the body, O Madhusudana?
And how can those engaged in devotional service know You at the time of death?"

The first two slokas are the doubts or questions raised by Arjuna to clarify
what Sri Krishna told in the slokas 29 and 30 of Chapter 7. At the conclusion of
chapter seven Lord Krishna introduced terms like
adhibhuta identifying with the material substratum, adhiyatma identifying with
embodied beings and adhidaivas identifying with the demigods. These subjects are
essential and must be well comprehended
by an aspirant who seeks to become a qualified devotee of the Supreme Lord.
They will be further elucidated in detail in this chapter. Since Lord Krishna had
introduced these terms only briefly, Arjuna
was curious to learn more about theses terms and how they relate to the Supreme
Lord as well as to himself and so he raises seven queries in the first two verses.
He wanted to know such things like
if the term adhidaivam referred specifically to Indra the celestial chief or
did it applied equally to all the demigods and also what exactly is included in
adhibhutas.

*Adi yagna = which is called ati yagna?

*Atra = here, asmin = in this,
*dehe = body.
Body here does not mean the body of Arjuna or others; but means all the
gods and others who are all body of the Lord [He is the soul for all]. So which is
called adi yagna in these gods?
*Katham adi yagna = how it is called ati yagna?
That is how this quality of ati yagnam has come on these gods and which is
called ati yagnam. This question has to be clarified for all the three types of
devotees. It is a common clarification.
*Prayana kale = in the last moments [of life�s journey],
*katam neyosi = how You [Sri Krishna] are to be worshiped?,
*niyatam atmaabhi = even by those who have controlled the mind and organs.
All the three types of devotees, when they are about to die or when their
atman is going to leave respective bodies, how are they to worship (do dhyaanam)
the Lord?

8.1-- 8.2 Arjuna said -- What are that brahman, Adhyatma and Karma which have
been mentioned as what should be known by those who aspire for release from old
age and death while they take refuge
with the Lord? What are Adhibuta and Adhidaiva, which should be known by the
aspirants for wealth? Who is Adhiyajna that is to be known by the three groups as
their dying hour. In what manner are you
to be known by these three groups who are self-controlled?

What is the tad brahma or the supreme,spiritual substratum pervading all

existence? What is adhiyatma or the soul within all embodied beings? What is karma
or the equal reaction to any action? How is it
possible to effect moksa or liberation from the cycle of birth and death by
knowing these things and taking shelter of Bhagavan or the possessor of full
knowledge, full power, full fame, full wealth, full beauty
and full renunciation, who is the Supreme Lord Krishna? What is the adhibhuta
referring to embodied beings and adhidaivas referring to the demigods which the
atharthis or seekers of wealth must know?
What also is indicated by the term adhiyagna which all three classes of
aspirants have to be cognisant of beings atharthis, jijnasurs or those desiring
soul realisation and jnani's or those exclusively seeking
the Supreme Lord and why is it specially characterised? Finally Arjuna wanted
to know specifically in what way is the Supreme Lord Krishna to be realised by
persons of controlled mind and senses at the
time of death.

Additional Notes:

What is adhiyagna that is entitled for propitiation and to whom is this

propitiation offered? Who is the specific god? Who is the receiver of this yagna
or propitiation offered in worship? Is it Indra the chief of all the
demigods or is it to the Supreme Lord? If the Supreme Lord is the receiver
then is yagna offerred to Him internally residing inside the physical body or is
it offered externally to His manifestation outside
the physical body? If the yagna is offered internally then in what way does
the Supreme Lord accept the offering? Finally it is asked how and in what way is
the Supreme Lord Krishna to be realised at
the time of death of the physical body? Arjuna addresses Lord Krishna in the
vocative case using the anonym Madhusudana, the killer of the Madhu demon. The
purport of this is that just as it is easy for
Lord Krishna to terminate demons, it is also easy for Him to terminate the
doubts in Arjuna's mind concerning these subjects.

8-3

sri-bhagavan uvaca
aksharam brahma paramam svabhavO �dhyAtmam ucyate
bhuta-bhavOd(u)bhava-karah: visargah karma-samjnitah:

"The Supreme Personality of Godhead said: Indestrutible atman is the superior

[objective]. Natural association with prakruti to be avoided. all living beings ar
the result of [male-female] intercourse to be understood"

This sloka is the reply for the first part of question asked in the sloka 1.
Arjuna asked in the first half of sloka 1, as to what the kaivalyarti has to know-
which is brahmam, which is adyatma and which is karma.

Kaivalyarti is the devotee who wants to enjoy for ever his own atman and
nothing else; he wants to reside in isolation and does not want to be reborn. It
is called muktatma swaroopam; that is liberated soul . It is
called kaivalyam, because it is kevalam or inferior pleasure. Inferior to the
pleasure an atman can have by reaching Vaikuntam and in the company of so many,
serving the Lord. Where as in muktatma swaroopam,
he is alone, enjoying his own soul and so the pleasure of serving the Lord and
the pleasure of being in comapny of so many noble Acharyas and devotees are
missing; and so inferior. Kaivalyam is inferior to
Bhagavallabham. Like the atman in Vaikuntam, an atman in kaivalyam also will
never have birth or death; no hunger or old age. No problems of association with
body or karma. It is the natural state of a liberated
soul. Here the word brahma indicates atman in muktatma swaroopam and not
Paramatma.

*Brahma = mukta atman, (note , the brahman here is NOT paramatma, but jeevatma
who is a mukta atma)
*parama = superior,
*aksharam = never decaying nor destructible. Ksharam means decaying; Aksharam
is never decaying; Parama-Aksharam is the most superior never decaying.
This is the objective for a kaivalyarti, to understand and realize the
"parama aksharam" i.e soul which is most superior and never decaying.
To achieve this, He should first know all the superior qualities of a
liberated soul. Like the Paramatma, this liberated soul or muktatma swaroopam,
will have no bondage of karma and he
will be in everlasting happiness enjoying his own atman. He will have no
association with prakruti - including the moola prakruti. No births, deaths,
karma cycle etc.
*Swabhavam = prakruti, nature
*adyhatma = that which is associated with soul always but not the soul itself;
that is body, Prakruti
Body means entire parkruti as from prakruti only body is formed. So,
Kaivalyarti should avoid body or prakruti. Svabhavam means the habit. Its habit is
always to be with atman or vice versa.
*Bhuta bhava = all living beings like human and animals, etc.,
*udbhava kara = actions which enable such births,
*visargah: = the intercourse between male and female,
*karma = as avoidable actions,
*samjina = understand.
So the kaivalyarti should know that liberated soul as the objective, should
try to avoid association with the prakruti and should also avoid the male-female
intercourse.

What is designated in verse one as tad brahma or the supreme spiritual

substratum pervading all existence is the aksaram paramam or the supreme
indestructible atma or soul. Aksaram is that which is not
subject to decay or imperishable and is the collective given by the
ksetrajnanis or those knowledgeable of the field of action or the informers of
uninformed matter and atma embodied beings. The Subala
Upanisad II states avyakta the indiscernible compound of spirit and matter
merges into the aksara the indivisible compound which descends into tamas or
nescience. Parama aksaram is the superior
indestructible atma nature which is completely disengaged from prakriti or
the material substratum and not connected to even the aksaram which comprises
embodied beings and combines both.

The word svabhavo is also called adhyatma. The term AdhyAtma signifies
Nature=Matter, or that subtle elemental stuff and its accompanying erratic
tendencies - the non soul which adheres to soul
and which is referred to in the Pancha-Agni Vidya.These subtle elements are
what adheres to the atma in the descent of the supra subtle quintuple process from
spirit to matter, the last being the fifth stage
 which becomes the seminal fluids referred to in the Panca-agni-vidva or five-
fold sacrificial fires which are described in the Chandogya Upanisad:V.III-X which
is essential and has to be known by all aspirants.

**Both aksara and adhyatma must be realised by the mumumkshus or emancipation

seekers for moksa or liberation from material existence as aksara the immortal
soul is that what is worthy of selection and
adhyatma the embodied being incarcerated in matter is worthy of rejection

Next is Karma - act - referring to that emittive act which results in the
(final) fashioning out of creatures, the becoming human etc - embodied state. The
sequence which manifests this descent into matter
by the jiva or embodied being is called visargah and karma refers to that
specific action which activates a corresponding reaction and determines the
destination and manifestation of all creatures into embodied
states whether human, animal, fish etc. The final action which actually
causes manifestation into material existence is known as procreation between males
and females of different species. The Vedic scriptures
declare that in the fifth stage the male discharges the sacrificial water
into the females sacrificial fire and a new embodied being is created. This act is
known as karma. It has been described in the Sruti passage
thus: 'The waters sacrificed in the fifth oblations become those who are
named Purusas' (Cha. U., 5.3.3). That creative force is called Karma.

The knowledge of karma, aksara and adhyatma are all prerequisites of

knowledge absolutely essential for those seeking moksa or liberation from the
material existence. Otherwise one will be ignorant of what is
worthy of rejection and what is worthy of attention and unable to properly
interact accordingly. An example is following in verse 11 concerning brahmacarya
or celibacy.

8-4
Adhibhutam ksarO bhavah: purushas cAdhi daivatam
adhiyajnO �ham-evAtra dehe-deha bhrtam varA

"O best of the embodied beings, the physical nature, which is constantly changing,
is called adhibhuta [the material manifestation]. Adhidaivatam is purusha(the
enjoyer). And I, the Supreme Lord, represented as
the Supersoul in the heart of every embodied being, am called adhiyajna [the Lord
of sacrifice]."

In sloka 3, Sri Krishna told what is the objective of kaivalyarti and what all
he should avoid. He should know mukta atma swaroopam, that is the liberated soul,
as the objective. Soul is always associated with body,
which is parakruti transformed; and so unless the soul leaves the body,
muktaatma swaroopam can not be realized and so this is the adyatma or the habit to
be discarded. Karma is the intercourse between male
and female, which results in births. As long as this action is there it will
impede attaining muktatma swaroopam and so celibacy should be practiced to reach
atma swaroopam. Now, 4th sloka explains what
Aiswaryarti should know in the first half of the sloka and the common deeds for
all the three types of devotees in the second half of the sloka.

*Deham = body,
*bhrtam = possessing,
*vara = great [Arjuna, is praised as greatest among men], so Arjuna should
realize that he has been blessed with a good body in a good family.
He should therefore, not waste his life but pursue noble deeds. Janaka
says while offering his daughter Sri Sita in marriage to Sri Rama, that Janaka is
proud to be in the family where Sri Sita is born.
Here Arjuna is a close relative and friend of Sri Krishna. Arjuna should
not follow to become aiswaryarti nor kaivalyarti, to keep up the family name.

*adibhutam = things pertaining to physical objects sought after by

aisvaryarthis or fortune seekers are those things of a perishable nature including
the supra subtle principles of sound, sight, smell etc.
which are latent in their elements of ether, fire, earth etc and develop
therefrom into their support system being the senses. All these things must
certainly be comprehended and contemplated by them.

Aiswaryarti means desiring to enjoy wealth. It does not mean to be a

millionaire or even billionaire. These are trivial wealth. It means desiring to
possess the wealth like what Brahma has, that is entire universe.
Wealth of the Universe can not be easily assessed. Because this person is
worshiping the Lord to get wealth and the giver, that is the Lord, has boundless
wealth and mere billions of dollars or rupees , is
very trivial. This person should demand wealth, by which request the donor
also will be high in esteem. Of course the main theme is not to seek the Lord
perishable wealth or atman swaroopam, but serving
him for ever here and in Viakuntam. But, if there is a person wanting to
enjoy wealth, then he also should know what to ask and should not limit to very
meagre riches. We should also know that all these
pleasures arising from such wealth has to be felt by the sense organs,
whoever the person desiring. even if it is Indra or other gods they all seek
pleasures of the sense organs only. None can desire to see
by mouth nor smell with eyes. So, the common pleasure by all these
aiswaryartis , is to see with eyes, listen with ears, and so on.

All these sensual pleasures emanate from the five great elements- pancha
maha bhuta- we have seen earlier [ space- sound, air - touch, fire - image, water
- taste and earth - scent - shabdha, sparsha,
roopa, rasa, gandha]. So these are called adi bhutam . Periazhwar
described Aishwaryaathi's as "Anda Kulathuku athipati yaaki .."

*Ksara = decaying or perishing, bhava = nature, habit

So ever changing and decaying these pleasures of the great elements are
referred to as adi bhutam. This is the objective of aiswaryarti.

*Purusha = equal to Brahma, possessor of all the worlds,

*adi daivatam = to be like that god [ Brahma]. Adidavata connotes Purusha. The
purusa is superior to divinities like Indra, Prajapati and others and is the
experiencer of sound etc, which are different from
and superior to the multitude of enjoyments of Indra, Prajapati etc. The
CONDITION of being such an enjoyer is to be contemplated upon by the seekers after
prosperity, as the end to be attained

Note, here purusham doesn't imply the Lord!, since that is not the
objective of the Aishwaryaarthi.

Now, the second half of the sloka which contains the common action for all
the three types of devotees.
*Adi yajnam = god to be worshiped by Yagna,
*aham eva = Me [Sri Krishna alone].
adhiyagna denotes the Supreme Lord Krishna, Himself. It is He as the
indwelling monitor in all the demigods and other gods and all sentient beings and
whose total aggregate of atmas or eternal souls
constitute His transcendental, spiritual body and as such He receives
first worship and propitiation from all yagnas.
Thus as the adhiyagna he is the indwelling monitor established in the
heart of all beings and He is the one whom the three classes of devotees have to
realise and meditate upon as a maha yagna or great
offering in all their nitya and namaitta or eternal and occasional acts
of worship.

*Atra dehe = all these [ other gods to whom everyone thinks he is doing the
yagna] are mere bodies [ and the soul is Sri Krishna].
Though one may perform an yagna in favor of a particular god, we should know
that those gods are mere bodies and the soul is Sri Krishna. So the Lord is
adiyajna. They[all gods] get these because they
are His body and not on their own.

8-5
anta-kAle-ca mAm eva smaran muktva kalevaram
yah prayAti-sa-mad-bhAvam yAti nasty-atra-samsayah:

"And whoever, at the end of his life, quits his body, remembering Me alone, at
once attains My nature. Of this there is no doubt."

The three types of devotees - aiswaryarti, kaivalyarti and bahgavallabharti-

worship the Lord to seek some benefit. What are they supposed to know, which means
they have to follow and what all they should avoid -
these were told by the Lord Sri Krishna to Arjuna, in slokas 3 and 4. In sloka
3, He told the things kaivalyarti should know and in the sloka 4, in the first
half, He told the aiswaryarti should know and in the second half
and in the sloka 5, the common knowledge all the three types of devotees are to
have is being told. In the sloka 4, second half, Sri Krishna told he was ati
yagna. The gods we see all over are all like bodies for the
Lord. So, any pooja or worship performed for any god, will ultimately be for the
Lord. So, He is the ati yagna in every pooja, homam and yagam. In sloka 5 we are
to see today, the Lord answers another doubt of
Arjuna. Arjuna asked in the sloka 2, at the end, how to worship Him in the last
hours of this life or before death. This is called antima smaranam - thoughts at
the time the soul departs body. Sloka 5 is reply to that.

Slokas 5,6 and 7 are about the antima smrithi or the thoughts at the time of
soul departing body. When a person is about to die or he is in the death bed and
what thoughts should occupy his mind? is told here.

Sri Krishna tells a very important message that what one thinks at the last
moments of life will decide his next birth. This also conveys one basic concept
that after death, there is another birth for the soul.
If we think next birth is not there, it will give raise to many confusions. One
might be suffering a lot or in a very happy position, in the current birth. A good
person might be experiencing lots of difficulties.
We see thoroughly wicked persons enjoying and are very happy. Wicked Duryodana
enjoyed life, while noble Yudhishtra suffered a lot. Thus we find no relationship
between one's current activities and experience
in life. It should be borne in mind, therefore, that the current experiences in
life are due to the good or bad deeds of the past births. All accumulated
papa/punya are yielding the benefits in this birth. Without this
rebirth concept, none can satisfactorily answer various experiences of various
persons we see. We will not be able to say why some people shine as engineers or
doctors , etc. Without a cause there can not be
an effect. Our past karmas are cause for the experiences we are having as
effects now. But these karmas will one day get exhausted. Till then we have to
undergo this cycle of rebirths. After every birth, one
has to die and at that time what one should think is detailed by the Lord. Those
thoughts will determine the next birth.

*Anta kale = in the last moments,

*mam eva = I [Sri Krishna] alone,
*smaran = to be thought of,
mam eva smaran meaning remembering Him exclusively
*kalevaram = body,
*muktva = departed by soul.
That is when the soul is departing the body, one should think only of Him,
Sri Krishna.
*Sa = he [ person who dies, thinking of Him],
*mad bhavam = My [Sri Krishna's] status, In exact terms the words mad bhavam
means under my nature.
*yAti = attains.
*Atra = in this [conclusion or concept] ,
*samsaya = doubts, nasti = never.
There can be no doubt that a person who thinks of Him in the death bed just
before the soul departs, attains the status near about the Lord.

Explanation of "sa MadBhavam Yati" - This term needs to be expanded

further, to avoid any misinterpretation. His status does not mean that this
person will be born
as Sri Krishna in the next birth. Because there is only One Lord and that is
He. We can never become Him at any time. It is not integrating with the Lord
either. This person will resemble the Lord in some
of his very superior qualities. The difference should be properly
understood. Sri Krishna never told that this atman will unite with Him nor this
soul would become Him. Only bhavam is indicated. The Lord
will not be duplicated or cloned by this atman which has departed. So the
essence of this word mad bhava means, this atman will attain many auspicious
qualities which the Lord possesses and approach
his level or status. For aiswaryarti, he should think the Lord with the
wealth he desires. A kaivalyarti should think of the Lord with the atman he wants
to be. A bhagavallabharti, on the other hand, should think of
serving the Lord at the last moments. Some more explanations are there which
we will see later.

The word mad bhavam means like unto the Supreme Lord's nature. Whatever
nature of the Supreme Lord is vividly envisioned in one's mind at the moment of
death that nature one becomes without fail.
Examples are like the history of Jada Bharata and others who were reborn in
animal forms. He was attached to a deer he had raised after seeing its mother
killed by a tiger and at the exact moment of death
looking at this deer he was concerned about its future welfare and hence in
his next life he was born as a deer due to this last impression of consciousness.
This is because the prominence position of such
thoughts and images in one's consciousness automatically direct and
transport one to that which one envisions. That reality that whatever ideas and
images that are present in one's mind in the very last
thought before death is what one absolutely becomes in their next life is
further elucidated in the next verse.
8-6
yam yam vapi smaran bhAvam tyajaty antE kalevaram
tam tam evaiti kaunteya sada tad-bhava-bhAvitah:

"Whatever state of being one remembers when he quits his body, O son of Kunti,
that state he will attain without fail."

Whatever image prominently floats in one's thought at the hour of death and he
leaves his body with that as the last thought, that he becomes after death
(thought becomes form). The last thought will
naturally be of the kind over which one will have been constantly brooding
during his lifetime. It is not that this rule is only applicable regarding
remembering the Supreme Lord Krishna and attaining His nature.
What then is it applicable too, one may wonder? This rule applies to whatever
object or being one might envision as the last thought before leaving the physical
body at the moment of death. Without fail one will
become the very thing which one was envisioning when they died. The cause of
smaran or remembering something specific at the time of death is due to constantly
thinking about or meditating upon something
with the mind fully absorbed in it.

The Lord mentioned in the previous sloka that there can be no doubt if a person
thinks of Him just before leaving the body [just before death], then he attains a
status like His. If we take water in two vessels
and then mix them, it will be impossible to distinguish which water was from
which vessel. Here,unlike this, atman after leaving the body does not mix nor is
impossible to distinguish from the Lord.
In the example of water, when mixed, water of each vessel can not be
distinguished, but the quantity would have increased. In the case of this atman,
he does not become another God or additional Sri Krishna.
So integration or union is never talked by the Lord but getting a status like
that of the Lord. He still remains jeevatman and the Lord remains Paramatman. What
the different types of devotees should think
at the time of death? He has told a common action for all the three types of
devotees. But there is difference in the actual thoughts to be made by each of
them. Aiswaryarti should think the Lord as the Lord of all
wealth. Kaivalyarti should think of the birthless and ageless Lord.
Bhagavallabharti, shouild think of the various auspicious qualities of the Lord
before the soul departs the body.

This sloka is continuation of last sloka. Arjuna asks how it is possible that
person thinking of the Lord at the time of death would get the same status. The
Lord tells a common thinking in the world that whatever is
thought of at the time of death of a person, that person is reborn in those
items thought of. In the last sloka, he stated a specific case of a person dying
with mind full of Him. In this sloka, he generalizes this
postulate.

Jatabharata is the standing example. Jatabharatha was a yogi and one day as he
was meditating, without thoughts going astray, he heard the loud roar of a lion
and this made a fully pregnant deer to jump in fear
into the river. As it jumped the fawn was born and the mother deer was caught
in the flood watter and carried away. Seeing this, Jatabharatha, found the fawn
struggling in water and he saved it. He fed the
young deer with milk and slowly got attached to it. Later, it was diificult
for him to be without this pet and attachment grew very much. Finally, when he was
to die, his thoughts were all full of his pet deer and
 after he died he was born as a deer, because that was what he thought of while
dying. Here we should note that though Jatabharatha was thinking of the pet deer
he was attached to, he was not born as that
pet deer. He was born as another deer like the pet he was attached to. We
also, if we think of the Lord at the time of death, we will neither be integrated
with Him, nor we will become another Lord like Him; but
we will get a status like His.

*Yam yam = which, which,

*samaran bhavam = thoughts we have,
*ante = in the last moments,
*tyajati = departs,
*kalevaram = body,
*tam tam = that, that,
*evaiti = attains the same,
*sada = always,
*tad bhava = with same thoughts,
*bhavaita = attains similar status.
sada tad-bhava-bhavitah meaning due to being completely absorbed in such
contemplation the powerful prominence of the final thought and image infuses
itself upon the consciousness determining
their next birth.
Whatever thoughts we have in the last moments of life, same will be our next
birth. We should therefore, always - even when we are healthily alive- think of
Him.

Sri Vallabedhi varadedhi dayaparedhi bhaktapriyedhibavalundana kovidedhi

Nathedhi naga sayanedhi jagan nivasedyalapinam pratipadam kuru mam mukunda
This is a verse in Kulasekara Alwar's Mukunda mala. Here he requests that
he should be blessed with mentioning His various names. One of the names mentioned
is Nathan, meaning Leader or Protector.
Therefore, we are not to worry about anything.

Once Veda Vyasa stated an important opinion.

'Satyam satyam punassatyam udhrudya bhujamuchyate
Vedassastram param nasti na daivam kesavat param'
Vyasa said" I raise my hands and tell the truth, nothing but truth, that
Vedas are the best shastra and Sri Kesava is the God, none above Him".

Additional Notes:

Desires are endless. Therefore man cannot gratify them in one birth. At the
time of death the whole storehouse of impressions and desires is churned out and
the most prominent, the strongest and cherished
desire comes to the surface of the mind or the field of mental consciousness.
This churned up butter or cream (cherished desire) arrests his attention for
immediate gratification. He thinks of only that at the time
of death. Just as the most vital mango plant shoots up prominently in the
nursery, so also the strongest desire shoots up on the surface of the mind. If the
desire is not gratified his mind gets saturated with it and
it is gratified in his next birth. This desire will become very promenent in
his next birth.

Lord Krishna states smaran bhavam tyajaty ante kalevaram meaning leaves the
body at the final moment remembering. To insure that there is no confusion or
contradiction in the minds of the ignorant, the
adjective ante meaning at the final moment is spoken. It is not that the
Supreme Lord should be meditated on only at the moment of death. To the contrary
He should be remembered, recollected and contemplated
upon at every moment. The spiritually developed have no such confusion as their
remembrance of the Supreme Lord is the focal point of their lives and constant. To
think that such remembrance is to be utilized
only as a one time proposition at the moment of death is an unwise
consideration.

The Skanda Purana states that: There is no doubt that at the time of death it
is not easy to remember the Supreme Lord due to the difficulties of dying. At the
time of departure from the body one must be attuned
to the inner nature. The word bhava means internal consciousness. The internal
consciousness is that which abides internally thus it is said it is the nature
which abides within. Only if one contemplates
something continuously does it become fixed as internal consciousness and
manifest as a part of one's nature. Otherwise what one will think at the moment of
death will be mere ego related ideas derived from
one's own mundane empirical experiences.

8-7
tasmAt sarveshu kAleshu mAm anusmara yudhya ca
mayy arpita-manO-buddhih mAm eva-esyasi-asamsayam

"Therefore, Arjuna, you should always think of Me in the form of Krishna and at
the same time carry out your prescribed duty of fighting. With your activities
dedicated to Me and your mind and intelligence fixed
on Me, you will attain Me without doubt."

In this sloka Lord emphasizes that we should ALWAYS think and remember him.

In sloka 5 He told that whoever thinks of Him at the time of death attains His
status after death. When Arjuna had doubt on this, in sloka 6, Sri Krishna told of
the common belief that whichever thoughts are there
at the time of death, whoever dies, will be born as that which was thought of at
the time of soul departing body. So there are two postulates:
1] next birth is decided by the thoughts at the time of death, and
2] Thinking of Sri Krishna at the time of death, will make the person dying
to attain that Supreme level.
So, as in logic using the major and minor premises to arrive at a conclusion, we
can draw the conclusion here. WE HAVE TO ALWAYS REMEMBER HIM. This is told in
sloka 7:

In as much as the last flash of consciousness of a dying person determines a

persons destination and specification in their very next birth. This flash will
naturally be that which one pondered and contemplated
and became accustomed and habituated to performing as a daily practice.
Therefore it is imperative that if one desires to achieve the ultimate goal of
human existence they shall learn about the Supreme Lord
Krishna and becoming attached to Him unceasingly meditate upon Him until the
very moment of departure from this material existence at the moment of death. Lord
Krishna also advises with the words
anusmara yudhya meaning fight while remembering Him. This was applicable to
Arjuna who was a ksatriya or warrior from the royal line and it is his duty to
protect righteousness. But it also applies to everyone
to perform their prescribed duties according to the injunctions enjoined in
the Vedic scriptures. This includes ones daily duties and sometimes special
occasional duties as ordained by varnasrama or one's
 position and rank within society. Thus while performing ones specific duties
daily adhering and following the ordinances of the Vedic scriptures one should
meditate upon the Supreme Lord with every action one
performs. In this way one will be constantly thinking of Him and perpetually
He will be infused in ones consciousness. This is the most perfect and expedient
way to succeed in keeping the mind and will fixed
upon Lord Krishna and thus naturally at the moment of death one who has
meditated throughout their life on Him will of course easily be remembering Him at
the final moment of departure from the physical body
and will immediately transcend to join Him in the eternal spiritual worlds
according to their wish. There is no doubt about this whatsoever.

*Tasmat = therefore [from the sayings in slokas 5 and 6],

*sarveshu kaleshu = at all times,
*mam = Me [Sri Krishna],
*anusmara = think of,
That is without taking any chance never for a moment stop thinking of Sri
Krishna, even amidst all our activities.
It is natural that the aggregate impressions previously enacted in one's
life will be the points of remembrance at the time of death; and as it is
impossible for a catatonic, moribund person to make a special
effort for recollecting the Supreme Lord. Lord Krishna is thus
compassionately advising to always remember Him in everything one does meditating
on Him within.
*yudhya ca = and fight.
Arjuna got relieved that Sri Krishna was telling to always meditate on Him
and so, Arjuna, as told in the very beginning, could abandon war and concentrate
on meditation. Seeing this flow of mind, the Lord,
suddenly introduces the word yuddha and again encourages Arjuna to fight.
In the earlier slokas/chapters, Krishna mentioned the importance of performing
Karma Yogam (doing one's prescribed duties
without attachment). By performing Karma Yogam, we slowly get rid off the
influence of Karma, Samsara. This will help one do dhyaanam better on the Lord.
In this specific case, it's Arjuna's prescribed
duty as a warrior to fight. So, Krishna is asking Arjuna to do his duty.

But as it is a reality that constant meditation is not possible without

purity of mind then one must first performed their prescribed duties according to
varnashram or ones position and rank in society. In Arjuna's
case being a ksatriya or warrior, it was his duty to fight battles for
protecting righteousness and so Lord Krishna advises him to fight with his mind
devoted to the Supreme Lord and in this way he will attain
purity of mind. Thus by surrendering one's mind which is reflective and
one's intellect which is determinative both in devotion to Lord Krishna
exclusively one will attain Him without fail.

Fight: Perform your own Dharma, the duty of a Kshatriya. It will purify
your heart and you will attain to knowledge and come to Me. The term fight is
Upalakshana (suggestive). It means: "Do your duties
according to your caste and order of life." Varnashrama-Dharmas (the duties
pertaining to the various castes and orders of life) and Nitya-Naimittika Karmas
are the Upalakshanas (factors suggested
or alluded to).
*Mayy = in Me [Sri Krishna],
*arpita = dedicate,
*mano = mind ,
*buddhi = wisdom or resolute, Resolution and wisdom that the Lord is always
our protector
*mam evaishyasi = attain My [ Sri Krishna's] staus or level,
*asamsaya = without any doubt [no doubt].
Sri Krishna firmly states that with both mind and wisdom dedicated on Him,
the person surely attains His level and there can be no doubt in this.

In all these three slokas 5,6 and 7, Sri Krishna was telling about thoughts
one should have ; then, why this word fighting has been suddenly introduced? Sri
Krishna tells that to have thoughts of Him
at the time of death, one should be always thinking of Him. Arjuna felt,
though it was correct, but to have thoughts of Him always is not practical. We
have found that even as we sit for meditation on Him
for 15 minutes, innumerous other thoughts come and disturb our objective. The
Lord is the most beautiful, He is the sweetest, He is the most intelligent, He is
the richest, He is the most superior in all
desirable qualitues, He is the most helpful in our needs, etc. None can be
anywhere near Him in all these. But still, our mind does not go after Him, but go
after all worldly things, why? Reason is the
dateless karma and the samsaram as a result. We are pulled by the karma on
the other side and instead of forcibly detaching ourselves from the pull of karma,
we meekly follow its pull and forget the Lord.
How to get rid off the influence of karma? This has been advocated by the
Lord in earlier Chapters. We have to do our karma with detachment. Then our karma
will have no effect. We have to offer our
mind to Him. We have to have resolute wisdom, that He is our only protector.
Then that person will attain his level. No doubt on this. We have to always think
of Him and to ward off the influence of karma,
practicing karma yoga, that is doing our prescribed duties with detachment
[ without 'I-am-doing' conscience, not desiring on the results], is the solution.

During protection the Lord does not do it alone and always Sri Mahalakshmi
accompanies Him. Thus,
Lakshmyasaha hrishikesa: devya karunya roopaya
rakshataha sarvadupyante vedantetica deeyate|
Rakshanam or protection requires Her presence. In Srimad Ramayana, Kakasura
did the greatest harm by hurting Sri Sita, in Chitrakoota on the banks of river
Mandakini, and created wound on Her chest.
She was forced to complain to Sri Rama , Who was asleep, with His head on Her
lap. Sri Rama, by chanting mantra, directed a grass to go and attack the
mischievous Crow as brahmastra. The crow trying all
resorts in all the worlds for safety, found none was able to give protection
and so as a last resort came to Sri Rama Himself for protection and pardon. Sri
Sita taking pity, even after the crow did the severest crime,
recommended smaller punishment and its life was saved. But Ravana for
committing a lesser crime was killed, beacause Sri Sita was not nearby. Swami
Pillai Lokacharya compares these and says presence
or absence of Sri Thayar mkes all the difference in judging the crimes and
awarding punishments. That is why not taking any chance, She decided to be
permanently with Him, so that all devotees are properly
protected. Because of Her, He is Sri Jagannathan and all approach Him for
protection.

8-8
abhyasa-yoga-yuktena cetasA na-anya-gAmina
paramam purusham divyam yAti pArtha-anu-cintayan

"He who meditates on Me as the Supreme Personality of Godhead, his mind constantly
engaged in remembering Me, undeviated from the path, he, O Partha, is sure to
reach Me."

By the daily practice of regulated meditation the mind becomes fixed and does not
wander or meander away from the point of focused attention. With the mind so
habituated and properly trained in meditation, the
Supreme Lord Krishna is to be fixed in one's mind as the final thought at the
time of death up to and including the last moment. So thinking of the Supreme Lord
at such a crucial moment as death is the pivotal
point in human existence for one can thus attain Him in the spiritual worlds.
This will be explained in more detail in the next two verses.

*Partha = Arjuna,
*anuchintayan = [ at the time of death] thinking [ of Sri Krishna],
*paramam = Supreme,
*purusham = Lord,
*divyam = grace,
The Purusa or supreme being is divine and dwells within the puri or city of
the human body with nine gates being two eyes, two ears two nostrils, one mouth
etc., in entirety. The Purusa is never enveloped by
anything internally not is He ever enveloped by anything externally. The word
divyam means divine and denotes reveling in all species of creation along with
their activities. The word divyam indicates this having
for its root the word div which means to revel.
Purusam means enjoyer. Although living entities belong to the marginal energy
of the Supreme Lord, they are in material contamination. They think themselves
enjoyers, but they are not the supreme enjoyer.
Here it is clearly stated that the supreme enjoyer is the Supreme Personality
of Godhead in His different manifestations
*yAti = reaches.
"Paramam Purusham Divyam yAti"
By thinking of the Lord in the last moments of one's life, one gets the
grace of the Lord, the Supreme Being. Here, we should not interpret that the
person gets moksham, but attains what he was aspiring for.
If he had been an Aishwaryarti, he would get the greatest wealth. What is
this person to do?
*Cetasa = by mind, na = not,
*anya gamina = going other places,
Cetasa Anya Gamina - by undeviating mind.
*abhyasa = by constant practice, constantly thinking of the Lord
-Abyasa Yukta , constantly thinking, meditating on the Lord
*yoga = yoga,
- Yoga Yuktam, refers here to Bhakti yoga
- So doing both, Yoga Yuktam and Abhyasa Yukta and not letting his mind
wander (Cetasa Anya Gamina). Whereas yoga is a mode of meditation with fixed
procedures and fixed times everyday abhyasa is a
mode of meditation beyond the times one's set aside for regular daily
and special occasions; abhyasa mode of meditation is more of a continuous
phenomena in all activities of life.
*yuktena = together.
That is by the mind not wandering elsewhere and thinking only of the Lord,
he can remember the Lord at the last hours of the life. Abhyasa means repeated
practice. To gain the greatest wealth, this person
constantly and repeatedly practices to think of the Lord of such wealth.
Yoga here denotes Bhakti yoga. So, a person with constant practice of bhakti yoga,
and with mind not distracted by other things, in the
last moments of life, if he remembers the Lord, the Most Supreme Being, with
no equals or superior, reaches the Lord of the wealth he was aspiring. Though, Sri
Krishna's private intention here is, that such a
person would refine his prayer from mere wealth to ever lasting service in
Vaikuntam, He is not mentioning it explicitly.

We surrender to get some reward, not necessarily for Moksham alone. Draupati
surrendered to save her chastity. Kunti surrendered to rescue Parikshit and
Pandavas surrendered to get their kingdom restored.
But we should not seek such things from the Lord and seek only
Paramapurushaartham, that is Moksham. The Lord also expects this prayer from us.
But we do not reach that state instantly and we are in
Aiswaryarti stage and then upgrade to kaivalyarti. Then after realizing that
both wealth and kaivalyam are not the best, we seek service unto Him. Till then
the Lord is waiting patiently. Slowly, He refines our request.
Initially, when we seek wealth, He does not reject our prayer; for, that would
discourage devotees approaching Him. While granting all such requests, the Lord
refines our prayers also. By this our knowledge about
the Lord increases and we gradually understand the greatness of Him. Then, we
understand the inferior nature of our requests and our prayers are finally for
Moksham and eternal service to Him. Our earlier
prayers make us to be attracted by His greatness and this is an unique feature
of worshiping Him. When He could grant Moksham to a bird, He would certainly grant
Moksham to us also; but we have to aspire
for that. Swami Koorathalwan in his Athimanushastavam, inquires. The Lord took
the human form and went on exile to the forests and like ordinary humans, wandered
the forests and ate and lived like any human.
Like any man, He acted when Sri Sita was abducted and searched as though He was
not aware of Her whereabouts. But suddenly, emerging out of the human nature, He
granted Moksham to the bird, which no
human could ever do. By this He was exposed as Sriman Narayana. So we also
should upgrade ourselves to such a level for Him to grant us Moksham. By
constantly doing bhakti to get our worldly needs, we
slowly realize the greatness of bhakti and we upgrade our requests. This is the
reason, why the Lord reiterates the need for bhakti. Bhakti is the means for
attaining wealth or kaivalyam or the everlasting service
to Him.

8-9
kavim puranam anusAsitaram anor aniyAmsam-anusmared yah
sarvasya dhAtaram acintya-rupam Aditya-varnam tamasah parastAt

"One should meditate upon the Supreme Person as the one who knows everything, as
He who is the oldest, who is the controller, who is smaller than the smallest, who
is the maintainer of everything,
who is beyond all material conception, who is inconceivable. He is luminous
like the sun, and He is transcendental, beyond this material nature."

Slokas 8,9 and 10 describe what an Aiswaryarti should do and what are his
rewards. In sloka 8, the Lord said that such a person should continuously think of
Him, without the mind wandering outside.
Now, He says what benefits are reaped by this person. Every word of this sloka
describes the greatness of the Lord.

*Kavim = knower of all things or sarvagna, omniscient

Kavi is normally thought as meaning poets. In Sanskrit, kavi means prantha
darshi, one who understands all deeply and beyond. The Lord is called sarvagna,
Knower of past, present and future of everything.
Such is His knowledge.
*puranam = very ancient, Puranam means primeval or beginningless.
Pura-Api-Navah is puranam. Puranam means ancient; but He appears afresh
everytime we look at Him. Alwar says appodhaikkappodhu aravamudha.
*anusAsitaram = commander of all, Anusitaram means the establisher of the rules
of creation.
Yah Anta Pravisya Atma . He is "Sarvasya cham, hrdi sanni vishta" He is
the Saasta! (the ruler). He commands everything from within and without. He
resides in an atman, at the same time controls
the Universe also.
*anOr = more minute than,
*aniyamsa = minutest [ the Lord resides in atman, minutest],
Lord is minute of the minutest. He resides even inside the Jeevatma.
Azhwar sang the same in Tiruvaaymozhi (see below). Prahlad said the same to
HiranyaKasipu in "Engum ullan Kannan".
*yah = whoever,
*anusmared = remembers continuously [with these qualities mentioned].
yah anusmared - Whoever remembers continuously. These last two words are to
be linked with this and tenth sloka.
*Sarvasya = for each and everything, Sarvasya meaning of everything refers to
He who is omniscient of everything.
*dhataram = creator, Dhataram means the maintainer and sustainer of all.
*acintya = unimaginable,
*rupam = image,
Acintya-rupam means possessing an inconceivable form means not conceivable
by comparing it with anything in the material existence.
Mandodari sang "Tamasah ParamO Datah , sanka cakra Gadadarah" to Rama.
"Yato Vacha Nivartante, Apraapya manasah saha". He is beyond our conception with
our senses.
*aditya varnam = brightness like [thousands of] sun,
Aditya-varnam means possessing a self luminous resplendent and glorious
divine glow far beyond our limited material conceptions.
"Tasya BhAsah Sarva vibham vibhaati" - He is the one who gives luminous to
the Sun!
*tamas = moola prakruti,
*parastat = beyond.
tamasah parastat -> One who is beyond Moola Prakruti.

Aiswaryarti also has to perform Bhakti and worship the Lord. By pondering
over every aspect of the Lord mentioned in this sloka, an aiswaryarti will think
of the greatness of the Lord and may induce in him
to divert his desire from mere wealth and with detachment he might desire
to serve the Lord. Kavi is normally thought as meaning poets. In Sanskrit, kavi
means prantha darshi, one who understands all
deeply and beyond. The Lord is called sarvagna, Knower of past, present
and future of everything. Such is His knowledge. So, He not merely knows what the
aiswaryarti desires now, but He knows when this
person is going to upgrade and seek service of the Lord. Puranam means
ancient; but He appears afresh everytime we look at Him. So many people would have
worshiped the Lord here and some of us might
have worshiped earlier also; but whenever we visit to worship, we find Him
ever fresh and enchanting. Many things in life become stale after seeing or
experiencing a few times. But the Lord remains new
everytime we see Him and is captivating. Alwar says appodhaikkappodhu
aravamudha. He commands everything from within and without. He resides in an
atman, at the same time controls the Universe also.
He is smaller than the smallest. He creates everything in this Universe.
That is He creates this wealth; He creates the aiswaryarti' and He created this
desire for wealth.
Once aiswaryarti thinks of these, he will be tempted to desire the Creator
of all these. His image is beyond our imagination. We can not perceive Him easily.
Millions of Suns' brilliance will fade away in front
of His brilliance. We have already seen that this Universe is created from
prakruti. He is beyong this prakruti or aprakrutham. Person rememebering
thus....The sloka is not yet completed and is
continued in the next sloka.

Anor AniyAn -> Lord is minute than the minutest

parantha thaN paravaiyuL* neerdh oRum parandh uLan* parantha _aNdam
ithena:* nilavisum pozhivaRa* (TVM - 1.1.10)
karantha silidanthoRum* idanthikazh poruLthoRum* karanthenkum
paranthuLan:* ivaiyunda karanE. 1.1.1
Emperumaan exists and is in each atom of water droplet of the Ocean
which spreads everywhere as if the atom itself is and spreads the entire cosmic
universe; Like that, He fills entirely even in the
MINUTEST Microcosmic particles and their atoms; With such nature He
exists and at the END, He takes back everything back to Him and stays put as THE
ONLY SOLID ONE

Additional Notes:

The process of thinking of the Supreme is mentioned in this verse. The foremost
point is that He is not impersonal or void. One cannot meditate on something
impersonal or void. That is very difficult.
The process of thinking of Krsna, however, is very easy and is factually stated
herein. First of all, He is purusa, spiritual, Rama and Krsna, and is described
herein as kavim; that is, He knows past, present
and future and therefore knows everything. He is the oldest personality because
He is the origin of everything; everything is born out of Him. He is also the
supreme controller of the universe, maintainer and
instructor of humanity. He is smaller than the smallest. The living entity is
one ten-thousandth part of the tip of a hair, but the Lord is so inconceivably
small that He enters into the heart of this particle. Therefore
he is called smaller than the smallest. As the Supreme, He can enter into the
atom and into the heart of the smallest and control him as the Supersoul. Although
so small, He is still all-pervading and is maintaining
everything. By Him all these planetary systems are sustained. We often wonder
how these big planets are floating in the air. It is stated here that the Supreme
Lord, by His inconceivable energy, is sustaining all
these big planets and systems of galaxies. The word acintya (inconceivable) is
very significant in this connection. God's energy is beyond our conception, beyond
our thinking jurisdiction, and is therefore called
inconceivable (acintya). Who can argue this point? He pervades this material
world and yet is beyond it. We cannot even comprehend this material world, which
is insignificant compared to the spiritual
world--so how can we comprehend what is beyond? Acintya means that which is
beyond this material world, that which our argument, logic and philosophical
speculation cannot touch, that which is inconceivable.
Therefore intelligent persons, avoiding useless argument and speculation,
should accept what is stated in scriptures like the Vedas, Gita, and Srimad-
Bhagavatam and follow the principles they set down.
This will lead one to understanding.

8-10
prayana-kAle manasa-acalena bhaktya-yukto yoga-balena
caiva
bhruvOr madhye prAnam Avesya samyak sa-tam param-purusham upaiti divyam

"One who, at the time of death, fixes his life air between the eyebrows and, by
the strength of yoga, with an undeviating mind, engages himself in remembering the
Supreme Lord in full devotion, will certainly
attain to the Supreme Personality of Godhead."

*Prayana kale = in the [last] journey.

Note that all these three types of devotees are required to practice Bhakti
for attaining their desired objective and this should continue till their last
breath. We are seeing what an aiswaryarti
should do. He should desire to possess the great wealth equal to what lord
Brahma has. So, as told in the last sloka, this person should think of the Lord as
possessor of very great wealth, so that he can
get wealth comparable to lord Brahma's.
*Acalena manasa = unperturbed mind, that is not aspiring for inferior rewards.
*Yoga balena = with the strength of Bhakti,
The particular use of the word yoga-balena is significant in this verse
because without practice of yoga one cannot come to this transcendental state of
being at the time of death. One cannot suddenly remember
the Supreme Lord at death unless he is practiced in some yoga system,
especially the system of bhakti-yoga. Since one's mind at death is very disturbed,
one should practice transcendence through yoga
during one's life.
*yukta = supported,
*bhaktya = bhakti,
This is what was told in the last sloka. Bhakti and constant practice to be
continuously performed. This thought in the death bed in the last hours of life is
necessary; but this is possible if the person had been
practicing Karma yoga uninterruptedly earlier. Otherwise, in the last
moments it would not be possible to remember the Lord.
*Bhruvo = the two eye brows,
*madhye = between them in the middle,
*pranam = pranan, should be brought in for concentrating. This condition is a
must for aiswaryarti only.
*Sa = such a person, tam = should meditate on the Lord,
*param purusham = Suprema Lord,
*upaiti = attains, divyam = in a superior way. He will become possessed of a
power and glory such as those pertaining to Divinity itself.
He does not reach Vaikuntam, as we are talking about aiswaryarti and so he
attains the wealth he desired. We have to link with last sloka, where the person
who thinks and meditates on the various
qualities of the Lord. That person should bring the prAnan amidst the eye
brows and meditate on the Lord, in the final hours of life. He attains wealth
equal to the greatest possessed by lord Brahma.

8.9 - 8.10 He who focusses his life-breath between the eyebrows at the time of
death with a mind rendered unswerving through its purification achieved by the
strength of Yoga conjoined with Bhakti practised day
after day; and he who contemplates on the 'Kavi' i.e., the Omniscient, the
'Primeval', i.e., who existed always, 'the Ruler,' i.e., who governs the universe,
'who is subtler than the subtle,' i.e., who is subtler than the
individual self, 'who is the Dhata' of all, i.e., the creator of all, 'whose
nature is inconceivable,' i.e., whose nature is other than everything else, 'who
is sun-coloured and beyond darkness,' i.e., who possesses a
divine form peculiar to Himself --- he who concentrates on Him, the Divine
Person described above, between the eyebrows, attains Him alone. He attains His
state and comes to have power and glory similar to His.
Such is the meaning. Then He describes the mode of meditation to be adopted by
the seeker of Kaivalya or the Jijnasu (i.e., of one who seeks to know his own self
or Atman in contrast to one whose object is
God-realisation).

8-11
yad-aksharam veda-vidO-vadanti vishanti yad-yatayO-vita-raagah:
yad-icchantO-brahmacaryam-caranti tat-te-padam sangra_hena-pravaksye

"Persons who are learned in the Vedas, who tell the indestructible nature, will
be attained by cutting off desires. Desiring such perfection, one practices
celibacy. I shall now briefly explain to you this process
by which one may attain kaivalyam."

Lord is giving a short description of the method by which the soul seeker
(Kaivalya Aarthi) has to meditate on the Lord to acheive the end he has in view
i..e meditating on the Lord in the aspect of Akshara, the
imperishable as described in the BrihadAranyaka upanishad V-8-8 to 11.

From the slokas 8,9 and 10 of Chapter 8, we are able to understand, what an
aiswaryarti should do. At the last moments what he is to meditate upon was told.
In the next three slokas - 11, 12 and 13- what the
kaivalyarti should meditate is to be told. Where does he go and what is the
type of meditation he is to have at the time of death are being told.

Sri Krishna tells about kaivalyam to Arjuna. In these three slokas Sri Krishna
tells what should the kaivalyarti should meditate; what he is to remember at the
time of death; and where he should spot his prana.
Aiswaryarti was to spot the prana in between the eye brows. Likewise
kaivalyarti is to spot the prana in the centre of head and meditate on the Lord.
That spot is called moorddhani. Kaivalyarti is the one who
desires to enjoy his own atman; he has no desire for worldly life; wants to get
rid off karma; does not want to suffer birth, death, old age; he has no desire to
be in Vaikuntam either, or in the company of other
devotees. So, he does not want this world nor the Vaikuntam and wants to be in
an isolated place. We have seen entities are three - chit, achit and Iswara. Very
glaring examples of achit are what all we see.

Our soul are Chit. Achit has no intelligence. Chit or soul has intelligence.
Atman in its natural form is full of bliss; but the infinite accumulated papa/
punya acquired from various karmas performed in various births,
bind the atman in a body and is not able to fully enjoy the natural bliss or
happiness. It is wrong to think that the Lord makes us to commit sins or acquire
punya. He has no desire for us to suffer. Body is required to
expend the accumulated papa and punya. Why not allow them to continue? Why at
all is it necessary to spend them? Otherwise we can never get out of this birth-
death cycle. Exhausting these papa and punya
will enable any atman to come out of this cycle. When all karma are spent, one
attains mukti or freedom.

Mukti can be of two types. One is to reach Vaikuntam and in the company of
other devotees serve the Lord forever. But kaivalyam is an inferior stage with no
more births and consequent old age, hunger or thirst
 sufferings. He neither goes to Moksham but remains enjoying his own atman for
ever. Such a person desiring to enjoy his own atman is called kaivalyarti. It is
superior to the worldly life; but inferior to the life at
Vaikuntam. So, this is not a stage we should ever aspire for. But there might
be a few aspiring and for them the Lord tells the practices to be followed.

*Pravaksye, I shall speak; te, to you;

*Veda vido = those who have learned Vedas well,
*yad vadanthi = tell that,
*aksharam = indestructible, changeless and non-decaying.
These qualities are attributable to both the Lord and our atman. But atman
suffers, we may ask. Present heat in summer is torturing. But actually, these
affect the body and as seen earlier, atman can not be
dried nor wet nor burnt. By being resident of a body, the atman
experiences these sufferings or pleasures. Without a body, atman does not undergo
these sufferings or pleasures. To avoid a body, karma
has to be exhausted. So kaivalyarti meditates on the Lord. He is Aksharam
and so the atman also attains that state. In Brahadaranyopanishad, in Gargi
prasnam, attributes of the Lord are explained.
The Lord is neither big nor small; neither long nor short; neither black
nor fair; etc.
*Vita raga = those who have cut off or removed [worldly] desires.
*Yata = with such efforts,
*yad vishanti = attain those [positions].
So kaivalyarti should renounce desires.
*Icchanti = desiring [ to get kaivalyam],
*brahmacharyam = celibacy, charanti = practicing.
Brahmacharya means avoiding sexual activities. We should note that those
aspiring to reach Vaikuntam need not follow brahmacharyam. They can continue in
their normal activities. This strict code of
conduct is necessary for kaivalyarti alone.
*Tat te padam = that high position to you,
Padam means path or way. or that by which one mentally proceeds and
gains his object. It is also the goal to be reached.
*sangrahena = precisely, briefly
*pravaksye = will be told [by Sri Krishna to Arjuna].
Kaivalyam level is also like the padam or position of the Lord; because
both do not have rebirths and no bondage of karma, etc. Like Kamadhenu, He grants
all , be he a kaivalyarti or aiswaryarti.

Now Lord Krishna explains the other padam or state which is for those
aspirants who wish for atma-tattva or realisation of the soul and the secure and
permanent destination of moksa or liberation from material
existence. This state is aksaram or imperishable. In the Brihadaranya Upanisad
V.VIII.VIII beginning sahovacha-itad vai tad explains that this state is not
material. It is that which the ascetics of the worlds attempt
to gain access to. It is that ardent longing for which men strictly follow the
vow of brahmacaryam or voluntary celibacy. Padam is that which one mentally
proceeds to achieve the goal of their endeavours.
Padyate is non- different from gamyate meaning that which is followed being
the method adopted by the mind. The purport is that Lord Krishna is giving a brief
description of the methodology by which an
aspirant for atma-tattva and moksa must meditate on Him to achieve the
ultimate goal they have envisioned. Meditation upon Lord Krishna in His aspect of
aksaram or imperishable is described in the
Brihadaranya Upanisad V.VIII.VIII-XI.

8-12
sarva-dvaarani samyamya manO hridi nirudhya-ca
murdhni_Adhaya-atmanah-praanam asthitO yoga-dharanaam

"The yogic situation is that of detachment from all sensual engagements. Closing
all the doors of the senses and fixing the mind on the heart and the life air at
the top of the head, one establishes himself in yoga."

This sloka tells of a high stage. Kaivalyam also is a superior stage like His
place Vaikuntam. In both places there is no birth or death; no sufferings of old
age or hunger. We have to carefully note that this equality is
only in respect of these alone; but the other advantages of serving the Lord and
enjoying the company of other devotees like Adisesha or Garuda or the Alwars and
Acharyas, in Vaikuntam, will not be there.
Comparing to worldly pleasures kaivalyam may look superior, but compared to
Moksham and Bhagavath Anubhavam, kaivalyam is much inferior. We should never
aspire for kaivalyam; though there are some
persons who do not consider being servant of the Lord and think of independence.
For them kaivalyam is recommended.

*Sarva = all, dvaram = holes,

sarva-dvarani, all the passages, the doors of perception
*samyamya = plugged,
*mano = mind,
*hridi = [ the Lord ] in the heart,
*nirudhya = well established or focussed.
Having confined; the manah, mind hrdi, in the heart-not allowing it to
spread out; and after that, with the help of the mind controlled therein, rising
up through the nerve running upward from the heart,
The words hrdi-nirudhya means locking the mind in the heart. It denotes
directing devotional feelings from the mind to the atma or soul in the heart and
offering them to the aksaram or imperishable
Supreme Lord enthroned there.
Sensual desires find many holes and leak out. So those holes are to be
plugged. That is mind is not allowed to drift away. Then this mind has to be
diverted on the Lord well founded in the heart. All through life
this kaivalyarti has been meditating on the Lord. He should aspire for
removing rebirths and the sufferings in samsaram. He should therefore think of the
Lord as an embodiment of all these qualities.
Controlling the sensual organs and diverting the mind on heart is called
pratyaharam in ashtanga yoga practice. This we saw in detail in Chapter 6. This
practice is to be followed thruogh out one's life, if he wanted
kaivalyam. Now in the later part of the sloka Sri Krishna tells what this
person has to do in the last moments of life or just before death, when the atman
departs the body.

*Atmana = one's own [self],

*pranam = prana [life air],
*murdhni-adhaya = via the principal nerve called sushumna nadi passing through
the centre of the top of the head.
Kaivalyarti has to place the prana on the top of the head via sushumna
nadi. Aiswaryarti placed the prana between the eye brows.

*Yoga dharanam = [in Bhakti yoga] remembering the Lord,

*asthitho = one should remain.

That is this person, at the time of death with unwavering thoughts on the
Lord possessing the qualities which are in kaivalyam and with the prana brought on
the apex of the head via the sushumna nadi, should die.
 The Lord continues further n sloka 13, the reward for kaivalyarti dying like
this.

Additional Notes:

The gates are the senses of knowledge. Closing the gates means control of all
senses by the practice of Pratyahara or withdrawal of the consciousness from them.
Even if the senses are controlled, the mind
will be dwelling on the sensual objects. Therefore the mind is confined or
fixed in the lotus of the heart and thereby all the thoughts or mental
modifications are also controlled. The whole life-breath is now taken
up and fixed at the crown of the head (Brahmarandhra or the hole of Brahman).

To practice yoga, as suggested here, one first has to close the door of all
sense enjoyment. This practice is called pratyahara, or withdrawing the senses
from the sense objects. Sense organs for acquiring
knowledge, such as the eyes, ears, nose, tongue and touch, should be fully
controlled and should not be allowed to engage in self-gratification. In this way
the mind focuses on the Supersoul in the heart and
the life force is raised to the top of the head. In the Sixth Chapter this
process is described in detail. But as mentioned before, this practice is not
practical in this age. The best process is Krsna consciousness.
If one is always able to fix his mind on Krsna in devotional service, it is
very easy for him to remain in an undisturbed transcendental trance, or in
samadhi.

8-13
om-ity-ek-Aksharam brahma vyaaharan mAm anusmaran
yah-prayaati tyajan deham sa-yAti paramAm gatim

"By continuous meditating on Me in the single syllable Om, he who is on his

journey leaving body, reaches supreme position"
'He who meditates on the single syllable Om, which represents Me [Sri Krishna],
and dies, his soul leaving the body will reach the Moksham of Kaivalyam', says Sri
Krishna.

We should remember that slokas 11,12 and 13 are meant for kaivalyarti.

*Brahma = Brahmam,
*om = pranavam,
It is the personal sign, symbol and sound of the aksaram or imperishable.
OM is the indicator and Lord Krishna is the indicated Who is to be to be
profoundly and humbly meditated upon.
*iti = thus
*ek akshara = single syllable,
*vyaaharan = chanting, uttering
Kaivalyarti has to continuously meditate on Om. Om indicates Brahmam, that
is the Lord Sriman Narayana. Since Om denotes Him, it is called vasakam.
*Mam = Me [ Sri Krishna, denoted by the syllable Om],
*anusmaran = meditating.
This devotee should meditate on Om as the substance of the Lord. While
chanting Om, he should ponder over the meaning as conveying the Lord. The Lord is
called by many divine names; but the most
appropriate is the single syllable pranavam -Om.
*Ya prayati = he, who starts the journey [ just before casting off this body in
the death bed],
 *deham = body,
*tyajan = casting off,
*sa yAti = he attains,
*paramam = supreme,
*gatim = path or position, that is kaivalyam.
He reaches a position sans this prakruti and so he will have no more
contacts with this body belonging to prakruti. He will have no more sufferings and
pleasures arising out of papa and punya. He attains
muktaatma swaroopam. He attains the atman's natural bliss. Continuing from
slokas 11 and 12, the Lord tells what the kaivalyarti should meditate upon in the
normal days and in the final hours of life.
In the last sloka he told where the prana was to be spotted and there after
he has to meditate on pranavam as the substance of the Lord uninterruptedly.

According to Tamil grammar, each letter is to be pronounced in a given time

and it is called mathirai. Pranavam Om consists of three letters A , U and M . A
denotes the red hued lord Brahma.
U denotes the black hued Lord Vishnu. M denotes the white hued lord Shiva.
These constitute three mathirai. To this another half mathirai is added and then
it denotes the Brahmam, Sriman Narayana.
The meaning of parnava is that M denoting atman [Jeevatman] is dependent and
servant of A denoting the Lord. Actually, the substance of pranavam has to be
learnt from a good Acharya, after observing all
formalities, and with respect. It is considered as very sacred and its
meaning should not be told just like that. A denotes the Lord Vishnu and M denotes
all the Jeevatman and the pranavam conveys that all the
jeevatman are servants of the Lord Sri Vishnu. Here we should appreciate a
subtle point. Once pranavam is properly understood, that this atman is servant of
the Lord, why should anyone try to think of
independence and seek kaivalyam? Therefore, there are good chances that this
kaivalyarti while pondering on the substance of pranavam, might change his
objective and seek the Lord Himself, instead of
kaivalyam. There is yet another interpretation.

Ashtaksharam is namo narayanaya [ 7 syllables ] plus pranavam, making it

Eight syllable mantra. Pranavam does not convey complete substance that we are not
independent and we are servants of the
Lord alone. Therefore this person might seek kaivalyam. But in Ashtaksharam,
nama: is na + ma: . That is this soul [or I] does not belong to self, but to
You, Sriman Narayana. Ashtaksharam
makes this meaning unambiguous and this is the reason Alwars emphasize more
on Namo Narayana and not on the pranavam. So only meditating on pranavam is suited
to kaivalyarti, but not for those who
want to be in Vaikuntam. But it is to be remembered that even if one wants
kaivalyam, it can be reached only with the help of the Lord.

So the method of meditation for those who are atharthi or seekers of fortune
and for those who are jijnansur or those aspiring realisation of the soul has been
duly given being similar. Next the method of divine
meditation suited for the jnani or the aspirant for the Supreme Lord and the
nature of their goal will be revealed.

Significance of OM:
Richaha yajugumsi , saamani thadhaiva aatharvanani cha
sarvam ashtaaksharaan, tastam yasyantapi vaangmayam|

An important message is conveyed in this sloka. Vedas -Rig, Yajur, Samam and
Atharvanam - are all compressed in the single syllable pranavam Om [or AUM]. Just
as a large banyan tree is available in a
tiny seed and on growing provides shelter for many, Om contains all the
Vedas. Expanding this, spreads all over. Pranavakara Om expounds the Lord and so
is called vasakam. The Lord is the embodiment
of Om and Om denotes Sriman Narayana.

Additional Notes:
Except through the Brahmanadi which is one of the 100 nerve centers in the
crown of the head; if the life force of a jiva or living entity exits the body by
any of the other 99 nerve centers it gets diverted and
recycled back into samsara the perpetual cycle of birth and death without
attaining moksa or liberation. Both the Vedic scriptures Vyasa Yoga and Moksa
Dharma are specify that when jivas exits through
the eyes they go to the sun, when they exit through the ears or any of the 99
centers they go to the place that corresponds with it but they all remain in the
physical manifestation and do not lead to the
spiritual plane as does the Brahmanadi.

8-15
ananya-cetAh satatam yo mAm smarati nityasah:
tasyaAham sulabhah partha nitya-yuktasya yoginah

"For one who always remembers Me without deviation, I am easy to obtain, O son of
Pritha, because of his constant engagement in devotional service."

Slokas 8,9 and 10 were for aiswaryarti. Slokas 11, 12 and 13 were meant for
kaivalyarti. In the slokas 14, 15 and 16 Sri Krishna is going to tell the
prescription for Bhagavallabharti. Here He is telling how these
type of devotees are to meditate on the Lord.

*Partha =Arjuna,
*ananya ceta =mind not involved in other matters. Single-minded attention, a
yogi whose mind is not drawn to any other object;
Devotee of the Lord does not divert his mind on other things.
*Yo = such a person,
*mam = [ the pleasant for meditating upon] Me [Sri Krishna],
*smarathi = thinks. remembers;
Arjuna asks when one should think of the Lord. It will be Nityasah-Smarati
and Satatam-Smarati.
The word smarati or remembering implies that the Supreme Lord has become the
sole object of intense love and devotion so much so that the instant one is bereft
from thought of Him, one's very life feels
it is in jeopardy. So one incessantly meditates upon Him.
*Nityasah = from the time one starts devotion,
*satatam = without interruption even for a second. Excepting the time for his
prescribed duties, this person always thinks of the Lord.
*Tasya =for such a devotee,
*aham = I [Sri Krishna] am,
*sulabha = easily [ available],
*nitya yuktasya = wants to be associated always,
*yogina = are such yogis.

These devotees can not even bear a second separation from the Lord. Here the
Lord says that only for these devotees He is available easily and not for
aiswaryarti and kaivalyarti. Because both these
persons are using the Lord to reach some thing else. So they will get those
rewards after toiling; while this bhagavallabharti wants the Lord Himself and so
He is available easily. Another interpretation is that
the Lord is pleasant to meditate and so He makes the means also pleasant to
reach Him. Where as the other two are wanting not pleasant things and so their
paths will also be hard. Also we should remember
that atman and the Lord have inseparable bond. Atman is not connected with
material benefits; nor atman is connected with itself. Worldly matters are not
atman's properties. But the Lord and atman are bonded
from time immemorial. So attaining the Lord is easier. We should therefore,
understand that attaining the Lord is easier and more pleasant than attaining
wealth or enjoying one's own atman. We are his
properties and so even a small effort will make the Propreitor to easily
possess us. He ensures that this devotee's desire for wealth is not there; nor he
is allowed to go in for atmanubhavam. Story of how
Vipranarayana becomes Thondaradipodi Alwar is the right example of how the
Lord enables His devotee to attain Him.

The words nitya-yuktasya yoginah is the enlightened one who yearns for
eternal relationship with Lord Krishna. This is the jnani or knower and lover of
god to whom the Supreme Lord is very easily accessible.
What the jnani seeks for his goal is the Supreme Lord only and nothing else.
This means that it is not the elevated state of consciousness of the Supreme Lord
that the jijnansur seek or the state of unlimited
fortune like the Supreme Lord that the arthathis or seekers of fortune
desire. The goal of the jnani is to obtain eternal relationship with the Supreme
Lord Krishna or any of His authorized avatars or incarnations
and expansions as revealed specifically in the Vedic scriptures.

The Supreme Lord is sulabhah or easy to achieve. This means Lord Krishna is
happily available and accessible to all those who are devoted to Him in love and
further more He, Himself is unable to
bear any separation from His devotees at any time. Therefore it is He who
chooses to be associated with them and this is the confidential tattva or truth.
By so doing the Supreme Lord Himself quickly
carries to perfection by inspiration and intuition the very method that His
votary is performing for attaining Him. The Supreme Lord Himself removes all
obstacles which may hamper His chosen votary
from swiftly progressing to him simultaneously while generating an increase
in His devotees love for Him to propel Him onwards.

The Katha Upanisad II.XXIII beginning yam evaisha vrinute tena labhya states:
The Supreme Lord is attainable by him alone whom He, Himself elects. This will be
explained further in chapter X, verses X
and XI but now the remaining verses in this chapter will be focused on
showing that there is no return to samsara or the perpetual cycle of birth and
death for the jnani who is the knower and lover of the
Supreme Lord nor is there any return for the jijnansur who has achieved atma
tattva or soul realisation; but there is a return to samsara for the arthathi or
seeker of wealth for they have not qualified
for moksa or liberation from material existence.

Additional Notes:

In this verse the bhakti-yoga of the unalloyed devotees of the Supreme

Godhead is described. In bhakti-yoga the devotees desire nothing but Krsna. The
pure bhakti devotee does not desire promotion to heavenly
planets, nor does he seek salvation or liberation from material
entanglement. A pure devotee does not desire anything. In the Caitanya-caritamrta
the pure devotee is called niskama, which means he has no
desire for self-interest. Perfect peace belongs to him alone, not to them
who strive for personal gain. The pure devotee only wants to please the Supreme
Lord, and so the Lord says that for anyone who is
unflinchingly devoted to Him, He is easy to attain. The devotee can render
service to any of the transcendental forms of the Supreme Lord, and he meets with
none of the problems that plague the practitioners
of other yogas. Bhakti-yoga is very simple and pure and easy to perform. One
can begin by simply chanting Hare Krsna. Krsna is very merciful to those who
engage in His service, and He helps in various ways
that devotee who has fully surrendered to Him so that he can understand Him
as He is. The Lord gives such a devotee sufficient intelligence so that ultimately
the devotee can attain Him in His spiritual kingdom.
The special qualification of the pure devotee is that he is always thinking
of Krsna without considering the time or place. There should be no impediments. He
should be able to carry out his service anywhere
and at any time.

True to the word satatam in the 14th sloka of Chapter 8, TondarAdiPodi Alwar
remains servant of the Lord, ever. For such devotees He is easily available. This
same theme is going to be explained by
Sri Krishna in the next slokas 15 and 16 also. This Alwar stands as the best
example conveyed in all these slokas. He says in his Thirumalai, that seeing the
Lord in the midst of the two rivers in Srirangam,
tears flow from his eyes like Kaveri; that seeing the Lord with feet in
East, head on West, facing South and back to North, how could he go away from Him.
He says after worshiping Him, Alwar is unable to
stand and his mind melts. Such is his bhakti and is reflected in all the 45
pasurams. Thirumalai is considered as a stimulator for Nama sankeerthana. He says
by constantly chanting His names, the Alwar is
not scared of lord Yama nor his messengers and says further that he would
tread on their heads. In the famous pasuram, 'pachchaima malai pol meni...', he
lauds the sweetness of chanting His names.

This mantra occurs once in Katha Upanishad I-2-23 and Mundaka Upanishad III
-2-3.
nAyam-AtmA pravacanena labhyah, na medhayA na bahunA shrutena /
yam-evaishha vRNute tena labhyaH tasyaishha AtmA vivRNute tanUM svAM //

ayaM AtmA : Supreme ; na labhyaH : is not attainable ; pravacanena :

through study (of the scriptures)
na medhayA : nor through intelligence ;na bahunA shrutena : nor through
much hearing.
Yam eva: The very entity, which ; eshhaH : this (seeker) ;vRNute : seeks
to reach; prays to, exclusively
tena : by that seeker; by that very fact of exclusive persistence ;
labhyaH : (this Self) is attainable.
tasya: To him who seeks thus, ; eshhaH AtmA : the Supreme Lord ;vivRNute
: reveals ; svAM tanUM : Its true Nature.

8-16
mAm upetya punar janma duhkhAlayam asAsvatam
napnuvanti mahatmAnah: samsiddhim paramAm gatah:
 "After attaining Me, the great souls, who are yogis in devotion, never return to
this temporary world, which is full of miseries, because they have attained the
highest perfection."

One who attains Him, will never be born in this Universe, the abode of
sorrows, again. Why does He say that? Because, even if one goes to the position of
Indra or Chandra or even Brahma, after that tenure,
one has to be reborn in this world. Whereas. if one wants to attain Him and
attains Him, He will never be reborn; this is the difference between aiswaryarti
and bhagavallabharti.

*Mahatmana = mahatmans.
He calls bhagavallabharti alone as mahatman and not the aiswaryarti nor
kaivalyarti. In Chapter 7, Sri Krishna told , ' sa mahatma sudurlabha:'. He said
that He is unable to find that person, mahatman, who is
totally dependent on Him and who can not bear even a moment of separation.
Here we have to keenly observe a point. We saw kaivalyarti was superior to
aiswaryarti; and bhagavallabharti was superior to
kaivalyarti.

There are two types of devotees in bhagavallabharti: one assumes that by

one's efforts one gets the Lord. The other variety is that the Lord should grace,
select and induce bhakti in that devotee
and He Himself should grant the final reward of reaching Him. Both the types
of devotees reach the Lord and there can be no doubt on that. One assumes one's
efforts and actions; while the other leaves
everything to His grace. Swami Ramanuja in his Gita bhashyam has explained
this, using some shastra quotations (ref below- Kathaupanishad 23,
MundakaUpanishad 3).
"Na Ayam Atma Pravachanene Labhyah; Na Medhaya, Na Bahuna Shrutena
yamevEsha vrinute tena labhyah; tasyaisha atma vivrinute tanum svam"

He says that our knowledge about Him or our constant talk about Him, etc,.
alone can not reach Him. But if the Lord decides to shower His grace or decides to
reward us, nothing can stop Him. So to think
that by His grace we get bhakti, it is more sublime level of bhakti. Also it
is not correct to think that we performed bhakti and so he granted the rewards.
We should think that it is His grace to make one perform
bhakti and one's effort is not there. The Lord desired to grant the rewards
and not because one performed bhakti. Such a bhakta is mahatman and he performs
bhakti for the sake of bhakti. He is referred
to as Mahatma by Lord in previous chapter, i.e one who considers Krishna
himself as Dhaaraka, Poshaka and Bhogyam.

*Sam siddhim = supreme level of attaining the Lord [ siddhi = attaining atman
and sam siddhi = attaining the Lord].
*Paramam = nothing superior to that [sam siddhi].
ParamAm Sam Siddhim!
*Upetya = after reaching, mam = Me [Sri Krishna],
*alayam = abode of, dukha = sorrows,
*asasvata = temporary or non-permanent,
This material world is DukhaAlayam and Asasvatam.
*punar janma = re-birth in a body,
*napnuvanti = [they] will never have.
By meditating on the Lord and attaining Him, they are mahatman. They will
never be reborn in this sorrow filled and transient body. This is a major
difference. Aiswaryarti has to have rebirth in some body
and suffer. Bhagavallabharti, on the other hand, once reaches Him, never is
reborn and so no more sufferings. He is in a permanent bliss.

Thondaradipodi Alwar in his pasuram,' veda nool pirayam..', says that Vedas
say that the age for humans is 100 years. If some one is born as a human, none is
guaranteed of 100 years. Even if that person
has 100 years, 50 years is spent on sleep, provided he does not sleep in the
day time also. In the wake up state his time is spent as a child, boy and on
hunger, disease and old age. What remains alone can be
spent on the Lord. Do we need this suffering? asks Alwar and says no more of
rebirths. So, reaching Vaikuntam should be our objective.

Vedanool PirAyam nooRu Manisar thAm pukuvar Elum [ This human life
is rare and as per vedas, we typically have 100 years ]
PAthiyum uRanki pOkum, ninRathil pathinaiyAndu [ Half of this
life is lost in Sleep; so we lose 50 years; and if we sleep in the day, we are
left with only 15 waking years ]
pEdhai pAlakanathAkum piNi pasi mooppu thunbam [ In this fifteen
remaining years, we suffer due to pEdhai, Pini, Pasi, Palakan, AthAkum, Moopu,
Thunbham ]
AthalAi piravi vendEn arangamA nagar uLAnE (Thirumalai - 3) [ I
don't want this life again.. ]

*ParamAm sam Siddhim - Just as the Lord Krishna is easily attainable by His
exclusive devotees; other gods must be easily attainable to their votaries as well
and grant them all their desires objects. If this is the
case what is the difference between Lord Krishna's devotees and the votaries
of any other god? Lord Krishna answers this with the words mam upetya meaning
having attained Him. Having attained the Supreme
Lord what comes of it? The mahatmas or great souls are not subjected to
rebirth ever again in the material existence for they have attained paramam
samsiddhim the highest perfection. Attaining this automatically
achieves moksa or liberation and released from the excruciating pangs of
material existence beginning with 10 months of imprisonment in the womb of a
mother then born in a house of sorrows known as the
physical body and subjected to disease, old age and death again and again
endlessly. No other god, gods or demigods can bequeath liberation from material
existence except Lord Krishna and no other god,
gods or demigods can sanction promotion to the eternal spiritual worlds except
the Supreme Lord Krishna.

Additional Notes:
Birth is the home of pain or seat of sorrow arising from the body. Study the
Garbhopanishad. There the nature of pain, i.e., how the child is confined in the
womb, and how it is pressed during its passage
along the vaginal canal and the neck of the womb or uterus, is described.
Further it is much affected by the Prasuti-Vayu (the vital air which is
responsible for the delivery of the child).

8-16
Ah-brahma-bhuvanAt lokah: punar AvartinO �rjuna
mAm upetya tu kaunteyA punar janma na vidyate

"From the highest planet in the material world down to the lowest, all are places
of misery wherein repeated birth and death take place. But one who attains to My
abode, O son of Kunti, never takes birth again."
 As mentioned earlier 14, 15 and 16 slokas explain the greatness of the objective
and means to attain the objective of a devotee eager to attain the Lord. In sloka
14 Sri Krishna told that for such devotees he
is very easily available. In sloka 15, He explained the difference between
aiswaryarti and bhagavallabharti. Aiswaryarti gets again and again the abode of
sorrows, and temporary, this world. Bhagavallabharti never
returns to such sorrowful places for ever. We are seeing the three types of
devotees - aiswaryarti, kaivalyarti and bhagavallabharti. Of these aiswaryarti,
even if attains any great position and happiness, has to
be born again in this Universe. Kaivalyarti once attained his objective never
has rebirth and so never returns to this Universe. He can neither go to Sri
Vaikuntam. He has to remain in an isolated place enjoying
his own atman, for ever. Since he is experiencing his own atman he does not have
a body. He remains bodyless. He will neither have the perceptible body [sthoola
sareeram] as we are having currently; nor
will he have a very minute body [sookshma sareeram ]. So he can neither return
to prakruti, that is our Universe; nor can he go to Vaikuntam, the abode of Sriman
Narayana. Alwars and Acharyas pity this
devotee as he would not be able to get Vaikuntam ever. Kaivalyanubhavam and
Bhagavath anubhavam, both ensure that the atman does not return to this Universe.
Arjuna asks why this is so? Why do persons
reaching high positions of Indra or of Brahma or the likes, return back to this
Universe? Sri Krishna replies to this in the 16th sloka

Sri Krishna tells why the person who attains him does not return back to this
Universe. As a simple answer we should realize that once we have attained Him,
neither we will have a desire to leave that, nor
will he wish to leave us. Even if a person gets the Indra position, which
tenure extends for many thousands of years, at the end one will feel disgusted or
stale and would like to return. This we realize in real life
also. All new ventures become stale one day and we feel bored with those sooner
or later. It is not so with experience with God. We listen to Srimad Ramayana
umpteen times, still every time it appears fresh
and new and never we get bored with that. All other things appear stale very
early. So getting stale or bored in Vaikuntam can never arise. Therefore return
never happens. But the experience in other worlds,
will make us bored one day. This sloka does not tell this reason. Sri Krishna
tells, a person reaching the world of Brahma or Indra or Pithru, one day will have
to return to this Universe. But a person reaching
Vaikuntam will never return.

*Lokah = worlds of,

*Ah brahma = starting from Brahma's [satya loka] ,
*bhuvana = all the worlds.
The so called 14 worlds [upper seven and lower seven] are all created for
the play of the Lord. All worlds poised in the bosom of the BrahmAnda (or the
great sphere under Brahma's control)- the mundane
Egg - upto the world of Brahma himself, are appointed mansions for the
tasting of material happiness, wealth, power etc. But these material regions are
perishable and impermanent.

*Punar avartina= one day are bound to be destroyed.

In as much therefore as the very seats of enjoyment are unstable, subject
to decay, the joys themselves that are experiences there must terminate. This is
inevitable.

Whereas the World of the Lord, Sri Vaikuntam, never gets destroyed. This
is a reason. If one reaches Satya loka, how long he could remain there? Perhaps
till that world lasts. In this world, we are here.
Our life time is much shorter than the life of this earth or Universe. Of
course we should bear in mind that the atman never gets destroyed and only the
body is destroyed. So even after the separation from
the current body, one may get newer bodies in future and continue. Even
after the pralayam, when all the Universe are destroyed, this atman will continue
and be born again when creation takes place.
All the worlds are to be destroyed one day. Vaikuntam remains for ever and
so it is called Nitya mandalam or Nitya vibhooti. It has other names like Sri
Vaikuntam, Aparajita , Ayodhya, etc. It has no end nor
depreciation. 'Tad vishno paramam padam sada pasyanti sooraya:', etc.,
Veda pronouncements speak of the ever lasting nature of Vaikuntam. The Lord's
abode Sri Vaikuntam is reached by these devotees
and so there is no return for them.

*Tu =but if,

*upetya = [this devotee] attains,
*mam = Me [Sri Krishna],
*punar janma = re birth,
*na vidyate = never gets.
All the other worlds of Brahma and others are all to end one day as also
the Chiefs of those positions.

All the worlds throughout the Brahmanda or the levels of material creation
from the topmost Brahmaloka down to lowest Pataloka are appointed realms where
beings may taste as much as they are able material
happiness in the form of wealth, power, dominion, etc. But these material
realms are impermanent and perishable. Inasmuch as the very realms where such
activities of enjoyment are unstable and transitory
then it can be understood that the happiness and pleasures experienced there
are fleeting and temporary and some time come to an end. This is inevitable.

To the contrary those who perform bhakti or loving devotion to Lord Krishna
who is omniscient and omnipotent and whom the complete cosmic manifestation of
creation and dissolution is emanating from him as
mere sport. He who is the most compassionate, the most merciful, the most
enduring being eternal; once His devotees attain Him there is no question of
rebirth being reincarnated again in a womb in the material
existence. By Lord Krishna's grace they directly attain the eternal spiritual
worlds in His association.

Thondaradipodi Alwar exhibits the same theme in his Thirumalai pasuram,

'membadu..'. Without ego and with humility, we should discard the material and
worldly pleasures and seek the Lord's grace by
controlling our senses and with uninterrupted devotion.

mEmporuL pOka vittu, meymmaiyai mikav uNarnthu, aamparis-aRinthu

koNdu aimpulan akathth adakki,
kaam-puRa thalai siraithth un-kadaiththalai yirunthu,vaazhum, sOmparai
ukaththi pOlum soozh punal arankath thaanE! ( Tirumaalai 38)

This Verse is considered to the very essence of Tirumaalai like the Charama
Sloka of Baghavad Gita.
Mem-Porul -> Aishwaraya Abhubhavam ; Poka-Vittu -> Discarding
Mey-maiyai Mika unarthu -> Understanding Lord's anubhav's greatness
Aamparis-Arinthu Kodu -> Understanding Praapayam is Bhagavath kaimkaryam
Aimpulan akath adakki -> controlling our senses
Kaam-pura Thalai sirathu -> Shedding our ego etc
 We should learn from this Alwar the greatness of Total Surrender
[Saranagathi] and the bestowing power of nama sankeertanam. We should also realize
that the dust [podi] of the feet [ adi] of His devotees
[thondar] can absolve us from all our sins.

The next three verses will be a dissertation on the great cycles of created
beings as willed by the Supreme Lord which periodically regulates the appearance
and disappearance of all regions in the material
existence beginning with the realm of Brahma the designer and architect of
creation.

8-17
sahasra-yuga-paryantam ahar yad brahmanO viduh:
rAtrim yuga-sahasrAntAm te �ho-rAtra-vido janah:

"By human calculation, a thousand ages taken together form the duration of
Brahma�s one day. And such also is the duration of his night."

In the 17th sloka Sri Krishna tells the period of reign by lord Brahma, the
highest of the gods. Brahma's'day lasts for 1000 Maha Yugas. Each of which is one
cycle of the four yugas or ages combined which are
Satya Yuga lasting 1,728,000 Earth years, Treta Yuga lasting 1,296,000 years,
Dvarapa Yuga lasting 864,000 years and Kali Yuga lasting 432,000 years all
together totalling 4,320,000 years. When multiplied
by 1000 Brahma's day equals 4 billion 320 million years. The same total applies
also for Brahma's night. So combined one day and one night of Brahma equals 8
billion 640 million years and this is known as
a kalpa. One year of Brahma equals 360 of these kalpas totalling 26 trillion,
438 billion and 400 million. Brahma lives for 100 of these years. Lord Krishna is
now giving the reason why people who reach the
heavenly worlds of Brahma and others are still subjected to samsara or the
perpetual cycle of birth and death because of the periodic time factors these
planets are regulated by. So in this way all the material
worlds are always temporary due to being periodically regulated by the time
factor. Naturally beings who reach these worlds are subject to these periodic
regulations and thus are subjected to rebirth in the worlds
of mortals. This is the case in the highest material world of Brahma in
Maharloka all the way down to the lower worlds such as Pataloka. It should be
understood that in all material worlds there is rebirth.

*Aho = day,
*ratra = night,
*vidu = those who know,
*jana = people.
Those who know clearly, the day and night times, tell these. That is those
who know shastras reveal this.
*Brahmana = lord Brahma.
The Four faced Brahma, who is created by the Lord, is indicated here. These
pundits tell the time of a day and a night of lord Brahma.
*Sahasra = thousand,
*yuga = time of one Chatur yuga,
*aha = is a day [for lord Brahma]. Yuga = chatur yugs,
*sahasrantam = thousands of,
*ratrim = is one night for lord Brahma.
These are revealed by these knowledgeable pundits. Thus lord Brahma's life
term is very large. Though it is a very long period, it is never permanent or
everlasting. One day lord Brahma's life has to end.
His world [satya lok] also ends and is destroyed. The Lord's abode has
infinite time. We are seeing the cycle of time. Thousand chatur yug is one day and
another thousand chatur yug is one night.
This is one full day for lord Brahma.

In the epic Mahabharatha, it is told that kala chakra, jagat chakra and
yuga chakra are Sri Kesava.
"Kaala Chakram, Jagat Chakram, Yuga Chakram cha Kesavah! Atma Yogena
Bhagavaan Parivartayateh Anisam"

Kaala chakra is the wheel of time. Jagat chakra is the cycle of births and
deaths. Yuga chakra is the periodic cycle of the four yugs - kritha, thretha,
dwapara and kali. It is said that the Lord by His mere
sankalpam or determination (Atma Yogena), administers (Parivartayateh
AnisAm) all these various cycles.

Let us see the time frame. We have 365 days make one year and our life is
100 years. Lord Brahma also has 100 years of life; but the year here is Brahma
year and not our years. To know how much is
Brahma year, we have to know that one chatur yug has 4,320,000 our years.
Thousand such years or 4,320,000,000 years is Brahma;s one day time therefore two
such periods make one full day
or 8,640,000,000 years [ Eight billion and six hundred and forty million
years] make one complete day for lord Brahma. 365 such days make one Brahma year
and 100 such
years completes his life time [100X365X8,640,000,000 human years]. Some say
this yug refers to the period in deva lok. Our one human year is one full day for
devas. Based on this one can work out one
deva year and 4,320,000 deva years make one chatur yug and then calculate
lord Brahma's life time. A year of Brahma is 360 of such kalpas totalling 26
trillion 438 billion and 400 million years and Brahma
lives for 100 of these years. Anyway, the lifetime of the lord of the
Seventh upper loka - Satya lok- is surely very, very long compared to ours. Even
then one day it is going to fade away. But Sri Vaikuntam will
always remain true to its name Nitya vibhoothi. Whoever attains the Lord is
not subject to Kala chakra nor Jagat chakra nor Yuga chakra.

Additional Notes:
These four yugas, rotating a thousand times, comprise one day of Brahma,
the creator god, and the same number comprise one night. Brahma lives one hundred
of such "years" and then dies.
These "hundred years" by earth calculations total to 311 trillion and 40
million earth years. By these calculations the life of Brahma seems fantastic and
interminable, but from the viewpoint of eternity it is
as brief as a lightning flash. In the Causal Ocean there are innumerable
Brahmas rising and disappearing like bubbles in the Atlantic. Brahma and his
creation are all part of the material universe, and therefore
they are in constant flux. In the material universe not even Brahma is
free from the process of birth, old age, disease and death. Brahma, however, is
directly engaged in the service of the Supreme Lord in the
management of this universe--therefore he at once attains liberation.
Elevated sannyasis are promoted to Brahma's particular planet, Brahmaloka, which
is the highest planet in the material universe and which
survives all the heavenly planets in the upper strata of the planetary
system, but in due course Brahma and all the inhabitants of Brahmaloka are subject
to death, according to the law of material nature.
 The Suryasiddhanta speaks of the same division of time. According to it:
Years
Kaliyuga (with its Sandhya and Sandhyamsa) consists of 432,000
Dvapara Yuga (do) 864,000
Tretayuga (do) 1,296,000
Kritayuga (do) 1,728,000
Thus a Mahayuga consisting of these four Yugas comprises 4,320,000
71 such Mahayugas with an additional Sandhya, at the close of
1,728,000 years make one Manvantara of 308,448,000
14 such Manvantaras with another Sandhya, at the close of 1,728,000
years constitute one Kalpa of 4,320,000,000
Two Kalpas make a day and night of Brahma of 8,640,000,000
360 such days and nights make one year of Brahma consisting of
3,110,400,000,000
100 such years constitute His lifetime of 311,040,000,000,000

The world is absorbed in the Avyakta or the Unmanifested or Mulaprakriti

during the cosmic Pralaya (involution of the world). Just as the tree remains in a
latent state in the seed, so also this whole universe
remains in a latent state in a seed-form in the Mulaprakriti during
Pralaya. This is the night of Brahma. This is the cosmic night. Again the world is
projected at the beginning of the Mahakalpa (evolution).
There comes the cosmic dawn or cosmic day. This eternal rhythm of cosmic
day and night (evolution and involution) is kept up in the macrocosm. Nothing that
comes under this ever-revolving wheel of
cosmic day and night lasts for ever. That is the reason why the seers of
the Upanishads, the sages of yore, lived in the transcendental Supreme being, the
imperishable Self, the indestructible Purusha, the
supreme goal of life, the highest end of man, which is beyond the cosmic
day and night. Just as the seeds that are fried can hardly germinate, so also
those who have attained to the imperishable Brahman,
the Absolute, the Eternal, cannot return to this world of sorrow, pain
and misery. They know neither day nor night. They are one with Existence Absolute.
The manifested and the unmanifested dwell in
Brahman. Brahman is beyond the manifested and the unmanifested. When the
world and the body are destroyed Brahman is not destroyed. The waves come out and
subside, but the ocean remains
unaffected. So also the worlds come and subside, but Brahman the source
of everything, the source of Mulaprakriti, ever remains unaffected. Just as
ornaments come out of gold and then go back to gold
when they are melted, so also all the worlds come out of Brahman and go
back to Brahman. Gold is in no way affected by the various forms such as earning,
bracelets, anklets, etc., that have been made
of it. Even so Brahman is not in the least affected by the projection
and destruction (dissolution) of the worlds and the bodies of beings. It remains
always as It is.

8-18
avyaktAd vyaktayah-sarvah: prabhavant(y)ahar-Agame
ratr(y)-Agame praliyanteh tatraivA-avyakta-samjnake

"At the beginning of Brahma�s day, all living entities become manifest from the
unmanifest state, and thereafter, when the night falls, they are merged into the
unmanifest again."

We saw that the Lord is the Propeller of the Kala chakra, Jagat chakra and Yuga
chakra. We also saw the life time of lord Brahma. Thousand chatur yug make one day
time and another 1000 chatur yug make
 one night and thus his one Brahama year consists of 365 such day and night and
he lives for such 100 Brahma years. So, one day, even such long life of lord
Brahma would end. By reaching the feet of the Lord,
however, even this end we need not face.

In Thithriya Upanishad (2.8), this is explained. bhIshAsmAd-vAtah pavate /

bhIsho'deti sUryaH / bhIsmAd-agniScendraSca //
bhIshAsmAd vAtah pavate, bhIshodeti sUryah,
bhIshAsmAdagniScendraSca, mRtyur-dhAvati pa'ncama iti | -
"The wind blows out of fear of Him; For fear of Him does the Sun rise; For
fear of Him do agni and indra function. Out of fear of Him, does Death, the fifth
one, run".

Fearing the Lord's anger, gods like Vayu, Soorya, Agni, Indra, Mrutyu and all,
obediently do their duties. Their tenures are all defined; while the Lord remains
for ever. To reach the Lord, should be the single
objective of bhagavallabharti. In sloka 18 Sri Krishna brings up yet another
aspect. He tells which are the entities that get created at the beginning of the
life of Brahma and which all end at the end of Brahma's life.
We have to clearly understand these. Earlier, it was told that moola prakruti
or avyaktam is responsible for the generation of mahan, which generates ahankaram.
Ahankaram is divided into three parts satvika,
rajasa and tamasa ahankarams. From these the Five great elements or pancha
bhootha, pancha tanmatra, karmendriya and gyanendriya and manas emerge. All these
creations are carried out by the Lord
himself and is called samashti srushti. Then the Lord creates lord Brahma, who
starts other creations, under his control. These creations are called vyakti
srushti. We should remember that what Brahme
creates are also with the blessings of the Lord. Now, Sri Krishna tells what
are all created in the daytime of Brahma and which all get destroyed in Brahma's
night time.

*Avyaktad = from Brahma's body [ earlier we saw this word denoted moola
prakruti].
Here this sloka describes all those emerging from the body of Brahma. Brahma
was the creation of the Lord.
*Vyaktya = explicit creations like bhoo, bhuva and suva worlds,
*sarva = and all the contents of these worlds; it includes all the living beings
in these three worlds; all experiences in them; all inanimate objects in these
worlds.
That is all humans, devas, animals, birds, insects, etc. The objects of their
senses like what they eat or listen, etc. These are all explicit and so vyaktam.
Avyakta is abstract and not perceived by senses.
We are able to distinguish all items in vyaktam. Though these emerge from
Brahma, these are not perceptible in Brahma's body and so his body is avyaktham.
*Prabhavanti = all these are created.
*Ahar-Agame = during day time [of Brahma]. All these sense perceived vyaktam get
created during the day time of lord Brahma.
Brahma controls seven worlds - bhoo, buva, suva, maha, jana, tapa and satya
lokas. This is to be split into two groups and we are talking of the first three
worlds bhoo, buva and suva. These three are
administered by Indra. Brahma is the leader of all gods and Indra is a sub-
leader assisting Brahma.
*Ratri-Agame = in the night [of Brahma],
*praliyante = they get dissolved
[ layam means an object attaining its natural status. Mud pot becoming layam
means it becomes mud. Karyam or end product, attaining its karana or starting
status]. That is, all these three worlds get back into
 the body of Brahma and lose their vyakta form.
NOTE: Here, the reference is only for the dissolution of the THREE WORLDS
ONLY (bhu-bhuvah-suvah) and not the fourteen worlds. The dissolution and
creation (layam, Shrusti) of this three worlds
occurs during the night and day time of Brahma respectively.

*Tatraiva = in the same place,

*avyakta samjyate = which is called avyaktam, ie.in Brahma they get dissolved.
This is called Naimishtika srushti and naimishtika pralayam. So in one kalpa
kalam or in 1000 chatur yug time creations in this Universe are done and in the
next kalpam, they are all destroyed and reach their
original status in Brahma. Therefore as a corollary, we have to understand
that just like us even the lord Brahma has an end; but the Lord is ever remaining
and by reaching Him we also will not be subject to
these periodical creation and destruction by Brahma.

8-19
bhuta-gramah sa eva-Ayam bhutva bhutva praliyate
ratr(i)-Agame avasah pArtha prabhavati ahar-Agame

"Again and again, when Brahma�s day arrives, all living entities come into being,
and with the arrival of Brahma�s night they are helplessly annihilated because of
karma."

Now we will see 19th sloka. We saw that Universe gets created in Brahma's day
time and gets destroyed and reaches the original 'raw' form during his night. This
cycle continues endlessly. Sudarsanam is
sowmyam darsanam - pleasing to look at. Su + darsanam means auspicious
direction. He is also called as Nemi, Chakrarajan, Hetirajan, Rathangam, etc. Even
10 Million [koti] Suns' brilliance can not compare
with Sudarsana's dazzling. In sloka 16, the Lord told the lifetime of Brahma.
In sloka 17, He told that the Universe gets created in Brahma's daytime and
destroyed in his night time. These get created from his
body during creation and in the destruction they all become one with Brahma's
body again and this was explained in sloka 18.

Reading Arjuna's mind the Lord tries to clear a doubt in Arjuna - why should
this cycle of creation and destruction happen? Can't the created ones remain for
ever?
Here Lord Krishna refutes any conjecture that there is permanent destruction of
the living beings at any time or that as such they may not receive the exact
measure of merits and demerits from their karma or
reactions to past actions. This He is revealing by showing that there is an
unbroken cycle of creation and dissolution manifesting each day of the 36,000 days
of Brahma's 100 year life. This is being shown
to infuse a spirit of dispassion for any individuals singular life span. So
Lord Krishna explains that all those myriad of unlimited hosts of created beings
from all species of life, moving and stationary, walking,
crawling, flying, swimming which existed as life forms before dissolution; each
and every one of them fully accounted for are created again at Brahma's awakening
and only those are manifested and pick up
the existence that they were destined to accept from the previous existence
according to the stringent laws of karma. So every 8 billion 640 years for each of
Brahma's 36,000 days creation and dissolution is
perpetually enacted. It is not possible for any manifestation unaccounted for
to appear in this matrix as all the hosts of variegated jivas or living entities
are all controlled, regulated and processed by the precise
 maxim of time and individual karma previous existences.

*Avasa = because all are bound by karma, they are born and die.
*Bhutha-grama = all living beings bound by karma, as an entity, (multitude of
beings); consisting of the moving and the non-moving objects that existed in the
earlier cycle of creation;
*avasa = bound by karma, helpless
*bhutva = get created.
By repeating this word it is implied that they get destroyed and re-
created, again destroyed and again created, and so on.
*Praliyate = gets dissolved [to reach the original status],
*ratry-agame = in the night time [ of Brahma].
*ahar-agame= at the approach of day

We have the present body. Did we have birth before we were born? Will we
have birth after death? Many may not believe in rebirths and past janma. Vedas,
Itihasa and Purana, elaborately say that rebirths
are there. For argument's sake, let us assume there was no birth for any of
us earlier and after death there will be no rebirth. Many of us are enjoying or
suffering for no reason in this birth. We see
identical people having totally different experience in life. No tangible
reasons could be found for this difference. We are living now is the effect. Then
it means there should be a cause for the effect. It is
common to see wicked people enjoying life and pious persons suffering. This
finds explanation in the past birth's good or bad deeds. Similarly, there should
be some effect for all our actions in this birth.
If we do bad things then there should be punishment for that. Suppose in the
midst of a very bad action, one dies suddenly, then should he escape punishment?
So, only rebirths answer these questions.
Thus past births and rebirths are realities. If we do not agree on this then
we can not get answers for experiences in the current life nor will we ever do
good things in this life. So subject to karmas all these
three worlds - bhu, buva and suva - get created in Brahma's daytime and get
dissolved in his night time. So any position in these worlds are never permanent
and only the Lord's place is ever present.

One year of Brahma equals 26 trillion, 438 billion and 400 million years.
When the duration of Brahma's life which is 100 of such years ends, then
immeadiately all systems of all material worlds in existence,
operating in tandem or at random up to Brahma's own planet and even Brahma
himself are ended and dissolve into the infinite. This dissolution has an order as
confirmed in the Subala Upanisad beginning:
"Prithivy apsu praliyate, apas tejas liyante meaning Earth is devolved into
water, water is devolved into fire. Fire is devolved into air etc. air is devolved
into ether, ether is devolved into the cosmos, the cosmos
devolves into avyakta the unmanifest, the unmanifest devolves into the
aksara the imperishable, the imperishable devolves into tamas or darkness and the
darkness merges finally back into the Supreme
Being." Thus all things except the Supreme Lord are regulated and controlled
by time. All things without exception owe their existence to the Supreme Lord
Krishna, deriving their inception from Him and
concluding their absorption in Him. In the material worlds there is
absolutely no alternative to the cycle of birth and death. Thus at the end of life
the forced relinquishing of material wealth and opulence for those
who wasted there lives to obtain it is inevitable. But for those who instead
used their precious human life to attain the Supreme Lord Krishna, having Him as
there sole refuge and goal; for them rebirth is not
even to be considered as they are automatically liberated from samsara the
perpetual cycle of birth and death. Next will be shown that there is also no
rebirth for those who have achieved atma tattva or
realisation of the soul.

8-20
paras tasmat tu bhavo �nyo �vyakto �vyaktAt sanatanah:
yah sa sarveshu bhutesu nasyatsu na vinasyati

"Yet there is another unmanifest nature, which is eternal and is

transcendental to this manifested and unmanifested matter. It is supreme and is
never annihilated. When all in this world is annihilated, that part
remains as it is."

He tells Arjuna that even when all other things get destroyed [during
pralayam] this [kaivalyam] will not be destroyed. Sri Krishna tells Arjuna that
apart from Sri Vaikuntam which assures no more return to
samsaram or the birth-death cycle, kaivalyam also guarantees no return to this
cycle of births and deaths. But unlike the Vaikuntam where one will have the
ultimate objective of one's birth of serving the Lord
and attaining bliss, one would have to remain in isolation in a different
world. In slokas 20 and 21, this kaivalyam is explained. The body which we possess
is called perceptible body or sthoola sariram. After death
when the atman has to travel to the next place, it resides in a minute or non-
perceptible body [sookshma sareeram]. In kaivalyam even this sookshma sareeram
will not be there. Atman will be enjoying itself
without a body either sthoola or sookshma. Persons who have attained kaivalyam
will neither return to prakruthy nor will be able to go to Vaikuntam. Alwars never
wanted this and so advised not to attain kaivalyam.
Even if one is reborn, at least there is a chance for him to reach Vaikuntam
at some time; but if one reaches kaivalyam, one is ever lost to serve the Lord.
Kaivalyam is to be avoided, though it also cuts off rebirths.

*Sarveshu bhuteshu = all living and non'living things [both karana or cause and
karya or effect],
*nasyatsu = even when being destroyed,
*na vinasyati = [kaivalyam attained ones] will never get destroyed. He is
muktatman; either in Vaikuntam or in Kaivalyam.
*Avyakta = moola prakruti [ the first raw material used by the Lord for
creation],
*tasmad avyakta para = this [person in Kaivalyam ] is in a superior or higher
place than the prime raw material.
*Anya bhava = different from all, experience,
*avyakta = can not be perceived by anyone as to what is [the person who has
attained kaivalyam] his experience or how he lives, etc.
*Sanatana = he will remain ancient. eternal.
This muktatman who has attained Kaivalyam, will never get destroyed even
when all living and non-living things get destroyed, and he will be having an
experience which can not be perceived by others
and will remain for ever like that. We should never aspire for that even if
it is superior to the present samsaram.

8-21
avyaktO �kshara it(y)uktah: tam-Ahuh paramAm gatim
yam prApya na-nivartante tad dhAma paramAm mama
 "That which the Vedantists describe as unmanifest and infallible, that which
is known as the supreme destination, that place from which, having attained it,
one never returns�that is My supreme abode."

Sri Krishna tells about the most supreme place, Moksham. He tells that even the
Kaivalyam also is His creation. Some people aspire for kaivalyam and after
attaining that they are never reborn. Some desire to
have wealth. One might think that those who want wealth are in a different
place and those seeking kaivalyam are in yet another place. We should remember
that all places - be it in this Universe to enjoy wealth
or kaivalyam to enjoy one's own atman or Vaikuntam, the abode of the Lord- are
in His reign and in His control. Everything is His jurisdiction; still, why He
advises not to go to places like Kaivalyam, means those
places are inferior and some are temporary only. But Vaikuntam is the permanent
place and so should be aspired for. Kaivalyam also ensures the no-rebirth for
atman and these atman are called muktatman.
He has got mukti or liberation from rebirths. He is free from karma bondage and
is free from taking any body to expend any papa/punya. So unwinding from
papa/punya is mukti. Mukti can be in Vaikuntam or in
Kaivalyam. Though from both places the person attained is not going to return,
kaivalyam is inferior. Sri Krishna tells that even this kaivalyam is granted by
the Lord. When one wants to enjoy his own atman,
then he has to pray the Lord and get it; because one's atman does not have the
power to grant itself. If a property is needed we have to pray the property owner.
So also the owner of any atman alone can grant
that atman. That is the Lord. He grants both wealth and kaivalyam, just because
the person prays for it and not with satisfaction or happiness He provides them.
The two syllables in Sri Rama ['ra' and 'ma'] can
grant anything including Himself. He says that the muktatman is praised like
this.

*Avyakta = can not be perceived by the sense organs.

Muktatman is not grasped by these sense organs. This atman in kaivalyam
does not have either sthoola or sookshma sariram. This avyakta or unmanifest is
beyond the perception of the mind and senses
*Aksharam = non- decaying. Imperishable
In this world the intellect possessed varies with person and with time. But
the intellect of a muktatman is same as all other muktatman. Our karma bondage
changes the quantum of intellect. Muktatman is
free from this bondage and so the intellect is same. Aksara or
indestructible and contains the brahman or spiritual substratum pervading all
existence.
*Ityukta = like this the muktatman is praised.
*Tam = reaching that muktatman stage,
* Dhamah = Abode
*paramam gathim = a very noble attainment,
*ahu= so say them [ NOTE: Sri Krishna excludes Himself from this and says that
others recommend this attainment].
In Sri Vishnu sahasrnamam, muktanam paramam gathim is told. For muktas
reaching the Lord is the noblest; while it is very ordinary to reach kaivalyam.
Swami Parasara Bhatta opines that Bhishma
is implying Vaikuntam only in this Divine name.
*Yam prapya = by reaching which [Kaivalyam ],
*na nivartante = they do not return back to this samsaram,
*tad = that,
*mama = My [Sri Krishna's],
*dhama paramam = noble creation.
He earlier told that all animate and inanimate things are all His
properties; all atman are His belongings. So everything is His. This we should
realize and once realized we will know that when all are his,
why not seek Him and attain the best? Dhama means His administrative
control or very bright place.

Where is this Kaivalyam? Some opine that it is within this Universe or

within the boundaries of the Fourteen worlds including Satya lok. Some others
differ and say it is on the other side of Viraja river which
separates Vaikuntam and our Prakruthi mandalam. According to them a
kaivalyarti, after death takes a sookshma body and bathes in Viraja and remains on
the banks of that river without going into Vaikuntam.
Those desiring to know more on this might approach their Acharyas. Bathing
in river removes the sookshma sareeram and remains afterwards without a body for
ever. That place also is the Lord's domain.

Additional Notes:

The meaning is that the imperishable entity which has been denoted by the
term 'highest goal' in the passage, 'Whosoever abandons the body and departs (in
the manner described) reaches the highest state
(Dhama)' (8.13), is the self (Atman) abiding in Its essential nature free
from the contact with the Prakrti. This self, which abides thus in Its essential
nature, by attaining which It does not return, --- this is
My 'highest abode,' i.e., is the highest object of My control. The
inanimate Prakrti is one object of My control. The animate Prakrti associated with
this inanimate Prakrti is the second object of My control.
The pristine nature of the freed self, free from contact with inanimate
matter, is the highest object of My rule. Such is the meaning. This state is also
one of non-return to Samsara. Or the term 'dhama' may
signify 'luminosity'. And luminosity connotes knowledge. The essential
nature of the freed self is boundless knowledge, or supreme light, which stands in
contrast to the shrunken knowledge of the self, when
involved in Prakrti. [The description given above is that of Kaivalya, the
state of self-luminous existence as the pure self].

The Katha Upanisad III.XI states: There is nothing higher than the Purusha.
He is the ultimate reality and the paramam gatim. The unrealised soul is tainted
by association with prakriti or the material substratum
pervading physical existence. But His presence as the witness in the hearts
of all living beings is to keep them always connected to Him, for the
Brihadaranyaka Upanisad III:VII,XXII states: The Supreme Being
has established Himself in the heart of all living entities. The same
scripture in III.III.VII states: That paramatma the supreme soul which resides in
the heart of all living entities is different from the individual atma
or soul; yet the atma knows Him not, He whose abode is the atma. It is the
Supreme Lord who is installed in the hearts of all beings as the witness of all
thoughts and actions. Attaining Him the individual atma is
permanently divested of prakriti and they never return to the worlds of
mortals as the cycle of birth and death is terminated. The purport is that atma
tattva or realisation of the soul is very exalted but the paramam
gatim or supreme goal is to attain the Supreme Lord Krishna in His dhama or
abode and associate eternally with him.

Sri Krsna now teaches that the object of attainment for the Jnanin, is
totally different from this:

8-22
purushah sa parah paartha bhaktya labhyas tv(a)-ananyaya
yasya-Antah-sthaani bhutAni yena sarvam idam tatam

"The Supreme Personality of Godhead, who is greater than all, is attainable by

unalloyed devotion. Although He is present in His abode, He is all-pervading, and
everything is situated within Him."

We will now see the 22nd sloka, where He says that by devotion or bhakti, one
can reach Him. We have seen that to enjoy achit is inferior and has to be
experienced in this world. Which means rebirths are
unavoidable. Enjoying chit means one will have no rebirth and all associated
samsaram, hunger, old age, etc. Sri Krishna does not recommend both these. He
recommends Isvara anubhavam.

*Para = supreme and the most exalted,

*purusha = Sriman Narayana, the Lord,
The Purusha, supreme, is he in whom all things reside, who enters into all
things. He who was delcared in BG 7-7 as the the row of gems strung on a string
which is threaded by him. or in BG 7-13 that he
is the exhastless, superior to everything. This is the supreme purusha who
is accessible to unswerving love (Bhakti) as declared already in BG 8-14, i.e who
so with undivided mind, ever etc
*labda = is reached or attained.
*Ananya = not diverted in other things,
*bhaktya = devoted,
Ananyah: bhaktyaa Labhya! - By thinking ONLY of the Lord, by doing bhakti on
the Lord only . This is Ananya Bhakti. By doing this Ananya Bhakti, he attains
Lord SrimanNarayan i.e Sa Parah Purushah labhya:
*labda = attained.
Without diverting the mind in other things, the Lord is attained. Here
purusha does not mean males only. Our body is called a puram and the Lord resides
in the heart and so He is called Purusha.
"Puru se tey iti Pursuaha" . (Our body i.e Sareeram is a Puram i.e
place . In this Puri, he resides i.e Se tey and hence is called Purushah".
"Purunatvaat Purushah" - Since he has all ausipicious gunas, he is
called as Purushah
"Puraa iga Asaam iti Purushah" - He is ancient, always there.
"Purusa No ti iti Purushah" - He gives everything we ask for.
"Antah Pravishya Saashta Janaanam". - He is always within us

Our heart resembles an inverted lotus bud. He lies in this in very heart.
Poornathva � possessing all auspicious qualities in total � also implies Purusha.
Most ancient �purana- and so Purusha.
He is Purusha also because He grants anything desired. Hunter Guha and
monkey Hanuman were all able to reach Him, because of undiverted devotion.

*Yasya = in Him [Sri Krishna],

*anta sthAni = are established inside,
*bhutAni = all living matters.
That is He is the supporter of all. We are supported by atman and that is why
we are able to stand. The moment atman departs this body, it will simply fall
without support. The Lord supports even that atman also.
He supports each and every item in this Universe.
*Yena = by Whom,
*sarvam idam = all things we see,
*tatam = are pervaded.
That is he is inside all and all are inside Him. Normally, in worldly matters
the supporter is external. But here the Lord is supporting both from within and
without. Antharbahischa tat sarvam vyapya
narayana sthitha: says shastras.

That Supreme Person has been declared in such texts as 'There is nothing
higher than Myself, O Arjuna. All this is strung on Me, as rows of gems are on a
thread' (7.7), and 'Who am beyond them and immutable'
(7.13) --- He is the Supreme Person in whom all beings abide and by whom all
this is pervaded. He is to be attained by undivided devotion as described in
'Whose mind is not in anything else' (8.14).

Inference of this sloka is that instead of approaching and attaining Him, why
are we running around wealth and atmanubhavam or kaivalyam. These are temporary.
Never aspire for pleasure of this body nor this
atman; but perform bhakti to reach Him and serve Him for ever and attain
everlasting bliss.

Additional Notes:

In this way what was designated as aksara or indestructible is the supreme

goal of the jiva or embodied soul as spoken previously; but to avoid the identity
of it as being the Supreme Being, Lord Krishna clarifies
that the Supreme Lord is Purusa with form and personality and in reality
distinct from the jiva although He resides within each and every one. This
distinctness is already adequately established in the Brahma
Sutras I.I.XXI which states: On account of a distinction being made the
Supreme Lord is different from the individual atma or soul. The Svetasvatara
Upanisad VI.IX states: He is higher than the highest and
imperishable. To Him alone is rulership of the rulers and the God of all gods.
There is nothing superior to or equal to Him. The Katha Upanisad II.II.XIII
states: He is eternal among eternals and supra-conscious
among the conscious. The Katha Upanisad I.II.XXIII states: He is only
attainable to one whom He, Himself selects. . Th Puranas state: He is the Lord of
prakriti the material substratum pervading physical existence
and all embodied souls. He is the controlles of the three gunas of goodness,
passion and ignorance. He is the highest of the highest and imperishable. In
Brahma Sutras II.I.XXII it states: But on account of such
distinction the brahman or spiritual substratum pervading all existence is
something more than the atma; but the Supreme Lord is beyond even the brahman. He
is the ultimate reality and His form of
sat-cid- ananda or knowledge, eternity and bliss is the form of the ultimate
goal of all existence. This verse reiterated again what was emphasised in verse 15
of this chapter for the benefit of all embodied souls.

8-23
yatra kAle tv-anA-vrttim Avrttim caiva yoginah
prayata-yAnti tam kalam vaksyami bharatarsabha

"O best of the Bharatas, I shall now explain to you the different times at which,
passing away from this world, the yogi does or does not come back."

In slokas 20 and 21, the Lord told that kaivalyarti, after attaining his goal,
never returns to this Universe. In sloka 22, the Lord told that He was
Purushothama, Who can be attained only by constsnt Bhakti; and
that He resides in all, as all reside in Him. He remains as the Support for
all. In sloka 23, He tells a different aspect. He says who all go to various
places like Moksham, Pithru lok and swargam. We are all quite
eager to know where this atman goes after leaving this body.
 In Katopanishad, Nachiketas is a character. As a young son he was witnessing
the yagna performed by his father. He saw cows which were to be
offered to participants, as dhana [gifts]. All those animals were lean and
perhaps had not food for days. We should normally offer good and healthy cows, to
realize the result of yagna. He was worried that his
father was offering such badly fed cows and lamented. He suddenly asked his
father as to whom he was to offer Nachiketas as dhana. This he repeated thrice and
this provoked the father and in anger he said
that he would offer Nachiketas to god Mruthyu [ god of death - Yama]. Those
words did not go false and Nachikeats arrived at the town of lord Yama. Yama was
not in town at that time and he arrived only after
three days. Nachiketas waited and on arriving Yama inquired as to why
Nachiketas had come when it was not due for him. Nachiketas narrated the
happenings. Yama asked him to return back to his father and
said he would give him boons. Firstly, his father would not be angry with
Nachiketas. A sacrificial fire [Agni] would be named after Nachiketas. He promised
anything also Nachiketas desired. Nachiketas
immediately asked as to where the atman goes after death? Are the atman
returning again? Which place would ensure never return to this Universe? Like
these he put questions to Yama. Yama after a hesitation
replied in detail all the queries. Since Gita is the essence of Upanishads,
the Lord explains those details:

*Bharatarsabha = noble one of Bharatha dynasty [Arjuna],

*yatra = in which,
*kale = path [here kale does not mean time but the route].
Here the Lord is going to tell the paths by which one attains the non-
return Vaikuntam and other places like swarg and pithru lok, from where the atman
returns. Here the word kale refers to the route taken by
the soul departing the body of an aspirant and escorted by the servitor of
the presiding demigod of the day, month, year, etc. who are the transporting
demigods.
*Anavrittim = no-return [to samsaram] ,
*avrittim = return [back to samsaram],
*yogina = yogis would attain.
*Prayata = travelling,
*yanti = attain,
*vaksyami = I [Sri Krishna] will tell [Arjuna].
Here yogi means gyani who will seek only the Lord and would attain Him.
They will attain a place from where there would be no more return [anavrutti] to
this Universe. So only others who do not want to
attain the Lord but seek other desires like reaching Satya lok, etc., would
return back to this Universe. So both the types of people; one seeking the Lord or
yogi and the other desiring wealth or other pleasures,
are mentioned here. What is their route and what are their destinations,
are told by the Lord. Since He talks of two destinations and only a single word
yogi is used, we have to infer that superior yogi seeks
the Lord and somewhat ordinary yogi seeks other pleasures. We should seek
sayujyam, sAmyapati Moksham.

Now the journey which is known as archir-adi or the path beginning with light
which is common to the jijnasur the knower of atma tattva or soul realisation as
well as the bhakta or loving devotee of the
parama purusa the supreme personality is described. The Vedic scriptures
declare that the archir-adi is the path by which both these types of aspirants
travel at the time of death. It is the road travelled by which
there is no returning to the worlds of mortals. The Vedic scriptures when
explaining panca-agni-vidya the system of the five fires states: Those who have
realised the atma or soul, those who meditate on the
Supreme Lord with full faith, those who worship the Supreme Lord with bhakti
or loving devotion. Those who do these activities alone in a private place reach
the archi the deity of light, from there to the deity of day
etc. as explained in the Chandogya Upanisad V.II-XV beginning tad ya ittham
vidur. One who travels by the archi-adi path reaches Parabrahma the supreme being
and thus returns not to the material worlds.
This is confirmed in the Chandogya Upanisad IV.XV.IV beginning enan Brahma
gamayati which states: He the servitor named Amanava to the appropriate demigod,
escorts the souls who have achieved moksa or
liberation from material existence to Brahmaloka from where they are no
longer subjected to reincarnation in samsara the perpetual cycle of birth and
death.

Those who have realised the atma are not in the same category as those
aspirants who diligently practice the para-vidya the supreme knowledge declared by
Brahma because success in that is determined first
by atma tattva or soul realisation. Otherwise if there was no difference
between the two then it would have been unnecessary for Lord Krishna to mention
the path leading to rebirth and the path leading to no rebirth.
The Chandogya Upanisad V.IX.I states: Thus do the waters come to be
designated as the Purusa in the fifth oblation. Those who have performed righteous
deeds and those who have performed abominable
deeds receive physical forms in conjunction and accordance with these
activities and are fashioned out of the five elements in which water is
predominant. The atma is not these forms but just embodied in these
forms by the dictates of karma or reactions from past actions. So this is the
distinction and those who understand the reality of atma in this way qualify for
the archi-adi and achieving moksa or liberation no longer
return to the realms of mortal existence. The conclusive understanding is
that non-intelligent nature being material like the physical body is always fit to
be discarded and the intelligent nature being spiritual like the
atma is always fit to be embraced. Those who follow the spiritual nature and
realise the atma travel the path of archi-adi and return not to samsara the
perpetual cycle of birth and death.

The previous passage that the servitor Amanava escorts the souls to
Brahmaloka is applicable to both the followers of the spiritual nature being the
jijnasuh or the soul seeker and the jnani the god seeker, as the
meditation of the former consists of reflecting on the atma, devoid of matter
without any material conceptions as being one with the brahman or the spiritual
substratum pervading all existence,. This conforms
with the Vedic axiom known as tat krata-nyaya or that similar efforts yield
similar results; therefore when realisation of the brahman is the focus of one's
aspirations then one devotes themselves to contemplation
of the brahman. So the realisation of the brahman is achieved by dint of the
aspirants contemplation on the brahman. How exactly is the jijnasur to contemplate
the brahman is that they look at the brahman as
ancillary to the atma which is the primary goal. Whereas the jnani meditates
on the brahman as the effulgence of the Supreme Lord Himself and looks at the atma
as ancillary to that, the Supreme Lord being the
primary goal. Giving credence to the fact that the atma or soul is in reality
part and parcel of the eternal ultimate Supreme Being as well as the brahman is
verified in the Brihad- aranyaka Upanisad V.VII.XXII
beginning ya atmani tisthan which states: The brahman abides in the atma, by
whom the atma is the body.

To rephrase the above , in easier terms - The soul-seeker (i.e Jignyasuh)

contemplates on soul in its relation to God, whereas the God-seeker (Jnaani)
contemplates on God in his relation to soul.

8-24
agnir jyotir ahah suklah: san-mAsa uttarAyanam
tatra prayAtA gacchanti brahma brahma-vido janah:

"Those who know the Supreme Brahman attain that Supreme by passing away from the
world , crossing the places of light, place of the gods for daytime, waxing phase
of moon, utharyanam."

Sri Krishna tells of Archiradhi marg or the no-return [to samsaram] route.
This sloka mentions some places. These are the places to be noted in the
Archiradhi route. Atman has to depart from this world to
Moksham, for which all preparations have all been made. After dying, jeevatman
chooses the Sushumna nadi, one of the 101 nerves emanating from the heart
(shatasha eka nadya hrdayasya )
and reaching the apex point on the person's head [brahmaranthram] and exits.
This is explained in Chandogya Upanishad and in other Upanishads also. Swami
Nadathur Ammal, in his Tatva saram, explains
very clearly. Atman might have countless births; but once reaches Moksham via
this route never is reborn [ na cha punaraavartate; na cha punaraavartate ]. We
all should long to travel in this route on one day.
Archit means light and so archiradhi marg means firstly light filled route. T

* Agnir jyoti = light. [ archiradi margam ]

*Aha = Literal meaning is Day. Actual meaning here is, the place of residence
of the god for day time. This is the second Lokam on the archiradi route
*Sukla = place of the god for shukla paksha or the growing phase of the Moon.
This is the third Lokam on the Archiradi margam.
*Utharayanam = the place of the god for Utharayanam. (northern path of Sun)
Thus four places, viz. of light, of Daytime, of Shukla paksh and of
Utharayanam are mentioned. In Upanishads in addition the place of Samvatsaram
[ god for year], Vayu [air] lok, Surya lok, Chandra lok,
Vidyut [lightning] lok, Varuna [rain god] lok, Indra lok and Satya lok [of
Brahma] are mentioned. Thus there are 12 places [ Four mentioned in the Gita sloka
and eight more mentioned in Upanishads] the atman
crosses. Atman travels a very great distance to cross the moola prakruti.
Then atman comes across Viraja river. Getting into this river and after a bath
atman would reach Vaikuntam and then there is no
return for him. Atman lives for ever in the service of the Lord.

*Tatra prayata = those travelling in this route,

*brahma vido = desirous of reaching Brahmam,
*brahma gacchanti = they reach the place of Brahmam, that is Vaikuntam.
Now we can realize the connection between this sannidhi and this sloka. In
the next sloka Sri Krishna is going to tell about the result of going by
Dakshinayana route. Atman travelling by that route goes to
other places and returns to Universe. Here in this sannidhi while doing
archana to the Lord one Divine name is mentioned. ' Ayana dvisaya utrancha prAni
moksha pradhayaka'.
Two ayanams- Utharyanam and Dakshinayanam, utrancha = exiting, prani =
living beings, moksha pradhayaka = grants Moksham.
 Additional Notes:

There is a vivid description in the Chhandogya Upanishad, the Kaushitaki

Upanishad and the Brahma Sutras, chapter IV.3 and 4, ii. 18 and 21.
"On the road beginning with light (the departed soul proceeds), on account
of that being widely known."
"Having reached the path of the gods he comes to the world of Agni (fire),
to the world of Vayu (air), to the world of Varuna (rain), to the world of Indra
(king of the gods), to the world of Prajapati (the Creator),
to the world of Brahman."
"They go to the light, from the light to day, from day to the waxing half
of the moon, from the waxing half of the moon to the six months when the sun goes
to the north, from those months to the year,
from the year to the sun."
"When the person goes away from this world he comes to Vayu (air). Then
Vayu room for him like the hole of a wheel and through it he mounts higher. He
comes to the sun."
"From the moon to the lightning; there a person that is not human leads
him to Brahman."
Time is here used in the sense of the path or the stage on the path.
Fire and light are the deities who preside over time. Daytime is the deity who
presides over the day. The bright fortnight is the deity
presiding over it. The six months of the northern solstice are the
deity who presides over the northern path. This is the path of illumination that
leads to liberation.

8-25
dhumO ratris tatha krsnah: shan-mAsa daksinAyanam
tatra cAndramasam jyotih: yogi prApya nivartate

The karma-yogi, who departs by the path of the devas who preside over the times
of smoke, the night, krishna-paksha (the dark half of the month) and the six
months of the sun.s southern course, attains Svarga .
After enjoying celestial pleasures there, he again returns to this material
world .

One atman departed via the Archiradhi marg and reached the Vaikuntam, and never
returns. Another atman might have departed via the dhoomadhi marg to reach heaven
or pithru lok or chandra lok. These are going to be explained in sloka 25

By this sloka ,dhoomadhi marg is explained. Those travelling by this route,

return back to the samsaram. That is this route leads to other worlds from where
the atman will have to return. This is not the route for
Naraka or hell, also. It takes the atman to worlds in higher planes. We saw
archiradi means it has light in the beginning. Dhooma means smoke. So this route
has smoke and darkness in the beginning.
First place is therefore darkness and smoky. Second, is night. Third is the
krishna paksh or wanining period of the moon. Fourth is Dakshinayanam, the Six
months, when the Sun travels from Tropic of Cancer
to Tropic of Capricon. These are all opposite of what we saw in the last sloka.
[As mentioned in Upanishads] the Fifth place is Pithru lok [ world of deceased
ancestors]. Sixth place is Akash or space.
Seventh place would be chandra lok. Here also the Lord says yogi reaches
Chandralok. But the yogi mentioned in the last sloka is the one who had realized
the Brahmam, or Gyani. But here the yogi mentioned
has performed lots of good deeds and wants to reach worlds of higher planes. He
would have performed good deeds like building temples, creating ponds for public
welfare, etc.

*Dhuman = Smoke
*Ratrih = Night
This refers to Dieties presiding over smoke and night
*Tatah =also, similarly
*Krshnah = Dark fortnight; Diety of Dark fortnight
*Sanmasah Daksinayanam = Six months of Sourther solstice, also is verily meant
a diety
*tatrah = following this path
*candramasam Jyotir =
*Yogi = person who has performed such noble deeds,
*prApya = after reaching Chandra lok,
*nivartate = returns back to this karma bhoomi [Universe].
There are some called Ahivahika. These details could be seen in Chandokya
Upanishad. Nammalwar's Thiruvaimozhi is considered to be equvalent of Chandokya.
In 10-9 decade, soozh visumbin,
he says how the atman travels in Archiradi marg and how at each place the
atman is welcomed and honoured. One person called Amanava will be accompanying
this atman through out the journey.
He will accompany upto Viraja river and after getting the atman bathed, he
will hand over to the other side of the river. He will wait for the next jeevatman
to come in this marg. This is the arrangement the
Lord has established so that such atman are very courteously treated and
brought up.

Now Lord Krishna speaks of the path by which there is a return of rebirth in
the world of mortals. This path is the path where the manes or ancestors are
situated and wherein are stationed the demigods
presiding over smoke, night, the dark fortnight of the moon, the six months
of the suns waning southern course. The aspirant who is devoted to self
aggrandising Vedic activities for attaining the pleasures of
the heavenly realms and also for doing public welfare works like excavating
drinking water and feeding the poor to gain merit are all considered fruitive
actions seeking rewards. After death such aspirants are
led by the aforementioned presiding demigods one after another in ascending
succession until they reach Svargaloka the heavenly realms where they enjoy the
rewards of their material activities until the merits
of their worldly deeds are finished, at which time they return to the world
of mortals and are born again. Here the words dhumo and ratris meaning smoke and
night respectively signify the presiding demigods of
Pitriloka the world of the manes.

The Chandogya Upanisad V.X.III-VI states: Those who perform Vedic activities
like yagna or propitiation and worship for the sake of acquiring merit as well
those doing philanthropic activities such as donating
food and land for the sake of acquiring merit, both are guided by the
presiding demigods of the smoke, then the night, then the dark moon fortnight and
then to the presiding demigod of the sun in its six months
waning southern course. These do not reach the presiding demigod of the year
as they are routed to Pitriloka and from there to space, then to the heavenly
realms where they enjoy rewards of there good deeds
until their merits have shrunk to residue and expired. Afterwards these
beings return to be reborn in the world of mortals by the same way back which they
have come, from the heavenly realms to the space and
all the way down to the smoke where they began. But to be reborn they must
transition from the smoke to the mist and from the mist to the clouds, from the
clouds they transition to rain which falls upon the
ground and then transitioning they are born on Earth in the forms of rice,
barley and other grains as well as herbs and sesame plants and various types of
beans. Thus it is very difficult to evolve from this position
because only if these different flora are eaten by human or animal and
subsequently emitted as semen into the womb of a fertile female do they become an
embryo and entering material existence are able to
develop further. The Chandogya Upanisad VII.X.VII states: Accordingly those
of righteous conduct in their previous life will take birth as a human in the
family of righteous parents. Whereas those of abominable
conduct in their previous life will take birth in the abominable wombs of
dogs, pigs and unclean beings. Therefore those aspirants for moksa or liberation
from material existence should strive to realise the
brahman or the spiritual substratum pervading all existence and achieve the
path which leads to the cessation of rebirth no longer returning to the material
existence as elaborated by Lord Krishna in the
previous verse.

8-26
sukla-krsnE gati hy-ete jagatah sAsvate mateY
Ekaya-yaty-anavrttim anyaya-vartate punah:

"According to Vedic opinion, there are two ways of passing from this world�one in
light and one in darkness. When one passes in light, he does not come back; but
when one passes in darkness, he returns."

In sloka 24, Archiradhi marg [utharayanam] and in sloka 25 Dhoomadhi marg

[dakshinayanam] were explained. Atman travelling by Archiradhi route never returns
to this Universe and reaches Vaikuntam;
while by dhoomadhi route the atman returns back after reaching pithru lok or
chandra lok. In sloka 26, summarisng both the Lord explains

By one atman reaches a never-to-return place and by other atman reaches places
from where return to Universe is a must.

*Sukla = white,
*krsna =dark,
*gati = routes,
*hyete =these two,
*jagata = of the world; World here means devotees or people devoted to ritual.
Twp categories are covered here - Jnaani and PunyaAtma
Here Swami Vedanta Desika in his Tatparya Chandrika says thta, we can not
take the routine meaning of world, but it means the Gyani or devotee who has the
aim of reaching the God alone and other yogis
who perform punya karma to obtain higher strata of life in pithru lok or
swarg or chandra lok.
*Sasvate = permanent, eternal
*matey = is told.
That is for Gyani and for other yogis or punyatman, these two routes and the
destinations are permanent as told in Vedas.
*Ekaya = [of these two] in one [that is sukla or archiradhi marg],
*yati = reaches,
*anavrittim = no-return place,
*anyaya = [while] by the other different route [by Krishna marg],
*avartate = returns,
*puna = again.
So. by krishna marg one returns back to the Universe and by the white or
shukla marg atman never returns back. White marg because it has light and dark or
krishna marg because it has smoke. Or, white
symbolises satva quality and dark symbolises rajo and tamo qualities. That
is those with satva quality will travel by archiradhi marg and others travel by
dhoomadhi marg. Or, it is possible that the atman
comes across worlds of gods of satva qualities who welcome and offer all
good things, while in dhoomadhi marg, gods with rajo and tamo qualities are
encountered. Thus this sloka summarises what
was told in the earlier slokas.

We have to note some interesting points here. Those who travel by archiradhi
marg do not return. But the converse, that is those who do not return travel by
archiradhi marg, is NOT true. Brahma is in satya lok.
After his tenure he also reaches Vaikuntam. Satya lok is in the archiradhi
marg and there is no necessity for lord Brahma to come down again all the way and
then reach Vaikuntam like a Gyani. He got
satya lok but to reach Vaikuntam he need not travel by archiradhi marg.
Similarly, kaivalyarti also reaches a place from where there is no return to
earth. In fact shastras do not mention by what route kaivalyarti
reaches his destination, as the Lord is never pleased with such persons.
Similarly, those traveling by dhoomadhi marg return back and here also the
converse is not true. All persons returning back are not
necessarily to travel by dhoomadhi marg. Persons reaching naraka lok return
back, but he does not travel by dhoomadhi marg. So we have to have our sight on
archiradhi marg, resembling the koonila muththam.

The path of light is the archi-adi being illuminating and the path of
darkness is the dhumadi or smoke. One who at death is guided on the path of light
does not return to the worlds of mortals; but one who is
at death guided on the path of darkness does return and must be reborn
again. The path of light is dual for two types of aspirants being: the jnani the
god seeker and the jijnasuh the soul seeker. The path of
darkness is singular is for the atharthi or fruitive seeker who performs
meritorious activities with the desire to reap the benefits and rewards in the
hereafter. Thus two paths are given for the three types of
aspirants. The Chandogya Upanisad V.X.I-III states: Those aspirants who have
realized the atma or soul and those who in seclusion meditate with faith and
devotion on the omnipotent, omniscient and
omnipresent Supreme Lord enter the archi-adi path of light and do not
return. Those aspirants who in their daily affairs devote themselves to Vedic
rituals, public works, charity and philanthropic activities
as well as other pious acts, all enter the dhumo the path of darkness and
must return.

8-27
naitey srti pArtha jAnan yogi muhyati kascanA
tasmAt sarveshu kAleshu yoga-yuktO bhavArjuna

" Knowing these two paths, O Arjuna, no Yogi will be deluded. Therefore be always
fixed in devotion. Be united in Yoga"

In the slokas 24, 25 and 26 of Chapter 8, we have to observe that we should

seek refuge in Him and wait with eagerness to reach archiradhi marg. Like the
Alwar we should concentrate only on that.
Thirunedunthandakam was his Thirumangai Azhwar's last compilation. In this in
the end he mentions the Lord of Thirukkudanthai and it is said that after this
only the Alwar departed his life in this world.
*
*Arjuna = Arjuna,
*tasmat = therefore,
*sarveshu kaleshu = at all times and always,
*yoga-yukta = associated with yoga,
*bhava = be.
Here yoga does not mean neither Karma yoga nor Gyana yoga nor Bhakti yoga;
but it means one should always be thinking of archiradhi marg. So, archiradhi marg
should be our objective and we should
do all to travel by that route.
*Kascana yogi = any yogi,
*ete = these two,
*sriti = krishna and shukla routes,
*jAnan = knowledgeable,
*na muhyati = will not be worried or deluded
By knowing the two routes and their destinations, any yogi will never worry.
He will know which is to be preferred. We will therefore choose shukla or
archiradhi marg and reject the dark or krishna marg.
Once we decide the greatness of archiradhi marg, we can pray the Lord for
good health and with thoughts on Him at the time of death our souls will depart by
that 101st nerve [sushumna nadi] and the Lord
will lead us in His light along the archiradhi marg. We will travel and see
all the 12 places mentioned and everywhere we will be welcomed as the servants of
the Lord and honoured. Then after taking a bath
in the Viraja river we go to the other side of the river. There 500 apsaras
women will decorate us with garlands, beautiful robes, sandal paste, precious
ornaments, etc. We reach Thirumamani mandapam
and from a distance we have the view of the Lord seated on the serpent
Adisesha, along with His consorts Sri Sridevi, Sri Bhudevi and Sri Neeladevi. We
are brought forward near the Lord. We have traveled a
journey and will never have to return to the sufferings of the world. The
Lord with affection lift us up and get us seated on His lap [as a child on its
father's lap] and with a hug and kissing our forehead would
enquire where we had gone all these days. In this great moment of happiness
we find difficult to express and narrate. With a form similar to the Lord's, we
are then introduced and joined in the company of other
Mukthas to have everlasting happiness. So this should be the only thought of
any devotee always.

" Asmaath Sareerath Samudhaaya, Paran Jyothi Upasambadya Svena Rupena

Abhinaspadyateh, Na Punaravartate Na Punaraavartate"

Lord Krishna declares that knowing the archi-adi the path of light which
leads to moksa or liberation from material existence and the path of darkness
which leads to bondage in the material existence there will
never be any infatuation and delusion at the time of death for a yogi. Such
a yogi will travel by their own self earned divine path escorted by the presiding
demigods of the path of light. Thus one should with great
faith and enthusiasm meditate on and perform selfless Vedic activities
without desire that keeps one firmly upon this path. Daily meditation constitutes
the proper performance of one's daily activities as
authorised by the bonafide spiritual master.

Knowing these paths, the yogi will not be under infatuation, at the time of
departure (from earth). He shall travel by his own (rightful) deva-yana or divine
path.
 Additional Notes:
Krsna is here advising Arjuna that he should not be disturbed by the
different paths the soul can take when leaving the material world. A devotee of
the Supreme Lord should not worry whether he will depart
either by arrangement or by accident. The devotee should be firmly
established in Krsna consciousness. He should know that concern over either of
these two paths is troublesome. The best way to be
absorbed in Krsna consciousness is to be always dovetailed in His service,
and this will make one's path to the spiritual kingdom safe, certain, and direct.
The word yoga-yukta is especially significant
in this verse. One who is firm in yoga is constantly engaged in Krsna
consciousness in all his activities. Sri Rupa Gosvami advises that one should be
unattached in the material world and that all affairs
should be steeped in Krsna consciousness. In this way one attains
perfection. Therefore the devotee is not disturbed by these descriptions because
he knows that his passage to the supreme abode
is guaranteed by devotional service.

8-28
vedesu yajnEsu tapahsu caiva dAnesu yat-punya-phalam pradistam
atyeti tat sarvam idam-viditva yogi param sthAnam upaiti cAdyam

" A person by understanding all these reaches beyond what by performing yagna,
tapas and chairity as stipulated in Vedas, could yield noble results; he reaches
the highest and most ancient place."

Understanding that we need nothing other than worshiping the Lord, is the
essence of the last sloka of Chapter 8, we are to see. He advises Arjuna not to
set his eyes on dhoomadhi marg and inferior pleasures.
Whatever fruit is said to accrue for meritorious actions in the form of the
regular study of the Vedas Rg, Yajus, Saman and Atharvan as also for the
performance of sacrifices, austerities, gifts --- all these does not
transcend on knowing this, namely the greatness of the Lord as taught in the two
chapters (7 and 8). By immense joy arising from the knowledge of this, he regards
all these results as negligible as straw.

*Vedesu = in Vedas,
*yagnesu = yagnas,
*yat punya phalam = whatever punya results,
*pradhishtam = will be recieved. Similarly,
*tapasu = meditations,
*danesu = charities.
That is in accordance with the stipulations of Vedas by performing Yagnas,
meditations and gifts, whatever punya results would accrue,
*atyeti = stands beyond them.
Who stands beyond all the good results achieved by yagna, meditation and
loftiness?
*Idam sarvam = all these,
*viditva = having learnt,
*tat = that person.
Whatever we learnt in the Chapters 7 and 8 is here mentioned by the Lord as
all these. In Chapter 7, He told He is also the means. He is the Cause of the
Universe. All souls are twained by Him.
He is the support of all. He is prevading in and out of all and the entire
Universe. All are ruled by Him. Such a great He was learnt in Chapter 7. This was
to explain the 4 types of devotees and only one
type wanted the Lord alone and nothing else - Bhagavallabharti. For him
everything is He only and considers Sri Vasudeva for everything. Such persons are
rare also was told by the Lord. In Chapter 8,
what each type of these devotees should know and follow was explained. The
routes and destinations were all explained. His greatness was also detailed. So
after learning all these, the best course would
have been learnt as saranagathi or clingfing to His feet.
*Yogi = person now desirous of reaching the Lord, thinking always about
archiradhi marg,
*param sthanam = high east place [ Vaikuntam],
*adyam sthanam = very ancient place [ Vaikuntam],
*upaiti = reaches.
Such a person reaches the place which has no equals or superiors, where
happiness only is there, where there is no hatred or enmity, where there is no
hunger or thirst or oldage, that is Vaikuntam
and the Lord confirms it here. So He is the goal and to reach Him we should
have archiradhi marg in mind always and for that also he alone can help. We should
be doing all good things as long as we
live here and never even think of harming anybody. This ensures happiness
here and paves the path for archiradhi marg.

Now the result of knowing the Vedic conclusion to this chapter and the previous
chapter is being stated by Lord Krishna with the words vedesu yagnesu,tapahsu
caiva danesu. vedesu is the study of the Rig Veda,
the Yajur Veda, the Sama Veda and the Atharva Veda as well as all other Vedic
scriptures. yagnesu is the performance of yagna or various Vedic ritualistic
activities in propitiation, tapahsu is engaging in tapasya
or rigorous austerities and penance like extreme fasting danesu is giving
charity and doing philanthropic works such as feeding the poor

All these four activities give great merit but whatever merits are assigned in
the Vedic scriptures for these pious activities they are all eclipsed and
surpassed by that liberated being who knows the glorious
pre-eminent position of the Supreme Lord as revealed by Lord Krishna in these
two chapters. Such a being transcends in their very existence. This means that the
bliss in realising the ultimate reality of the
Supreme Lord's paramount and exalted state in comparison makes the rewards
appointed in the Vedas as insignificant as a blade of grass. To be a yogi or one
perfecting the science of the individual consciousness
attaining communion with the ultimate consciousness, is assuredly achieved by
this transcendence and such a one assuredly attains the ultimate goal in
association with the Supreme Lord.

Additional Notes:

One should try to understand the Seventh and Eighth Chapters of the Gita not
by scholarship or mental speculation, but by hearing them in association with pure
devotees. Chapters Six through Twelve are the
essence of the Gita, if one is fortunate to understand the Gita--especially
these middle six chapters--in the association of devotees, then his life at once
becomes glorified beyond all penances, sacrifices, charities,
speculations, etc. One should hear the Gita from the devotee because at the
beginning of the Fourth Chapter it is stated that the Gita can only be perfectly
understood by devotees. Hearing the Gita from devotees,
not from mental speculators, is called faith. Through association of devotees,
one is placed in devotional service, and by this service Krsna's activities, form,
pastimes, name, etc., become clear, and all misgivings
are dispelled. Then once doubts are removed, the study of the Gita becomes
extremely pleasurable, and one develops a taste and feeling for Krsna
consciousness.

Greatness of Chapter 8

Greatness of Chapter 8 as told to Parvati by lord Paramasiva. Bhava sarma was a

brahmin, living with all bad habits. He never did any of his prescribed duties. In
the death bed he remembered the palm trees
which yielded liquor and so after death he was born as a palm tree [ as
mentioned in the Chapter 8, one attains the same thoughts in the last moments].
Under this tree there lived a brahmarakshas couple
Kusubalan and Sumati. Before death, the wife out of greed forced her husband to
beg in chairities indiscriminately, resulting in getting this brahmarakshas
appearance after death. One day she asked her
husband the means to get rid of the brahmarakshas form. The husband, who was
well learned, explained that they should realize Brahman. She inadvarently,
repeated the 1st sloka of Chapter 8, where the
Lord is explained as Sri Purushottama. Instantly, listening to this, the palm
tree with a blast broke up and Bhava sarma appeared. The brahmarakshas couple also
regained their earlier forms. Such is the
greatness of one, the first, sloka of Chapter 8. All the three, later on, after
refining their lives attained better worlds.

In the seventh and eighth chapters Lord Krishna described: 1) The paramount
position of the Supreme Lord. 2) The various types of devotees of the Supreme
Lord. 3) Bhakti or pure loving devotion as the
only way to attain the Supreme Lord. 4) That atma tattva or soul realisation
is a prerequisite for attaining the Supreme Lord. 5) Only the devotees who have
achieved the above attain liberation and the
Supreme Lord. 6) Those who lack sufficient knowledge and soul realisation are
reborn again and again.

CHAPTER 9
-------------------

Introduction

The fundamental principles distinguishing the different kinds of devotees of

the Supreme Lord were discussed in the previous chapter. Now Lord Krishna reveals
in this chapter:
The glorious magnificence and greatness of the object of devotion, the Parama
Purusa or Supreme Being will be delineated. The importance of the saintly devotees
of the Supreme Lord will be explained.
The nature of bhakti or pure love in devotion will be examined

We will start Chapter 9 study, first by seeing the condensed form in

Gitartha sangraha, by Swami Alavandar.

SVA-MAHAATMYAM MANUSHYATVEH PARATVAM CHA MAHATMANAAM I

VISESHOH NAVAMEH YOGHO BHAKTIROOPA PRAKEERTHITA: II (13)

*Navame = in the 9th Chapter,

*yogo = yoga,
*bhaktirupa = in bhakti roopam,
*prakirtita = explained.
In Chapter 9, Bhakti yoga is explained. Bhakti yoga explanation started
in Chapter 7, but is concluded in this Chapter only. Four aspects are explained in
this Chapter:
*1) Sva mahatmyam = the Lord explains His glory Himself. This was told in
Chapter7 but is repeated again by the Lord.
Why should He repeat? If Arjuna had understood it properly,
immediately Arjuna should have started the war as advised by Sri Krishna. So,
repetition has become necessary.
*2) Manusyatve paratvam = The Lord's Supremacy, even born as a man. In
whatever form He appears, His Superiority as the Lord of all the Worlds, is always
exhibited.
*3) Mahatmanam visesha = Glory of mahatman, that is Devotees of the highest
order, like Thirumazhisai Alwar or Bhaktisara. His devotion was so great that the
titles of the Lord and the devotee were exchanged.
*4) Yogo bhakti rupa = Bhakti yoga is glorified. His greatness, his ever
supremacy irrespective of how he appears, greatness of devotees and Bhakti yoga
are explained in Chapter 9.

Alavandaar summarizes the revelation of the limitless of Glories of the

Lord by Parthasarathy Himself to Arjuna and HIS retention of the above
attributes, even in HIS incarnations, where HE becomes
easily accessible (Sowlubhyam) to human beings that approach HIM as one of
the four categories of beings mentioned in the last chapter. He describes the
nature of His Bhakthas and
their Observances in theitr daily lives to illustrate their glory. The
various aspects of Bhakti Yoga are covered by Gitaaccharyan here.. Alavanddaar
uses the three word groups, "Svamahaatmyam",
Manushyatve Paratvam" and "Mahaatmaanaam Visesha:" to summarize the
essence of the Ninth Chapter.

Swami Desikan"s verse elaborating on the insightful summation of Alavandaar

is as folllows:

TAN MENMAIYUM TAN PIRAPPIL TALARAA TANI NILAIYUM

PAN MENI NANNINAN PAAL PIRIYA ANBAR ASAIGALUM
PUNMENI VINNAVAR PAAL PURIYADHA TAN BATTIMAIYUM
NANMENI NAARANAN NARANUKKU NAVINRANENEH

The words ,Tan Menmai describes the word Svamahaatmyam chosen by Alavandaar. He
hides his svaroopam and becomes the indweller of the Chetans and Achetanam.
He also pervades them. Their form and protection is created by the Lord as a
small part of HIS own limitless attributes.HE aslo engages them to perform
actions. HE accepts the
fruits of their efforts as HIS own. He destroys them all at the beginning of
the universal deluge by absorbing them and then creates them afresh after the
end of the deluge. He becomes impartial ,
since he gives the rewards for each one based on their Karmas. He becomes easy
to access during HIS incarnations on this earth and yet does not shrink HIS
auspicious qualities an
iota during those occasions. These are all part of the limitless glories
(Mahatmyam) of the Lord, which He explains to Arjuna in the Ninth chapter. The
rest of the Verse of Desikan and Alavandaar
cover the services (Kainkaryas) of the Lord-intoxicated Bhagavathas wanting the
Experience of the Lord (Bhagavad Anubhavam) at all times and places The fruits
of Bhakti Yogam are then explained..
The offerings of anyone with pure heart to the Lord reaches HIM independent of
the simplicity of the offerings.He states that He accepts those offerings full of
devotion with great joy. They summarize the Lord"s
description of a typical Bhagavata practising Bhakti Yoga to attain HIM with
single minded devotion during their term on HIS earth
 Sri Krishna tells about the glory of Bhakti in the three Chapters 7, 8 and 9.
Bhakti has several stages. When it matures fully, it may result in anger or
madness. A Bhakta might not be very clear in Godly matters.
His mind is confused. If Bhakti is less, we might use our worldly knowledge to
distinguish various matters. As Bhakti increases, this clarity diminishes and we
are mad at the Lord. Is it correct for a person with
great devotion to lose such common knowledge? It is because of this confusion in
the advanced stage of Bhakti, that Vidhura offered the peels of fruits and threw
away the eatable portion, to Sri Krishna. Can we
regard him as Gyani or a fool? He did that not because he lacked common sense;
but it is an exhibition of great Bhakti. He was confused when Sri Krishna came to
his house and his deep devotion resulted in
confusion. We are to see this great devotion in Chapter 9. We have seen many
Bhaktas, who would quarrel with the Lord. They would demand with liberty. They
would be eager to embrace Him. When they
chant and sing His names, we might even think they are mad and without shame.
Vidhura, Sanjaya, Prahlada, Dhruva, etc., are all like these persons as we see in
Puranas. Reaching that stage is not that easy
and what we are, is at very initial stage. When Bhakti gradually increases, then
like an adament child to its mother, would quarrel with the Lord to have His
darshan or blessings.

9-1
sri-bhagavan uvaca
idam tu-te guhya-tamam pravaksyAmy anasuyave
jnAnam vijnAna-sahitam yaj jnAtva moksyase �subhAt

"The Supreme Personality of Godhead said: My dear Arjuna, because you are never
envious of Me, I shall impart to you this most confidential knowledge and
realization, knowing which you shall be relieved
of the miseries of material existence."

Sri Krishna tells Arjuna.

*Anasuyave = [Arjuna!] without jealousy. without envy and duplicity

Sri Krishna addresses Arjuna as one who is not jealousy of Sri Krishna. It
means that Gita should be listened without jealousy. Because, one might think that
the Lord stole butter, He played with girls
and married many; how come He is given this pride and fame? We get bad
names for doing all these which Sri Krishna did and so how He could be regarded
highly? All such doubts should never crop
up in our minds, if we think at least for a moment that He is the Leader
for all this Universe and all are His property. How can one regard taking one's
own property as stealing? There is no purpose in
developing jealousy on Him. Jealousy is nothing but appearance of good
quality in a person as a bad one to us and then we are at jealous at that person.
It means that person should possess some
good qualities. We can not be at jealous at a person devoid of any good
quality.
*Te idam = this,
*tamam = highest,
*guhya = secret.
Sri Krishna is to tell the most precious of secrets- Bhakti yoga. There are
many secrets in life for betterment. But what Sri Krishna is going to tell is
superior to all of them.
 *Pravakshyami = I [Sri Krishna] am going to explain in detail [to Arjuna].
*Jnanam = [knowledge] of Bhakti yoga,
*vijnana sahita = procedures to perform Bhakti yoga,
*yaj jnatva = by knowing which,
In the sloka it is said that by understanding Bhakti yoga these obstacles
are cleared. Swami Vedanta Desika in his Tatparya Chandrika, tells that mere
understanding will not help, but practice is essential.
Unless it is practiced Moksham can not be achieved.
*moksyase = get liberated,
*asubhat = from all sins and punya [preventing to reach the Lord].
Sri Krishna tells that he was going to explain Bhakti yoga and its
procedures, by knowing which all impediments of papa and punya would be removed to
reach the Lord. The Lord had chosen Arjuna to
tell this as he is without jealousy.

Only when there is blind faith, one will never feel jealousy. This may look
contrary to common belief that we should be very clear in understanding what is
good and bad.
Yes, that is correct. By such rational thought we should decide that the
Lord Sri Krishna is our ultimate aim. After this decision, we have to have blind
faith only. Let us also not forget that we are having
this blind faith not on some mean mortal but on the Lord. Why should Bhakti
be regarded as secret? Why not publicize and make available to all? Yes, it should
be more public. But let us see what is
Bhakti. He is the Lord, Master, Propreitor and we are His servant and
property. This knowledge is Bhakti. Without this there can not be Bhakti. So,
trying to propagate Bhakti yoga to persons without this basic
knowledge may result in failure. Secrets can not be made public to
everybody. If the listener is not jealous and is regarding the Lord as the Leader,
then Bhakti yoga can be told. In this Chapter Sri Krishna
is going to tell about Bhakti yoga and the procedures to follow it.
Humility is essential for Bhakti. Without that we can not worship the Lord. Ego
should be totally absent. Asubhat means all the impediments
which prevent us from reaching Him. These are our timeless karma and
associated papa/ punya, accumulated over infinite births. Bhakti yoga is to remove
these obstacles.

Additional Notes:

As a devotee hears more and more about the Supreme Lord, he becomes
enlightened. This hearing process is recommended in the Srimad-Bhagavatam: "The
messages of the Supreme Personality of Godhead
are full of potencies, and these potencies can be realized if topics regarding
the Supreme Godhead are discussed amongst devotees. This cannot be achieved by the
association of mental speculators or
academic scholars, for it is realized knowledge."

The devotees are constantly engaged in the Supreme Lord's service. The Lord
understands the mentality and sincerity of a particular living entity who is
engaged in Krsna consciousness and gives him the
intelligence to understand the science of Krsna in the association of the
devotees. Discussion of Krsna is very potent, and if a fortunate person has such
association and tries to assimilate the knowledge,
then he will surely make advancement toward spiritual realization. Lord Krsna,
in order to encourage Arjuna to higher and higher elevation in His potent service,
describes in this Ninth Chapter matters more
confidential than any He has already disclosed.
 The very beginning of Bhagavad-gita, the First Chapter, is more or less an
introduction to the rest of the book; and in the Second and Third chapters, the
spiritual knowledge described is called confidential.
Topics discussed in the Seventh and Eighth chapters are specifically related
to devotional service, and because they bring enlightenment in Krsna
consciousness, they are called more confidential. But the
matters which are described in the Ninth Chapter deal with unalloyed, pure
devotion. Therefore this is called the most confidential. One who is situated in
the most confidential knowledge of Krsna is naturally
transcendental; he therefore has no material pangs, although he is in the
material world. In the Bhakti-rasamrta-sindhu it is said that although one who has
a sincere desire to render loving service to the Supreme
Lord is situated in the conditional state of material existence, he is to be
considered liberated. Similarly, we shall find in the Bhagavad-gita, Tenth
Chapter, that anyone who is engaged in that way is a liberated
person.

Now this first verse has specific significance. Knowledge (idam jnanam) refers
to pure devotional service, which consists of nine different activities: hearing,
chanting, remembering, serving, worshiping, praying,
obeying, maintaining friendship and surrendering everything. By the practice
of these nine elements of devotional service one is elevated to spiritual
consciousness, Krsna consciousness. At the time when one's
heart is cleared of the material contamination, one can understand this
science of Krsna. Simply to understand that a living entity is not material is not
sufficient. That may be the beginning of spiritual realization
but one should recognize the difference between activities of the body and
spiritual activities by which one understands that he is not the body.

In the Seventh Chapter we have already discussed the opulent potency of the
Supreme Personality of Godhead, His different energies, the inferior and superior
natures, and all this material manifestation.
Now in Chapters Nine and Ten the glories of the Lord will be delineated.

The Sanskrit word anasuyave in this verse is also very significant. Generally
the commentators, even if they are highly scholarly, are all envious of Krsna, the
Supreme Personality of Godhead. Even the
most erudite scholars write on Bhagavad-gita very inaccurately. Because they
are envious of Krsna, their commentaries are useless. The commentaries given by
devotees of the Lord are bona fide. No one
can explain Bhagavad-gita, or give perfect knowledge of Krsna if he is
envious. One who criticizes the character of Krsna without knowing Him is a fool.
So such commentaries should be very carefully avoided.
For one who understands that Krsna is the Supreme Personality of Godhead, the
pure and transcendental Personality, these chapters will be very beneficial.

9-2
rAja-vidyA rAja-guhyam pavitram idam uttamam
pratyakshA-vagamam dharmyam su-sukham kartum avyayam

"This knowledge is the king of education, the most secret of all secrets. It is
the purest knowledge, and because it gives direct perception of the self by
realization, it is the perfection of religion.
It is everlasting, and it is joyfully performed."

The Lord is the destination and bhakti yoga is the means. We have to examine
whether the means is easy, comfortable and without obstacles. All the advantages
are there in Bhakti yoga, states the Lord.
This Chapter is called Raja-vidya Raja-guhya yogam.

*Idam = this Bhakti yoga,

*raja-vidya = king among all knowledge,
The words raja-vidya mean kingly knowledge, supreme wisdom. As the king is
the most supreme ruler this knowledge is the most supreme wisdom.
Kings are those of large and deep hearts. So, is this kingly knowledge
one appropriate to those having such minds(or hearts). Only people of lofty minds
possess the discretion as to what things they
must keep secret (or sacred from profane view). To these is this
knowledge, a sacred mystery, pure and sanctifying i.e pavitram, having the virtue
to cleanse all taints which prevent my being gained.

*raja-guhyam = king among all secrets.

The words raja-guhyam mean the supreme secret or most confidential. True
kings are those who possess lofty minds and deep hearts. So this supreme knowledge
is appropriate for those also having such
minds and hearts. Only people possessing lofty minds and deep hearts
possess the discrimination to know what must be kept sacred and confidential from
the mundane and profane view. To such persons
this knowledge is a sacred mystery and revered.

There are umpteen things to learn and Bhakti yoga is the King among them.
There are many secrets by knowing which one might get wealth, health and power.
But Bhakti yoga is the King among secrets.
This is one interpretation. Swami Ramanuja says that raja-vidya means,
knowledge to be sought after by Kings. Raja-guhyam means only Kings need to know
secrets. So, Bhakti is to be known by Kings
and is secret to be known only to Kings. This may raise a doubt in us.
Then, what about common people like us? But here King does not mean the Royal
power to reign kingdom, but all those who think
that the Lord is the Master and we are His servants. We, the common people
also reign the Kingdom of Service to the Lord and so we can also be regarded as
kings. So we are all eligible for Bhakti yoga.
This Chapter is called Raja-vidya Raja-guhya yogam.

*Pavitram = capable of removing dirt,

The word pavitram means pure, sanctifying, having the virtue to absolve all
impurities which obstruct the attainment of the Supreme Lord Krishna.
*uttamam = best.
Bhakti yoga is the best to remove all the dirt in us. That is removal of
papa/punya and samsaram. In this Kshetram also the Lord recovered, and removed all
the dirt on Vedas because of bad contact
with the demons. Arjuna asked as to what is his gain by following Bhakti
yoga?

*Pratyaksham = perceptible,
*avagamam = feel of Me [Sri Krishna].
Avaganm is that which is apprehended, and therefore an object of
apprehension or direct perception. Hence that fact which becomes a real perceived
fact in consciousness is pratyaksha-Avagamam.
The import of this, is that, worshipped in loving deovtion (bhakti), I
immediately reveal myself to the devotee.

The word pratyasavagamam means realisation by direct perception. Avagamam

is that which is realised and therefore an object of perception. Hence the reality
which becomes perceived is
 in fact consciousness and becomes pratyasavagamam. The purport of this is
that by performing bhakti or pure, loving devotional service unto the Supreme
Lord, He immediately reveals Himself internally
to His surrendered devotee.

Person practicing Bhakti yoga can have the vision of the Lord. Arjuna felt
that he was seeing the Lord and so he has practiced Bhakti yoga. Sri Krishna
denies this and says this view of the Lord would
not obtain Moksham for the viewer. Only by practicing Bhakti yoga one could
reach Vaikuntam. Just because Arjuna listened to the Gita from Sri Krishna, Arjuna
can never reach Vaikuntam. He had to
undergo the Bhakti yoga as prescribed. Bhakti yoga alone can bring the Lord
for perception. Vedas say we can not see the Lord [ with our present eyes], nor
can converse [with our mouth], etc.

*Dharmyam = is the means [to reach the Lord]. It is the Saadhanam.

The word dharmyam meaning eternal righteousness has the virtueof being
inseparable from the Supreme Lord. The attribute of dharmyam is known to be the
means to achieve spiritual communion
with the Supreme Lord.

*Kartum = while performing [Bhakti yoga],

*su-sukham = most comfortable or pleasing.
In and of itself the very nature of virtue is happiness. But when the
practice of virtue is known to be capable of granting direct access to the Supreme
Lord it becomes extremely exhilarating and is so joyful to
cultivate as it leads one to the exquisitely blissful goal of attaining the
Supreme Lord Krishna. Thus it is susukham kartum or very joyful to perform. This
supreme wisdom being so delightful and congenial is what
Lord Krishna is about to reveal and must always be embraced with faith in
gratitude and love.

*Avyayam = never diminishing [ even after granting all the benefits].

Unfailing, imperishable.
The word avyayam means imperishable. This means that bhakti or pure, loving
devotion does not cease when one attains the Supreme Lord but continues expanding,
unabated eternally.
When we reach this temple, we never remember the road or vehicle which made
us to reach. But, in Bhakti yoga, after reaching Moksham, Bhakti continues. All
services we were doing here to reach
the Lord, like preparing garlands or Bhajan, would continue in Moksham also.
So here the means are useful even after reaching the destination. With all these
advantages of Bhakti yoga, can we think
of any other?

What Lord Krishna is declaring is that when His loving devotee achieves this
quality of devotion then he immediately delivers Himself to them entirely, feeling
that it is insufficient compensation by what
he is giving to his bhakta or devotee who has so much love for Him. Lord
Krishna feels that even after he has given Himself entirely to His devotee that
still this is not enough compensation to reciprocate
for their love for Him. This is how inconceivably profoundly Lord Krishna
regards his beloved devotees.

9-3
asradda-dhAnAh purushAh: dharmasyaasya parantapA
apraapya mAm nivartantE mrityu-samsAra-vartmani
"Those who are not faithful in this devotional service cannot attain Me, O
conqueror of enemies. Therefore they return to the path of birth and death in this
material world."

In the 1st sloka the Lord told that he would preach the best secret, as Arjuna
was sans jealousy. In the next sloka He told that Bhakti yoga was easy to perform
and would make the Lord perceptible.
Whenever we tell the advantages of a method, it is necessary to tell the
disadvantages of the others. Sri Krishna tells the defects of the other means
opposed to Bhakti yoga. He advises Arjuna not to
choose samsara means as that would involve rebirths.

The point may be brought up that if this divine and sacred spiritual knowledge
is so excellent and so easy to perform and is the best means of attaining the
highest good; then why isn't everyone following this path
and enthusiastically liberating themselves from the entrapment of samsara the
perpetual cycle of birth and death? Lord Krishna uses the word asraddadhanah
meaning absence of faith. People lacking in faith
due to having a mentality tainted by incessant performance of innumerable
sinful activities are averted to this divine spiritual knowledge magnanimously
bequeathed by Lord Krishna. Unable to receive such
divine wisdom and the inability to comprehend bhakti or pure loving devotion
such persons feel inferior subconsciously and so although they strive for
liberation by diverse concocted and speculative methods
they have no success because of lack of faith and aversion to Lord Krishna.
Lacking in devotion and full of selfish motives and insatiable desires such
persons revolve from one birth to another again and
again and again perpetually.

Upanishad says 'na-anya patha ayanaya vidhyate tamevam vidwan amrutha iha
bhavati'. There is no other way, than to meditate on God and do bhakti.

*Ayanaya = attaining Sri Vaikuntam, is possible only by Bhakti.

Bhakti is like a super highway, smooth to travel and easy to reach
destination. Arjuna then doubts who would reject this easy path and take up other
difficult paths?
*Asya dharmasya = this means or way [ Bhakti yoga].
While commenting on Nammalwar's Thiruvaimozhi [1.7], in his Eedu, Swami
Nanjeer says this path means the path that is of liking of the Lord Sri Krishna.
Lord Krishna uses the word dharmasya meaning
acts of eternal righteousness and is the sacred means to acquire upasana
or communion with the Supreme Lord. Its virtue is that it has the Supreme Lord as
its only goal and is very joyful and
exhilarating to perform. It achieves for the aspirant who faithfully
engages in it continuously the highest result as it bequeaths direct realization
of the Supreme Lord.
*Paranthapa = destroyer of enemies [Arjuna],
*ashraddha = without interest [ to attain the Lord]; devoid of faith
There are people not interested in the Lord but in inferior worldly
pleasures.
*Mam = Me [Sri Krishna],
*aprapya = not attaining,
*mrutyu = death like,
*samsaram =rebirths,
*varthmani = repetitive cycles.
By choosing other paths and not attaining the Lord, the atman gets damaged
[not physically, but in its gyana or knowledge] and involves in rebirths.
 *Nivartante = get fully involved [ in the rebirth and accumulation of more and
more papa/punya].

Four words of this sloka are important: purusha, mam, aprapya and
nivartante. Purusha means those who are eligible to reach the Lord by practicing
Bhakti yoga. Such people discard this smooth path to
reach Him. Mam - such people lose the greatest of wealth, the Lord. Aprapya
- the Lord is waiting to take that person in His fold; but that person is not
realizing and chooses other benefits.
Nivartante- this samsaram is very inferior and many scholars and Acharyas
have explained the disadvantages; despite all these, they want to live in this and
get all disadvantage. So, Bhakti is essential
to reach Him.

Whoever having the golden opportunity after thousands upon thousands of

lifetimes to worship the Supreme Lord but are found lacking in determination and
attention as well as fervent longing due to
insufficient faith, fail to reach Lord Krishna and instead are forced to be
propelled into the lethal current of samsara the perpetual cycle of birth and
death which is very terrible. Oh how dangerous and perilous
is human existence!

Additional Notes:

The faithless cannot accomplish this process of devotional service; that is

the purport of this verse. Faith is created by association with devotees.
Unfortunate people, even after hearing all the evidence
of Vedic literature from great personalities, still have no faith in God.
They are hesitant and cannot stay fixed in the devotional service of the Lord.
Thus faith is a most important factor for progress in
Krsna consciousness. In the Caitanya-caritamrta it is said that one should
have complete conviction that simply by serving the Supreme Lord Sri Krsna he can
achieve all perfection. That is called real faith.
In the Srimad-Bhagavatam (3.4.12) it is stated that by giving water to the
root of a tree, its branches, twigs and leaves become satisfied, and by supplying
food to the stomach all the senses of the body become
satisfied, and, similarly, by engaging in the transcendental service of the
Supreme Lord, all the demigods and all the living entities automatically become
satisfied.

After reading Bhagavad-gita one should promptly come to the conclusion of

Bhagavad-gita: one should give up all other engagements and adopt the service of
the Supreme Lord, Krsna, the Personality
of Godhead. If one is convinced of this philosophy of life, that is faith.
Now the development of that faith is the process of Krsna consciousness.

9-4
mayA tatam idam sarvam jagad avyakta-murtinA
mat-sthAni sarva-bhutAni na caaham tesv-avasthitah:

"By Me, in My unmanifested form, this entire universe is pervaded. All beings
are in Me, but I am not in them."

So far Lord has explained the wonder of the means to reach him. Now, he is
explaining the glory of the destination, which is again himself.

Lord Krishna has discussed this sacred spiritual knowledge which leads to Him
by praising the merits of following it and stating the consequences incurred by
not following it. Now He calls the attention of the
listener by revealing that He pervades the sarvam jagad or complete material
cosmic manifestation. How does He accomplish this?

*Idam = this [ what we see and perceive],

*sarvam = entire,
*jagad =Universe,
*maya =by Me [Sri Krishna],
*tatam = is well pervaded.
That is the Lord is in every conceivable matter, without exception, and is
ruling. This is called Vyapakatvam or everywhere present. He is antaryaami for
everyone. Why is he inside everyone?
He is able to do Niyamam(control, rule) and Dharani(i.e support them).
How does He accomplish this? By dint of His unmanifest potency in the form of the
brahman the spiritual substratum pervading
all existence which is beyond the perception of the five senses.
*Avyakta murtina = [the Lord's form is] imperceptible image.
We see so many objects but not the Lord present in them. Vyapakatvam is
for ruling and supporting, those objects.
*Mat sthani = Keeping Me [Sri Krishna] as dwelling place,
*sarva dbhutani = all living beings [ without exception].
Earlier He said He was present in all and now He says all are present
in Him.
*Tesu = in those living beings,
*aham = I [Sri Krishna],
*na avastita = not there.
It may look contradictory that just after telling that he was present in
all [maya tatam], immediately He says He is not in them [na avastita]. Here we
have to carefully note the difference. He said that by being
inside all, He is controlling and supporting. On the same logic we should
not conclude that all living beings are inside and so they control and support
Him. He supports and rules whether they are in Him
or he is in them. So to note this difference only the last line tells that
he is not controlled nor ruled by these living beings just because they are in
Him. A bhakta understands this clearly.

The complete cosmic creation constituted of variegated myriad of sentient and

insentient beings is permeated by the Supreme Lord Krishna. The words avyakta-
murttina mean His subtle form manifested as the
brahman or spiritual substratum pervading all existence. It is indiscernible
by the material senses and is unable to be perceived by the mind. Although
secretly hidden, He is manifested internally in the unrivalled
presence of paramatma the purely spiritual supreme soul in everything sentient
and insentient. So in spirit He pervades everywhere. Lord Krishna does this in
relation to universal creation as the Supreme
Sovereign Lord manifesting it and also by maintaining and sustaining it.

As stated in the Brihadaranyaka Upanisad V.VII.III beginning ya prithivyam

tishtham or He who abides in earth but whom earth knows not and He to whom in the
interior of earth is sovereign ruler and in verse
V.VII.XXII beginning ya atmani tishtham meaning He who resides in the soul but
the soul knows not and He to whom the soul is the body who from the interior of
the soul is sovereign ruler. Both verses confirm
his supreme presence and pervasive nature in everything which is sentient as
well as insentient; but totally unperceived. By reference to earth, body, soul
establishes complete compliance to His sovereign
 rulership and establishes the dependence of all things upon Him as they derive
their very existence from Him.

Also Sahadeva's statement in the Sabhaparva of the Mahabharata that the mind,
intellect, cosmic intelligence, wind, fire, water, earth, ether and the four fold
beings reside within the Supreme Lord Krishna.
But where does He reside? He reveals that He is in each and very living entity
as paramatma the supersoul and that He is the substratum of all beings; but none
are His substratum for He is His own substratum
and does not depend upon anything for residing and functioning. This is also
confirmed in the Bhuma Vidya section of the Chandogya Upanisad VII.XXIV.I where it
states that: On Earth people call the possession
of cows, horses, elephants, gold, property, palaces etc. as greatness but the
Supreme Lord does not think thus because clearly each thing is established upon
another. In VII.XXV.I of the Chandogya Upanisad it
states:That omnipresence is above and below and to the east and the west and
the north and the south. Indeed it is the total material creation.

Additional Notes:
Here it is said that although He is all-pervading, everywhere present, He is
yet not conceivable by the material senses. But actually, although we cannot see
Him, everything is resting in Him. As we have
discussed in the Seventh Chapter, the entire material cosmic manifestation
is only a combination of His two different energies, the superior spiritual energy
and the inferior material energy. Just as the
sunshine is spread all over the universe, the energy of the Lord is spread
all over the creation, and everything is resting in that energy.

Yet one should not conclude that because He is spread all over He has lost
His personal existence. To refute such an argument the Lord says, "I am
everywhere, and everything is in Me, but still I am aloof."
For example, a king heads a government which is but the manifestation of the
king's energy; the different governmental departments are nothing but the energies
of the king, and each department is resting
on the king's power. But still one cannot expect the king to be present in
every department personally. That is a crude example. Similarly, all the
manifestations that we see, and everything that exists both
in this material world and in the spiritual world, are resting on the energy
of the Supreme Personality of Godhead. The creation takes place by the diffusion
of His different energies, and, as is stated in the
Bhagavad-gita, He is everywhere present by His personal representation, the
diffusion of His different energies.

9-5
na-ca mat-sthAni bhutAni pasya mE yogam aishvaram
bhuta-bhrn na-ca bhuta-stha: mam-Atma bhuta-bhavanah:

"And yet everything that is created does not rest in Me. Behold My mystic
opulence! Although I am the maintainer of all living entities and although I am
everywhere, I am not a part of this cosmic manifestation,
for My Self is the very source of creation."

*Bhutani = all living beings,

*mat sthani na = do not reside in Me [Sri Krishna]. i,e lord is not held by the
atmas residing in him in the manner that a vessel upholds water.
In the previous sloka, the Lord told that all living beings are residing in
Him and now He says just the opposite, why? We see water in a pot or ghee in a
container. We think pot is supporting the water or the
container is supporting ghee. Similarly, if all living beings are residing in
Him, then the Lord is supporting them. But we are unable to see or perceive that
as we see a pot or container supporting the material
inside. So, what the Lord implies is we can not see or perceive that the Lord
is supporting all living beings. The Lord is supporting all by His will or
sankalpam. He can do anything and everything by mere
thoughts, which we can not. This is called sankalpa shakti or the will power.
This support is not physical as pot supporting water.

*Me yogam aiswaram = this great will power of Me [ Sri Krishna],

*pasya = [you, Arjuna] can see.
But just now we interpreted that His support is not visible; then how can
Arjuna see? If the Lord desires to show we can certainly see and not by ourselves.
Here, it means Arjuna can understand and realize.
Mind has more power and it can realize what the sense organs cannot do.
Arjuna wants further explanations on this power.

It is by His will alone that He supports and energises all existence. Just
marvel on the wonder of His yoga aisvaram or divine supernatural power which is so
fantastic and phenomenal and which there is no
comparison in any form any where else in the past, present or future. What
is this divine, supernatural power which is so mysterious that it controls,
organises and directs all of creation with natural perfection.

*Bhutabrit = [Sri Krishna] supports all living beings. Support also includes
commanding and pervading. The Lord pervades inside all and is able to command and
support.
*Na ca bhutastha = But [Sri Krishna] is not supported by all these living beings.

Lord Krishna states unequivocally na bhuta-stah meaning that He does not

derive any support whatsoever from the myriads of unlimited created sentient and
insentient beings. He is supremely independent
and He specifically states that He is not upheld by them in any manner like
that of a vessel upholding water.

That is the living beings are not supporting the Lord nor commanding Him.
Normally, we think what is inside is supported by the outside one. A flower
supports the bee inside. But here the Lord though
inside all, is not supported by them. He is not dependent on them. Classic
example is ourselves. Our body is supported by atman inside and atman is not
dependent on body. We see the body only and
never atman. A minute atman is supporting the huge body. Arjuna might see
all the living beings but it is the invisible He, who supports all.

*Mama atma = My [Sri Krishna's] will power,

*bhuta bhavana = is responsible for the creation, sustaining, destroying,
growing, living,etc., of all thsee living beings.
The Lord is the Reason or Prime factor for all living beings' various
activities including their creation and destruction. His will power does all
these. All are in Him and He is in all. But He supports all
and commands all. Yet, He is invisible. Thus the Lord tells His greatness
in the slokas 4 and 5.

The word mamatma means by His own soul being for Him paramatma the Supreme
Soul residing in all beings and this opulent of abundance constitutes the power of
His will which alone is the cause
of all existence. So He is bhuta- bhrt or the support of all existence and
bhuta-bhavanah the protector of existence or that by which an order of existence
is established.

Nammalwar in 6-3 says

nalkuravum selvum* narakum suvarkkamumaay* velpagaiyum natpum*
vidamum amuthamumaay*
palvagaiyum parandha* perumaan ennai aaLvaanai* selvam malgu_kudi* thiru
viNNagar kandEnE*.(2) 6.3.1

Various matters that are contradictory and opposite to each other- in all of
them Emperumaan resides and manifests. The Poverty and the riches; The hell and
The heaven; The enmity and the friendship;
The pioson and the amirtham (nectar); - like that all that is opposite to each
other in nature- in all that Emperumaan is there. In order to capture me and rule
me, for me, He is majestically appearing at
ThiruviNNagar, where (Spritually) wealthy families live. NampiLLai expalins
beautifully: why AzhwAr wishes to sing His vruttha vibhUti gathvam? because: the
prince not only visits his father's palace and feels
proud, but also visits the big, huge, terrifying prisons which also belong to
his father and feels great about his father.
This pasuram conveys the same meaning as in this sloka 5.

.
Additional Notes:
We may think to doing something, but there are so many impediments, and
sometimes it is not possible to do as we like. But when Krsna wants to do
something, simply by His willing, everything is
performed so perfectly that one cannot imagine how it is being done. The Lord
explains this fact: although he is the maintainer and sustainer of all material
manifestation, He does not touch this material
manifestation. Simply by His supreme will everything is created, everything
is sustained, everything is maintained, and everything is annihilated. There is no
difference between His mind and
himself (as there is a difference between ourselves and our present material
mind) because He is absolute spirit. Simultaneously the Lord is present in
everything; yet the common man cannot understand
how He is also present personally. He is different from this material
manifestation, yet everything is resting on Him. This is explained here as yogam
aisvaram, the mystic power of the Supreme Personality
of Godhead.

He says that although everything is resting on Him, still He is aloof. The

planetary systems are floating in space, and this space is the energy of the
Supreme Lord. But He is different from space.
He is differently situated. Therefore the Lord says, "Although they are
situated on My inconceivable energy, still, as the Supreme Personality of Godhead,
I am aloof from them." This is the inconceivable
opulence of the Lord.

In the next verse an example will be given to emphasise how all things depend
upon Lord Krishna's will for their existence.

9-6
yatha-Akasa-sthito nityam vayuh sarvatra-go mahAn
tatha sarvAni bhutAni mat-sthani ity-upadhaaraya

"Understand that as the mighty wind, blowing everywhere, rests always in the sky,
all created beings rest in Me."

*Yata = how, just like

*nithyam = always,
*akasam = space.
We have seen earlier that in the evolution of the Universe first space is
created and then Vayu [air]. Then Fire, water and finally Earth. Akash or space is
infinitely large. But what is supporting this Akash?
There is nothing seen as supporting space. But it is supported as many worlds
are in it and move about. If space is not there we can neither imagine nor answer
many questions. Earlier the Lord told that he is
invisible yet supports all, by his will power [sankalpa shakti]. When Arjuna
wanted clarification, Sri Krishna cites the analogy of space.
*Maha vayu = the great air,
*sarva pradha = is breezing all over.
Air is breezing inside the space. Sri Krishna asks whether the space is
supporting air to flow all over? So, Arjuna [ and also we] should understand that
space, air and all are supported by the Lord.
A bird flying is not supported by the air or the space, but by its atman,
controlled by Him. Just because air is there does not make the bird to fly but its
atman. If atman were not there the bird would just fall down.
Therefore, every thing in this Universe is supported by the Lord as atman
residing inside.
*Tata = similarly,
*sarvani = all, bhutani = living beings,
*mat sthani = depend on Me [Sri Krishna] for support.
*It-yupa dharaya = believe so or have faith so.
People doubt the Lord supporting all, as He is invisible. But they should
look at the air flow in an apparent supportless space. Many occurences in Nature
can not be answered. Why and how lightning?
How waves of oceans raise so much, yet are contained within the shores? Why
earthquakes? How seeds germinate? Many and many are without answers, yet occuring
daily. We have to have faith that all are
supported by the Lord for such happenings.

As all over infinite space which appears without support the mighty wind is
able to blow and move everywhere. How is this possible? The wind blowing and
infinite space itself is only possible due to the
power of the Supreme Lord Krishna and yet his power cannot be perceived. Thus
all creation abides within Him without knowing it. Those knowledgeable of the
Vedic scriptures declare megodayas sagara
sanni-vritti-rindor vibhagas sphurati va yo etc. meaning:The genesis of the
clouds, the massing of the seas, the phases of the moon, the wafting of the wind,
the flashing of lightning and the processions of the
sun are all the marvellous miracles of the Supreme Lord. This is also confirmed
in the Brihadaranya Upanisad V.VIII.IX beginning etasya va aksarasya meaning: By
the sole command of the imperishable
Supreme Lord the sun and moon are supported in their assigned spheres. The
Taittriya Upanisad II.VIII.I beginning bhisha smad vatah pavate states: Out of
fear of the Supreme Lord the wind blows, out of fear
of the Supreme Lord the sun rises. It is by a mere fiat of the Supreme Lord
Krishna's will alone that the complete cosmic manifestaion and total material
creation full of unlimited moving and non-moving beings
are in existence and this is what has been revealed as absolute. In the next
verse will be revealed that the origin, creation and dissolution of all beings is
likewise produced by a fiat of His will as well.

Now Lord Krishna gives an example regarding the support and the supported and
how they are seperatly existing without contact. Just as the wind is moving
upwards, downwards and crosswise through the
ether of infinite space; yet never attached to the ether or the space. In a
similar way the Supreme Lord is also not subject to any attachments although all
living entities movable and non-movable abide and function
within Him. It should be understood that although He is the underlying
maintainer and sustainer of all creation, He is free from any attachment to the
incessantly changing transitory forms of material nature.

Additional Notes:

For the ordinary person it is almost inconceivable how the huge material
creation is resting in Him. But the Lord is giving an example which may help us to
understand. Space is the biggest manifestation
we can conceive. The cosmic manifestation rests in space. Space permits the
movement of even the atoms and on up to the greatest planets, the Sun and the
Moon. Although the sky (or wind or air)
is great, still it is situated within space. Space is not beyond the sky.
Similarly, all the wonderful cosmic manifestations are existing by the supreme
will of God, and all of them are subordinate to that
supreme will. As we generally say, not a blade of grass moves without the will
of the Supreme Personality of Godhead. Thus everything is moving under His will:
by His will everything is being created,
everything is being maintained, and everything is being annihilated. Still He
is aloof from everything, as space is always aloof from the activities of the
atmosphere.

In the Upanisads, it is stated, "It is out of the fear of the Supreme Lord
that the wind is blowing." In the Garga Upanisad also it is stated, "By the
supreme order, under the superintendence of the Supreme
Personality of Godhead, the moon, the sun and the great planets are moving."
There is also a description of the movement of the sun, and it is said that the
sun is considered to be one of the eyes of the
Supreme Lord and that it has immense potency to diffuse heat and light. Still
it is moving in its prescribed orbit by the order and the supreme will of Govinda.
So, from the Vedic literature we can find evidence
that this material manifestation, which appears to us to be very wonderful and
great, is under the complete control of the Supreme Personality of Godhead. This
will be further explained in the later verses
of this chapter.

9-7
sarva-bhutani kaunteya prakritim yAnti mamikAm
kalpa-ksaye punas tAni kalpaadau visrjamy aham

"O son of Kunti, at the end of the millennium all material manifestations enter
into My nature, and at the beginning of another millennium, by My potency, I
create them again."

Here he says that with His will power [sankalpa shakti] He creates, destroys
and after lord Brahma's life time, all the worlds are all dissolved and again
creates when lord Brahma's lifetime begins. He does
not move any limb to do all , but everything is done by this will power. In the
previous sloka He said he is supporting all by His will power. Here, He says
besides support, pervading and commanding, He creates,
sustains and destroys (Srushti, Stithi, Samharam) and all are dependent on Him.
He addresses Arjuna as His aunt Kunti's son, so that he would listen to Him.
 *Sarva bhutani = all living beings and objects, chit, Achit.
*kalpa = Brahma's life time,
*ksaye =when ends.
So we should note that there is end to Brahma also and only the Lord is
endless. Other than Vaikuntam, all other Universe and all living and non-living
objects are created on a particular time and
destroyed at another time. So all atman, be of a tiny grass or Brahma or
devas or animals or birds, get dissolved at the end of Brahma's lifetime.
*Mamikam = in My [Sri Krishna's] body,
*yanti = attain.
"Kalpa-kshaye Mamikam Prakrutim Yanti Sarva-Bhutani" That is all these
atman and other matters, at the end of Brahma's life time get dissolved and merge
into the Lord's body or moola prakruti.

The words kalpa-ksaye means at the time time of universal dissolution being
the end of a maha-kalpa which is the conclusion of Brahma's lifetime whereby one
of his years equals
26 trillion, 439 billion and 400 million human years and his lifetime is 100
of such years. At this time all living entities are dissolved into the prakriti of
Lord Krishna by His will alone and subsequently at the
dawn of the next kalpa all living entities are projected out of the darkness
by Lord Krishna to continue their karma or reactions from their previous actions
exactly where they left off.

*Kalpadau = again when Brahma's life time starts,

*puna = again,
*stani = all these [atman and other matter mingled in moola prakruti],
*visrujami = get created by,
*aham = Me [Sri Krishna].
All beings movable and immovable enter into the Supreme Lord external nature
know as prakriti or the transitory material substratum which identifies with tamas
or nescience which is the
non-sentient, undifferentiated vast expanse of mass matter in its indistinct
state having no name, no form and no consciousness.
So both creation and destruction are all His deeds. In Vishnu puranam, sage
Parasara says that all creations, sustainment and destruction are all done by the
Lord by mere thinking or will power.
In Brahadaranya Upanishad there is an important portion Gargi prasnam. The
sage preaches Gargi. that Sun or Moon are all supported by the Lord by His will
power. Initially, he decides to create the Universe.
Similarly, He decides to dissolve the Universe. So, His will power decides
creation, support and destroying. Layam or dissolution is talked here.

Pralayam or end, is in many categories.

1.Nitya Pralayam: Every living being dies and this is called Nitya
pralayam or daily occurance. It affects individuals.
2.Naimitika Pralayam: We have seen that Brahma has one day equal to 1000
chatur yug or 1000 X 4,320, 000 [our, human] years. At the end of Brahma's one
day time, the three worlds bhu, bhuva and suva
are dissolved [upper worlds like maha, jana, tapa and satya lok or worlds
are not affected]. This is naimittika pralayam or occasional. This lasts till the
night time of Brahma [ another 1000 X 4,320,000 years]
is over. There after, again these three worlds -bhu, bhuva and suva- get
created.
3.Prakruta pralayam - When the Life of Brahma ends - that is after 100
Brahma years of 365 Brahma days [ equal to 2 X 1000 X 4,320,000 human years],
there is yet another pralayam. That pralayam is what
Sri Krishna mentions in this sloka. At that time all the worlds,
including that of Brahma -satya lok- are dissolved and merge into the body of the
Lord, which is moola prakruti.
4.Adyantika Pralayam - This is when the individual soul reaches Moksham.

We have seen in Chapter 7, how this Universe and all are created from moola
prakruti.
[Moola] prakruti---> mahan--> ahankaram--> Pancha bhoothani--> Pancha
tanmatra--> Pancha karmendriya --> pancha gyanendriya--> manas.
All these emerge from the body of the Lord during creation. In pralayam
all get dissolved and there is no form or name. All will be in subtle form as
contrasted from our present gross form.
This happens at the end of lifetime of Brahma. Again when Brahma's life
time begins, creation of all, starting from satya lok is effected. Every living
being gets a body created. All creations and destructions
are carried out by the Lord out of His will power alone. This pralayam is
called prakruta pralayam. There is yet another pralayam, the Fourth one is called,
Adyantika pralayam. This is when an individual soul
reaches Moksham.

Additional Notes:
What Lord Krishna states in this verse concerning the cyclic coming and
going of all beings is clear; but He must be either an instrumental cause or a
material cause of all beings and how can this be?
If He is an instrumental cause then He cannot be designated as the
substratum of everything in existence like a potter making pots. Yet if He is the
material cause being the substratum of all existence is
impossible as well because merging oneself into all the forms of material
nature creates something which only can revert back to its original condition only
after the destruction of that which was created.
In this way it could be assumed that all beings abiding within the Supreme
Lord will merge with Him and again will be created after He transforms Himself and
that would mean the Supreme Lord is subject to
modification and attachment. To ward off this misunderstanding Lord Krishna
states all beings movable and immovable are subject to prakritam yanti mamakam
meaning all beings leave their forms and enter
into the material substratum which is under His complete control. This
happens during the final dissolution at the end of a life of Brahma and at the
dawn of the next creation the Supreme Lord manifests them
again into forms. Thus all beings are produced in and from prakriti which is
manifested by the potency of the brahman or spiritual substratum pervading all
existence which emanates directly from the Supreme
Lord. They dwell in it and are manifested and unmanifested by it. So in this
way all beings reside in Him. The power and the powerful can never be divided or
function separately. To exemplify the inseparable
nature of the two, the power and the powerful manifestation is expressed
jointly as the powerful.

So the reality is the Supreme Lord is the material cause of all living
entities by His potency of prakriti which does it for Him without His ever being
subject to any modification or attachment. He is also the
instrumental cause as well because He is the creator of all creators. So it
is clear that the Supreme Lord is the cause of all causes which includes both the
material cause and the instrumental cause.
The material substratum known also as primordial matter is insentient and
hence cannot be separated by material nature because the modification and
transformations into its subdivisions of the three gunas
or modes of goodness, passion and ignorance fully depend upon it for their
activity but through all the processes the potency of the Supreme Lord is
influencing all to act in the way prescribed.

Therefore there is no contradiction and it can be clearly understood that the

Supreme Lord through His spiritual potency known as the brahman which manifests
prakriti which is the material cause of all existence
where unlimited myriad of diverse and variegated forms are seen to manifest.
Yet although the Supreme Lord is the ultimate source of all beings He ever remains
unattached and untainted by the qualities and
attributes of insentient material nature both corporeal and subtle. This is
because the Supreme Lord is the sovereign ruler of all including His phenomenal
spiritual potencies which are beyond the realm of human
thought and intellect.

9-8
prakritim svAm avastabhya visrijAmi punah-punaha:
bhuta-grAmam imam krtsnam avasam prakritEr vasAt

"The whole cosmic order is under Me. Under My will it is automatically manifested
again and again, and under My will it is annihilated at the end."

*Prakrter vasat = bound by prakruti,

Everybody, whether deva, manusya, animal, achit etc is bound by Prakruti.
We can't do as we please, but are bound by the body we live in. A Lion can only
roar like lion and not speak like Man!
*imam =this,
*krtsnam = without any exception,
There is no exception to this rule of being bound by prakriti. Atma can
be in any body as per it's karma , but once it's in a body, it is bound by it.

*bhuta-gramam = living being groups, [ deva, manushya etc.. ]

*visrijami = [ I, Sri Krishna] create,
*puna puna = again and again,
*svam = my [Sri Krishna's],
*prakrutim = prakruti [ as My, Sri Krishna's body],
*avastabhya = manifests into Eight entities.

"Svam Prakritim Avastabhya" :

We had already seen these Eight entities, in Chapter 7: [ moola] Prakruti
is the raw material and it is transformed into prakruti, mahan, ahankaram and
pancha tanmatras [ shabda, roopa, rasa, gandha
and sparsa - sound, light, taste, scent and touch]. Such a transformed
prakruti is all what you [Arjuna] sees. All kings and relatives, animals and every
one without exception are all bound by prakruti.
Every atman resides in matter formed by prakruti and expends the
accumulated karma as papa/punya.

Atman can not remain without a body, except for a short time. Even in
Vaikuntam it takes a body to serve the Lord. But the body formed by prakruti is
out of the past papa/ punya and so is dependent on
karma we do. An Atman in a fish body can swim but can not roar like lion and
an atman in a Lion's body can not swim like a fish. These activities are peculiar
to the body in which an atman resides. If the
same atman resides in a cat's body it can only mew and not roar like lion. So
atman behavior is dependent on the body it is residing. So in a way atman also is
bound by prakruti. Atman thus is not independent.
All these happen out of the will power of the Lord.
 The Supreme Lord Krishna has perpetual recourse to His own marvellous modifiable
external energy known as prakriti or the material substratum pervading all
physical and subtle existence and differentiate it
in eight fold ways. He repeatedly creates with regularity the fourfold
divisions of created living entities being demigods, humans, animal and plants
from their dormant inactive state, powerless under the control of
prakritis alluring and bewildering gunas of passion, ignorance and goodness.
Yet it may be thought that such creative acts involving imbalances and
inequalities can cause reactions to come to the Supreme Lord
Himself due to the result of having manifested a creation full of seemingly
differences and contradictions. The reply to this query is clearly resolved in the
next verse.

Lord Krishna clarifies his position with the words prakritim svam avastabhya or
reflecting upon His external energy the material substratum pervading all
existence constituted of the three gunas being goodness,
passion and ignorance. Although insentient, prakriti is fully competent to
transform all the diverse and variegated beings as a total aggregate into their
respective forms as designated by their karma or reactions to
past life activities. The eight-fold principle transformations of conception,
birth up to old age and death etc. are directed by the Supreme Lord and is
manifested again and again after every dissolution of creation
inclusive of all sentient beings being demigods, humans, animals and plants.
None from the highest demigod to the lowest blade of grass are independent. They
are all compelled to accept the form conscripted
upon them due to their individual natures in accordance with the respective
reactions derived from their previous activities

Operating My Prakrti, with its wonderfully variegated potency, I develop it

eightfold and send forth this fourfold aggregate of beings, gods, animals, men and
inanimate things, time after time. All these entities are
helpless, being under the sway of My Prakrti comprising the three Gunas which
can cause delusion. If this is so, it may be urged, inequalities of creation can
be said to affect the Lord with cruelty, partiality etc. To
this, the Lord answers in the next sloka:

9-9
na ca mAm tAni karmAni nibadhnanti dhananjayA
udasina-vad-Asinam asaktam tesu karmasu

"O Dhananjaya, all this work cannot bind Me. I am ever detached from all these
material activities, seated as though neutral."

Till sloka 8 He told that by His will power everything happens in this
Universe. Creation, sustaining and destruction are all by His will power. Arjuna
felt that if all happenings - good and bad - are all due to
his will power, will not He be affected by these activities? Will He not be
accused that for some He is good and for others He is bad? Differences in living
create problems. This fault is called vaishamyam.
Next fault is naidhrunyam or merciless. Differences we see are due to the Lord
and so He could be accused of both these faults. Answer is in sloka 9:He tells
Arjuna that thses actions do not affect Him.

*Tani karmani = all these actions [ like creation, destruction and sustaining],

*na nibhdhnanti = do not affect [or, tie],

 *mam = Me [Sri Krishna].
Here, affected does not mean involving in samsaram nor bound by karma nor
produce happiness or sorrow. Because such effects are for us when we do a karma.
But, not affected means the Lord
cannot be accused of the faults vaishamyam and naidhrunyam. Though there
are differences in creations, He can not be faulted of partiality or
mercilessness. Arjuna immediately asks that by saying that
these faults did not affect Him, was He not escaping from the accusations?
How they do not affect Him?

*Tesu karmasu = in those activities - that is in creation, sustaining and

destruction,
*asaktam = [Sri Krishna has] no attachment.
Because every atman by his own actions, decides his fate and birth. The
Lord does not do anything in this on his Own. This should be very carefully
understood. Many ask questions that when the Lord is
responsible for all our actions, how we could be held responsible to face
the results? Let us see the reply. Everyone does some karma and he experiences the
consequences. Our papa/ punya decide
our birth. Once born with a body, the happiness and sufferings are to be
experienced alternately. So karmas decide to get a body at our birth. Happiness
and sorrow are to be experienced by that body.
Therefore, our own karmas are responsible and not the Lord. So He creates,
sustains and destroys depending on our karma. Differences are created because of
our karma. Therefore, His actions are
based on our karma. He has no interest in these. What is He to benefit from
this creation? Bodies are given to us as a means to sublime to higher levels and
reach Him. So, if we do not act in that way
and go in the wrong direction, how can He be faulted?

*Udhaseena-vad = disinterested. Neutral. That is,he is not on His own

responsible for all actions and remains disinterested.

The seemingly complex diversities of creation never implicate the Supreme Lord
Krishna nor do they indicate a charge of mercilessness against Him due to his
being asaktam or unattached. This is because
the differences and all inequalities that exist in the demigods, humans,
animals and plants lies in the fact that all jivas or embodied beings which are of
a conscious and sentient nature have to account to the
reactions of their past good deeds and misdeeds and hence their own actions
determine such differences and inequalities. Hence difference in dispensation and
inequality in allocation is not to be prescribed
from the Supreme Lord due to the fact that he understands such designations as
the merits and demerits of a living entities own karma or reactions to previous
actions. So he is completely indifferent and
totally neutral in all respects. If one were still to object that this conduct
is not exemplary due to the lack of distinction between all atma's or souls at
time of dissolution, it still is not a legitimate objection because
all atma's are immortal and exist eternally and each and every one is
accounted for. Also non-distinction at the tim of dissolution is valid because
names and forms were absent at the time and all atma's
existed before creation and creation is without beginning as confirmed in
Brahma Sutras II.I.XXXV beginning na karmavibhagad-iti-chet which clarifies this
objection as not being valid because creation is
without beginning.

Additional Notes:
The Lord is always neutral in the material activities of the created world.
This neutrality is explained here. Although He has control over every minute
detail of matter, He is sitting as if neutral. The example can
be given of a high court judge sitting on his bench. By his order so many
things are happening: someone is being hanged, someone is being put into jail,
someone is awarded a huge amount of wealth--but
still he is neutral. He has nothing to do with all that gain and loss.
Similarly, the Lord is always neutral, although He has His hand in every sphere of
activity. In the Vedanta-sutra it is stated that he is not
situated in the dualities of this material world. He is transcendental to
these dualities. Nor is He attached to the creation and annihilation of this
material world. The living entities take their different forms
in the various species of life according to their past deeds, and the Lord
doesn't interfere with them.

9-10
maya-Adhyaksena prakritih: suyatE-sa-caracaram
hetuna-Anena kaunteya jagad- vi-parivartate

"This material nature, which is one of My energies, is working under My

direction, O son of Kunti, producing all moving and nonmoving beings. Under its
rule this manifestation is created and annihilated again
and again.". By me, the superintendent, does nature beget all mutables and
immutables. Indeed is this reason, Kaunteya! that the universe does revolve.

In the last sloka the Lord said that in all actions like creation, sustaining
and destruction, he is disinterested. Though the Lord creates all, depending on
individual karma, his will power creates living beings
and others. Since he is not directly involved in every creation, no faults
could be hurled at him. Arjuna gets a doubt. Prakruti is a part of Brahmam, the
Lord's body. Prakruti undergoes transformation.
From prakruti, mahan, then ahankaram, then pancha bhhotha, pancha tanmatra,
etc. are formed. So moola prakruti becomes the material cause. Doubt may arise,
then why not the transformation take place
automatically, depending on each karma? Where is the necessity for the Lord's
role in this? Without His interference, why not prakruti transform itself? Today
we say atoms are the basic and from them
molecules and other matters are formed. From mud, pot is made; but it requires
a potter to do that. At the same time, we find so many vegetations are growing
from earth. But here also some interference of a
human effort is required. So, who is the interfering force in the creation of
the Universe? A child is born from a couple. Are they the only cause? If it was
so, every couple should have child. Children will be born
according to the wishes of the parents. This is not so. Similarly, according to
one's desire death does not occur. Therefore, we can deduce there must be some
other cause. So bearing a child by a couple
depends on their karma; marriage between a couple happens according to their
karma. Then, the question may arise. If that is so, why not all creations be done
by atman, prakruti and individual karma?
Where is the role of Paramatman, the Lord? This is replied here.

We do not see God; then how are we to believe that he has a role? Cow eats
grass and yields milk. green grass has become white milk. We try to convert milk
to curd, by adding a drop of curd in warm milk
and overnight, that milk becomes curd. Though we put the drop of curd in milk,
we ourselves know that we alone are not responsible for conversion. Like this we
see so many transformations. If we carefully
 examine, we can conclude that the Lord is responsible for everything.

The doubt may be raised that it seems impossible to perform actions as a doer
while at the same time be indifferent to the actions. To dispel any doubt and
remove any contradiction Lord Krishna states the
compound word mayadhyaksena meaning as the superviser, controller or overseer
of maya the illusory external energy brings forth prakriti the material substratum
pervading physical existence which consists
of all creation and all moving and non-moving living entities. The extent of
His involvement is to keep the wheel of creation and transmigration of all living
being enacting perpetually being created again and again
continuously in cycles. So in this manner there is not even the slightest
contradiction or necessity for doubt.

*Maya =by Me [Sri Krishna]

*adyaksena = as Leader, or in His supervision,
*prakruti = this prakruti,
*sa caracaram = this world [ of moving and non-moving],
*suyate =is created.
So only under the supervision of the Lord, prakruti transforms into what we
see in this world. With His will power along with the karma of individuals,
creations take place. According to every individuals
karma, the Lord determines the birth, growth and death, and this
determination or will power transforms prakruti. So prakruti can not transform
itself and it requires the Lord's determination or will power.
Then, why all the variations and differences among all created? This is
because of individual karma, which aides the will power. So atman exists. Its
karma helps the Lord's will power. The will power,
under the supervision of the Lord, transforms the prakruti and world gets
created. We should remember prakruti is achit and it has no intellect to transform
itself and needs the Lord's will power to change.

*Anena hetuna = this reason, that is atman's karma and consequent will power of
the Lord.
*Jagat = world,
*parivartate = transforms.
Transforms means created, sustained and destroyed. All activities we see in
this jagat are included in the word transformed, here.

So, the points Sri Krishna establishes are:

* The Lord can not be blamed for differences we see in this Universe.
* At the same time all transformations take place under His supervision
only.
* His supervision or will power is aided by individual atman's karma.
* In no way he can be blamed of partiality or mercilessness.
* Praying Him alone and getting the karma destroyed, we can redeem our
lives.

Additional Notes:
All the living entities, although born under the glance of the Supreme Lord,
still take their different bodies according to their past deeds and desires. So
the Lord is not directly attached to this material creation.
He simply glances over material nature; material nature is thus activated,
and everything is created immediately. Because He glances over material nature,
there is undoubtedly activity on the part of the
Supreme Lord, but He has nothing to do with the manifestation of the material
world directly. This example is given in the smrti: when there is a fragrant
flower before someone, the fragrance is touched by
the smelling power of the person, yet the smelling and the flower are
detached from one another. There is a similar connection between the material
world and the Supreme Personality of Godhead;
actually He has nothing to do with this material world, but he creates by his
glance and ordains. In summary, material nature, without the superintendence of
the Supreme Personality of Godhead, cannot do
anything. Yet the Supreme Personality is detached from all material
activities.

9-11
avajananti mAm mudhah: manusIm tanum asritam
param bhAvam ajanantah: mama bhuta-maheshvaram

"Fools deride Me when I descend in the human form. They do not know My
transcendental nature as the Supreme Lord of all that be."

Swamy Alawandar had condensed the entire Chapter 9 in one sloka in his
Gitarthasangraham. Till the sloka 10, the Lord mentioned His greatness. While
appearing as a human, he establishes he is the
Ultimate God, in the subsequent slokas- "Manusyatve paratvam". None recognize
Him as the Lord Sriman Narayana or Paramatman, and continue to ridicule Him.

Due to the accumulation of unlimited sins by ignoring the ordinances of the

Vedic scriptures, ignorant fools mistake the Supreme Lord Krishna to be perishable
like any other member of humanity.
Such fools are totally incognisant to the reality that Lord Krishna is the
Supreme omniscient, omnipresent and omnipotent Lord of all creation and that He
manifests His original form that appears to be like all of
humanity due to magnanimous feelings of infinite compassion in order for all
living entities to be able to have access to Him. Oblivious to Lord Krishna's
eternal, transcendental, immutable and supreme nature
disguised in human form as a way to display His phenomenal lilas or divine
pastimes by which to inspire and delight all of humanity as an act of unlimited
mercy and love for all. Yet although all over the Earth
the name of Lord Krishna and His avatars or expansions and incarnations has
been heard of by all, still the ignorant and irrational even after hearing of Him
foolishly disregard and disrespect Him as if
he were just an ordinary mortal being.

*Avajananti = without knowing,

*mam = Me [Sri Krishna],
*mudha = fools,
*manusi tanum = human body,
*Asritam = appearance.
Lord Krishna is the supreme omniscient, omnipotent and omnipresent
controller of all. Although the source of all creation He is unattached to His
creation while still being compassionate to all living entities.
Why then does not everyone take the mercy of the Supreme Lord and attain
moksa or liberation from the material existence. The words avajananti mam mudah
means ignorant fools blaspheme the Supreme
Lord. This is because due to accumulations of sins since time immemorial
they become infatuated by their material designations and possessions and so
deluded are unable to recognise the paramount
position of the Supreme Lord Krishna or even achieve the association of
His devotees. Such fools think the Supreme Lord is an ordinary human being because
He appears to be human although factually
 he possesses an eternal transcendental, spiritual form which only appears
human.

Why can't He appear as Sriman Narayana, to avoid any confusion? With the
limited power of our eyes and other organs, we can never perceive Him in that
form. So, He has been kind enough to appear
in a form that could be conceived. That way He exhibits His noble qualities
of Simplicity, Oneness with commoner and easy approach, for our benefit. Instead
we think God is simple or God does not exist.

*Mama = My, Sri Krishna's,

*param bhavam = great qualities of,
*bhuta maheswaram = Leader of entire living beings in this Universe,
*ajananta = ignorant.

These ignorant wretches deride and disrespect the Supreme Lord and refuse to
accept Him as the Lord of the entire creation; at times even substituting their
own inferior gods as the Supreme Lord
without having the authoritative evidence to support such fallacious
misrepresentations. Such deluded fools falsely think of Lord Krishna as they do
any other person and thus are beguiled and bewildered
by maya or illusory perceptions superimposed upon the mind.

Without knowing that the Lord is the Leader of each and everyone in this
Universe, people are assuming that He is like one of them as He has a human form.
So, they ridicule and chide Him as a cowherd, a thief
stealing butter, lier, bind Him and abuse. They have never understood that the
Lord has cast off all His greatness and has come in the simple form. As Sri
Vamana, the Lord appeared a Dwarf; but next moment
he showed His gigantic form also. Should we deride Him as the simple Sri
Thavittupanai Thadalan or admire Him for His infinite great qualities? So, we have
to properly understand Him, as first impression lasts,
always. We have to first understand that He is the greatest and then look and
admire simple forms He is appearing. The Creator of the entire Universe, Leader of
entire Universe, Administrator appointing all
various gods and Granter conferring Moksham, is not understood by fools, as He
appears in human form like them. Then, why can't He appear as Sriman Narayana?
With the limited power of our eyes and other
organs, we can never perceive Him in that form. So, He has been kind enough to
appear in a form that could be conceived. That way He exhibits His noble qualities
of Simplicity, Oneness with commoner and
easy approach, for our benefit. Instead we think God is simple or God does not
exist. The Lord appeared here to wipe out the ego of lord Brahma, who was proud
that he had the longest life cycle. Sage
Romasareera, prayed the Lord to remove this pride. The Lord gave a boon that,
with the falling of every hair from the body of the sage, the life time of lord
Brahma would reduce; and this way Brahma's ego was
clipped. We should also avoid ego and understand the Lord's greatness and
worship Him here. He is the Lord in Human form.

Additional Notes:
The Personality of Godhead, who conducts the creation, maintenance and
annihilation of the complete cosmic manifestation, cannot be a human being. Yet
there are many foolish men who consider
Krsna to be merely a powerful man and nothing more. Actually, He is the
original Supreme Personality, as is confirmed in the Brahma-samhita (isvarah
paramah krsnah); He is the Supreme Lord.
There are many isvaras, controllers, and one appears greater than another.
In the ordinary management of affairs in the material world, we find some official
or director, and above him there is a secretary,
and above him a minister, and above him a president. Each of them is a
controller, but one is controlled by another. In the Brahma-samhita it is said
that Krsna is the supreme controller; there are many
controllers undoubtedly, both in the material and spiritual world, but Krsna
is the supreme controller (isvarah paramah krsnah) and His body is sac-cid-ananda,
nonmaterial.

Material bodies cannot perform the wonderful acts described in previous

verses. His body is eternal, blissful and full of knowledge. Although He is not a
common man, the foolish deride Him and consider
Him to be a man. His body is called here manusim because He is acting just
like a man, a friend of Arjuna's, a politician involved in the Battle of
Kuruksetra. In so many ways He is acting just like an ordinary
man, but actually His body is sac-cid-ananda-vigraha--eternal bliss and
knowledge absolute. This is confirmed in the Vedic language also (sac-cid-ananda-
rupaya krsnaya): "I offer my obeisances unto the
Supreme Personality of Godhead, Krsna, who is the eternal blissful form of
knowledge." There are other descriptions in the Vedic language also. Tam ekam
govindam: "You are Govinda, the pleasure of the
senses and the cows." Sac-cid-ananda-vigraham: "And Your form is
transcendental, full of knowledge, bliss and eternality."

Despite the transcendental qualities of Lord Krsna's body, its full bliss
and knowledge, there are many so-called scholars and commentators of Bhagavad-gita
who deride Krsna as an ordinary man. The
scholar may be born an extraordinary man due to his previous good work, but
this conception of Sri Krsna is due to a poor fund of knowledge. Therefore he is
called mudha, for only foolish persons consider
Krsna to be an ordinary human being because they do not know the
confidential activities of the Supreme Lord and His different energies. They do
not know that Krsna's body is a symbol of complete knowledge
and bliss, that He is the proprietor of everything that be and that He can
award liberation to anyone. Because they do not know that Krsna has so many
transcendental qualifications, they deride Him.

Nor do they know that the appearance of the Supreme Personality of Godhead in
this material world is a manifestation of His internal energy. He is the master of
the material energy. As has been explained in
several places (mama maya duratyaya), He claims that the material energy,
although very powerful, is under His control, and whoever surrenders unto Him can
get out of the control of this material energy.
If a soul surrendered to Krsna can get out of the influence of material
energy, then how can the Supreme Lord, who conducts the creation, maintenance and
annihilation of the whole cosmic nature, have a
material body like us? So this conception of Krsna is complete foolishness.
Foolish persons, however, cannot conceive that the Personality of Godhead, Krsna,
appearing just like an ordinary man, can be the
controller of all the atoms and of the gigantic manifestation of the
universal form. The biggest and the minutest are beyond their conception, so they
cannot imagine that a form like that of a human being can
simultaneously control the infinite and the minute. Actually although He is
controlling the infinite and the finite, He is apart from all this manifestation.
It is clearly stated concerning His yogam aisvaram, His
inconceivable transcendental energy, that He can control the infinite and the
finite simultaneously and that He can remain aloof from them. Although the foolish
cannot imagine how Krsna, who appears just
 like a human being, can control the infinite and the finite, those who are
pure devotees accept this, for they know that Krsna is the Supreme Personality of
Godhead. Therefore they completely surrender unto
Him and engage in Krsna consciousness, devotional service of the Lord.

There are many controversies amongst the impersonalists and the personalists
about the Lord's appearance as a human being. But if we consult Bhagavad-gita and
Srimad-Bhagavatam, the authoritative
texts for understanding the science of Krsna, then we can understand that
Krsna is the Supreme Personality of Godhead. He is not an ordinary man, although
He appeared on this earth as an ordinary human.
In the Srimad-Bhagavatam, First Canto, First Chapter, when the sages inquire
about the activities of Krsna, it is stated that His appearance as a man bewilders
the foolish. No human being could perform the
wonderful acts that Krsna performed while He was present on this earth. When
Krsna appeared before His father and mother, Vasudeva and Devaki, He appeared with
four hands, but after the prayers of the
parents, He transformed Himself into an ordinary child. His appearance as an
ordinary human being is one of the features of His transcendental body. In the
Eleventh Chapter of the Gita also it is stated,
tenaiva rupena etc. Arjuna prayed to see again that form of four hands, and
when Krsna was thus petitioned by Arjuna, He again assumed His original form. All
these different features of the Supreme Lord
are certainly not those of an ordinary human being.

Some of those who deride Krsna, who are infected with the Mayavadi
philosophy, quote the following verse from the Srimad-Bhagavatam to prove that
Krsna is just an ordinary man. Aham sarvesu bhutesu
bhutatmavasthitah sada: "The Supreme is present in every living entity."
(Bhag. 3.29.21) We should better take note of this particular verse from the
Vaisnava acaryas like Jiva Gosvami instead of following
the interpretation of unauthorized persons who deride Krsna. Jiva Gosvami,
commenting on this verse, says that Krsna, in His plenary expansion as Paramatma,
is situated in the moving and the nonmoving
entities as the Supersoul, so any neophyte devotee who simply gives his
attention to the arca-murti, the form of the Supreme Lord in the temple, and does
not respect other living entities is uselessly
worshiping the form of the Lord in the temple. There are three kinds of
devotees of the Lord, and the neophyte is in the lowest stage. The neophyte
devotee gives more attention to the Deity in the temple than
to other devotees, so Jiva Gosvami warns that this sort of mentality should
be corrected. A devotee should see that Krsna is present in everyone's heart as
Paramatma; therefore every body is the embodiment
or the temple of the Supreme Lord, and as such, as one offers respect to the
temple of the Lord, he should similarly properly respect each and every body in
whom the Paramatma dwells. Everyone should
therefore be given proper respect and should not be neglected.

There are also many impersonalists who deride temple worship. They say that
since God is everywhere, why should one restrict himself to temple worship? But if
God is everywhere, is He not in the temple or
in the Deity? Although the personalist and the impersonalist will fight with
one another perpetually, a perfect devotee in Krsna consciousness knows that
although Krsna is the Supreme Personality, He is
all-pervading, as is confirmed in the Brahma-samhita.

9-12
moghaasha mogha-karmanah: mogha-jnaana vicetasah:
rAkshasim Asurim caiva prakritim mohinim sritah:

"Those who are thus bewildered are attracted by demonic and atheistic views. In
that deluded condition, their hopes for liberation, their fruitive activities, and
their culture of knowledge are all defeated."

In the 11th sloka, the Lord mentioned how people mistake His simple appearance
of human form and deride Him, without understanding His true Majesty. He further
explains in sloka 12, that such people are not
going to attain any benefits. What is the result? is explained:

*Mohinim = capable of confused or deluded; that is wrong impression about the

Lord will be in them.
*Sritah = attain,
*rakshasim = rakshasa behaviour and rakshasa births,
*asurim = asura behaviour and asura births.
That is those who attain these behaviour or births will not understand the
true image of the Lord and will get confused. Arjuna asks, but there are many who
perform yagna and pooja, will they not attain their
desires?
*Vicetasa = true understanding will not be. vicetasah or mentally fractured and
confused about the Supreme Lord
That is in the last sloka, he mentioned some as muda or fools. They will
never get the proper understanding of the Lord. How are they?
*Mogha= wasted desires [amogham = utilised or not wasted].
Sri Rama's arrows are called amogham, as they were never wasted and every
arrow did its assignment without fail. But here these persons' desires will never
be fulfilled. Because they have no
true understanding of the Lord. But they do some karmas like yagna or pooja.
Every karma we do, we should know for whom that karma was dedicated to and who
would grant the desired results.
Our actions also should be sincere. For example, jyotishtahomam is being
performed. The person doing should know it is dedicated to Indra. But he should
also realize that the results are to be
granted by the Lord residing as Antharyami in Indra. Without this knowledge
that karma will never get the person attainment of the desired result, namely
status of Indra. Here not properly understanding
means understanding with great contempt or maliciousness.

*Mogha karmana = wasted karma.

They do not understand He is the yagna, He is the holy fire, etc. mogha-
karmano pursuing vain endeavours
*Mogha gyana = wasted knowledge; that is wrong and mistaken understanding.
Greatest person is mistaken as ordinary; Donor is mistaken as beggar.
Emperor mistook the Lord as a bachelor. We should know that the great Sri
Trivikrama appeared as Sri Vamana.
These people thus do not properly understand because of rakshasa and asura
behaviour. mogha-jnana possessing vain knowledge that has no value inasmuch as it
is based on false conceptions of
Lord Krishna on the fundamental level

The natures of the fiendish asura's or the not divine and the hellish raksasas
or the demoniac is very inveigling and shuts out from view the superior nature and
qualities of infinite mercy and compassion that
are concealed under Lord Krishna's anthropomorphic exterior which appears
human and this they espouse thinking he is also perishable. Such thinking causes
them to become: moghasa of vain appetites
 having desires that will remain unfulfilled, mogha-karmano pursuing vain
endeavours, mogha-jnana possessing vain knowledge that has no value inasmuch as it
is based on false conceptions of Lord Krishna
on the fundamental level and vicetasah or mentally fractured and confused
about the Supreme Lord. By accepting the Supreme Lord of all to resemble and be
equated with any other ordinary human, by such
mentality whatever effort and endeavour is embarked upon with any goal in view
shall all be done in vain for such actions will reap no fruition.

Additional Notes:
There are many devotees who assume themselves to be in Krsna consciousness
and devotional service but at heart do not accept the Supreme Personality of
Godhead, Krsna, as the Absolute Truth.
For them, the fruit of devotional service--going back to Godhead--will never
be tasted. Similarly, those who are engaged in fruitive, pious activities and who
are ultimately hoping to be liberated from this
material entanglement will never be successful either because they deride
the Supreme Personality of Godhead, Krsna. In other words, persons who mock Krsna
are to be understood to be demonic
or atheistic. As described in the Seventh Chapter of Bhagavad-gita, such
demonic miscreants never surrender to Krsna. Therefore their mental speculations
to arrive at the Absolute Truth bring them to
the false conclusion that the ordinary living entity and Krsna are one and
the same. With such a false conviction, they think that the body of any human
being is now simply covered by material nature and
that as soon as one is liberated from this material body there is no
difference between God and himself. This attempt to become one with Krsna will be
baffled because of delusion. Such atheistic and
demoniac cultivation of spiritual knowledge is always futile. That is the
indication of this verse. For such persons, cultivation of the knowledge in the
Vedic literature, like the Vedanta-sutra and the Upanisads,
is always baffled. It is a great offense, therefore, to consider Krsna, the
Supreme Personality of Godhead, to be an ordinary man. Those who do so are
certainly deluded because they cannot understand the
eternal form of Krsna.

9-13
mahAtmanas tu mAm pArtha daivim prakritim Asritah:
bhajanty ananya-manasah: jnAtva bhutAdim avyayam

"O son of Pritha, those who are not deluded, the great souls, are under the
protection of the divine nature. They are fully engaged in devotional service
because they know Me as the Supreme Personality of
Godhead, Creator of all and inexhaustible."

The Lord is able to pre-select his parents (Dasaratha, Vasudeva etc) He is

"Pitaah-Putrena-Pitrumaan-Yoni-Yonau". Only the great devotees understand this.
Those who, through their multitude of good acts,
have taken refuge in Me and have been thereby released from the bondage of evil
--- they understand My divine nature. They are high-souled. Knowing Me to be the
immutable source of all beings, namely, as
the Lord whose name, acts and nature are beyond thought and speech, and who has
descended in a human form out of supreme compassion to rescue the good, --- they
worship Me with un unswerving mind.
As I am extremely dear to them, without worshipping Me they are unable to find
support for their mind, self and external organs. Thus they become devoted to Me
as their sole object.
 *Partha = Arjuna!,
*mahatmanas tu = whereas mahatman [ great devotees].
That is, different from the muda [fools], He mentioned earlier, or these
great devotees have understood the Lord properly,
*Mam = Me [Sri Krishna],
*daivim = divine,
*prakritim = qualities,
*asrita = attained.
That is they are different from rakshasas [ with more tamo qualities] and
asura [ with more rajo qualities]. Davim suggests more of satva qualities. How do
they treat the Lord?
*Bhutatim = as the Cause or Creator of entire living beings,
*avyayam = non-destructible,
*jnaatva = understand.
They understand that he, Who is the cause for the existence of everything,
is appearing as simple Sri Krishna.
*Ananya manasa = without concentrating mind on anything else,
*bhajanti = perform bhakti.
Alwars pity the Lord, Who undergoes all turmoils and abuses, just to redeem
us.

But those whose self acquired merits have led them to approach the Supreme Lord
as their sole sanctuary whose chains of sins have been dissolved and destroyed and
who are born of the divine nature are the
mahatmanas or of noble souls. The mahatmanas know Lord Krishna as the infinite
source of all beings and cause of all creation whose lilas or divine pastimes are
transcendental material existence and beyond
the scope of mundane comprehension. The Supreme Lord Krishna incarnates His
avatars or immortal incarnations out of His causeless compassion for all creation
to protect the righteous. Knowing the Supreme
Lord as such the great souls with minds exclusively devoted worship and adore
Him inceesantly. Exclusive devotion of the mind denotes that exultant state of
consciousness where one is imbued with ecstatic
waves of love for the Supreme Lord where if without such a mood and feeling of
worshipful devotion not only in the mind and by the external senses but from the
atma as well then life would become without
support and untenable. Such great souls worship the Supreme Lord with such
intense one pointed focus that this worship alone constitutes their sole aim and
complete goal.

Azhwar sings the same in TirvuaayMozhi:

naattil piRandhavar* naaraNaRku aaLanRi yaavarO,* naattil piRandhu
pataadhana pattu* manicharkkaa,*
naattai naliyum arakkarai* naadith thadindhittu,* naattai aLiththuyyach
cheydhu* natandhamai kEttumE? (TVM 7.5.2)

Emperumaan, who is unbounded by karmas, still was born in this earthly world
and underwent sufferings for the sake of all of us (the worldly people). Sri Rama
took such an avataar and on His own went
searching for asurAs and killed them to save His people. Not only that. When
He completed the mission of His avataar and He was to go back to Sri vaikuntam, He
took all His people along with Him. After
listening to such ParamaathmA, Sri Rama's life, Of whom will someone become a
servant except his?

Additional Notes:
In this verse the description of mahatma is clearly given. The first sign
of the mahatma is that he is already situated in the divine nature. He is not
under the control of material nature. And how is this effected?
That is explained in the Seventh Chapter: one who surrenders unto the
Supreme Personality of Godhead, Sri Krsna, at once becomes freed from the control
of material nature. That is the qualification. One can
become free from the control of material nature as soon as he surrenders his
soul to the Supreme Personality of Godhead. That is the preliminary formula. Being
marginal potency, as soon as the living entity is
freed from the control of material nature, he is put under the guidance of
the spiritual nature. The guidance of the spiritual nature is called daivi
prakrti, divine nature. So, when one is promoted in that way--by
surrendering to the Supreme Personality of Godhead--one attains to the stage
of great soul, mahatma.

The mahatma does not divert his attention to anything outside Krsna because
he knows perfectly well that Krsna is the original Supreme Person, the cause of
all causes. There is no doubt about it. Such a
mahatma, or great soul, develops through association with other mahatmas,
pure devotees.

9-14
satatam kirtayantO mAm yatantas-ca drdha-vratah
namasyantas-ca-mAm bhaktya nitya-yukta upasatE

"Always chanting My glories, endeavoring with great determination, bowing down

before Me, these great souls perpetually worship Me with devotion."

In sloka 14, the Lord describes how a Bhakta like the Alwar, worships and
yearns for Him. In sloka 13, the Lord told how great devotees [mahatman] worship
Him. We can notice a commonality in slokas 13,
14 and 15. All the three are explaining the greatness of devotees. Of these
13th sloka tells of one type of devotion and 14 and 15 slokas tell of another
type. A devotee may request the Lord for material benefits
or for Moksham. Former is inferior. It is like commercial transaction. We will
leave this type of bhakti. The other type is to request for Moksham as the end
result. This is called sadhana bhakti. But, some perform
bhakti and they do is for bhakti sake. This is called sadhya bhakti or swayam
prayojana bhakti [ devotion for its own, that is for devotion itself]. That is
even Moksham is not the goal, but bhakti for His pleasure.
One leaves everything to Him and even Moksham he will grant whenever he thinks
it should be granted.

Sloka 14 talks of Bhakti in its initial stage, while sloka 15 describes Bhakti
at its fully matured stage. But, when we see the sloka 14, we will be wondering if
the initial stage is like this, how to imagine the
matured stage in sloka 15. This is the rating by the Lord.

*upasate = worship [the Lord], All these people worship the with the purpose
of,
*nitya yukta = being always with the Lord.
*Satatam = always,
Exactly in what manner do the mahatmanas or the great souls worship the
Supreme Lord? The word satatam means always. Lord Krishna by the use of this word
is emphasising that the mahatmanas are
incessantly worshipping Him in all ways. This word "Satatam" can be joined
with all activities mentioned in this sloka and next sloka.
 *kirtayanta = singing and chanting names, to heart content,
*mam = of Me [Sri Krishna],
*drdha vratha = with firm determination [ that He alone is the Lord],
*yatanta = perform archana, pooja, etc.,

Such devotees of Lord Krishna with choked up voices and tear filled eyes from
ecstatic feelings of joy and love due to meditating upon His form and attributes
within their hearts. Because Lord Krishna is
extremely dear they always chant His holy names such as Keshava, Madhava,
Vasudeva, Mukunda, Hari which are synonymous with Him specifically expressing His
attributes and glories.
These attributes and glories are described in Vedic literatures and
devotional hymns and the Supreme Lord is worshipped through the chanting and
singing of His glories, in propitiation and salutations, by
offering humble obeisance's and worship, enlightening one another and
enacting His lilas or divine pastimes which are all factually the cause of His
grace.

*namasyanta = prostrate to,

*mam = Me [Sri Krishna],
*bhaktya = along with devotion.

With love or bhakti, these people with a determined firm belief worship the
Lord by singing His divne names, perform various poojas, prostrate, so that they
will be with Him always. Here the Lord
mentions activities a bhakta does:
-Keertanam [singing], [ Satatam Keertayanta ta ]
-yagnam [performing yagna and other pooja], [ Yatatans ca drdha-vrtah ]
-namasyanta [prostrating], [ Namasyantah mAm Bhaktya ]
-bhakti [ love] and
-nitya-yukta [always being with the Lord].
All these should be with a firm determination. This is the state of the bhakti
in the initial stage. We are nowhere near this. But we publicize ourselves as
devotees or bhaktas. While singing His names the
voice would tremble and tears will flow like stream. All flowers are meant for
the Lord. Prostrating should be sashtanga; that is eight parts should be placed
before the Lord [two hands, two legs, one head, mind,
intellect and faith]. The eight parts of the body are the heart, the
intellect, the ego, the head, the two hands and two feet prostrating in unison
with concerted devotion.Such a bhakta is going to become a
mahatman, says Sri Krishna. (manas, Buddhi, Ahankara )

The mahatmanas or great souls being overwhelmed with intense love for the
Supreme Lord find it impossible to support their existence for even an
infinitesimal part of a moment without always being
engaged in chanting Lord Krishna's holy names, singing His glories,
enlightening one another about His lilas or divine pastimes, offering obeisance
and salutation to Him with worship and propitiation and
the offering of their very selves with loving devotion. With tremulous voices
convulsed with holy joy they with yearning tones they incessantly call out His
holy names such as Krishna, Rama, Narayana, Hari
which connote distinguishable attributes of His Supreme nature. They
constantly remember His lilas with tears in their eyes with their bodies
ecstatically quivering in rapture, thrilled by the exciting recollection
of such holy revelations. With equal zeal do still other mahatmanas
assiduously perform holy duties of sacred worship of the Supreme Lord Krishna or
any of His authorized avatars or incarnations and
expansions as revealed Vedic scriptures. with firm determination. Others engage
themselves in the constructions of temples of worship for the Supreme Lord along
with laying out of flower and fruit gardens
for the His service. Still others overcome by sacred devotion fully prostrate
themselves upon the ground with all eight parts of their body like a fragile reed
regardless of dust, dirt or prickling thorns and pebbles in
humble obeisance to the Supreme Lord. The eight parts of the body are the
heart, the intellect, the ego, the head, the two hands and two feet prostrating in
unison with concerted devotion. Always striving with
prayers of devotion and love for Lord Krishna, focused with the aim to be
eternally united with Him, with fervid appeal they beseech Him incessantly again
and again that they may attain him solely as
their only goal.

Additional Notes:
The mahatma cannot be manufactured by rubber-stamping an ordinary man. His
symptoms are described here: a mahatma is always engaged in chanting the glories
of the Supreme Lord Krsna, the
Personality of Godhead. He has no other business. He is always engaged in the
glorification of the Lord. In other words, he is not an impersonalist. When the
question of glorification is there, one has to glorify
the Supreme Lord, praising His holy name, His eternal form, His transcendental
qualities and His uncommon pastimes. One has to glorify all these things;
therefore a mahatma is attached to the Supreme
Personality of Godhead.

One who is attached to the impersonal feature of the Supreme Lord, the
brahmajyoti, is not described as mahatma in the Bhagavad-gita. He is described in
a different way in the next verse. The mahatma
is always engaged in different activities of devotional service, as described
in the Srimad-Bhagavatam, hearing and chanting about Visnu, not a demigod or human
being. That is devotion: sravanam kirtanam
visnoh, smaranam, and remembering Him. Such a mahatma has firm determination
to achieve at the ultimate end the association of the Supreme Lord in any one of
the five transcendental rasas. To achieve
that success, he engages all activities--mental, bodily and vocal,
everything--in the service of the Supreme Lord, Sri Krsna. That is called full
Krsna consciousness.

In devotional service there are certain activities which are called

determined, such as fasting on certain days, like the eleventh day of the moon,
Ekadasi, and on the appearance day of the Lord, etc. All these
rules and regulations are offered by the great acaryas for those who are
actually interested in getting admission into the association of the Supreme
Personality of Godhead in the transcendental world. The
mahatmas, great souls, strictly observe all these rules and regulations, and
therefore they are sure to achieve the desired result.

As described in the second verse of this chapter, this devotional service is

not only easy, but it can be performed in a happy mood. One does not need to
undergo any severe penance and austerity. He can live
this life in devotional service, guided by an expert spiritual master, and in
any position, either as a householder or a sannyasi, or a brahmacari; in any
position and anywhere in the world, he can perform this
devotional service to the Supreme Personality of Godhead and thus become
actually mahatma, a great soul.
9-15
jnaana-yajnena cAp(y)anye yajantO mAm upasate
ekatvena prithak-tvena bahudhA vishvatO-mukham

"Others, who engage in addition, sacrifice by the cultivation of knowledge,

worship the Supreme Lord as the one without a second, as diverse in many, and in
the universal form."

In the sloka 14, the beginning phase of Bhakti, with singing, performing pooja,
prostrating and meditating always, was mentioned. Now sloka 15: The Bhakti
matures.

*Anye api = some others,

The devotees mentioned here are different from the devotees mentioned in
sloka 13, who were practicing sAdhya bhakti, and different from the devotees
mentioned in sloka 14,
who are in the initial stages of sadhana Bhakti. These devotees are being
described in this sloka,
*jnaana yajnena ca = by gyana yagna also,
What Jnaana is Lord referring here?? - It is the understanding that the
Lord is in everything, everywhere and with this Jnaanam he does Upaasanam .
For e.g. we have so many forms of Lord Hari - when we look at them
separately in Tirupathi, Srirangam and other Divya Desams, we enjoy then as
Bahudah Pritaktvena (separately).
When we understand they are all Lord SrimanNarayana, we realize and do
upaasana on the Lord as "Ekatvena". He is VishwatohMukah, who has everybody as
his prakaram (body).
At the same time, this devotee still does Naama Sankeertanam and other ways
described in earlier slokam.
*yajanta = perform pooja [aradhana].
The word ca- 'also' implies that besides doing some other, these persons,
perform pooja by gyana yagna. That is these persons perform gyana yagna, besides
the other forms mentioned in sloka 14, viz,
sankeerthanam, namaskaram, bhakti, always wanting to be with the Lord, etc.
By this Lord Sri Krishna removes certain wrong conceptions we have. He told that
singing His names, namaskaram, blind faith
in him, performing various services like collecting flowers and making them
as garlands, sweeping the floor of temples, helping to organize festivals, etc.,
are all initial stages of bhakti. Se we should NOT
conclude that gyana yoga is advanced stage of bhakti and we need not do the
initial actions nor we are to continue them after practicing gyana yoga. We should
NOT ignore them as mere rituals and practice
gyana yoga only. The Lord approves bhakti only if it is blind faith, and the
devotees sing and dance in praise of Him. Going around temples and doing small
services like lighting lamps, cleaning and decorating,
etc., are all to his liking and without these, mere Gyana yoga, the Lord
does not approve. But with these initial stages, if the person also performs Gyana
yoga, then he is in the advanced stage of Bhakti.
Even great philosophers like Adi Shankara or Swami Ramanuja or Sri
Madhwacharya, did not leave nama sankeerthanam, just because they were great
intellectuals. Adi Shankara says mere knowledge
will never grant Moksham. Only Sri Govinda nama sankeerthanam would redeem
us. Unless even a gyani melts at the listening of His stories and shed tears, he
can never qualify to become a Bhakta.

*Ekatvena = in unison, here we have to add the word mam upasate [worships Me,
Sri Krishna] of last sloka. Here in unison means, He is always One with everyone
of us.
What does Ekatvena mean here? It is not that God is the only one. Just as
a person has many organs and parts of the body. He is regarded as one with many
parts.
*Bahuda = in many,
*prithaktvena = but in separate,
*vishvato mukham = appear in the entire Universe.
The Lord is One, but appears separately in many forms in the entire
Universe. Again we have to bring that word from last sloka - mam upasate. This
Bhakta worships the Lord as One appearing as many,
many separate entities in this Universe. This the ultimate stage of Bhakti,
when the devotee sees the Lord everywhere and in everything, though they are all
separate. He is in the advanced stage of sadhana
bhakti. Viswatomukham means everything is body to the Lord

Other high-minded persons worship Me by singing My names, etc., already

described; and they also perform the sacrifice called knowledge. They worship Me,
who, by being 'characterised by diversity
in various ways' in the form of the cosmos, is a multiform, namely, having
all entities as modes (Prakaras) and also as One (the Prakari). The purport is
this: The Lord Vasudeva alone, having the body
comprising animate and inanimate entities in an extremely subtle form (in
the state of Cosmic dissolution) incapable of distinctness by name and form,
resolves by His unfailing true will power: 'May I become
embodied in gross animate and inanimate entities, distinguished variously
by name and form.' He alone then abides, with the variegated cosmos as His body,
comprising gods, animals, men and immobile
things. They worship Me by contemplating on Me thus. Therefore Sri Krsna
declares: 'I, having the universe for My body, alone abide'.

Azhwar captures this same essence of this highest state of Bhakti in the 3.4
decad in TiruvaayMozhi where he sees the Lord everywhere and in everything! which
is exemplified by this pasuram:
oLimaNi vaNNan en_gO!* oruvanenREttha ninRa* naLir mathic sadaiyan en_gO!
* naan mugan kadavuL en_gO,*
aLimagiznthu ulakamellaam* padaitthavai Ettha ninRa,* kaLimalarth
thuLavaNn emmaan* kaNNanai maayaNnaiyE! 3.4.8
"Should I narrate Him as the Most Brightest, Shining colour of MANickkam?
OR as the One who addresses You as the "Unmatched!" and the one who has the moon
in his head- sivan? OR the Four
Headed BrahmA? What shall I tell? Oh My Lord, The One who created the
Worlds and protected them! KaNNA! Oh Lord, The One who has the Most Fragrant
ThuLasi Garlands in His head! How should I
call You? " This whole decad of Pasurams in TVM 3-4 is a MUST READ !!

Additional Notes:
This verse is the summary of the previous verses. The Lord tells Arjuna
that those who are purely in Krsna consciousness and do not know anything other
than Krsna are called mahatma; yet there are other
persons who are not exactly in the position of mahatma but who worship
Krsna also, in different ways. Some of them are already described as the
distressed, the financially destitute, the inquisitive, and those
who are engaged in the cultivation of knowledge. But there are others who
are still lower, and these are divided into three:
1) he who worships himself as one with the Supreme Lord,
2) he who concocts some form of the Supreme Lord and worships that, and
 3) he who accepts the universal form, the visvarupa of the Supreme
Personality of Godhead, and worships that.
Out of the above three, the lowest, those who worship themselves as the
Supreme Lord, thinking themselves to be monists, are most predominant. Such people
think themselves to be the Supreme Lord,
and in this mentality they worship themselves. This is also a type of God
worship, for they can understand that they are not the material body but are
actually spiritual soul; at least, such a sense is prominent.
Generally the impersonalists worship the Supreme Lord in this way. The
second class includes the worshipers of the demigods, those who by imagination
consider any form to be the form of the Supreme
Lord. And the third class includes those who cannot conceive of anything
beyond the manifestation of this material universe. They consider the universe to
be the supreme organism or entity and worship that.
The universe is also a form of the Lord.

9-16
aham kratur-aham yajnah: svadha-(a)ham aham ausadham
mantrO �ham aham evAjyam aham agnir aham hutam

"But it is I who am the ritual, I the sacrifice, the offering to the ancestors,
the healing herb, the transcendental chant. I am the butter and the fire and the
offering."

In the sloka 13, the Lord mentioned sadhya bhakti and by slokas 14 and 15, He
told the sadhana bhakti. Sloka 14 mentioed the initial stage of Bhakti and sloka
15 described the advanced stage of Bhakti.
Starting from sloka 16, the Lord Sri Krishna gives an explanation. In sloka 15,
He told that the devotee sees Him as One in many separate entities. Arjuna was
confused as how single can appear as plural or
vice versa? The Lord said that as the Cause, He is One; and as effects or
results, He appears as many. As an example, mud is one; but can be formed into
many objects with varying utilities, like pot, cup,
plate, toy, wall or roof. Similarly same gold is made into various ornaments
for various parts of the body. Cause cotton is made into various effects such as
dhoti, shirt, screen or bed spread. So cause is
singular and effects are many. Similarly, the Lord also is Cause before
creation and so is One. After creation, this Cause appears as many, many in this
Universe.

In the coming four slokas -16,17, 18 and 19- the Lord tells in what forms He is
appearing. Lord Krishna elaborates on the many aspects of His diversity in this
verse and the next three.

He says He appears as all the various parts of a yagna. Though the list
mentioned contains many, we should not forget that He, as One, appears in all. He
states that He is Kratu or Vedic rituals, Yagna or Vedic
offerings, Sraddha or Vedic oblations to the departed ancestors, asudham or the
potency of the medicinal healing herb, the mantra or the sacred Sanskrit chant of
invocation recited by duly bonafide Brahmins.
He is also aijam or ghee which is clarified butter exclusively from the cow
which without no Vedic yagna can be authentically performed. He is the Ahavaniya
fire which is ignited from the consecrated fire and
He is the act of offering the oblations into the fire and the ritual itself.

*Aham = I, Sri Krishna, am,

*kratu = all the various yagnas performed to obtain swarga, etc., I am the
rituals of Veda-sacrifices known as Jyotishtoma (name of sacrifice to gain swarga)
*aham = I, Sri Krishna, am,
*yajna = activities like pancha maha yagna, one is expected to do daily [ brahma
yagna, deva yagna, pithru yagna, manushya yagna and bhootha yagna],
*aham = I, Sri Krishna, am,
*svadha = offerings made to pithrus [deceased ancestors] for their welfare,
*aham = I, Sri Krishna, am,
*ausadam = havis or the sacred offerings made in sacred fire in yagna,
*aham = I, Sri Krishna, am,
*mantra = all the chanted mantras in an yagna,
*aham = I, Sri Krishna, am,
*eva = alone,
*ajyam = ghee offered in the sacred fire in yagna,
*aham = I, Sri Krishna, am,
*agni = the sacred fire itself,
*aham = I, Sri Krishna, am,
*hutam = the entire homa or yagna or yaga.
In the yagna, He is the total yagna, the fire, ghee offered, the person
performing, the mantras chanted, offered havis, and what not? He appears as all
these separate entities and all these entities are
in his control and are dependent on Him. What we see as separate are many
and are the effects of the Single Cause, the Lord Sri Krishna. Bhakta sees all
these as He alone. This He praises as Gyana yagna.

9-17
pitAham asya jagataha: mata-dhata pitamahah:
vedyam pavitram omkara rk-sama-yajur eva ca

"I am the father of this universe, the mother, the support and the grandsire. I
am the object of knowledge, the purifier and the syllable om. I am also the Rig,
the Sama and the Yajur Vedas."

The Lord indicates various separate materials and living beings in the Four
slokas, 16,17,18 and 19, and states that He, as One. is in many forms. All these
are His dependents and under His control. In
slokas 13, 14 and 15. He told of types of Bhakti - sadhya and sadhana. But to do
this bhakti, we should know His greatness. Greatness of devotion and the Person on
whom we are to devote should be realized
to succeed in Bhakti. Prahlada realized the greatness of the Lord; at the same
time he also realized that the Lord will appear anytime he was in peril, and this
simplicity of the Lord, also made Prahlada to devote
in the Lord. Just like He was present in a pillar and appeared to save Prahlada,
He is available in everything we see. He is inside every atman. By being inside
all, He controls and reigns each and everything.

It is the Supreme Lord Krishna who is the foundation and source of all creation
comprised of moving and non-moving things hence his relationship as father,
mother, grandsire and patriarch is natural. The word
dhata meaning bequeather or dispenser denotes the original progenitor the
Supreme Lord who is the real cause of all births distinct from the seminal birth
from father and mother. He is vedyam whatever is
perceptible by the Vedas being worthy to be known and He is the Holy
sanctifier. He is the indicator known by His personal sound vibration OM which is
the root of the Vedas and He Himself is the sacred Vedas
comprised of the Rig, Sama and the Yajur Vedas from where was extracted the
Atharva Veda.
 *Jagata = in this Universe,
*aham = I, Sri Krishna, am,
*pita = father of all,
*mata = mother of all,
*dhata = all those responsible for the conceiving of an infant and its growth,
[ This word is very important in this slokam, since Krishna establishes he is the
seed or root for everything! ]
*pitamaha = father's father [grand father],
*pavitram = most sacred or pure,
*vedyam = concepts in Vedas,
Whatever is known from theVedas as purifying, I alone am that.
*omkara = Pranavam or AUM [ considered as the seed for Vedas],
*rk = Rig veda, yajur = Yajur veda, sama = Sama veda, asya = [I. Sri Krishna]
am.
Lord is the Vedam. Pranavam and all that is indicated by the Vedas

The Lord is antharyami in materials as well as atman. He is the father of

this Universe. Here we should understand this means He is the father of all living
beings in this Universe. Thus he is the Creator.
As Mother He sustains all. Though dhata could mean lord Brahma, here the
Lord means all those whose help is needed from the time a child is conceived to
its growth. By indicating pitamaha or grandfather,
all the generations are covered. He is in every relation a person can have.
Thus there is no orphan in this world. Even a child without mortal parents, can
claim the Lord as their Father and Mother.
Vedyam suggests the various concepts in Vedas. Omkara indictes various
words used in Vedas. That is words as well as the meanings of them are all He
only. Since om is the seed of Vedas, entire vedas
are all indicated. All are his body and He resides in all as Antaryami.

Note again, Lord is explaining the concept of "Ekatvena, Prtaktvena ,

Bahudha Viswahtoh mukham" , which was mentioned in earlier sloka. These are all
the varied forms of Lord i.e Prtaktvena, all that is
mentioned here viz vedas, pranavam, pitah, matah, datah etc - and he is
the Ekatvena whom we need to worship.

Additional Notes:
The entire cosmic manifestations, moving and nonmoving, are manifested by
different activities of Krsna's energy. In the material existence we create
different relationships with different living entities who are
nothing but Krsna's marginal energy, but under the creation of prakrti some of
them appear as our father, mother, grandfather, creator, etc., but actually they
are parts and parcels of Krsna. As such, these
living entities who appear to be our father, mother, etc., are nothing but
Krsna. In this verse the word dhata means "creator." Not only are our father and
mother parts and parcels of Krsna, but their creator,
grandmother, and grandfather, etc., are also Krsna. Actually any living
entity, being part and parcel of Krsna, is Krsna. All the Vedas, therefore, aim
only toward Krsna. Whatever we want to know through the
Vedas is but a progressive step to understand Krsna. That subject matter which
helps us purify our constitutional position is especially Krsna. Similarly, the
living entity who is inquisitive to understand all Vedic
principles is also part and parcel of Krsna and as such is also Krsna. In all
the Vedic mantras the word om, called pranava, is a transcendental sound vibration
and is also Krsna. And because in all the hymns
of the four Vedas, Sama, Yajur, Rg and Atharva, the pranava or omkara, is very
prominent, it is understood to be Krsna.
9-18
gatir bhartA prabhuh sAksi nivAsah saranam suhrt
prabhavah pralayah sthAnam nidhAnam bijam avyayam

"I am the goal, the sustainer, the master, the witness, the abode, the refuge,
and the most dear friend. I am the creation and the annihilation, the basis of
everything, the resting place and the eternal seed."

In the first half of the sloka the Lord lists some which can be regarded as
places or materials. Later half tells another thing. Lord Krishna states that He
embodies the following atributes in this verse:
1) gatih the ultimate goal of all existence.
2) bharta the support like a husband, the sustainer as gravitation sustains.
3) prabhuh the master, the sovereign, the ruler.
4) saksat the witness, the monitor of all thoughts and actions.
5) nivasah the abode where all things dwell.
6) saranam the refuge where all spiritual beings may resort to for guidance.
7) suhrt the dear most friend and well wisher.
8) prabhava pralaya sthanam the basis of creation and dissolution wherever it
occurs.
9) nidhAnam that from whence all things arise from and all things return to.
10) avyayam bijam the imperishable seed of all, the inextinguishable cause of
everything.

*Gathih = all places or objects we desire for. Swarga lok or Satya lok are
desired and Lord is in them.
That which is reached, or the several regions of bliss reached; the way;
the goal. Gati means the destination where we want to go. But the ultimate goal
is Krsna, although people do not know it.
One who does not know Krsna is misled, and his so-called progressive march
is either partial or hallucinatory.

*Bharta = here the usual meaning of husband is not implied; but it is any thing
that supports. He who supports, the prop or the stay (like the husband of the
house) Or the Sustainer (like Gravitation!!)
Such supports can be husband, father, pillar supporting roof, air
supporting so many flying objects and creatures, etc.

*Prabhu = Master, the ruler, the soverign i.e all those which command.

*Sakshi = all those which witness every action. The Witness or immediate seer.
As an example, even when we do an action in so called secrecy, there are
many witnesses. Space, Sun or Earth are witnessing.

*Nivasa = all living places, like house or land, etc. The abode or the place
where all things dwell.
Wherever we live, Lord is the Nivasa, he is antaratma for all!! We name
our houses like zzzNivas, XyzNivas etc. but Lord is the true Nivas for everyone,
whether we live in hut, heaven, under water etc!

*Saranam = The refuge that which gets us what we want and avoids what we do not
want. The refuge or the Intelligent being, to whom souls may resort, for
fullfilment of hopes and avoidance of evil.
For example, we go to a doctor to get good health; or, go to doctor to
remedy a disease. So doctor is saranam. Even a medicine or tonic can be saranam.
In Sri Vishnu Sahasranamam, the Divine
names beshajam and bishak, suggest he is medicine and doctor.
 *Suhrt = Friend or who wishes all well. All those who think well of one. That
is possessing good mind for the welfare of all.
The Lord resides in all and they are all dependent on Him. Then, He is also
the place from where all originate and into which all mingle.

*Prabhava = originate,
*pralaya = merging,
*sthanam = place.
Prabhava-Pralaya-SthAnam = The seat, I am of whatever comes into being, in
whatever disssolves and wherever these may happen. Lord is the Prabhava-SthAnam
and Pralaya-SthAnam.

*NidhAnam = That in which is deposited. The things that are born and disappear.
Myself are they. The entities from which others originate and into which others
merge.
In prabhava and pralaya, the Lord talked of the Entity from which others
originate. After these originate, from them again others may originate and merge,
and these are called nidhanam
*Avyaya = never undergoing any change nor changing in quality or quantity,
*beejam = seed.
Ayayam Bheejam - The imperishable seed, the exhaustless cause, wherever
found. Seed implies cause. That is the raw material, the maker and the
implements. Mud changes into pot.
But the Lord, though manifesting into various objects, never undergoes a
change. When mud
changes into pot, mud is no longer there. But when Lord transforms into
Universe, He still remains. The Lord is in every thing mentioned.

9-19
tapAm(y)-aham aham-varsam nigrhnAm(y) utsru_jAmi-ca
amritam-caiva mrityus-ca sat-asat-cA-aham arjunA

"O Arjuna, I give heat, and I withhold and send forth the rain. I am immortality,
and I am also death personified. All in all times, past, resent and future, are in
Me."

The Lord lists some more items and declares He represents them also. By taking
these as His bodies, the Lord does related actions. He talks of rain here and
aptly the Lord Sri Narasimha is representing
water, in this Kshetram.

*Aham = I, Sri Krishna,

*tapami= burn or produce heat.
We know heat is produced by the Sun or fire or a lamp. So the Lord implies
that He is the motive force in all these to produce heat or light. He is the
antaratman in the Sun or fire or lamp, and commands
them in their jobs. Even the heat in our body is because of Him.
*Aham = I, Sri Krishna,
*nigranhamy = suck [ by evaporation] water from various sources like ocean or
lakes, etc., by the Sun's heat,
*utsrijami = and as cloud produce,
*varsam =rain.
He produces warmth and heat in this Universe and produces rain by collecting
water from various sources, there by cooling the Universe. Why should He do both?
Why heat and then cool? If we ponder
over this, we will find that we are never happy with only heat or cold, but
we aspire for coolness when it is hot and viceversa. Thus the Lord is responsible
for everything, we need. It is worth
remembering the Fourth pasuram of Thiruppavai -aazhi mazhaik kanna.
*Amrutham = life saving, ca = and,
*mrithyu = death.
Here, amruth denotes various lifesaving devices and not the nectar obtained
by churning milk ocean. Lifesaving may appear as a medicine or herb or Sri Rama
mantra, anything which saves a life from
departing a body. Similarly, He is also all those which make a soul to
depart a body. If we think of this, we can understand the life cycle. As an
example rats are there and to prevent their growth excessively,
snakes are there. To arrest their growth, mongoose are there; and so on.
*Arjuna = Arjuna, aham = I, Sri Krishna. am,
*sat = all those existing in the present, and
*asat = all those different from present; that is both past and future.
So, all that are existing now are His body; and all those which existed or
which will be existing, are His body. He is the soul of all in the present, past
and future; He is the soul of life saving and death causing;
and He is the soul of warmth, cold, rain, heat producing and clouds. By these
previous four slokas, the Lord exhausts everything we can perceive in this
Universe and says that He, as One, is the Soul of all
these and command them to do their jobs. He is the one (Ekatvena) in this
varied energies (Prtaktvena). This knowledge makes one matured in Bhakti.

The Supreme Lord Krishna explains some of His potencies that through the sun
and fire He is tapami or causes heat and He withholds and releases rain. He is
amrtam or immortality being by which the
world exists. He is also mrtyus or death that by which this world becomes
destroyed. Never in contradiction the Supreme Lord is sat or that existence which
manifest in the present time and asat or that
existence which is unmanifest in present time but which existed in the past and
which may manifest in the future. Thus Lord Krishna exists in every reality as the
sum of all things intelligent and unintelligent
which compose His transcendental body. The mahatmanas or great, noble beings
referred to in verse 13 are those who meditate on the Supreme Lord as the unity,
manifesting itself in corporeal multiformity
and variegatedness throughout creation in the macrocosmic sense. So in order to
more fully understand the attributes of the Supreme Lord characterized by the
mahatmanas and the method they commune
with the Supreme Lord has been depicted. The understanding is that according
to their qualifications the mahatmanas or great beings know Lord Krishna as the
internal witness of all living entities and worship
him as the one supreme absolute truth or as a specific avatar or incarnation
and expansion as revealed in the Vedic scriptures. Next will be described the
behavior of the ignorant who full of desires covet
enjoyment.

9-20
trai-vidya-mAm soma-pAh-puta-papA yajnair-istva svar-gatim prarthayantE
te punyam Asadya surendra-lokam asnanti divyAn, divi-deva-bhogAn

"Those who study the Vedas and drink the soma juice, seeking the heavenly
planets, worship Me indirectly. Purified of sinful reactions, they take birth on
the pious, heavenly planet of Indra, where they enjoy
godly delights."

*trai-vidyah--the knowers of the three Vedas;

The three vedas in Poorva Bhaagam are Rik, Yajus and Sama veda. The
followers of these are called the Trai-vidyAh. These guide to get us heavenly
worlds, richness, glory etc. The followers of
these are called Trai-vidyAh. They are mere followers of these and not
the devotees of the Ends of the Vedas i.e Vedantas (Upanishads). The latter, the
followers of the vedantas are indeed the
Mahatmas (high souls). And as mentioned in sloka 13,14,15 earlier,
"bhajanty ananya-manasah: jnAtva bhutAdim avyayam", know the lord as the object,
taught by all the vedas to be known, and by
"chanting lord's hymns" etc and contemplating on the lord always , both
stimulated by their intense love for the Lord - worship him alone and not seek
anything else. But, in the sloka , the opposite
category of devotees are mentioned.
*soma-pah--drinkers of soma juice;
Those who are addicted to the three vedas for other desires, instead of the
Lord.. they pray for svarga as their chief end , by partaking the Soma rasa after
offering it to Indra and other ordinary divinities in
sacrifices, in the manner prescribed by those vedas.
*puta--purified;
*papah--sins;
The barriers of Sin which obstruct the passage to svarga are thus removed.
Not all sins are removed. Only those which obstruct passage to heavens are
removed.
*yajnaih--with sacrifices;
*istva--after worshiping;
*svar-gatim--passage to heaven;
*prarthayante--pray;
*mam--unto Me;
MAM yagnaih istva, svar-gatim prathayante !! - Note, Krishna says the
worship ultimately goes to him, even though the yagna etc is being performed in
the name of Indira. These Yagnis adore the Lord
as Indra etc, to whom the sacrifices related, not knowing that behind the
forms represented by Indra etc, it the Lord who is bestowing those benefits, like
Swarga Lokam etc. This is because Lord is the
antaryaamin.
*te--they;
These devotees , who are doing the Yagna etc for reaching swarga Lokam etc
*punyam--virtue;
Punyam here means , the anubhavam (joy etc) achieved by reaching the
higher heavens. This is much much more than the enjoyment in this world. So,
having got this is also a "punyam".
These devotees have achieved this after performing great yagnas as
mentioned in Karma Kanda.
*asadya--enjoying;
*sura-indra--of Indra;
*lokam--the world;
Surendra Lokam is Swarga Lokam. Having reached the Swarga Lokam. Rid of
affliction, they enter the world of Indra - the Lord of the suras - and there
taste the exquisite delights of the celestials(devas).
*asnanti--enjoy;
*divyan--celestial;
*divi--in heaven;
*deva-bhogan--pleasures of the gods.
Thus do they abandon themselves to the delectations provided in the vast
regions of Svarga;

Now, hearing all this details in the sloka , we get a feeling that achieving
Indra lokam and enjoying it's pleasures , is a wonderful thing. But, that is not
what the Lord implies here. What he actually implies is,
 Indra lokam may seem great from here in the earth, but when we reach there,
we realize those pleasures are also temporary and misleading. And the second
thing is, when the swarga lokam seems so
tempting due to the riches it offers, imagine how much greater is the
Vaikunta world!, from which there is no return!! , whereas when the merit which
secured deva lokas, gets exhausted, they again enter the
world of the mortals. Also, instead of doing yagna for demigods and asking
them for small favors, we should seek the Lord for his kaimkaryam. The demigods
themselves are bestowed powers to give
this small benedictions (like swarga etc) by the Lord who is their
antaryamin.

Another thing Lord is mentioning here is, people who are solely focussed on
Karma Kandam (trai-vidyah) and not understanding it's true import (which is
mentioned in Upanishads) get misled and chase
small fruits from the demigods. These fruits are temporary.

Additional Notes:
The word trai-vidyah refers to the three Vedas, Sama, Yajur and Rg. A
brahmana who has studied these three Vedas is called a tri-vedi. Anyone who is
very much attached to knowledge derived from
these three Vedas is respected in society. Unfortunately, there are many
great scholars of the Vedas who do not know the ultimate purport of studying them.
Therefore Krsna herein declares Himself to
be the ultimate goal for the tri-vedis. Actual tri-vedis take shelter under
the lotus feet of Krsna and engage in pure devotional service to satisfy the Lord.
Devotional service begins with the chanting of
the Hare Krsna mantra and side by side trying to understand Krsna in truth.
Unfortunately those who are simply official students of the Vedas become more
interested in offering sacrifices to the different
demigods like Indra, Candra, etc. By such endeavor, the worshipers of
different demigods are certainly purified of the contamination of the lower
qualities of nature and are thereby elevated to the higher
planetary systems or heavenly planets known as Maharloka, Janoloka, Tapoloka,
etc. Once situated on those higher planetary systems, one can satisfy his senses
hundreds of thousands of times better
than on this planet.

9-21
te tam bhuktva svarga-lokam visAlam ksinE punyE martya-lokam vishanti
evam trayi-dharmam anu-prapannah: gatA-gatam kAma-kAmA labhante

"When they have thus enjoyed vast heavenly sense pleasure and the results of
their pious activities are exhausted, they return to this mortal planet again.
Thus those who seek sense enjoyment by adhering
to the principles of the three Vedas achieve only repeated birth and death."

Sri Krishna ridicules those who seek Swarga lok, and show more interest in the
Poorva bhag [earlier part] of Vedas, also known as Karma kanda, which prescribe
the procedures and objectives of various yagnas,
like Jyothish homa, etc., and leave out Vedantha or Upanishads in the latter
part of Vedas, also known as Gyana kanda. These persons are not true devotees of
the Lord and will never reach Him. Arjuna wanted to
know what was wrong in seeking those results? In reply, sloka 21 was told by
Sri Krishna: Normally, slokas in Gita have 16 letters [aksharam] per line and 32
in one sloka. This is called anushtup chandas [metre].
But this, 20 and 22nd slokas have excess letters. Here, each line has 22
letters and 44 per sloka.

After enjoying the spacious world of heaven, they return to the world of
mortals when the meritorious Karma forming the cause of that experience is
exhausted. Thus, lacking in the knowledge established in the
Vedanta and desiring only the attainment of heaven etc., they who follow the
teaching of the three Vedas on sacrificial rites, come and go. After enjoying the
trifling and transient pleasures of heaven, they return to
Samsara again and again. But the great souls meditating on Me, who am
incomparably dear to them, attain boundless and unsurpassed bliss and do not
return to Samsara. Sri Krsna desribes their distinguishing
features:

*Te =they, tam =such,

*bhuktava = pleasure is experienced,
*visalam = vast, svarga loke = heavens.
Here, 'they' implies those who perform jyotish homa, etc., and seek heaven.
Heaven is very large place with all pleasures and enjoying dances of beautiful
apsaras women like Rambha, Menaka, Oorvasi, etc,
Unlike the pleasures and sorrows alternating in this world, there, in
heaven, happiness alone is there. Even if pleasure spots are available here, we
are not equipped with that type of stamina or strength to
continuously enjoy. But in swarga lok, the person going there is provided
with heavenly body to enjoy continuously. Can they remain in swarga lok for ever?
No.

*Ksine punye = all punya get reduced [as the pleasures of swarga lok are
enjoyed and as time passes],
*martya lokam = the world of mortals or human beings,
*vishanti = return.
By doing punya, the person reaches swarga lok or heaven and enjoys; but as
time passes, the punya stock gets expended and gets reduced. Once reduced to a low
level, he has to necessarily be born
in this world of mortals. It is therefore, told that even a person in
swarga would be in constant fear of returning back to samsaram. Can anyone enjoy
with full satisfaction, if this constant fear is there?
In fact, he would be facing naraka lok [hell] experience in swarga. And, he
might think that instead of this, remaining in the world of mortals would have
been better. Why, then seek heaven? We should
note the word 'ksine' -reducing. It is not completely exhausted, but with a
particular low level reached, they are reborn in this earth.

*Evam = thus, anuprapanna = following,

*trayi dharmam = three Vedas.
In the last sloka the Lord told that these persons concentrate on the three
Vedas' meanings. Such persons ..
*labhante = attain,
*kama kama = desired places and desired pleasures. They attain the desired
places and pleasures. But, Are these permanent? No. They are just gata-Agatha.
*Ghata aghatam = they go [to heaven to enjoy] and return [to suffer in this
samsaram].
He with a short sight enjoys this temporary happiness, only to come back
again and grope in this samsaram. By concentrating only on the superficial
meanings of the three vedas, these persons get
what they want to enjoy in heaven; but they never realize the inferior and
transient nature of this happiness. They little realize that Sri Krishna is the
everlasting happiness and Vaikuntam is the place from
 where there is no return to samsaram. Upanishads emphasise this.

Those of fruitive desires abandon themselves to the full pursuit of delectable

pleasures fully accessible in the vast regions of Svargaloka. But after a long
duration of time, once their accumulated merit
has been exhausted and the time allotment for their heavenly sojourn has
expired they again fall back into material existence of samsara. Thus those who
hanker after material delights following the karma kanda
sections of the Vedas, ignoring the superior spiritual knowledge found in the
Vedas as well revolve up and down, back and forth obtaining lives of elevations
and recessions. The word gatim denoting destination
comes from the words gat - agatam meaning transitory states with no permanence
this infers that the enjoyments of Swargaloka are of a trivial and temporary
nature involving a revocation and termination.
Whereas the mahatmanas hanker only for the Supreme Lord, giving themselves
completely in bhakti or ardent loving devotion to Him and thus they assuredly
achieve the eternal spiritual worlds never returning
and attain the Supreme Lord Krishna who is immeasurable, inexpressible and
inconceivable annada or bliss personified. Additional characteristics
distinguishing the mahatmanas is given next.

Additional Notes:
What happens after one has fully enjoyed heavenly delights exhausting all
their merit? They must take birth again in the worlds of mortals and begin
accumulating sufficient merit all over again by performing
the same rituals prescribed in the Vedas for entering the celestial spheres to
enjoy heavenly delights all due to motivation of desires. Again and again they
must be imprisoned inside a mothers womb for nine
months, lifetime after lifetime revolving in this cycle unceasingly because
they hanker so much for heavenly pleasures. But when their merit is used up again
they are in transition down to the cycle of birth
and death and then back to heaven incessantly repeating the same process over
and over. He who has not attained perfection of knowledge, as indicated in the
Vedanta-sutra (janmady asya yatah), or, in other
words, he who fails to understand Krsna, the cause of all causes, becomes
baffled in achieving the ultimate goal of life and is thus subjected to the
routine of being promoted to the higher planets and then again
coming down, as if situated on a ferris wheel which sometimes goes up and
sometimes comes down. The purport is that instead of being elevated to the
spiritual world where there is no longer any possibility
of coming down, one simply revolves in the cycle of birth and death on higher
and lower planetary systems. One should better take to the spiritual world to
enjoy eternal life full of bliss and knowledge and never
return to this miserable material existence.

9-22
ananyAs cintayantO mAm ye janah paryupAsatE
teshAm nityA-abhiyuktanam yoga-ksemam vaham(y)-aham

"But those who always worship Me with exclusive devotion, meditating on My

transcendental form�to them I carry what they lack, and I preserve what they
have."

Till sloka 21, the Lord mentioned the transient and inferior nature of seeking
swarga, etc., and cautioned that such persons will have to return back to
samsaram. In sloka 22, He is going to tell the greatness of
devotees seeking Him alone and explains how He helps them.
 *Aham = I, Sri Krishna,
*tesham = their,
*vahamy = do.
*Ye jana = those devotees, those who think of Sri Krishna as all for them,
*ananya = not [desiring] anything else [other than the Lord],
*mam = Me [Sri Krishna],
*cintayanto = thinking,
*paryupasate = meditate on His auspicious qualities, on His Divine beauty, on
the good things the Lord has done to them. Such people,
*nitya = always,
*abhiyuktanam = desiring to be with the Lord.
*yoga - kshemam = yoga and kshemam, [ Yogam here means getting the blessing of
always thinking and experiencing the joy of Lord Krishna and Kshemam is never
losing that Yogam of anubhavam ]
So, those devotees , who never think of anything else, but meditating only on
Him, His auspicious qualities, His divine beauty and His actions, always desire to
be with the Lord. For such people the
Lord gives yoga and kshemam. When we meet persons we do enquire whether their
yoga-kshemam are all OK? Yoga means making available what one does not have, and
ksema means the protection
of what one has got. It means whether health is alright and whether all are
happy. But, here this ordinary meaning is not applicable. Yogam denotes unexpected
arrival or possession; and kshemam means
possessions are all in tact. Yoga- kshemam is unexpected possession of
desired, and retention of possessed. When we enquire yoga kshemam of others, we
should mean whether the unexpected Bhakti has
been acquired and whether the acqired Bhakti is continued without any
reduction. Diseases, quarrels, births and deaths are never permanent and will fade
one day. But Bhakti in Him should be acquired and
preserved for ever. Unexpected possession of the Lord and possessed Lord
never leaves. Sri Krishna says here that to such devotees, the Lord offers Himself
and never departs from them. We should therefore,
be away from all others and concentrate only on Him. Think only of Sri
Krishna.

We should clear our mind of all others [ ananyah ] and in the empty mind we
should install Sri Krishna and think only of Him [ mAm cintayantO ]. There are
three examples atleast of this principle of
"ananyAh , mAm CintayantO!"
1) Thondaradipodi Alwar, in the pasuram 'pacchaimaamalai says he did not
want even Vaikuntam but should always be worshiping Sri Ranganatha.
2) Thiruppanalwar, in his pasuram says,' en amudhinai kanda kangal
matronrinai kanave - after seeing the Lord Sri Ranganatha, his eyes do not want to
see anything else.
3) Hanuman - In the end, when Sri Rama was readying to go to Vaikuntam, He
took along with Him all; but Hanuman stayed away. When the Lord enquired whether
Hanuman was not interested in Vaikuntam,
Hanuman said that after seeing Sri Rama, he did not want to see
anyother, including Sri Vaikunta Natha. Hanuman said he would remain here itself
and meditate only on Sri Rama. For all these devotees the
Lord offered Himself and remains with them for ever. In this Kshetram
also as Sri Rajagopala, He offered Himself to all the Gopikas and remained in
their minds even after the Lord physically left their place.

The word ananyas meaning exclusivity refers to those who have excluded
themselves from all other desires except the Supreme Lord Krishna who is their
sole source of joy and only center of hope.
 Always meditating upon Him day and night in terms of his qualities and
pastimes as well as what He may be doing and reflecting in relation to them.
Deprivation of such meditation and reflections would be
tantamount to cessation of their very lives, hence incessant remembrance of
the Supreme Lord is wonderful for them in and of itself. The mahatmanas or great,
noble beings of this description who devoutly
contemplate the Supreme Lord in all His glory and splendour as the source of
all glory and splendour throughout the cosmos all over creation and furthermore
who contemplating Him thus intensely aspire for
eternal communion and association with Him. Then the Supreme Lord Himself
accomplishes that yoga or the attainment of the individuals consciousness in
communion with the His ultimate consciouness.
The word kseman means perpetually this denotes that it is eternal and
indicates that there is no return back to the material existence for those so
exclusively devoted.

Additional Notes:
One who is unable to live for a moment without Krsna consciousness cannot
but think of Krsna twenty-four hours, being engaged in devotional service by
hearing, chanting, remembering, offering prayers,
worshiping, serving the lotus feet of the Lord, rendering other services,
cultivating friendship and surrendering fully to the Lord. Such activities are all
auspicious and full of spiritual potencies; indeed, they
make the devotee perfect in self-realization. Then his only desire is to
achieve the association of the Supreme Personality of Godhead. This is called
yoga. By the mercy of the Lord, such a devotee never
comes back to this material condition of life. Ksema refers to the merciful
protection of the Lord. The Lord helps the devotee to achieve Krsna consciousness
by yoga, and when he becomes fully
Krsna conscious the Lord protects him from falling down to a miserable
conditioned life.

9-23
ye �pya-anya-devataa-bhaktah: yajantE shraddha-yAnvitah:
te �pi mAm eva kaunteya: yajanty avidhi-purvakam

"Those who are devotees of other gods and who worship them with faith actually
worship only Me, O son of Kunti, but they do so in a wrong way."

Arjuna got a doubt. Jyotish homa is performed to seek swarga and Indra is
worshiped. To get rain, Varuna is worshiped. Vayu is worshiped to get wealth.
Surya is worshiped to get health. These are all specified
and many are performing these worships. Are these persons worshiping these
gods? The Lord told that all these gods are body to the Lord or Parabrahmam. They
are like organs and these worships for
these gods ultimately, reach the Lord only. It is like for example, caring for
the feet of a person, ultimately pleases the soul or atman of thet person. So,
whichever god is worshiped, ultimately the inner soul of
them and the commander of all of them, should only be pleased. Here, Arjuna
gets the doubt that since, even if Indra is worshiped, ultimately Lord Sri Krishna
is only pleased; so, why not grant that person
Moksham straight away? Why that person should be granted only swarga? In reply
to this the Lord speaks out in this sloka. The Lord expects them to have the
conscience while worshiping other gods, that those
worships were directed to the Lord Sri Krishna. But unfortunately, these
persons feel that the result of their prayers have been awarded by these gods
themselves. They are ignorant that their worships ultimately
 reach the Lord Sri Krishna alone. This gyana that the Lord is the inner soul of
all these gods is necessary to obtain greater benefits. This is evident from
Upanishads or Vedantha, the latter part of Vedas. But these
persons understand only the Karma kanda of Vedas [as told in sloka 20] and are
ignorant that the Lord only, ultimately, grants all benefits. We should therefore,
when worshiping other gods, realize that the Lord
resides in these gods and our worships reach Him only, ultimately. This is what
Sri Krishna expects. Of course, when this gyana dawns in us, we will straight away
worship the Lord and get the benefits.

*Ye api = even these persons, who are different from those devotees, who think
only Sri Krishna is all for them,
"api" "tu" terms point to differentiation. In this case, Krishna is
explaning difference between devotees who pray to demigods and the pure devotees
who surrender to him directly.
*anya devata bhakta = devotees of other gods,
*yajante = worship,
*shraddhayanvita = sincerely.
These persons are very earnest in performing poojas for other gods. But they
do it without the gyana that ultimately it is the Lord inside these gods, Who is
worshiped and Who is granting the desired results.
*Te api = even those persons,
*yajanty = worship,
*mam evam = only Me [Sri Krishna],
*avidhi poorvakam = without understanding the Vedas correctly. "Vidhi
poorvakam" means doing as prescribed by vedas. Avidhi poorvakam means doing
WITHOUT understanding the vedas correctly.
That is they are ignorant that all worships done for any god, ultimately
reaches the Lord, Sri Krishna. Because of this the Lord also grants them only the
desired results and not the eternal Moksham.

Lord Krishna confirms that everyone who worships the demigods like Brahma or
Shiva as prescribed in traividya or the karma kanda or fruitive reward sections of
the Vedas; as well as worship of lesser divinities
such as Indra and Surya and also worship of impersonal conceptions of god are
all in reality propitiation to the Supreme Lord but offered in an unconscious,
indirect way. For this reason as stated previously all the
330 million demigods comprise the body of the Supreme Lord Krishna and within
the etheric heart of each He is residing as paramatma the Supreme Soul as also
within all living entities. In every sense all the
demigods find their highest good and noblest purpose by supplication to Him.
The ignorant who worship the demigods and other lesser gods are totally oblivious
to this eternal truth and are not performing worship
of the demigods in the manner prescribed in the Vedic scriptures. The
Taittiriya Upanisad III.II.II beginning chatur hotaro yatra sampadam gacchanti
devaih states: By paramatma the four Vedic rituals known
as hotri are fulfilled by the demigods. The Supreme Lord in His localised
aspect is paramatma who makes the ritual successful. Thus it is clear that the
benefits gained by ceremonial worship to any of the
demigods is only by grace of the Supreme Lord. The four hotri rituals as
prescribed in the karma kanda section of the Vedas such as Agnihotra or
propitiation to the sacred fire by offering it oblations of ghee and
grains everyday. Two of the other hotris given in the Taittriya Upanisad
I.VI.VIII beginning ya evam vidvan are Purnamasa or penance for full moon and
Darsa or penance for new moon. The followers of traividya
cannot comprehend that all the rituals and worship that they offer to the
demigods is in reality indirect worship to the Supreme Lord who has Brahma, Shiva,
Indra, Surya and all the 330 million demigods as part
 of His transcendental body and that He is the actual object of their worship.
Hence because they worshipped indirectly they are entitled to indirect recompense
because it descends from the Supreme Lord
back down through the demigods who taking their share bestow whatever mundane
and transitory desire the ritual was performed for such as entry into the heavenly
planets and because such a boon is not
eternal when the allotted time fo enjoyment has expired they will be recycled
back into samsara the perpetual cycle of birth and death again as mortals.

It should be clearly understood that although the Vedic scriptures directly

enjoin worship of the demigods they also explain that the demigods constitute the
transcendental body of the Supreme Lord and that
he is the spirit soul within each and every one of them as well and thus the
spiritually intelligent mahatmanas or great souls easily understand that by
worshipping the Supreme Lord all the demigods are
automatically worshipped as well and thus with great love and devotion they
exclusively worship the Supreme Lord Krishna or any of His authorised incarnations
and expansions as revealed in Vedic scriptures.

"Persons who are engaged in the worship of demigods are not very intelligent,
although such worship is done to Me indirectly," Krsna says. For example, when a
man pours water on the leaves and branches
of a tree without pouring water on the root, he does so without sufficient
knowledge or without observing regulative principles. Similarly, the process of
rendering service to the different parts of the body is to supply
food to the stomach.

9-24
aham hi sarva-yajnAnAm bhokta-ca prabhur eva ca
na tu mAm abhijAnanti tattvena-ata cyavanti te

"I am the only enjoyer and master of all sacrifices. Therefore, those who do not
recognize My true transcendental nature fall down."

Now Lord Krishna explains the maximum rewards the worshippers of the demigods
get and why it is avidi-puvakam or not in accordance with the ordinances of the
Vedic scriptures. As the Supreme Lord is
paramatma or the Supreme Soul within all the demigods and all living entities
as well it is He who is the direct recipient of all the offerings and worship to
them. He alone solely bestows the rewards of propitiation
and worship back down through the demigods to which it was offered who after
taking their share offer it to their votaries. Those who are motivated by selfish
desires are devoid of bhakti or loving devotional service
and have no possibility of knowing the Supreme Lord.

Lord Krishna speaks the words prabhur eva ca meaning that He alone is the sole
bestower of rewards in every respect. Amazingly fascinating it is that humans who
engage in the very selfsame activities of
propitiation and worship are differentiated and classified by the simple
difference of the intention and motive by which it was performed. Some performers
of activities merit paltry, minimal results such as
reaching the heavenly planets and when there allotment of time there has
expired they have to start all over again. While other performers of the same
activities merit unlimited and transcendental eternal
results such as atma tattva or realisation of the soul and never lose it ever
as they attain moksa or liberation from material existence.
 *Aham hi = I [ Sri Krishna] am alone, This "AHAM" is very signficant in this
sloka. Lord clearly says he ALONE is the bestower of rewards.
*sarva yajnanam = of all the yagnas',
*bhokta = beneficiary,
*ca = and,
*prabhur eva = only giver of benefits in return.
*Tu = but,
*mam = My [ Sri Krishna's],
*tattvena = true nature is,
*na abhijananti = not understood [ by them in this way].
*Te = they,
*cyavanti = fall, slip away [from not getting superior benefits and reach only
inferior results].

The Lord says that he is the beneficiary of all karmas and yagnas we do. That
is He is the inner soul in every other gods we may worship, and ultimately
receives the worship and offerings. Prabhu means
the person who gives the result of the pooja or yagna performed. When some one
does Jyotish homa and prays Indra for sanctioning swarga, it is the Lord who
actually gives and not Indra. But this is not
understood by people, who think that it is these gods who give them those
benefits. They do not know the real stature of the Lord. They should have realized
that more than anything else, it is the Lord, Who
is inner soul in all and Who alone is pleased with their karma and Who alone
is going to grant them anything; but they have never understood this. Therefore
they slip away from superior benefits like reaching
Vaikuntam; and are granted only the transient and inferior benefits, they
sought. One important point we should note. Dasaratha did not have children and so
he decided to perform puthrakameshti yaga.
He invited sage Risyasrunga to do the yagna. The person who gets the yagna
performed is called yajamana. Yajamana himself may perform the actual karma also.
But here Dasaratha was the yajamana
and sage Risyasrunga was the actual performer of the karma. But the derived
benefits are to go to Dasaratha and not to the sage. So, beneficiary is different
from the person doing the karma. Similarly the
yagna also was done in favour of some god. Finally, a person emerged from the
holy fire and offered a vessel containing payasam [porridge like] to Dasaratha.
The Lord later on was born as the Son of
Dasaratha. The Lord, in this sloka, says that He represents everything in an
yagna: the yajamana, actual performer, the holy fire, the god prayed for, the
payasam, etc. He is the inner soul of all.
Because of Him all have their capacity or power. He performs yagna; He is
worshiped; and He is the giver of results. If this knowledge is there then, one
would directly approach Him. When one approaches
him, one would pray for the supreme gift of Moksham and be free from the
miseries of birth and death. Worshiping Surya, Sriman Narayan grants good health.
Worshiping Vayu, Sriman Narayana grants
wealth. Here we may have another doubt. Suppose by worshiping Sriman Narayana
for Moksham, will other gods be able to grant? No. When the Lord is worshiped He
alone grants and no other gods are
involved. This is implied by the words 'aham ti'. Worshiping the Lord is also
both easy and pleasant. Even for a simple folding of hands, the Lord is so pleased
that He wants to shower benefits in return.
He feels like a debtor and does not rest till Moksham is granted. This truth
is not understood by them and so slip away from getting Vaikuntam.

9-25
yAnti deva-vrata devAan pitrn-yAnti pitr-vratah:
bhutAni yAnti bhutejyah: yAnti mad-yAjino �pi mam

"Those who worship the demigods will take birth among the demigods; those who
worship the ancestors go to the ancestors; those who worship ghosts and spirits
will take birth among such beings; and those who worship Me will live with Me."

Earlier the Lord said that He grants His devotees, Yoga and Kshema [sloka 22].
But there are other devotees, who worship other deities, though sincerely,
superficially learning Vedas but not understanding the
Vedantas properly. They never realize that it is the Lord, residing in every
deity, grants even the inferior requirements. They never know that the Lord is the
'bhokta' or recipient of offerings made in every yagna,
they perform favouring any deity. He further tells Arjuna that if a person
performs a yagna favouring a god, he will attain that only or reach the world of
that god and enjoy. When the tenure of that god is over, then
that person also has to depart that place and has to be born in this samsaram.
With great efforts the person attains the place of these gods and yet, when the
period of reign of those gods ends, this person also
has to return. For example, one performs jyotish homa, favouring Indra and
seeking swarga lok. He gets swarga lok. But if, while doing this homa, the person
does with the conscience that the karma is directed in
favour of Sri Krishna, the antharatman of Indra and seeks the Divine feet of the
Lord, then the same jyotish homa, will grant him Vaikuntam and not swarga lok,
which is transient and inferior to Vaikuntam.
So without changing the karma and not altering the efforts, by changing only the
intention, we get different results. This applies to other karmas also and is
explained in sloka 25. When we beat a person, we are
questioned by law enforcing agents; but the same action of beating, if we do to
correct our children, then we gain. So intention or sankalpam, is very important.

*Deva vrata = those intending to become a deva [ or reach deva loka],

The word vrata means sacred resolve and undertaking. Those whose resolve and
willingness to perform ceremonies to the demigods such as darsa purnamasa for the
full moon etc. desiring entry
in the heavenly planets worship Indra the celestial chief and join him
there.
*devan yanti = [ by doing specified karmas for that] attain deva loka.
*Pitr vrata = [similarly] those wanting to reach pitru [deceased ancestors]
loka,
Those who determine to offer profuse ritualistic ablations in honor of the
ancestors go to Pitriloka the realm of the ancestors.
*yanti = attain [ by taking specified efforts] ,
*pitrn = the world of pitrus.
*Bhutani = groups of bhutas, like rakshasas, gandharvas, etc.,
*yanti = are attained [ by performing ],
Those who undertake to worship demons, ghosts and spirits go to the realms
of the respective elemental spirits of those invoked.
*bhutejya = karmas related to such bhutas.
One does a karma to reach Indra lok and worships Indra with the knowledge
and intention that Indra is to grant the desire of reaching Indra lok. But,
*Yanti = attain,
*mam = Me [Sri Krishna, in Vaikuntam],
*mad yajino = [who] perform karma to reach Me [Sri Krishna],
But those who with devotion judiciously offer all propitiation and worship
to the Supreme Lord Krishna who exists inside as paramatma the supreme soul and
whose transcendental body comprises
all of the demigods attains the Supreme Lord eternally.
 *api = only.
We have to carefully see the meaning of the words 'mad yajino'. A person does
a karma to reach deva loka. With the same karma and efforts, but with the
intention and worship to the Lord, then he
reaches the Lord. To reach Him, the Lord is not asking the person to do
another karma or alter the efforts; but with same karma and same efforts one can
reach the Lord if his sankalpam or intention
is modified. Arjuna is in the battle field to fight and recover the lost
property. If it was done with the intention of recovering and enjoying the kingdom
regained, then it is objectionable and could bring in sins also.
But if Arjuna does it with the intention that it was an order of the Lord and
it was his kshatriya dharma to protect, then he would be doing karma yoga and
realizing that he would get atman sakshatkaram.
Same fight would get him higher worlds and Moksham. The Lord is not asking
anyone to change the karma; but only asking them to change the sankalpam.

The votaries of the demigods share the joys of the heavenly kingdoms for an
allotted time and then they fall down but those who direct their rituals,
ceremonies and worship to the Supreme Lord. Who is without
beginning, without end. Who is omniscient, omnipresent, omnipotent and
infallible. Who is a vast ocean of multitudinous attributes and infinite glories.
Who is measureless bliss personified and from whom once
attaining there is no return to the worlds of mortals. Next will be given
another distinguishing characteristic of Lord Krishna's devotees.

Additional Notes:
The question may arise that since the votaries of the demigods fall
continuously back into samsara the cycle of birth and death then why did Lord
Krishna advocate the worship of the demigods as he did in earlier
in chapter 3, verses 10 and 11. In this regard it should be clarified that
Lord Krishna did not state that worship of the demigods has no value at all but
that worship of the demigods has no permanent value as the
demigods themselves are not eternal.

9-26
patram pushpam phalam toyam yo-mey bhaktyA prayacchati
tad aham bhakty-upahrtam asnAmi prayatatmanah

"If one offers Me with love and devotion a leaf, a flower, fruit or water, I will
accept it."

Whoever offers to Me with true devotion a leaf, or a flower, or a fruit or

water, which can be easily obtained, I accept it. That true devotion is love of
such an exalted kind that the devotee cannot sustain himself
without making such offering; the devotee has no extraneous purpose other than
serving Me. Such an offering coming from a heart rendered pure with that
singleness of purpose of considering the offering as
an end in itself --- I, the Lord of the universe, whose sport consists in the
origin, maintenance and dissolution of the entire world, who has all desires
fulfilled, whose will is always accomplished, whose auspicious
attributes are unlimited and unsurpassed, who is enjoying the infinite and
unsurpassed bliss that is in Myself --- I accept and enjoy the aforesaid type of
offering, as if I was obtaining a desired object far beyond the
range of My hopes.

Tirumangai Azhwar says here, whenever one sees fresh Tulasi Leaves, Bilva Leaves,
Alari Flowers, roses and Lotuses, if the heart does not feel "Ah, these are for
the golden feet of the Lord", that is no
heart. Even if thiruthuzhAi is submitted to the Lord without affection, it is not
desired. If given with affection even alari is desirable.
'kaLLAr thuzhAiyum, kaNavalarum,kUviLayum
muLLAr muLariyum Ambalum mun kaNDakkAl,
puLLAi Or yEanamAi pukkidanthAi ponnadikkenRu..
uLLAthAr uLLaththai* uLLamAk koLLOmE ' 11-7-6 (Periya Thirumozhi)

Lord does not expect anything grand from us. He is very accessible and easy to
please. We don't need to be discouraged with the costly modes of worship, yagna,
homam etc going around these days.
In this sloka, Krishna says, he is not looking for us to provide anything for
his satisfaction, since he is the ultimate bhokta and owner of everything. All he
looks for pure bhakti i.e love and devotion. Even if we
offer a leaf (any leaf!), a flower (any flower!), a fruit (any fruit, even a
simple banana) , Water (water in any vessel or even just hands!), all of it with
just devotion, he will accept it.

*patram--a leaf; puspam--a flower; phalam--a fruit; toyam--water; yah--whoever;

me--unto Me;
*tat--that; aham--I; bhakti-upahrtam--offered in devotion; asnami--accept;
*Bhaktya Prayacchathi -> Offering with shuddha Bhakti.
Shuddha Bhakti means not doing bhakti with expectation of anything in
return.
*PrayatAtmanah -> Pure mind , filled with devotion and love
The compound word prayatmatmanah means a devoted, pure minded and pure
hearted being. Pure in mind, pure in heart consists of an attitude and mentality
of dedicating everything they offer to the
Supreme Lord exclusively with only motives of pure devotion and love which
is the topmost ambition and goal of the spiritually enlightened.

If we offer with devotion, Lord will respond with more magnitude than our
devotion. It needs to be remembered that, whatever we offer is ultimately the
Lord's only. There is nothing special we are doing here,
but Lord is so kind that , he is only expecting devotion from us. Whoever
offers the Supreme Lord Krishna even the most easily obtainable articles such as a
flower, a fruit, some water or even a leaf, He will
accept if the are offered with bhakti or exclusive loving devotion. Lord
Krishna's devotee love Him so ardently and enthusiastically that without
dedicating all they have for His acceptance the devotee finds
themselves unable to tolerate their very existence and subsequently so
impassioned do they feel this love that their very act of offering in devotion
even a leaf has great merit in the fulfillment of their enthusiasm
to please the Supreme Lord. Thus such humble offerings as water or even a
simple leaf are given with love by such persons.

The Supreme Lord Krishna, the Resplendent Lord of all Lords, Whose will is
unalterable. Who is completely self-satisfied. Whose glorious qualities and
attributes are transcendent and limitless. Who is the sole
source of all created beings and from Whom all the trillions of universes come
into existence, He views their appearance and disappearance like a marvelous show
that is like sport for Him. Although He is
supremely and sublimely satisfied naturally in the unlimited bliss of Himself in
unparalleled felicity; He is always joyful to receive an offering from His
devotees no matter how simple. The Supreme Lord accepts
even the most humble offering from His devotee even if it is only fresh water or
a flower which are easily available because it is given with bhakti or loving
devotion. The Moksa Dharma states: The Supreme Lord
 looks at such offerings as being so rare and precious that they are comparable
to the most cherished possession of desired expectations in a longing heart. In
Mahabharata, Santi-parva, chapter CLXXI,
verse LXIII it states: Whatever acts are consecrated to the Supreme Lord with
exclusive single focused devotion, the Supreme Lord Himself accepts them upon His
head. Inasmuch as these are the special
characteristics of the exalted, noble souled bhaktas or loving devotees of the
Supreme Lord. Everyone regardless of position should without consideration of
thinking or acting become such a bhakta and along
with all family members attain loving devotion to the Supreme Lord as has been
profusely described. Such a one should always be singing His glories, chanting His
praises, remembering His pastimes, rendering
service to Him, worshipping Him, prostrating before Him and offering everything
to Him. All these things should be lovingly performed along with one's secular and
religious duties according to one's varna and
asrama or class and position in society as authorized by Vedic scriptures.

Here it can be discerned that unlike the deities of other gods who need
extensive exertion and effort to gain their benedictions, the devotees of Lord
Krishna feel perfectly at ease in worshipping Him. This is
what He is indicating by the words me bhaktya prayacchati meaning offering to
Him with loving devotion. Even if one of sinless mind and pure heart fully
focusing on the Supreme Lord offers Him something that is
obtained without effort such as water or even a leaf or flower; if it is
imbued with devotion it is sanctified and the Supreme Lord, who is the fully
content and cognisant controller of the entire creation indecipherable
by Brahma and Shiva, becomes pleased and indeed He feels indebted to such a
devotee. The Narayaniya section of Mahabharata states: Brahma, Shiva, the
demigods, other gods, the Daityas, Danavas,
Raksasas, Asuras, celestial sages, the Nagas, Garuda, Gandharvas, Siddhas and
royal sages that whatever oblations either sacrificial or ancestral all ends up
automatically at the feet of the Supreme Lord.
But whatever action is performed with bhakti or exclusive loving devotion to
Him, He accepts with the utmost appreciative and affectionate love.

Additional Notes:

In the Third Chapter, verse thirteen, Sri Krsna explains that only the
remains of sacrifice are purified and fit for consumption by those who are seeking
advancement in life and release from the clutches of the
material entanglement. Those who do not make an offering of their food, He
says in the same verse, are said to be eating only sin. In other words, their
every mouthful is simply deepening their involvement in the
complexities of material nature. But preparing nice, simple vegetable dishes,
offering them before the picture or Deity of Lord Krsna and bowing down and
praying for Him to accept such a humble offering, enable
one to advance steadily in life, to purify the body, and to create fine brain
tissues which will lead to clear thinking. Above all, the offering should be made
with an attitude of love. Krsna has no need of food, since he
already possesses everything that be, yet He will accept the offering of one
who desires to please Him in that way. The important element, in preparation, in
serving and in offering, is to act with love for Krsna.

The impersonalist philosophers, who wish to maintain that the Absolute Truth
is without senses, cannot comprehend this verse of Bhagavad-gita. To them, it is
either a metaphor or proof of the mundane character
of Krsna, the speaker of the Gita. But, in actuality, Krsna, the Supreme
Godhead, has senses, and it is stated that His senses are interchangeable; in
other words, one sense can perform the function of any other.
This is what it means to say that Krsna is absolute. Lacking senses, He could
hardly be considered full in all opulences. In the Seventh Chapter, Krsna has
explained that He impregnates the living entities into
material nature. This is done by His looking upon material nature. And so in
this instance, Krsna's hearing the devotee's words of love in offering foodstuffs
is wholly identical with His eating and actually tasting.
This point should be emphasized: because of His absolute position, His hearing
is wholly identical with His eating and tasting. Only the devotee, who accepts
Krsna as He describes Himself, without interpretation,
can understand that the Supreme Absolute Truth can eat food and enjoy it.

9-27
yat karOsi yad asnaasi yaj juhosi dadAsi-yat
yat tapasyasi kAunteya tat kurusva-mad-arpanam

"Whatever you do, whatever you eat, whatever you offer or give away, and whatever
austerities you perform�do that, O son of Kunti, as an offering to Me."

He advises Arjuna not to do anything for his own benefit, but in favour of the
Lord. What will happen if we do not do that way? Just like in Alwar's case, the
Lord will find ways and means to get us submitted to Him.
Whatsoever worldly work you do for the sustenance of the body, whatsoever you
set aside for the sustenance of the body, whatsoever Vedic acts, obligatory and
occasional, like offerings, charity and austerity you
practise --- do all that as an offering to Me. 'Arpana' is offering. Do all
acts, secular and Vedic, as if the doer, the enjoyer and the worshipped were all
offerings to Me. The import is this: The divinities etc., who are
the objects of sacrificial worship, charities etc., and you, the agent and
experiencer --- all belong to Me and have their essence, existence and actions
dependent on Me. Thus only to Me, the supreme
Principal (Sesi) and supreme agent, offer everything --- yourself as the agent,
experiencer and worshipper, all the host of divinities who are the object of
worship and the sum of actions constituting the worship.
Actuated by overwhelming love, contemplate yourself and other factors such as
the objects of worship, as dependent on Me as My Sesas, and hence as of a nature
that finds delight only in subservience to Me.

*Tat kurushva = do that,

*mad arpanam = [as] offering to Me [Sri Krishna].
This is what we daily recite in 'kayena vacha manasaindhri aiva... Narayana
iti samarpayami'. Whatever we do by mind, words and organs, we should submit to
the Lord.
*Yat karoshi = whatever you do [of worldly living], Loukeeka Kaaryam
*yad asnasi = whatever you eat [ for living],
*yad juhoshi = whatever Yaaga, agnas you do,
*yat dadasi = whatever gifts [dhana] you do,
*yat tapasyasi = whatever meditations you do,
*tat kuruushva = do all of them,
*mad arpanam = in My [Sri Krishna's] favour,
*kaunteya = Arjuna.

We should notice that the lord has been mentioning activities in devotion to
the Lord; like cleaning the temple, lighting the lamps, or making garlands for the
Lord, etc. We may get a doubt. What about our other
activities like going to workplace to earn, getting married, acquiring
property, etc., which are all our worldly activities? Are we to do them or stop
them? Not even in one sloka the Lord had ever mentioned these.
Is Gita meant for those not involved in worldly activities? Are Gita
preachings useless? Are our daily activities irrelevant to Gita? The Lord replies
these doubts. Whatever He told earlier are shastra praptam or
related to what are emphasized in Vedas. Karma yoga or Bhakti yoga come under
this topic - shastra praptham. There are others which come under the topic -
loukeeka praptham; or activities to be done to live
in this Universe. Activities required to live in this world or loka is called
loukeekam; what we have to do as per Vedas is vaideekam. Here, the Lord says that
just as we have to present all our Vaideeka actions, we
have to do all our loukeeka actions also in His favour. In loukeeka praptham
there are two sub divisions -swabhava praptham and artha praptham. Swabhava
praptham is all actions peculiar to anyone depending
on his self, like a kshtriya fighting, etc. Artha praptam consists of all
activities which are required to make an honest living. Any activity done should
be just and fair and never illegal. All actions should be governed
by shastras, society and country rules and regulations. Every action should be
dedicated to the Lord. Even while eating we should realize that the food or the
cook or the person eating are all His bodies and
governed by him. So we have to offer everything to the Lord and then eat.
Every ritual is in His command and so all of them should be dedicated to Him. A
gift offered should be thought as His property is given
to Him by Him. Every action should thus be dedicated to Him. This is what
Alwar implies when he says that all his mind and organs were at the Lord.

Swami Vedanta Desika in his Tatparya Chandrika, has mentioned that when we
chant this sloka we should modify it this way:
yat karomi yad asnami yaj juhomi dadami yat
yat tapasyami bhagavan tat karomi tvad-arpanam.
These are in First person and imply directly that whatever we do, we dedicate
them to You, the Lord.

Additional Notes:

How wonderful and marvellous is the Supreme Lord Krishna's relationship with His
devotee. That He the Supreme independent autocrat of all existence, the absolute
controller of all creation will accept and
enjoy the most simple things like a leaf or flower and He accepts it
wholeheartedly. Now it should be made clear what is this rare quality possessed by
His devotees that gives them the privilege of becoming his
devotee. In answer to this Lord Krishna emphasises with the words yat, yad and
yaj meaning whatever and whichever. In other words all that one does in accordance
with the regulations and injunctions of the
Vedic scriptures whether they are natural or prescribed, whatever is eaten,
whatever is prayed for, whatever is performed as a daily obligatory rite or an
occasional special ritual, everything should done as an
offering to the Supreme Lord. The conclusion is the rare qualification to become
a devotee to Lord Krishna is that they completely surrender themselves totally to
Him including all sense of doership.
Dedicating their lives to Him as the means and the goal the ultimate attainment
they are resolute in the understanding that He is the absolute controller of every
action that manifests in all of creation and the sole
rewarder of all karma or reactions to actions in this life, the next life and
all future lives. So with this clear comprehension fully understood they devote
themselves to bhakti or exclusive loving devotion dedicating
everything to Him.
9-28
subha-Asubha-phalair evam moksyase karma-bandhanaih
sannyAsa-yoga-yuktAtma vimuktO mAm upaisyasi

"In this way you will be freed from bondage to work and its auspicious and
inauspicious results. With your mind fixed on Me in this principle of
renunciation, you will be liberated and come to Me."

*Sanyasa = relinquished.
Here sanyasa does not mean ascetics who wear safron robes and who have
renounced worldly life; but those who have dedicated all their actions, their
yagnas, their food, their gifts, etc., in favour of the Lord.
*Sanyasa yoga = such people,
*yuktatma = with such minds [always dedicated to the Lord].
These people do their actions, not with any selfish motive, nor for any
cheap and inferior rewards, but dedicated to the Lord. They are indicated in the
words sanyasa-yoga-yuktatma. One whose mind
has found reconciliation in such mental resignation is sanyasa-yoga-yukth-
Atma.

*Moksyase = [such a person] is liberated,

*evam = in this way [by dedicating all actions to the Lord],
*subha = auspicious or happiness,
*asubha = inauspicious or sorrow,
* phalai = rewards.
Happiness comes out of good deeds or punya; and sorrow emerges from bad
actions or papa.
*Karma bandhanai = bound by karma.
That is we are bound by our papa and punya which are the results of our
actions. From this bondage he is liberated. So a person in sanyasa yoga gets
liberated from samsaram, where he is bonded by
his actions.
*Vimukta = such a liberated person,
*upaisyasi = attains,
*mam = Me [Sri Krishna].
What do we understand from this? If we do a karma for an inferior reward and
done in favour of a god, the karma will yield the desired result but will make the
person to be reborn again after the tenure of
the god is over and the person will again get into this cycle in samsaram.
But when a karma is done with the knowledge that it is not in favour of the god,
but to the god's Antharatman, the
Lord Sriman Narayana, and the action and results are dedicated to Him, then
lower rewards are not attained nor the consequential papa and punya. Therefore,
happiness or sorrow are not experienced and
so freed from the bondage of samsaram. After thus getting liberated, the
person reaches the Lord. We should note that papa and punya are the impediments to
reach the Lord. Every action we do will result
in papa and punya. So, if we want to avoid papa and punya, there are two
ways: 1.Not to do anything, and 2.Even if any action is done, papa and punya
should not affect. Latter is never possible as every
action will result in papa/punya. Shall we remain passive? That is also not
possible. Because we are born and will have to lead life. We can not remain hungry
and lose our life; we have no authority to end
our life by suicide, as the soul and body are His properties. Our duty is to
serve Him with the body given and not to part the soul from the body. Anything
done to end one's own life is against Dharma shastras.
So we have to earn honestly and maintain our body and family. For earning we
have to do some work; which means, karma, and so papa/punya will result. Thus
action is must and papa/punya are inescapable.
Does it mean we can never get liberated from this cycle of births and deaths?
Here only Sri Krishna replies and shows a method, where even as actions are
perforemed, papa/punya will not accrue. Many
persons reading Gita will get this doubt. After all, even if we want to be
honest, our workplace may not be conducive. Any gain means loss for some one else
or vice versa. Here we are advised by Sri Krishna.
Yes, we have to do karma to make a living. We should first decide the purpose
of our actions. We commit so many sins even unknowingly. When we walk, we might be
killing so many insects. Even though we
know such casualities would be, we justify saying that killing the insects
was not our intention. Similarly, as long as we do the actions to make an honest
living and feed our families, these actions will not result in
papa. But same action is done to amass wealth, then it yields papa. For a
contented living we need not struggle in life and work beyond our capacity.
Luxurious living makes us to compromise on many virtues
and we start all bad actions. Realizing this, will make us to think of the
Lord. We can dedicate our actions to the Lord. This way all our actions will not
result in papa/punya.

Additional Notes:

One who acts in Krsna consciousness under superior direction is called

yukta. The technical term is yukta-vairagya. This is further explained by Rupa
Gosvami as follows.
Rupa Gosvami says that as long as we are in this material world we have to
act; we cannot cease acting. Therefore if actions are performed and the fruits are
given to Krsna, then that is called yukta-vairagya.
Actually situated in renunciation, such activities clear the mirror of the
mind, and as the actor gradually makes progress in spiritual realization he
becomes completely surrendered to the Supreme Personality
of Godhead. Therefore at the end he becomes liberated, and this liberation
is also specified. By this liberation he does not become one with the brahmajyoti,
but rather enters into the planet of the Supreme Lord.
It is clearly mentioned here: mam upaisyasi, "he comes to Me," back home,
back to Godhead. There are five different stages of liberation, and here it is
specified that the devotee who has always lived his
lifetime here under the direction of the Supreme Lord, as stated, has
evolved to the point where he can after quitting this body, go back to Godhead and
engage directly in the association of the Supreme Lord.
Anyone who has no other interest but to dedicate his life to the service of
the Lord is actually a sannyasi. Such a person always thinks of himself as an
eternal servant, dependent on the supreme will of the Lord.
As such, whatever he does, he does it for the benefit of the Lord. Whatever
action he performs, he performs it as service to the Lord.

9-29
samo �ham sarva-bhutEsu na mE dvesyo�sti na priyah
ye bhajanti tu mAm bhaktya mayi tE tesu cap(y)-aham

"I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders
service unto Me in devotion is a friend, is in Me, and I am also a friend to him."

*Sarva bhutesu = to all living beings,

*samoham = I [Sri Krishna] am equal or impartial.
*Na me dvesyo asti = no hatred is there [to anyone],
 *na priya = nor any dear [to Sri Krishna].
The Lord says that he harbours no hatred for any nor shows love to any; He is
the same to all.
*Ye = they, who,
*bhaktya bhajanti = worship with bhakti or love,
*mam = Me [Sri Krishna],
*mayi te = they are in Me [Sri Krishna], ca = and,
*aham =I [Sri Krishna],
*tesu = in them.
Those who worship the Lord with love and do not expect anything in return,
are with the Lord and He is with them, always. First half of sloka syas the Lord
is equal to all and He has no special hatred or love for
anyone. But Lord Sri Narasimha exhibited hatred for Hiranyakasipu and love
for Prahalada. So the word samoham does not mean that He is same for both
Hiranyakasipu and Prahalada. So, the Lord implies
that He is same to all devotees and those who come to worship Him. Those who
surrender to Him are not distinguished, be he a man or animal or god or asura. He
does not imply that He is same for those who
worship Him or not. For Him, Prahalada, Vibheeshana, Sugreeva, Hanuman, Guha,
Vasishta, Sandeepa or Gopika are all equal, as all of them are His devotees. Among
those who worship Him, He does not
show partiality to any because of education or wealth or birth or body.
Earlier He has said that Gyani are dear to Him, So, there are persons dear to Him.
So here the Lord implies that one can not claim his love
because of one's birth or status, or anything else, but bhakti alone. He does
not hate any just because he belonged to an inferior community or he was poor or
he was uneducated. Similarly, He does not show
love based on his birth or status. He is impartial to all the devotees.
Arjuna then asks the Lord as to whether He showed love to anyone. This is replied
in the second half of the sloka. Those who worship Him
with bhakti for the sake of bhakti are very intimate to Him. Alwar exhibited
this intimacy. Five year old Sri Andal could order that He shall not leave Her
unprotected . That is intimacy. Prahalada, an asura child,
could dare to go near the Ugra Sri Narasimha, when all gods and even Sri
MahaLakshmi were scared. The Lord also reciprocates their love as we see His love
for Gopikas. Sage Sukha was so overwhelmed
that he wanted to be born as the dust under the feet of Gopikas. Did He not
show love to Gajendra, an animal or Jatayu, a vulture?

The doubt may arise that if the Supreme Lord only guides His devotees towards
atma-tattva or soul realisation and shuns those who are not His devotee then He is
influenced by attraction and repulsion also and
cannot be justified to be the impartial Supreme Lord of all. To mitigate this
doubt Lord Krishna states samo'ham sarva-bhutesu meaning He is equal to all
beings, due to the fact that He is paramatma or the
Supreme Soul residing within all beings which includes divine beings, humans,
animal, plant, bird and fish each characterised with the innate qualities of their
species graded by best, normal and mediocre
none being more disagreeable or more agreeable to Him. Whenever bhakti or loving
devotion is offered to Him from whatever level of society He accepts. He is not
degraded if worshipped by one from the lowest
position of society neither is He upgraded if worshipped by one from the highest
position in society. Such external considerations are not of importance. Whoever
worships Him with bhakti from any class be it high
or low He reciprocates in communion with them and they are never seperated from
Him. Just like Gajendra who was an only an elephant prayed to the Supreme Lord and
was rescued by Him. The Sabari who
 were simple forest women who seeing His footprints in the forest smeared the
dust from them on their bodies and experienced bliss. Guha the tribal king who
rendered service to Rama and became His friend.
The hero Hanuman who although a monkey was able to aid Rama in finding Sita and
became endeared to Him eternally. All these were lowly class yet they still
received the Supreme Lords sublime mercy.
Contrarily Bhishma, Srutadeva, Bahulasva, the Pandavas being Yudhisthira, Bhima,
Arjuna, Nakula and Sahadeva all belonged to the highest class and being devoted to
the Supreme Lord received His sublime
mercy.

The Supreme Lord Krishna blesses His devotees equally regardless of class or
position but to the envious like Duryodhana and the non-believers who are not His
devotees He is neutral and they do not receive
his blessings. So there is no partiality and contingency of inequality on the
part of the Supreme Lord. As fire gives heat and light to whoever comes near to
it, as wish fulfilling trees fulfil the desires of whoever sits
beneath them and neither are liable to partiality or inequality to those who do
not approach them. In the same way the Supreme Lord's extending His grace to His
devotees who have approached Him does not
exemplify partiality. In Srimad Bhagavatam X.LXXII.VI it is declared by Emperor
Yudhisthira that: As Lord Krishna is the brahman or spiritual substratum pervading
all existence, the absolute truth, paramatma the
supreme soul within all sentient beings, who experiences self bliss and beholds
all with an equal eye; with Him there is no difference of feeling between one form
and another. Just like the heavenly desire
trees, He blesses all who properly worship Him granting their desired rewards
according to the service they render unto Him. There is no contradiction in doing
this.

Additional Notes:

One may question here that if Krsna is equal to everyone and no one is His
special friend, then why does He take a special interest in the devotees who are
always engaged in His transcendental service?
But this is not discrimination; it is natural. Any man in this material world
may be very charitably disposed, yet he has a special interest in his own
children. The Lord claims that every living entity--in whatever
form--is His son, and as such He provides everyone with a generous supply of
the necessities of life. He is just like a cloud which pours rain all over,
regardless of whether it falls on rock or land or water.
But for His devotees, He gives specific attention. Such devotees are mentioned
here: they are always in Krsna consciousness, and therefore they are always
transcendentally situated in Krsna. The very phrase
"Krsna consciousness" suggests that those who are in such consciousness are
living transcendentalists, situated in Him. The Lord says here distinctly, "mayi
te," "in Me." Naturally, as a result, the Lord is
also in them. This is reciprocal.

9-30
api-cet su-durAcarah: bhajate mAm ananya-bhak
sadhur-eva-sa mantavyah: samyag vyavasito hi sah:

"Even if one commits the most abominable action, if he is engaged in devotional

service he is to be considered saintly because he is properly situated in his
determination."
 Let us assume Bhakti is in a very lowly person. Could the Lord accept the
Bhakti of Vibheeshana - a rakshasa, of Prahalada - an Asura child, of Hanuman - a
monkey, of Gajendra - an elephant?
People might think. This doubt is dispelled by the Lord. Even though he has
transgressed rules that ought to be followed and has failed to avoid what a person
belonging to a particular class should avoid,
if he has begun to worship Me in the manner described above with undivided
devotion, namely, with worship as the only purpose --- such a person must be
considered highly righteous. He is eminent among the
worshippers of Visnu. He must be esteemed as fit for honour. The meaning is
that he is equal to those Jnanins mentioned earlier. What can be the reason for
this? The reason is that, he has rightly resolved,
i.e., his resolve is in the proper direction. 'The Lord who forms the sole
cause of the entire universe, who is the Supreme Brahman, Narayana, the Lord of
all mobile and immobile beings, is our Master, our
Teacher, and our Friend, highest object of enjoyment,' --- such a resolve is
difficult to be made by all. Its effect, unremitting worship which has no other
purpose, will be found in him who makes such a resolve.
Hence he is holy and is to be highly honoured. When this resolve, and
unremitting worship which is its effect, are found in a person, he is not to be
belittled; for, his transgression of rules is a negligible mistake
compared to this kind of excellence. On the other hand he is to be regarded
with high honour. Such is the meaning. No, if it be said that transgression of
rules will annul the flow of worship, as declared in the
Sruti passages like, 'One who has not ceased from bad conduct, is not tranquil,
is not composed and also not calm in mind, cannot obtain Him through intelligence'
(Ka. U., 1.2.24), Sri Krsna replies to in next
sloka 9-31. Quickly he becomes righteous, the Gunas of Rajas and Tamas in him
being eradicated with their roots, as he has shaken off all evils through the
worship of Myself without any ulterior motive but only
because of My being dear to him. Quickly he becomes one whose mind is
specially attuned to My worship with all the ancillaries and having all the
obstacles removed.

*Duracharo api = even a bad cultured or evil disciplined person [acharam means
daily disciplines or good character].
*Cet = if, su = very [ evil charactered person],
*bhajate = worships, mam = Me [Sri Krishna],
*ananya bhak = without diverting the mind on anything else. This person does not
need anybody else. with one-pointed devotion, with his mind not given to anybody
else.
Prahalada was like this. He requested the Lord to pacify His anger.
Accepting, the Lord placed His blood stained hand on the head of Prahalada and
asked Prahalada what he wanted from the Lord.
When the Lord insisted Prahalada to demand anything, the child Bhakta
requested that the Lord should grant him the boon of not demanding anything from
Him! He did not want to expect anything from
the Lord for the Bhakti. When the Lord further insisted, Prahalada
requested that even if he were to have a rebirth as a lowly insect or worm, he
should always have unwavering Bhakti in Him.
He is ananya-bhak.
*Sa = such a person,
*sadhur eva = among devotees,
*mantavya = will be honoured.
*Samyak = firmly, vyavasita = determined, sa = he is.
Such a person, who, though is uncultured, yet having unshakable devotion to
the Lord, is considered among great devotees and is honoured; such a person is
having firm loyalty in the Lord.
 What loyalty? This person was uncultured and having no good discipline; the
Lord along with Sri Thayar has blessed him and diverted him to this righteous
path. He considers the Lord as his father,
mother and all close relatives and has immense faith in Him. The Lord says He
forgives all the shortcomings like evil character or bad education or indiscipline
or birth in bad surroundings, for the sake of this
person's determination. Arjuna gets a doubt. Bhakti does not come easily and
papa can not be that easily wiped off. Acharaprabhavo, dharmasya prabhrachyuta.
Acharam is Dharma. And Sri Krishna
is the Lord of Dharma. Then how a bad disciplined person could be ranked
among sadhus? Also it is said that in so many births by practicing Karma yoga and
Gyana yoga continuously, our sins are
eliminated and Bhakti springs up. But here Sri Krishna is telling that even a
person with sins, is being admitted in the sadhu category. How is that possible?
Sri Krishna allays these doubts.
To remove our papa there are two methods. One is to do prayaschittam
[ repentence] or undergo punishment for the sins. Otherwise, with His blessings
eliminate all papa. So this person with all evil
character gets his papa eliminated by His blessings and he need not undergo
many births to expend the papa. He gets the blessings of the Lord because of his
Bhakti. By doing Bhakti, all his evil disciplines
will stop. Bhakti has nothing to do with beauty or wealth or education. That
person may be born as anything. The Lord says that once a person has become
Bhakta, knowledge will grow ans others might draw
inspiration.

Lord Krishna expounds upon the wonderful position of His devotee emphasising
it with the words api cet suduracaro bhajate mam meaning even if a person of
extremely abominable habits worships Him
exclusively they are laudable. The devotees of Lord Krishna can never be
abominable sinners but if some how or other they took birth in a low caste or even
out of caste due to sinful reactions such as
blaspheming the Vedic scriptures in a previous life; or even if born in a
higher caste from righteous family one deviates from righteous conduct as
prescribed for their caste and instead lives a life of
debauchery due to making offences against devotees in a previous life. Both
are equally unfit to be considered pious yet if in spite of this they worship the
Supreme Lord exclusively then they are praiseworthy.
One who is even more sinful then the two aforesaid mentioned who has incurred
great sins such as eating food before offering it unto the Supreme Lord, who eats
grains on Ekadasi the 11th day before the
new and full moons, who is a liar and who is ungrateful is designated as the
vilest of sinners. If such a person receiving the mercy of a devotee has a change
of heart and excluding the worship of any other god,
devotes themselves to worshipping the Supreme Lord, exclusively surrendering
to Him, who is endowed with all possibilities, who is the supplier of all needs
and the protector of all, who is the sole objective
and goal for those who have achieved moksa or liberation from material
existence. Who is the repository for everyone, the goal and the source of all
life; such a being should be considered venerable as the
jnani stated earlier in VII.XVI who consider the Supreme Lord as the sole goal
because they also are absolute devotees of correct resolve. The absolute devotee
worshipping the Supreme Lord exclusively
does not desire any rewards for such service except to have communion with Him
is the best of the best. The absolute devotee has come to the irrevocable resolve
that surrender to the Supreme Lord Krishna,
the origin of all creation, the source of all sentient beings, the objective
of the Upanisads, the beloved of the gopi's and the hope of the liberated beings.

Additional Notes:

The word suduracaro used in this verse is very significant, and we should
understand it properly. When a living entity is conditioned, he has two kinds of
activities: one is conditional, and the other is constitutional.
As for protecting the body or abiding by the rules of society and state,
certainly there are different activities, even for the devotees, in connection
with the conditional life, and such activities are called conditional.
Besides these, the living entity who is fully conscious of his spiritual
nature and is engaged in Krsna consciousness, or the devotional service of the
Lord, has activities which are called transcendental. Such
activities are performed in his constitutional position, and they are
technically called devotional service. Now, in the conditioned state, sometimes
devotional service and the conditional service in relation to the
body will parallel one another. But then again, sometimes these activities
become opposed to one another. As far as possible, a devotee is very cautious so
that he does not do anything that could disrupt his
wholesome condition. He knows that perfection in his activities depends on
his progressive realization of Krsna consciousness. Sometimes, however, it may be
seen that a person in Krsna consciousness
commits some act which may be taken as most abominable socially or
politically. But such a temporary falldown does not disqualify him. In the Srimad-
Bhagavatam it is stated that if a person falls down but is
wholeheartedly engaged in the transcendental service of the Supreme Lord, the
Lord, being situated within his heart, beautifies him and excuses him from that
abomination. The material contamination is so
strong that even a yogi fully engaged in the service of the Lord sometimes
becomes ensnared; but Krsna consciousness is so strong that such an occasional
falldown is at once rectified. Therefore the process
of devotional service is always a success. No one should deride a devotee for
some accidental falldown from the ideal path, for, as is explained in the next
verse, such occasional falldowns will be stopped in
due course, as soon as a devotee is completely situated in Krsna
consciousness.

The words sadhur eva, "he is saintly," are very emphatic. They are a warning
to the nondevotees that because of an accidental falldown a devotee should not be
derided; he should still be considered saintly
even if he has fallen down accidentally. And the word mantavyah is still more
emphatic. If one does not follow this rule, and derides a devotee for his
accidental falldown, then he is disobeying the order of the
Supreme Lord. The only qualification of a devotee is to be unflinchingly and
exclusively engaged in devotional service. The mark of a spot which may be seen on
the moon does not become an impediment to the
moonlight. Similarly, the accidental falldown of a devotee from the path of a
saintly character does not make him abominable.

On the other hand, one should not misunderstand that a devotee in

transcendental devotional service can act in all kinds of abominable ways; this
verse only refers to an accident due to the strong power
of material connections. Devotional service is more or less a declaration of
war against the illusory energy. As long as one is not strong enough to fight the
illusory energy, there may be accidental falldowns.
But when one is strong enough, he is no longer subjected to such falldowns, as
previously explained. No one should take advantage of this verse and commit
nonsense and think that he is still a devotee.
If he does not improve in his character by devotional service, then it is to
be understood that he is not a high devotee.

9-31
ksipram bhavati dharmAtma sasvat-shAntim nigAcchati
kaunteya pratijAnihI na mey bhaktah pranasyati

"He quickly becomes righteous and attains lasting peace. O son of Kunti, declare
it boldly that My devotee never perishes."

*Me bhakta = My [Sri Krishna's] devotee,

*na pranasyanti = never is destroyed.
Once a person surrenders to the Lord, as in the case of Swarbhanu, in spite
of his wicked intentions, the Lord protects everyone. Thus a devotee of the Lord,
in spite of any misdoings or evil character,
is never let down by the Lord. The Lord tries to dispel Arjuna's doubts:
1) how can Bhakti spring in an evil person?
2) Even if by the grace of Lord, Bhakti sprouts in that person, it might
not eliminate all papa [ as that would instantly grant Moksham] and so some
remaining papa would impede Bhakti. Will they not?
So, Arjuna's doubts are such wicked persons might not be able to begin Bhakti;
and even if they start, they might not be able to continue Bhakti. We can notice
that these questions arise in our minds also.
We also devote to the Lord some time in our life; but we do not continue like a
Prahalada or Vidhura or Sanjaya or Vibheeshana. We commit so many known and
unknown sins. Will not these sins obstruct Bhakti?
These are answered by the Lord.

*Ksipram = very soon,

*dharmatma = bhakta or a great devotee,
*bhavati = he becomes. Soon he becomes a Bhakta of the Lord.
Why the Lord uses the word sooner? Our sins and bad disciplines are so great
that they would delay very much. But the moment even a wicked person worships the
Lord, he becomes soon a great devotee.
We may get a doubt here. In computer we have xls sheet. We have columns in
which a formula can be written and for various variables we can get the result.
But if we want the result to be applied in the same
formula it will not perform. Like this, here the Lord says that with His
blessings Bhakti will sprout in a person; and afterwards he would continue with
Bhakti. Our concept is that Bhakti comes after papa is
eliminated. So, our doubt is, whether Bhakti is after papa elimination? or,
does Bhakti eliminate papa? Here we should note that with His blessings we start
Bhakti. Having started, this Bhakti would destroy all our
remaining papa. As this Bhakti grows, soon it would make this person a great
devotee. That is this Bhakti is self sufficient - it will sustain by itself. This
Bhakti does not need any other to sustain. We can feel
this experience also. Once we start Bhakti, it avoids any evil doings and so
slowly our papa gets reduced.

*Sasvat = for a long time or permanently,

*chanti = bad character,
*nigacchati = would be eliminated.
So, Bhakti would drive out the sins for ever. For ceratin ailments milk is a
remedy. Once taken, the ailment disappears. Side-by-side, we also develop a taste
for milk and we enjoy taking it regularly.
So, medicine itself becomes a pleasing drink. But the same milk we might not
take when the ailment was there. Similarly, initially, Bhakti is done to eliminate
some sins; later, the same Bhakti becomes
pleasing task eliminating all our papa.

*Kaunteya = Arjuna,
*janehi = understand.
*Pratijanihi = take vow. do you proclaim boldly, make a firm declaration;
What vow? That the devotee of the Lord would never fall into bad character
again. Why should Arjuna take vow? Because, though the Lord speaks only the truth,
in this Avatar as Sri Krishna, bad
propaganda is there that Sri Krishna is a liar. But Arjuna felt that was for
reasons attributed to the Lord as a small boy and now He would not cross His own
promise and so, He Himself could take that vow.
Sri Krishna in reply says that Arjuna might not know that within the next 10
days, He would be breaching His own promise. Gita was preached on the 1st day of
the war. Before this, when war was declared,
Duryodhana went about seeking support of other Kings. At that time Sri
Krishna had made a promise to Duryodhana that He would not fight nor use any
weapon in the war. But after the war started, when
Arjuna would not be able to slain Bheeshma and Bheeshma would unceasingly
hurt Arjuna, Sri Krishna would get angry [false one] and rush to Bheeshma with the
discus in the hand to kill him. Bheeshma
happily would welcome Sri Krishna as that would satisfy the promise made by
Bheeshma that he would compel Sri Krishna to take up weapons in His hands. But the
Lord in order to make true the promise
of His devotees, He would sacrifice His promises. Knowing that this incident
was to happen in the next few days, Sri Krishna asks Arjuna to promise that Bhakti
would eliminate all balance papa and His
Bhakta would never be ruined.

Additional Notes:
By bhakti or loving devotion rendered exclusively to the Supreme Lord
Krishna for His satisfaction alone without any thought of reward one becomes
ecstatically transformed by such intense love and by
this one is firmly fixed in sattva guna the mode of goodness with all traces
of raja guna the mode of passion and tama guna the mode of ignorance rooted out.
In this way one is ksiprin or speedily, divested
of all sinful reactions and becomes dharmatma or a righteous soul, worthy of
praise by all. Such is the position of one who becomes an unadulterated devotee of
Lord Krishna worshipping Him exclusively.
It is this exclusive devotion that was referred to in verse three of this
chapter with the word dharmasyasya or pure eternal righteousness. A person
performing bhakti goes to the sublime eternal state of the
spiritual worlds from whence there is no return. A state where all energy
and effort contrary to attaining the Supreme Lord ceases. Here Lord Krishna gives
encouragement to Arjuna to boldly declare his
statements with certitude that whoever is an unadulterated devotee of Lord
Krishna never perishes or is ever vanquished even if such a one was possessed in
the past with a demeaning character degraded
by inimical actions. The paramount virtue of bhakti or loving devotion is
that it completely destroys anything that is opposed to bhakti and having
eradicated all karma or reactions to previous actions one
achieves the eternal position of moksa or freedom from the material
existence and thus such a devotee becomes irrevocably imbued with deep and lasting
love and devotion to the Supreme Lord.

9-32
mAm hi pArtha vyapasritya ye �pi syuh papa-yonayah:
striyO-vaishyAs tathA shudra: te �pi yAnti parAm gatim

"O son of Pritha, those who take shelter in Me- though they be born due to papa in
the past or as woman, vaishyas [merchants] and shudras [workers]�can attain the
supreme destination."

They also attain Moksham.

*Te 'pi = they also,

*yanti = attain,
*param gatim = supreme place [Moksham].
Where sage Vasishta went, Vibheeshana also reached the same place. Same
place is reached by Vidhura or Sisupala. Our origin and past deeds, even if they
were of bad character, are never criteria
to reach the Lord.
*Partha = Arjuna, mam hi = if I [Sri Krishna] am,
*vyapasritya = taken as shelter specially, reference here is SARANAGATHI.
*ye'pi = anyone,
*papa yonaya syuhu = having born due to past papa, they willl also reach the
supreme place.
That is the Lord says that the cause of one's origin, whether due to papa or
not, is not considered for attaining Moksham.
*Striya = women, vaishya = vaishya community, tatha = and, shudras = labour
community, everyone can attain the Lord.
Why should the Lord mention these categories specifically? There could be
wrong propaganda that females and some other communities are not eligible to reach
Vaikuntam. In fact today we see special
commissions are arranged mainly because of such propaganda. Vedas have
placed women at a very high pedestal. Like the rails, both male and female, are
reaching the same destination. Vedas have
prescribed certain duties for males and females. But both can reach
Moksham. Certain disciplines are prescribed in the duties to be performed to reach
Moksham, separately for men and women.
Breaking these disciplines one can not reach Moksham. But adhering to
these disciplines everyone has the right to reach Vaikuntam. Sri Krishna is
mentioning these categories not in any inferior context
but to remind Arjuna that in the society certain wrong propaganda are done
against these categories. There are many instances to prove this point.

When Mahabali was trapped to give away all his possessions, even his
grandfather Prahalada opposed; but that was pardoned and he got the supreme place.
Dharmavyada, a butcher by profession,
was considered as a source of reference for enquiries on Dharma as he
performed his duty of caring for his parents sincerely. Jatayu was after all a
vulture, but it got Moksham. It could not do Karma yoga
nor Gyana yoga. Sabari, a woman born in hunter's family, was able to reach
Moksham and the Lord Sri Rama consumed the fruits offered by her. Nammalwar says
that from Ayodhya everyone, including
tiny ants and plants, accompanied Sri Rama to Vaikuntam. Many of the Alwars
were not born as Brahmins. So, there is no reason to think even whether a person
belonging to any sex or community is eligible
to attain Moksham. Bhakti alone is the one and only criteria to qualify for
Moksham. There are many born because of past papa karma. But by seeking shelter in
the Lord, they also attain Moksham, the
supreme place. Here the Lord uses the word specially holding to Him. Mere
holding is performing Bhakti yoga. But holding on to Him specially is saranagathi
- ultimate surrender. Because Bhakti yoga
 is possible only for certain people;but to surrender, everyone can do. The
finest example for this sloka is Gajendra, the elephant.

It has been established that bhakti or loving devotion to Lord Krishna

exclusively purifies a devotee of the blemish of heinous and abominable practices
due to unrighteous character and habits and that bhakti
alone is capable of leading such a one directly to the supreme destination of
the spiritual worlds and into Supreme Lords eternal association. Now Lord Krishna
enumerates on this supreme destination even
being accessible to those who are unworthy due to circumstances of birth. This
includes those of vile birth such as untouchables, mleechas or meateaters, those
born illegitimately, those without education,
vaisyas or the mercantile class which is situated below women and above sudras
which is the menial class. All these lack the qualification for Vedic knowledge
and thus destitute of righteous conduct are only
eligible to exist on the lowest path of existence; but if they somehow or
other receive the mercy of a devotee of Lord Krishna. By this mercy taking sole
refuge in the Supreme Lord then they also will verily
reach the Supreme destination as well.

Additional Notes:

It is clearly declared here by the Supreme Lord that in devotional service

there is no distinction between the lower or higher classes of people. In the
material conception of life, there are such divisions,
but for a person engaged in transcendental devotional service to the Lord,
there are not. Everyone is eligible for the supreme destination. In the Srimad-
Bhagavatam it is stated that even the lowest, who are called
candalas (dog-eaters), can be elevated by association with a pure devotee.
Therefore devotional service and guidance of a pure devotee are so strong that
there is no discrimination between the lower and
higher classes of men; anyone can take to it. The most simple man taking
center of the pure devotee can be purified by proper guidance. According to the
different modes of material nature, men are
classified in the mode of goodness (brahmanas), the mode of passion
(ksatriyas, or administrators), the mixed modes of passion and ignorance (vaisyas,
or merchants), and the mode of
ignorance (sudras, or workers). Those lower than them are called candalas,
and they are born in sinful families. Generally, those who are born in sinful
families are not accepted by the higher classes. But
the process of devotional service and the pure devotee of the Supreme God are
so strong that all the lower classes can attain the highest perfection of life.
This is possible only when one takes center of Krsna.
One has to take center completely of Krsna. Then one can become much greater
than great jnanis and yogis.

9-33
kim punar brAhmanAh punyaa: bhakta rAjarsayas-tatha
anityam-asukham lokam imam prApya bhajasva-mAm

"How much more this is so of the righteous brahmanas, the devotees and the saintly
kings. Therefore, having come to this temporary, miserable world, engage in loving
service unto Me."

Whoever may be, if he performed a selfless and unexpecting any reward Bhakti,
then he attains the supreme place. Even people born in so called inferior births
could raise to the supreme place by Bhakti, and
there is no need to say that people of good characer and origin would also
reach the supreme place. Sisupala, abused Sri Krishna so much that others hearing
his abuses would close their ears in horror.
But even Sisupala attained Moksham. When that is the case we need not enquire
the destinations of noble characters like Sanjaya and Vidhura. This is told in
sloka 33
We have to segregate this sloka into two parts. First half is continuation of
the previous slokas. The second half is an advice given to Arjuna. When people
born out of papa karma could reach the Lord, Arjuna,
a Rajarishi should have no problem to reach Him. King Kausika became sage
Viswamitra and wanted to get the title Brahmarishi. He did intense meditation and
graduated first as a Rishi, then Rajarishi and then
Brahmarishi.

*Kim puna = why talk of, what to speak of;

*punya = those born of past punya or good deeds,
*bhakta = those worshiping the Lord,
*rajarasyas tatha = and those who are Rajarishi.
When people of inferior character or birth could reach the Lord why ask
about those born out of good deeds or those who are continuously worshiping and
Rajarishi, like Arjuna. Here we should note that the
classification inferior and superior by birth or other yardsticks, is not
created by the Lord; but these groupings are found by people and are in vogue.
Swami Pillai Lokacharya, in his Sri Vachana Bhooshanam
shows a very valid point. He says that many call others as born in inferior
community. But this is an illusion only. He emphatically says that by one's birth
one can not be considered inferior or lower. Similarly,
regarding some as born in high or superior families is also illusion and is
wrong. Really, he says, without Bhakti, that birth is low and inferior. He further
says that only Bhakti in the Lord makes one superior.
Excepting this all other yardsticks to categorise anyone as superior or
inferior is wrong and never real. The Lord is common to all, who are surrendering
in devotion. Such people are blessed with Moksham
and others will have to go in the cycle of birth and death. In the second
half of the sloka Sri Krishna tells Arjuna that he being His cousin would also get
that supreme position and he has to follow certain things.

*Mam bhajasva = worship Me [Sri Krishna],

*prapya = [those] suffering in,
*imam =this, lokam =world.
Since Arjuna is suffering in this world, he should worship in devotion, the
Lord. Why so? Because, this world [or living in this world] is,
*anityam = not permanent,
*asukham = uncomfortable.
The word asukham meaning miserable is used to remind one that human life is
stricken with the irrevocable three fold afflictions of old age, disease and death
applicable to everyone. Also everyone is
forced to suffer from afflictions self caused, afflictions from interacting
in the world and from afflictions manifesting from beyond this world.

This world or worldly lfe is very transient. Even in ths short period it is
full of miseries and sorrow. Never comfortable. So Arjuna and others have to get
liberated from this inferior place; and that can be only by
worshiping the Lord. Here Sri Krishna prescribes sadhana bhakti. We have
earlier seen that bhakti is of two types: sadhana and sadhya. In sadhya bhakti,
the person does Bhakti for the sake of bhakti as he
finds that itself is pleasing. In sadhana bhakti, one performs Bhakti to
reach Moksham. Sri Krishna tells Arjuna to perform Bhakti to reach Him and so it
is sadhana bhakti He is recommending.
Because till sloka 33 first half, Sri Krishna lectured the greatness of
Bhakti and performing it was so pleasing. Arjuna should have responded by telling
that he would do Bhakti for the sake of Bhakti.
But he did not say so. Therefore, Sri Krishna finding no reaction, thought a
reward for Bhakti would be able to induce. Sri Krishna thus tells Arjuna that he
should do his karma of fighting in the war and keep up
Kshatriya dharma; and then attain atman sakshakaram; perform bhakti and reach
the Lord. If we understand the disadvantages of this world - transient, inferior
and sorrowfu, then we can devote to the
Lord, Who is everlasting, superior and imparting happiness always. We should
devote to the Lord Sri Rama seeing Anjaneya as the example.

After having explained the position of the lowly and unfortunate Lord Krishna
follows the line of thought of how much more assured is the supreme destination
attainable by the higher members of society like the
Brahmins and Vaisnavas who are noble and righteous. If those of low birth and
demerits can attain the supreme destination then how much more can those of high
birth and much merit including the royal sages
who are the best of the ksatriyas or warrior class as well as the seekers of
truth. This goes without question. Therefore it has been clearly and irrrefutably
established that bhakti or loving devotion to Lord Krishna
is only means to rehabilitate a fallen human being and the only absolute way
to accomplish the attainment of the supreme destination of the eternal spiritual
worlds in association with the Supreme Lord. Until
having attained this the spiritually intelligent should renounce all temporary
and transient illusions of happiness in this asukham or miserable world we live
in. Why is this world miserable? It is because we are
bound to the three fold miseries of old age, disease and death. The only
escape from this misery is taking complete refuge of Lord Krishna under the
guidance of the bonafide spiritual preceptor. Worshipping
and propitiating only Him each and everyday of one's life and succeed to the
Supreme destination without hindrance. Otherwise the blessing of birth in a high
family, meritorious deeds, education etc. serve
absolutely no purpose if they are not used in the loving service of the
Supreme Lord.

Additional Notes:
It is clearly stated here, anityam asukham lokam: this world is temporary
and full of miseries, not habitable for any sane gentleman. This world is declared
by the Supreme Personality of Godhead to be
temporary and full of miseries. Some of the philosophers, especially the
minor philosophers, say that this world is false, but we can understand from
Bhagavad-gita that the world is not false; it is temporary.
There is a difference between temporary and false. This world is temporary,
but there is another world which is eternal. This world is miserable, but the
other world is eternal and blissful.
Arjuna was born in a saintly royal family. To him also the Lord says, "Take
to My devotional service and come quickly back to Godhead, back home." No one
should remain in this temporary world, full as it is
with miseries. Everyone should attach himself to the bosom of the Supreme
Personality of Godhead so that he can be eternally happy. The devotional service
of the Supreme Lord is the only process by
which all problems of all classes of men can be solved. Everyone should
therefore take to Krsna consciousness and make his life perfect.
9-34
man-manaa-bhava mad-bhaktah mad-yAaji mAm namaskuru
mAm-evaishyasi yuktvaivam Atmanam mat-parayanah:

"Engage your mind always in thinking of Me, become My devotee, offer obeisances to
Me and worship Me. Being completely absorbed in Me, surely you will come to Me."

By this last sloka of this Chapter, the Lord prescribes Bhakti yoga. In this
sloka the Lord tells about Himself as 'I', 'My' and 'Mine' six times. He has so
much greatness and so he tells about Himself.
Should He boast Himself so much? Swami Ramanuja in his commentary says because
He is Purushotthama, He prescribes Bhakti to Him, by such repetitions. Sri Rama is
considered as the best and so he
is Utthama among Purusha and so Sri Purushotthama.

Among purusha, there are some very low, some ordinary and some excellent. Swami
Periyavacchanpillai has done this categorisation. Lowest category is the person
who wants to live himself even at the
cost of others. Better category is he, who wants to live and let others live.
Highest category is that person who wants others to live even at the cost of
himself. Such a person is Purushotthaman. Here Purusha
does not denote men but Jeevatman. Our heart is considered as Puram or dwelling
place. Since atman resides there, Jeevatman is called Purushotthama. Sri Andal
also calls Him as Ongi ulagalanda Utthaman
Thus the father and his Daughter call the Lord as Sri Purushotthama. Sri Rama
went to forest relinquishing Kingdom, so that His father's promise was kept up. In
North India the Lord Sri Rama is addressed as
Maryada Purushottham Ram, because He followed and kept up the conventions and
law of the land. The Lord is the Cause of all and so Sri Purushotthama.

*Man mana bhava = have the mind in Me [Sri Krishna], have your mind fixed on Me;
with mind filled with Me.
The words man mana means be always conscious of Lord Krishna. This means
one's consciousness should always be focused on Him as a continuous stream of
thought. The Supreme Lord of all, the sole
abode of all excellence, devoid of any fault, the omniscient, omnipotent and
omnipresent One of indomitable will.
*mad bhakta = love, or perform Bhakti in, Me [Sri Krishna],
Furthemore one should be mad bhakto or have their consciousness permeated
with unadulterated love for Lord Krishna as their beloved friend.
*mad yaji = perform aradhana or pooja to Me [Sri Krishna],
Then one should become maj yaji or Lord Krishna's devoted worshipper taking
great delight in their intimate and individual relationship with the Supreme Lord
internally. Yaja denoting yagna indicates all the
myriad of wonderful and sublime ways of offering bhakti or loving devotion
unto Lord Krishna, the way a dear friend offers everything they possess to please
another dear friend.
Offering as yaji is of three kinds.
1) aupacharika is external worship such as offering incense and waving
ghee lamps, fanning etc.
2) samsparsika is tactual service such as garlanding, applying ungents,
smearing sandalwood paste, etc.
3) abhyaaharika is offering of vegetarian food such as milk products,
fruits and vegetables.
Yaji is thus rendering all kinds of pleasing and delectable services for
Lord Krishna's supreme satisfaction and this whether great or small is
accomplished perfectly by bhakti or loving devotion and by no other
 means. The purport is: Let my mind be so aligned that it takes great delight
in always rendering such pleasing services to the Supreme Lord Krishna.
*mam namaskuru = prostrate to Me [Sri Krishna], by doing like this,
Next is advised namaskuru which is the humble prostration of obeisance unto
the Supreme Lord. This infers to not let one's mind merely bask in the
satisfaction of rendering service out of infinite love created
by communal bliss with the Supreme Lord but to also be prostrated in homage
with humility to the Supreme Lord as the internal monitor within as Paramatma the
supreme soul who witnesses all thought and
activities of every living entity.
*mam evaishyasi = attain Me [Sri Krishna] alone,
*evam = thus,
*atmanam = [Arjuna's] mind,
*yuktva = is practiced,
*mat parayana = I [Sri Krishna] am the objective or purushartha or destination.
Mat-parayanah means one who has totally surrendered to the Supreme Lord. Who
accepts the Supreme Lord as their only shelter and refuge and who independent of
Him could not tolerate existence
therefore such a person depends completely on Him. Thus disciplining the
consciousness in one pointed focus so that everything one does is directly related
to the Supreme Lord one should guide their
consciousness in such a way that it can revel and delight in personal
communion with the Supreme Lord at every moment. Possessed of such a wonderfully
evolved spiritualised consciousness thou
shalt most assuredly attain the Supreme Lord without fail. The word atma used
here denotes the consciousness beyond the mind.
Sri Krishna tells Arjuna that by practicing Arjuna's mind to think of the
Lord, by loving the Lord, by performing aradhana and pooja to the Lord, by
worshiping and prostrating to the Lord alone, Arjuna will
attain Him. Swami Ramanuja says that all these actions could be done only if
He deserved; but He is Sri Purushotthama and so we have to do these. If we weigh
the qualities of the Lord on one side and all
other things on the other, we find His qualities are incomparable. He is the
Commander and we are just servants to execute His orders. There is absolutely no
blemish in His qualities, while we can never find
anyone with such perfect qualities. He is the Only One capable of granting
most superior Vaikuntam. His beauty has no comparables. Thus there is wide gulf
between Him and the best among ourselves.
Thus in every aspect He is superior and so Sri Purushotthama. Then, Who else
we can think of? Once we think of Him and His qualities, we love Him; then worship
Him and perform pooja to Him.
Four types of pooja services we can do:
1) Aupacharikam - we honour Him with thiruvandhikkappu with camphor lit
flame, etc.
2) Samsparshikam - presenting flowers, garlands, sandalwood paste, etc.
3) SAandhrhrushtikam - showing mirror, lamp,etc., and
4) Aapyavaharikam - presenting food and other eatables.

Concluding this chapter Lord Krishna reveals a concise and direct form of
worship that is possible for anyone. He begins with man manas meaning to focus
one's consciousness upon Lord Krishna, the
Supreme Being, the Ultimate Reality, the Supreme Controller, the Omniscient,
the Omnipotent, the all pervading One. Overflowing with all auspicious attributes,
devoid of any defect, of indomitable will, the sole
refuge for all, the veritable source, origin and cause of all creation, who is
always of fulfilled desires, who bestows benedictions upon His devotees, and
removes all their defects. Whose transcendental form is
the embodiment of eternity, endless knowledge and unlimited bliss as well as
many other captivating qualities such as beauty, compassion, charm and sweetness.
Who is able to attract the minds of the deep
meditaters as well as capture the minds of even the muktas or liberated beings
and becomes their sole object of meditation thereafter.

One should endow their consciousness to flow incessantly to Lord Krishna an

ocean of mercy like the continuous flow of the river Ganga flows incessantly to
the ocean. This should be done with the same
intensity and delight that a sensuous person has while enjoying sensual
pleasures. If this is too difficult and one is unable to detach the mind from the
innumerable objects seen, heard and experienced then
Lord Krishna suggests mad bhakto or worship Him in loving devotion. This means
to perform actions of propitiation in the mood of bhakti or loving devotion to the
Supreme Lord. In the Vedic scriptures it was
told: O Narada whatever act of worship is enjoined in the Vedic scriptures
regarding Lord Krishna or any of His authorised incarnations and expansions known
as avatars should be enthusiastically performed
as these very actions initiate the process to a relationship of loving devotion
with the Supreme Lord. Worshipping the Supreme Lord Krishna, being devoted to His
worship, adoring His Vedically installed deity
form every day once, twice, thrice or many times with Tulasi leaves, pushpa or
various fragrant flowers, dhupa or incense, dhipa or ghee lamps, mala or flower
garlands, beautiful apparel and ornaments,
offering bhoga or vegetarian foods of milk products, fruits, grains and
vegetables, chanting His names, singing His praises, revealing His glories.
Fasting twice monthly on the sacred days of Ekadasi the
11th day before the new moon and full moon and fulfilling the Ekadasi vow of
refraining from all beans and grains for this day and if possible keeping awake
all night in the ecstasy of communion with
Lord Krishna. Celebrating His appearance days with festivals according to one's
means and availability of funds. Acting out His glorious pastimes for others to
see. The feeding of guests from the food
offered to Lord Krishna which is called mahaprasadam. The playing of musical
instruments in accompaniment to singing His names and dancing in joy before His
installed deity form. Then to finalise all
offerings and accomplish the completion of all propitiation one should
namaskuru or prostrate themselves fully in humble homage with mind, speech and
body before the installed deity form of Lord Krishna
or any of His authorised incarnations and expansions. The act of namaskuru
effectively neutralises any vestiges of egotism which could manifest as pride or
pratistha which is subtle desire for recognition from
performing such wonderful activities to the Supreme Lord. One should abandon
the feeling of pride and renounce the desire of recognition by dedicating all
actions and thoughts to the Supreme Lord and
surrender them to the spiritual master in disciplic succession to offer to the
Supreme Lord.

Focus your mind on Me; fix your mind on Me uninterruptedly like a continous
stream of oil --- on Me the Ruler of rulers, antagonistic to all that is evil, the
sole abode of auspiciousness, omniscient, whose
resolve is always true, the sole cause of the entire universe, the Supreme
Brahman, the Supreme Person; on Me, of long large eyes like a lotus petal; who has
the complexion of a clear blue cloud; whose
shining lustre is like that of a thousand suns simultaneously risen; on Me, the
great ocean of the nectar of beauty Sri Krsna again makes the same clear. Be My
devotee. Be one whose mind is focussed on Me
by contemplating on Me as exceedingly dear. Such is the meaning. He makes this
yet clearer. Be My worshipper, namely, become engaged in My worship, which you
have begun to practise by your experience
of Me as supremely dear and unlimited and unsurpassed. What is called worship is
the conduct of one who realises that he is absolutely a subsidiary --- (Sesa) of
God. Worship consists also in offering all
things of enjoyment such as waving of lights etc., all those things which come
into bodily contact like garlands, sandal paste etc., and those meant for offering
like food preparations and other edibles. The
meaning is this: Let your mind be focussed on Me so as to be engaged in My
worship, resulting from love which is unlimited and unsurpassed and which is born
from the experience of Myself. Again Sri Krsna
expounds the same: Bow down to Me. Do not be satisfied only with services of one
who is absolutely subsidiary to me. Do services which are incomparably dear and
animated by an experience of Myself who
is dear and unlimited and unsurpassed. Also bow down to Me in utter humility,
regarding Me as the supreme goal, i.e., He who is the supreme abode and the
supreme goal. The meaning is that having resorted
to Me, it is impossible for you to live without Me. Having disciplined the mind
in this way and considering Me as the supreme goal, you will thus, through love
which is unsurpassed and incomparable, obtain a
mind which is fit for experiencing Me. You will then reach Me alone. Here the
term Atman stands for the mind. The import is that, holding Me as the sole
support, possesing a mind of this kind, meditating on Me,
experiencing Me, worshipping Me and bowing down to Me --- you will reach Me
alone. Thus, with such a turn of mind you carry on, for pleasing Me alone, your
secular works for bodily sustenance and Vedic
activities like obligatory and occasional rites, regarding them as actuated by
Me and finding sole joy in absolute subservience to Me. You shall ever engage
yourself in praising My names with love and in
endeavouring to serve Me and bowing down to Me etc. You shall contemplate on the
entire universe as being under My rule and being subsidiary (Sesa) to Me.
Contemplating on the multitudes of My attributes,
which are exceedingly dear to you, and practising every day this worship as
described, you will reach Me alone.

The import of this verse is that if a person prepares and develops their
consciousness to meditate on the Supreme Lord, to render loving service to the
Supreme Lord, to delight in communion with the Supreme
Lord, to prostrate in humble homage to the Supreme Lord, then putting their
full trust to Him alone they will undoubtedly attain Him.

CHAPTER 10 - Vibhuthi Yogam

-------------------------------------------

Alavandaar summarizes the essence of the tenth chapter, this way:

SVA-KALYAANA GUNAA-ANANTHYA KRTSNA-SVAADHINATAA-MATI: I

BHAKTI-UTPATTI VIVRUTHYARTTA VISTEERNAA DASAMODHITA II

Swami Alavandar also known as Swami Yamunacharya, has condensed the essence
of each chapter of Gita in each sloka of his Gitartha Sangraha.

*Dasamo visthirna = explained in the Tenth Chapter in detail. Which has been
explained?
*Bhakti utpatti = for the originated devotion, to develop devotion
*vivrudyarta = to grow that bhakti which has grown,
*sva = Self [Sri Krishna's],
 *kalyana guna = auspicious qualities of the Lord,
*anantya = infinite nature,
*svAdhinata = in the control and domain of the Lord,
*krtsna = everything in this Universe without exception,
*mathi = knowledge.
Bhakti begins and grows (Bhakti Utpatti Vivruthayartha) by these knowledge
(mathi) of two things about the Lord: One, His infinite auspicious qualities (Sva
Kalyaana Guna-Ananthya) and the other, His
command and control over everything in this Universe (Krtsna Svaathinata),
without exception.

These are explained in Chapter 10. The Lord has spoken in detail about
Bhakti, in Chapters 7, 8 and 9. If we want to start that Bhakti or to foster that
Bhakti, what are we to do? First we have to listen to His
greatness. Once listened, we will get unshakable faith and Bhakti in Him.
His auspicious qualities are infinite. Each quality is boundless. Every time we
see these qualities, they will appear as fresh and make
us awe stricken. Then, we think of His power of control over everything
in this Universe. Therefore, Tenth Chapter deals with His abundant auspicious
qualities and total control of everything.

Swami Desikan elaborates on these thoughts this way:

YELLAI ILADHA TAN SEELAMAAM INAMUDHAKKADALUM

YELLAI ILADHA VIBHUTI YELAAM TANATHU AANAMAIYUM
YELLAIYIL BATTI TANAI EZHUVIKKA THIRUVARULAAL
YELLAYIL EESAN IYAMBINAN INDIRAN MAINDANUKKE

The Lord described to Arjuna HIS Limitless auspicious attributes resembling

an ocean of delectable nectar and HIS suzeranity and Lordship over the entire
universe to Arjuna to generate
immeasurable Bhakti for HIM in Arjuna.The lord explains here HIS Swaroopam
and Swabhaavam to Arjuna to kindle and grow the Devotion in Arjuna.Those, who
practise Bhakti Yoga recognize HIS Limitless
Kalyana Gunaas and HIM being the root cause of the existence and operation
of the Universe.They will not stay alive for even a second without experiencing
HIM.They will recite HIS stories, share it with others
and offer their service to HIM by Body, Mind and Speech always. Their Bhakti
will grow further and Further and they will thus realize the fruits of Bhakti
Yogam through such practises prescribed by the Lord
Himself in this cjhapter.

10-1
sri-bhagavan uvaca
bhuya-eva-maha-bahO shrunu mey paramam vacah:
yat te�ham prIya-maanaya vaksyami hita-kamyaya

"The Supreme Personality of Godhead said: Listen again, O mighty-armed Arjuna.

Because you are My dear friend, for your benefit I shall speak to you further,
giving knowledge that is better than what I have
already explained." The Lord said -- Listen with rapt attention to these words
which I shall utter --- words which are supreme and which give you a much wider
understanding of My greatness. I shall speak out
to you about the rise and growth of devotion to Me, as you are pleased with
listening to My greatness and as I too love you.

Thus Lord Krishna declared in the seventh and eighth chapters that the Supreme
Lord is only accessible by bhakti or loving devotion. Then in the ninth chapter
the greatness of this loving devotion to the
Supreme Lord was revealed directly by the realisation of consciousness and
indirectly by declaring the eternal, spiritual benefits gained for His devotees as
opposed to the temporary, material benefits gained
by the votaries of the demigods and all other gods. Now in order to induce the
realisation of His infinite Supremacy over all to germinate and transform into
loving devotion, He speaks this verse for Arjuna's and
devotees like him for their highest interests and best welfare. This is
because although it was discoursed upon earlier the greatness and majesty of the
Supreme Lord is so extraordinary and phenomenal that
it is very difficult to be properly understood by most. So Lord Krishna shines
light upon this theme reiterating it commencing with the words bhuyah eva meaning
once again which emphasises that one should
listen attentively to glean the essence and comprehend. The ultimate
revelation which will enlighten the Supreme Reality in its entirety regarding the
magnificence and glory of the Supreme Lord causing bhakti
for Him to germinate and grow expeditiously for the highest good for Arjuna
and the devotees.

Sri Krishna addresses Arjuna as

*maha baho = Arjuna with great hands.
Why does He describe Arjuna as great handed? Swami Vedanta Desika in his
Tatparya Chandrika explains. Sri Krishna is going to explain the Chapter 10,
because Arjuna is dear to Him. In spite of listening
to the greatness of the Lord, Arjuna did not develop any jealousy. He never
envied the Lord. In fact, he was listening with love and affection. If this
lecture were made to an asura or wicked person, he would
develop jealousy and tried to come to kill the Lord. So Arjuna is
*priyamanaya = dear to the Lord.
With such large hands Arjuna has been conquering enemies; but that is not a
wonder. He has conquered jealousy for the Lord. So he is priyamanayo mahabaho. So,

*bhuya eva = again this topic [of the greatness of the Lord], me = about Me
[Sri Krishna],
*paramam vacha = most superior words [ Bhakti yoga],
*hita kAmyaya = for Arjuna's benefit [ as he has to foster Bhakti yoga],
*shrinu = [so] listen carefully.
*Aham vakshyami = I [Sri Krishna] am going to tell [Arjuna].

The Lord is going to tell Arjuna, hita or righteous path, so that Bhakti grows
in him, those superior words about the Lord, ie. Bhakti yoga. Arjuna is wondering.
In Chapter 2, He told about Atman. He told about
Atman darshan in Chapters 3,4,5 and 6. This way He told about Atman
sakshatkaram. Thereafter, He described Bhakti yoga as a means to have Bhagavat
sakshatkaram. This was described in Chapters 7, 8
and 9. So, Arjuna was told about gyana on Atman, karma yoga, gyana yoga and
Bhakti yoga. All have been covered and so Arjuna thought the preaching was over.
But here Sri Krishna is again starting
something and alerts Arjuna to be attentive. Arjuna never requested to preach
again. Then why does the Lord start again? The Lord has so much confidence in
Arjuna that he would listen. This is the greatness
of our Acharyas and Alwars. They do not need any gifts for their preaching;
but they want our attention alone. It also shows the great regard the Lord had for
Arjuna. That is why even when Arjuna is not asking
for more advice, the Lord spontaneously lectures further.

The science of bhakti or loving devotion with its requirements was revealed by
Lord Krishna in chapter nine. In order to nourish and engender such loving
devotion and increase it, Lord Krishna undertakes with
compassion to discourse further and expatiate on the subject of the infinity of
infinite glories of the Supreme Lord, such as unrivalled sovereignty, indomitable
will, inviolable power, unparalleled compassion,
paramatma or the Supreme soul within all sentient beings and all creation
comprising His transcendental form. Lord Krishna speaks the words te priyamanaya
which can mean one who possesses divine love
or one who is a beloved confidant. Because Arjuna became delighted by listening
to the glories of the Supreme Lord to further increase his joy and to fan his
ardour for loving devotion Lord Krishna once again
reveals revelatory information regarding the sublime glories and incomparable
attributes of the Supreme Lord. This He does desiring Arjuna's highest good and
ultimate benefit.

Additional Notes:
Now Krsna is instructing Arjuna in more confidential knowledge of His
opulences and His work. Previously, beginning with the Seventh Chapter, the Lord
already explained His different energies and how they
are acting. Now in this chapter He explains His specific opulences to Arjuna.
In the previous chapter He has clearly explained His different energies to
establish devotion in firm conviction. Again in this chapter
he tells Arjuna about His manifestations and various opulences. The more one
hears about the Supreme God, the more one becomes fixed in devotional service. One
should always hear about the Lord in the
association of devotees; that will enhance one's devotional service.
Discourses in the society of devotees can take place only among those who are
really anxious to be in Krsna consciousness. Others cannot
take part in such discourses. The Lord clearly tells Arjuna that because he
is very dear to Him, for his benefit such discourses are taking place.

10-2
na mEy viduh sura-ganah: prabhavam na maharsayah:
aham Adir-hi-devanam maharsInAm-ca sarvasah:

"Neither the hosts of demigods nor the great sages know My origin or opulences,
for, in every respect, I am the source of the demigods and sages."

One may wonder how to remedy the fact that there are so many philosophers,
theosophical thinkers, and erudite scholars who are unable to realise Lord
Krishna's supreme, transcendental position as the cause,
source and ultimate controller of all creation. To augment this view Lord
Krishna referring to the demigods and the great liberated sages states the words
na viduh which means that even they are unable to
understand Him. Neither Indra the chief of the celestial demigods nor Bhrigu the
crest jewel of sages are able to perceive beyond the parameters of their mind and
senses and comprehend the divine reality of
Lord Krishna's transcendental appearance in human form endowed with supreme
indomitable never ending glory. Saccidananda or eternal existence, unlimited
consciousness and endless bliss. Unlike the jivas
or embodied beings inhabiting various bodies throughout creation who take birth
due to their actions and whom the Supreme Lord bestows upon them knowledge and
power according to their merits. As the jivas
are His creation arising from Him although eternal as well they are severely
limited possessing only finite knowledge.

Here the Lord says He is not accessible to anyone. Why should He tell about
His inaccessibility, while preaching Bhakti yoga? Excepting Bhakti, by no other
means He can be accessed. It is the only way to
reach Him. Bhakti alone will bind Him. Even Vedas declare that they could not
understand the Lord.
nAyam-AtmA pravacanena labhyah, na medhayA na bahunA shrutena /
yam-evaishha vRNute tena labhyaH tasyaishha AtmA vivRNute tanUM svAM //

bhaktya tv ananyaya sakya , aham evam-vidho �rjuna ,jnatum drastum ca

tattvena ,pravestum ca parantapa (BG 11.54)
"My dear Arjuna, only by undivided devotional service can I be understood as I
am, standing before you, and can thus be seen directly. Only in this way can you
enter into the mysteries of My understanding."

The Lord also does not know Himself fully. But a simple devotee is able to
understand Him. A great scholar might not be able to grasp the Lord. But a
devotee, though ignorant of studies, might understand
the Lord and get the rewards. So, says Alwar.

*Sura gana = groups of Devas, like Sanaka, Sanatkumara, Indra, Chandra,

Brahma, Narada, etc.,
*na me vidhu = may not know Me [Sri Krishna],
*prabhavan na maharishi = [Sri Krishna's] greatness [is not realized by ]
great sages also.
Maharishi like Vasishta, Vamadeva, Jabali, Viswamitra, Gautama, Bharadwaja
or Valmiki or Veda Vyasa, have not known His greatness.
*Devanam = to Devas,
*Maharishinam ca = and to great sages,
*aham adi = I [ Sri Krishna] am the Cause,
*sarva sa = by every means. He is the Cause of all the Devas' and great sages'
origin, state, prayers and everything.
Therefore, they can never understand Him. Arjuna gets a doubt. It is OK
that He is the Cause of all. But it is difficult to understand that therefore,
they are unable to understand Him. What is the connection
between He being the Cause of them and they are unable to realize Him?
Because, their power is granted by the Lord and is limited. With limited gyana and
power, how can they understand the infinite and
unlimited God. Effects can not understand the cause. Present in this
Universe or Prakruti mandala, can they attempt to understand the Lord of Sri
Vaikuntam? Lord Brahma says that he or lord Shiva or other
gods, or sages, do not know where Sri Vaikuntam is. He is beyond the grasp
of everyone. None has seen that Vaikuntam nor the Lord of Vaikuntam. Upanishads
say that they can never describe the Lord.
Only the real devotee understands. Therefore, Sri Krishna tells Arjuna that
He is going to tell about Bhakti yoga and he should listen to carefully.

The myriad hosts of demigods totally 330 million in charge of universal

management throughout all creation and even the great liberated sages who are
highly illuminated and capable of super subtle perception
knowing past, present and future are both not cognizant of the Supreme Lord
Krishna's prabhavam which is His supreme, sublime divine appearance. This means
that they are not aware of the transcendental
nature of His rupa or form, His guna or attributes, His lilas or pastimes, and
His dhama or abode. In every way Lord Krishna is the cause and the source of the
essence, intelligence and power possessed by all
gods, demigods and sages. Whatever intelligence and power they have is limited
corresponding to the measure of entitlement warranted and which is awarded solely
by the Supreme Lord according to their
merits. This is what makes them have their position and makes them demigods and
great sages. Their consciousness being limited it is impossible for them to fathom
Lord Krishna divine, transcendental nature
which is inconceivable to comprehend with the mind. Yet now such knowledge
although inconceivable will be revealed by Lord Krishna which will remove the
irascible impediments and obnoxious obstacles that
detrimentally impede bhakti or loving devotion to the Supreme Lord from
germinating and growing.

10-3
yo mAm ajam anAdim-ca vetti loka-maheshvaram
asammudhah sa martyesu sarva-papaih pramucyate

"He who knows Me as the unborn, as the beginningless, as the Supreme Lord of all
the worlds�he only, undeluded among men, is freed from all sins."

"Yesha NarayaNa; SreemAn KsheerArNava nikEthanah/

nAga paryankam utsrujya AagathO mathurApureem"

Sriman Narayana was born as Sri Krishna and remained in Mathura. All Alwars
and Sri Andal have praised that Sri Krishna snatches away our papa. Sri Krishna
tells in Gita sloka 'sarvadharman parityachha....',
that He would drive away all our sins. Such a Sri Krishna tells Arjuna in
Chapter 10, that He is going to reveal all His greatness and He will drive away
the papa of anyone who understands His noble and great
qualities. In sloka the Lord tells that such a person is relieved of all papa.
It is said that as soon as we get up from bed in the morning, we have to chant the
name hari:, seven times. This would snatch the
papa done till then and the papa likely to be done in future. In Srimad
Ramayana, Hanuman is deputed to search for Sri Sita. Hanuman locates Her in Ashoka
garden. He hides himself behind a tree branch and
observes. Sri Sita is surrounded by Rakshasis [female demons]. Early morning
they all see the monkey - Hanuman, and cry hari, hari. In Sanskrit hari also means
monkey, and in that meaning they all cried.
But Valmiki satirically asks who taught these evil persons to chant Sri Hari's
name [hari nama sankeerthanam].

*Ya = he, who,

*mam = I [Sri Krishna] am,
*ajam = without birth or birthless,
*vetti = understands,
*anadhi = never born,
*loka maheswara = regards as the God of entire Universe.
He who understands the Lord of the entire Universe as never born. Such a
person is,
*martyeshu = among men,
*asamudha= not confused or not a fool.
Because he is not regarding Sri Hari as equal to anyone else. For him, Sri
Hari is unique and all others are below Him and worshiping Him. He has no doubts.
To consider the Lord as equal to anyone
else is foolish; and this person is devoid of this foolishness. Because he
has understood Sri Hari is never born and so has no beginning.
*Sarva papaihi pramuchyate = [such a person] is relieved of all sins.

We can now see the essence of this sloka. To get relieved of all sins there
are two ways. One is to repent for every sin committed and perform repenting rites
or prayaschittha. No one knows how long and
in how many births this could be completed. Also, we may not know which
prayaschittha is for which sin. The other alternative is to cling to Sri Hari. For
that we should have the true knowledge about Him.
Then only, we will surrender unto Him. We may be wondering, how, when our
papa are not eliminated by our efforts or by others like lord Brahma even, Sri
Hari alone could remove them? We should have the
firm belief that Sri Hari is Unique and that He is capable of clearing all
our papa. By the first part of the sloka, we understand that Sri Hari is without
equals as He is without an origin and birthless. One may
wonder how we regard Him as birhless, when He was born as Sri Krishna? This
had been answered earlier also. The Lord is not born out of karma, like all of us.
He takes a birth out of His will. Excepting Him
all others are born out of past karma, be they Rishis or other gods or even
lord Brahma. Lord Brahma got his position by meditating on the Lord for many
thousands of years. So lord Brahma has a birth, an
origin and an end. The Lord does not experience the effects of birth, we all
have. Muktatman also are not born. Are they indicated by the word ajan? No,
because they had births till they now attained Moksham
and now onwards they will have no births. The Lord is anadhim ajan, never
born. OK, what about Nityasuris like Adisesha or Garuda? True, they were never
born; but they are not Loka Maheswara.
The Lord is the Leader of all worlds and Sri Vaikuntam. He appoints even
those who are popularly addressed as Iswara; as He is Maheswara. This clear
understanding is necessary, to surrender to Him
and then all sins are destroyed.

One who is never born is ajam or without birth. This attribute connotes the
Supreme Lord Krishna as contra-distinguished from the transitory insentient matter
and the sentient beings bound by samsara or the
perpetual cycle of birth and death. The term anadim meaning without beginning
differentiates the Supreme Lord from the muktas or liberated beings in the
spiritual worlds who although having become birthless
did have a beginning at the time of their liberation. The nature of liberation
implies being freed from bondage at some time and is thus characterised by
previously being associated with the material manifestation
and duality. Hence the term anandi denotes that the Supreme Lord never had
contact or association with duality and materialism due to the fact that He is
transcendental to duality and everything material, The
Svetasvatara Upanisad VI.XIX beginning niravadyam meaning the Supreme Lord is
perfection, confirms this. it sometime had to be freed from a state of bondage.
Thus the spiritually intelligent among mortals
are those who realise that the Lord Krishna is the Supreme Lord over all other
gods and lords being completely different from them in essence and in substance.
The spiritually intelligent also realise that Lord
Krishna is the antithesis and eternally contrary to anything associated with
evil and unrighteousness. The word asammudhah means those who are not deluded,
alluding to the spiritual intelligent which
comprises being free from the illusion of perceiving anything as equal to the
Supreme Lord, being free from the illusion of believing that anything is separate
from the Supreme Lord and being free from the
illusion of not identifying oneself as being an eternal, infinitesimal portion
of the Supreme Lord. Thus one who is asammudhah is free from the defects and
impediments of karma or reactions to sinful actions
which is great obstacle in the development of bhakti or loving devotion to the
Supreme Lord.

Another angle of vision is that as in the world the emperor although the most
powerful monarch amongst humans, he still is like all others subject to old age,
disease and death. Yet he has been awarded
 emperor by the Supreme Lord due to some act of merit. This holds true also for
Indra the king of all the demigods and even higher with Brahma the architect of
the material existence, both were also awarded
their posts by the Supreme Lord as a result of great acts of merit. Although
they live for millions of years by Earth time calculations for them it is as 100
years and at the end of that time they die also and
transmigrate into another form in another existence.

Even exalted beings come under the three-fold bhavanas (Bhavana Traya) of
material existence being 1) karma bhavana like Janaka and others, 2)brahma
bhavana like Sanaka
and Sanatana and 3) ubhaya bhavana like Brahma himself and are subject to
birth and death according to their acts. The Vedic scriptures confirms this. In
Vishnu Purana VI.VII.IIL it states that: Therefore they
are all accountable for their acts. The Svetasvatara Upanisad VI.VIII states:
Yo brahmanan vidadhati meaning He who creates Brahma. This also applies to any
mortal who has acquired the eight main siddhis or
perfections such as anima or manima etc.

But the Supreme Lord is loka-maheshvaram the Supreme Lord of all beings in all
worlds.
1)Loka is the total cosmos being the aggregate total of all sentient and non-
sentient categories in conditions of inactive latency or active patency. The
sentient includes both muktas or liberated beings as well as
baddhas or not liberated beings. So all this is under the Supreme Lord's
control and rule.
2) Maha is greatness and consists of the Supreme Lord being the storehouse of
unlimited attributes of glorious qualities and His always being the eternal
antithesis of all that is unrighteous, demoniac and evil.
3) Isvarah means Lord as being the supreme, sovereign ruler eternally,
independent of all.

Thus the Supreme Lord is completely unlike all others, singular unto Himself
alone, independent and superior to all. One who does not incur the error of
including the Supreme Lord Krishna amongst all the
various other lesser gods and who understands Him to be the sole cause, the
sole source and the sole origin of all creation, verily realises Him and by His
grace is relieved from all reactions to previous actions.

Thus by illustrating how meditation on the factual absolute nature of the

Supreme Lord removes the obstacles impeding the blossoming of bhakti or loving
devotion unto the Supreme Lord causing such bhakti to
become inaugurated; Lord Krishna will next explain how bhakti may be activated
by deep and profound meditation on His sublime transcendental divine qualities and
attributes.

Additional Notes:
The conclusion is that by all means one should avoid such delusion because
those who erroneously considers that any other god from any other belief is equal
to or the same as the Supreme Lord Krishna
or any of His authorised incarnations and expansions as revealed in Vedic
scriptures, are all greatly ignorant and sinful beings in whom loving devotion for
the Supreme Lord will never germinate. The
Pancaratra texts confirm: That one of deluded mind who foolishly speaks of
the Supreme Lord Krishna as equal to any other god even once is an evil person
from a sub-human class. There is no being more
low than this being.
10-4
buddhir jnaanam asammohah: ksAma satyam damah samah:
sukham dukhham bhavo �bhavAh: bhayam-ca-Abhayam eva ca

Intelligence, knowledge, freedom from doubt and delusion, forgiveness,

truthfulness, control of the senses, control of the mind, happiness and distress,
birth, death, fear, fearlessness.

From this sloka 4 to sloka 11, Sri Krishna tells so many things to arouse
Bhakti in the listener. He tells of the various qualities which arise in us. The
state of mind (manoh Vikaram) and its aberrations are all
told here and the Lord says that everything is under His control and every
happening is at His command. In sloka 4, He mentions certain qualities and in
sloka 5, some more qualities are mentioned.
At the end of sloka 5, he would declare that all these qualities are His
creation. So, only the qualities are listed is sloka 4. What are the various
qualities occur in us?

The Lord has listed 13 qualities in this sloka. The Lord is going to say in the
next sloka that these and some more listed in sloka 5 are all His creations.

*1)Buddhi = intelligence or analytical mind, [to decide on the course of any

action we contemplate], buddhi is the power of the mind to discriminate between
the spiritual and the material
*2)jnaanam = knowledge [that is attained after analysing using buddhi],
jnaanam is exact knowledge relating to spiritual and non-spiritual matters.

Intelligence refers to the power of analyzing things in proper perspective,

and knowledge refers to understanding what is spirit and what is matter. Ordinary
knowledge obtained by a university education
pertains only to matter, and it is not accepted here as knowledge. Knowledge
means knowing the distinction between spirit and matter. In modern education there
is no knowledge about the spirit; they are
simply taking care of the material elements and bodily needs. Therefore
academic knowledge is not complete.

*3)asammoha = confusionless clarity, Moham is confused, deluded; Asammoham is

clear and clarity of mind in understanding chit, Achit, Paramatma. asammohah is
absence of false conceptions
and correct perception of reality

Asammoha, freedom from doubt and delusion, can be achieved when one is not
hesitant and when he understands the transcendental philosophy. Slowly but surely
he becomes free from bewilderment.
Nothing should be accepted blindly; everything should be accepted with care
and with caution.

*4)kshama = patience [quality exhibited when we are likely to get angry],

samah is maintaining equilibrium while amidst disturbing elements.
It is something like a preventive quality to avoid anger. If there are
reasons to get angry, at that time we should show patience and consider that the
circumstance for anger was created by past karma
of ourselves or the doer. This is a great quality if we can avoid anger,
when there are sufficient reasons to get angry. Provoked to get angry is not a
quality, but bearing the provocation with smile is a quality
and that is kshama. Ksama, forgiveness, should be practiced, and one
should excuse the minor offenses of others.

*5)Satyam = satyam is "bhuta hitam proktam" i.e mindful of the welfare of all
living beings. So it is not the simple meaning of truth, but that which benefits
everyone. When someone is chasing a cow to kill,
protecting the cow by uttering lie also is satyam. satyam is having the
veracity to stand up and declare truth for the good of all beings.

*6)Dama = control of our external sense organs like eyes, nose, etc. damah is
restraining the external organs from sense gratification.

*7)Sama = control of mind. More difficult than other sense organs. samah is
controlling the mind.

Self-control means that the senses should not be used for unnecessary
personal enjoyment. There is no prohibition against meeting the proper needs of
the senses, but unnecessary sense enjoyment is
detrimental for spiritual advancement. Therefore the senses should be
restrained from unnecessary use. Similarly, the mind should not indulge in
unnecessary thoughts; that is called samah, or calmness.
Nor should one spend one's time pondering over earning money. That is a
misuse of the thinking power. The mind should be used to understand the prime
necessity of human beings, and that should be
presented authoritatively. The power of thought should be developed in
association with persons who are authorities in the scriptures, saintly persons
and spiritual masters and those whose thinking is highly
developed.

*8)Sukham = those which are favourable to atman, Atma AnukUlam ;sukham is

experiencing happiness and delightful emotions.
*9)dhukham = those which are unfavourable to the atman. Atma PratikUlam ;
Dhukham is experiencing affliction and unhappy emotions
Sukham and Dukham are not the same as happiness and sorrow, but reasons
for them. Sukham, pleasure or happiness, should always be in that which is
favorable for the cultivation of the spiritual
knowledge of Krsna consciousness. And similarly, that which is painful or
which causes distress is that which is unfavorable for the cultivation of Krsna
consciousness. Anything favorable for the development
of Krsna consciousness should be accepted, and anything unfavorable
should be rejected.

*10)Bhava = happiness due to those favourable to atman ; bhavah is birth of the

blissful glow arising from a happy experience. Bhavah is evolution or 'Exaltation'
is that state of elation of the mind caused by
experiences which are agreeable to oneself.
*11)abhava = sorrow due to those unfavourable to atman. abhavam is the dire
sorrow one feels which an unpleasant experience engenders. abhavah is dissolution
or 'Depression' is the state of mind caused by
disagreeable experiences
*12)Bhayam = fear of getting something we do not want, bhayam is the dreadful
fear one has in anticipation of some impending misfortune.
*13)abhayam = confident of not getting what we do not want. abhayam is the
absence of fear for whatever may be impending.
In the Srimad-Bhagavatam it is stated that fear is caused by our absorption
in the illusory energy, but those who are free from the illusory energy, those who
are confident that they are not the material body,
that they are spiritual parts of the Supreme Personality of Godhead and are
therefore engaged in the transcendental service of the Supreme Godhead, have
nothing to fear. Their future is very bright. This fear
is a condition of persons who are not in Krsna consciousness

The various moods, temperaments and dispositions of mankind all emanate from
the Supreme Lord Krishna for He is the one who bestows them according to merit. .

10-5
ahimsa samata tustih: tapO danam yaso �yasah:
bhavanti bhaava bhutAnAm matta eva prithag-vidhah:

"Nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy�all

these various qualities of living beings are created by Me alone."

The Lord says that all these mind variations are because of Him. We have a
mixture of good and bad qualities. These are all the variants of our mind. These
are exhibits of our mind at various times and
situations. All these mental faculties --- these functioning of the mind ---
resulting either in activity or inactivity, are from Lord Krishna alone, i.e., are
dependent on his volition. Twenty such qualities are told
in two slokas 4th and 5th; and the Lord says all these qualities are created
by Him. He calls as pravruthi - activation and nivurthy - inactivation. Action and
inaction, both are as per His command.
Our good qualities and unwanted temperaments are in His domain. In sloka 4,
the Lord listed 13 qualities. In this sloka he lists seven more qualities. The
qualities discussed
here are the descriptions of mental states and imply the state of mind
arising from activities designated by these dispositions. Such temperaments are
the active and passive expressions which give impetus
to engage in activities or lethargy to remain passive and refrain from
engaging in activities. Yet all these mental states are bequeathed by the Supreme
Lord to each of them according to merit accrued.

*Prithak vidah = different types of,

*bhava = behaviour of,
*Bhutanam = all living beings,
*matta eva = by Me [Sri Krishna] alone, by Krishna's Sankalpam alone
*bhavanti = happen.
That is all the various behaviors of all living beings are all at His
command. Nammalwar says that standing, sitting, lying down or inaction -
everything is in His control.
"ninRanar irunthanar* kidanthanar thirinthanar* ninRilar irunthilar*
kidanthilar thirinthilar*" - TVM1.1.6

Those who are standing, sitting, lying down; those who are NOT standing; NOT
sitting and NOT lying down- all of them are directed and guided by Him;

We will see the Seven qualities listed in this sloka.

*14)Ahimsa = exact opposite of Himsa. ahimsa is non-violence to any being by

thought, word, or deed. abstaining from harming any being by mind, speech and
body
It means not being responsible for others' misery. Being responsible for
others' plight is Himsa. Why Swami Ramanuja interprets ahimsa like this? Ahimsa
does not mean simple avoiding injury to others.
A surgeon causes certain injuries to us to solve some ailments. It is not
himsa, as the suffering is for a temporary period to get us durable happiness.
Parents sometime beat the children to correct. Those
actions can not be called himsa.
Ahimsa, nonviolence, means that one should not do anything which will put
others into misery or confusion. Material activities that are promised by so many
politicians, sociologists, philanthropists, etc., do not
produce very good results because the politicians and philanthropists have
no transcendental vision; they do not know what is actually beneficial for human
society.

*15)Samata = showing equal attitude to receipts by us and by others. Samata is

equanimity in whatever situation one finds their self whether good or bad. Not
succumbing to passion and hatred
Samata means impartial and same attitude, whether we receive something
or same things are received by others. Whether we lose or others lose, we should
be either neutral or show the same sorrow.
Samata, equanimity, refers to freedom from attachment and aversion. To
be very much attached or to be very much detached is not the best. This material
world should be accepted without attachment
or aversion.

*16)Tusti = showing satisfaction with every living being, without any

partiality. tustis is contentment and amiability with all. Feeling contentment
from whatever comes on its own accord.
Tusti means dispassionate regard and love for all. Sage Parashara says
in Sri Vishnu Puranam, that a Sri Vaishnava has equal attitude to all; he has none
as dear or unwanted.
Tusti, satisfaction, also means that one should not be eager to gather
more and more material goods by unnecessary activity. One should be satisfied with
whatever is obtained by the grace of the
Supreme Lord; that is called satisfaction.
*17)Tapa = reducing our comforts and bearing discomforts. Whatever shastras say
to endure discomforts. Tapo is bodily austerities such as fasting for spiritual
benefit according to the Vedas.
Tapa means undergoing discomforts as prescribed in shastras. We may be
discomfortable , when affected by disease; but that is not tapa. Remaining without
food on Ekadasi is tapa. Sages
perform tapas like this. TirumangaiAzhwar sings this state as- "oon
vAda vAda uyir kAvalittu tAn vAda seyyum tavam seyya vENdA".
It is voluntary austerities for spiritual purposes according to the
Vedic scriptures and will be more clearly enunciated in chapter VIII.XIV-XVII.

*18)Dhanam = donating the liked ones and which are owned by us, to others.
danam is beneficence or the giving in charity to one who is worthy.
Dhanam means not simple gifting away. The property we gift should be
dear to us and it should be owned by us. Then only it is dhanam. Giving away our
unwanted things nor gifting other's possessions
are not dhanam. Danah is offering honestly earned funds to an
auspicious person, in an auspicious place at an auspicious time.
According to Vedic literature, it is enjoined that charity should be
given to the brahmanas. This practice is still followed, although not very nicely
in terms of the Vedic injunction. But still the injunction is that
charity should be given to the brahmanas. Why? Because they are engaged
in higher cultivation of spiritual knowledge. A brahmana is supposed to devote his
whole life to understanding Brahman.
A brahma-jana is one who knows Brahman; he is called a brahmana. Thus
charity is offered to the brahmanas because since they are always engaged in
higher spiritual service, they have no time to
earn their livelihood. In the Vedic literature, charity is also to be
awarded to the renouncer of life, the sannyasi. The sannyasis beg from door to
door, not for money but for missionary purposes. The system
is that they go from door to door to awaken the householders from the
slumber of ignorance. Because the householders are engaged in family affairs and
have forgotten their actual purpose in
life--awakening their Krsna consciousness--it is the business of the
sannyasis to go as beggars to the householders and encourage them to be Krsna
conscious. As it is said in the Vedas, one should
awake and achieve what is due him in this human form of life. This
knowledge and method is distributed by the sannyasis; hence charity is to be given
to the renouncer of life, to the brahmanas, and
similar good causes, not to any whimsical cause.

*19)Yasa = fame of good character, yaso is fame and renown for possessing
excellent qualities. Yaso is the recognition arising from appreciation of
possessing righteous virtues like compassion and generosity.
Yasah, fame, should be according to Lord Caitanya, who said that a man
is famous when he is known as a great devotee. That is real fame. If one has
become a great man in Krsna consciousness
and it is known, then he is truly famous. One who does not have such
fame is infamous.
*20)ayasa = fame of bad character. ayasyah is infamy and notoriety for
possessing bad qualities

All these qualities are manifest throughout the universe in human society and
in the society of the demigods. There are many forms of humanity on other planets,
and these qualities are there. Now, for one
who wants to advance in Krsna consciousness, Krsna creates all these
qualities, but the person develops them himself from within. One who engages in
the devotional service of the Supreme Lord develops
all the good qualities, as arranged by the Supreme Lord. Of whatever we find,
good or bad, the origin is Krsna. Nothing can manifest in this material world
which is not in Krsna. That is knowledge; although we
know that things are differently situated, we should realize that everything
flows from Krsna.

All these [20] qualities are happening because of the Lord. Why should He
tell this? Because, Bhakti also happens because of the Lord alone. Normally, we
think it is because of our actions and efforts,
we get all these 20 qualities listed. Sri Krishna refutes that thinking.
These qualities are activated in us by His control; and, similarly, Bhakti also is
in His control. So we should have devotion in Him to get Bhakti.

The next verse will explain the active agents involved in the creating,
sustaining and preservation of all of creation as all beings in all existences
derive their impulses solely from the will and desire of Lord Krishna.

10-6
maharsayah sapta-purvE catvAro manava tatha
mad-bhAvA mAnasa-jatah: yesham loka imah prajah

"The seven great sages and before them the four other great sages and the Manus
[progenitors of mankind] come from Me, born from My mind, and all the living
beings populating the various planets
descend from them." In the past, the Maharshis Seven and the Manus Four,
were the mind born those from who sprang all this progeny in the world.
 There are deep meanings in this sloka and so it has to be carefully
understood. The Lord creates and it is an interesting scene, which we had seen
earlier. First He creates sanashti items or it is called
samashti srushti In this all items upto the creation of lord Brahma are
created. From the Primordial prakruthi, mahaan ahankaram are created. Then
satvika ahankaram, rajasa ahankaram and
tamasa ahankaram are formed. From these the Five great elements - space ,
air , water , fire and earth are formed. Then pancha tanmatras, pancha
karmendriya, pancha gyanendriya and mind
are formed, making a total of 24 entities. Then they are all mixed and that
process is called panchikaranam All these are part of samashti srushti. Upto
this all creations are done directly by the Lord.
We have seen these in Chapter Seven in detail. Then he creates lord Brahma.
From now on lord Brahma creates the rest of the Universe and it is aclled vyashti
srushti So, the Lord is directly involved
in samashti srushti and lord Brahma is directly involved in vyashti srushti.

Here, the Lord Sri Krishna clarifies that not only samashti srushti is under
His control, even the vyashti srushti done by lord Brahma is also in His control
and command. Lord Brahma starts creation
by first creating Seven Maharishis [great sages] by his will power or
sankalpam. Then he creates Swayambuva Manu. at the same time from the daughter of
Daksha, four savarnikas are created.
These Maharishis, Manu and Savarnikas, will later on, carry out the nithya
[routine] pralayam [destruction or dissolution] and nithya [routine] actions for
maintaining the life cycle in the world.
So, first the Lord creates all the ingredients for subsequent creations, by
His samashti srushti and all the Five great elements and others are made
available. He creates lord Brahma and so Brahma
in a way is His son. With the savarnikas, lord Brahma gets nithya pralayam
performed. We have seen that lord Brahma's day time [excluding night time] is 1000
Chatur yug [ one chatur yug is 4,320,000
our earthly years]. During this day time Fourteen Manus rule in succession.
After lord Brahma's daytime is over the first three worlds - Bhu, Bhuva and Suva
lokas- would be destroyed. This is called Naimittika
pralayam. This Naimittika pralayam is looked after by lord Brahma himself.
During lord Brahma's night time of another 1000 Chatur yug, these three worlds
will not exist.
They are created again when lord Brahma's daytime begins.

To look after the nitya pralayam, the Maharishis and Manus are created. Every
living being according to the past karma is born and dies. This is called nithya
srushti and nithya pralayam. Nithya pralayam
is looked after by the Maharishis. Daily all these created living beings are
to be sustained and this work is done by the Four Manus. The Lord Sri Krishna
tells that all these Maharishis and Manus, are all in his
control and command. This He tells to clear our misunderstanding, that lord
Brahma, the Maharishis and the Manus are all performing their duties
independently. In all of them the Lord is their inner atman
[antaratma] and commands them. Without the Lord, all these - lord Brahma, the
Maharishis and the Manus- will be inactive. We will see the sloka in detail now.

*Purve = long ago, at the time of creation started by lord Brahma, (previous
Manvantara)
*manasa jata = from his mind [will power] were born,
*sapta maharshaya = seven sages. These rishis are created to look after the
nithya pralayam. These sages are:
1. MARICHI. 2. ATRI 3. ANGIRAS 4. PULASTYA 5. PULAHA 6. KRATHU 7.
VASISHTA.
These Seven sages are creations of the mind of lord Brahma.

*Catva =four,
*manva = manus. Here we may have a confusion. The Manus mentioned by Sri
Krishna are:
1. BRAHMA SAVARNI 2. RUDRA SAVARNI 3. DHARMA SAVARNI 4. DAKSHA SAVARNI.
The four Manus named Savarnikas are Brahma, Rudra, Dharma and Daksa and they
are responsible for overseeing the maintenance of creation.
But we have just seen that lord Brahma created Swayambuva Manu. We have
heard of 14 manus and currently Seventh Manu -Vaivaswata Manu- is ruling. We in
our sankalpam during any religious function
tell that in the 28th chatur yug in the Vaivasta Manvantare. Already Six
Manus had ruled and gone. When Gita was preached it was the Seventh Manu's reign.
We have to remember that in the daytime of lord
Brahma, Fourteen Manus would rule and so after this reign of Seventh Manu
is over, another Seven Manus have to rule, when lord Brahma's daytime of a single
day would be over. So, we may be wondering
why Sri Krishna did not tell that Six Manus reign were over. Swami Vedanta
Desika in his Tatparya Chandrika explains this. Sri Krishna is not mentioning
these Fourteen Manus in this sloka. During the
reign of the First Manu, Swayambuva Manu, from the daughter of Daksha, Four
savarnikas were created. These are listed by Sri Krishna as above. These
Savarnikas are described as Savarni Manu by
Sri Krishna. All these [lord Brahma, Maharishis and Manus] people are,

*mad-bhava = [follow] My [Sri Krishna's] command or thinking.

Lord Brahma might have created, but in each and everyone of them the Lord
alone is residing and controlling. In our practical experience we notice that
though our immediate boss might be taking
work from us, we are controlled by the Managing Director. Lord Krishna
states the words mad-bhava meaning of His nature, this confirms that Brahma,
Rudra, the Manus, the seven sages, etc. are all
endowed with His nature and imbued with a spark of His potency and are
followers of His divine plan in all situations and circumstances.
*Yesham = from these people created,
*ima praja = all these living beings of, The words imah prajah spoken by Lord
Krishna denotes the descending lineage of the four orders being brahmins,
ksatriyas, vaisyas and sudras and does not refer to any
beings born in the future.
*loka = the Universe at large.

10-7
etAm vibhutIm yogam ca mama-yO vEtti tattvatah:
so �vikampena yogena yujyatE nAtra samsayah:

"One who is factually convinced of this opulence and mystic power of Mine engages
in unalloyed devotional service; of this there is no doubt."

The Lord explains what will happen to that person, who understands the Lord
and His 'vibhuti'. Whoso comprehends the Lord truly in his character comprised in
the two groups of 1) VIbhuthi and 2)Yoga
will succeed in acquiring unwavering or rapt devotion.

*Etam = thus created,

*mama = My [Sri Krishna's],
*vibhutim = [Sri Krishna's] vibhuti or property, Vibhuti word will be repeated
many times from now on. Bhuti means wealth or property or Aiswaryam. Vibhu means
commander. So, vibhuti means the Proprietor
of property at His command. That means all are His subjects and behave as
per His command.
The word vibhuti means transcendental potencies of majestic opulence such
as displayed in all of the phenomenal activities manifest in creation,
preservation and sustenance and all of the wondrous
workings of unlimited universes.
*yogam = [Sri Krishna's] auspicious qualities,
The word yogam or the science of the individual consciousness attaining
communion with the ultimate consciousness denotes the consensus of all glorious
attributes with the exemption of all that is evil
and unrighteous. "akhila hEya pratyanIka, kalyAnaikatAna ". Yogam here
means the abode of all auspicious and good qualities; opposed to all the bad
qualities.
*yo = he, who, tatvata = really or truly,
*vetti = understands,
i.e understands his Vibhuthim and his Yogam (Mama VIbhuthim, Mama Yogam)
*so = that person,
*avikampena = unshakable, unwavering
This unshakable bhakti is exemplified by Kulasekara Azhwar's pasurams in
fifth decad of Perumal Thirumozhi. e.g. 5-1
tharu-thuyaram thadaayEl, un saraNallaal saraN-illai, virai kuzhuvum
malar pozhil-soozh viRRuvak-kOtt-ammaanE
ari-sinatthaal yeenRathaay, akaRR-idinum maRR-avaLthan, aruL-ninaindhE
azhum-kuzhavi athuvE pOnR-irunthEnE (1)
Oh Swami of Thiru viuuthuvakkOdu, surrounded by cool gardens full of most
fragrant flowers! Even if You do not choose to chase away the Sorrows of SamsAram
that adiyEn experiences,
I have no protection except You and You alone. One�s own mother with
tremendous anger (due to the child�s transgressions and disobedience) pushes the
infant away, the poor infant will
only go back to its mother, holding her feet crying uninterruptedly, knowing
fully well (or not) of the Mother�s compassion. Regardless, the child does not
have anyone else to go to; nor would be able to
survive on its own (ananyagatitvam and aakinchanyam)
*yogena = Bhakti yoga,
*yujyate = attains.
That person who understands the true nature of the wealth and auspicious
qualities of the Lord, attains unfaltering or steady Bhakti yoga. Whosoever
comprehensively understands the preceding and
realises the Supreme Lord Krishna through these two components of His
character being vibhuti and yoga will succeed in acquiring unwavering and rapt
bhakti or exclusive loving devotion. This means
that the knowledge of respecting and honouring His vibhuti and yoga by
observing, pondering and reflecting how they manifest and operate as phenomenal
material activities and divine attributes will
assist and facilitate the awakening of bhakti and this can be practically
experienced by all who think of Lord Krishna in this way.
*Atra = in this [proclamation],
*na samsaya = there can be no doubt.
The Lord tells what we should understand about Sri Krishna. When He says
mama or Mine [Sri Krishna's], it is not the mere Cowherd image the Lord has.
Arjuna should not underestimate Sri Krishna as a
mere Cowherd or Chariot driver for him; but to understand that He is the
Ultimate God, the Consort of Sri [Sriyapathi], Lotus eyed [Sri Pundarikaksha], the
Abode of all auspicious qualities, unalloyed with any,
not even the smallest and slightest, bad qualities and He is the Lord of
all the Universe and Sri Vaikuntam.

Vibhuti word will be repeated many times from now on. Bhuti means wealth
or property. Vibhu means commander. So, vibhuti means the Proprietor of property
at His command. That means all are His
subjects and behave as per His command. Yogam here means the abode of all
auspicious and good qualities; opposed to all the bad qualities.

Why should the Lord state that he who understood his wealth and qualities,
properly? Can anyone understand them improperly? Yes:
-Assuming the Lord as equal to any other; considering Him one among the
Three; thinking that His greatness has come to Him from someone else;
-thinking that He has one of the duties of the three; etc. One may
think He has no qualities. Or, he has qualities like someone else.
-To assume that the Lord has no auspicious qualities or, to assume that
He has bad qualities or, He has no qualities at all or, to assume He is like us
or, He is also born and dies [like us].
All these thoughts or assumptions would only reveal that one has not
understood the Lord properly. Understanding that there is none equal or superior
to Him; He is the cause of the Universe;
repository of all auspicious and good qualities; He can not be affected by
any bad qualities; He treats all equally; He is the Lord; He is the Father, Mother
and every other intimate relations to us. Such a person
will get firm devotion in Him and will be steady in Bhakti yoga. This is
what the Alwars also say. They might have encountered hardships. Even then they
will never abandon Him. Just like a child, even when
beaten by its mother, cries clinging to her feet only; Bhakti in these
persons is not going to be shaken, just because some sufferings are there. This
person will never think that the Lord has been partial and
so he is undergoing bad health or meeting problems in the family. He will
continue to show the same intense devotion to the Lord. This happens only when the
person has properly understood the Lord,
His wealth and His qualities. The Lord categorically declares that this
statement can never be doubted.

Additional Notes:
The highest summit of spiritual perfection is knowledge of the Supreme
Personality of Godhead. Unless one is firmly convinced of the different opulences
of the Supreme Lord, he cannot engage in
devotional service. Generally people know that God is great, but they do
not know in detail how God is great. Here are the details. If one knows factually
how God is great, then naturally he becomes a
surrendered soul and engages himself in the devotional service of the
Lord. When one factually knows the opulences of the Supreme, there is no
alternative but to surrender to Him. This factual knowledge
can be known from the descriptions in Srimad-Bhagavatam and Bhagavad-
gita and similar literatures. In the administration of this universe there are
many demigods distributed throughout the
planetary system, and the chief of them are Brahma, Lord Siva and the
four great Kumaras and other patriarchs. There are many forefathers of the
population of the universe, and all of them are
born of the Supreme Lord Krsna. The Supreme Personality of Godhead,
Krsna, is the original forefather of all forefathers. These are some of the
opulences of the Supreme Lord. When one is firmly
convinced of them, he accepts Krsna with great faith and without any
doubt, and he engages in devotional service. All this particular knowledge is
required in order to increase one's interest in the loving
devotional service of the Lord. One should not neglect to understand
fully how great Krsna is, for by knowing the greatness of Krsna one will be able
to be fixed in sincere devotional service.

Next will be explained how the development of bhakti is a direct result of

knowledge of Lord Krishna's vibhuti.

10-8
aham sarvasya prabhavah: mattah sarvam pravartatE
iti matvA bhajante mAm budhA-bhAva-samanvitah:

"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."

The Lord says that thus they worship Him with a steady mind. In the last sloka
we saw that the Lord told that he who understands properly His vibhuti or wealth
and His yogam or auspicious qualities,
becomes a good Bhakta. We therefore, understand that all the things in this
Universe are in His control and command (Vibhuthi). He is the repository of all
auspicious qualities and no bad qualities
are in Him (Yogam). With this knowledge, Bhakti originates and grows. How
Bhakti originates is explained in this sloka.

*Aham = I [Sri Krishna] am, the Lord Sriman Narayana,

*sarvasya = entire Universe, comprising of movable and non-movable, living and
non-living beings, Devas, humans, animals, plants, etc.,
*prabhava = source of origin. Everything originates from the Lord. Arjuna got a
doubt that Brahma created all these.
*Matta = from Me [Sri Krishna] only,
*sarvam = everyone, including lord Brahma, Indra, anyone engaged in creation
and destruction duties,
*pravartete = acts. Lord Brahma can not function without the permission and
grace of the Lord.
So whether it is lord Brahma creating or lord Rudra destroying or Varuna
showering rains, etc., they can not function themselves without the command of the
Lord residing in each and everyone of them.
This is called niyanthruthvam. The power to control and keep all at His
command.
*Iti = this [ greatness],
*matva = well understood, realized
*bhajante = worship [Sri Krishna].
So by understanding His greatness of the sole proprietor of entire Universe
and command over them and its contents, and knowing well His abundant auspicious
qualities, make one to develop Bhakti in Him.
For the word iti, Swami Ramanuja shows an excellent interpretation. Iti
means not only the two great qualities, but the infinite auspicious qualities
included in them, like His superiority,
His kindness, His simplicity, His beauty, etc., are all included.
[Soundaryam, Soulabhyam, Souseelyam, Lavanyam, Gambheeryam, Vatsalyam, Paratvam,
Maardhavam, Soukumaram)
*Mam = Me [ Sri Krishna], to be worshiped and enjoyed.
He is pleasing to be worshiped. Since it is pleasing, it is easy to
worship him. "Maam Bhajante)

*Budhah = well learned and intellectuals,

*bhAva samanvita = great lovers [of Sri Krishna].
BhAva is a certain function or attitude of the mind, when it is directed to
the Lord in loving devotion. The wise work their minds in order that it may enter
into such a mood.
Those who knew the Lord is all for them - dharaka, poshaka and bhogya - and
have the greatest love for Him, will worship Him. "Unnum Sor, Parugu Neer ..."
Such people could be Alwars.
Alwars are gyanis and Bhaktas. Similarly are the Acharyas. They have
understood the Lord.

This confirms that Lord Krishna is the generating cause and origin of the all
the wonderfully, marvellous and fascinatingly phenomenal displays of activity
found abounding in all creation comprised of
intelligent and non- intelligent beings and objects. He alone energises all
of creation and manifests the impulses required for all actions. The spiritually
intelligent are the mahatmanas or great illuminated
beings who matva or realise His Supreme Absolute position as the ultimate
controller of all existence. Who possesses all illustrious attributes such as
compassion, affection, reciprocity, friendship, etc.
These great beings are bhava- samanvitah or endowed with a wonderful way of
serving Lord Krishna in bhakti or exclusive loving devotion according to their
internal mood. The spiritually intelligent cultivate
their minds in such a way as to acquire this mood and deeply immerse
themselves in it. How this is accomplished Lord Krishna reveals next.

Ashtakshara Mantram:
This two slokas tells the greatness of Thirumantra or Ashtakshara mantra.
Where this Eight akshara and three word mantra is chanted, there, disease, famine
or robbery will not happen. This mantra was
preached by Sriman Narayana to Sri Nara, at Badarikasrama. Same Sri
Narayana is gracing in Manimadakkoil,

1)Rithava yajugumsi sAmani thadhaiva aatharvananicha

sarvam ashtaksharan tasyam yasyanmati vangmayam
HaritAsmruti ( 3.65) declares " Whatever a man ought to know is
all contained in ashtAksharA , that is the VedAs viz. Rg , Yajur ,
sAmam & the atharvan and other collection of words ".
The meaning(s) { whether considered as one sentence , two or
three etc etc } that arise out of ashtAksharam is the final essence of
all vedAs .

2) yatra ashtAkshara samsiddhO , mahA bhAghO mahIyatE I

na tatra sanchari_shyanthi , vyAdhi dhurbhiksha taskarA: II
In the regions where AshtAksharam is recited , there will be no
diseases, famine or thefts[ no diseases or deficiencies (VyAdhi and
dhurbhiksham).]. As a result of the abundance of those BhagavathAs
reciting the sacred mantram of the Lord, the unrighteous Kali
Yugam will take on the features of the righteous Krutha Yugam.

NAradIyam ( 1.10) says " Whatever fruit is gained by those who

repeat the Rg , Yajus & sAma vedAs many times - that fruit is gained
by one who utters the ashtAkshara mantrA only once " .
The glories of ashtAksharam are beyond words. The comparison shown
here is not something ordinary . One has deeply from the depth of one's
heart should understand the esoteric nature
of ashtAksharam & more importantly about its meanings .

MahAbhArathA ( sAnti parvA 150.11 ) says : " He has mounted the ( top
most ) storey of the palace of knowledge of Tirumantra and has obtained
freedom all anxiety (about himself) . The
wise man looks down ( from there) at ignorant people suffering
for lack of this knowledge , like a man on the top of a mountain
looking at people standing below (it) " .

"Nanda Vilakke.." Pasuram of Thriumangai Azhwar and it's corresponding to

Upanishad saying "Satyam , Gnaanam, Anantam Brahman":
------------------------------------------------------------------------------
--------------------------------------------------
Nandha vilake! alatharkuariyay! Nara Narayanane....". -> Lord Naryanan of
Manimaada Kovil stands as a lamp which spreads Gnana to the world and Nara
Narayana of Bhadrinath who taught Gnana to
himself and thus both are equivalent in terms of Gnana.
The pasuram 'nanda vilakke' is direct translation of Upanishad words
sathyam, gyanam, anantham, brahmam. Vedanta gives the identification for Brahmam
or God. Brahmam is sathyam, gyanam
and anantham. These three unique features identify Brahmam. Thirumangai
Alwar uses Tamil words for these identifications.
*Nandha is same as sathyam.
*Vilakku is same as gyanam.
*Anantham has been translated as alapparkariyai.

-Sathyam means eternal or never changing nor diminishing. In Tamil nandhu

means reducing and so nandha is not reducing, same as sathyam.
-Vilakku is light or lamp and it is swayam prakasam; which means it can be
sighted by its own glow. It needs no external aid to identify. It also lights up
the surrounding area and makes us to see things in
that area. Gyanam of Brahmam is self indicating and identifies all others.

-Anantham means without end. So Alwar says He is immeasurable by the word

alapparkkariyai. Normally, we can measure anything in this world by three methods.
They are time, place and matter.
By time we can say certain things existed for a period of time. They are
limited by time. Certain things are at some place at a given time; but they can
not be seen at other places at the same time.
They are bound by space limitations. Matter means its shape, size and
composition are all defined and it is bound by these limitations. Brahmam or the
Lord is not bound by any of these three constraints.
He was there, is now and will be there; He has infinite period. He can not
be limited by place as He is without exception, all pervading at all times. Next,
He can not be constrained by any figure or shape or size.

Understanding the greatness of the Lord, we talk about Him; by talking we

derive pleasure. The Lord reveals Eight identifications for His devotees, wherever
they are born, and says that such devotees can be
worshiped like they would worship the Lord. Devotees with happiness talk
about Him. Each one eulogises the Lord for one quality or the other. This way
Bhakti grows. We should bear in mind that at least
when we are in temples we should not talk about anything other than the Lord
and His qualities.

10-9
mac-cittA mad-gata-prAnah bodhayantah parasparam
kathayantas-ca-mAm nityam tusyanti-ca ramanti-ca

"The thoughts of My pure devotees dwell in Me, their lives are fully devoted to
My service, and they derive great satisfaction and bliss from always enlightening
one another and conversing about Me."

The Lord tells Arjuna that His devotees praise Him and find great enjoyment in
conversing about Him. They live with their minds 'focussed' on Me, namely, with
their minds fixed on Me; with their 'Pranas', i.e., life,
centred on Me --- the meaning is that they are unable to sustain themselves
without Me. They 'inspire one another' by speaking about My attributes which have
been experienced by them and narrating My divine
and adorable deeds. They live in contentment and bliss at all times. The
speakers are delighted by their own speech, because it is spontaneous, without any
ulterior motive; the listeners too feel the speech to be
unsurpassingly and incomparably dear to them. They thus live in bliss.

*Mat citta = mind or thoughts always in Me [Sri Krishna], The words mac-
citta means those who devote their hearts on Lord Krishna. minds dedicated to
Him. (Thirunedundandakam - first 10 pasurams)
*mad-gata-prana = taking Me [Sri Krishna] as their life, mad-gata-prana means
those whose lives cannot exist without Lord Krishna. i.etheir life airs
surrendered fully to Him
-(Thirunedundandakam - second 10 pasurams)
*parasparam = [devotees] mutually,
*bodhayanta = reveal to each other, Revealing to each other the Kalyana Gunas
of the Lord (Thirunedundandakam -Third 10 pasurams)
*kathayanthas ca = also speak to others about the stories, "Katha" means
Charitram, speaking about the charitram of the Lord.
Such great beings constantly enlighten each other about His transcendental
attributes and extraordinary lila's or divine pastimes and exchange bliss by
relating the realisations they have experienced from such.
*mam = [of] Me [Sri Krishna],
*nityam = daily or always,
*tusyanti ca = are happy,
The sense of satisfaction from the mere conversation about Lord Krishna
makes them so blissful that there contentment is permanent and needs nothing else
to complete it. Furthermore simply hearing about
Lord Krishna's lila's causes these devotees to become ecstatic, exhibiting
a rapturous and exultant glow of love.
*ramanti ca = are happy.
Why this word happy is repeated? Tusyanti means the happiness derived by
the person telling; and, ramyanti means the pleasure of the listener. Thus both
the speaker and audience are happy.
We should note a point here. In Upanyasam or religious discourse, it is not
that one tells something the others do not know; but it is to be regarded as
sharing of thoughts on the Lord. The speaker should
enjoy the subject he is delivering. Payment or number of persons listening
or fame should not be the factors for religious discourses. Sri Krishna never
likes them. in fact, upanyasam should not be done with
pomp. Number of persons in the audience should be immaterial and the
speaker should only think on the subject and derive pleasure in speaking out the
Lord's qualities. When two devotees meet, their
conversation is only about the Lord. They are not affected by time or
place. Talking about Him inspires them to talk more. Sage Sukha was discoursing to
King Parikshit. When he came to the 9th or
penultimate skantham [chapter], he told about the story of Sri Krishna very
precisely and paused. Parikshit was restless and said why the sage did not
elaborate on the Lord, Who helped his grand fathers,
Yudhishtra and his brothers. The sage replied that being a King, Parikshit
might be feeling hungry and might require rest. Parikshit replied that having
drunk the nectar or amrut of the Lord's stories, by
 listening to the sage, he was never feeling hungry and required nothing
else.

In this sloka (10-9) Lord tells the person who is always thinking of Him,
who is unable to remain away from Him and who, with other devotees, always
converses only about the Lord, is Bhakta.
Thirumangai Alwar in his Thirunedunthandakam describes these three, and is
considered a direct translation of this sloka, says Swami Parashara Bhatta. It
consists of Thirty pasurams.
The First 10 songs are composed by the Alwar as a male Bhakta. Thus the the
First ten songs are the meaning for the word chitha, in sloka 9. He says that the
Lord is to be always thought of and we should
imagine His tender feet on our heads. In the second Ten pasurams the Alwar
imagines himself to be the mother of the sweetheart of the Lord. 'She' laments
seeing the plight of 'her' daughter suffering at the
parting away of the Lord. This indicates the word mad gata prana in sloka
9, when the devotee is unable to bear the parting of the Lord. This girl is simply
in tears and she is unconsolable; can not be pacified
by anything. She wants to speak out His name, which she had trained her
parrot also, but she is unable to raise her voice. She is playing a veena
instrument, but imagines that to be the Lord and so she is
stroking it, as if the Lord is embracing her. 'Mother' is very much
perturbed. In the Third Ten pasurams, Alwar imagines himself to be the Sweetheart
of the Lord. 'She' talks to her friend about the Lord and
it is the stage mentioned as bodhayanta paraspara in sloka 9. That is the
devotees talk only of the Lord always among themselves and in mutual
conversations. Thus Thirumangai Alwar's pasurams are like
commentary for the sloka 9 of Chapter 10.
So, this sloka corresponds to Thirunedunthandakam as follows:
First 10 pasurams - "Mat Chitta"
Second 10 Pasurams - "Mat Gata Pranaa"
Third 10 pasurams - "Bodhayanta Parasparam"

Stages of Bhakti:
Bhakti has three stages: Gyana, dharsana and prapti
Para Bhakti, (Gyaana Dasah - characterized by Gyana that realizing the
knowledge that parting Him is grief and being with Him is delight.)
Para gyana (Dharsanam Dasah is sighting the Lord everywhere. )
Parama Bhakti. (Prapti Dasah is attaining the Lord )

In Para Bhakti, the devotee understands that being with the Lord is
happiness and parting Him is sorrow. This is also called Gyana dasa, where the
devotee gets knowledge.
Next stage is Para Gyana, which is also called Dharshan or sighting the
Lord. For him, at this stage, the Lord is seen by him, whether the eyes are closed
or opened.
Third stage is Parama Bhakti, when the devotee attains the Lord and
experiences one with Him. This is also called Prapti. So the stages are gyana,
dharsana and prapti. Alwars were all in these stages only.

The 10th sloka is going to tell the 2nd stage [dharsanam]. Sri Krishna tells
that the devotee who reaches the First stage as told in the earlier slokas, gets
the Para Gyana from the Lord.

10-10
tesam satata-yuktanAm bhajatAm priti-purvakam
dadami buddhi-yogam tam yena mAm upayAnti te

"To those who are constantly devoted to serving Me with love, I give the
understanding by which they can come to Me."

The Lord says that He gave them his Dharsanam, which is Para Gyanam (second
stage of Bhakti, as noted above). Once Para Gyanam is reached, next will be Parama
Bhakti and will reach Paramapadam.
It is something like the actual sighting of the Lord in Vaikuntam. This, the
Lord grants to the devotees in the second stage of Bhakti.

*tesam = to them (the devotees mentioned in sloka 10-9)

*Satata = always,
*yuktanam = never parting [the Lord],
The words satata-yuktanam means those who constantly aspires for Lord
Krishna's association. They aspire by incessantly worshipping Him and intensely
meditating for communion with Him.
*bhajatam = performing Bhakti or in devotion,
*yena = by which,
*mAm = Me [ Sri Krishna],
*te = they,
*upayanti = would attain.
The Lord would grant them that, by giving which they would attain the Lord.
What will He grant?
*Tam = that,
*buddhi yogam = Dharsanam, (this is the second stage of Bhakti as listed
above). devotional attitude of a mature state. Ripe acute understanding by
which they can reach the Lord.
*priti purvakam = with full happiness,
*dadami = [ I, Sri Krishna] grant.
They devote in the Lord with aspiration to be always with him. To them, the
Lord grants happily, that dharsanam which will make them to attain Him. Here
buddhi yogam means dharsanam.
This is the second stage of Bhakti yoga. So the three stages are Gyanam,
Dharsanam and Prapti. In 9th sloka we saw Gyanam or the first stage. The second
stage Dharsanam is being granted by the
Lord Himself, as revealed in sloka 10.

To such persons out of loving compassion, Lord Krishna gives them buddhi-
yogam or spiritual intelligence so that their individual consciousness can attain
communion with the ultimate consciousness of
the Supreme Lord and come to Him.

Thirumangai Alwar experienced this as is evident from his poems and from
this temple. Alwar is celebrated with three Utsavams. One is Thanana utsavam
This is the Vedupari festival, in which
Parakalan becomes Alwar. It is about his self and so it is Thanana Utsavam.
Next is Than ugandha utsavam. This utsavam is liked by the Alwar. It is the Eleven
Garuda seva, celebrated every Thai amavasya.
All the Lord from the Eleven Divya desam would assemble in this Kshetram and
bless the Alwar. It is a rare sight. Third is Thamar ugandha utsavam. Thamar means
the devotees of
the Alwar and they celebrate his birth day , every Karthika month Kruthika
star. During the Eleven Garudotsavam, all through out the night one can witness
the Mangalasasanam of the
Lord of each temple by Alwar, who is accompanied by Swami Manavala
Mamunigal.
10-11
tesAm eva-Anu_kampaartham aham ajnaana_jam tamah:
nAsayAm(y) Atma-bhava-sthah: jnaana-dipena bhasvatA

"To show them special mercy, I, dwelling in their hearts, destroy with the shining
lamp of knowledge the darkness born of ignorance."

In sloka 10, the Lord told that He grants(dadami) to them, who perform Bhakti
without any reward, his dharsanam. He grants Para Gyanam, for those in Para
Bhakti. With Para Gyanam, these people get many
advantages and they eventually get Parama Bhakti and get Moksham. He told that
He grants this with pleasure. How this dharsanam would be? We are visiting various
temples and worshiping the Lord. It is also
dharsanam. But the dharsanam mentioned in sloka 10 is slightly different. Here
we can see the Lord as He is posing. But in the Para Gyanam or dharsanam, the Lord
would converse and play with the devotee.
When the Lord took Avatars many would have had these experiences. But that is
impossible now. These devotees would be seeing the Lord as though He were
physically with them; but it would not be real in
the sense we know. This is called in our sampradhaya as dharsana samanakara
sakshatkaram. Actual dharsanam would occur in Vaikuntam. This Para Gyanam or
dharsanam, would be similar to that and
so it is samanakara sakshatkaram. It would be something like a rehearsal for
the real dharsanam at Vaikuntam. This view would be available to these devotees
whether their eyes are open or closed, and in this
earth itself. They will not be able to touch the Lord, but would be able to
'see' the Lord. It is something like an imagination being made to appear as real.
We might imagine the Lord by closing our eyes, but that
would last only a few seconds and would be overtaken by other worldly thoughts.
But the buddhi yogam, Sri Krishna tells in sloka 10, is more real and enduring. No
doubt, if we can get this experience quickly
and if we can enjoy it for a long time in our life, it would be very pleasing.
But, this experience would be felt just before one gets the third stage of Parama
Bhakti, when the soul would reach Vaikuntam. So,
after the Second stage these persons would not be alive in this world for a
long time. Immediately the Lord grants the Third stage. Arjuna had a doubt. To
have dharsanam of the Lord, one's mind should be pure.
How can he appear in impure minds? What are those impurities? The longing to
see worldly things or eat or smell, etc,. are the impurities. how dharsanam can be
felt in such a mind? And, even if it is
experienced, how can it sustain? As a reply the Lord tells this slokam.

*Tesam = those without expecting any reward perform Bhakti, (svayam-prayojana

Bhakti)
*anukampena = with [the Lord's] sympathetic blessings, [ kampam = tremour or
vibration, anu kampam = sympathise or sympathetic vibration],
*eva = by that alone, as why his blessings are there can not be understood; He
shows mercy or sympathy, because we are His children.
*Atma = [in such a devotee's] mind,
*bhava stha = [the Lord] establishes firmly His image and His auspicious
qualities,
*jnaana deepam = light of knowledge [about the Lord],
The words jnana-dipena meaning the radiant light of knowledge is verily Lord
Krishna Himself in all their thoughts.
*bhasvata = illuminates brightly.
The Lord ensures that in the mind of these devotees, the knowledge about Him,
His image and His auspicious qualities are brightly illuminated. This removes
darkness. That is this dispels the impurities Arjuna
thought in his doubt. The Lord lights up brilliantly His qualities and image,
and in that illumination, all the impurities and darkness are cleared.

*Aham = I [Sri Krishna],

*tama = darkness,
*ajnaana = ignorance or infinite time karma and the consequent papa, [ due to
Anadi Kaalam Karma, we get ignorance and material desires ]
Tamah or the darkness of ignorance to which beings are continuously
subjected to is due to past and present karma or the reactions to one's actions.
This tamah and karma are extremely antagonistic
to spiritual intelligence and produce the desire for things material and
temporary instead of things spiritual and eternal which lead to Lord Krishna; but
for His devotees He dispels their tamah and dissolves
their karma.
*jam = originated,
*nasayami = destroy.
The Lord destroys the desire for worldly matters, by illuminating in the mind
His image and His auspicious qualities. Why does he do it? He does it because of
the love or Sympathy for the devotee.

It is due to the loving compassion felt by the Supreme Lord Krishna for those
persons who dedicate and devote their lives to Him that He is always manifest in
their hearts and minds as the paramount object
of their thoughts and plans and activities, accompanied by the realisation of
His transcendental qualities and attributes. Having comprehended the qualities,
attributes and character of the Supreme Lord Krishna
regarding His vibhuti or phenomenal, transcendental potencies manifesting
throughout all of creation and His yoga or the science of the individual
consciousness attaining communion with His ultimate
consciousness, eternally. This knowledge will mature into appreciation which
will evolve into bhakti or exclusive loving devotion for Him and subsequently
unlimited bliss will naturally arise within the hearts
and minds of His devotees.

Additional Notes:
The modern philosophers think that without discriminating one cannot have
pure knowledge. For them this answer is given by the Supreme Lord: those who are
engaged in pure devotional service,
even though they be without sufficient education and even without sufficient
knowledge of the Vedic principles, are still helped by the Supreme God, as stated
in this verse.

The Lord tells Arjuna that basically there is no possibility of understanding

the Supreme Truth, the Absolute Truth, the Supreme Personality of Godhead, simply
by speculating, for the Supreme Truth is so
great that it is not possible to understand Him or to achieve Him simply by
making a mental effort. Man can go on speculating for several millions of years,
and if he is not devoted, if he is not a lover of the
Supreme Truth, he will never understand Krsna or the Supreme Truth. Only by
devotional service is the Supreme Truth, Krsna, pleased, and by His inconceivable
energy He can reveal Himself to the heart
of the pure devotee. The pure devotee always has Krsna within his heart;
therefore he is just like the sun that dissipates the darkness of ignorance. This
is the special mercy rendered to the pure devotee
by Krsna.
 Due to the contamination of material association, through many, many millions
of births, one's heart is always covered with the dust of materialism, but when
one engages in devotional service and constantly
chants Hare Krsna, the dust quickly clears and one is elevated to the
platform of pure knowledge. The ultimate goal of Visnu can be attained only by
this chant and by devotional service, and not by mental
speculation or argument. The pure devotee does not have to worry about the
necessities of life; he need not be anxious because when he removes the darkness
from his heart, everything is provided
automatically by the Supreme Lord, for He is pleased by the loving devotional
service of the devotee. This is the essence of the Gita's teachings. By studying
Bhagavad-gita, one can become a completely
surrendered soul to the Supreme Lord and engage himself in pure devotional
service. As the Lord takes charge, one becomes completely free from all kinds of
materialistic endeavors.

To show favour to them alone, abiding in their mental activity, i.e.,

established as the object of thought in their mind, and manifesting the host of My
auspicious attributes by the brillinat lamp called
knowledge relating to Me, --- I dispel the darkness incompatible with
knowledge. This darkness is born of ignorance in the form of old Karma consisting
of attachment to objects other than Myself, to which
they were previously habituated. Thus having heard of the Lord as having a
host of auspicious attributes, and of the extent of His sovereign glories which
are unique and different from all others and which
generate unsurpassed bliss in listeners, --- Arjuna desired to listen to the
details about them and said:

10-12 (first half)

arjuna uvaca
param brahma param dhama, pavitram paramam bhavAn

Arjuna said -- You are He whom the Srutis proclaim as the Supreme Brahman, the
Supreme Light, the Supreme Sanctifier.

From 12th sloka to 18th sloka, seven slokas are Arjuna's words. In the first
Four slokas, Arjuna confirms that he believed what all Sri Krishna told and had
understood them. He expresses his satisfaction.
When listening to someone we should avoid four faults.
1] Hearing and not grasping what was told.
2] After grasping not analysing the substance.
3] Analysis does not end in a decision.
4] Not following the arrived decision.
So, we should attentively listen to, then it should be grasped in mind, then
we should judge what we grasped and arrive at a decision, to which we should
firmly adhere to. This applies to any subject we learn.
Arjuna has listened to the Majesty and Greatness of the Lord in Chapter 9 and
in the First 11 slokas of Chapter 10. He analysed all these in his mind. Research
scolars, when doing research refer a number of
materials and using their knowledge [viveka gyanam], arrive at the conclusion
after discarding wrong things. Then we have to follow the decision arrived after
research. Most of the researches are all for
academic reasons. But researching about atman is not mere academic, but has to
be undrestood and followed. Therefore, Arjuna felt that he should respond to the
advise of Sri Krishna by telling his
acceptance of the concepts. Any teacher would welcome such a response, as
otherwise the teacher might feel exhausted and will not know whether his lecture
has been properly received by the pupil.
Sometimes we would have observed the facial expressions and from them we can
conclude whether what we told had been grasped or not. Arjuna had Vedas,
Upanishads, Ithihasa and Puranas as reference
material to analyze what Sri Krishna preached. After analyzing Arjuna comes to
a conclusion and he openly acknowledges his decision. So, he praises the Lord in
the next Four slokas. After these, in another
three slokas he raises some more questions. The Lord explained His Property
and His auspicious qualities. Arjuna wanted to listen more about these. Sri
Krishna then gives out a large list. Now we will see
see only a half of 12th sloka and the remaining half can be seen along with
sloka 13, as both convey the same. Now first half of Sloka 12:

Arjuna said: You are the Supreme Personality of Godhead, the ultimate abode,
the purest, the Absolute Truth.

*BhavAn = Devareer; You [Sri Krishna] are. Here Arjuna addresses Sri
Krishna not as his cousin, but in a very respectful manner
(In Tamil, there are different degrees of calling out a person, Dey,
Nee, Neenkal, Tankal, Devareer)
*Param brahma = Supreme God,
*param dhama = Supreme Light [normally dhama means place, but here we have to
use dhama to mean light or jyoti],
*pavitram paramam = Supreme Sacred or Purest.

Arjuna thus eulogises the Lord by three epithets.

1) Parama Brahman: the Srutis assert: 'From whom all these beings are
born, by whom, when born, they live and unto whom they go when they perish ---
desire to know that well. This is Brahman'
(Tai. U., 3.1.1); 'He who knows Brahman attains the Highest' (Ibid.,
2.1.1); and 'He who knows the Supreme Brahman becomes the Brahman' (Mun. U.,
3.2.9).

- Brahmam indicates God. "BruhtvAt BrahmanhatvAchya, Brahmamit

Abhidiyateh" . Brahmam means very large and will reach those attaining It to a
position equal to Its position. Very large means in
terms of quality, size or by any other means. Upanishads(Taiitriya
Upanishad) identify Brahmam as :
"yatova imani bhutani jayante, yena jatani jeevanti,
Yat-prayam-tyabhisam Visanti, Tadvi jijnaasasva Tad Brahmeti"
From which the entire Universe originates, originated such are all
sustained by which finally merge with which, that is Brahmam.

"Brahma vid Apnoti Param" (Taitt Upa II-1-1)- By understanding

Brahmam and by constant Upasana or meditation, one attains Bramhan.

"Sa yo ha vai tat Param-Brahma Veda Brahmaiva Bhavati" (MudakaUp III-

2-9) - One who understands Bramhan, attains Bramham only. He becomes like Bramham
and gets equal status.
He does not become Bramham, but similar to. Jeevatman will continue
to be jeevatman and can never become Paramatman.

2) Parama DhAma : The term 'Dhaman' connotes light. He is the Supreme

Light as taught (in the Upanisads): 'Now, the light which shines higher than this
heaven ...' (Cha. U., 3.13. 7);
'Attaining the Supreme Light. He appears with His own form' (Ibid.,
8.12.2); 'The gods worship Him as the Light of lights' (Br. U., 4.4.16).

"Sa vedaitat paramam dhAma" - Mund Up III-2.1 - Supernal light, the

param Dhama
"Atha Yad Atah Paro Divo Jyotir dIpyate" Chan Up III-13-7 - Now,
where above all this, the supernal Divine light shines forth
"Asmad sareerath SamudhAya .. Param Jyotir Upasampadya Svena rUpena
abhinishpadyate" - Chan Up VIII-3-4 Reaching the supreme Light, one resurrects in
his own essential nature.
The Light itself is the Lord. The soul departing this body attains
the Supreme Light or Jyoti in Vaikuntam and experiences bliss.
"Tam devA JyotishAm Jyotish " Isa Upanishad VI-4-6 "Him the Light of
Lights, the devas etc"

3) Paramam Pavitram: The superbly Holy or Sanctifier or he who purifies

the devotee of all his sins - the sins of the past (pUrv-Agha) and the sins of the
future (UttarAgha). He is the Supreme Sanctifier:
He makes the meditator bereft of all the impurities, and also destroyes
them without any trace. The Srutis declares: 'As water clings not to the leaf of a
lotus-flower, so evil deeds cling not to him
who knows thus' (Cha. U., 4.14.3): 'Just as the fibre of Isika reed
(reed-cotton) laid on a fire is burnt up, so also all his sins are burnt up'
(Ibid., 5.24.3); and 'Narayana is Supreme Brahman,
Narayana is Supreme Light, Narayana is Supreme Self' (Ma. Na., 9.4).

"Narayana Parama Brahma, tattvam Narayana Parah, Narayana Paro Jyotir

AtmA nArayanah Parah" (Tatt Up-II), Narayana is Param-Brahma, Narayana is the
Highest Truth, Narayana is the supreme
light, Narayana is the paramount Atma.
"YathA pushkara-palAsa Apo Naslishyanta evam, evam vid pApam-karma na
slishyateh" (CHa Up IV-14-3) - As water wets not the lotus-leaf, so do evil deeeds
cling not to him who understands thus.
"Tad YatheshIkA tUlam Agnau pradUyet-aivam hasya sarve pApmAnah
pradUyante" (Cha Up V-24-3) - As the point of a reed (IshhikA) cast into the fire,
is at once burnt, so do indeed the sins of him
becomes consumed.

Listening attentively to the Supreme Lord Krishna's unequivocal vibhuti or

transcendental opulence, and unlimited supremacy in brief, Arjuna appetite for
hearing more increased and he became enthusiastic to
learn more and more about the infinite, divine glories of Lord Krishna and
in order to assure the Lord that he was fully convinced of everything that was
told to him, Arjuna first confirms Lord Krishna is the \
Supreme Absolute Truth with the words param brahma and then he confirms
that Lord Krihsna is the shelter of all creation with the words param dhama and
then he verifies these statements as being in total
agreement with the mahatmanas or great liberated sages such as Narada and
Vyasa who are able to perceive all truths and who can see the subtlest reality
speak of Lord Krishna as the purest of the purest,
the auspicious of the auspicious, self-manifest, self- effulgent, eternal,
immutable, of unchangeable, divine form, the ultimate goal, residing in the
highest, paramount spiritual abode as a personality with
transcendental qualities, features and attributes. The prime cause of all
causes, the source and origin of all that exists. omniscient, omnipotent,
omnipresent and all pervading. The Vedic scriptures declare
this to be the absolute truth, the mahatmanas proclaim this to be the
absolute truth and Lord Krishna Himself also verifies that this is the absolute
truth.
10-12 (second half)
purusham sasvatam divyam adi-devam ajam vibhum

10-13
ahus tvam rsayah sarve devarsir naradas tatha
asitO devalo vyasah: svayam caiva bravisi mey

You are the eternal, transcendental, original person, the unborn, the
greatest. All the great sages such as Narada, Asita, Devala and Vyasa confirm this
truth about You, and now You Yourself are declaring
it to me." We will see sloka 13 first.

*Rsaya sarve = all the sages,

*tvam ahu = tell about You [Sri Krishna], about the Lord as param Brahma,
Param Damam and paramam Pavitram, mentioned in the first half of sloka 12, which
we saw earlier.
Arjuna says that what he told in praise of the Lord is not only his
researched conclusion. But these are also the conclusions of impartial, unbiased
and great intellectuals. They have come to the same
conclusion over a period of thousnds of years. Rishi means those who speak
the truth. The words of people who are close to us is called apta vakhyam. Can we
believe just because it was told by all these
rishis? Every person believes another to be his/her father, because it was
told by his/her mother. This can not be researched and we have to accept the words
of the mother. We believe that because
mother is the most interested in the welfare of her child and she would
not utter lies. She does not get any benefit by this declaration. Similarly. all
the sages declare unanimously the greatness of the Lord.
Sages are not waiting for any favour from any body. They are already
secluded and remain in forests, meditating. They have no desire for money or fame.
So, they are unlikely to divert us to wrong directions.
Why should Yudhishtra go to Bhishma who was spending the last few hours of
life and seek his guidance? Why should he ask for Bhishma's opinion about which
Lord to be worshiped? [Kimekam daivatham
loke, kim vapekam parayanam...]. One may wonder, why should Yudhishtra ask
these? Could he not himself study, research and come to a conclusion? But, it
would be like re-inventing the wheel. Bhishma
would certainly tell what is correct to his grand son. We have to accept
what has already been researched and conclusions arrived. Though all sages have
unanimously declared the truths about the Lord,
Arjuna mentions the names of certain sages or rishis.

*Devarisi Narada = sage of heavens, Narada.

By mentioning devarishi, Arjuna implies the satva quality of the sage. In
fact, in a coming verse Sri Krishna Himself is going to declare that He is Narada
among sages. Similarly,
*apita = [sage] Apita,
*devala = [sage] Devala,
*vyasa = [sage] Vyasa, have all declared.
What Vyasa declares is like medicine for us. He is the great grand son of
Vasishta, grand son of Shakti, son of Parashara and father of Suka [vyasam
vasishta naptharam, shakte
poutramakalmasham....].
What a great lineage and dynasty!! Vyasa says in Mahabharatham epic
'krishnam dharmam sanathanam'.
 "ye cha veda vido ViprAh, ye-cha-AdhyAtma-vidO janAh , te vadanti mahAtmAnam
krishnAm dharmam sanAtanam
pavitrAnam hi Govindah pavitram param uchyate
punyAnAm api punyo'sau magalAnAm cha mangalam
tralokye pundarikaksho deva-deva sanAtana , AvyayAtamA vyayAtma cha
Kshetrajnah paramesvarah
Aste Harir achintyAtma tatraiva Madhusudanah" (vana-Paravan, Mahabharatha
88-25 to 28) -
- Where Madhusudhana is, that Davaraka is Blessed. He verily is God
himself: the Ancient is He; He indeed is the visible immemorial Dharma itself.
Those indeed, who are versed in the Vedas,
and those who also know spiritual truths, declare Krishna to be the
Great-soul, the Dharma immemorial. Of all purificants, Govinda is said to be the
supreme purifier. Of all the virtuous indeed he is
the Virtue and of all the auspicious things he is the auspicious.
Where in the three worlds resides the Lotus eyed the over-Lord, Hoary Hari,
Madhusudhana himself is he.
Brahmans who know the vedas and who know the supreme spirit, call the
mightly Krishna the eternal righteousness. Vyasa tells in Mahabharatha, that
this Universe originated from
Sri Krishna, sustained by Sri Krishna and would merge with Sri
Krishna.

All declare that Sriman Narayana has come as Sri Krishna in Mathura. "It
is this Paraman (NarayaNa) who leaving His Sayanam on Adhiseshan in the milky
ocean came down to MathurApuri as
KrishNan
"Yesha NarayaNa; SreemAn KsheerAr-Nava nikEthanah/
nAga paryankam utsrujya AagathO mathurApureem " [ Harivamsa 123-62 ]

Similarly it is stated " Where the archaic, Divine Parama-Atma, Narayana

is, there all the Kosmos, all the holy waters, all the holy temples are. He is
Merit, he is parabrahman, he is Holy waters,
He is the forest for austerities, where the devarshis and siddhas and all
the hosts of the tapas-wealthy dwell. Where the primal Lord, the Great Yogi
Madhusudhana is, there resides the merit of merits.
Let thee not have any doubt as to that.

Krishna eva hi LokAnAm Utpattir Api ch-Avyayah, Krishnasya hi krite

bhUtam idam visvam charAcharam (Mahabharata SabhAparva 38-23)
- Krishna alone is the origin and the end of the universe. All this
universe composed of the movable and of the immovable, is verily for Krishna's
sake. The expression for "for Krishna's sake" i.e
Krishnasya hi krite is to connote that all the universe is
subordinate (or disposable property - sesha) to him.

*Svayam = [ now, Your] self,

*bravisi me = for my [Arjuna's] benefit.
All the scriptures and great sages, and more than all Sri Krishna Himself
have told the great qualities. What are they? This was mentioned in the 12th
sloka and in prior slokas such as:
"Earth, Water, Fire, ether, Manas, Buddhi and Ahankara constitute my eight
fold differentiated Nature's" (7-4)
"I am the source of all; and all proceeds through me " (X-8)

Now, we have to see the Second half of sloka 12.

*Divyam = glory,
*sasvatam = everlasting or eternal,
 *purusham = the Lord. Purusheti iti Purushah
Even Sri Krishna might depart after the Avatar was over. But the divya or
the most Supreme Lord is eternal. Purusham means who makes our bodies as His
abode, along with atman.

*Adi devam = predecessor of all gods, He precedes every god.

Devam means playful. Adi indicates He is the Cause of everything and devam
indicates His playful nature in creating or protecting or destroying this
Universe.

*Ajam = without a birth. That is He is not born out of karma like we are; but
takes birth at His will.
*Vibhum = all pervading without exception and ruling over us. "Antar Bahisya
tat sarvam, vyaapya Narayana Stithah"

Thus Arjuna praises the Lord "Sasvatam, Purusham, Adi Devam, Ajam,
VIbhum" ..

The Supreme Lord Krishna is He whom all the Vedic scriptures proclaim as param
brahma the Supreme Ultimate Truth, param dhama the Supreme Ultimate Shelter and
pavitram paramam the Supreme Purifier.
The Taittiriya Upanisad III.I.I beginning yato va imani bhutani jayante
states: Search for Him alone from whom all existence arises, upon whom all beings
exist and into whom they enter and merge. He the Supreme
Lord is param brahma and the Tattiriya Upanisad II.I.I beginning brahma vid
apnoti param states: The knower of param brahma attains the Supreme State. The
Mundaka Upanisad III.II.IX beginning sa yo ha vai tat
param brahma states: Is not one who realises param brahma infused with
awareness of brahman the spiritual substratum pervading all existence. The Mundaka
Upanisad III.II.I beginning sa vedaitat paramam
dhama states: Param dhama equals param jyotih or supernal transcendental divine
light. The Chandogya Upanisad III.XIII.VII beginning atha yad atah paro divo,
jyotir dipyate states: Now above all that is perceived
the supernal transcendental divine light shines forth. The Chandogya Upanisad
VIII:III.IV beginning param jyotir upasampadya svena rupena states: Reaching unto
the supernal, transcendental, divine light one
resurrects themselves into their own essential spiritual nature. Similarly
paramam pavitram the Supreme Holy sanctifier, the Supreme Lord who purifies His
devotees of all sins. The sins of purvagha one
committed in the past as well as the sins of uttaragha which may be committed
in the future. The Chandogya Upanisad IV.XIV.III beginning yatha pushkara palasa
apo naslishyanta evam states: As water is
not able to wet the lotus leaf, evil is not able to influence one who has
realised the Supreme. The Chandogya Upanisad V.XXIV.III beginning tad yatheshika-
tulam agnau states: As the tip of a reed cast into a
fire is at once burnt to ashes, so indeed are the sins of one who has realised
the Supreme Being become consumed.

All the mahatmanas or great, liberated sages such as Narada and Vyasa who
possess enlightened cognition of truths both eternal and temporary, declare that
Lord Krishna is the Eternal, Omniscient, Omnipotent,
Omnipresent, Supreme Absolute Truth and Ultimate Attainment. Wherever the
Supreme Lord Krishna has been present that world becomes highly blest and accrues
eternal benedictions forever. Those who are
knowledgeable about the meaning of the Vedic scriptures and who have realised
the ultimate spiritual truths declare Lord Krishna to be the Supreme Absolute
Truth. Of all purifiers He is the most pure and
sanctifying. Of all the virtuous indeed He is the Supreme virtue and of things
auspicious He is the origin and generator of all that is auspicious. Wherever the
Supreme Lord Krishna is present or any of His
incarnations and expansions authorised by Vedic scriptures then there all the
universes, all the cosmos, all sacred places and all creation also abide. There
should be no doubt whatsoever about this.
The Supreme Lord Krishna is the sole origin and sole conclusion of all
realities. Arjuna now exclaims that Lord Krishna Himself has also corroborated
what the mahatmanas have proclaimed earlier in
chapter seven, verse four that all the elements of material existence for all
objects and all beings manifest from His seperated eightfold energies which are:
earth, water, fire, air, ether, mind, intelligence and
false ego. Also in verse eight of this chapter Lord Krishna explains that He is
original generating cause of all causes. So this points are implicitly clear.

10-14
sarvam etad rtam manye yan mAm vadasi keshava
na hi tey bhagavan vyaktim vidur deva na danavah:

"O Krishna, I totally accept as truth all that You have told me. Neither the
demigods nor the demons, O Lord, can understand Your personality."

Arjuna continues to praise the Lord. The Lord had told so much about His
greatness. Especially, in this Chapter in the beginning, the Lord told about His
property and His abundant auspicious qualities.
Arjuna says that he believed all those are true. Arjuna says that His greatness
is so much that neither the devas nor the Dhanavas like Rakshasas, kinnaras,
Yakshas. etc., are able to completely describe them.
Here Arjuna is asserting that all Lord Krishna is stating is absolutely factual
and not any metaphorical description. This means that every word that Lord Krishna
speaks is the absolute reality and His extraordinary
and infinite glories and illustrious qualities and phenomenal attributes are
always manifest and eternal. Thus Lord Krishna is known as Bhagavan the complete
possessor of the six opulences: total power, total
beauty, total wisdom, total wealth, total fame and total renunciation. Neither
the devah or demigods nor the danavah or demons being of limited understanding
have the ability to understand Him and perceive his
identity in full.

*Na deva = neither Devas or heavenly residents,

*dhanava = Yakshas and Rakshasas,
*vidu = know [the Lord]. comprehend
*Keshava = The Lord,
Arjuna addresses the Lord as Keshava. It is Ka +Isha +va. Ka means lord
Brahma and Isha means lord Shiva. Lord Shiva says, Brahma and Shiva are commanded
by the Lord [va means to command].
*mAm = to me [Arjuna],
*et vadasi = what was told [ about the Lord's auspicious qualities and His
wealth and property],
*sarvam = all those [entirely],
*rtam = [are] true,
*manye = [so Arjuna] believe[s].
Why should he say like this? The Lord does not need to divert Arjuna nor
does He need to publicize His greatness. The Lord does not need any favour from
Arjuna. In fact, in the beginning Arjuna requested
the Lord to do him good and preach the right thing. Upanishads say that the
Lord in Vaikuntam does not derive pleasure in being alone. He desires all to join
Him. In that effort He takes avatars and preaches.
 His desire is that all should get redeemed from this samsaram and reach
Him. Other than this He is not expecting anything else from any of us. Therefore,
we can not find fault in this noble efforts of the Lord.

Shastras say that in Vaikuntam, the Lord does not speak to any nor cares for
any. It means that He needs no favour from anyone by their presence in Vaikuntam.
Normally, if someone talks to us, mostly it would
be for some favour. If that Lord speaks for hours to Arjuna, what does it
mean? It is only for the benefit of Arjuna [and us].

*Bhagavan = [Arjuna addresses the Lord as ] Bhagavan, which means the Lord has
the Six qualities of gyana, bala, aiswarya, veerta, shakti and tejas.
*Te = about You [Sri Krishna],
*vyaktim = to describe,
*na = never,vidu = know.
All the created jivatman can never describe the Lord fully, be they Devas or
Dhanavas. Sage Parashara says that if we want to praise someone, we have to
describe qualities he did not have, and get favour.
In the case of the Lord, we do not know what qualities he does not possess
nor we know all His qualities possessed. His qualities could be told only by Him
and that is what He did and Arjuna listened to them.

10-15
svayam eva-Atmana-atmAnam vettha-tvam purushottama
bhuta-bhavana bhutesa deva-deva jagat-patE

"Indeed, You alone know Yourself by Your own internal potency, O Supreme Person,
origin of all, Lord of all beings, God of gods, Lord of the universe!"

Arjuna uses many epithets (Bhuta Bhavana, Bhutesa, Deva-Deva, Jagat-Patey)

in praise of the Lord. Alwar says that there is no limit or boundary for the fame
of the Lord. Even though his greatness is being
praised by many like the Alwars, Devas, lord Brahma, Upanishads,etc., they may
be approaching Him, yet He is away and the epithets can not touch Him.

O Supreme Person, You Yourself know Yourself by Yourself; namely, by virtue of

Your knowledge! O Creator of beings, namely, O Originator of all beings! O Lord of
all beings, namely, O Controller of all beings!
O God of gods, namely, O the Supreme Deity even of all divinities! Just as the
gods surpass men, animals, birds, reptiles etc., in beauty, condescension and the
host of auspicious qualities, You, O Lord, in
the same manner, transcend all these gods in all these attributes! O Ruler of
the universe, O Master of the universe!

Azhwar sings in TVM: EmperumaanE! Your Most ausipcious attributes and Your
shrEya are never ending; and will never vanish; Whoever is he, for whatever
qualities or powers they have; compared
to Yours, it is nothing and they can NOT EVEN MEASURE YOUR guNAs and keerthi.
Absolutely none. None can say that they have completed the praise of Him. He is
beyond the words and imagination of any.
selakkAN kiRpAr kANum aLavum * sellum kIrththiyAy! *
ulappilAnE! * ellA ulagum udaiya oru mUrththi! ** (TVM 5-8-4)

Upanishads say: yato vacho nivartante, aprapya manasacha:. This is what Arjuna
told earlier that neither the Devas nor the Dhanavas know His greatness. Does it
mean that such a Person does not exist
or He does not have any great qualites? Arjuna negates that thinking and says
only He knows His greatness.

*Purushotthama = greatest among everyone, He is greater than us, Muktas and

Nithyas.
Lord Krishna is being addressed here as Purusottama meaning the Supreme
Personality and it is being confirmed that only He can be cognisant of His own
Self by His own knowledge and none other.

*Swayameva =You Yourself [Sri Krishna Himself] by Your [Sri Krishna's]

knowledge,
*atman atmanam = Self glory,
*vettha = understand.
The Lord's glory is understood only by Himself with His knowledge. Others
are incapable. Other than His Own knowledge nothing else has the power to grasp.
Because His fame is infinity while any of us
have limitations. Lord Krishna is being addressed here as Purusottama
meaning the Supreme Personality and it is being confirmed that only He can be
cognisant of His own Self by His own knowledge and
none other.
*Bhuta bhavana = Source for all living beings;
The words bhuta-bhavana means universal father denoting the progenitor of all
beings.
"narayanad brahma jayate, narayanad prajapatih prajayate, narayanad indro
jayate, narayanad astau vasavo jayante, narayanad ekadasa rudra jayante, narayanad
dvadasadityah.
-> lord Brahma, lord Rudra, Indra and everyone originate from the Lord.
From Narayana, Brahma is born, and from Narayana, the patriarchs are also born.
From Narayana, Indra is born, from Narayana
the eight Vasus are born, from Narayana the eleven Rudras are born,
from Narayana the twelve Adityas are born."

"Naan muganai naraayanan padaithaan. Naan muganum Thaan mugamaai Sankaranai

thaan padaithaan"

"eko vai narayana asin na brahma na isano napo nagni samau neme, dyav-
aprthivi na naksatrani na suryah sa ekaki na ramate tasya
dhyanantah sthasya yatra chandogaih kriyamanastakadi-samjnaka stuti-stomah
stomam ucyate.
--"In the beginning of the creation there was only the Supreme
Personality Narayana. There was no Brahma, no Siva, no fire, no moon, no stars in
the sky, no sun. " ->Upanishads say that during the
Maha Pralayam, Sriman Narayana alone was there."

*Bhutesa = Commander or Ruler of all created. He is not just the Kaaranam,

creator, but is also the controller, ruler of the created. (He has Niyamanam
Samartyam) Isa means controller or commander or ruler.
The word bhutesa means the Lord of all beings indicating the absolute
controller.
*Deva deva = Deva for Devas.
Compared to us, Devas are superior in knowledge, longevity, beauty and
happiness. But the Lord is much superior even to Devas, in every aspect. Just as
we can not measure the greatness of Devas,
Devas can never understand the greatness of the Lord. The words deva-deva
means God of gods and instructs that even as the demigods excel in innumerable
auspicious qualities of form, beauty,
aesthetics, etc. over lower and lower creations such as human, animal, birds
and reptiles. In the same way the Supreme Lord excels over all of the demigods and
any other conceivable god as well.
 *Jagat pate = Leader of Universe. The words jagat-pate refers to Jagannatha
the Lord and master of creation.
Here pati means Proprietor or Swami, owning the entire Universe. He is the
swami and we are his property.

Additional Notes:
The Supreme Truth is realized in three aspects: as impersonal Brahman,
localized Paramatma and at last as the Supreme Personality of Godhead. So at the
last stage of understanding the Absolute Truth, one
comes to the Supreme Personality of Godhead. A liberated man and even a
common man may realize impersonal Brahman or localized Paramatma, yet they may not
understand God's personality from the
verses of Bhagavad-gita, which are being spoken by this person, Krsna.
Sometimes the impersonalists accept Krsna as Bhagavan, or they accept His
authority. Yet many liberated persons cannot understand
Krsna as Purusottama, the Supreme Person, the father of all living entities.
Therefore Arjuna addresses Him as Purusottama. And if one comes to know Him as the
father of all the living entities, still one may
not know Him as the supreme controller; therefore He is addressed here as
Bhutesa, the supreme controller of everyone. And even if one knows Krsna as the
supreme controller of all living entities, still one
may not know that He is the origin of all the demigods; therefore He is
addressed herein as Devadeva, the worshipful God of all demigods. And even if one
knows Him as the worshipful God of all demigods,
one may not know that He is the supreme proprietor of everything; therefore
He is addressed as Jagatpati. Thus the truth about Krsna is established in this
verse by the realization of Arjuna, and we should
follow in the footsteps of Arjuna to understand Krsna as He is.

10-16
vaktum arhas(y) asesena divyA-hy(a)-atma-vibhutayah:
yAbhir vibhuti-bhir-lokAn imAms-tvam vyapya tisthasi

"Please tell me in detail of Your divine opulences by which You pervade all these
worlds."

Here Arjuna asks the Lord, "My Lord! Please tell me more about Your
commanding powers". Earlier the Lord had told that He is the Owner and Commander
of all in the Universe and that He has infinite
auspicious qualities. In the start of this Chapter, the Lord told that He
would preach Bhakti yoga and His glory so that Bhakti could develop. It appears
Arjuna is trying to request the Lord not to digress from
the main objective.

Whatever glories and wondrous phenomenal activities that manifest and exist
as a result of the Supreme Lord Krishna; only He and He alone is able to describe
and elaborate upon them
as only He alone is capable of displaying them. His glories are unlimited and
endless and as He is proficient in the governing of all creation through His all
pervading aspect and the governing of all beings by
his paramatma aspect within all beings as the Supreme soul.

*Divya = highly glorious and divine,

*atma = Your [Sri Krishna's],
*vibhutaya = commanding power,
 *asesena =without residue or completely,
*vaktum arhasy = please tell.
"Asesena Vaktum Arhasi" -> Please tell your glories without leaving
anything out. And also bless me to understand it (it's only with Lord's grace we
can comprehend)
*Yabhi = by which,
*vibhutibhi = power of command,
*tvam = You [Sri Krishna],
*vyapya = pervading,
Lord pervades everything and controls them. He is the Niyama
(controller) and Arjuna is praying to hear about the Niyamanavisesham from the
Lord.
*tishtasi = established.

By which power of command, the Lord is pervading everything, without

exception. Arjuna requests the Lord to tell him without holding back any on such
commanding powers. What are these
commanding powers? In the last sloka, Arjuna used many epithets like bhuta
bhavana, bhutesu, devadeva and jagat pati, etc., to praise the Lord. We should
know that the Lord is the God among gods;
He is the supreme God. He is the inner force in everything and commands them.
He is the Owner of all and commands all.

We have to note an important point here. To assume that we are at a place and
the Lord is at another place and Gita is instrumental in knowing about Him, is
totally wrong and will not progress us.
By learning Gita we should realize that the Lord is pervading in every word
and syllable of Gita, that He is pervading into Arjuna and everyone of us. We
frequently hear people commenting that they have
interest in Gita or interested in the Lord. This means those persons assume
that they are separate from the Lord or Gita is different from the Lord. It is not
like learning maths or science, which are separate
from the learners. Atman is self and so it is not different from the learner.
To think, to know about self, itself is the power the Lord has granted us. The
Lord is the Motive force to think. We have to always
think that He is inside everyone of us and is commanding. Arjuna wants to know
by which power the Lord is pervading everything. How the Lord pervades and what
aids Him to pervade? How are his
commands? Whom all He commands? These are all Arjuna's queries. Arjuna wants
to know everything about His glory. We have earlier seen that the Lord's greatness
can not be understood by even great
sages and even by Vedas. Then how can Arjuna understand them? By using the
word arhasi, Arjuna implies that only with His blessings and grace, he can try to
understand. Our efforts can not make us
understand the Lord; but His blessings can make us to realize.

10-17
katham vidyam aham yogim(s) tvAm sada paricintayan
kEsu kEsu ca bhAvesu cintyo �si bhagavan mayA

"O Krishna, O supreme mystic, how shall I constantly think of You, and how shall
I know You? In what various forms are You to be remembered, O Supreme Personality
of Godhead?"

Arjuna praised the Lord in slokas 12, 13, 14 and 15. In slokas 16. 17 and 18,
Arjuna requests the Lord to tell him more about the Lord's auspicious qualities
and His Aiswaryam [Wealth].
 He asks what all he should know more about the Lord? In what way he should
understand Him? What are the various auspicious qualities he possesses? What are
His commanding Powers?
These questions are asked to Lord Krishna by the words katham vidyam aham
yogims meaning how to be able to know and follow yoga the science of the
individual consciousness attaining communion
with the ultimate consciousness, and engage in constant meditation on Him with
devotion. Devotion knowing the Supreme Lord is endowed with the six opulences of
total power, total beauty, total wisdom,
total fame, total wealth and total renunciation which accompany His
illustrious attributes of omniscience, perfection, eternity, sovereignty, majesty
etc. Now Arjuna desires to know in what other ways yet
untold is Lord Krishna's vibhuti transcendental majestic opulence displayed
throughout existence which exemplifies His Supreme eminence and paramount position
as the ultimate controller of all creation.

'Your devotee' (Yogin), namely, one engaged in Bhakti Yoga, and 'constantly
meditating on You' with devotion, namely, embarked on meditation on You, --- how
am I to know You, the object of meditation, as
possessing a multitude of auspicious attributes like sovereignty etc.? And in
what varied modes of mental dispositions, which are as yet untold and which are
different from the intelligence, knowledge etc.,
described earlier, are You the Controller of all, to be meditated upon by me.

*Aham = I [Arjuna, the ignorant and about to start Bhakti yoga],

*katham vidhyam = how am to know [about the Lord]?
Now Arjuna introduces himself.
*Yogim = person about to start Bhakti yoga.
We can not take the word to mean Bhakti yogi, as that person would already
know the Lord and he does not need any clarification. So Arjuna wants to know what
all a person, who is going to start Bhakti yoga,
should know about the Lord.
*Tvam = You [Sri Krishna, the Supreme Lord, meditated by yogis],
*sada = always,
*paricintayan = remembering.
Arjuna wants to know how he can always remember the Lord to start the
Bhakti yoga. Always remembering is a stage which the matured Bhakti Yogi would
attain and it is just like sakshatkaram, when he
would see the Lord whether he closed or opened his eyes. But Arjuna is not
in that stage and so this meaning can not apply here. Arjuna is in the initial
stage of Bhakti yoga and so he is asking the Lord how
to constantly remember Him. This is the first part of the sloka. Arjuna
wants to know by which auspiciuos attributes he should start Bhakti yoga. The Lord
has many, many auspicious qualities, which are all
opposed to blemishes. Arjuna wants to know by which qualities (Kalyana
Gunas - Sousheelyam, Saulabhyam, Anukampa etc ) he should meditate.

*Kesu kesu = by which and which,

*bhavesu = matter,
*bhagavan asi = Lord [ Sri Krishna] is,
*cintya = object of thought or mind,
*maya = by me [Arjuna]?
Arjuna wants to know in which matter the Lord dwells. What way we should
meditate on the Lord as the dweller in and commander of objects? Arjuna, in brief,
asks what are the Aiswarya of the Lord,
over which He has absolute command. We are to know these two things - His
auspicious attributes and His Aiswarya(Niyamana Samarthyam) on which He has
command.

In the Vaidhika sampradhayam, knowing the auspicious qualities is very

important. The Lord has endless auspicious qualities. If the Lord were without
qualities, we would find it impossible to be in
devotion or Bhakti. We go to a temple and pray. We regard Him as our
parents to show mercy; or, we seek His pardon; we seek His affection, etc. If
these qualities were not in Him, we would be scared to
approach Him. He has shown different qualities to various devotees like
Vidhura, Gopikas, Sanjaya, Hanuman, Sugreeva, Vibheeshana, etc. Arjuna wants ro
know what are qualities should be attributed to
the Lord to worship Him. Similarly, he wants to know His Empire in which He
dwells and commands.

Swami Vedantha Desika in his Tatparya Chandrika says that in the earlier two
slokas the Lord had listed some Twenty items as under His control - like buddhi,
gyana, asammoham, kshama, sathyam,
dhama, and many materilas. Now if Arjuna asks in which He dwells and
controls, apart from what all was listed earlier by the Lord, what other matter
are there at His command.
Arjuna is going to further explain his request in the next sloka.

Additional Notes:
The Supreme Personality of Godhead is covered by His yoga-maya. Only
surrendered souls and devotees can see Him. Now Arjuna is convinced that His
friend, Krsna, is the Supreme Godhead, but he wants
to know the general process by which the all-pervading Lord can be
understood by the common man. No common men, including the demons and atheists,
can know Krsna because He is guarded by his
yoga-maya energy. Again, these questions are asked by Arjuna for their
benefit. The superior devotee is not only concerned for his own understanding, but
for the understanding of all mankind. Out of his mercy,
because he is a Vaisnava, a devotee, Arjuna is opening the understanding for
the common man as far as the all-pervasiveness of the Supreme is concerned. He
addresses Krsna specifically as yogin because
Sri Krsna is the master of the yoga-maya energy by which He is covered and
uncovered to the common man. The common man who has no love for Krsna cannot
always think of Krsna; therefore he has to
think materially. Arjuna is considering the mode of thinking of the
materialistic persons of this world. Because materialists cannot understand Krsna
spiritually, they are advised to concentrate the mind on
physical things and try to see how Krsna is manifested by physical
representations.

10-18
vistaren-AtmanO yogam vibhutim-ca janardanA
bhuyah kathaya trptir hi: shrinvatO nasti me �mrtam

"O Janardana, again please describe in detail the mystic power of Your opulences.
I am never satiated in hearing about You, for the more I hear the more I want to
taste the nectar of Your words."

With this 18th sloka, Arjuna's prayer ends. Arjuna spoke in 7 slokas starting
from sloka 12. In the first Four slokas, Arjuna accepted the great empire and
wealth of the Lord, as also His infinite auspicious qualities
and praised the Lord. With eagerness, Arjuna prayed the Lord in the next Three
slokas to tell more about the Lord's wealth and qualities. This is the last sloka
of Arjuna.

Previously in verse eight Lord Krishna revealed that He is the Supreme Absoulte
Truth, the Ultimate Reality and the cause and origin of all. Now He is being
requested to elaborate in more detail and supply further
facts about His vibhuti or Supreme transcendental opulence and His Supreme yoga
being the science of the individual consciousness attaining communion with the
ultimate consciousness, in regard to his
Supreme rulership throughout all creation. Arjuna confesses that listening to
His unparalleled instructions is exactly like ambrosial nectar and he is never
satiated by it.

*Janardhana = Person granting the requests of people or destroyer [i.e Ardhana]

of births [i.e Jani ] [to enable people to reach Moksham].
The Lord is called Janardana because all pray to Him for worldly success,
prosperity and also salvation.
Arjuna wants the Lord to tell him about His empire and qualities, thereby
developing Bhakti yoga in him and consequently cutting off his birth cycle to
reach Moksham.

*Vistarena = in detail, elaborately

It could be feasible that Lord Krishna might ask Arjuna why is he asking to
repeat what was told already in VII.VIII that He is the flavour in water and in
IX:IV that everything in creation is permeated by Him.
The 7th chapter reveals some of His divine glories and the 9th chapter His
Supreme Power. Earlier in this chapter verse VIII it is revealed that Lord Krishna
is the Supreme Absolute Truth and the origin of
everything animate and inanimate. What Lord Krishna spoke of previously was
to concise and brief. Because of this Arjuna speaks the compound word
vistarenatmano yogam meaning explain in detail
*atmana = Your [Sri Krishna's],
*yogam = integrated auspicious qualities,
*ca = and,
*vibhutim = empire or wealth in command. Selvam
Bhuti means wealth; vibhu means all pervading or absolute command; So,
vibhuti means everything at His command.
*Bhuya = again,
*kathaya = tell,
*amrtam = the nectar of the qualities of the Lord,
Now as far as amrtam, nectar, is concerned, any narration or statement
concerning Krsna is just like nectar. And this nectar can be perceived by
practical experience. Modern stories, fiction and histories are
different from the transcendental pastimes of the Lord in that one will tire
of hearing mundane stories, but one never tires of hearing about Krsna. It is for
this reason only that the history of the whole universe is
replete with references to the pastimes of the incarnations of Godhead. For
instance, the Puranas are histories of bygone ages that relate the pastimes of the
various incarnations of the Lord. In this way the
reading matter remains forever fresh, despite repeated readings
*shrinvato = drinking by listening.
The details of the wealth of the Lord and His auspicious qualities are like
drinking nectar, for Arjuna. Once this nectar is drunk, the person is interested
more and more in that; and so demands more.

*Me = to me [Arjuna],
*tripti nasti = not satisfied [with what Sri Krishna already told].
A similar statement was made to Suta Gosvami by the rsis of Naimisaranya,
headed by Saunaka. That statement is:
vayam tu na vitrpyama uttama-sloka-vikrame
yac chrnvatam rasa-jnanam svadu svadu pade pade
"One can never be satiated even though one continuously hears the
transcendental pastimes of Krsna, who is glorified by Vedic hymns. Those who have
entered into a transcendental relationship with Krsna
relish in every step descriptions of the pastimes of the Lord." Thus Arjuna
is interested to hear about Krsna, specifically how He remains as the all-
pervading Supreme Lord.

Therefore, Arjuna prays the Lord to tell more about His commanding wealth and
His attributes, as they are like nectar and wants to drink more of this nectar by
listening to again and again and in detail.
Alwar tells that he wanted to taste the fruit of the glory of the Lord by
listening. Even if we listen to the stories of the Lord, we still feel eager to
listen to more and more. Puranam is pura api navam. That
is the Lord's stories are very old but every time appear new to the
listener. We listen to Srimad Ramayana every year; similarly, Thiruppavai every
year. But we are not satisfied and want to listen to every time.
What do we gain by listening to repeatedly? Is it pastime? All other stories
may have both bad and good incidents. They could scare us or even make us to hate.
But the stories of the Lord are not like them.
With this Arjuna's talking ends.

10-19
sri-bhagavan uvaca
hanta-tey katha-yisyami divya-hy atma-vibhutayah
prAdhanyatah kuru-srestha nasty-anto vistarasya-mey

"The Supreme Personality of Godhead said: Yes, I will tell you of My splendorous
manifestations, but only of those which are prominent, O Arjuna, for My opulence
is limitless."

Arjuna asked the Lord to tell him all about His empire. [vistaren-AtmanO
yogam ] He was prepared to listen to them as he was not satisfied with very brief
account and as he felt it would be like nectar
flowing through his ears. In the 18th sloka Arjuna wanted to know the Lord's
attributes, His wealth and His power of command over His property, in detail. From
sloka 19th the Lord replies:

*Kuru srestha = noble one of Kuru dynasty!,

*kathayisyami = [I, Sri Krishna] will tell [you, Arjuna]. I shall describe to
you
*Hanta = alas
[ Sri Krishna wonders how He is to tell in detail about His wealth and
attributes, as even the Lord would find it difficult to list them. One can say
there is nothing which is not His. That would be simpler.].
*Te =to you [the Lord is going to reply Arjuna] .
*Atma = My [Sri Krishna's],
*divya = sacred, divine
* hy = indeed (which are Indeed divine)
*vibhutaya = wealth. Selvam
The Lord might be ready to tell, but Arjuna should have the capacity to
understand. Vibhuti, as used in this verse, refers to the opulences by which He
controls the whole manifestation.
In the Amara-kosa dictionary it is stated that vibhuti indicates an
exceptional opulence.
 *Pradhanyata = important ones; Prominent ones
[ as the Lord fears it might not be possible for Arjuna to understand all and
time might not permit. So He would select the more important ones and tell
Arjuna].
The word pradhanyatah (principal) is very important because we can understand
only a few of the principal details of the Supreme Lord, for His features are
unlimited. It is not possible to understand them all.

*Me = My [ Sri Krishna's],

*vistarasya = spread out [of His wealth],
*na-asty = has no, i.e there is no anta = end.
Since the property of the Lord is so large without a limit, He would list
out some important ones which would make Arjuna to gauge the property of the Lord.
Those to be listed are all very sacred
and superior ones. He wants to tell Arjuna, who had expressed his eagerness
to know and who had accepted the Lord as the Supreme God.

Swami Desika in his Tatparya Chandrika explains this.

Arjuna in sloka 18 wanted Sri Krishna to tell in detail His wealth and
attributes. Instead of listing all, Sri Krishna tells him that He would tell only
the more important ones. It is because, His wealth and attributes
have no end or limitless. His wealth is all sacred.

The word Lord Krishna uses to describe His atma-vibhutayah or His personal
divine transcendental opulence is pradhanyatah which means prominent, the most
exalted of His manifestations for it would not be
possible to recount them all as His glories are perpetual. His yoga denotes
the rulership as the creator of all and His vibhuti denotes the governance of all
living entities as displayed by His residing in
the etheric heart of every living entity. This also includes the functions of
creator, preserver and destroyer of the total material manifestation.

The Lord said -- O Arjuna, I shall tell you My auspicious manifestations ---
those that are prominent among these. The term 'Pradhanya' connotes pre-eminence.
For it will be said, 'Know Me to be the chief among
family priests' (10.24). I shall declare to you those that are prominent in the
world. For it would not be possible to tell or listen to them in detail, because
there is no limit to them. To be a Vibhuti, the manifestation
referred to should be under the control of the Lord; because it is stated: 'He
who in truth knows this supernal manifestation and the seat of auspicious
attributes' (10.7), after listing the various kinds of mental
dispositions like intelligence etc., of all beings. Similarly it has been
stated there that 'being the creator etc.,' is meant by the term Yoga, and that
their 'being actuated,' meant by the term Vibhuti.
Again it is stated: 'I am the origin of all; from me proceed everything;
thinking thus, the wise worship Me with all devotion' (10.8). Sri Krsna clearly
declares that he rules over all creatures by actuating them
from within as their Self. He also declares His being the creator, sustainer
and destroyer of everything, as connected by the term Yoga.

Additional Notes:
It is not possible to comprehend the greatness of Krsna and His opulences. The
senses of the individual soul are imperfect and do not permit him to understand
the totality of Krsna's affairs. Still the devotees
try to understand Krsna, but not on the principle that they will be able to
understand Krsna fully at any specific time or in any state of life. Rather, the
very topics of Krsna are so relishable that they appear to
 them as nectar. Thus they enjoy them. In discussing Krsna's opulences and His
diverse energies, the pure devotees take transcendental pleasure. Therefore they
want to hear and discuss them. Krsna knows
that living entities do not understand the extent of His opulences; He
therefore agrees to state only the principal manifestations of His different
energies.

10-20
aham atma gudakesha sarva-bhutA-asaya-sthitah
aham adis-ca madhyam ca bhutAnAm anta eva ca

"I am the Supersoul, O Arjuna, seated in the hearts of all living entities. I am
the beginning, the middle and the end of all beings."

In the sloka 20 of Chapter 10, the Lord tells Arjuna that He is dwelling in
each and every thing in this Universe; but only a few realize this. He is residing
in our hearts. But how many realize this? In sloka 19, the
Lord told that He would list out the more important of His wealth.

Each line of the verse gives a meaning.

1)Sareera-Atma Bhavam "aham atma gudakesha, sarva-bhutasya stittah". This
was in response to Arjuna's question on Lord's Vibhuthi. Having the whole world,
creations as his body and he as the soul.
2) Kaarana-Kaarya Bhavam "aham adis ca madhyam ca, bhutanam anta eva ca".
This was in response to Arjuna's question on Lord's Yogam i.e Lord's gunas. He is
the Adi, Madhyam and Antam.

He tells Arjuna that all the things he perceives are all His property. It is
not like what we possess property. If we have money we can keep it in lockers or
in our briefcase,
remembering that money is physically different and separate form us. But the
property of the Lord is not like that. They are always associated with Him as an
integral part. All of them are His body. When
atman resides in a body, it gets a name and is identified. Atman as such has
no name but when it is in a body, the body gets a name and atman also is
recognized with that name, as long as it is in that body.
If we call a person, he turns. Though the name is for the body, without the
command of atman, the body will not turn. In a similar way, the Lord is the atman
in everything. He is residing in our atman as
antharatman and is residing also in the body as atman. Thus all atman are the
body of the Lord; also, all the materials are His body.

*Aham = I [ Sri Krishna] am,

*atma = the antharathma or inner soul,
*gudakesha = vanquisher of sleep [Arjuna]. Gudaka means sleep, isha means
commander.
In this verse Arjuna is addressed as Gudakesa, which means one who has
conquered the darkness of sleep. For those who are sleeping in the darkness of
ignorance, it is not possible to understand how the
Supreme Godhead manifests Himself in the material and spiritual worlds.
Thus this address by Krsna to Arjuna is significant. Because Arjuna is above such
darkness, the Personality of Godhead agrees to
describe His various opulences.
*Sarva bhuta = in every living beings,
*asaya =hearts,
*sthitha = established or dwelling.
Our body obeys our commands,and so our body is our property. Like this, He
is the inner atman in every atman or living beings and so all are His property.
All are to obey His commands. This is called
sareera-atma bhava or the relationship of He being soul and all His body.

In the next line He says the cause-effect relationship (Kaarya-Kaarana

Bhavam) Mud is cause and pot is effect. Gold is cause and ornaments are effects.
Similarly, the Lord is the Cause and all others are effects.

*Aham = I [Sri Krishna] am,

*adi = Cause for creation,
*madhyam ca = also the sustainer or protector of all created,
*anta eva ca = even the end at the time of Pralayam ,
*bhutanam = of all living beings.
He is the Cause for creation, sustaining and destruction, of all. This is
called karana-karya bhava or cause-effect relationship. He is the supporter. He is
the Commander. He is the proprietor. He is the Leader.
Nothing is not in His control or ownership. If we clearly understand this,
then it would be easier to understand the list he is going to deliver from sloka
21 to sloka 39.

Prahalada told that the Lord is in everything, be it an atom or a pillar

"sThamBhE SaBhAyAm na mrugam na mAnusham." Bhutam means matter and includes living
beings. Hiranyakasipu doubted the
statement of Prahalada, He is everywhere. That is all are his body and He is
the atman for all. This relationship is sarira - atman bhavam. So, the Lord
replies Arjuna that all His body are His empire. Arjuna
wanted to know the glory and auspicious qualities of the Lord. He replied in
the Second line of sloka 20: that He is the beginning, middle and end of all. That
is He is the Cause for the creation of all; Cause of
sustaining all created; and, He is the Cause for the annihilation of
everything. He is thus Cause for creation, protection and destruction of
everything. He is the Cause and the Universe is effect. This is
karana - karya bhavam. From this we learn that everything is His property.
Our present atman owns the present body. But we do not know what bodies we owned
in earlier births nor we know which bodies
we are going to dominate in future. But the Lord owns everything not only the
present, but the past and future. Sri Andal says 'yetraikkum yezhezh
piravikkum...'. So we can not be separated from him and
we are integral part of Him. This is called apruthak siddha viseshanam.

Here we have to note an important message. Upanishads say He is anta

pravishta:, that is He is pervading all. "Atmana: antara:,"- He is the inner
soul. But we are ignorant of this. We should clearly
understand the body-soul concept. Which can be called a body? and which can be
called its soul? This is very elaborately explained by Swami Ramanuja, in his Sri
Bhashyam.
"Yasya Chetanasya, Yat Dravyam Sarvaatmanaa Swaarthe Niyantum Dhaarayitum Cha
Sakyam Tat Seshatayka Swaroopam Cha, TAT TASYA SAREERAM". He further stress the
same in his
Vedaartha Samgraha as "Prutak Sidhi Anarha Aadhaara-Aadheya Bhaava: Niyantru
Niyaamya Bhaava: Sehsi-Sesha Bhaavancha".

If certain conditions are satisfied then we can regard one as soul and the
other as body. That which is exclusively for the other is called body and the
other is soul. That one should not have any need for itself.
Our body does not have any separate requirements or private agenda. What the
soul desires the body does. That which is exclusively for another, supported by
the other, obeys commands of the other and is
 for the pleasure of the other, is body. The other is soul or atman. If we are
to be the body of the Lord, then we have to live only for Him, serve only Him,
obey only His commands, be supported only by Him and
be only for His pleasure. It is not like what we think we own properties like
house or car. They can be sold, when they are not regarded as our property. Atman
and Paramatman relationship can not be separated.

In the next relationship, the Lord talks of the cause- effect. We call mud
pot, meaning pot made of mud. Gold pot means pot made of gold. Mud and gold are
cause and pot is effect. Mud and pot are nominative
cases. But by putting them together we do not use the instrumental case of
grammar, but mean pot made of mud. Similarly, the Lord is the Cause and we are
effect. Just like we read mud pot, both being in
nominative case, our association with Lord can be read by having both the Lord
and others in same nominative case; but the relationship is that of mud and pot,
in the example mud pot. We will see that the
Lord is going to list so many, starting from sloka 21 to sloka 39, and all and
He would be in nominative case alone. We should therefore understand the
relationship by appropriate application of the case.
When we say Hill Sri Narasimha, it may mean Sri Narasimha seated on the hill.
But it also means the Sri Narasimha in the hill, as a soul in a body. The Lord is
Cause and the hill is effect. In the list He is
going to tell we should therefore, understand that He is the atman for the
other He mentions; He is the Cause and the other is effect. Due to these two
factors, we can mention both in the same case.

I am the Self dwelling in the heart of all beings who constitute My body.
What is called 'Self' is in every way the supporter, controller and the principal
of a body. Further references:
1) It is further declared: 'And I am seated in the hearts of all; from Me
are memory, knowledge and their removal' (15.15), and
2)'The Lord dwells, O Arjuna in the heart of every being causing them to
spin round and round by His power, as if set on a wheel' (18.61).

The Srutis also declare:

3)The Brihadaranya Upanisad V.VII.XV beginning yas sarvashu bhuteshu
tishthan sarvebhyo bhutebhyo states: He who is enthroned in the heart of all
beings, Who is the innermost of all beings, Whom all the
beings know not, Whom all beings form His spiritual body, Who rules the
interior of all beings, is the atma, the antaryami the immortal inner ruler. 'He
who, dwelling in all beings, is within all beings, whom all
beings do not know, whose body all beings are, who controls all beings
from within, is your Inner Controller, immortal Self (Br. U., 3.7.15); and

4) In the same Upanisad V.VII.XXII beginning ya atmani tisthan atmano it

states: He who is enthroned within the atma, Who resides within the interior of
the atma, Whom even the atma does not know, Whom all
atma's are the spiritual body, Who rules the interior of the atma is
paramatma the Supreme atma of all. So enthroned as such within the atma of all
living entities as paramatma the Supreme Lord is the
beginning, the middle and the end of all beings and their cause, their
evolution and their dissolution.

5)'He who, dwelling in the self is within the self, whom the self does not
know, whose body the self is, and who controls the self from within, He is your
Inner Controller and Immortal Self' (Sata. Br., 14.5.30).
Thus, I am the Self of all beings and I am their beginning, the middle and
also the end. The meaning is that I am the cause of their origination,
sustentation and dissolution.

Thus, having explained that the Lord's immanence in all beings, which are His
manifestations having Him, as their Self, is the ground for naming them in the
manner of Samanadhikaranya or co-ordinate
predication with Him (i.e., predication that they are He Himself), Sri Krsna
proceeds to present some specific or distinguished manifestations in the same
style of co-ordinate predication. As the Lord abides
as the Self in all, the final significance of all terms culminates in Him.
Terms such as god, man, bird, tree etc., though they signify the respective
physical forms of those objects, they culminate through them
in the selves in them as their final significance. Just like that here it is
going to be stated in the conclusion of the account of the manifestations of the
Lord, that the Lord's immanence in them all as their Self is
the basis for describing them in such co-ordinate predication (as He
Himself). The text 'There is nothing, moving or unmoving, apart from Me' (10.39)
says that they are inseparable from Him, and this
inseparability is the result of their being under His control. This has been
initially declared in the words 'All proceed from Me' (10.8). [This word
Samanadhikaranya is translated by some also as 'grammatical
co-ordination.' It is a context in which a number of words, usually having
varying denotations, are used to signify an identical object. This kind of co-
ordinate relation occurs in all the following verses in which
Sri Krsna equates Himself with various objects having different denotations
as Atman, Visnu among the Adityas, Indra, Marici, Sankara, Kubera, etc. Further
explanation is given in the commentary.]

So now that it has been shown how the Supreme Lord abides within all His
manifested beings as the atma and how all terms regarding the atma in their
ultimate reference samanadhi-karanya which means
two or more terms signifying different ideas but referring to a singular
object connotes the Supreme Lord Himself. Such references concerning the
relationship between the Supreme Lord and His manifested
creation will be illustrated by many notable examples. Verily only then do
all such terms have the ultimate connotation as referring to the Supreme Lord when
He is residing within as the eternal atma. For
example the terms of demigod, human, animal, tree etc. although denotative
of the corporeal exterior, is connotative of the eternal soul which indwells
within those exterior forms. The same rule holds true
in regard to terms ultimately connotative in referring to the Supreme Lord
in His aspect as the eternal soul of all living things as well. Movable or
immovable nothing exists without the Supreme Lord Krishna
and so all are dependent upon the Him.

SAmAnAdhi Karanya - Community of reference i.e two or more terms signifying

different ideas, referring to but one object, such as the terms yellow and round
etc in the expression yellow round orange referring
to the object orange. "The relation of coordinates".
NOTE *** By the rule of sAmAnADHikaraNya set out by the grammarian PANini
�bhinna pravrtthi nimitthAnAm sabdhAnAm Ekasminn-arthe vrtthih, sAmAnADHi
karaNyam� . which means that
when different words of different connotations are placed in apposition to
denote the same entity it is coordination, sAmAnADHikaraNya.For instance in the
sentence 'syamO yuvA devadattah,' the
words syama, dark and yuva, young both denote one entity Devadattha who is
having these attributes. Similarly the words satyam Jnaanam Anantam etc denote the
attributes of Brahman, which is
 savisEsha only and not nirvisEsha, as claimed by the advaitin.The argument
that many adjectives will make the entity qualified to appear as many is not
correct. Only when the attributes are inconsistent
with one another as in the sentence ' brokenhorned, hornless and full horned
is the ox ' it indicates more than one animal because the attributes cannot be
found in one ox.

10-21
adityAnam aham vishnuh: jyotisAm ravir_amsumAn
maricir marutam asmi nakshatranAm aham sasi

"Of the Adityas I am Vishnu, of lights I am the radiant sun, of the Maruts I am
Marici, and among the stars I am the moon."

Sri Krishna cites so many as important manifestation of Him, in the slokas 21

to 39. Instead of telling all His wealth, the Lord lists a few he considered as
more important (prAdhanyatah kuru-srestha).
As told earlier the Lord describes him and the 'property', grammatically, in
the same case (Vibhakti). He cites many groups.

The 12 Adityas are revealed in the Vishnu Purana being Dhatri, Aryama, Mitra,
Varuna, Indra, Vivasvan, Pushan, Parjanya, Amsu, Bhaga, Tvastri and Vishnu. The
Supreme Lord Krishna's vibhuti or divine
transcendental opulence is the one bearing the name Vishnu who is chief of them
all. Of the lights that shine in the countless universes Lord Krishna's vibhuti is
the solar group consisting of all suns.
Of the 7 Maruts being Avaha, Prahava, Nivaha, Purvaha, Udvaha, Samvaha and
Parivaha who are different varieties of winds blowing throughout space, Lord
Krishna's vibhuti is the chief wind known as
Parivaha who bears the name Marici the primal wind which precedes all the
others. Of all constellations Lord Krishna's vibhuti is the moon. The genitive
case of the word sasi meaning moon is not referring
to one out of many but is specifying one over all. Thus naksatranam aham sasi
refers to the moon as being the Lord over all the constellations. This will also
be exemplified similarly in the next verse
where he states His vibhuti is the consciousness in all beings which means that
what exists as consciousness apart from intelligence is His vibhuti also.

*Adityana = among the Adityas,

*aham = I [Sri Krishna] am,
*vishnu = Vishnu.
Kashyapa had two wives Dhiti and Adhiti. Adhiti gave birth to Tweleve
Adityas, in which Vishnu was the youngest. This Vishnu should not be mistaken as
Lord Vishnu. Each one of these Twelve Adityas,
go round our Earth one month in an year. It starts in the month of Margazhi
and ends in Karthigai. The Lord says to Arjuna that among the Adityas, He is the
youngest and most important Vishnu.
Here, Sri Krishna mentions Himself [Aham] and Vishnu in the same nominative
case. In both sarira-atman bhavam and karana-karya bhavem, both can be mentioned
in the same nominative case,
as in the example mud pot. Here, therefore, it means that He is the soul of
Vishnu or He is the creator of Vishnu. In fact all Adityas are the body of the
Lord and all of them were created by the Lord.

Tweleve Adityas are (as per Vishnu Purana): 1) DhAtri 2) AryamA 3) Mitra
4) Varuna 5)Indra 6)vivasvAn 7)pUshan 8) Parjanya 9) AMsu 10) BhAga 11)Tvashtri
12)Vishnu
 *Jyotisam = among the luminous objects, shining lights in the Universe
*ravi = the Sun,
*amsuman = with rays.
We regard Sun as the most radiant among luminous objects; and the Lord says
He is the Sun.
*Marutham = among the Maruths, (maruths means literally Air)
*marici = [the Lord is] Marichi.
Dhiti and Adhti were the wives of Kashyapa. Dhitis children were all Asuras
and so are called Dhaiteyas. Adhiti's children were Devas. When Dhiti was
pregnant, Indra, the leader of Devas, wanted
to destroy the child in her womb so that there would not be more Asuras. But
in doing so, the foetus got split into Seven. Indra again tried to destroy all the
Seven foetus, but they became Seven times
and 49 children were born to Dhiti. They are called Maruths, which literally
mean air. Of the group of 49 Maruths, the Lord is Marichi. His vibhuti of Marici
is the primal breath that sweeps across
all space preceding the Maruts which are the different types of powerful
winds throughout the unlimited trillions of universes

Seven Maruts are: 1) Avaha 2) Pravaha 3) Nivaha 4) Paravaha 5) udvaha 6)

Samvaha 7) Parivaha (Marichi)

*Nakshatranam = among Stars,

*sasi = Moon. Note, the genetive case "of" here is not used as specifying "One
out of Many" (nirdhAranEsakti) , but as "one OVER all" (Sambandha samanysakti);
Moon in the present instance being the
Lord "OVER" all the stars.

According to Sanskrit grammar, the instrumental case [Sixth case, Shashti

Vibhakti] two relationships are possible. One is nirdhAranEsakti and the other is
Sambandha samanysakti. The earlier three
examples mentioned in this sloka (Aditya, Jyoti, Marici) were in the first
relationship. But in this, that relationship can not be applied and we have to
apply the second category. Among Adityas, the
Lord is Vishnu, as Vishnu is also an Aditya. But Moon is not a star and is
different. Here Moon is the leader and stars are deputies. This relationship is to
be considered here. Depending on the context we
have to carefully apply these relationships. The Lord dwells in Moon as the
atman; and the Lord is the Cause for Moon; so the Lord is Moon. All are His
property or all are at His command.

He is going to list more in the ensuing slokas.

Additional Notes:
The twelve Adityas, the luminaries like Agni, lightning, etc., the Maruts,
the stars, etc., are the Samanya Vibhutis (ordinary manifestations) of the Lord.
Vishnu, the sun, Marichi, and the moon are His Visesha
Vibhutis (special manifestations) and hence they have greater splendour in
them.

10-22
vedanam sama-vedo �smi devanam asmi vasavah:
indriyAnAm manas cAsmi bhutanam asmi cetana

"Of the Vedas I am the Sama Veda; of the demigods I am Indra, the king of heaven;
of the senses I am the mind; and in living beings I am the living force
[consciousness]."
 *Vedanam = among Vedas,
*sama veda = Sama veda,
*asmi = I [Sri Krishna] am,
*devanam = among devas,
*vasava = Indra, (vasu is wealth; one who has wealth is vasava; "iti param-
Aishwarye" is Indra)
*indriyanam = among organs,
*manas = mind,
*bhutanam = in living beings,
*cetana = intellect,
*asmi = I [Sri Krishna] am.

Sama veda speciality is, it is in music form and with 1000 branches. It
seems in Vaikuntam, Sama veda would be chanted always. It does not mean that other
Vedas are inferior.

When he mentions Devas, do they include lord Brahma and lord Rudra? They are
much superior to Indra and so what the Lord means is the Devas in Swarga loka.
Vasava means having vasu or wealth. So, the Lord is Indra, possessing vast
wealth.

Indriyanam means the organs of our body. They are Eleven. Karmendriya or
action organs are Five - legs [for walking], hands for doing, mouth for talking,
the two organs for excretion of urine and stools.
Gyanendriya or knowledge organs are Five - eyes for seeing, tongue for
tasting, ears for listening, nose for smelling and skin for touching. Mind is also
considered as an organ and so total is Eleven.
Mind is the leader among all organs and the Lord says he is mind among
organs. With mind one could be in birth cycle or get redeemed and get Moksham.
"Manaye vahi Manushyanam, Kaaranam Bandha MokshayO"

In the living beings with intellect, the Lord says He is the intellect. We
should note the difference from the previous Three. They were all in
nirdharanesakti. But here, in the living beings he is not one among them,
but is the intellect in every one of them. It is Sambandha samanysakti

10-23
rudranAm sankaras cAsmi vittesO yaksha-rakshasaam
vasunaam pavakas-caasmi meruh sikharinAm aham

"Of all the Rudras I am Lord Shiva, of the Yakshas and Rakshasas I am the Lord of
wealth [Kuvera], of the Vasus I am fire [Agni], and of mountains I am Meru."

Another Four groups are mentioned here.

*Rudranam = among [Eleven] Rudras,

Eleven Rudras are: 1) AjaikapAd 2)Ahvi-bradhna 3)Hara 4)Nir-rita
5)Iswara 6)Bhuvana 7)AngarAka 8)ArdhaKetu 9)Mrityu 10)Sarpa 11)KapAlin
(or alternatively - eleven rudrA-s are: hara, bahu-rUpa, tryambaka,
aparAjita, vR^iSha-kapi, shambhu, kapardi, raivata, mR^iga-vyAdha, sarpa, and
kapAli. )

*sankara =Sankara, [ Siva Perumal ]

*asmi = I [Sri Krishna] am.
*Vittesa = Leader of wealth [Kubera], [ Vitt= Wealth; Isa=Leader ]
*yaksha-rakshasam = in Yaksha and Rakshasas,
 *vasunAm = among the [Eight] Vasus
1)Apa 2)Dhruva 3)Soma 4)Dhava 5)Anila 6)ANala or Pavaka 7)PratyUsha 8)PrabhAsa
(Vishnu Purana)
The Vasus are named: Apa (water), Dhruva (the pole-star), Soma (the Moon),
Dhara or Dhava (the Earth), Anila (wind), Pavaka or Anala (fire), Prabhasa (dawn),
Pratyusha (light).
The Ramayana regards them as children of Aditi. A verse in The Laws of Manu
(Manava-Dharma-Sastra) says: "The wise call our fathers Vasus"

*pavaka = Pavaka,

*sikharinam = among the [mountain] peaks,

*meru =Meru, aham =I [Sri Krishna] am.

*Sankara = Sam Sukham Karoti ti Sankarah - He who gives comfort. The Lord
says thet lord Shiva is His body.

Note: Sarira-Aikyam is NOT mentioned here, it is only Sareera-Atma Bhavam.

33 Crores of Demigods(Devata): We constantly hear about the 33 crores of

Gods. The calculation is as follows:
Eleven Rudras.
Twelve Adityas
Eight. Vasus
Two Aswini
So, 11+12+8+2 =33, which is mentioned by Sri Andal in Her Thiruppavai
pasuram muppatthu moovar amararku.

By mentioning that he is Sankara among the Rudras, we should clearly

understand that the Lord and lord Shiva are not one and the same. Because if we
interpret it that way, the Lord says He is Sama veda
or mountain peak Meru. Does it mean that Sama veda and Lord are same? Are
Meru and the Lord one and same? Just like we interpreted there that Sama veda is
body to the Lord; or, Moon was body to
the Lord, here also we should understand that lord Shiva is body of the
Lord. The Lord is the Cause, and all others are effects. So swaroopa aikyam - same
person - is NOT mentioned.

Azhwar sang in TVM 4-10-3 , that he is the Paran (Supreme), having

everybody else as his Sariram:
parantha dheyvamum pallulagum padaiththu* anRu udaNnEvizhungik,*
karanthumizhnthu kadanthidanthathu* kandum theLiyagilleer,*
sirangaLaal amararvaNangum* thirukkurugoor adhanuL,*
paraNn thiRam anRip pall ulageer!* dheyvam maRR illai pEsuminE! "

Emperumaan Sriman Narayanan only created all other demi Gods and all
worlds in this universe. He is the One who swallowed the universe during the
cosmic cycle and protected it. Later He brought it
out by spitting the universe. He is the One who measured the universe in
His one step. He is the One who brought the Mother Earth out and saved during His
Varaaha avathaaram. Even after knowing all
these greatest deeds of His, don't you all realize that He is the Paran?
He is The One who stands at Thirukurugoor as Adhipiraan and is the one worshipped
by dEvAs. Oh Guys of different places!
There is No Other God that does not have This Paran Adhipiraan as the
antharyaami in them; If there is one, come on, come and talk to me; I will explain
to you and clarify your doubts: ( I do not tell;
AzhwAr says this point blank.) All (demi)Gods are His sarIram only; We
should realize the sarira-atman relationship, which is Aprutak Siddha Visesanam .

muniyE!naanmukaNnE!* mukkaNNappaa* enpollaak- Kanivaayth* thaamaraikkaN

karumaaNikkamae en_gaLvaa!*
Kanivaayth* thaamaraikkaN karumaaNikkamae en_gaLvaa!* (TVM 10-10-1)
Oh ParamAthmA! (The One who creates the universe just by a mere
thought!) Oh antharyaami of BrahmA and Sivan! Oh Blemishless, Big Dark emerald,
who has the bimbhA fruit like lips and
fresh lotus eyes! Oh My dearest Robber (of my heart)! Oh Lord who is in
me exclusively for me (as my dear Life)!

Azhwar sings the same in another pasuram:

oLimaNi vaNNan en_gO!* oruvanenREttha ninRa* naLirmathic sadaiyan en_gO!
* naanmugak kadavuL en_gO,*
aLimagiznthu ulakamellaam* padaitthavai Ettha ninRa,* kaLimalarth
thuLavaNn emmaan* kaNNanai maayaNnaiyE! TVM 3.4.8
"Should I narrate Him as the Most Brightest, Shining colour of
MANickkam? OR as the One who addresses You as the "Unmatched!" and the one who
has the moon in
his head- sivan? OR the Four Headed BrahmA? What shall I tell? Oh My
Lord, The One who created the Worlds and protected them! KaNNA! Oh Lord, The One
who has
the Most Fragrant ThuLasi Garlands in His head! How should I call
You? "

Normally, the name of the body applies to atman. When an atman resides in a
body in a birth, that body gets a name. When we call that name the atman inside
that body commands the body to turn
and answer. Body as such has no capacity to recognise names or is
inanimate. All attributes to the body, apply to to the atman. So whatever we say
of Moon or Kubera, it refers to their inner atman,
Sriman Narayana.

Here we may get a doubt. All these days we have been differentiating
between atman and body. How can it be said that all attributes to body refer to
atman? We say the plant has
blossomed. Dog barks, etc. Surely, the body of the dog by itself can not
bark. Plant by itself is an inanimate object. What we mean is that the atman in
dog's body barks. Atman in plant is blossoming.
Only sarira-atman bhavam has been mentioned by the Lord.

Kubera is also an Yaksha and so when the Lord says He is Kubera, He is

Kubera among Yakshas; but Kubera is not a rakshasa and so here, only the
leadership of rakshasa is implied. This is sambandha
samaniyasti category. Sikharam means peak of mountain. Meru and Himachalam
are different. Meru has been praised by many poets. It is said that Meru mountain
is gold and its peaks are of diamonds.
In another place He is going to say that in sthavaras He is Himalaya; and
so Himalaya and Meru are different.

Additional Notes:
Aprutak Siddha Visheshanam: (additional notes)- Body and soul are different
entities but they are inseparably related. The body is therefore called "Aprutak
Siddha Visheshanam" meaning
the body becomes the inseparable attribute of the soul. The term "Aprutak
Siddha" rules out independent existence of the body. Without the soul, the
body cannot have
swaroopam. stiti and pravruiti. Also, the soul has no mode other
than the body and therefore the body called the mode (Prakaram) of the soul.
Because of this Alwar says that he did not know how
to call the Lord. As Shiva or as Brahma? Because all are His body. This
relation is to be eternally and inseparably present between the soul and the
body otherwise the concept itself is ruled out.
For example, assume that a man is supporting an object say "pot". Though
he is the supporter and the pot is supported, the man cannot be the soul of
the pot and the pot cannot be called as his body.
This is because it is possible that the same pot can be supported by
someone else (if he gives it to another person) or by something else say ground
(if he keeps it on the ground). The inseparable
eternal relation is not present here in this example. Similarly in an
example, a man controls his servant by his order. Though the man is the
controller and his servant is controlled, the man cannot be
called as the soul of the servant and the servant cannot be
called as his body. This is because it is possible that someone else can
control the same servant. The inseparable eternal relation
is not present in this example also. Following is another example where a
man owns a land and gets benefits from it. Though the man is the owner of
the land, enjoys the benefits from his land, and
the land is owned and exists for the purpose of the man, the man
cannot be called as the soul of the land and the land cannot be called as the body
of the man. The inseparable eternal relation is
not present in this example also, as another person can own the land if it
is sold or seized. The body-soul relationship between the Universe and the
Brahman is eternal and inseparable. The universe
cannot exist without the Brahman and the Brahman is not without the universe
as his body. Before creation, the Brahman has the subtle Chith & Achith
entities as his body. He creates the universe
by giving expanded form, name etc to them. The form, name etc are given
to the Chith entities as per their karma, which is without a beginning. The
Brahman after creating the universe has the
expanded universe as his body. Therefore the Brahman is declared as the
material cause as well as instrumental cause of the universe. The Brahman has
infinite divine qualities and is untouched
by all impurities of the universe as He is the soul and the universe is
His body. This key concept of VisistAdvaita is declared by many verses in
VEdhA explicitly like
"Ya: Atmani Thistan Ya: AtmAnAm Antaro Yamayati Yam AtmA Na VEdhA Yasya
Atma Sareeram" .(He is Vishnu who stands as soul and controller in the
JeevAtman, who has the JeevAtman
as His body whom the JeevAtman does not understands.)

Rudras are eleven in number. The ten vital airs (Pranas and the Upa-Pranas,
which are five each) and the mind are the eleven Rudras. They are so called
because they produce grief when they depart from
the body. They have been symbolised in the Puranas as follows: Virabhadra,
Sankara, Girisa, Ajaikapati, Bhuvanadhisvara, Aherbhujya, Pinaki, Aparajita,
Kapali, Sthanu and Bhaga. Among these Rudras,
Sankara is regarded as the chief. Vasus are earth, water, fire, air, ether,
sun, moon and stars. They are so called because they comprehend the whole universe
within them. They have been symbolised in the
Puranas as follows: Apah, Dhruva, Soma, Dhara, Anila, Anala, Pratyusa and
Prabhasa. Of these Anala or Pavaka (fire) is the chief.
10-24
purodhasAm-ca mukhyam mAm viddhi pArtha brihaspatim
senaanInaam-aham skandah: sarasAm asmi sagarah:

"Of priests, O Arjuna, know Me to be the chief, Brihaspati. Of generals I am

Kartikeya, and of bodies of water I am the ocean."

*Sarasam = among stagnant waters,

*asmi = I [Sri Krishna] am,
*sagaram = ocean.
*Senaninam = among army commanders,
*aham = I [Sri Krishna] am,
*skanda = lord Skanda [aka Subrahmanya, son of lord Shiva.].
The meaning of the First line is very important to be noted. Its meaning
has to be applied in all the comparisons the Lord is making.

*Partha = Arjuna,
*viddhi = understand,
*purodhasam = among purohits or vedic rites conductors or priests,
*mukhyam = important,
This word "Mukyam" is significant! It is only in this slokam and is
applied to all other slokams.
*mam = I [Sri Krishna] am,
*brihaspatim = Brahaspati, the priest for Devas.

Purohits conduct us to perform vedic ceremonies in the proper way. Here, Sri
Krishna is not telling merely He is purohit for Devas, sage Brahaspati; but adds
one important word -'important'.
This word has to be added for every comparison He makes. As for example,
among Adityas, He is the important Vishnu. Among Rudras, He is the important
Sankara, etc. This word mukhya is hidden
in all other slokas and so has to be applied. Brahaspati and Vachaspati are
same. Skanda is the son of lord Shiva and Parvati. He is the commander of the army
of Devas. In Srimad Ramayana,
sage Viswamitra elaborately tells the birth of Skanda to Sri Rama and
Lakshmana. We understand the relationship of all these and the Lord, similar to
the relationship between soul and body.
This sarira-atman bhavam is the relation between the Lord and us. This was
expounded by Swami Ramanuja. This is the basic feature of Visishtadvaitham
philosophy.

10-25
maharsInam bhrgur aham girAm asmy-ekam aksharam
yajnAnAm japa-yajno �smi sthavaraanAm himalayah

"Of the great sages I am Bhrgu; of vibrations I am the transcendental om. Of

sacrifices I am the chanting of the holy names [japa], and of immovable things I
am the Himalayas."

Here again the Lord mentions Four groups. In each group the Lord tells He is
the more important among them. Just like among various Crowns the Lord has,
Vairamudi has a special place.
Lord Krishna reveals that of the holy sages His vibhuti is Bhrigu. The word
giram means articulate sound vibrations of these Lord Krishna's vibhuti is the all
powerful monosyllable OM. Of all yagna or propitiation
and worship to the Supreme Lord, the best and most elevated is japa-yagno the
reverential and devotional chanting of the Supreme Lord Krishna holy names. Of
terrestrial mountains his vibhuti is the mighty
Himalayas.

*Maharsinam = among the great ascetics [maharishis],

*aham = I [Sri Krishna] am,
*bhrugu = sage Brughu.
He is Brughu among Maharishis such as Marichi, Angiras, Vasishta, etc. In
most temples we can see either sage Brughu or Markandeya. In many temples sage
Brughu had meditated and saw in person
the Lord and got His idol installed. Rishi means he who could 'see' the
mantra. (Mantra-drishta). Maharishi is the one who makes avvailable that mantra
for the welfare of people. Apart from being a maharishi,
Brughu has another glory also. In Venkatesa Mahatmyam [ the Glory of Lord
Sri Venkatesa of Thirumala], all sages assembled and performed yagna. At that time
there was argument as to who should be
offered the havis or the sacred offerings. They decided that havis should be
offered to Satvika God. Sage Brughu was deputed to search the most sattvik God.
When he visited Kshirabdi, the Lord was
reclining along with Sri MahaLakshmi. The sage thought the Lord was
indifferent to him and so kicked on His chest, where Sri MahaLakshmi resides. Sri
MahaLakshmi could not bear this insult and so
departed and came to Kolhapur, in Maharashtra. But the sage later realized
the Lord was the God to recieve the havis. Meanwhile, the Lord left Kshirabdi and
came to Thirumala.

*Giram = among intelligible words,

Speech means articulate sounds, signifying things (and ideas); of these, I
am the monosyllabic symbol (AUM), the pranava
*asmy = I [Sri Krishna] am,
*ekam aksharam = mono syllable Pranavam, AUM .
There are many sounds which carry no intelligence. But there are many sounds
which are having meanings. In such sounds or words, He is AUM. Pranavam has
enormous meaning and it should be
learnt from a proper teacher, after making a request. Very precisely it can
be said that it represents Jivatman is always servant of Paramatman. 'A'
indicates Lord Sri Vishnu and 'M' indicates Jivatman. 'U'
indicates Jivatman is servant to the Lord. This noble meaning can not be
found in other words. in Srirangam, the vimanam is called Pranavakara vimanam.

*Yajnanam = among religious sacrifices [yagna],

*japa yajna = meditation.
Yagnas are many types. Chanting mantras and dropping havis in sacrificial
fire is one type. Deva pooja is Yagna. But the Lord says He is japa yagna, where
persons sit and meditate on the Divine
names of the Lord. In sacrificial fire type, sometimes one has to kill some
animals. Though on the outer glimpse it might look violent, it is not so. But japa
yagna is without any such ordeal.
OF Sacrifives (Yagnas), the best is that of Japa (or pious meditations on
the Deity with the help of sacred formulae).

*Sthaavaranam = among immovable things

*himalaya = Himalaya mountain.

10-26
ashvatthah sarva-vrksanAm devarsInam-ca naradah:
gandharvAnAm citrarathah: siddhanAm kapilO munih:
 "Of all trees I am the banyan tree, and of the sages among the demigods I am
Narada. Of the Gandharvas I am Citraratha, and among perfected beings I am the
sage Kapila."

Among trees Sri Krishna is peepal tree. Among devarishis, the Lord is Narada.
Among gandarvas [celestial singers], He is Chitrratha. And, among siddhas, He is
sage Kapila. Here also Four groups are indicated.

Trees are very important in our lives. Peepal tree [Ficus religiosa] is
considered as King among trees and so its name in Tamil is arasa maram. During
visit to Thirumanam kollai, it was mentioned that King of
Mangai [Thirumangai Alwar], was administered the King of mantras
[Ashtaksharam], by the Universal King, the Lord, under the King of trees, Peepal
tree. In Naimisaranyam, the Lord is in the form of a Forest.
In Pushkar, He is a Pond. Tree lives for others. Its bark, leaves, fruits and
flowers are all used by us. So we have to honour trees, especially when the Lord
says He represents them. Like us they are also
body of the Lord.

Earlier He mentioned about Maharishis and He said He was Brughu. Now, He

mentions Devarishis. It is a general misconception that "Naradah: Kalaha priyah"
i.e he foments trouble by creating rifts etc.
That is absolutely FALSE. Actual meaning of Narada is - Narah (humans) ,
Naarah (ignorance), Da (Dyatih- cuts) i.e he who cuts off the
ignorance(ajnaanam) attached to humans.
Narah, Naarah, Da (dadati - Gives) . It also means he who grants the
knowledge to humans. He, thus removes the darkness of ignorance in us and blesses
us with knowledge. Narada with his veena travels
everywhere and spreads the glory of the Lord. [ Guru - Gukuarah Andakarah ;
Gu (gukuraha -darkness, ignorance), Ru(removes) i.e a Guru is one who removes
the darkness

Sage Kapila founded Sankhya philosophy. In Srimad Ramayana his story is

narrated. Sagara was the King of Ayodhya and he had 60,000 sons called sagara
puthras. Another wife of him had only one son.
Once Sagara performed asvamedha yaga. The ceremonial horse was allowed to
wander. Only when it returned the yaga could be completed. Here, the horse went to
the nether world -patahala lok, where
sage Kapila was meditating. All the 60.000 children went in search of the
horse. They went to pathal lok and saw the horse by the side of the sage. They
mistook that the sage had captured the horse and so
attacked the sage, who was in deep meditation. But when his meditation got
disturbed and he looked at them, all the 60,000 sons of Sagara were reduced to
ashes. Their grand son Bhagiratha, wanting to
wash off their sins with Ganga, brought the river from heavens after a very
great effort. Siddhas are those who have mastered siddhi. Muni is one who does
Manana or reflection; one who meditates.
Ashta maha siddhi are
1)anima [taking micro forms] , 2)mahima [ taking gigantic forms], 3)darima
[ becoming very heavy], 4)lahima [ becoming very light],
5)praapti [attaining anything], 6)prathanyam [completing the task
undertaken], 7)aiswaryam [commanding all] and 8) vasitvam [attracting all ].
Siddhas master these skills.

10-27
uccaih-sravasam asvAnAm viddhi mAm amrtodbhavam
airavatam gajendranAm naraanAm ca naraadhipam
"Of horses know Me to be Uccaihsrava, produced during the churning of the ocean
for nectar. Of lordly elephants I am Airavata, and among men I am the monarch."

In this sloka three groups are mentioned. Asvanam, among horses; viddhi,
know; mam, Me; to be the horse named Uccaihsravas; amrta-udbhavam, born of nectar-
born when (the sea was) churned (by the gods)
for nectar. Airavata, the son of Iravati, gajendranam, among the Lordly
elephants; 'know Me to be so' remains understood. And naranam, among men; know Me
as the naradhipam, King of men.

*Viddhi = understand, mam = Me [Sri Krishna].

*Amrtodbhavam = from [milk ocean] originated along with amrut or the nectar.
When the milky ocean was churned, at that time, along with Amrut, which was
the main product Devas and Asuras desired to have, other products also came up.
Uchaisravas is a celestial horse and
Airavatam is celestial elephant. These were obtained on churning. The Lord
says He is Uchaisravas among horses and Airavatham among elephants.

*Naranam = among humans,

*naradhipam = leader of men or King.
Devas wanted to have amrut to get strength over Asuras. But since the task
0f getting amrut could not be done by Devas alone, they had to seek the help of
Asuras. Both jointly churned the milky ocean,
with the help of the Lord. The Lord got for them amrut but ditributed only to
Devas by taking the beautiful damsel form, Sri Mohini. Swami Koorathalwan wonders.
Normally the product from a material
should be connected with that. If we process milk, we can get butter, curd
and ghee. But here, when milky ocean was churned unrelated elephant, horse,
parijata tree and even deadly poison were obtained.
Though outwardly it looked that the Lord helped Devas to get Amrut, Alwar
says, it was a trick used by the Lord to get Sri Maha Lakshmi, for Himself!
Airavatam aws Indra's elephant and due to the curse of sage
Durvasa, Indra lost his wealth and the elephant. With Lord's help, Indra
regained his elephant. According to Dharma shastras, a King has to be respected
like a god. Kings also should realize their responsibilities
and function to protect and ensure welfare of their subjects.

Amongst the human beings, the king is the representative of Krsna because
Krsna is the maintainer of the universe, and the kings, who are appointed on
account of their godly qualifications, are maintainers
of their kingdoms. Kings like Maharaja Yudhisthira, Maharaja Pariksit and Lord
Rama were all highly righteous kings who always thought of the citizens' welfare.
In Vedic literature, the king is considered to be the
representative of God. In this age, however, with the corruption of the
principles of religion, monarchy decayed and is now finally abolished. It is to be
understood that in the past, however, people were more
happy under righteous kings.

10-28
Ayudhanam aham vajram dhenunAm asmi kamadhuk
prajanas casmi kandarpah: sarpAnam asmi vasukih:

"Of weapons I am the thunderbolt; among cows I am the surabhi. Of causes for
procreation I am Kandarpa, the god of love, and of serpents I am Vasuki."

Lord Krishna's vibhuti or divine, transcendental opulence known as kamadhuk

refers to kamadhenu or the divine and sacred Surabhi cows the fulfiller of all
desires. Kandarpa is His vibhuti which is the primal force
that motivates procreation and causes progeny. Sarpaanam refers to poisonous
single headed serpents of which Vasuki is king of them all.

Four groups are told. The Lord says he is the weapon Vajra (thunderbolt) among
weapons. This weapon is held by Indra who got it made from the back bone of sage
Dadeechi. We have to note that
the Lord speaks of weapons in the three worlds and do not cover the weapons
held by the Lord.

Among cows the Lord is cow Kamadhenu, which grants whatever is desired.

*Prajana = Cause of Progeny. creator of people. Among the creators of people,

the Lord is Kandarpa
*kandarpa = Kaamadeva ; Manmada, the love god. Cupid
To beget children, male and female have to have intercourse and this is
helped by Manmada. This way the world develops. He carries bow made of sugar cane
and arrows made of flowers like lotus.
Though Manmada is considered to be very handsome, even he is nothing before
the beauty of the Lord. Kandarpa is the sex desire for presenting good sons;
therefore Kandarpa is the representative of Krsna.
Sometimes sex is engaged in only for sense gratification; such sex does not
represent Krsna. But sex for the generation of good children is called Kandarpa
and represents Krsna.

Among serpents the Lord is Vasuki . Here the Lord talks of single hooded
serpents. Vasuki was used as rope to churn Milky ocean.

10-29
anantas cAsmi nAganAm varuno-yAdasAm aham
pitrnAm aryamA-cAsmi yamah samya-matAm aham

"Of the many-hooded Nagas I am Ananta, and among the aquatics I am the demigod
Varuna. Of departed ancestors I am Aryama, and among the dispensers of law I am
Yama, the lord of death."

Among snakes the Lord is Anantha or Adisesha. Sarpam is single hooded while
nagam has multiple hoods. Anantha's glory is infinite. Adisesha means service. In
senral kudaiyam pasuram, Alwar says Adisesha serves the Lord as umbrella,
throne, bed and chappals [paduka]. Swami Ramanuja is considered as incarnation of
Adisesha, prime among His servants;
Swami Ananthazhvar served Swami Ramanuja.

*Yadasam = among those living in water, the Lord is

*varuna = Varuna.
*Pitrnam = among deceased ancestors,
*aryama = Aryama, the Lord is.
*Samyamatam = among those awarding punishments for the crime or sins done, the
Lord is,
*yama = lord Yama.
Some are assigned the duty of awarding the just punishments for the
criminals and other evil doers. Yama is the son of lord Surya. Just like we call
the feet of the Lord placed on our heads as we worship in
temples, as Satari, in Swami Ramanuja's sannidhi in Thirumala, it is called
Ananthazhvan.

There are many living entities who give punishment to the miscreants, and
among them Yama is the chief. Yama is situated in a planet near this earthly
planet, and after death those who are very sinful are taken
there, and Yama arranges different kinds of punishments for them.

10-30
prahladas cAsmi daityanam kalah kalayatAm aham
mrganam-ca mrgendrO �ham vainateyas ca paksinAm

"Among the Daitya demons I am the devoted Prahlada, among subduers I am time,
among beasts I am the lion, and among birds I am Garuda."

Another Four groups are mentioned by the Lord.

*Daityanam = among Daityas.

Kashyapa's wives were Dithi and Adithi. Adithi's children were all Devas and
Asuras are the children of Dithi and so they are called Daityas. Among Daityas the
Lord is Prahalada, who propagated the
Divine name of the Lord among his clan. In spite of any harm done to him,
Prahalada would never forget the Lord. He was like a lotus in fire. When he was
pushed to fall down from a cliff, Prahalada was
holding his chest firmly; not that he was afraid of any harm to him; but to
guard against any harm to the Lord dwelling in his heart. He preached his father
Hiranyakasipu about the nine methods of
worshiping the Lord:

1. Shravanam = listening to the stories of the Lord

2. Keerthanam = singing His praise.
3. Smaranam = meditating on Him.
4. Padasevanam = serving at His feet.
5. Archanam = performing pooja with flowers.
6. Dasyam = being His servant.
7. Vandanam = prostrating to the Lord.
8. Sakhyam = being freindly with Him.
9. Atmanivedanam = submitting our soul unto Him.

*Kalayatam = among those who give troubles,

*Kala = god of Death.
We need to be aware of three devatas - Kaala Devata; Mrtyu Devata; Dharma
Devata .
The god of Time or Kala decides the duration of life of an individual.
Mruthyu takes out life from the body, at the end of the prescribed time. God of
Dharma, decides on the just punishments for the departed soul.

*Mrganam = among animals,

*mrgendra = lion, King of animals.
Nobody has enthroned Lion as the King , but he is still considered the
King. Because, Lion is the King. It's very walk denotes it. Lord is called as
"Chatur Gatih" in VishnuSahasranaamam. There are four
walks - each of which denotes different aspects of the Lord; The walk of
Lion denotes that of the Lord's majesty(tejas). The walk of the tiger denotes
anger, ferocity; The walk of elephant denotes that he
is the greatest. Not just humans, but even animals are the body of the
lord (Sareera-Sariri sambhandam).

*Paksinam = among birds, the Lord is

*Vainateya =Garuda, son of Vinata.
10-31
pavanah pavatAm asmi ramah shastra-bhrtam aham
jhasaanAm makaras cAsmi srotasAm asmi jaahnavi

"Of purifiers I am the wind, of the wielders of weapons I am Rama, of fishes I am

the shark, and of flowing rivers I am the Ganges."
Of moving things, namely, of things whose nature is to move, I am the wind. Of
those who bear weapons, I am Rama. Here the quality of bearing weapons is the
Vibhuti, as no other sense is possible. Aditya etc.,
being individual selves, constitute attributes of the Lord, who is their Self as
they constitute His body. Therefore they stand in the same position of the
attribute as that of bearing weapons.

*PAvatam = among the circulating,

*asmi = I [Sri Krishna] am,
*pavana = wind.
Wind is never stagnant at one place and it always is in circulation. Lord
Vayu, god of Wind is strongest. Vayavyam, an yagna performed to please lord Vayu,
would get wealth. Hanuman is considered
as the son of lord Vayu. Circulation of air is essential for our living.
There are five principal breaths within us - Praana, Apaana, Vyaana, Udaana,
Samaana, which is essential for functioning of the body.

*Shastra-bhrtam = among the weapon holding [persons],

*rama = Sri Rama.
When the Lord is telling He is Sri Rama, among those wielding weapons, we
may get a doubt whether Sri Rama is an avatar of Sri Krishna and not of Sriman
Narayana. But we have to note that the Lord
speaks of the quality of handling weapons. So, the Lord is the weapon
handling quality of Sri Rama. This is the same as when he mentions He is Vishnu
among Adityas. Or, like He is Sama Veda among
Vedas. In all these contexts He is mentioning the quality. Both Sri Rama
and Sri Krishna are avatars of Sriman Narayana and that is how Alwars have praised
also.

The following paasuram refers to this Vibhavaavathaaram :-

"Meenodu Aamai kezhal ari, kuralaai, muunum iraamanaai, thaanaai,
pinnum iraamanaai dhaamodharanaai karkiyum aanaan "
Meenodu - (Mathsya), Aamai - (Koorma), Kezhal - (Varaaham), Ari -
(Narasimham), Kuralaai (Vaamanam), Munnum Iraamanaai , (Parasu Raman), Thaanaai
(Rama), Pinnum Iramanaai (Bala Raman),
Dhaamodharanaai (Krishnan), Karkiyum Aanaan (Kalki)

*Jhasanam = among aquatic animals,

*makaram = Makara [vehicle of Varuna].
Fishes have a unique characteristic of rearing small fishes by looking.
SImilarly Lord blesses us merely with his kataksham!

*Srotasam = among running water,

* jahnavi = [river] Ganges.
River Ganges has many names like Ganga, Jhanavi, Bhagirathi, Alakananda,
etc. The holy river Ganga (spelt Ganges in English) was swallowed by Jahnu
maharishi when she was being brought down by
Bhagiratha from heaven. Hence the name Jahnavi for Ganga.

10-32
sargaanAm Adir antas-ca madhyam-caiva-aham-arjuna
adhyAtma-vidya vidyaanAm vaadah pravadatAm aham

"Of all creations I am the beginning and the end and also the middle, O Arjuna. Of
all sciences I am the spiritual science of the self, and among logicians I am the
conclusive truth."

*Sarganam = during creation,

*adi = beginning, anta = end, ca = and,
*madhyam = middle,
*aham = I [Sri Krishna] am, arjuna =Arjuna.
The Lord is the Cause of all the beginning, the sustaining of all created and
the destruction of all created. Adhi means the beginning. That is, He is the
leader of all Creators. Similarly, He is the leader among all
those who protect and leader among all those who destroy [samharam]. In the
sloka the order apppears to be changed. Instead of saying beginning, middle and
end, the Lord says beginning, end and then middle.
. In verse 20 of this chapter Lord Krishna revealed that He is the origin, the
preservation and the dissolution of all living entities but here He reveals that
He is the beginning, the maintenance and the dissolution of
all creations as well and that creation, preservation and destruction should
be meditated upon as His vibhuti or divine, transcendental opulence.
*Vidyanam = among the knowledge or education to achieve Moksham and all other
knowledge,
*adyatma vidya = the knowlege about atman and Paramatman.
Atma is jeevatama and AdhyAtma is Paramatma. We learn so many things, but
they are of little use. Only learning Paramatman and reaching Moksham is proper
learning.
In Mannargudi, while worshiping Sri Rajagopala Swami, it was mentioned that
the Lord appears in 32 forms corresponding to 32 vidyas or learning. Dhahara
vidya, sandilya vidya, kuhara vidya, vaiswanara vidya,
etc are all very noble learning. Of these, the Lord says He is adyatma
vidya. Atma denotes soul and adyatma refers to the Lord or Paramatma. Learning of
atman and Paramatman is considered the best.

*Pravadatam = among arguments,

*vada = vadam.
Arguments are of many types:
-Jalpam = To argue points favourable to us and argue points against the
opposite party. Argument calculated to destroy the opposition at any cost even by
deception and falsehood. Argument.
-Vithanda = Only talking of the opponent's shortcomings, loudly.
Criticize and undermine the oppositions position without ever establishing any
position. Perverse Criticism.
The fallacy of jalpa and vitanda is that they falsify
facts, distort truth and misrepresent reality for the purpose of inserting their
own deceptive hidden agenda.
-Chalam = Elaborating a point not told by the opponent and maintaining
that for arguments.
-Vadam = Without resorting to what the two opposing parties told, but to
argue the truth and just points in any suit. To search for truth with open
mindedness and argue with proper perspective.
Discriminating debate that results in knowledge of the
absolute conclusive truth. Vadah is the absolute conclusive reality determined by
the logical method of discussion and debate regarding the
pro and cons of things by those who are established in
satya guna or the mode of goodness in order to determine and ascertain the
ultimate truth of any topic. Such beings are always free from
passion and the duplicity of subterfuge and deception.
 Among logicians there are different kinds of argument. Supporting one�s
argument with evidence that also supports the opposing side is called jalpa.
Merely trying to defeat one�s opponent is called vitanda.
But the actual conclusion is called vada. This conclusive truth is a
representation of Krishna.Here, Lord says among arguments he is Vadam (the fourth
one listed above).
Among types of argumentation in order to establish ones own idea and defeat
others ideas, such as jalpa and vitanda, I am vada, which attempts to discern
actual truth with the goal of coming to a conclusion.

10-33
aksharanAm a-karO �smi dvandvah saamaasi kasya-ca
aham eva-Akshayah kalah: dhaataham vishvatO-mukhah:

"Of letters I am the letter A, and among compound words I am the dual compound. I
am also inexhaustible time, and of creators I am Brahma."

Another Four groups are mentioned. Lord Krishna reveals that of the letters
of the alphabet His vibhuti or divine, transcendental opulence is the Sanskrit
letter A-kara which is the root of all other letters.
The Rig Veda, III.II.III in the Aitareya- Aranyaka section beginning akaro vai
sarva-vak states that the letter A itself contains all speech. An example of His
vibhuti of dvandva or compound words are Rama-Krishna.
Samasikasya is the class of compound word forming in Sanskrit. Of the several
ways to compound Lord Krishna is the dual compound of which both terms are
substanative attributes of equal position with each
other grammatically. His vibhuti is also expressed as ever flowing time
composed of uninterupted divisions such as kala a measurement of 8 seconds and
muhurta a period comprising 1/60th of a 24 hour day.
Among secondary creators His vibhuti is the four headed dhataham known as
Brahma.

*Aksharanam = among alphabets or syllables,

*akara = alphabet or syllable 'a'
In Thirukkural, the first kural is akara mudhala ezhuthellam, Aadi Bhagavan
muddarrthey ulagu. Just like the Lord is the cause for all Universe, letter 'a'
is for all letters. From this letter all sounds are emanating.
Vedas say that the Lord resides in the beginning and end of chanting of
Vedas, pranavam - AUM. In pranava, the first letter is 'a'. All letters and
syllables will merge in pranavam and pranavam merges in 'a'.
Akarartho vishnu: - the letter 'a' is Sri Vishnu. 'A' in Sanskrit is a root
syllable. If someone is denoted with syllable 'a', he is the protector. Since the
Lord protects all at all times, 'a' denotes Him.
"Yad vedadOh swara prokthaha , vedanteh ca pratishtiha, tasya prakriti
leenasya, ya parasa maheshwarah"
Among the sounds of speech from the various letters of all languages Lord
Krishna's vibhuti or divine, transcendental opulence is the sound represented by
the first letter of the alphabet known as A.
A-kara, the first letter of the Sanskrit alphabet, is the beginning of the
Vedic literature. Without a-kara, nothing can be sounded; therefore it is the
beginning of sound.

*Samasikasya = among compound words,

*dvandva = dvandham. Aham = I [Sri Krishna] am,
Among different types of compounds in grammar his vibhuti is the dual
compound whose both parts are complimentary yet independent.
Samasam means the joining of two words. When letters join it is called
sandhi; for joining words it is samasam. There are Four types of samasam:
*Advayi bhava samasam - upa-ganga means the shore of river ganga. Upa
indicates near and ganga means the river. In this junction, upa gets the
importance as we talk about the shore. First word gets the
prominence.
*Tatpurusha samasam - Raja-purusha means the servant of the King. Here
the prominance is for the employee or servant and not the King. The latter word is
important here.
*Bahivridi samasam - Here, the joining of the words will be given
importance. In pithambaram, which means yellow [pitham] cloth [ambaram], neither
of the two words get importance but a third word
pithambaram gets importance.
*Dwandha samasam - Both the words get importance as in Rama-Lakshmanau.
Both Rama and Lakshmana get importance.

In Sanskrit there are also many compound words, of which the dual word, like
rama-krishna, is called dvandva. In this compound, the words rama and krishna have
the same form, and therefore the compound
is called dual.

*akshaya = never ending,

*kala = time,
Among all kinds of killers, time is the ultimate because time kills
everything. Time is the representative of Krishna because in due course of time
there will be a great fire and everything will be annihilated.
His vibhuti is also expressed as ever flowing time composed of
uninterupted divisions such as kala a measurement of 8 seconds and muhurta a
period comprising 1/60th of a 24 hour day.
The Svetara Upanisad VI.XVI states: He who is the knower and devourer of
time the omniscient one possessing all auspicious attributes etc. In the Udyoga
Parva of Mahabharta it states: Lord Krishna
incessantly revolves the wheel of time, the wheel of the worlds and the
wheel of all dimensions by His vibhuti. The Supreme Lord Krishna rules over all
time, all death and all that is moving and non-moving.
This is eternal truth.

*vishvato-mukha = four faced, All-faced (or having faces in all directions).

*dhAtaa = Brahma.
I am the four-faced Hiranyagarbha who is the creator of all.

10-34
mrityuh sarva-haras ca-aham udbhavas-ca bhavisyatAm
kirtih srir vak ca nArinam smritir medha dhrtih ksamA

"I am all-devouring death, and I am the generating principle of all that is yet to
be. Among women I am fame, fortune, fine speech, memory, intelligence,
steadfastness and patience."

The Lord mentions some more groups. Lord Krishna reveals that of destroyers
His vibhuti or divine, transcendental opulence is mrtyuh or death, the great
terminator of life in all material existences.
Of the eight transformations of physical existence His vibhuti is the first
known as birth. And His vibhuti is all of the seven feminine perfections being
kirtih or exalted reputation, srir or lustrous beauty, vak or
articulate speech, smrtih or excellent memory, medha or discerning
intelligence, dhrtih or fortitude and kasma or forgiveness.
 *Sarva- hara = among all bereavers [compulsorily taking away],
*mrityu = god of death.
There are so many in this world who rob others' possessions. The Lord is
Mrithyu or god of death among them. Lord Krishna reveals that of destroyers His
vibhuti or divine, transcendental opulence is
mrtyuh or death, the great terminator of life in all material existences.

Earlier he had mentioned Yama, who judges on what punishment or honour to

be conferred on the departed soul, and god of Kala, who decides on the duration of
life for a soul to reside in a body.
Now, Mrithyu is mentioned and who extracts life from the body.

*BhavisyatAm = among those to occur in future, or of those destined to be

prosperous.
*udbhavas = active energy. Prosperity.
That is the Lord is the action in those which are to develop or to happen. I
am the origin of all the beings to be born in the future. I am the prosperity and
the means of achieving it of those who are fit to attain it.
OR I am the origin of all to come.

*Narinam = among females, the Lord is,

*kirti = fame, sri = wealth, vak = speech, smriti = memory, medha =
intelligence, dhriti = courage and ksama = patience.
The Lord represents all these women characters like Kirti Devi, Sri Devi,
Vak Devi, Smriti Devi, Medha Devi, Dhriti Devi and Kshama Devi. Why should these
qualities attributed to women? Are not males with
these qualities? Yes, both have these qualities. The Lord is not telling
that He is the quality of fame, etc., in people. But each of these qualities are
represented by a Devta or demi- goddess. Here we should
note that the Lord mentions Three of His Consorts. Kirti Devi implies Sri
Neela Devi. Ksama Devi implies Sri Bhu Devi. Of course, Sri Sri Devi is mentioned
as such. In Srimad Ramayanam, Dasaratha had
Three queens. While mentioning them the sloka in Ramayana says they were
like Sri:, Hri: and Kirti:. This is in the same order as Sri Sri Devi, Sri Bhu
Devi and Sri Neela Devi. Therefore, Kirti indicates
Neela Devi. Why the order of mentioning has changed in the Gita sloka?
Should it not be starting with Sri? In Sri Krishna Avatar, Sri Sri Devi was born
as Sri Rukmini; Sri Bhu Devi as Sri Sathyabama; and,
Sri Neela Devi as Sri Nappinnai. In Sri Krishna Avatar, Sri Nappinnai is
considered important. In Thiruppavai, Her name is mentioned many times. Perhaps,
that might be the reason for mentioning Kirti first.

Of women Lord Krishna's vibhuti is kirti meaning excellent reputation, srir

means lustrous beauty, vak means articulate speech, smrtir means good memory,
medha means discerning intelligence,
hritih is patient fortitude and ksama is causeless forgivness. These are the
seven qualities of a virtuous and by just possessing even a reflection of these
qualities one becomes praiseworthy.

I am also death which snatches away the life of all. Of those that shall be
born I am that called birth. Of women (i.e., of goddesses who are the powers of
the Lord) I am prosperity (Sri); I am fame (Kirti);
I am speech (Vak); I am memory (Smrti); I am intelligence (Medha); I am
endurance (Dhrti); and I am forgiveness (Ksama).

Additional info:
Beauty is Sri. Lustre is Sri. I am fame, the best of the feminine qualities.
People who have attained slight fame think that they have achieved great success
in life and that they have become very big or great men.
I am speech which adorns the throne of justice. I am memory which recalls
objects and pleasures of the past. The power of the mind which enables one to hold
the teachings of the scriptures is Medha.
Firmness or Dhriti is the power to keep the body and the senses steady even
amidst various kinds of sufferings. The power to keep oneself unattached even
while doing actions is Dhriti. It also means
courage. Kshama also means endurance. Fame, prosperity, memory, intelligence
and firmness are the daughters of Daksha. They had been given in marriage to
Dhrama and so they are all called
Dharmapatnis.

10-35
brihat-sama tathA sAmnam gayatri chandasAm aham
masanaam marga-sirso �ham rtunam kusumaakarah

"Of the hymns in the Sama Veda I am the Brihat-sama, and of poetry I am the
Gayatri. Of months I am Margasirsa [November-December], and of seasons I am
flower-bearing spring."

Again, another group of four are mentioned by the Lord. Lord Krishna reveals
that among the hymns in His vibhuti or His divine, transcendental opulence the
Sama Veda, His foremost vibhuti is the Brihat- sama
which is a special prayer that is indicated in the Rig Veda VI.XXXXVI.I
beginning tvam rddhim havamahe and glorifies the post of Indra the ruler of all
the demigods during the time when the Supreme Lord Himself
assumes that position as He did in the case of His manavatara incarnation of
Dharmasetu. The word marga-sirsah refers to harvesting month of grains which is
His vibhuti and the word rtunam means season
and the word kusumakarah means flowery which means His vibhuti is the
springtime.

*Samanam = among sama veda,

*brihat-sama = [the Lord is] brihat sama.
Earlier, the Lord told that He was Sama Veda among Vedas. In Rig Veda lots
of mantras would be there. By singing them in proper tunes, they become Sama Veda.
Every such tuned mantra is called sama.
Of these samas, the Lord says He is brihat-sama. There are Two samas:
Brihat-sama and Rasanchara-sama. Brihat sama governs mind while Rasanchara sama
governed speech. From Brihat sama
was born Rasanchara sama. These are mentioned in Upanishads.

*Chandasam = among metres,

*aham = I [Sri Krishna] am, gayatri = Gayatri [metre].
There are Seven types of metres for composing poems: Gayatri, Ushnuk,
Anushtup, Brahati, Pankthi, Thrushtup and Jagati. These are the Seven horses of
Sun. Every sloka [poem] has Four padas or legs.
The number of syllables in each pada decides the metre. Gayatri has the
least number of syllables-6. So, the sloka would have 24 syllables. Each of the
other chandas increases by one syllable in each pada.
Thus, Ushnuk would have 7 syllables per pada and 28 syllables in one verse
and so on. Jagati will have 12 syllables per pada and total of 48 syllables per
sloka. The Lord says He is the Gayatri chandas.
Gayatri is regarded as Mother. Gayatri mantra has a unique feature, that
it has only Three padas and each pada will have 8 syllables making a total of 24
syllables for the mantra.
 *Masanam = among months, aham = I [Sri Krishna] am,
*maarga-sirsa = Margasirusham [ Tamil Margazhi].
Margazhi is famous because of Sri Andal and Her Thiruppavai. It is also
famous for Pongal! Margazhi is the brahma muhurtham time for Devas.

*Rtunam = among seasons,

*kusumaakara = Vasantham or spring time.
Of the six seasons, the Lord says He is Vasantha rutu, when all plants
flower. It is the season when Sri Rama was born.

10-36
dyutam chalayatAm asmi tejas tejasvinAm aham
jayo �smi vyavasAyo �smi sattvam sattva-vatAm aham

"I am also the gambling of cheats, and of the splendid I am the splendor. I am
victory, I am adventure, and I am the strength of the strong."

Lord Krishna reveals that of cheaters His vibhuti or divine, transcendental

opulence is gambling the art of plundering those who cheat. His vibhuti is victory
for the victorious and His vibhuti is perseverance
for the enterprising . The word sattvam refers to goodness and of those who are
good, His vibhuti is the magnanimity and goodness they possesses.

*Chalayatam = among the wickedness in wicked people, asmi = I[Sri Krishna] am,
*dyutam = gambling.
Gambling is a game. Swami Ramanuja while commenting poses the question
whether Sri Krisna could call Himself as gambling? The Lord creates all good and
bad, like Ravana and Vibheeshana; or,
Prahalada and Hiranyakasipu. Swami Desika in his commentary says that there
are Two types of gambling : sajiva dyutham and nirjiva dyutham. They are gambling
with living things as stakes and
non-living things as stakes. Game of chess is nirjiva dyutham. While, horse
racing , cockfighting etc is sajiva dyutham. Game played just as a sport is better
than game played with high stakes.
The Lord is nirjiva dyutam. There can be many deals which might incorporate
mischief to cheat others. The Lord is only the sport, which is better than those
deals. Sri Krishna indirectly points out that
by playing, with stakes as not only property and kingdom, Arjuna's brother
played with Draupati and the brothers as wager; and, this had resulted in the
present situation. Any game has to be played as a sport.

*Tejasvinam = among bright people,

*tejas = glow, aham = I [ Sri Krishna] am.
There are many persons bright with pride, as the Sun by their actions. In
them He is the brightness.

*Jaya = victory [among successful],

*vyavasaya = resoluteness [ among endeavoring],
Among successful people, the Lord is the Victory. In fact, Sanjaya is
going to tell this point itself at the end in the sloka yatra yogeswara krishna...
That is where Sri Krishna is, Victory is there.

*sattvavatam = among the noble persons,

*satvam = quality of satva, aham = I [Sri Krishna] am.
In any action the determnantion to complete, is important. This should grow
if impediments are encountered. The Lord says he is the Resolute in such actions.
The Lord says He is the high quality mind
 in noble and broad minded persons.

Additional Notes:
There are many kinds of cheaters all over the universe. Of all cheating
processes, gambling stands supreme and therefore represents Krsna. As the Supreme,
Krsna can be more deceitful than any mere man.
If Krsna chooses to deceive a person, no one can surpass Him in His deceit.
His greatness is not simply one-sided--it is all-sided. Among the victorious, He
is victory. He is the splendor of the splendid.
Among enterprising industrialists, He is the most enterprising. Among
adventurers, He is the most adventurous, and among the strong, He is the
strongest. When Krsna was present on earth, no one could
surpass Him in strength. Even in His childhood He lifted Govardhana Hill.
No one can surpass Him in cheating, no one can surpass Him in splendor, no one can
surpass Him in victory, no one can surpass him
in enterprise, and no one can surpass Him in strength.

10-37
vrsninAm vAsudevo �smi pandavanAm dhananjayah:
muninAm ap(y)-aham vyasah: kavinAm usanaa kavih:

"Of the descendants of Vrishni I am Vasudeva, and of the Pandavas I am Arjuna.

Of the sages I am Vyasa, and among great thinkers I am Usana."

The only other son of Vasudeva is Balarama who is Lord Krishna's first
expansion and manifests every incarnation including Vishnu.
So Balarama is the vibhuti referred to here. Of sages or those who have
realised the ultimate truth His vibhuti is Vedavyasa. Kavayah are those seers who
are omniscient.

*Vrsninam = among Yadavas,

*vaasudeva = Vaasudeva, son of Vasudeva.
He is mentioning himself now. The Vrishni lineage descends from King
Yayati and Queen Devayani from which Vasudeva is the sixth generation of
descendants. Lord Krishna's vibhuti or divine,
transcendental opulence cannot be referring to himself as the son of
Vasudeva because He is describing His vibhuti.

Vasu means wealth. Vasudeva possessed the Lord Himself, the greatest
wealth. At this point it may appear that the Lord is telling that He is He. It is
unnecessary to tell that. When he said he was
Vishnu among Adityas, or among Rudras He was Sankara, etc., conveyed sense
as Vishnu and Sankara were different from Sri Krishna. Then how can He say He is
Sri Krishna? We have to note carefully
a point. Earlier He told that He was Sri Rama among weapon wielders. There
it was interpreted that He is the skill of wielding weapons. In a similar way,
here also we should note that the Lord says he is the
quality of being born as son of Vasudeva. Just as the quality which makes
Vishnu eminent amond Adityas or Sankara eminent among Rudras, here the quality of
Sri Krishna eminent among Yadavas is
mentioned.

*Pandavanam = among Pandavas,

*dhananjaya = Arjuna,
Though all Pandavas possessed great skills, Arjuna aws very close to Sri
Krishna. He had controlled his senses and sleep; and, pure minded. Thus he was
selected to listen to Gita directly from the Lord.
 *muninAm = among sages,
*vyasa = Vyasa.
Muni means manana seela:, those who meditate [on the Lord]. They meditate for
the welfare of the society at large. Vyasa is considered as an avatar of Sri
Vishnu. He was the great grand son of Vasishta,
grand son of Shakti, son of Parashara and father of Sukha. He segregated
Vedas. He composed Mahabharata and Brahma soothram.
"Vyaasam Vasishta naptaaram, Saketh Pautrah makalmasam .. "

*Kavinam = among poets,

*usana kavi = poet Usana.
Usana denotes Sukhracharya. He has written moral codes and so is a great
poet. Kavi means kranthi darshi - that is, capable of predicting the type of
life in the future. Sukhracharya wrote
Sukhra neethi - moral codes for people to follow.

10-38
dandO damayatAm asmi nItir asmi jigisatAm
maunam caiva-Aasmi guhyAnaam jnaanam jnana-vatAm aham

"Among all means of suppressing lawlessness I am punishment, and of those who

seek victory I am morality. Of secret things I am silence, and of the wise I am
the wisdom."

Lord Krishna reveals that of damayatam or chastisers His vibhuti or divine,

transcendental opulence is the rod of punishment that punishes those who are
infringement of the law. Of those who seek to succeed
in conflict His vibhuti is the expedient policy of reconciliation, dissension,
bribery and dominance. Of all matters concerning secrecy His vibhuti is maunam or
silence.

*Damayatam = among those who punish persons for breaching shastras,

*danda = punishment, asmi = I [Sri Krishna] am.
People trespass laws of Dharma and there are persons to punish justly. The
Lord says that he is the just punishment pronounced on such unlawful persons. A
King is praised for according the
right punishment for the criminals. There are many suppressing agents, of
which the most important are those that cut down the miscreants. When miscreants
are punished, the rod of chastisement
represents Krsna.

In Srimad Ramayana, Sri Rama killed Vali by hiding Himself. Vali questions
Sri Rama whether it was Dharma to kill him, by hiding. He felt that act would
fetch Him bad reputation. Sri Rama tells Vali that
he was the person to punish him. According to shastras, if the punishable
is not punished, his sins would not be expended. And, if the punishing authority
did not punish, then he would acquire those sins.
Vali asks what crime he did to deserve punishment. Sri Rama tells that
firstly, when his brother Sugriva was alive, Vali forcibly took Sugriva's wife.
Secondly, even when Sugriva surrendered, Vali was
not graceful enough to pardon and accept him. Thus, Vali deserved
punishment. Sri Rama had the duty to punish. Thus those breaching shastras had to
be punished. Here we have to note the points carefully.
One can not punish honest persons. If there was a tyrant, the Lord would
not be the unjust punishments given by him. Of course, the Lord represents all,
good and bad. Here, the Lord mentions certain groups
and says he is the most important or superior in them. He, no doubt,
represents even the lowest among them; but in this context he mentions only the
supreme things.

*Jigisatam = among those desirous of achieving success,

*niti = suceeding means or efforts.
The Lord says that he is the means adopted by a person seeking victory.
There are people wanting to succeed in there efforts and in that they deploy all
legal and lawful means. The Lord says he represented
those means. Nithi does not mean justice here but legal efforts. With social
consciousness, if we take lawful efforts, then The Lord would represent and make
our efforts successful.
Among those who are trying to be victorious in some field of activity, the
most victorious element is morality.

*Guhyanam = among secrets,

*maunam = silence.
Guhyam means all the methods employed to keep away matters from others.
Silence is gold! In gatherings if we are asked embarrassing questions, silence is
the best reply, even if we are ridiculed.
Speech should be used only for praising the Lord. Among the confidential
activities of hearing, thinking and meditating, silence is most important because
by silence one can make progress very quickly.

*Jnanavatam = among those intellects interested in reaching Moksham,

*jnaanam = knowledge, aham = I [Sri Krishna] am.
When talking of intellectuals, the Lord is not mentioning so called
intellectuals we come across, but those who are seeking the means to reach
Vaikuntam. In them he is their knowledge.
The wise man is he who can discriminate between matter and spirit, between
God's superior and inferior natures. Such knowledge is Krsna Himself.

10-39
yac cApi sarva-bhutanam bijam tad-aham arjuna
na-tad-asti vinA yat syAn mayA bhutam cara-acaram

"Furthermore, O Arjuna, I am the generating seed of all existences. There is no

being�moving or nonmoving�that can exist without Me."

The bijam or root seed in all things and all beings which causes their
appearance in whatever condition they may exist are all manifested by the Supreme
Lord Krishna. Whatever the composite total of all
beings in all of existence without Lord Krishna's manifestation as the atma or
eternal soul within every living entity, there can be no possibility of existence
in any manner of form. Lord Krishna exists in all things
so this means that all things are always bonded to Him. It is evident from this
that what is intended to be shown by samanadhi-karanya or co-existence of
substance and attribute as one object is the reality of the
Supreme Lord residing within all beings as the purely spiritual eternal soul. So
it is apparent that all things have only their relative existences in relationship
to the Supreme Lord.

*Yad = whatever,
*bijam = seed or origin of,
*sarva-bhutanAm = everything [in this Universe],
*tad = that [seed or origin],
*aham = I [Sri Krishna] am,
*arjuna = [listen] Arjuna.
 For all the clothes we wear, like dhoti or shirt or saree, cotton is raw
material and cotton seed is the origin. Similarly, for the various ornaments gold
is the material and ore is the origin. Thus for everything
we see, we realize that some origin is there. The Lord is the origin of all
of them. Once we know the cause, we can realize all effects [karya-karana bhava].
In Chandokyopanishad, father Uddhalaka tells his
son Swetaketu.
"Yatha, saumya, ekena mrt-pindena sarvam mrn-mayam vijnatam syat ,
vacarambhanam vikaro nama-dheyam, mrttikety eva satyam."
By understanding mud, one can realize all articles like pot or toy. By
understanding Bramham, everythig in this Universe can be known.

The Lord mentions this here to drive home the point that just like He was
Vishnu among Adityas, Sankara among Rudras, Sama veda among Vedas, etc., whatever
items Arjuna or we can imagine, he
represented all. Here, Sri Vamana can be considred as karana and Sri
Trivikrama as the karya.

*Caracaram bhutam = in all things in Universe [chara = movable, achara = non-

movable],
*maya vina = separated from or without Me [Sri Krishna],
*yat syat = if searched,
*na tad asti = there is nothing.
If one were to search for any item in this Universe, which is different from
the Lord or which is not controlled by the Lord by being in that, one would not
find that item. Without any exception, there is nothing
which is not His nor conrolled by Him. This same statement is reflected in
Chandogya Upanaishad where Uddhalaka says ' Aikad Atmyam, idam sarvam tad satyam
sa atma tatvamasi swetaketo'
[ entire Universe is, with the Lord as antharatman; He pervades all without
exception]. Once this is realized we can see all as equals. Till this sloka the
Lord had mentioned groups of entities in which he
represented the more important ones.

10-40
na-antO �sti mama divyaanAm vibhutinAm parantapA
esa-tu-uDDesatah proktah vibhutEr vistaro mayaah:

"O mighty conqueror of enemies, there is no end to My divine manifestations. What

I have spoken to you is but a mere indication of My infinite opulences."

There is no end to His auspicious wealth. Lord Krishna reveals that His vibhuti
or divine, transcendental opulence is infinite without end and to account for them
all is impossible as new ones are always
manifesting. The ones that have been stated in this chapter are those that have
manifested somehow or other with some restrictions and thus only give a limited
perception.

Whatever host of beings has 'power', namely the capacity and means to rule
over; has 'splendour', has beauty or prosperity in wealth, grains etc., has
'energy,' namely, is engaged in auspicious undertakings ---
know such manifestations as coming fro a fragment of My 'power'. Power (Tejas)
is the capacity to overcome opposition. The meaning is, know them as arising from
a fraction of My inconceivable power of
subduing.

*Na anta = no end, asti = is,

 *mama = My [Sri Krishna's],
*divyanam = auspicious,
*vibhutinam = wealth or property,
*parantapa = destroyer of enemies [Arjuna].
Arjuna feels that the Lord detailed His holdings in the last 19 slokas; so,
how there can not be end to His property list?

*Esa tu = already,
*uddesata = approximately, illustration
*maya =by Me [Sri Krishna],
*prokto = told, but, vibhuti = [Sri Krishna's] wealth,
*vistara = details, have no end.
*Parantapa: Scorcher of foes -- he who burns the internal enemies, lust, anger,
greed, deluion, etc.

What the Lord told Arjuna in the last 19 slokas, was only a glimpse, to
understand the infinite wealth he possessed. What he told can not be taken as the
entire list. There is no end to His eminence and wealth.
The Lord Himself or the Vedas or the Alwars do not know His emeinence and
property. Though it is impossible for us to know the extent of His wealth, we
should know that all are His property. One might ask
how all can be His property, when He listed only a few? To answer such
questions and to prevent anyone else claiming proprietorship, the Lord strode over
the entire length and breadth of all the Fourteen
worlds and established His ownership over all of them. One doubt may arise.
Mahabali grabbed Indra's property of the Three worlds [Bhu, Bhuva and Suva] only;
then, why the Lord strode to measure all Upper
Seven Lokas, including Satya Loka of lord Brahma? It was to avoid another
Avatar to reclaim the other Four lokas, if another demon grabbed them!

10-41
yad yad vibhutImat-sattvam srimad Urjitam eva va
tat-tad-eva-avagaccha tvam mama tejo-�msa-sambhavam

"Know that all opulent, beautiful and glorious creations spring from but a spark
of My splendor." Whatever thing is beaming with GLORY, PROSPEROUS or BRILLIANT,
know thou that as solely emanated from a
scintilla of my glory.

The Lord tells Arjuna that by now he would have understood all were His wealth.
None of them could remain without Him. Whatever there is in existence that is
wonderful, glorious, majestic or magnificent.
Wherever is seen in existence fantastic enthusiasm attended too with great pomp
and eclat. Whoever and however there is in existence that manifests and broadcasts
the phenomenal grandeur and sublime
glory of the Supreme Lord should be known to be under His direction and an
infinitesimal portion of the tejas or power of Lord Krishna's vibhuti or divine,
transcendental opulence. Out of His inconceivable potency
all His vibhuti manifest from but a fraction of His power.

1) Whatever things exist which manifest the glory of being under my direction
(VibhutimAt).
2) Whatever things exist which are splendid and grand, or prosperous in kind
or coin;
3) Whatever things are seen attended with enthusiasm and eclat in any
undertaking
- Know them all as arising from but a fraction of my glory. Glory or
tejas is irresistible energy or power. All the glories that are manifested, know
as springing from a fragment of my directive power,
out of my inconceivable power.

Whatever host of beings has 'power', namely the capacity and means to rule
over; has 'splendour', has beauty or prosperity in wealth, grains etc., has
'energy,' namely, is engaged in auspicious undertakings ---
know such manifestations as coming fro a fragment of My 'power'. Power (Tejas)
is the capacity to overcome opposition. The meaning is, know them as arising from
a fraction of My inconceivable power of
subduing.

*Yad yad sattvam = those which are [existing in this Universe],

*vibhutimat = everyone of them might be under the control of some.
That is the control of some over all the existing entities in this
Universe.
*Srimad = those which are having radiance or prosperity,
*urjitam = resoluteness [in all efforts],
*tad tad eva = all such things,
*mama = My [Sri Krishna's],
*tejo = eminence,
*amsa = fraction,
*sambhavam = originate,
*tvam = you [Arjuna],
*avagaccha = know.
So, the prosperity, wealthiness,and resolution are all a mere fraction of
the eminence of the Lord. Parents order children. King orders subjects. Teacher
orders sttudents. All these ordering power of all
emanate from a spark of His eminence. That is when He said He is Vishnu
among Adityas, Vishnu or Adityas have some ruling power over people. This
controlling power has originated from a fraction of his
power. The eminence of Margasirsha [Margazhi] month, is a part of the
eminence of the Lord. He mentioned that among luminous entities, He is Sun. This
luminance is a fraction of the Lord's luminance.
Like this everyone's eminence, determination, wealth, etc., are all but a
fraction of the Lord's qualities.

10-42
atha-vA bahunait-ena kim jnaatena tavArjuna
vistabhyAham idam krtsnam ekAms-ena sthitO jagat

"But what need is there, Arjuna, for all this detailed knowledge? With a single
fragment of Myself I pervade and support this entire universe."

Lord Krishna now informs that whatever has been confirmed as the reality
regarding His vibhuti or divine, transcendental opulence is extremely minimal. In
whatever condition the material creation may appear,
be it the absolute reality of the supra subtle unmanifest state of the brahman
being the spiritual substratum pervading all existence or be it the relative
reality of the supra gross manifest state possessing the
five elements. Whether existing temporarily or in perpetuity, the total creation
comprised of cit or consciousness and acit or unconscious beings, objects and
substances are structured in such a way as to not
conflict with each other and never to go contrary against the Supreme Lord's
will. The blessed Parasara the father of Vedavyasa revealed in the Vishnu Purana
that the whole creation is maintained by 1/10,000
part of 1/10,000 part of Lord Krishna's inconceivable power.

*Athava = therefore.
 That is after explaining by the previous slokas that He was everything,
micro or macro, movable or stationary, animate or inanimate, and everything was
His property. He controls everything.
Thus presenting His principle vibhuti or divine, transcendental opulence
which relates to material existence in brief, Lord Krishna being more concise
includes them all in the previous verse. Now He concludes
this chapter with the words: kim jnatena tava meaning what is the need of
knowing all these facts separately. It is sufficient to know the reality that Lord
Krishna maintains the total material manifestation and
upholds the complete cosmic creation with just an infinitesimal spark of
His transcendental potency. The two particles in athava of atha and va in the
first word of this verse meaning otherwise together express
this point of view.
*Bahuna-etena = listening to all,
*kim = what,
*jnatena = additional knowledge,
*tavarjuna = to you, Arjuna?
The Lord asks what benefit is to Arjuna by listening to more. What is
implied is, He has given examples of His eminence in 18 slokas. By saying more in
another 100 or 1000 slokas, Arjuna is not going to
understand the finality of the property of the Lord. Arjuna can not derive
the benefit that he has understood all His properties. What He told was a glimpse
and that was enough for Arjuna.

*Idam = the perceptible,

*jagat =Universe,
*krstnam = without an exception all,
*aham = I [Sri Krishna],
*ekamsena = by a miniature fraction of,
The word ekamsena means infinitesimal fraction. As it is declared by
Parasara in the Vishnu Purana: Lord Krishna from whom 1/10,000 part of 1/10,000
part which equals 1 percent of 100 million, maintains
and sustains the whole creation and cosmic manifestation.
*vishtabhya = supporting.
Without any exception, whatever was percieved in this Universe, are all
supported by a microscopic fraction of Him. For the word entire(krtsnam), Swami
Ramanuja gives an explanation.
"SvAdhIna trividha chEtana achEtana svarUpa sthithi pravritti bhEdam",
ascribing to Emperuman the overlordship of the three classes of sentient souls and
non-sentient objects, in all their states of existence
and activity, as also of their essential nature. It is all movable and non-
moving, chetanam and achetanam, differing by appearance, magnitude, etc. What is
supporting? Especially, when the Lord says
he supports all what we percieve in this Universe and other invisible
worlds; how is it possible? When we lift a book, we can clearly see the hand
supporting the book. But the Lord is supporting from inside,
as antharatman. He is inside and at the same time surrounds - antar
bahischa tad sarvam vyapya narayana sthitha:. It is not mere holding, but by
supporting it is meant that the Lord is the cause for our origin,
presence and destruction (Svarupa, Stithi, Pravrutti). Every action like
being born or living or dying, are all in His domain and control. All atman -
baddha, Mukta and Nithya - and all achetanam or lifeless
matter are all under His control.

Summarising the Lord says all actions of everything without exception is in

his control. He supports everything by a fraction of Him. In Vishnu Purana,
Parashara says that He prostrates to the Lord, whose
millionth fraction of a millionth fraction supports this Universe. Vishnu
Purana 1-9-63 "YasyAyutAyutAmsAmse visva-saktir mayisthitA"

The Lord wants Arjuna to realize the eminence of the Lord. In the entire
Chapter the Lord tells what His greatness is. There is no use in furthertelling
this. Now Arjuna should realize the glory of the Lord.
We should also realize that every action of ours is in his control.

Summary of Chapter 10:

Gitartha sangarha gave a summary of Chapter 10.

SVA-KALYAANA GUNAA-ANANTHYA KRTSNA-SVAADHINATAA-MATI: I
BHAKTI-UTPATTI VIVRUTHYARTTA VISTEERNAA DASAMODHITA II

*Dasamo visthirna = explained in the Tenth Chapter in detail. Which has

been explained?
*Bhakti utpatti = for the originated devotion, to develop devotion
*vivrudyarta = to grow that bhakti which has grown,
*sva = Self [Sri Krishna's],
*kalyana guna = auspicious qualities of the Lord,
*anantya = infinite nature,
*svAdhinata = in the control and domain of the Lord,
*krtsna = everything in this Universe without exception,
*mathi = knowledge.
Bhakti begins and grows (Bhakti Utpatti Vivruthayartha) by these
knowledge (mathi) of two things about the Lord: One, His infinite auspicious
qualities (Sva Kalyaana Guna-Ananthya) and the other, His
command and control over everything in this Universe (Krtsna
Svaathinata), without exception.

The Lord's auspicious qualities, his command over everything and His
infinite property, were all listed in all the slokas. Why should anyone know His
wealth or His greatness? Then only devotion or Bhakti will
evolve and develop in us. Therefore, to practice Bhakti yoga we should know
about the Lord. Sri Krishna tells Arjuna that in Arjuna's interest, the Lord again
and again was going to mention about his greatness.
"bhuya-eva-maha-bahO shrunu mey paramam vacah: yat te�ham prIya-
maanaya vaksyami hita-kamyaya" (10-1)
Arjuna was eager to know His wealth. He wanted in detail. The Lord started
telling from sloka 19 and mentioned some important groups in which He was the more
important. From that what Arjuna and we
should learn? In all those groups all of them and the more important
mentioned, were all deriving their eminence from Sri Krishna. In the last Three
slokas, the Lord concluded saying that those, mentioned
and not mentioned, micro and macro matters, born and unborn, with life and
lifeless, movable and stationary, everything without exception, were all in His
command and control. The entire Universe was but a
micro fraction of Him and was supported in creation, sustaining and
destruction. "vistabhyaham idam krtsnam ekamsena sthito jagat". This sermon
should stimulate to reach the Lord.

Greatness of Chapter10:
Parvati asked what was great about Chapter 10; and, lord Shiva narrates
what Sri Narayana told Sri Maha Lakshmi. There lived one Dhirati. He was helping
many devotees of the Lord. Lord Shiva told that
there was a swan and it was reborn as Dhirati. Once there lived a
Brahmin, who learnt everything from his master. Once, he tripped on the leg of his
master who was sleeping; but, he did not express apology
 and so the master got angry and cursed him to be born as a Swan. This
Swan was travelling many places. Swan came across a pond in which five lotus
flowers had blossomed. When the Swan wanted
to fly over the pond, it could not. And, it fell down helplessly. The
white Swan turned black. When the Swan was perplexed, a female voice was heard and
it said it would tell the reason. All the Five lotus flowers
in the female voice spoke. That she was called Padmini and lived a happy
life; but she had a bad habit of caging birds. Her husband never approved it and
once he cursed her to become a bird. This bird was
a pet of some children of sages. Those children used to chant the Chapter
10 daily and the bird was listening and it got a divine woman form. She was
bathing in a pond without any cloth [ We should never
bathe without any cloth, according to shastras]. Seeing this Durvasa
cursed her to become flowers and she existed in this pond. Swan was asked to take
those flowers and offer to lord Shiva and pray.
Lord Shiva got their [ lotus and swan] curses removed. That Swan was now
born as Dhirati and now worshiping the Lord and His devotees. Thus the greatness
of Chapter 10 was explained.

Introduction to Chapter11: VISWA RUPA DARSANAM

In Chapters 7, 8 and 9 Bhakti yoga was explained. To answer what stimulates

Bhakti, the Lord explained His eminence and His wealth. In his Gitartha Sangraha,
Swami Alavandar gives the essence of
Chapter 11:

EKAADASEH SVA-YAAT_AATMYA SAKSHAAT_KAARA-AVALOKANAM I

DATTAM-UKTAM VIDHI PRAABHYOR BHAKTI-EKA-UPAAYATAA TATAA II (15)

*Ekadase = in Chapter 11,

*sva yathatmya = the Lord's eminence and magnificence,
His wealth and auspicious qualities,
*sakshatkara avalokanam = to understand it as it is and properly.
Here, the word avalokanam means not scene but eyesight. In order to see
properly the Lord's greatness.
*Dattam uktam = [Arjuna was] blessed with appropriately.
Arjuna was blessed with the Divine power to see for himself the Lord's
grandeur. What is the necessity to grant Arjuna this power? Was he not seeing Sri
Krishna with his ordinary eyes? Uktam means
it was stated. That is Divine eyesight given was stated. Because, Arjuna
did not possess the superior eyesight to view the Lord's real form; the eyes he
had could see only earthly ordinary things. This new
superior eyesight was needed to see all the great things he heard from the
Lord in Chapter 10. When normal humans tell about their wealth, we might like to
verify by seeing them. But if a King boasts of his
enormous wealth and troops, one would be eager to have a glimpse of it.
Like this Arjuna had the eagerness to see the wealth of the Lord. He wanted to see
Adityas, the stars, the Vedas, etc., as part of
the Lord. His normal eyes would only reveal the Lord's human form as Sri
Krishna. Our eyes have limitation. But to view the Lord in His true perspective,
superior eyes were needed. After granting, Arjuna
could see the mammoth form of the Lord -the Viswaroopa. Arjuna had seen the
Lord as a Cowherd, as teaser of Gopikas, as the mischivous Boy of Gokulam, etc;
but what he saw after the Divine power of
sight was granted, was something one could not imagine. Sanjaya, who was
narrating the battlefield happenings to Dhridarashtra, also got this power to see,
with the blessings of his Acharya, Vyasa.

*Vidi praptya = knowledge [about the Lord] obtained

[it is also called gyana darsana parapti, or understanding the Lord,
seeing the Lord and reaching Him - para bhakti, para gyana and parama bhakti
stages].
*Bhakty = devotion,
*eka = only, upayata = means.
To understand, to see and to reach Him, Bhakti is the only means.

Thus in Chapter 11, Arjuna got the divine vision to see the Lord with all
the wealth and auspiciou qualities, and further, he was told that Bhakti alone was
the only means to understand, to see and to reach Him.

Arjuna understood the teachings of the Lord that He is the indweller of all
Chetanas and Achetanas. Thereafter, he wanted to see that Isvara form of Krishna,
possesing omnipotence, omnipresence, infinite
wisdom and compassion,strength ,virtue and splendor. He requested Krishna to
show that Isvara form. The Lord Obliged and gave Arjuna the Divine Vision to see
that awesome and intimidating form full of
power, energy and splendor. Arjuna saw that form and was frightened by the
sight of the whole Universe and its manifold divisions in the Isvara
form,including the moving and the unmoving . He offers his
prayer to the Isvara Form in moving words as follows:
"Thou art the Imperishable,the Supreme Being,the One Thing to be
known.Thou art the great refuge of this Universe. Thou art the undying guardian
of the eternal dharma.Thou art the ancient Purusha.I see
thee without beginning ,middle orend.,infinite in power,of manifold
arms;the Sun and the Moon thine eyes, the burning fire Thy mouth ;heating the
whole Unverse with thy Radiance. The Space between
heaven and Earth and all the quarters are filled by Thee alone;Having
seen this, Thy marvellous and frightening form, the Worlds are terrified and So
am I. Please take your gentle form again.".

Lord accedes to Arjuna"s request and takes the form of Arjuna"s friend and
Charioteer. The Lord explained thereafter to Arjuna that any observance or Yaga or
Alms giving, Homam or penance or the study of
Vedas without Bhakti will not lead to Him or an understanding of HIM or
enjoyment of HiM. These discussions between Krishna and his disciple are covered
by Alavandaar in his summary sloka on the eleventh
chapter this way:
EKAADASEH SVAYAATAATMYA SAKSHAATKAARAAVALOKANAM I
DATTAMUKTAM VIDHI PRAABHYORBHAKTYEKAOPAAYATAA TATAA II

Swami Desikan expanded on the verse of Alavandaar as follows:

ELLAAM TANKKU URUVAAI ILANGUM VAHAI TAAN URAITTHU
SOLLAL ARINDHU SORAAMAR KANDIDA VENDUM ENRA
VILLALANUKKU ANRU MEYKKANN KODUTTHU VERUM UNDOH
NALLARGAL KAANBHAR ENRU NAVINRAAN NANGAL NAYAKANEH

Arjuna requested that "Soraamar Kandida Vendum". He wanted to experience what

he learnt from the Lord as His infinite form and attributes in all its fullness.
The Lord blessed Arjuna with that boon and then
explained the unceasing and single-minded Bhakti alone can understand hIm and
his attributes at the personal level.
11-1
arjuna uvaca
mad-anugrahaya paramam guhyam adhyAtma-samjnitam
yat tvayoktam vacas tena moho �yam vigato mama

"Arjuna said: By my hearing the instructions You have kindly given me about these
most confidential spiritual subjects, my illusion has now been dispelled."

By three slokas Arjuna claims he was a devotee of Lord Sri Krishna, an

Astika and faithful to Sri Krishna. Arjuna says gratefully, that his illusion was
dispelled.

*Mad anugrahaya = to bless me [Arjuna],

What was the Anugraham Arjuna is talking about? By listening to the very
important teachings of Sri Krishna, Arjuna's illusion was dispelled. What did he
learn?
- That atman and body were different,
- That, atman was the property of the Lord;
- That atman was ruled and commanded by the Lord;
- That, atman behaved as decided by the Lord;
- That, atman existence was under the control of the Lord;
- That, origin, sustenance and destruction were all under his control;
- That, the Lord had atman as His body.

*paramam = top most,

*guhyam = secret [that is not easily understandable or not easily instrutible].

*Adhyatma = about atman,

*samjitam = embedded,
*vaca = teachings.
That is, the Lord has blessed Arjuna with important secrets incorporating
atman.
*Tvayoktam = told by You [Sri Krishna], [ Tvaya-Uktam ]
*mama = my [Arjuna's],
*ayam = that [regarding atman],
*moha = illusion,
*vigata = dispelled.

Arjuna tells that by the words of Sri Krishna on atman, all his illusion
and confusion on atman were resolved. This sloka is not about Chapters 9 and 10.
Arjuna starts to convey his gratitude for all teachings
the Lord made right from the beginning. Now, Arjuna has reached a stage
[to which he is transformed]. By conveying his devotion to the Lord, he proclaims
he is an astika or theist, who believes in the
existence of God and that He would do only good. Astika leads to Bhakti,
which after maturing, reaches one to Moksham. We saw earlier that Bhakti was the
only requirement to understand, see and reach
the Lord. Desire to see Viswaroopam; which emanated from Bhakti, which is
based on astika, which is based on belief. We have to be grateful to all good
done. What is the good the Lord did to Arjuna?

We have to start from Chapter 2. Arjuna says that in order to bless him
[mad anugrahaya]. What type of Arjuna he was? He was totally confused. With no
idea about soul, Arjuna was thinking that atman
and body were one and the same. Swami Desika says that when Arjuna says
that the Lord had blessed him [anugrahaya], it is evident that Arjuna is not
talking about the War. It was incidental, to induce him
 in war; the main purpose was to dispel his confusion about atman. While
showing the right path of Dharma, Arjuna was made to realize that fighting was his
duty. Arjuna prayed to the Lord to consider him
as his disciple and tell all about atman. Sometimes we are confused in
some matters. At least if we realize we are in illusion, we could avoid sufferigs.
But we do not realize and so we suffer. We take good
people for bad and vice versa. But we never realize our confusion. Arjuna
wanted to run away and avoid fight. But Sri Krishna, diagnosed Arjuna's proplem
and starting from the sloka 12 of Chapter 2, the
Lord told that atman was eternal, body might be born and get destroyed,
but not atman; Karma yoga was important; Karma yoga itself would get atman
sakshatkaram. So, Arjuna should become an Yogi;
and the Lord taught how to practice Yoga, in detail. Sri Krishna sincerely
and affectionately taught Arjuna. It was like teaching a child in school.
Therefore, Arjuna felt that the Lord was kind enough to bless him
with all such important teachings. All these, the Lord did, because Arjuna
was His cousin. Was it not due to this reason, He agreed to be his charioteer?

By listening to the very important teachings of Sri Krishna, Arjuna's

illusion was dispelled. What did he learn?
- That atman and body were different,
- That, atman was the property of the Lord;
- That atman was ruled and commanded by the Lord;
- That, atman behaved as decided by the Lord;
- That, atman existence was under the control of the Lord;
- That, origin, sustenance and destruction were all under his control;
- That, the Lord had atman as His body.

So much Arjuna had learnt! We also have to repeatedly listen to Gita to

reform ourselves. Arjuna is going to further pray the Lord to show him, His Divine
Form - Viswaroopam. We should follow such
astikas or theists.

In order to kindle great affection for bhakti or excluisve loving devotion

unto the Supreme Lord and fan the flame until combustion with the reality about
the nature of divinity and encompassing all things within
and without, accompanied by a multitude of expressions of vibhuti or
divine, transcendental opulence, sublime and phenomenal which partially
characterise the unlimited qualities, attributes and potencies of
the Supreme Lord Krishna. This has all been delineated in the previous
chapters and contingent upon this reality the understanding that all differing and
contrary natures, everything that is cit or sentient and
acit or non- sentient and their substance, their manifestation and their
span of life along with their derivation from the divine nature are actually one
perfectly harmonising consciousness flowing through all
existence and this has also been explicitly explained.

Previously Arjuna had been labouring under the false illusion of loving
his perishable physical body as if it was the imperishable atma or eternal soul.
Lord Krishna has compassionately dispelled such
misconceptions by completely revealing in chapter two the eternal nature
of the atma. The word adhyatma or wisdom of the eternal soul is that which is
embodied within Srimad Bhagavad-Gita beginning in
chapter two, verse 12 and ending in chapter six, verse 46

Having learned these essential and esteemed subject matters such as the
eternality of the atma, the singular oneness of the Supreme Lord and the
dependence of all things moving and non-moving for
 their very existence on Him from the Supreme Lord Krishna Himself, Arjuna
has come to the conclusion that everything Lord Krishna has revealed is the
complete absolute truth. But desiring to perceive this
with His faculties of perception he queries the Supreme Lord further as
will be revealed further in this chapter.

11-2
bhavAp_yayau hi bhutanam srutau vistarasO maya
tvattah kamala-patrakshA mAhatmyam api cAvyayam

"O lotus-eyed one, I have heard from You in detail about the appearance and
disappearance of every living entity and have realized Your inexhaustible
glories."

Arjuna tells that he learnt about the eminence of the Lord, from Himself. He
believed in all. All the worlds are created, sustained and destroyed by Him.
Agreeing with what the Lord told, Arjuna speaks.
In the sloka 1, Arjuna told that the Lord did him a great favour by explaining
matters regarding atman and thereby deleted Arjuna's illusion and confusion. We
can ignore Chapter 1, as it was Arjuna's lament
and his decision not to kill his kith and kin. From sloka 12 of Chapter 2 till
end of Chapter 6, Sri Krishna told about Karma yoga and Gyana yoga. By
understanding all those, Arjuna's confusion was removed.

In sloka 2 of Chapter 11, Arjuna tells Sri Krishna that what all He told in
Chapters 7,8,9 and 10, were understood by Arjuna. Thus by the sloka 1, Arjuna
tells he had understood Gita Chapters 1 to 6; and,
by sloka 2, Chapters 7 to 10.

By Chapters 7.8 and 9, Arjuna understood Sri Krishna's natural Majesty and
grandeur (yAdyatmam, Mahatmymam). This way he understood Bhakti yoga was the best
and learnt how to do.
In Chapter 10, Arjuna got a glimpse of the Lord's property listing. He learnt
that everything and everybody were in His Command and Control.

*BhutanAm = all living beings',

*Bhavap_yayau
*bhava = [both] origin, (utpati)
*Appyaya = disappearance, (layam)
In Chapter 7, Sri Krishna told that the Universe originates from Him and
ends up in Him. "Aham Krtsnasah Jagatah, Prabhavah, Pralayas tatah" (BG-7)
*srutau = was heard,
*vistarasah = in detail,
*maya = by me [Arjuna],
*tvatta = by You [Sri Krishna] Yourself.
*Kamala patraksha = Lotus eyed [Sri Krishna],
Arjuna addresses the Lord as the Lotus eyed, while talking of creation and
destroying. Why is this so?? There is a sentence in Upanishad: "Tasya Yata
KapyasAm Pundarikam Evam Akshini;
Kaaranam tu dyeyaha". He is the Creator of the world, Who has Lotus eyes and
meditate on Him. Thus Lotus like eyes are an important identity for the Lord.

*avyaya = infinite,
*mahatmyam = eminence.
The Lord told about His infinite eminence. All the worlds are strung by
Him, like a thread strings various pearls. "Mayii Sarvam Idam Prodam.. " "Matam
Para Taram Nasti .."
 Arjuna tells that everything in this world emanated from Him or get
created by Him; and, everything got destroyed by Him or merged with Him. This he
learnt from Him; thereby he learnt the limitless
eminence of the Lord. In Chapter 7, Sri Krishna told that the Universe
originates from Him and ends up in Him. Arjuna addresses the Lord as the Lotus
eyed, while talking of creation and destroying.
There is a sentence in Upanishad: He is the Creator of the world, Who has
Lotus eyes [ kapyasam pundarikamakshinau..] and meditate on Him. Thus Lotus like
eyes are an important identity for the Lord.
Thus Sri Krishna is the Creator, we search for. The Lord told about His
infinite eminence. All the worlds are strung by Him, like a thread strings various
pearls. Remembering all these words, Arjuna tells that
he is aware of His boundless eminence. Arjuna confirms whatever he heard
in Chapters 7,8,9 and 10.

Likewise from the seventh chapter till the end of chapter ten, Lord Krishna
has revealed the reality of the emanating of all beings from Him as well as the
influx of all beings back into Himself.
The word avyayam means imperishable and mahatmyam means the majesty and
greatness of being neutral to all things sentient and insentient although being
their source, due to complete omniscience,
omnipotence and omnipresence along with unlimited vibhuti or divine
transcendental opulence as the controller of every breath, every thought and every
action being the foundation of everything. The word hi
meaning certainly is an adverb indicative of the forthcoming vision of Lord
Krishna's universal form.

11-3
evam etat yathat_tha-tvam atmanAm paramesvara
drastum icchami-te rupam aishvaram purushottamA

"O greatest of all personalities, O supreme form, though I see You here before me
in Your actual position, as You have described Yourself, I wish to see how You
have entered into this cosmic manifestation.
I want to see that form of Yours."

** Drastum Icchami te Aishwaram roopam i.e viswaroopam - He wants to see

viswaroopam. Viswam, that is this Universe, is his body.

He addresses the Lord as Parameswara and Purushottama and desires to see the
Lord with His wealth. It is not wrong to pray to see the Lord. We may like to see
Him with these ordinary eyes we have.
That is why the Lord is standing on the Hasthigiri and other Divya Kshetrams,
so that millions of devotees could see Him. Lord Krishna is addressed as
paramesvara or the Supreme Sovereign Lord.
Although Arjuna has fully accepted all that has been stated by Lord Krishna;
he still desires that the Supreme Lord Krishna being the abode of all glorious
attributes, out of compassion for His lieges and
devotees show His resplendent, unparalleled visvarupa or divine universal form
expressive of His divine, transcendental powers such as ruling, protecting,
creating, maintaining, sustaining and destroying.
Only the Supreme Lord Krishna, the ultimate reality of all realities, who is
sublimely unique from everything else in existence is able to reveal this form.

*Te rupam = Your [Sri Krishna's] enchanting beautiful image,

*drastum = to see,
 *icchami = [I, Arjuna, am] desiring.
But a precondition is to be satisfied. We should believe what all He told.
If we believe all things He told in Chapters 1 to 10, then we should realize that
He is the One and Only God. That He is the Prime
Cause for everything in this Universe. If we believe in this then the Lord
also would agree to be visible. This is Sri Krishna's opinion.

*Yata = whatever, tvam = You [ Sri Krishna],

*atmanam = about Yourself [Sri Krishna],
*atta = explained,
*etad = let that be [as truth].
Here, Arjuna is not saying that he is permiting the Lord to say so; but
Arjuna is fully accepting all those told by the Lord. We should accept all things
told about the Lord and believe in them. It is not that we
are to believe, even if they were false; but, they are all true and so we
have to believe.

*Paramaesvara - He addresses the Lord as Parameswara. This denotes his

Paratvam!
Paramam means Super most or the most Supreme, with none equal or superior.
Iswara means Leader, Who commands and controls everyone. Arjuna feels that the
Lord would not have cheated him
by any of the explanations He made in all the slokas so far, because he is
his Iswara. The Lord has all the knowledge, as He is Iswara. The Lord possesses
all auspicious qualities, as He is Iswara.
Being Iswara, He is the repository of all good qualities, He would not
misdirect Arjuna and would not utter lies. The Lord is close to Arjuna and so he
believed as truth or satyam whatever the Lord told.
Paramaswara indicates all the eminence of the Lord. This feeling we will get
when we have darshan of the Lord Sri Varadaraja, standing with broad shoulders. In
fact, we may submit a decree proclaiming
our eternal slavery to the Lord! Once agreed, Arjuna desires to see the Lord.

*Aishvaram = wealth, commanding powers, entire property.

Earlier the Lord told that lord Brahma, this Universe, all living beings
such as birds, snakes, Asuras, etc., were all His property. When we own something,
say, a car, we just own it; but we are not the car.
But in the case of the Lord all His property are His body. Everything is a
microscopic part of His body. Arjuna wants to see that body.

** Drastum Icchami te Aishwaram roopam i.e viswaroopam - He wants to see

viswaroopam. Viswam, that is this Universe, is his body.

*Purushottama =Then Arjuna addresses the Lord as Purushottama.

Purushas [ all atman in all living beings] can be
-adama = low type, living at the cost of others; or,
-madyama = middle type, living and letting others also to live; or,
-utthama, supreme or best, destroying or lowering oneslf to let others
live.

Puru bahu sanothi ithi purushah, the one who gives much is called purusha and
the Lord is Purusha.
Purusha means one who gives abundantly- "puru bahu sanOthi ithi purusha:,
sanOthi the dhaana karmaNa:" says sri parasara bhatta in his SVSN bhaashyam named
bhagavadh guNa dharpaNam- the
mirror showing bhagavaan's guNaas.
 As KanchiDevaraja Perumal , The Lord, to fulfill lord Brahma's desire,
immersed Himself in the Holy fire and then came out; so, He is Sri Purushotthama.
Purusha also means he who grants whatever is
demanded. That is why Arjuna asked Him. Because He is granting, the Lord is
called Sri Varada [ varam dadadi - granting demands]. He wants all living beings
should live happily. He is embodiment of mercy.
So we have to surrender unto him only, as told by Swami Kooratthalwan. By
mentioning Parameswara and Purushotthama, Arjuna is implying Lord Sri Varadaraja.

11-4
manyase yadi tac chakyam maya drastum iti prabhO
yogeshvara tato mE tvam darsayAtmanam avyayam

"If You think that I am able to behold Your cosmic form, O my Lord, O master of
all mystic power, then kindly show me that unlimited universal Self."

We saw that Arjuna mentioned whatever he learnt in Chapters 1 to 6, in one

sloka, and whatever he learnt of Chapters 7 to 10, in another sloka. Then he told
that believing all told by the Lord as true, he desired
to see His wealth. Expressing desire is one thing; but to really see
Viswaroopam is another matter. So in sloka 4, he expresses this: If You think that
Your form as all-creator, as all-ruler and as all-supporter,
can be seen by me, then, O Lord of Yoga --- Yoga is the property of having
knowledge and other auspicious attributes, for it will be said later on: 'Behold
My Lordly Yoga' (11.8) --- O treasure of knowledge,
strength, sovereignty, valour, power and glory which are inconceivable in any
one else! Reveal Yourself to me completely. 'Avyayam' (completely) is an adverb.
The meaning is, 'Reveal everything about
Yourself to me.'

"Tatoh mey tvam Darsaya!" - Please show your vishwa roopam!

*Manyase = if it is thought so,

It may be wondered that if the great sages, liberated beings and the
demigods are unable to the Supreme Lord Krishna's visvarupa or divine universal
form. How will it be possible for Arjuna to see such a form.
This is why Arjuna states the words manyase yada which means if you
consider. If Lord Krishna considers that Arjuna who is His surrendered devotee is
capable of beholding His universal form which
encompasses the total creation then by the Supreme Lord's grace He can
reveal it.
*Prabho = Lord [Sri Krishna],
*yadi = this [ Arjuna's desire],
*chakyam = possible,
*mayA drastum = could be seen by me [Arjuna], then,
*atmAnam = Your [Sri Krishna's] divya roopam,
*avyayam = limitless,
The word avyayam means in entirety. Arjuna wishes to see the complete
visvarupa or divine universal form of Lord Krishna.
*mey = to me [Arjuna],
*darsaya = show,
*yogeshvara = repository of auspicious qualities. [ Kalyana Gunam ]
The word yogesvara means the lord of yoga or perfecting the science of the
individual consciousness attaining communion with the ultimate consciousness. As
the lord of yoga He possesses all divine attributes
such a wisdom, power, sovereignty, splendour and glory to the maximum degree
that is not found to be possessed by any other except Himself and is impossible to
duplicate even a portion of it. These will
 become clearly apparent in the next verse when Lord Krishna tells Arjuna
what he will see when beholding His magnificent visvarupa.

The word yogesvara is also very significant here because the Lord has
inconceivable power. If He likes, He can reveal Himself by His grace, although He
is unlimited. Therefore Arjuna pleads for the
inconceivable grace of Krsna. He does not give Krsna orders. Krsna is not
obliged to reveal Himself to anyone unless one surrenders fully in Krsna
consciousness and engages in devotional service.
Thus it is not possible for persons who depend on the strength of their
mental speculations to see Krsna.

Arjuna says that if the Lord thought that Arjuna could see that limitless
image of the Lord [Viswaroopam], then He might show Arjuna. Arjuna expresses a
doubt in seeing the Lord's infinite
image [Viswaroopam] with the normal eyes. We can see the Lord in temples with
our eyes. But Viswaroopam, involves showing His image with entire Universe as His
body. Our eyes have limitations.
Prabho also means capable of doing anything. Arjuna cleverly uses this word.
Since he is doubtful of seeing the Viswaroopam with the normal eyes, the Lord,
capable of doing anything, should make
Arjuna to see by providing special powers. It is similar to the request Alwar
made to the Lord to come on Garuda to the street, where Alwar lived. ( TVM 1.4.6 -
aruLaatha neer-aruLi* avar aavi thuvaraamun*
aruLaazhip putkadaveer*)

Swami Koorathalwan says in Atimanusha Stavam(slokam 8) that our eyes with

limitations could only see objects with limitations; but, the Lord has infinite
qualities and so our eyes can not see as such.
Sabdaadi hEyam iha gOchara indriyaaNaam ,Tat pratyaneeka Vibhava: tvam
ateendriyOsi /
tEnaiva tE na bata darsanam asti kinchid, vaachO dhiyas cha tata Eva na
gOcharOsi //

Oh! Lord! In this reprehensible mundane world, beings are subject to the
vagaries of the five senses. On the other hand, you are just the opposite of this
and stand apart and above the influence of the senses.
That is why, no one is able to comprehend your Svaroopam and Svabhaavam and
stand beyond the cognition of the mind too?

Sruti declares 'na sadhrsE thishTathi rupam asya na chakshushA pasyathi

kaschanaEnam, (Kata. 2-6-9) his form does not stands to be seen and no one sees
Him with the eye and
'na chakshushA grhyathE nApi vAchA, (Mund.3-1-8) He is not grasped by eye or
speech.' so there is no question of defining Brahman or denial.

Nammalwar desired to see the Lord as Fire, Water, Wind, etc. The Lord agreed
that he could see. But what Alwar desired was he should see in these the Lord
holding discus and conch. Thus the Lord
yields to the request of His devotees and so He is Sri Varadaraja!
neeraay nilanaay* theeyaayk kaalaay nedu vaanaay,* seeraar sudarkaL
irandaay* chivanaay ayan aanaay,*
kooraar aazhi veNsaNGkEndhik* kodiyEnpaal vaaraay,* orun NaaL maNNum
viNNum makizhavE. (TVM 6.9.1)

BhagawaanE! You ARE the One who is in the form of Pancha bhUthAs.,namely.,
water, Earth, Fire, Air and the vast space. You are the One who is the Brightest
Sun and the Coolest Moon. Is that alone?
 You are the One who has become Siva and BrahmA. Such Greatest Lord of mine,
for ONE DAY AT LEAST, for me, You should show Your unbounded, wonderful,
"asaadhaaraNa" Divine Body and shower
mercy on me. You show this cruel sinner, Your Divya MangaLa thirumEni with the
Most Beautiful ChakrA and Sanghu in Your Hands. You should show me Your Most
Beautiful Lotus Feet. Even if it is NOT for
me, You should at least show Yourself to the ultimate absolute enjoyment of
the Earthly people and DevAs and prove the eternal existence of Your Nitya
VibhUti.

Thus, prayed to by Arjuna, who was desirous to know, and whose voice was
therefore choked with fervour, the Lord said as follows to him in the next sloka.

11-5
sri-bhagavan uvaca
pasya mey pArtha rupAni sataso_a�tha sahasrasah:
nana-vidhAni divyani nana-varna-akritini ca

"The Supreme Personality of Godhead said: My dear Arjuna, O son of Pritha, see now
My opulences, hundreds of thousands of varied divine and multicolored forms."

From now on Sri Krishna speaks. Earlier Arjuna revealed his understanding of
the Lord's sermon, and further expressed his deep desire to see the Lord as
revealed by Him. Sri Krishna wanted to fulfill his
desire. In the next Four slokas [5,6.7 and 8], the Lord assures Arjuna that
He would reveal His Viswaroopam. Being a very precious and rare sight, the Lord is
not immediately showing; but makes a preamble
before the greatest show.

*Partha = Arjuna!, mey = My [Sri Krishna's],

*rupani = various images,
The word rupani meaning forms is used to express the manifestation of
innumerable multifarious and multicoloured divine forms and shapes.
*pasya = look.
Pasya meaning behold, His hundred of thousands of radiant and dazzling
transcendental manifestations inferring that he should be prepared because it is
difficult to look at.
*Satasa = Hundreds of them,
*sahasrasa = thousands of them.
*Nana vidhani = variety of [images],
Nana vidham means the identity of each Roopa varies. Some are with Two
arms, Four arms, Eight arms, Sixteen arms, Varada hastham, Abhaya hastham, etc.
(see below)
*divyani = Divine and wonderful,
Divyani means divine denoting non-material spiritual colours and forms
never seen before.
By saying divyani, the Lord tells Arjuna that he could never imagine. The
Images would be pure satvam unlike the mixture of satva, rajas and tama, we
normally see. Images would display variety of colours.

*nana varna = variety of colors,

"pAli neermai sempo neermai, pAsiyin pasumpuram, pOlu neermai por pudai
tadaththu vaNdu viNdulA neela neermai ,endrivai niraindha kAlam nAngumAi", -
ThiruchandaVirutam

In Pancharatra, the twelve names of the Lord, have different forms and
different colors.
 "niRam veLidhu seidhu, pasidhu karidhu enRu, iRai uruvam yaam aRiyOm .. "
- Munram Thiruvandaadhi 56th
We - aazhvaar says about himself - iRai uruvam yaam aRiyOm - we do not
know - what is his colour, shape, character etc - colour? -
is he white - niRam veLidhu? Or is it green - pasidhu - or it is
karidhu - black?

*akritini = sizes and shapes.

Shapes and sizes are different, like Fish, Turtle, Boar, etc.

Swami Vedanta Desika in his Tatparya Chandrika says that Arjuna had not yet
seen the Viswaroopam; but, the Lord mentions 'look'. This is to encourage and
enthuse Arjuna to be ready to look at the
Viswaroopam, He is going to reveal, which could be seen after Arjuna was
gifted with divine vision to see. The Lord's images are at various places like in
Sri Vaikuntam as Param, in Thirupparkadal as Vyuham,
at various times as Vibhavam, in many Kshetrams as Archa and in the hearts of
people as Antharyami. In every category, the Lord is in Hundreds and Thousands
forms. In Vyuham, the Lord is as Sri Vasudeva,
Sri Sankarshana, Sri Aniruddha, and Sri Pradyumna. Vibhavam means many Avatars
of the Lord. Kshetrams are in Thousands.

This sloka has similar essence of Nammazhwar's Tiruviruttam first pasuram -

enninRa yOniyumAip piRantAi imaiyOr talaivA!

Nana vidham means the identity of each Roopa varies. Some are with Two arms,
Four arms, Eight arms, Sixteen arms, Varada hastham, Abhaya hastham, etc.
Para Roopam - NityOdaka roopam, Shantotika roopam
Vyuha Roopam - Vasudeva, Sankarshana, Aniruddha, Pradyumna
Vibhava roopam - Numerous avataars
Archa Roopam - Numerous Divyadesams in different postures and in different
places
Antaryaami - Inside all the jeevatmas; and in the great dhyaanis, very
particularly displayed.

[ Neermai - an explanation: The tamil word neermai has no parallel in

sanskrit as this one word replaces many kalyAna gunAs of the Lord that are
addressed by many single words. i.e., Neermai is a
composite in nature of many kalyAna gunAs of the Lord put together.
Neermai means "neeraip pOnRa thaNmai". That is "the charecteristics of water".
There are so many charecteristics that
water has. Of which five important are adaptability to fill in any form or
shape (the wearing of thiru neer here symbolize that), cooling nature (i.e., the
mercy or compassion to ease the pains of
the sufferings of the bhakthALs and make their life comfortable) easy
availability everywhere, life saving, and life supporting,
]

[
TattvaTrayam by Swami Pillai Lokacharya - regarding the difference between
nityOditha and chAndOditha, in the context of tattvatrayam 193. This sUtra (193)
is in Isvara prakaraNa, where
assertions are made regarding the concept of the LOrd, His different forms and
His qualities. In the immediately previous (182 and after) sUtrAs, svAmi piLLai
lOkAchAriAr starts elaboration
on the 5 forms of the Lord - para, vyUha, vibhava, antharyAmi and archa. sUtra
183 defines the para form. 184 defines the vyUha form. 185 talks about the
speciality of the para and vyUha forms. 186 talks
about sankarshaNa and pradhyumna forms. 187 talks about pradhyumna form. 188
talks about anirudhdha form. 189 is an introduction about the vibhava form.
189: "vibhavam ananthamAy gowNa mukhya bhEdhaththAlE pEthiththu irukkum" i.e.
the vibhava forms of the Lord are countless in number, and are in two sub-
categories; gowNa and mukhyA.
{svAmi maNavALa mAmunigaL's commentary beautifully describes the relative
lowliness of the gowNa vibhava avathAra compared to mukyha vibhava avathAra }
190, 191 and 192 talks about the forms that are important to truth-seekers and
those that are unimportant.
193 is a big sUtra. Here, svAmi talks about the differences that are apparent
among the various forms (and subforms) of the para/vyUha/vibhava avatArAs (like
having different number of hands, differnt
colours etc..), and concludes that he will not expand on those because these
differences are secrets (avatAra rahasyAs) and will be difficult to understand by
anyone.

That sUtra starts with one type of difference - "nityOditha chAndhOdhithAdhi

bhEdhamum"..
here nityOdita = means "being praised/revealed by the words of the nityAs"
chAndOditha = "being praise/revealed by the words of the vEdAs" {or by
the words of experts in vEdAs} chAndasa: can refer to both vEdA and those who are
very learned in the vEdAs.

In simple terms, nityOdita refers to paravAsudEva, the form that is being

worshipped/enjoyed by the nityAs and mukthAs. chAndOdita refers to vyUha vAsudEva
form that is outside of srIvaikuNtam.
i.e. the difference between the paravAsudEVa form and the vyUha vAsudEva form
is what is meant by "nityOdita chAndOditaadhi bhEdamum".
In svAmi maNavALa mAMunigaL's commentary, svAmi mentions one more detail. He
quotes svAmi vEdAnta dEsika:
"naalum uNdaayirukka moonRu enkiradhu vyUha vAsudEva rUpaththukku para
rUpaththiR kAttil anusandhEya guNabhEdham illAmaiyaalE"!
i.e. even though there are four vyUha forms (vAsudEva, sankarshNa, pradyumna,
anirudhdha), it is classified as three sometimes because there is no difference in
the qualities and mode of meditation/worship
between para vAsudEva and vyUha vAsudEva.
]

tirumazhisai AzhvAr: tiruccanda viruttam 44

pAlinIrmai semponIrmai* pAsiyin pasumpuRam,* pOlum nIrmai
poRpudaiththadaththu* vaNDu viNDulAm,*
nIla nIrmai enRivai* niRaindha kAlam nAngumAy,* mAlin nIrmai vaiyaham*
maRaiththathu enna nIrmaiyE?

tirumangai AzhvAr: tirunEDuntAnDagam 3

thiruvaDivil karunedumAl sEyan enRum* thirEdhaikkaN vaLaiyuruvAyth tigazhndhAn
enRum,*
peruvaDivil kadalamudham koNda kAlam* perumAnaik karunIla vaNNan thannai,*
oruvadivaththOr uruvenRu uNaralAgAthu* UzithORUzi ninRu Etthal allAl,*
karuvaDivil sengaNNa vaNNan thannaik* katturaiyE yAroruvar kANkiRpArE?

According to svAmi periyvAccAn pillai's commentaries, the words pAlinIrmai and

vaLaiyuruvAyth tigazhndAn refer to the white color which SrImannArAyaNan took in
trEtayugam.

11-6
pasya-Adityan vasun rudrAn asvinau marutas tatha
bahuny adrsta-purvAni pasya-ascaryAni bharatA

"O best of the Bharatas, see here the different manifestations of Adityas, Vasus,
Rudras, Asvini-kumaras and all the other demigods. Behold the many wonderful
things which no one has ever seen or heard of before."

"Look at My wonderful image", says Sri Krishna. Lord Krishna explains that
within His visvarupa or divine universal form the 12 Adityas, the 8 Vasus, the 11
Rudras, the 2 Asvins, the 49 Maruts etc. can all be seen.
It can be perceived in His magnificent extraordinarily phenomenal universal
form, unlimited wonders and marvels. They are marvels that can be manifest in this
world, marvels that can manifest in other worlds
and all those marvels mentioned and described in the Vedic scriptures which
may include some or all of the previous two categories. All of these wonders have
never before been seen.

*Pasya = look.
The Lord is yet to exhibit His Viswaroopam. He is going to enable Arjuna
to see His wonderful image. He tells Arjuna to look various gods in His
Viswaroopam.
NammAzwar also says that lord Shiva, lord Brahma, Indra and all others,
are all displayed in the Body of the Lord in TVM 4.8.1 . (see below)

*AdityAn = [Twelve] Adityas,

*vasun = [Eight] Vasu
*rudrAn = [eleven] Rudras,
*asvinau = Twins Asvini,
Note: 12+8+11+2 = 33 representing 33 crore devatas
*marutas = [Forty Nine] Maruts, tata = and,
*bahuni = many, many,
*purvAni = before,
*adrsta = never viewed ot sighted.
This type of Image, Arjuna would have never seen earlier. That is, in the
same image to see Adityas, Rudras, etc., simultaneously. In fact Arjuna had never
heard of such an image. This image can not be
seen directly, just as we see materials in this World [pratyaksha]; nor, we
can deduce by logic [anumanam].

*Aascaryani = most wonderful.

This image can not be imagined by the mind nor percievable by the sense
organs. Can it be termed false, then? But such an image is proclaimed in Vedas.
Sages have seen that image. Just because
we do not see or can not imagine. how can we say it, as false? Thus Arjuna
is going to be blessed with a never-before image of the Lord.

[
ERaaLum iRaiyOnum* dhisaimuganum thirumagaLum,* kooRaaLum thaniyudamban*
kulangulamaa asurargaLai,*
neeRaagum padiyaaga* nirumiththup padaithotta,* maaRaaLan kavaraadha*
maNimaamai kuRaivilamE. TVM 4.8.1
I have no use for this lovely body not desired by the Lord with the unique
body with specific places alloted to the esteemed Siva riding the bull, Brahma
(four faced) and Lakshmi (Lotus-dame), who stood
steadfast with the weapons determined to reduce clan after clans of the
demons into ashes.

mARALan kavarAda maNimAmai kuRai ilamE

 AzhvAr assumes the role of bhagavAn�s nAyaki, and declares that she has no
use for the beautiful complexion of her body if it does not attract emperumAn.

Who is this emperumAn that he is referring to? ERu Alum iRaiyOnum,

tiSaimuganum, tirumagaLum kURu Alum tani uDamban.
The One Who has the beautiful tirumEni that is shared between the god who
has the bull as his vehicle, by the four-faced brahmA, and by Goddess mahAlakshmi.

Kulam kulamA aSurargaLai neeRu Agum paDiyAga nirumittu, paDai totta mARALan.
He is also the One who made the decision through His mere will that the
wicked asura-s who were enemies of His devotees will be destroyed without trace,
by numbers upon numbers; Once He made this
decision, He could have achieved this by His mere Will. But instead, He
decided to intentionally become cruel to them, and used His weapons to destroy
them because of His sheer anger that they were
the enemies of His dear devotees.
]

11-7
iha-ekastham jagat krtsnam pasya-adya sa-cara_acaram
mama dehe gudakesha yat cAnyad drastum icchasi

"O Arjuna, whatever you wish to see, behold at once in this body of Mine! This
universal form can show you whatever you now desire to see and whatever you may
want to see in the future.
Everything�moving and nonmoving�is here completely, in one place.". Now Lord
Krishna reveals that the whole creation consisting of unlimited moving and
stationary things are all contained in ihaikastham
meaning in only one part of His visvarupa or divine universal form and anything
else that could be desired to be seen is in this location as well. This denotes
that there are many other marvels and wonders in
other parts that are undisclosed.

*Mama dehe = in My [Sri Krishna's] image or body,

*iha = here,
*eka-stham = in one part,
*sa- cara_acaram = this [Universe consisting of] movable and stationary or
chetana and achetana,
*krtsnam = Whole, entire, without any exception,
*adya pasya = [you, Arjuna] can see today. See now (pasya adya)
Arjuna is going to see the entire Universe, without any exception, would see
in a small part of the Lord's image.
*Gudakesha = Vanquisher of sleep [Arjuna].
To realize the Lord one should have overcome sleep. Then only, one can
understand His glory. Sri Andal says that She had no sleep till She could view
Him. Similarly Thirumangai Alwar and Nammalwar say.
Viewing Him is Brahmanubhavam and that itself is sleep and food for them.
[ TVM 7-1: kangulum pagalum kaN thuyilaRiyaaL* kaNNanNeer kaikaLaal iRaikkum,* ]

*Yat = whatever [things],

*anyad = apart from [what the Lord mentioned earlier],
*drastum icchasi = [Arjuna] desired to see.
What the Lord mentioned in earlier slokas would be seen in a small part of
the Lord's body. It is possible, Arjuna might like to see so many others, apart
from what the Lord mentioned; those also could be
seen in the image of the Lord. Swami Ramanuja in his Gita Bhashyam and Swami
Vedanta Desika in his Tatparya Chandrika, explain this in their commentaries.
Arjuna might have liked to see the
toddler Sri Krishna in the streets of Brindavan; or, stealing butter, or
anything he desired. The Sri Krishna, preaching Gita, was quite old and as such He
might not tell Arjuna to see the Child Sri Krishna.

Swami Desika says that even if Arjuna wanted to see Pandavas winning the
battle and reigning Hastinapura, he could see that. Thus Arjuna would see the
past, present and future, wherever they happened
or to happen, whether in this world or in other worlds. Because the Lord
represents everything, past, present and future, and could be seen in a fraction
of His Divine body.

11-8
na tu mAm sakyasE drastum anenaiva sva-caksusA
divyam dadAmi te caksuh pasya mey yogam aishvaram

"But you cannot see Me with your present eyes. Therefore I give you divine eyes.
Behold My mystic opulence!"

The Lord says that He was to offer Arjuna with Divine eyes. Lord Krishna is
exclaiming to behold His cosmic glory as all existence is contained within a small
space of His visvarupa or divine universal form.
But He instructs Arjuna that with his physical eyes which are limited and only
conditioned to see mundane material objects, he will not be able to have its
transcendental vision which is fantastic, phenomenal
and beyond measure and comparison. Because of this limitation Lord Krishna
confers upon him divyam or spiritual vision making his eyes capable of seeing the
universal form. Lord Krishna states pasya me
yogam aisvaram or behold His almighty, transcendental mystic opulence. The
word aisvaram means unparalleled, extraordinary opulence. The word yogam denotes
the assemblage and conglomeration of all
divine qualities and attributes such as omniscience, omnipotence,
omnipresence, etc. It also denotes the refuge and embodiment of all displayed and
as yet to be displayed magnificent opulence.

*Te = to you [Arjuna],

*divyam = Divine,
*caksu = eyes or eyesight,
*dadami = [I, Sri Krishna, am going to] give.
*Pasya = look [ with such Divine gift],
*mey = My [Sri Krishna's],
*yogam aishvaram = auspicious qualities, divinely beautiful image, everything
without exception contained in the Body, Magnificent Power and Infinite Capacity.
Arjuna got the doubt: couldn't he see with the eyes he had? The eyes we
have, have limited powers. Was he not seeing Sri Krishna? No, they were not enough
to see Viswaroopam.
This is explained in the First Two lines of the sloka.

*Mam = I [Sri Krishna],

*anena = with these,
*sva-caksusA = your [Arjuna's] [ordinary] eyes,
*drasyam = viewing [the Viswaroopam],
*na sakyase = not possible.
Arjuna would not be able to see with the physical eyes he had. But he could
see the Lord in His divine form, with the help of the Divine eyes, the Lord was
about to grant. We know that Swami Koorathalwan,
to save this sampradaya, lost his eyes. Swami Ramanuja ordered him, to go
to Sri Devaraja, and pray to get his lost eyes. Reluctantly, Swami Koorathalwan
arrived at Kanchi and composed a beautiful
poem Sri Varadaraj Sthavam. He prayed the Lord to show Him. The Lord
appeared and enquired what he wanted. Unwilling to ask for the lost eyes and at
the same time to obey Swami Ramanuja's order,
Swami Koorathalwan requested the Lord to grant him eyes with which he could
see only the Lord and Swami Ramanuja. The Lord also granted Moksham to all his
relatives. And, as prayed by Swami
Koorathalwan, the traitor Naluran, who helped the King to summon and remove
eyes for not complying with King's order, also was granted Moksham. It is
therefore, evident that only with His grace, one can
ever see Him, whether in Viswaroopam or in temples in Archa form. - "mAm
drastum na sakyasE" ! We have to take efforts to get His blessings.

11-9
sanjaya uvaca
evam uktva tatO rajan maha-yogesvarO harih
darsayA-masa pArthAya paramam rupam aishvaram

Sanjaya said: O King, having spoken thus, the Supreme Lord of all mystic power,
the Personality of Godhead, displayed His universal form to Arjuna.

In the first Four slokas, Arjuna expressed his desire to see the Lord with all
His auspicious qualities and boundless wealth. In the next Four slokas, ie. slokas
5,6,7 and 8, Sri Krishna agreed to grant Arjuna
the rare vision of seeing Viswaroopam; and assured to grant divine eyes to see
His magnificent image, which would be impossible to see by normal eyes. In the
next Five slokas, from sloka 9 to sloka 13,
Sanjaya tells King Dridarashtra. Sanjaya is explaining the happenings in the
battlefield to the blind king at his palace. Sanjaya explains how the Lord showed
His Viswaroopam, very precisely in Five slokas.
From sloka 14, Arjuna views the Viswaroopam and praises the Lord. Arjuna
mentions whatever he saw and praises the Lord.

Sanjaya is now speaking to King Dhrtarastra summarised in six verses that the
Supreme Lord Krishna being earnestly requested with devotion to reveal His
phenomenal, awe inspiring visvarupa or divine
universal form, gave Arjuna the prerequisite divine vision to see it and then
exhibited His almighty transcendental form in its entirety. This is what is
understood by the word evam meaning in this way. Then the
omnipotent Lord Krishna who is being referred to by the name Hari or He who
takes away all inauspiciousness from His devotees displayed His supreme, divine
universal form to His devotee Arjuna, the son of
His father Vasudeva's sister who is known as Pritha or Kunti.

*Eva muktva = thus speaking.

Sanjaya is telling the King that Sri Krishna spoke to Arjuna to show
Himself, His auspicious qualities, after providing Arjuna with Divine eyes.
*Tatah = after,
*rajan = [Sanjaya is addessing the King as] Oh! King,
*iswara = possessor, udayavan
*yoga = auspicious qualities,
*maha = incomparable. Kalyana gunam
That is Parabrahamam possesses auspicious qualities not found in anyone else
and were beyond comparison. Yogam also suggests integral. The Lord is integrated
with Divine body, Divine image,
Divine qualities, Divine actions and Divine places and persons. None else is
like Him integrated with all thses Divine qualities. But Mahayogeswara is a common
attribute. It, as such, does not specify
Sriman Narayana. But the next word "Harih", specifically shows it is Kannan.

*Hari = Sri Hari, capable of grabbing away our sins.

*Parthaya = to Arjuna,
*darsaya masa = showed,
*paramam = most supreme,
*rupam = image,
*aishvaram = with commands.
Sri Krishna showed Arjuna His most supreme image, which had all the
qualities for control and leadership.

"Tam IswaranAm paramam Maheshwaram" :

What do we learn from the Viswaroopam of Sri Krishna? He is Iswara among
iswaras. That is God among gods. Iswara means Commander, Controller and Leader.
'Ish' means commanding and 'warat'
means the skill possessed naturally. This can be seen in our daily life
also. Children are commanded by parents; subjects by King. But here the Lord
Commands each and everyone, including the
commanders we see in our life. There is no Iswara above or equal to Him.
This is what we learn from the Viswaroopam.

11-10
aneka-vaktra-nayanam aneka-adbhuta-darshanam
aneka-divyaabharanam divya-anekOdyat-ayudham

"Arjuna saw in that universal form unlimited mouths, unlimited eyes, unlimited
wonderful visions. The form was decorated with many celestial ornaments and bore
many divine upraised weapons
Divine appearance of the Lord. Sanjaya explains his wonder. Sanjaya who
could visually see everything that transpired on the battlefield by the grace of
Vedavyasa, uses the word divya meaning divine, to
show the resplendent and celestial quality of everything associated with the
Supreme Lord Krishna. The word anantam means unlimited denoting that the visvarupa
or divine universal form is the refuge for all
creation from the past, in the present and into the future and not subject to
time and space. The words visvato-mukham means many faces in every direction. So
the visvarupa is exhibited with the appropriate
divine weapons, divine ornaments and divine apparel.

*Aneka = countless,
*vaktra = faces, mouth
*nayanam = eyes.
Sanjaya sees infinite number of Faces and Eyes of the Lord.

*Aneka = countless,
*adbhuta = wonderful,
*darshanam = scene. Infinite number of astonishing scenes.

*Aneka = countless, divya = Divine,

*abharanam = ornaments.
*Divya = Divine or Celestial,
 *aneka = countless,
*udyat = lifted up,
*ayudham = weapons.
Sanjaya expresses his astonishment in seeing the Viswaroopam of the Lord,
with infinite faces, eyes, ornaments and weapons. Though vaktram means mouth, here
it means face. Faces as well as mouths
are countless. The Lord appeared with the face of Fish, Tortoise, Boar,
Lion, Horse, Swan, Human, etc. What a beautiful sight, admires Sanjaya.

It is reminding us of Purushasooktam -sahasraseersha purusha, sahasra aksha

sahasra pad.. sa bhumin vishwato ... Thousands of heads, eyes, feet..

11-11
divya-mAlya-ambara-dharam divya-gandha_Anulepanam
sarvAscarya-mayam devam anantam vishvato-mukham

He wore celestial garlands and garments, and many divine scents were smeared
over His body. All was wondrous, brilliant, unlimited, all-expanding."

*Divyam = divine or celestial or heavenly or aprakrutham

'Divyam' means resplendent.
*malya = [many] garlands like Vanamala,etc.,
*ambaradharam = [many] robes worn,
*gandha = fragrant,
*anulepanam = smeared sandal paste, etc.,
*sarva = everything,
*ascarya mayam= full of wonder,
*devam = on His brilliant body.
Whatever wonderful and brilliant things were known, were all on His body.
Devam means radiating body, normally can not be seen by ordinary eyes; but with
the divine eyes gifted by the Lord, Arjuna could see;
and, gifted by sage Vyasa, Sanjaya could see.

*Anantam = endless. Not limited by time and space.

Anantam' (boundless) means that form is not limited by time and space
because of its being the foundation of the entire universe in the past, present
and future.
*Vishvato-mukham = spread out on all directions.

The Lord's faces were seen in all directions. Divyam is repeated at many
places. We exclaim 'divyam' when we are served good food. But that is in a very
ordinary context. Divyam has two meanings.
Divi means in the sky. But that is not the meaning here. Devas are in sky
[above], and so we can apply that meaning. But the Lord is Omni present.
Prakrutham means Worldly. The materials we see are all
prakrutham. Whatever have originated or based on this world, are all
prakrutam. This applies to all the Universe and the 14 Worlds. All of them have
originated from the Moola prakruti. One example of
aprakrutam is our soul or atman. Atman is never created and so is not
created from prakruti. We have seen in Chapter Two, that atman is eternal. Atman
is not a material cause, unlike the materials we see.
Thus, anything not originated from prakruti is called aprakrutam. The Body
of the Lord seen by Arjuna is aprakrutam. The Five graet elements -pritvi, apu,
tejas, vayu and akash - are all material cause of
prakruti and so our body made from the Five great elements is prakrutam. The
Lord's body is not like ours. It was told that the Lord was wearing many garlands,
ornaments, garments and holding many
 weapons. What are they made of? Gold, silver, etc., are all available in
this earth. So, are all the ornaments and others, prakrutam? We should clearly
note that whether the body of the Lord or the garlands,
ornaments, etc., He is wearing, are all aprakrutam. That is why Sanjaya is
mentioning divyam repeatedly for every item he is seeing. Similarly, even the idol
in the temples, though made of metals or stones,
are aprakrutam, once the Lord is inducted in them by mantras. To know
whether an item we are seeing is prakrutam or aprakrutam, there is a simple test.
By viewing, if our gyana or knowledge expands, it is
aprakrutam; and if our gyana diminishes, then it is prakrutam. The Lord has
garlands Vanamala and Vaijayantimala. The garment the Lord is wearing is very
beautiful. Swami Kooratalwan says that the Lord
with Pitambaram looks like a dark blue mountain with the foot hills are all
golden! All wonderful things are all displayed in His body. Everything is
radiating with brilliance. The body is infinite and unlimited by time
and space. Sanjaya sees the Lord in all directions -up, down and sides.

Additional Notes:
Anantam: Endless. He Who is free from the three kinds of limitations, viz.,
Desa-Kala-Vastu-Pariccheda (limitations of space, time, and thing respectively) is
Anantam. He is Brahman. This philosophical
concept is explained below. The pot is here. This is space-limitatio. The
pot is now here. This is time-limitation. The pot is not a cloth. This is thing-
(material) limitation. There is saffron in Kashmir only. This is
limitation of space and thing. You can have apples only in September. This
is limitation of time and thing. But Brahman is everywhere, as It is all-
pervading. It exists in the past, the present and the future.
It dwells in all parts. Hence It is beyond these three limitations. It is
therefore endless.

11-12
divi sUrya-sahasrasya bhavEd yugapad-utthitA
yadi bhAh sadrsI sA-syAd bhAsas tasya mahatmanah:

"If hundreds of thousands of suns were to rise at once into the sky, their
radiance might resemble the effulgence of the Supreme Person in that universal
form."

In sloka 11, Sanjaya told that the Lord was beyond imagination, He was Divya
[brilliant] and Anantha [endless]. To know about the brilliance, we are to see
sloka 12:
Even though we can explain this sloka, it is very difficult to visualize. Even
the brilliance of a Thousand Suns will fade before the brilliance of the Lord,
seen by Sanjaya and Arjuna. It is impossible to see by
our eyes; and it is beyond our imagination also. Explaining this will be
therefore, difficult. But we will try. Alwar says that even the purest gold can
not compare.

*Surya- sahasrasya = Thousand Suns,

*bha = brilliance,
*yadi = perhaps,
*yugapad= at the same time or simultaneously,
*utthita = rose up,
*divi = in the sky.
Assuming 1000 Suns appear simultaneously on the sky, then that brilliance has
to be imagined.

*Tasya = that,
 *mahatmana = [image of] the Lord [Viswaroopam],
*bhasa = brilliance [of the image],
*sadrsi sa yad = might be compared [ to the 1000 Sun's brilliance].
Shastras [vedas] say that His body is like radiating dark blue rain bearing
cloud, with lightning brilliance [neelatho yatha madyasta vidyulleva
bhasvara....]. Same time we have to imagine brilliantly
radiating dark, red, yellow, etc., colors. We should imagine dark cloud
bordered brilliantly either by Sun or Moon. His eyes, palms, feet and navel are
all like lotus flowers and we have to imagine a
jungle of lotus flowers on a dark green mountain like body. Every radiating
objects we see, borrow their radiance from the Lord. Upanishads say that in
comaprison to His brilliance, the Sun, the moon
and the stars are dimmed. [na tatra sUryo bhAti na candra-tArakaM -Mundaka
upanishad ]What to speak of mere fire? The type of comparison in this sloka is
called abhuyopama, impossible comparison.
This is being employed by Sanjaya to explain to Dhritarashtra.

Now the effulgence of Lord Krishna's visvarupa or divine universal form is

being described. The word divi means in the firmament. If in the heavens a
thousand suns burst forth simultaneously all at once it
could give an indication of the dazzling radiance and splendour the universal
form and no other comparison is suitable. As 1000 suns rising simultaneously
cannot be envisioned except by imagination and is
practically an impossible reality it is difficult to envision. Thus the
comparison infers that the universal form is beyond compare to anything ever seen
or imagined.

11-13
tatraika-stham jagat krtsnam pravibhaktam anekadhA
apasyad deva-devasya sarirE pandavas tadA

"At that time Arjuna could see in the universal form of the Lord the unlimited
expansions of the universe situated in one place although divided into many, many
thousands."

Sanjaya tells that Arjuna saw many, many things in the Celestial body of the
Lord. In the Supreme Lord Krishna's divine, transcendental and phenomenal
visvarupa or divine universal form infinitely high and
unfathomably wide with splendorous effulgence and unlimited faces, heads, eyes
and bodies, with unlimited celestial weapons and unlimited celestial ornaments
accompanied by celestial unguents, divine
garlands and raiment's. All interacting with unlimited wonders and marvels.
Arjuna could clearly see manifested in a single location within the universal form
all of creation with its unlimited multifarious and
variegated details from the greatly powerful Brahma and all the demigods down
to a humble blade of grass. He could see the complete animal, vegetable and
mineral kingdoms and all the diverse planetary
systems all composed of prakriti or the material substratum pervading material
existence from the highest Bhur, Bhuvar, Svar etc. all the way down to the lowest
planetary system of Patala with all there varying
inhabitants, habitats and habits. He could also perceive the brahman or the
spiritual substratum pervading all existence with its sublimely subtle
transcendental presence imperceptible to normal eyes. All this was
seen by Arjuna due to the divine vision bequeathed upon him by Lord Krishna
substantiating His declarations in chapter 10 such as verse 39: That He is the
origin of all and nothing can exist separately,
independent from Him and in verse 42 He states that by a mere fraction of His
potency He maintains and sustains all moving and stationary beings.

*Pandava = Son of Pandu, Arjuna,

*apasyad = saw,
*deva-deva = [in] gods' God [Sri Krishna]'s,
*sarire = body,
*krtsnam = without any exception,
*jagat = entire Universe,
*anekadha = in many aspects, Anekadha: Many groups -- gods, manes, men and
other species of beings.
*pravibhaktam = thoroughly separated,
Vibhakatam is separation; Pravibhaktam is thoroughly separated.
*tat = in that [body], [ Tatra: There -- in the Cosmic Form. ]
*eka-stham = one small fraction.

The Lord's very mammoth celestial body [Viswaroopam] is seen by Arjuna. In

that body, in one corner, he sees, entire Universe, with all its separate
entities, without any exception. Arjuna saw everything
in this Universe. Everything was seen thoroughly separated and in all
aspects. Deva deva means just like Devas are to us the Lord is to Devas. The Body
of the Lord was divine, with divine garlands, garments,
ornaments, weapons and other astonishing objects, radiating and with divine
fragrance. He sees all the objects of the Universe, thoroughly separated in every
aspect. What does this mean?

Swami Ramanuja says in his Gita Bhashyam: The objects in this Universe are
divided into Four separate categories
-Bhoga Objects of experience. We experience various
objects. They could be food or music, etc., which are experienced. These are also,
like the atman, are many, many.
-Bhogopakarana, Places for such experience. These objects are
experienced from various places; like an auditorium for listening to music, or
dining hall to eat, etc.
-Bhogastana, Instruments for experiencing. To experience, one
needs implements, like plate to eat, or eyes or light to read, etc.
-Bhoktruvargam Experiencing people. We are the experiencing people.
We eat, listen, run about, etc., and all these are experiences. So all atman are
the people experiencing.

Thus the Universe is separated in many aspects and Arjuna sees everything.
Experiencing persons could be human or animals or trees. Places could be Earth or
heaven, etc. All these were seen by Arjuna
in the Divine body of the Lord. That too in a small part of the body.

The Lord already told that the Lord supported the entire Universe and He
said that without Him, there was nothing in the Universe. He had told that He was
the Antaryami in everything. He had told
that He was the Primary Cause for everything created, sustained and
destroyed. Thus in these Five slokas, Sanjaya expalined to Dhritharashtra, the
scene viewed by Arjuna.

'There', in that unique and divine body of the God of gods --- infinite in
length and breadth, with innumerable hands, stomachs, faces and eyes, of
immeasurable splendour, equipped with innumerable divine
weapons, adorned with innumerable divine ornaments appropriate to itself and
with divine garlands and raiments, fragrant with celestial perfumes and full of
wonders ----, there Arjuna beheld with the appropriate
divine eyes granted by the grace of the Lord, the 'entire universe'
consisting of Prakrti (material Nature) and the selves, all remaining in 'one
single spot,' namely, at one single point. He beheld 'the whole universe'
with all its sub-divisions, differentiated into varied and wonderful classes
of experiencing beings like Brahma, gods, animals, men, immovables etc., and the
places, objects and means of experiences such as
earth, ether, Rasatala, Atala, Vitala, Sutala etc. He beheld thus the entire
universe as depicted in such texts as those starting with 'I am the origin of all;
from Me proceed everything' (10.8), 'Indeed I shall tell you,
O Arjuna, My glorious self-manifestations' (10.9), 'I am the Self, O Arjuna,
dwelling in the hearts of all beings' (10.20), and 'Of Adityas, I am Visnu'
(10.21), and ending with 'Nothing that moves or does not move
exists without Me' (10.39), and 'I remain, with a single fraction of Myself
sustaining this whole universe' (10.42).

11-14
tatah sa vismayA_vistah: hrsta-romA dhananjayah
pranAmya sirasA devam kritAnjalir abhAsatah

"Then, bewildered and astonished, his hair standing on end, Arjuna bowed his head
to offer obeisances and with folded hands began to pray to the Supreme Lord."

It also looks like what Sanjaya saw and narrating to Dridarashtra. Till sloka
13, Sanjaya told what he saw as Viswaroopam. This sloka mentions that Arjuna
prostrated to the Lord in Viswaroopam. From
sloka 15 to sloka 51, a perplexed Arjuna praises the Lord. This Chapter is
almost the praising words of Arjuna. In the First Four slokas Arjuna expressed his
desire to see Viswaroopam. In the next Four slokas,
Sri Krishna told Arjuna that He would equip Arjuna with divine eyes to view
Viswaroopam. In the next Five slokas, Sanjaya narrates the Viswaroopam he was able
to see. In this sloka, Arjuna is astonished to see
the Viswaroopam and feels goosebumps on his body [hair raising emotion] and
prostrates in reverence to the Lord. Then he starts speeaking.

*Tatah = then or after seeing the Viswaroopam,

*sa dhananjaya = that Dhananjaya [Arjuna].
Dhananjaya means amassing wealth after victory. Earlier he was Dhananjaya
only in name, but now after seeing Viswaroopam, Arjuna is real Dhananjaya. By
seeing the Lord in His True form, Arjuna had
acquired the greatest wealth. Swami Alavandar says that the Divine feet of
the Lord was his wealth. (dhanam madiyam tava pada-pankajam - StotraRatna 30).
Swami Desika in his Vairgya Panchakam says that the wealth, we try to
acquire in our life by praising and serving mortals, so as to quench the ever
demanding hunger in our stomach, is useless.
Real wealth is only the Lord. ("abindhana dhananjaya prashamadam dhanam
dandhanam" - Vairagya Panchakam 5); Real Dhanam is the Lord "Unnum sOr Parugu
Neer thinnum Verralia, ellam Kannan".

*Vismaya-vistah = wonder struck or astonished,

*hrsta-roma = hair raised [goosebumps].
Arjuna was wonder struck and in emotion his hair all over the body raised.
*Pranamya = falling flat or prostrating,
*sirasa = with head on the ground [ as a mark of respect to],
*devam = the Lord, in Viswaroopam.
Whenever we see great people or we see the Lord, we have to prostrate by
falling at their feet as a mark of respect.
What is Dandavat Pranaamam or sAstang Pranaamam - When we prostrate eight
things have to touch the ground or have to fall -
 Two arms, two legs, one head, intellect, mind and ego [ahankaram]. Thus
Arjuna was so much surprised to see Viswaroopam, that he fell down to show his
respect.

*Dandavat refers to a stick which if left from hand is going to fall

immediately, without thinking or bothering whether it needs to fall on left side,
right side etc. Similarly we should do Dandavat pranaam.

Devam means brilliant, and also playful. Playful, because Arjuna wanted to
run away from the battle and was confused, and now He stands in total admiration
of the Lord's creation.

*Krita_anjali = with folded hands, Anjali means folded hands; krita is with;
*abhAsata = [Arjuna] started to speak.
Arjuna saw Viswaroopam and awed, emotion made his hair to raise and he fell
down with head touching ground, in respect. Then he got up and with folded hands,
as we say namaste or namaskaram,
he started speaking. What made Ajuna to wonder? We have seen supporting
objects. But the object and the supporter are totally separate and can exist
independently. But here, the Lord supports
by being their antaratman or the inner soul, and at the same time he was
able to see all those objects on His body. Everything is His body and is able to
command, control and sustain.
This is something Arjuna had never heard of and so he was perplexed.

Perceiving the entire cosmos with unlimited wonders and marvels within just a
part of Lord Krishna's visvarupa or divine universal form which contained
innumerable glorious qualities and attributes such as
omniscience and omnipotence etc. Arjuna with the hair on his head standing on
end became petrified with astonishment in rapturous exultation and like an
inanimate rod fell prolong upon the earth prostrating
himself with head bowed and hands folded in reverence exclaiming.

Then Arjuna became overcome with amazement on seeing the Lord, at a point of
whose being this wonderful universe in its entirely stands supported, who enables
all things to act, and who is the possesor of a
host of auspicious attributes like omniscience. With his hairs standing erect,
he bowed down like a stick, and with folded hands, he spoke thus:

11-15
arjuna uvaca
pasyAmi devams, tava deva dehe sarvAms tatha bhuta, visesa-sanghAn
brahmanAm isam, kamalasana-stham rsims ca sarvAn, uragAms ca divyan
{Thrushtup chandas [44 syllables].}

"Arjuna said: My dear Lord Krishna, I see assembled in Your body all the
demigods and various other living entities. I see Brahma sitting on the lotus
flower, as well as Lord Shiva and all the sages and divine
serpents."

Arjuna starts praising the Viswaroopam of the Lord. Sanjaya mentioned what he
saw in slokas 9 to 13. In sloka 14, Arjuna fell down to pay respect and saluted
the Lord. Now, from sloka 15 to sloka 51, we will
see what Arjuna saw, how he praised the Lord and his emotional utterings.

*Deva = using the Universe as a mere playground [Sri Krishna],

*tava dehe = in Your [Sri Krishna's] body,
 *pasyami = [I, Arjuna, am] seeing,
*devam = all gods,
*tatha = likewise,
*bhuta-visesa-sanghan = the assembly of all living beings [and not merely
higher persons like gods],
*sarvam = everything,
*brahmanam = [Four faced] lord Brahma,
*isam = lord Shiva,
*kamalasana-stham = seated on lotus flower.
Lord Brahma was created by the Lord on His navel, which is like a lotus
flower. Near him is lord Brahma's son lord Iswara or Shiva.
*Sarvam rsim = all rishis or sages,
*divyAn = celestial,
*uragam = snakes like Vasuki.
Arjuna says that He saw celestial snakes, all sages, lord Shiva, lord
Brahma and all gods on the Body of the Lord in Viswaroopam. He saw all living
beings in groups. Without any exception the Lord
decided to show everything on His body and Arjuna saw them.

Arjuna said -- O Lord! I behold in Your body all gods and all classes of living
beings as also Brahma, the four-faced ruler of the cosmic egg. So too Siva (Isa)
who is seated in the lotus-seated Brahma,
meaning that Siva abides by the directions of Brahma. So also all the seers of
whom the divine seers are the foremost; and lustrous snakes like Vasuki, Taksaka
etc.

11-16
aneka-bAhu_(u)dara-vaktra-netram pasyami_tvam sarvato
�nanta-rupam
na-antam na-madhyam na-punas-tav_Adim pasyami visvE_svara vishva-rupa

"O Lord of the universe, O universal form, I see in Your body many, many arms,
bellies, mouths and eyes, expanded everywhere, without limit. I see in You no end,
no middle and no beginning."

We should have noticed that in today's sloka or the previous one, the syllables
are more than the usual. Most of the slokas in Gita are in the anushtup metre.
Every sloka will have four pada.
If the sloka has 32 syllables it is in anushtup chandas [metre]. That is, every
pada will have 8 syllables. In this sloka we find 11 syllables, per pada or 44
syllables per sloka. Sloka in Gayatri chandas have the least
syllables of 6 per pada or 24 per sloka. Today's sloka is in Thrushtup chandas
[44 syllables]. [ Seven Chandas - Gayatri, usnik, anustup, brhati, pankti,
trusthup, jagati ]

Arjuna says that he was seeing more. Everywhere from every angle of vision could
be seen infinite amounts of unlimited arms, stomachs, faces, and eyes. The word
visvesvara means Lord of the universe and
visvarupa the divine universal form denotes the Supreme Lord to whom all the
cosmos is part of His transcendental body. As the Supreme Lord Krishna is ananta
or endless it is understandable that he has no
beginning, middle or end and this was perceived by Arjuna.

*Pasyami = [I, Arjuna] am seeing,

*tvam = You [Sri Krishna] with,
*aneka = countless,
*bahu = hands,
*udara = stomach,
 *vaktram = faces or heads,
*netram = eyes.
--aneka-bahu-udara-vaktra-netram, as possessed of numerous arms, bellies,
mouths and eyes;
*Ananta rupam = omnipresent or spread everywhere,
*sarvata = from all sides or directions, Arjuna was seeing.
Arjuna saw everywhere the Lord. He could not see the beginning or middle or
end of the Lord's images.

*Na pasyami = [I, Arjuna] am not seeing, I see not; ['I do not see-because of
Your all-pervasiveness.']
*na punah - nor again
*adi = beginning, madyam = middle,
*antam = end.
*Visveswara = the Lord of Universe,
*viswaroopa = Universe as body or image.

Arjuna first says what he saw. He saw countless shoulders, faces, stomachs
and eyes of the Lord. In Purushasooktam, it is said that the Lord has thousands of
heads, thousands of eyes and thousands
of feet [sahasraseersha purusha: sahasraksha sahasra pad..]. Thousands means
countless, here. Our eyes can see in one direction things. But due to the special
vision provided by the Lord, Arjuna is
able to see in all directions. Arjuna was able to see the Lord pervading all
and everywhere. He says he could not see the beginning or middle or the end of the
Lord. Why? Because, it is not there. When
we say we could not see horn of a rabbit, it is because there is no such
thing as horn of a rabbit! We may be ignorant of all things in this world, and so
one might not be able to know or see; but here, it is
not that type. There is no beginning or middle or end to the Lord and so
Arjuna could not see. Viswaroopa, means the Lord has this Universe or prapancham
as His image.

I behold Your infinite form on all sides with many arms, stomachs, mouths and
eyes. O Lord of the universe, namely, the controller of the universe, O Universal
Form having the universe as Your body!
As You are infinite, therefore, I see no end, no middle and no beginning for
You.

11-17
Kiritinam-gadinam cakrinam ca tejo-rAsim sarvatO-dipti_mantam
pasyami-tvam dur_niriksyam samantAd diptA_(a)nala_arka dyutim-aprameyam

"Your form is difficult to see because of its glaring effulgence, spreading on

all sides, like blazing fire or the immeasurable radiance of the sun. Yet I see
this glowing form everywhere, adorned with
various crowns, clubs and discs."

Lord Krishna's visvarupa or divine universal form was a mass of blazing

radiant glory, dazzling the vision in all directions. It had an effulgent
brilliance that was more lustrous then the sun and was adorned with
unlimited diadems, unlimited sceptres wielding unlimited cakras or discs. It
was immeasurable and beyond any conception of imagination.

*Pasyami = [I, Arjuna] am seeing,

*tvam = You [Sri Krishna],
*durnirikshyam = [ordinarily] can not be seen,
 *samantad = even a part,
*dipta = well burning,
*anala =fire,
*arka = the Sun,
*dyuti = their brightness,
*aprameya = beyond intelligence. [ Prama is our buddhi or gnaanam; Prameyam is
one which is comprehended by our buddhi ; Aprameyam is which is beyond our
intelligence ]
Arjuna exclaims that he was able to see the splendor of the Lord.

*Kiritinam = crown,
*gadinam = mace and,
*cakrinam = discus.
These are the unmistakable and exclusive identities of the Lord. Other
attributes could be used for others also. These unmistakably point to Sriman
Narayana only.

*Tejo = brightness,
*rasim = concentrated,
*sarvato = everywhere and in every direction,
*diptimantam = illuminating,
*pasyami = am seeing.

Samantad means part by part and durniriksyam means can not be seen. That is
even one part could not be seen fully. Earlier Arjuna said that he was unable to
see beginning or middle or end of the
image of the Lord. So, is it possible to see part by part? Say, crown, could
it be seen fully? Or, His limb, could that be seen completely? Even this was not
possible. It is like infinity and could not be measured.
A portion of infinity also is infinity only.

"SarvatO dipti mantam", "Aprameyam"

Next, Arjuna says that he saw the Lord�s image like the brilliant Sun and
well ignited fire. Aprameya means beyond his intelligence [prama]. Prameyam means
understandable by intelligence.
The Lord is Aprameyam or beyond intelligence, could not be described by
words nor thinkable by mind. Arjuna imagines brightness to be concentrated or
brightness multiplied.
He imagines the brightness of all brilliant objects brought together. The
Lord appears brighter than this integrated brightness. This brightness is not in a
single direction; but all over in all directions. Alwar
says the Lord appeared as a flood of brightness. Arjuna says he was seeing
and also says He could not be seen. Is there a confusion? This image could not be
seen by our ordinary eyes; but with the gift
of the Lord,

"samantAd durnirikshAm": "Kiritinam, Gadinam, Cakrinam"

Arjuna was able to see somewhat. He sees the Crown, discus and mace. Swami
Kooratalwan says that the Lord Sri Ranganatha is reclining with one palm on the
Crown. It is to say that he is
the Lord of lord Brahma and lord Shiva. The Crown proclaims that He was the
Lord of the Universe. The mace is Kaumodaki and He is holding that. In another arm
He is holding the discus Sudarshana.

I behold you a mass of light shining everywhere, hard to look at, blazing
like a burning fire and the sun. You, who are identifiable with Your divine
diadem, mace and discus, are indefinable and immeasurable.
11-18
tvam-aksharam-paramam veditavyam tvam-asya-vishvasya param-nidhAnam
tvam-avyayah-sasvata-dharma-goptaa sanatanas-tvam purushO matO mey

"You are the supreme primal objective. You are the ultimate resting place of all
this universe. You are inexhaustible, and You are the oldest. You are the
maintainer of the eternal religion, the Personality of Godhead. This is my
opinion."

This is one of the slokas with larger syllables [trushtup chandas]. Upanishads
eulogise the Lord. He is Avyaya [inexhaustible]; He is aksharam [indestrutible];
He is anadhi [without a beginning];
He is veditavya [ realizable by Vedas]; He is sanathana [ Ancient]; He is
Purusha [Paramatman]; etc. Arjuna says thet he was able to see those praises, in
person. So far Arjuna has been listening to various
attributes of the Lord found in Upanishads and in Gita. Now, for the First
time Arjuna was able to 'see' those attributes Himself. Once we see and store it
in our mind we can never forget them. Earlier, Arjuna
believed on the various statements of the Lord and now those beliefs are
confirmed to him.

*Tvam = You [Sri Krishna] are,

*paramam = supreme,
*aksharam = never diminishable, ksharam is something which decays; Aksharam
never decays.
Our body as also all objects diminish over time. But the Lord has no such
diminishing [either in image or in qualities]. He is Akshara

*veditavyam = realized only by Vedas. The word veditavyam means He is only to be

know by the absolute authority of the Vedas.
-Dve vidye vedidavye - by Two skills [learning], we can meditate and
realize, Aksharam paramam narayanam - indiminishable Supreme Sriman Narayana.
Arjuna is able to see this attribute of the Lord.

*Tvam = You [Sri Krishna] are,

*asya visvasya = this Universe's,
*param = supreme,
*nidhanam =support. He is the Adharam.
The Lord sustains this Universe. Entire Universe is dependent on Him.
Universe is a fraction of His body.
*Tvam = You [Sri Krishna] are,
*avyaya = always present or inexhausible,
"Anantam avyayam kavigum samudrentam vishvasambhuvam" , says the
vedas.The word avyayah means that which is imperishable and can never be
diminished
*sasvata = permanent,
*dharma = righteousness,
*gopta = protector.
The phrase sasvata-dharma- gopta means the Supreme Lord Krishna is the eternal
preserver of eternal righteousness embodied in the Vedic scriptures. This is done
by Himself and by His authorised avatars
or incarnations and expansions as revealed in Vedic scriptures.
The Lord ensures the protection of permanent dharma in this Universe. He
himself is Dharma. Valmiki says ramao vigrahavan dharma: - Sri Rama is the
embodiment of Dharma. Sometimes Dharma is
threatened by evil factors. At those times the Lord takes Avatars like Sri
Rama or Sri Krishna and ensures Dharma is well protected. Krishnam dharmam
sanathanam - Sri Krishna is the ancient dharma.
In fact in Chapter 4, the Lord said in sloka paritranaya sadhoonam....dharma
samstapi...Sri Krishna appeares to establish Dharma. At that time Arjuna merely
listened to the words of the Lord and now in
Chapter 11, he is able to see that in real. That is he is now realizing those
words.

*Tvam = You [Sri Krishna] are,

*sanatana = always present,
*purusha =Person,
*mato me = I [Arjuna have] realized by seeing.
Universe is totally established in Him and Universe is sustained by the Lord.
Everybody is supported by an atman. But all atman are supported by Prana or the
Lord. Thus He is the basic AdharAm
or entire Universe. Viswaroopam is so mammoth, that it looks like a long
bridge or sethu linking this Universe and Sri Vaikuntam.

The Vedic scriptures known as the Upanisads declare also that Lord Krishna is
aksaram paramam the Supreme immutable ultimate reality and declared in the Vedic
scriptures as that which is essential to be
known. The word veditavyam means He is only to be know by the absolute
authority of the Vedas. The word avyayah means that which is imperishable and can
never be diminished for in whatever aspect or
form or manifestation Lord Krishna wills to be that will eternally be
existing. The phrase sasvata-dharma- gopta means the Supreme Lord Krishna is the
eternal preserver of eternal righteousness embodied in the
Vedic scriptures. This is done by Himself and by His authorised avatars o
incarnations and expansions as revealed in Vedic scriptures. The words sanatanas
tvam puruso means Lord Krishna is the eternal
spirit and primal consciousness of all creation as affirmed in the Taittriya
Upanisad III.XII beginning vedaham etam purusam meaning I perceive the magnificent
Purusa. Also in the Mundaka Upanisad I.I.IV
beginning dve vidye veditavye meaning: The Purusa is more sublime than the
most sublime. All this is as the ornament of the complete cosmic creation Lord
Krishna exhibited His visvarupa or divine universal
form and is understood as such.

11-19
anAdi-madhyantam ananta-viryam ananta-bahum sasi-surya-netram
pasyami-tvAm dipta-hutasa-vaktram sva-tejasa-vishvam idam-tapantam

"You are without origin, middle or end. Your glory is unlimited. You have
numberless arms, and the sun and moon are Your eyes. I see You with blazing fire
coming forth from Your mouth, burning this entire
universe by Your own radiance." I behold You as without beginning, middle
and end. Your might is infinite, of unsurpassed excellence. Here the term 'might'
is used for illustration. The meaning is that You
are the sole repository of knowledge, strength, sovereignty, valour, power and
glory, one whose excellence cannot be surpassed. Your arms are infinite, i.e.,
they are countless. This is also for illustration,
implying that You have an infinite number of arms, stomachs, feet, mouths etc.
The sun and moon are Your eyes; all Your eyes are like the moon and the sun,
beaming with grace and power. The grace is
directed towards the devotees like the gods who offer salutations etc., and
power is directed against Asuras, Raksasas etc., who are opposed to these. For it
will be said later on: 'The Raksasas flee on all
sides in fear, and all the hosts of Siddhas bow down to You' (11.36). Your
mouth is emitting fire, namely, the fire appropriate for destroying all things, as
the Fire of Time consumes the world at the time of
dissolution. With Your own radiance You are warming the universe. By radiance
(Tejas) is meant the poweer to vanquish others. I behold You warming (or
governing) the universe with Your own radiance.
The meaning is this: 'I directly realise You' as taught before as the Creator
of all, as the supporter of everything, as the sovereign over everything, as the
destroyer of everything, as the ocean of knowledge
and other infinite attributes, as without beginning, middle and end, and as
possessing a divine body of this nature. How, in one divine body, can there be
many stomachs etc.? This is possible in the following
way: From a hip of infinite extent, stomachs etc., as described, branc off
upwards. The divine feet etc., branch off downwards. So there is no contradiction
in attributing a pair of eyes for each face.
'On perceiving You to be thus, the gods etc., and myself, have become
frightened --- says Arjuna in the following words:

*Pasyami = [I, Arjuna] am seeing,

*tvam = You [Sri Krishna],
*dipta-hutasa-vaktram = with brightly burning fire like mouth.
During Pralayam, everything goes into Lord's mouth. TiruppanAzhwar sang
"Muttrum unda kandam Kandeer". In periya Thriumozhi [2.10.1 ] Tirumangai Azhwar
sang :
manjchAdu varai Ezhum kadalgaL Ezhum * vAnagamum maNNagamum maRRum
ellAm *
enjchAmal vayiRRu adakki Alin mEl Or * iLanthaLiril kaN vaLarndha Isan
thannai **
thunjchA nIr vaLam surakkum peNNaith thenpAl * thUya nAnmaRaiyALar
sOmuch seyya *
senjchAli viLaivayaluL thigazhndhu thOnRum * thirukkOvalUr adhanuL
kaNdEn nAnE

Upanishad says the same: "yasya brahma cha kshatraM cha, ubhe bhavata
odanaH . mRityur yasya_opasechanaM ,ka itthaa veda yatra saH" [kathopanishhat
-25]
Arjuna says he was seeing burning fire like mouth. Upanishads say that He
has the entire Universe as food, during pralaya. But the Universe entering this
burning mouth is not burnt to ashes, but carefully
stored in stomach and let out again during creation.

*Anadi-madhyanantam = without beginning, middle and end.

Arjuna admires at the Image of the Lord and says it has no beginning or
middle or end. The Lord does not have beginning, middle or end, the Lord is always
present. He has no birth or death or even growth.
But here since Arjuna was seeing the Viswaroopam, he talks about the image
of the Lord.

*Ananta-viryam = endless Six qualities of Bhagavan, namely, Gyana, Bala,

Aiswarya, Veerya, Shakti and Tejas,
Viryam denotes the Six qualities: Gyana - knowing everything at all times,
bala - strength to support entire Universe on His body, aiswaryam - everything and
everyone under His command, veeryam - at
no time He is subjected to any change, shakti - power to defeat anyone at
any time and tejas = brilliance to captivate anyone. 'Bhaga' means these Six
qualities and 'Bhagavan' means He, Who possesses
these Six qualities.

*ananta-bahu = infinite shoulders or hands,

 *sasi = Moon, surya = Sun, netram = eyes.
Sasi surya netram means possessing eyes like the Moon and the Sun; which
means eyes showering cool mercy like Moon and burning like Sun. If we approach Him
with devotion like Prahalada or
Vibheeshana, His eyes shower kindness; but, approaching Him like Ravana or
Kumbakarna, His eyes emit anger and burn like the hot Sun. Andal sang "kAr meni
cenkan, kadir madiyam pol mugathan" i,e
eyes like "Kadir"(Sun), "Madiyam"(Moon), i.e mercifyl and cool like Moon;
and blazing&hot like Sun. Arjuna sings here similarly "Sasi Surya Netram".
The cool rays of the moon soothe and nourish the devotees who are
distraught in separation from the Supreme Lord. The scorching heat of the glowing
sun punishes and chastises the demons like a blazing
inferno which is comparable to the fire at the time of universal
destruction.

*Sva = Self [Sri Krishna's],

*tejasa = brightness,

*idam vishvam = this Universe,

*tapantam = is won over.
Though tapantam means burns, here we should interpret it as to mean winning
the Universe with His tejas. With His tejas or brightness He captivates the
Universe or illuminates the Universe. Arjuna sees
whatever he heard in Vedas.

Lord Krishna's visvarupa or divine universal form is infinite being devoid of

beginning, middle or end. The word ananta means unlimited and viryam means
powerful so the visvarupa is unlimitedly powerful
without any restrictions. Other qualities are also implied by ananta such as
cognizance, dominion, might, strength, etc. The words ananta-bahum meaning
unlimited arms also infers unlimited hands, chests,
legs, feet, etc as well. Sasi-surya-netram means eyes like the sun and moon.
The moon's rays denote the cool gentle beaming look that gladdens as it shines
upon the Supreme Lords servitors the demigods
and His votaries the devotees with compasssion. The sun's glowing rays
denotes the hot, burning eye that scorches the inimical hosts of asuras or demons
and raksasas or devils who are devoid of
righteousness to others. Dipta-hutasa-vaktram meaning with fire emitting from
their mouths denotes the fire of universal destruction contained within the bosom
of time raged therein. Sva-tejasi means dazzling
splendour and unprecedented radiance which illuminated everything around it.
This glorious life giving energy flows unrestrictedly throughout all the
universes.

Arjuna is explaining that he has seen the reality of the visvarupa according
to the manner in which Lord Krishna deigned to teach him by exhibiting the
visvarupa in before him and practically demonstrating
that He is the complete creator, the complete sustainer, the total refuge of
all and the absloute destroyer as well as being the receptacle for all divine
qualities and transcendental attributes such as omniscience,
omnipotence and omni-presence. The question may arise as to how is it possible
for unlimited bodily parts to be functioning all in one body. The answer to this
would be that one can imagine a single bodily
midsection of vast proportions with unlimited chests, arms, hands necks and
heads branching upwards from it in every direction and with every head having two
eyes, two ears, a nose and a mouth.
 Also branching downwards in every direction it is possible to imagine
unlimited legs and feet as well. So this conception is clearly not an
impossibility and seeing it along with choice demigods and exalted
liberated beings they were all inspired with awe and reverence.

11-20
dyava-prithivyOr idam-antaram hi vyAptam-tvayaikena disas-ca-
sarvAh:
drishtva_adbhutam-rupam ugram-tav_idam loka-trayam pravyathitam-mahatman

"Although You are one, You spread throughout the sky and the planets and all space
between. O great one, seeing this wondrous and terrible form, all the planetary
systems are perturbed."

Arjuna is seeing the Viswaroopam of the Lord. It is spread the entire space
without exception. Where all the Image is spread is explained in this sloka.

The words dyae aprthivyor meaning heaven and Earth denotes all the upper and
lower planetary systems throughout material existence and the word antaram is all
space between them all. So in all spaces
wherein universes revolve and in all spaces and every direction the visvarupa
or divine universal form of Lord Krishna could be seen pervading indefinitely. The
phenomenal pervasion of the visvarupa of infinite
nature made it irresistibly awe-inspiring and its omnipotence was terrible to
behold. All the three planetary systems such as those inhabited by Brahma, by the
Devas or demigods, by the Siddhas or perfected
beings, by the Pitri's or ancestors, by the Gandharvas or celestial singers,
by the Raksasas or demons, etc. all were assembled in the air above Kuruksetra to
witness the impending battle between the
Pandavas and the Kauravas. The words maha- atman meaning great soul denotes
the Supreme Lord being the greatest soul comprised of all souls. The three
planetary systems are distinguished as being
inhabited by compassionate beings like Brahma and the demigods, inimical
beings like the demons, and neutral beings like the ancestors. The word
pravyathitam means greatly fearful and panic struck.

The same divine vision that Arjuna was given was also bequeathed at that time
in general to all beings and those who were evolved and competent were also able
to directly perceive Lord Krishna's visvarupa
in all its magnificent and terrible splendor. If one were to perhaps wonder
why would this possibly be so, the answer is that it confirms the reality of the
visvarupa from a variety of sources and it irrevocably
proves the indomitable power of Lord Krishna's transcendental potency which
applies to all living entities.

*DyavA= from sky,

*prithivi = to earth,
*antaram = between,
The words dyae aprthivyor meaning heaven and Earth denotes all the upper
and lower planetary systems throughout material existence and the word antaram is
all space between them all. So in all spaces
wherein universes revolve and in all spaces and every direction the
visvarupa or divine universal form of Lord Krishna could be seen pervading
indefinitely.
*tvaya ekena = by You [Sri Krishna] alone,
*vyaptam hi = pervaded only,
*disas = directions,
 *sarva = all over.
The Image of the Lord is spread all over from this earth to sky, covering
all the worlds in between, and in all directions, by the Lord alone.
*Idam = this,
*adbhutam = wonderful,
*rupam = Image [of the Lord],
*ugram = frightening,
*drishtva = seeing,
*tava = Your [Sri Krishna's],
*loka-trayam = all the Three worlds,
*pravyathitam = very much trembling, trembling with fear
*mahatman = Oh! Mahatma [Sri Krishna].
Atman means mind and mahatman means determined mind. Arjuna exclaims that
by seeing the determined Lord, all the Three Worlds - people and living beings in
them - were very much trembling.
The words maha- atman meaning great soul denotes the Supreme Lord being the
greatest soul comprised of all souls.

Arjuna says the entire space between the Upper Worlds and this Earth are
pervaded by the Lord, alone. In our body, the soul pervades the entire body. Soul
is very minute and is is at one place only; but its
intellect is spread all over the body. Whether injury is on toes or on
head, the soul feels through its gyana. We have to remember that the Lord also is
not like the soul, pervading all over through His Gyana.
The Lord Himself is Omni Present. If He Himself is present everywhere, why
are we not able to see Him? Because. He has not gifted that special eyes for us to
see Him. Arjuna was gifted and he saw the
Lord everywhere and people trembling. Who are those Three types of people?
They are anukula [favourable], pratikula [unfavourable] and udhasina [careless]
peoples. Devas are anukula people and Asuras
are pratikula people.

The terms, 'heaven and earth,' imply all the upper and lower worlds. The
'Antara', or that between heaven and earth, denotes the space between them in
which are located all the worlds. You alone pervade
all the space and all the quarters. 'Beholding Your marvellous and teriible
form,' beholding Your form of infinite length and extent, marvellous and terrible,
the three worlds are trembling. Gods headed by Brahma,
the Asuras, the manes, the Siddhas, the Gandharvas, the Yaksas, and Raksasas
have come with a desire to see the battle. All the 'three worlds' consisting of
these friendly, antagonistic and neutral beings are
extremely frightened. 'Mahatman' means one, the dimension of whose mind has
no limits. It has to be understood that like Arjuna, other beings also were
granted by the Lord the divine eye capable of directly
perceiving the Form which supports the universe. If it be asked why, the
reply is that it was for demonstrating to Arjuna His sovereignty. Hence it is
stated here: 'Beholding Your marvellous and terrible form,
O Mahatman, the three worlds are greatly overwhelmed with fear.'

This verse affirms the fearful omnipotent splendour that was also exhibited
by the visvarupa and Lord Krishna's compassionate nature is supplicated upon to
withdraw His frightful visvarupa because
although it is phenomenally wonderful and awe- inspiring, it is also
terrifying and all the worlds are greatly alarmed and panic stricken upon
witnessing it.

Dyav-aprthivyoh (the space between heaven and earth) and loka-trayam (the
three worlds) are significant words in this verse because it appears that not only
Arjuna saw this universal form of the Lord, but
others in other planetary systems also saw it. The vision was not a dream.
All who were spiritually awake with the divine vision saw it.

11-21
ami-hi-tvam sura-sanghA vishanti kecid bhitah pranjalayO-grnanti
svastity-uktva maharsi siddha-sanghah stuvanti-tvam stutibhih puskalAbhih

"All the hosts of demigods are surrendering before You and entering into You.
Some of them, very much afraid, are offering prayers with folded hands. Hosts of
great sages and perfected beings,
crying �All peace!� are praying to You by singing the Vedic hymns."

Arjuna further exclaims at the numerous Devas, Rishis and Siddhas worshiping
the Lord. This sloka as well as the earlier ones give us the impression that many,
apart from Arjuna, were viewing the
Viswaroopam. The demigods being exclusively from sattva-guna or the nature
of goodness rejoice upon seeing Lord Krishna's visvarupa or divine universal form
and are awe inspired and enraptured.
Some among them were frightened by the visvarupa terrifying aspect which was
also wonderful and bowed down to it with folded hands offering eulogies of praise
and prayers of supplication each according
to their perceptions. Other great souls such as the Siddhas or perfected
beings who have realised the higher and lower truths utter the benediction
svastity meaning my there be all auspiciousness.
The maharishis or liberated sages upon beholding the visvarupa loudly resound
the words Jaya Jaya meaning all glory, all glory and spontaneously compose
wonderful Sankrit hymns in glorification of it
while performing sankirtan or congregational singing of the Supreme Lords
Krishna's visvarupa along with His transcendental names, forms, qualities and
pastimes.

*Ami hi = all these,

*sura-sangha = groups of Devas, host of demigods
*vishanti = are nearing,
*tvam = You [Sri Krishna].
Many Devas seeing the Viswaroopam, are arriving to worship. Devas like
Indra, Kubera, Varuna,etc.
*Kecid = [among those nearing] some are,
*bhita = with fear,
*pranjalaya = folding hands, [ Anjali - folding hands ]
*grnanti = praise [the Lord]. extol
Among the many Devas arriving to see the Viswaroopam of the Lord, some
are praising the Lord with fear and folded hands [in respect].

*Maharsi = great sages,

*siddha = accomplished persons, [Sanaka, Sanatkumara, Sanatsujata and
Sanathana]
*sangha= in groups,
*svasti uktva = shouting 'long live' [ Singing Pallandu ], Singing
Mangalasasanam like PeriAzhwar
Svasti is wishing for long life. Maharishis and Siddhas have great love
for the Lord and in their anxiety that nothing bad should occur to the Lord, they
shout long live, as Perialwar did when he saw the Lord in
the sky. It is like a motherly care for the child [mangalasasanam].
Jatayu, even at the last moments of his life, cried long life to Sri Rama, out of
affection and care.
 *stuti = praising words,
*pushkalabhi = replete [with praise],
Pushkalabhih means complete or well-worded praises or praises full of deep
meanings. Great sages like Narada and perfected ones like Kapila praise Thee with
inspiring hymns.
*stuvanti = praising.
Rishis and Siddhas are chanting words replete with praise of the Lord. We
find from the sloka that many are viewing the Viswaroopam. Many Devas are
approaching the Lord in Viswaroopam.

Among such Devas, some are with fear and folded hands, praising the Lord.
But, Sages and Siddhas are als approaching the Lord, without any fear. This
indicates that Devas are inferior to Maharishis and
Siddhas. By Devas, is meant Devas like Indra, Kubera, Varuna,etc.
Maharishis means sages like Brghu, Kashyapa, Vasishta, etc. Siddhas indicate lord
Brahma's sons like Sanaka, Sanatkumara, Sanatsujata
and Sanathana. They all have realized the Lord and so have no fear in
nearing Him. Devas on the other hand, come to the Lord only when they need His
help and remain indifferent at other times; and being
selfish, they approach Him with fear.

A doubt might arise here and this is clarified by both Swami Ramanuja and
Swami Desika in Tatparya Chandrika. Only Arjuna was gifted by the Lord to view
Viswaroopam.
How then Devas, Maharishis and Siddhas also could view Viswaroopam? Were
they also gifted with divine eyes? Or, is it possible, that these groups did not
see Viswaroopam? Yes, these people -Devas,
Maharishis and Siddhas- also saw the Viswaroopam; otherwise they would not
be in fear to approach Him; nor, would they be praising Him. Therefore, they were
also gifted with divine eyes, by the Lord.
But why there is no mention to this effect in the sloka? Arjuna was gifted
with the special eyes, so that he could realize the eminence of the Lord. It is
not enough if Arjuna alone was able to see and appreciate
the greatness of the Lord. He should realize that the greatness of the Lord
is being realized by all others like Devas, Maharishis and Siddhas. He should
realize that the entire Universe paid obeisnce to the Lord.
It is practical that our regard or respect increases manifold, if we know
others also have same regard or respect, to any person.

gita su-gita kartavya kim anyaih sastra-vistaraih

ya svayam padmanabhasya mukha-padmad vinihsrta [ Gita Mahatmaya -4 ]
Because Bhagavad-gita is spoken by the Supreme Personality of Godhead, one
need not read any other Vedic literature. One need only attentively and regularly
hear and read Bhagavad-gita. In the present age,
people are so absorbed with in mundane activities that it is not possible to
read all the Vedic literatures. But this is not necessary. This one book,
Bhagavad-gita, will suffice, because it is the essence of all Vedic
literatures and because it is spoken by the Supreme Personality of Godhead.
Sri Krishna Himself preached Gita. By understanding Gita, we understand all
others. Without knowing Gita, there is no use in learning others. In order that we
should all understand Gita well,
Swami Ramanuja wrote detailed commentary, Sri Gita Bhashyam. As a further
explanation, Swami Vedanta Desika wrote Tatparya Chandrika.

11-22
rudrAdityA vasavO ye-ca-sadhyA: visve �svinau-marutas cOsmapAs-ca
gandharva-yakshA sura-siddha-sanghA: viksantE-tvAm vismitAs-caiva sarvE

"All the various manifestations of Lord Shiva, the Adityas, the Vasus, the
Sadhyas, the Visvedevas, the two Asvis, the Maruts, the forefathers, the
Gandharvas, the Yakshas, the Asuras and the perfected
demigods are beholding You in wonder."

*Sarve = all,
*vikshyanta = see,
*vismita = with wonder,
*tvam = You [Sri Krishna].
Everyone is viewing the Viswaroopam with wonder. Who?

*Rudra = Rudras, aditya =Adityas, vasavo = Vasus , sadhya = Sadhyas.

In Chapter 10 we have seen that some of these were mentioned. The Lord
mentioned, there, that He was Shankara among Rudras, Vishnu among Adityas, etc.
Now Arjuna is seeing the same. There he
only listened to the Lord mentioning He was the Head among many groups.
Though Arjuna believed what the Lord told, he had the doubt as how the Lord could
be present simultaneously in Twelve Adityas,
Eleven Rudras, etc. Besides, when the Lord mentioned that He was Shankara
among Rudras or Vishnu among Adityas, we could not perceive that all of them were
part of His divine body. But now we can
see that everyone of them is a part of the Lord and all of them are
supported by the Lord. Eleven Rudras, Twelve Adityas, Eight Vasus are mentioned.

*Visve sadhya= all the Nityasuris in Vaikuntam.

We should remember that excepting Sadhyas, who are in Vaikuntam, all others
are in the Leela Vibhuti or Prakruti mandalam [as we are all].
Alternatively, Visvedevas are ten gods who in Vedic times were considered as
protectors of human beings. They were called guardians of the world. They were
givers of plenty to the human beings.
Their names are: Krata, Daksha, Vasu, Satya, Kama, Kala, Dhvani, Rochaka,
Adrava and Pururava.

*Asvinau = Two Aswini devas,

The two Asvins, born of Prabha (light), daughter of Tushta and the Sun, are
the physicians of the gods.
*maruta = 49 Maruts [wind gods]
Indra fractured the foetus in Diti's womb into Seven, and further fractured
each of the Seven to another Seven, making 49 foetuses, by his vajra weapon.

*Usmapa = ancestors ;Usmapa means manes, because the Sruti declares: 'Verily
the manes receive the hot portions of the offerings' (Tai. Br., 1.3.10).
A class of manes. They accept the food offered in the Sraaddha (anniversary)
ceremony or the obsequies, while it is hot. Hence they are called Ushmapas. There
are seven groups of manes.
The cosmapas equals ca and usmapah meaning the forefathers which belong to
group of beings known as the pitris or the deified ancestors. The Taittirya
Upanisad I.X beginning usma-bhagahi pitarah meaning
the forefathers belong to the deified ancestors confirms this. Manu
Samhita CCLXXXIV states that the deceased fathers are called Vasus, the deceased
grandfathers are called Rudras and the deceased
great-grandfathers are called Adityas.

Literally means blood suckers - not the ghosts and spirits, we usually
hear, as according to our sampradhayam, we do not believe in
them and once we have surrendered to the Lord, nothing else would affect
us. Here, it is to be interpreted as ancestors or pithrus, like deceased parents,
grand parents, and so on. Ooshnatha also means
sucking atman. How can our deceased ancestors drink our atman? After all our
ancestors were very much after our welfare. But when we perform the rites like
tharpanam every amavasya or annual ceremony
on the particular thithi, in which they died, we offer pindam [rice balls],
sesama seeds and water, they, in pithru form, drink them and so ooshnatha. Also it
is said that a father's another form is his son. Thus
we can say this atman shares the body of the children. Therfore, ooshnatha
could mean drinking blood.

*Gandarva = sky bound Gandarvas, yaksha =Yakshas,

Gandharvas are celestial singers such as Haha and Huhu; Yakshas such as
Kubera (the god of wealth); Asuras such as Virochana;

*sura = Devas, siddha = accomplished persons,

*sangha = in groups.

eNmar pathinoruvar IraRuvar Oriruvar, vaNNa malarEnthi vaikalum, - naNNi [

enmar - 8 vasus; Pathinoruvar - 11 Rudras; Iraruvar - 12 Adityas, Oriruvar - 2
Aswini Devas -> total 33 Devas, representatives
- [Mudal Thiruvandaadhi -52 ]
of 33 crore Demigods ]

All these people see the Lord bewildered. The Lord's every action is
fascinating, whether we hear about His Childhood pranks or His lifting Govardhana
hillock. Naturally, Viswaroopam would be most
astonishing to everyone. Another factor for their astonishment is that they
see themselves in the Viswaroopam. Yakshas, Gandharvas, etc., are in their
respective places, but they also see themselves in the
Divine body of the Lord. This appears incredible to them and so astonished

In Upanishad - yatra poorve sAdhya santi deva - sAdhya means the residents
of Vaikuntam, beyond Viraja river. Sadhya means those who had accomplished their
ultimate desire [of reaching Vaikuntam]. Or,
sadhyas could mean a separate division among devas.

11-23
rupam-mahat te bahu-vaktra-netram maha-bahO bahu-bahUru-padam
bahudaram bahu-damstra-karAlam drishtva lokah pravyathitAs-tathahAm

"O mighty-armed one, all the planets with their demigods are disturbed at
seeing Your great form, with its many faces, eyes, arms, thighs, legs, and bellies
and Your many terrible teeth; and as they are
disturbed, so am I."

*Drishtva =seeing [Viswaroopam of the Lord],

*loka = [all in this] World,
The word lokah or worlds refers to the three types of beings inhabiting
these worlds. Those who are benevolent, those who are inimical and those who are
neutral. Almost all of them just like Arjuna were
trembling in fright at the ferocity of Lord Krishna's visvarupa or divine
universal form.
*pravyathita = are frightened,
*tatha aham = same as I [Arjuna].
Arjuna says that like all people were frightened to see the Viswaroopam,
he was also frightened. Arjuna has been so close to Sri Krishna, but suddenly when
Sri Krishna showed His Viswaroopam, he was
terrified. It is not the fear that He might kill or harm him, or the fear
some of them were having, as seen in earlier slokas; but it is a fear arising out
of wonder. A fear born out of reverence.

*Te = Your [Sri Krishna's], mahat = great,

*rupam = image [Viswaroopam],
*bahu = [with] many, vaktra = faces, netra = eyes,
*maha baho = Oh! the Lord with long hands.
In this case, Arjuna is calling the Lord as MahaBaho! Whereas in the
previous slokas, Krishna used to address Arjuna as Mahaa Baho!
It seems the Lord's hands were lengthened because He always granted and
gifted away to everyone; and, that is why He is Sri Varadaraja! (Varam dadateti ti
Varadah: )

"alam purindha nedunthadakkai amarar vEndhan" - Azhwar sang in

Tirunedundanakam. Nedunkai- long handed One- even if someone is very far; even if
someone yells for Him from afar; He would
extend His hand and save (Remember Draupadi). He has such a long and broad
hand, one show of His hand is enough for us for eternity. No need for second time?
Also one need not have to go to others
for help; Enough. He alone is enough.

*Bahu = [with] many, bahu = hands, uru = thighs, padam = legs,

*bahu = [with] many, udharam = stomachs, bahu [with] many,
*dhamshtra karalam = frightening canine teeth. The words bahu-damstra-karalam
mean innumerable terrible teeth which was terrifying in appearance. [ Remember
Lord Narasimha ]
How can many stomachs be mentioned here? This may raise a doubt whether
this Viswaroopam is the image of One or many. We should understand that stomachs
could be many; but waist would be
single. Waist joins the upper and lower parts of the Body. Thus Viswaroopam
is with countless faces [or mouths], eyes, hands, thighs, legs, stomachs and
frightening canine teeth. Therefore, people, as
also Arjuna, are afraid in viewing the Viswaroopam.

11-24
nabhah-sprsam diptam aneka-varnam vyAttananam dipta-visala-netram
drishtva hi-tvAm pravyathita_antar-Atma dhrtim na vindAmi samam-ca-visnO

"O all-pervading Vishnu, seeing You with Your many radiant colors touching the
sky, Your gaping mouths, and Your great glowing eyes, my mind is perturbed by
fear. I can no longer maintain my
steadiness or equilibrium of mind."

Arjuna addresses the Lord as Vishno. Vishnu means pervading everywhere

[ vyapti ]. The Viswaroopam is spread everywhere and so Arjuna addresses as
Vishno!
'Beholding Your form shining, multicoloured, and with yawning mouths and large
and resplendent eyes, my inner being trembles in fear. I am unable to find
support, namely, I am unable to find support for
the body. I am unable to get peace of mind and of the senses. O Visnu, namely,
O Pervader, beholding You pervading everything, incomparable in magnitude,
extremely wonderful and terrible, I find my limbs
quivering and my senses agitated.' Such is the meaning.

*Nabah-sprsam = [the Lord's] head is touching Paramapadam or Vaikuntam,

 *diptam = illuminating,
*aneka varnam = many colors,
*vyatta = wide opened,
*ananam = mouth,
*dipta = bright,
*visala = large,
*netram = eyes, tvam = [such described] You [Sri Krishna],
*drishtva = having seen,
*pravyathita = frightened or trembling,
*antar-atma = conscience or mind,
*dhritam na vindami= [Arjuna] can not support [his body],
*samam = [Arjuna's mind] equilibrium.

By seeing the gigantic image of the Lord with head touching the farthest
Vaikuntam, many colors being displayed by the body, wide opened mouth and large
eyes, Arjuna is frightened and so is unable to
control the shivering body losing stability and mind is perplexed losing
balance. In sloka 23 Arjuna told that he was also afraid like others, who saw the
Viswaroopam. This sloka explains the fear he had.

Nabha means sky and sparsm is touching. So it should mean the Lord's body was
touching the sky. But the great commentators interpreted this to mean the Lord's
image was touching the Paramapadam or
Vaikuntam. Because earlier [sloka 11.20] Arjuna exclaimed that the Lord's image
went beyond sky and all the intermediate worlds. Beyond sky is Satya loka of lord
Brahma, then the Moola prakruti, then Viraja
river and finally Vaikuntam. Also, since Arjuna addresses as Vishnu, it should
mean that the Head of the image was touching Vishnu loka or Vaikuntam. Upanishads
say tad vishnor paramam padam sada
pasyanti sooraya: [in that supreme place of Vishnu, Nityasuris are constantly
viewing the Lord - even without winking]. The sky we see is visible to the
ordinary eyes and Arjuna with the gifted Divine eyes was
able to see the Lord's image stretching as far as Vaikuntam. But does it mean
that Arjuna was able to see Vaikuntam? Vaikuntam is not visible to Devas, not even
to lord Brahma in Satya loka. So what is
meant is that Arjuna saw an image very huge and he did not know upto what level
it was stretching. He said earlier that Devas and Gandarvas were all seeing the
image in fear. So, we have to deduce that
he meant the image stretched to Vaikuntam and not the sky we see with our
ordinary eyes. Or, the Lord earlier said that He is pervading Vaikuntam and the
lower Worlds, without exception. He also said that
all these were a small part of His body. Arjuna is relating the words of the
Lord told earlier and the present sight of the image stretched gigantically.
Therefore, he could be refering to Vaikuntam.

He sees many colors radiating from Viswaroopam. Alwar says that when
Hiranyakasipu was killed, the red color of the blood, the reddish sky as it was
evening, the Lord's face in red color as He was angry
and the red color of the tongue of the Lord - all these provided a concentrated
red color! Like this many colors are seen by Arjuna. Arjuna sees the wide open
mouth of the Lord. After all, the Lord swallows
everything in the Universe during pralayam or samharam. On another side He is
also spitting out everything during creation or srushti. The eyes are very large -
to search for evil minded persons like Ravana
and Hiranyakasipu, and to grace coolly devotees like Prahalada and Vibheeshana.
Since Arjuna had never seen an image like this, he is frightened and trembles. His
body is shaking and so is not stable.
Though Viswaroopam might be frightening, the images of the Lord in various
Kshetrams are pleasing to the eyes.

Lord Krishna is addressed as Vishnu or He which is all pervading. The words

nabhah means the firmament above and is in reference to the parama-vyoma which is
the supreme region beyond even the heavenly
planets and celestial spheres which are still subject to prakriti or the
material substratum pervading physical existence consisting of the three gunas or
modes of material nature being passion, goodness and
ignorance. Several examples are given in the Vedic scriptures such as tad
akshate parame vyoman meaning high above in the imperishable firmament, aditya-
varnam tamasah parastat meaning the golden
firmament beyond all ignorance, kshyantam asya rajasa parake meaning the refuge
beyond the mode of passion, yo asy-alhyaksha parame vyoman meaning He which
controls all in the sublime firmament.
To use the two words nabhah-sprsam means pervading the firmament and denotes
that Lord Krishna's visvarupa or divine universal form is infinite and the shelter
of all the modifications found in prakriti or the
material substratum pervading all physical existence. The words pravyathita-
antah- atma means extremely agitated mind and substantiates why Arjuna is unable
to be dhritim composed and feel saman or
peaceful. This was due to witnessing the terrifying awful apparition aspect of
the visvarupa which made his mind recoil, his limbs quiver uncontrolled and all
his senses aghast.

Arjuna is confessing to Lord Krishna that he is totally distraught and his

equilibrium is completely unbalanced by the sight of the visvarupa or divine
universal form which is nabah-sprsam meaning pervading the
entire firmament. Seeing such a form radiant and scorching in many colors with
flaming eyes and open mouths with horrible teeth a feeling of uncontrollable
fright overcame him.

11-25
damstra-karAlAni ca tE mukhAni drishtvaiva-kAlA nala-sannibhAni
disO_na janE na-labhe-ca sarma prasIda devEsa jagan-nivAsaa

"O Lord of lords, O refuge of the worlds, please be gracious to me. I cannot keep
my balance seeing thus Your blazing deathlike faces and awful teeth. In all
directions I am bewildered."

Viewing the phenomenal panorama of forms and terrifying visages in active mode
of Lord Krishna's visvarupa or divine universal form which was blazing flames in
all directions was terrible and horrifying like
the fires of annihilation during the cataclysm at the time of universal
destruction. Arjuna being extremely afflicted beseeched Lord Krishna with the word
devasa denoting O' Lord of Brahma and Siva and the
words jagan-nivasan O' refuge of the universe and then supplicated Lord Krishna
with the word prasida or be merciful and return his normal human vision so that he
would be able to regain his equilibrium and
composure again.

He addresses the Lord as Devesa and Jagan-nivasa.

*Devesa = Leader of Devas,

*jagan-nivasa = having the Universe in Him.
He is the Commander of Devas. We name our houses as Nivasam; but, This
Nivasam is very huge and the entire Universe is accommodated in it.
*Damshtra-karalani = frightening teeth,
 *te = [in] Your [Sri Krishna's], mukhani = various faces,
*drishtva =seeing, eva = and so.
That is, just by seeing the teeth and faces of the Lord's image in
Viswaroopam, Arjuna is frightened. Neither he nor the Lord touched each other.
Still, he feels afraid.

*Kala = doomsday,
*anala =fire,
*sannibhani = like [faces].
Arjuna sees doomsday fire like faces or faces raging with doomsday fire, and
frightening teeth.

*Disa =directions, na jane = not knowing.

Arjuna is perplexed and seeing the faces of the Lord in Viswaroopam,
everywhere, he is not aware of the directions, whether the faces were facing
South, West, North or East! When we visit temples
we are able to distinguish the direction in which the Lord is facing. But
here, Arjuna sees faces everywhere! This can be compared to the word enguthai,
cried by TIrumangaiAlwar. Alwar cried because he
lost sight of Him; while here, Arjuna is seeing the Lord in Viswaroopam and
so in fear he is unable to find the directions.

*Sarma = peace, comfort or happiness, na labhe = not got.

That is, he is sorrowing, out of fear.

*Prasida = have mercy [on Arjuna], Devesa, Jagan nivasa!

Why should Arjuna plead for mercy on him? Was the Lord about to punish
Arjuna? No. Arjuna requests the Lord to mercifully eliminate his fear! Jagan-
nivasa means supporter of the Universe.

Entire Universe is seen in the Viswaroopam. That means this country Bharat,
the place Kurukshetra, battle field and the warriors must also be seen. Arjuna
also must be seen. In that case is Arjuna now
on the body of the Lord or is he still by the side of the chariot in the
battle field? Arjuna saw all including himself and other warriors on the image of
the Lord; and also, all, including Arjuna, were in their
respective places! How this was possible? This is called akatithagatana
shakti. It is an unimaginable power of the Lord.

karAravindena padAravindam mukhAravinde vinivesayantam vatasya patrasya

puteSayAnam bAlam mukundammanasA smarAmi- The Lord swallows entire Universe and
has it in His stomach.
Then, as a small infant, He is seen chewing His toe and reclining on a
tender banian tree leaf! Alwar wonders how, when the entire Universe was
swallowed, the banian tree with all leaves also should
have been swallowed. Then, how the Lord is reclining on a single leaf? That
is akatithagatana shakti! Similarly Arjuna is seeing from outside his own image on
the Viswaroopam. Thus he is confused about
directions. Fear brings in gloom and so he prays the Lord to have mercy on
him and restore him normalcy so that he could appreciate the Lord and pay
respects.

11.26 & 11.27

ami ca tvAm dhritarAshtrasya putrah sarve sahaivAvani-pala-sanghaih
bhismo-dronah sUta-putras tathasau sahAs_madIyair api-yodha-mukhyaih
vaktrAni te tvara_mAna vishanti damstra-karalAni bhayanakAni
kecid vilagnA dasanAntaresu sandrsyantE curnitair_uttamAngaih

"All the sons of Dhritarashtra, along with their allied kings, and Bhishma,
Drona, Karna�and our chief soldiers also�are rushing into Your fearful mouths. And
some I see trapped with heads smashed
between Your teeth." All these sons of Dhrtarastra like Duryodhana and
others like Bhisma, Drona, and Suta's son Karna together with the hosts of
monarchs on their side and also the leading warriors on
our side, are hastening to their destruction; they enter Your fearful mouths
with terrible fangs; some, caught between the teeth are seen with their heads
crushed to powder.

ami--all those; ca--also; tvam--You; dhrtarastrasya--of Dhrtarastra; putrah--

sons; sarve--all; saha eva--along with; avani-pala--warrior kings; sanghaih--the
groups; bhismah--Bhismadeva; dronah--Dronacarya;
suta-putrah--Karna; tatha--also; asau--that; saha--with; asmadiyaih--our;
api--also; yodha-mukhyaih--chief among the warriors;

-> Note that Arjuna does not mention "Sarve", when referring to Pandavas
side, but does it when mentioning Kauravas, which implies whole army of Kauravas
was destroyed. He lists the chief Bhishma,
Drona, Karna and all the sons of Dhristarasthra and says "Sarvai hi".
In the next sloka, he says, where all this people end up.

vaktrani--mouths; te--Your; tvaramanah--fearful; visanti--entering; damstra--

teeth; karalani--terrible; bhayanakani--very fearful; kecit--some of them;
vilagnah--being attacked; dasana-antaresu--between the teeth;
sandrsyante--being seen; curnitaih--smashed; uttama-angaih--by the head.

The Supreme Lord Krishna was requested by Arjuna in verse 25 with the word
prasida meaning be merciful and grace him to be free from fear; yet Lord Krishna
exhibited His visvarupa or divine universal form to
indicate that there was nothing to fear for His devotees and that the battle
of the two armies and the whole material manifestation was completely under His
control. The visvarupa was revealed to assure Arjuna
of his definite victory and resultant fame by the Pandavas victory over the
Kauravas. This victory arranged and orchestrated by Lord Krishna was to rid the
burden on Earth of the Kauravas along with other
demons in the guise of kings who were slain previously during the great war
with the demigods and had now taken rebirth again as millions of warriors
dispersed throughout both armies. In verse seven
Lord Krishna told Arjuna that he could see any reality he would want to see
in the visvarupa and now he is seeing his enemies defeat and his own victory which
would soon transpire. Duryodhana, Bhishma who
was educated in the heavenly planets, Drona who had received divine weapons
from Parasurama, Karna the son of Surya the sungod along with the principle
warriors on the Pandava side such as
Dhristadyumna and Sikhandi are all seen rushing headlong directly into the
innumerable mouths of the visvarupa where they are gnashed by the fearsome teeth
and perish.

In a previous verse the Lord promised to show Arjuna things he would be very
interested in seeing. Now Arjuna sees that the leaders of the opposite party
(Bhisma, Drona, Karna and all the sons of Dhrtarastra)
and their soldiers and Arjuna's own soldiers are all being annihilated. This
is an indication that Arjuna will emerge victorious in battle, despite heavy
losses on both sides. It is also mentioned here that Bhisma,
 who is supposed to be unconquerable, will also be smashed. So also Karna. Not
only will the great warriors of the other party like Bhisma be smashed, but some
of the great warriors of Arjuna's side also.

11.28
yatha nadinAm bahavO_(a)mbu-vegah samudram evAbhi_mukha dravanti
tatha tavAmi nara-loka-virA: vishanti vaktrAny
abhi_vijvalanti

"As the many waves of the rivers flow into the ocean, so do all these great
warriors enter blazing into Your mouths."

We have to see slokas 28 and 29 together. Universe is created and destroyed

and this cycle goes on. Destroy means it is not total annihilatio nor the matter
is never lost for ever. One matter changes into
another. Seed transforms into plant. Besides atman are everlasting and can
never be destroyed, and this was clearly established by the Lord in Chapter 2.
Here, only the bodies get destroyed. This war is
planned by the Lord to reduce the burden of Mother Earth. With the existence
of Kamsa, Duryodana and other evil persons, Sri Bhudevi's burden had increased.
This is one of the reasins of the Lord's Avatar
in Mathura. Eliminating evil persons is also one of the purposes of the Avatar
of the Lord. These people die because of their past karma and the Lord is not
displaying any cruelty to them. In Brahmasootram
Veda Vyasa tells 'vaishmya naidrunyena sapekshtvat' - the Lord never possesses
unmerciful quality. The Lord is granting results for the papa/punya of the karmas
[actions] of people. Arjuna is seeing all
entering the huge mouth of Viswaroopam. Drona, Bhishma and Duryodana, and
others are all getting destroyed by the Lord. Unless Arjuna sees this, he will not
get the conviction that while he was only a tool
in the war, the Principal Player was Sri Krishna. Alwar says in the pasuram
unnitthu matroru deivam thozhal, the Lord, as a mere Chariot driver, got the
Pandavas victorious. He has used Arjuna as a mere
tool to act in His plan. Also, this appearance is not transient like the
rainbow nor a magic show. In a magic show, what we see is not real; but an
illusion is created. Here, the Lord wants to establish every
act of Him as real and true. The Lord is showing both the good and bad paths.
The wrong path is shown with its consequences, to act as a deterrent. Besides the
body only is destroyed and atman remains
for ever. Therefore, we have to understand that the Lord is doing all these
out of mercy only. Arjuna sees all bad persons getting destroyed. Some from his
side are also getting destroyed. We had seen
slokas 26 and 27 yesterday and today slokas 28 and 29. In some editions
between these pairs of slokas, some more slokas are seen. Those slokas are not
authentic as neither Swami Sankaracharya nor
Swami Ramanuja had commented and so those slokas should be avoided. Now sloka
28:

Just like water from all rivers flow and mingle in ocean, Arjuna sees Drona,
Bheeshma, etc., are all going into the mouth [in Viswaroopam]. How helplessly do
the mighty warriors of the Kaurava and Pandava
armies enter into the flaming mouths of Lord Krishna's visvarupa or divine
universal form? As helplessly as unlimited currents of water from innumerable
rivers are propelled into entering the ocean.

*Yatha = just as, bahava = large,

*ambu-vega = flood of water,
 *nadinam = [all] rivers,
*samudram eva = towards ocean,
*abhimukha = as aim,
*dravanti = flowing,
*tatha = similarly, ami = these,
*nara-loka-vira = human warriors of earth,
*vishanti = reach, tava = Your [Sri Krishna's],
*abhivijvalanti = blazing, vaktrani = mouths.

Just like all rivers with plenty of water rush towards ocean and mingle, all
these Kings and fighters are all rushing into the bright mouths of the Lord. By
this example we have to understand some features.
-By flowing into the ocean, does the water get destroyed? Names of the
rivers such as Kaveri, Tambrabarani, Ganga, etc., are lost. Thus name and form
might be destroyed; but the entity, such as
water, remains. Similarly, the names and images of Bheeshma, Drona, etc.,
might be lost, but their atman remain for ever.
-Secondly, can the water of the river be ever prevented from reaching the
ocean. No. Similarly, all atman have to reach the Lord. We can never prevent this
final goal.
-Ocean is single, while rivers mixing into it, are many. All reach the
same ocean, Similarly, persons from the Kauravas or Pandavas reach the same Lord.
-Ocean's level remains the same whether many rivers flow into it or not.
The Lord is unaffected by the persons reaching Him or not.
To bring out these only, Arjuna cites the example of rivers flowing into the
ocean.

yathA nadya syandamAnA samudre �sta gacchanti nAma-rUpe vihAya / tathA vidvAn
nAma- rUpAd vimukta parAtpara puruam upaiti divyam // (Muaka. III.2.8; also see
PraSna. VI.5)
As rivers, in the course of their flow, disappear in the sea, forsaking
their name and form, in a like manner, the enlightened man, freed from name and
form, reaches the divine Being which is
higher than the high (unmanifest principle evolving into the world).

11-29
yatha pradiptam jvalanam patangA: vishanti nAsAya samrddha-vegAh
tathaiva nAsAya vishanti lokA: tavApi vaktrAni samrddha-vegAh

"I see all people rushing full speed into Your mouths, as moths dash to
destruction in a blazing fire."

Just like moths flock at a lamp and get desroyed, these people rush to the
Lord, considered as the Lamp of Yadavas and get destroyed.

*Yatha = just as
*pradiptam = well lit lamp,
*jvalanam = glowing fire,
*patanga = moths,
*samraddha-vega = speedily ,
*vishanti = rush, nasaya = get destroyed.
*Tathaiva = likewise,
*nasaya vishanti = to get destroyed,
*lokas = [people of the world],
*tavapi vaktrani = [in] Your [Sri Krishna's] mouths,
*samrddha- vega = with considerable speed.

Some things to ponder with this sloka:

 In one lamp many moths will rush in and die. Similarly. Many Kings and
warriors rush into Sri Krishna.
The lamp does not invite insects to fall into it. Sri Krishna also did not tell
these people to get destroyed in Him, but they themselves rush into Him.
With many insects falling into it the lamp is sometimes extinguished. But, the
Lord is unaffected by these people rushing into Him and getting destroyed.

11-30
Le_lihyasE grasamAnah samantAt lokAn samagrAn vadanair jvaladbhih
tejobhir Apurya jagat-samagram bhAsas tavOgrah pratapanti visnO

"O Vishnu, I see You devouring all people from all sides with Your flaming mouths.
Covering all the universe with Your effulgence, You are manifest with terrible,
scorching rays."
Lord Krishna is addressed as Vishnu or He who pervades the entire creation. The
mighty warriors who will fight in the battle are already captured in the
visvarupa's innumerable flaming mouths voraciously
devouring them. All are seared and scathed by the heat of its blazing effulgence
encompassing all the worlds.

Arjuna addresses Sri Vishnu. He says that he saw the Lord's face and the mouth.
He saw the tongue licking all the flesh and blood sticking around His lips of
mouth. Why Arjuna tells this?
Earlier, Arjuna told that all the warriors of the battle, were rushing into the
mouth of the Lord. They were rushing like moths to a well lit lamp and rivers
flowing into the ocean. Neither the ocean nor the lamp
did anything to invite the river or moths to come to them. This may raise a
doubt whether the Lord has no part to play; and, whether all these persons were
entering the mouth of the Lord on their own. To
avoid that doubt, here it is said that the Lord tastes all the blood and flesh
of these people, sticking around His lips. This may frighten and ask why the Lord
does this. But we should view blood and flesh as
matter made of the pancha bhootha or the great Five elements. We might be scared
of blood and flesh, but a doctor is accustomed to it and he is not afraid. The
Lord is the greatest Doctor and so he is seeing
them as composed of Pancha bhootha. He is "VaidyO NaarayanO Harih! ". So, He
licks them and tastes them.

*Lokan samagran = all worlds or all Universes,

*samantad = surrounding [the mouth], from all sides
*Lelihyase = tasting, You lick Your lips, You taste
*grasamanah = sucking into [mouth]. while devouring, while taking in;
All the persons, animals, plants,etc., are chewed while they enter the Lord's
blazing mouth. In the process some blood and flesh stick around the lips and the
Lord tastes them by kicking and sucking into his
mouth.

*Jvaladbi = blazing,
*vadanai = mouth.
*Vishno = Oh! Lord Vishnu!, that is spread all over,
*tava = Your [Sri Krishna's],
*ugra = frightening,
*bhasa = brightness,
*tejobi = luminiscence,
*apurya = filled up,
*jagat samagram = all worlds or all Universes,
*pratapanti = are scorched.
 We should have that fear in Him. We will realize that we would be punished
for our wrong doings. Even children are afraid of affectionate parents as they
know that they will be punished for mischief.
Here also, all are not afraid of only the chewing in His mouth, as everyone
has to undergo that; but, the result after that is more frightening. What is the
ultimate destination of the atman? To Naraka or
Swarga or to Moksham. That is worrying all the people.

11-31
Akhyahi-mE kO bhavAn-ugra-rupAh: namO �stu tE deva-vara prasidah
vijnAtum icchAmi bhavantam Adyam na hi prajanAmi tava pravrttim

"O Lord of lords, so fierce of form, please tell me who You are. I offer my
obeisances unto You; please be gracious to me. You are the primal Lord. I want to
know about You, for I do not know what Your mission is."

Arjuna had previously requested Lord Krishna to see His visvarupa or divine
universal form. When Lord Krishna exhibited the terrifying aspect of the visvarupa
Arjuna became unbalanced and agitated and
becoming bewildered stated namo'stu te deva-vara meaning I offer obeisance to
you, and asked the question to Lord Krishna: Who are you of such terrible form?
Arjuna saw the terrible external form of the
visvarupa but could not know Lord Krishna's intention for exhibiting it. Now he
wishes to know who and what Lord Krishna is beyond the external manifestation of
the visvarupa.

*Mey = to me [Arjuna],
*akhyahi = tell,
*ko =who, bhavan = You [Sri Krishna] are, ugra-rupa = with frightening
appearance?,
*deva-vara = Eminent among Devas,
*prasida = be gracious [to me, Arjuna],
*te = to You [Sri Krishna], namostu = offer salutes.
Arjuna offers his respects and obeisance and prays that the Lord be gracious
to tell him, the purpose of this frightening appearance of the Lord.

*Adyam = [from] primordial [time],

*bhavantam = existing [oh! Lord],
*vijnathum = to understand, icchami = I [Arjuna] am desirous.
The Lord is existing from beginning and so Arjuna desires to know why He
has put up this fierce appearance.

*Na = not, prajanami = understanding, tava = Your [Sri Krishna's],

*pravrittim = action.
Arjuna says that he is ignorant of the Lord's frightening appearance and he
is unaware of His actions. He wants to know about the Lord, existing from
primordial time; that is from the start of creations.

Swami Ramanuja clarifies some important things to us as introduction to this

sloka. When Arjuna asks the Lord who He was (ko Bhavaan?), does not Arjuna know
Sri Krishna? Arjuna knew that Sri Krishna
only had taken the Viswaroopam. But here what is implied in the question is
what was the purpose of putting up such a frightening appearance. Arjuna knows the
Lord well, is evident from his addressing the
Lord as adyam bhavantam or existing from the beginning of creations. Though in
this birth Arjuna knew Sri Krishna for 62 years [age of Sri Krishna at the time of
Mahabharata war]; he did not mean that, as after
listening to Sri Krishna's sermon in the past Chapters, Arjuna became aware
that the Lord was the Prime Cause for everything, for every creation. So, knowing
all these Arjuna was not fool to ask Who the Lord
was. He desired to know the frightening appearance of the Lord. Sri Krishna in
Chapter 10, had, in detail, told that all were His property. He owned everything.
And, Arjuna requested the Lord to show him his
property and auspicious qualities. Accordingly, the Lord is showing His
Viswaroopam. Thus Arjuna has no doubt in all these; but his doubt is about the
purpose of the Lord showing the fierce image and how that
was going to affect him. What message was going to be conveyed by the Lord
through this Viswaroopam, is the question of Arjuna. This, perhaps, is the
question in our minds also. What are we to understand
from the Viswaroopam? Arjuna by asking this represents all of us. Does the Lord
want to frighten Arjuna? Does He want to show that entire Universe merges in Him
at the end? Does He want to show that He is
finishing Duryodana and others? Does He want to show that He was going to kill
Bhishma and Drona? Thus the purpose of Viswaroopam could be anything.

Alwar says in one pasuram that he saw the Lord with the bow sarngam [not
sarangam, which means deer]; yet, he did not know who He was? Like in Sri
Pavalavannan temple, the Alwar said
'Pavalavanna! Engutthai? Where are You?' What Alwar meant there was that though
he knew Sri Pavalavannan, he did not know where to search for Him. He knew the
Lord as Sri Rama holding the bow, but he
did not know any further.

Arjuna, similarly says that conceding to his prayer the Lord showed the
Viswaroopam; nothing more! What grace Arjuna expected from the Lord? He says "Na
hi PrajanAmi, tava Pravrittim".
Firstly, why He had shown this Viswaroopam? Next, Arjuna is requesting the Lord
to come back to His earlier form as Sri Krishna, and grace him. Arjuna could not
further see the frightening image; and, he
wanted to know the purpose, that is all.

The Supreme Lord Krishna manifested His visvarupa or divine universal form of
wonderful and terrible visage to exhibit His unlimited and absolute sovereign
power. Now that Arjuna's request of seeing the
visvarupa has been granted he beseeches further to know Lord Krishna's
intention and purpose for exhibiting it and he desires to know who Lord Krishna
truly is apart from the visvarupa. He addresses
Lord Krishna as deva-vara meaning Lord of all lords and is curious as to the
reason why He exhibited to His surrendered bhakta or devotee the terrible visages
with many mouths and teeth along with his
wonderful form of cosmic glory. Arjuna is now desiring to see Lord Krishna's
pleasing and charming, sublime humanlike form. Lord Krishna exhibited His all
powerful visvarupa to show Arjuna in no uncertain
terms that without any effort He will destroy all the kings and warriors that
are arrayed in the Kaurava army and this does not depend at all upon Arjuna and
the Pandava army. Lord Krishna is prepared to
annihilate the complete Kaurava army if need be and to assert this conviction
He exhibited the terrible visages of the visvarupa is to remind Arjuna of this.

11-32
sri-bhagavan uvaca
kalO�smi loka-ksaya-krt pravrddho lokAn sama_hartum iha pravrttAh
rte �pi tvAm na-bhavisyanti sarvE ye �vasthitAh pratyani_kEsu yodhAh

"The Supreme Personality of Godhead said: Time I am, the great destroyer of
the worlds, and I have come here to destroy all people. With the exception of you
[the Pandavas], all the soldiers here on
both sides will be slain."

The Lord said -- Kala (Time) is the calculator which calculates (Kalayati).
Calculating the end of the lives of all those under the leadership of
Dhrtarastra's sons, I am causing their destruction. Fully manifesting
Myself with this fierce form, I have begun to destroy the hosts of kings.
Therefore, by My will, even without you, namely, even without your effort, all
these hostile warriors under the leadership of Dhrtarastra's
sons, shall cease to be, i.e., will be destroyed.

Slokas 32, 33 and 34 are replies by Sri Krishna to Arjuna. In the last sloka
Arjuna asked to explain why the Lord appeared in such frightening form? What was
the message, the Lord wanted to convey by this
gigantic Viswaroopam? The word kala or time is derived from kalayati which is
synonymous with ganayati which is to calculate or count. Lord Krishna declares He
is time which controls the life span of all living
entities and will determine when Duryodhana, Bhishma, Drona and other royal
dignitaries along with all the warriors will expire. Lord Krishna presently
exhibited the terrible aspect of the visvarupa or divine
universal form in order to show he was directly pravritah engaged to complete
the activity of their destruction. By a mere miniscule fiat of His will, Lord
Krishna can accomplish this action without the assistance
of anything or anyone else and all the warriors of both armies Kaurava and
Pandava will soon meet with their destruction except Arjuna and his four brothers.

The Supreme Lord Krishna being thus requested to explain the reason for
manifesting such a frightening aspect of His visvarupa or divine universal form
states kalo'smi loka-ksaya-krt pravrddho meaning
he is all powerful time destroyer of all the worlds

*Kalo'smi = [I, Sri Krishna] am god of Time.

This answers Arjuna's question 'ko bhavAn?' But we have to be careful in
understanding this. Arjuna's question was not because he did not know who Sri
Krishna was. It is also not correct to understand
that Sri Krishna is the god of Time as the direct reply. Arjuna's question
was to know for what purpose the Lord had assumed Viswaroopam. And, Sri Krishna's
reply that He was the god of Time means,
he was marking the time of end of all in the opposite camp, such as Bhishma,
Drona and the Kauravas. That is he is the Destiny to determine the life of all
these people.

*Loka = World or Universe, that is all wicked persons in this World or Universe,
those who were harming the Earth,
*ksaya-krt = destroying action or destruction,
*pravrddha = grown well, that is assuming this gigantic Viswaroopam.
To destroy all these wicked persons harming the World, the Lord had taken
the Viswaroopam and determing their destiny. The Lord is the Destiny, determining
everyones birth and death.

*Lokan = all Worlds, that is the wicked persons in all worlds,

*samahartum = completely destroying, [ Hartum -> destroying; Ahartum->
Completely Destroying; SamAhartum-> I alone am completely destroying ? ]
 *iha = here, in this battlefield of Kurukshetra, in the sight of Arjuna,
*pravrtta = has been started.
[Note the difference in pravrddha and pravrtta]. As a Single Person, the
Lord is appearing to destroy all the evil persons in all the worlds.

*Sarve = all these persons standing to fight with Arjuna,

*ye = those, yodha = warriors,
*pratyanikesu = opposing Arjuna,
*na bhavisyanti = will not exist,
*rte pi = even without, tvam = you [Arjuna].
That is even if Arjuna was not there or he did not fight, all these wicked
persons standing in the battlefield opposing Pandavas are going to be finished by
the Lord. That is certain. If Arjuna fought, he could gain
some reputation; otherwise also they are going to be destroyed.

When the Lord says He is the god of Time [Kala], three interpretations are
possible.
-One could be that the Lord is the inner Prime mover (antaryami) of the
Time, like days, hours, etc.
-Another meaning is that Kala refers to the measurement of time or period.
That is counting the period upto which these persons would live.
According to shastras, Three gods are associated with death - Mruthyu ,
Kala and Dharma. Dharma god decides on the result of everyones fate according to
theier actions of papa/ punya.
Kala god decides on the period upto which anyone could live. Mruthyu god
relieves soul from the body. By saying Kalosmi, the Lord is telling that He is the
antaryami for all these three gods.
-He is the One deciding on their destiny. He has assumed this mammoth form to
destroy the world. Here we should remember that because Arjuna requested the Lord,
he assumed this Viswaroopam
and not to destroy immediately. We have to remember Arjuna wanted to know
the purpose of Viswaroopam.

In interpreting slokas, we have to remember the earlier slokas. Then only, a

convincing meaning could be found. Our great commentators followed this principle
only. Interpreting a sloka in isolation would
lead to contradiction with upcoming or earlier slokas. Present Viswaroopam was
the result of Arjuna's prayer, and it was merely to show; but Viswaroopam as such
has to have a purpose and that is what
Arjuna desired to know. The Lord thus tells Arjuna that He is going to decide
the destiny of all these persons.

To destroy all the wicked persons in all the Worlds, Single-handedly, the Lord
has taken this gigantic form, Viswaroopam. "LokAn samahArtum iha pravrtta" . He
does not need Yudhishtra nor Bhima
nor Arjuna to destroy them. He alone is going to destroy them. "rtE piu tvAm
" - Arjuna is only a tool and if he fought he could gain some name; even without
that, their destinies were all finalised and
the Lord had initiated action. Arjuna should never think that if he did not
fight or if he were not there, these persons standing to oppose Arjuna, would not
perish.

Sarve na bhavisyanti - all of them will not exist, anyway. The Lord has already
marked their time.
Alwar praises the Lord as having the discus of time "kAla sakkarathaay" - The
movement of the discus decides the future of all. The Lord conveys the message
that He is the One deciding on the destiny
of all - their creations, their destructions and their sustenance. His sankalpa
or will power alone would prevail, irrespective of Arjuna's actions.

Note:
The Supreme Lord Krishna being thus requested to explain the reason for
manifesting such a frightening aspect of His visvarupa or divine universal form
states kalo'smi loka-ksaya-krt pravrddho meaning
he is all powerful time destroyer of all the worlds. By Lord Krishna's desire,
imbued with His power and might, time itself will destroy all these armies arrayed
in battle even without Arjuna participating in the fight.
The Kaurava army along with their commanders such as Duryodhana, Bhishma and
Drona will not survive and will all be slain.

11-33
tasmAt-tvam-uttistha yaso labhasva jitva-satrun bhunksva rajyam-samrddham
mayai_vaitE nihatAh purvam eva nimitta-mAtram bhava-savya-sAcin

"Therefore get up. Prepare to fight and win glory. Conquer your enemies and enjoy
a flourishing kingdom. They are already put to death by My arrangement, and you, O
Savyasaci, can be but an instrument in the
fight."

The Lord is showing His Viswaroopam to all without any discrimination.

Viswaroopam is seen by Kauravas, Pandavas, Devas, Yakshas, Gandarvas, etc. Many
see with fear and some try to run away from Him.
Some prostrate and worship Him. Earlier Aejuna asked Who the Lord in
Viswaroopam was? Sri Krishna replies in slokas 32, 33 and 34. He said that He was
the Destiny deciding on the fate of these wicked
persons. Even if Arjuna were not there the Lord had decided to finish off these
persons. Arjuna got a doubt and so thought that he might as well leave, as he has
no role to play. He felt he was unnecessary,
once the Lord had decided to kill all these persons. To avoid such thinking the
Lord tells that He wanted Arjuna to remain in the battle and the Lord would use
Arjuna as a tool for His purpose. It is like this.
If Arjuna were to defeat Bhishma, he needed bow and arrow. Arjuna shoots the
arrow and Bhishma is pushed down by the arrow. Can we say Arjuna defeated Bhishma,
or the arrow? Like that, it is the
Lord who is going to kill all theses persons; but He uses Arjuna as a tool.

*Savya-sacin = Arjuna, expert archer. capable of shooting arrows by the left

hand also. [ Savya - Left, sAci ->shooting arrows ]
Arjuna is addressed as savya-sacin or expert archer from the root shach
meaning equal. This was because he was ambidextrous and could fix an arrow to a
bow shooting it equally with left or right hand.
The root 'Sac' means 'fastening'. A 'savyasacin' is one who is capable of
fixing or fastening the arrow even with his left hand. The meaning is that he is
so dexterous that he can fight with a bow in each hand.

*TasmAt = therefore,
'Therefore' means, the Lord has already decided on the fate of these kings
and warriors, and Arjuna has to understand this. The Lord by His will power,
decides on everything be it creation or destruction.
His will power is also to use Arjuna as a tool to kill them. Therefore,
Arjuna has to get up and fight only.
*tvam = you [Arjuna],
*uttIshta = get up,
Arjuna who had dropped his bow Gandeepa, has to now get ready and take the
bow and fight.
 *yasO = fame,
*labhasva = acquire,
*jitva = by winning, satrun = enemies,
Arjuna by now would have understood Who the Lord was and what His
determination was. Arjuna should now fight so that others do not ridicule him as a
coward, but praise him as a hero.
*samruddham = full of prosperity,
*rajyam = kingdom,
*bhunksva = enjoy.
He will also enjoy Royal life. He acquires fame and enjoyment. The Lord tells
Arjuna to therefore, get ready and fight his enemies to win them and acquire fame
and enjoy the ever flourishing Kingdom.

*Purvam eva = long ago,

*maya eva = by Myself [Sri Krishna],
*ete = all these [kings and warriors],
*nihata = were killed or destroyed,
By telling that the fate of these kings had alraedy been decided, it is
implied that Arjuna would be beating a dead snake. It clearly implies that Arjuna
is needed to kill them as the Lord had already decided.
He had decided long back when Draupati was humiliated.
The Supreme Lord Krishna is the absolute and independent controller of all
creation, Every living being depends solely upon Him for their existence and
maintenance. He is also the absolute and independent
destroyer and He confirms that all the warriors of the battle are nihatam-
purvam meaning already slain by His mere desire.
*nimitta - matram = only a tool,
*bhava = you [Arjuna] are.
Just for Arjuna to get name and fame, the Lord had allowed them to live this
long, else He could have finished them off then and there itself! Thus the sin of
killing them would not be on Arjuna. Nor it would
affect the Lord. The past karma of these people would be responsible for
their destruction. Arjuna need have no fears - of getting defeated as the Lord has
already decided on his victory, of affected by sin,
as he is not killing but decided by the Lord, of any adharma as Arjuna is
going to be only a tool in this war game. Arjuna has to just dedicate his great
skills to the Lord. That is all.

Lord Krishna is instructing Arjuna to arise from his lethargy of mind and
fight for righteousness. By vanquishing the Kauravas he will acquire lasting glory
and enjoy the prospering kingdom of Earth which will be
rightfully administered and protected by the Pandavas. Lord Krishna alone by
Himself has already determined the course of the battle and the destruction of all
the unrighteous. In this work Arjuna is merely an
instrument and must only accept the role of conqueror as an implement of war.
Arjuna is addressed as savya-sacin or expert archer from the root shach meaning
equal. This was because he was ambidextrous
and could fix an arrow to a bow shooting it equally with left or right hand.

10-34
dronam-ca bhismam-ca jayadratham-ca karnam tathAnyAn api-yodha-viran
mayA-hatAms-tvam jahi ma vyathistha yudhyasva jetAsi rane sapatnAn

"Drona, Bhishma, Jayadratha, Karna and the other great warriors have already
been destroyed by Me. Therefore, kill them and do not be disturbed. Simply fight,
and you will vanquish your enemies in battle."
 Arjuna asked the Lord in Viswaroopam as Who He was with such frightening
appearance? What was the purpose? For this the Lord replied in slokas 32, 33 and
34. In sloka 32, the Lord told he was
the Time or Destiny, to finish off these wicked persons; even if Arjuna were
not there. Therefore, Arjuna enquired what was his role? In sloka 33, the Lord
replied that Arjuna was just a tool for the Lord to kill them,
and so Arjuna could as well be ready to fight. Now sloka 34.

The Lord says that He had decided on the list of persons to be killed in the
battle. Therefore, without any doubt on the result of the war, without any
vacilation on whether to kill relatives and teachers, Arjuna
should start fighting. In the last sloka, the Lord said that all these persons
were already brought on the list for killing. Now the Lord says that he had
already killed Drona, Bhishma, Jayadrata and Karna. Arjuna
is perplexed, as all these persons were still standing in the battlefield to
fight. What the Lord implies is that He had already taken a decision [sankalpam]
to kill them all. The physical killling is to be done by Arjuna.
This type of decisions many can take; but the results could be different. So,
if the Lord had decided, what is the guarantee that it would prevail? For this
only, the Lord had tried to make Arjuna [ and all of us] to
understand that He was the Sarveswara or the Supreme Lord, and everything in
the Universe acted according to His will power only. With lots of effort he had
established that everything in the Universe was his
property and He was the Commander of every movement including their creation
and destruction. So this doubt whether his decision would prevail or not should
never crop up. Then, why not finish them off
as well? The Lord decides and Arjuna has to act as a mere tool to execute that
decision. So, wherever the Lord says that he had finished them off, it means that
he had taken a decision to that effect. Now he
reveals the names of persons in the killing list. First he mentions Drona. He
is the one who taught all these people, art of fighting. An Acharya is to be
accused first for the misbehaviour of students. Bhishma
at least can avoid the accusation slightly as he was grand father and so could
have been showing affection. But Drona was not related and he should have advised
them properly. Next is Bhishma. His
prowess was well known. Hastinapur would act according to his gestures.
Duryodana, Karna or Sakuni would be no match for him. He should have ensured
proper conduct of administartion and upheld
Dharma; but he failed. While others committed mistakes before start of the
battle, Jayadrata foul played in the battle in killing Abhimanyu. He fought
illegally. Next was Karna. He was born as Pandava but served
Kauravas and citing the superficial Dharma of remaining faithful to Duryodana,
he was party to the humiliation of Draupati.

Swami Pillai Lokacharya says that the preaching of Gita and Prapatti [Ultimate
Surrender] was only because of Draupati. A crying Draupati was dragged in the
Royal assembly by Kauravas and humiliated.
Allowing that act unpunished would mean the defeat of Dharma and encouragement
to Adharma. To disallow that, the Lord acted as a Messenger; acted as a Chariot
Driver; preached Gita. Bhishma, Drona
and even Pandavas are all culpable. Once she cried 'Oh! Dwaraka Nilaya1
Pundarikaksha' and surrendered they should have never remained indifferent to the
cruel acts of Kauravas. They should have
set aside the thinking that they had lost her in the game and so they had no
rights to fight Adharma. They should have had only one objective - that of
protecting the property of Sri Krishna, once she had
surrendered to Him.
 *Tatha anyan api yodha-viran =and, all the other battle warriors. Sri Krishna
adds further to the list.
*Maya = by Me [Sri Krishna],
*hatam = have been killed.
That is all these persons listed are decided by the Lord, to be killed in
this battle.
*Tvam = you [Arjuna], jahi = would win,
*ma vyatishta = do not tremble or shiver.
Arjuna should not vacilate as to whether to kill his kin and teacher, etc.

*Yudhyasva = fight well,

*sapatnAn = these enemies, , rane = in this battle field, jetasi =
victoriously.
Once the Lord had decided on the fate of all these persons, Arjuna should
have no doubts about the result of the war. These people are wicked as proved in
the Draupati episode and to be proved in
Abhimanyu's killing; and, so Arjuna, without any further doubt, should be
ready to fight. These people are to be killed for their acts of Adharma. The papa
acquired by them for evil acts, have already sealed
their fate. As a tool in the hands of the Lord, therefore, Arjuna should
get up and fight.

Arjuna may have doubt reflecting that Drona received the divine science of
weapons by mantra from avatara or incarnation Parasurama Himself. Also he is
hesitant to slay Drona who had taught him
so well the science of archery making him the greatest archer in the
world. Bhisma has received the boon that he can die at the time of his choosing
and educated by Brihaspati the guru of the demigods,
he was invincible. Jayadratha has the boon from his father that whoever
takes his head off at the neck with any weapon will have their own head burst into
pieces. Karna the son of the Surya the sungod has
received a boon from Indra in the form of a weapon that will slay whoever
he launches it at. Also there are other warriors such as Kripacarya and Asvatthama
who are undefeatable in battle. Arjuna is certainly
not doubting the words of Lord Krishna but with such a powerful array of
mighty warriors against him, he was wondering how he will be able to defeat them
all. But by the express desire of the Supreme Lord
Krishna they all will certainly perish on the battlefield and Arjuna and
the Pandavas will be victorious.

The father of Jayadratha performed penance with a resolve: "the head of the
man who may cause the head of my son to fall on the ground, shall also fall."
During the war, however, Arjuna's arrow cuts the
head and drops it on the lap of the father who, inadvertently, makes it
fall on the ground: he too dies at once. Karna, the son of the Sun-god, had
obtained an unerring missile from Indra. Drona had celestial
weapons. He was Arjuna's teacher in the science of archery. He was Arjuna's
beloved and greatest Guru. Bhishma also possessed celetial weapons. He could die
only if and when he wanted to die. He once
fought single-handed with Lord Parasurama and was not defeated. So powerful
was he.

11-35
sanjaya uvaca
etat Shrutva vacanam keshavasyA kritAnjalir vepamAnah kIrittI
namaskritvA bhuya evAha krishnam sa-gad_gadam bhita-bhitah pranamya

"Sanjaya said to Dhritarashtra: O King, after hearing these words from the
Supreme Personality of Godhead, the trembling Arjuna offered obeisances with
folded hands again and again. He fearfully spoke to
Lord Krishna in a faltering voice, as follows."

What happened next? Hearing the words spoken by Lord Krishna is the preceding
three verses, Arjuna trembling in divine anxiety from beholding Lord Krishna's
wonderful, terrible, dazzling and frightening
visvarupa or divine universal form; bowed his head and with joined palms
humbly prostrating himself spoke with faltering voice choked up by mixed emotions
of joy, anxiety and wonder.

Seeing the Viswaroopam, Arjuna asked Who the Lord was? The Lord replied in
slokas 32, 33 and 34. He told Arjuna that He had already decided to kill those
wicked persons and that Arjuna was a mere tool in
the process. Out of mercy and affection the Lord had decided that Arjuna would
fight and obtain fame, and so the Lord asked Arjuna to get up and fight. This
sloka 35 is from Sanjaya. From sloka 36 to
sloka 46, Arjuna is going to praise the Lord. In this single sloka, Sanjaya
narrates the actions of Arjuna and his submission to the Lord paying respects.
Sanjaya tells Dridarashtra.
Significance of this, is that Arjuna, who was very close to Sri Krishna, now
understood the glory and greatness of the Lord, and prostrated respectfully to Sri
Krishna; but Dridarashtra and his sons, did not
understand neither Sri Krishna nor Arjuna. Did not this - Viswaroopam
exclusively to Arjuna - reveal the deep consideration the Lord had for Arjuna? At
least this should change Dridarashtra's mind. But this also
goes in vain. If Dridarashtra had understood even a little bit, he could have
prevented the battle. Why did he not understand? The Lord told in the earlier
slokas that He had already decided that these people
would be killed in this war. So, their end was certain and so Dridarashtra did
not stop the battle. If Kaikeyi had agreed to Dasaratha's request, Srimad
Ramayanam would not have come up! Similarly if
Dridarashtra had understood Sri Krishna properly, perhaps, this epic and Gita
would have ended with the 11th Chapter! But the Lord had destined for the war to
be fought for 18 days and so Dridarashtra did
not have a change of mind.

*Aha = [Arjuna] told,

*sa gadgadam = in wavy or undulating voice, in a choked voice
With a faltering voice-. A person's throat becomes choked with phlegm and
his eyes full of tears when, on being struck with fear, he is overcome by sorrow,
and when, on being overwhelmed with affection,
he is filled with joy. The indistinctness and feebleness of sound in
speech that follows as a result is what is called faltering (gadgada). A speech
that is accompanied with (saha) this is sa-gadgadam. It is used
adverbially to the act of utterance.
*pranAmya = prostrating, bowing down with humility;
*kesavasya = Sri Kesava's [Sri Krishna's],
Kesava means the Lord of ka = Brahma and isa = Shiva. ; Or one who killed
the demon Kesi.
*eta = these, vacanam = speech or replies [in slokas 32, 33 and 34],
*Shrutva = after hearing,
*kritAnjali = with folded hands,
Anjali means by our action of anjali or folded hands, the Lord melts like
water [jalam].
 *vepamana = trembling,
*kiriti = the crowned [Arjuna].
*Namaskritva = prostrating, bhuya = again,
There are three words kritanjali, namaskritva and pranamya. All these
indicate paying respects. Do these mean that Arjuna prostrated to the Lord Three
times? Swami Desika says in Tatparya Chandrika
that as soon as he heard the reply of the Lord, he fell down to prostrate
and this is indicated by the word pranamya. Getting up, he wanted to say a few
words. Normally, it is the practice to prostrate before
one speaks and so Arjuna prostrates again and this is indicated by the word
namaskritva. While talking he is keeping his hands folded and this is indicated by
the word kritanjali.

*krishnam = to Sri Krishna [ spoke with undulating voice].

Kesava means the Lord of ka = Brahma and isa = Shiva. Arjuna listening to
the words of the Lord in Viswaroopam, commanding everyone, realized the eminence
of the Lord and so fell instantly on
the ground to prostrate. Getting up and with shivering body, he wanted to
say to the Lord and so again fell down to prostrate and then with folded hands
spoke to the Lord. A indicates the Lord. So
anjali means by our action of anjali or folded hands, the Lord melts like
water [jalam]. The Lord's mercy is invoked.

*bhita-bhitah = overcome by fits of fear, with his mind struck again and again
with fear-this is to be connected with the remote word aha (said).
At this juncture the words of Sanjaya have a purpose in view. How? It is
thus: Thinking that the helpless Duryodhana will be as good as dead when the four
unconquerable ones, viz Drona and others, are killed,
Dhrtarastra, losing hope of victory, would conclude a treaty. From that will
follow peace on either side. Under the influence of fate, Dhrtarastra did not even
listen to that!

GITA Mahatyam SLoka:

Human beings must bathe in water every day to get rid of the dirt (of the
body), but bathing in the water of the Gita once is enough to get rid of the dirt
of this samsara (cycle of birth and death).
gita sugita kartavya, kim anyaih shastra vistaraih
ya svyam padama nabhaayasa, mukha padmad vinih srita (Gita-mahatmya 4)

11-36
arjuna uvaca
sthAne hrishikesha tava prakirtya jagat prahrsyati anurajyatE ca
rakshAmsi bhItani disO dravanti sarvE namasyanti ca siddha-sanghah

"Arjuna said: O master of the senses, the world becomes joyful upon hearing Your
name, and thus everyone becomes attached to You. Although the perfected beings
offer You their respectful homage,
the demons are afraid, and they flee here and there. All this is rightly done."

Arjuna says that Rakshasas were running helter-skelter in all directions in

fear of the Lord. Groups of Siddhas were worshiping with folded hands. It is
understandable and the Lord deserved this, says Arjuna.

The word sthane means appropriate or most worthy. Who is most worthy? The Lord
Krishna is the most worthy. What is appropriate? It is appropriate that all the
hosts of heavenly beings including the Devas
or demigods, the Gandharvas, Siddhas, Yakshas, Vidyadharas, Kinnaras,
Kimpurushas should have come to witness the astounding spectacle of Lord Krishna
the Supreme Lord of all displaying Himself
by the request of His devotee as charioteer in the battle of Kuruksetra and to
appropriately admire His greatness and praise His unmatched compassion to manifest
Himself for them to see by His grace and to
subsequently rejoice and revel at the phenomenal glory of it all. How could
they not anurajyate or feel devotion this way about the Supreme Lord who is their
originator and omit to give Him who is worthy of every
adulation, full glorification. To the contrary it is also appropriate that the
unrighteous raksasas or demons should be dejected, disheartened and fearful,
fleeing in all directions.

*Hrishikesa = Lord Sri Krishna.

Hrishikesa means controlling the sense organs. That is controlling His
senses and the devotees' senses. Lord Krishna is addressed as Hrsikesha meaning
the inner controller of the mind and senses
*Tava = Your [Sri Krishna's],
*prakirtya = seeing this greatness, eminence,
*jagat = people of the Universe, [ Even though it is mentioned general people
here, it is specific to devotees and devas ]
*prahrsyaty = are happy, rajam means love and anurajam means enormous love,
*anurajyate = [people] are in great love or devotion for [Sri Krishna].
[ Raagam - devotion/attachment; AnuRaagam -> Very much devoted/attached ]
Seeing the eminence of the Lord all people are happy and devote themselves
to Him. Though all people are mentioned, we have to interpret this to mean only
good people. Evil minded persons will neither
be happy nor would devote, seeing the Lord.

*Rakshamsi = Rakshasas [demons],

*bhitani = scared of,
*disO dravanti = running away in all directions,
*sarve = all, siddha sanghA = groups of Siddhas [ accomplished persons],
*namasyanti = with folded hands pay respects and chant in praise [of the Lord].

*Sthane = deserve [the praise by Siddhas and devotees, and Rakshasas running
away].
The word sthane means appropriate and is used to emphasise propriety.

We see two types of people, who see the Lord. One is the Demons in great
fear. The other is Siddhas worshiping the Lord. Siddhas are meant in the word
jagat in the first half of the sloka.
These are the people happy about learning the eminence of the Lord and they
praise the Lord and worship. Those who do not like the greatness of the Lord, who
are jealous of the Lord and who think
the Lord as their enemy, thay are all running away in fear on seeing the
Viswaroopam.

Hrishikesa means control of senses. The Lord is in control of His senses;

but, he controls the senses of all good people and so Siddhas are able to praise
and worship Him. Others, with uncontrolled senses
are Rakshasas and they run away in fear. Ravana was a scholar. His valour
was great. Yet, he could not control his senses. In Srimad Ramayana, Ravana is
lying on the ground killed by Sri Rama. His wife
Mandodari comes running and cries. She sees Sri Rama and tells that she had
recognized Who Sri Rama was. He is 'anadi madya nitana: srivatsa vaksha: nityasri:
saswatah: ' - He is the One with no
beginning or end or middle, having Sri Maha Lakshmi on the right chest,
always auspicious and permanent, etc.. She further says that in spite of all such
eminence Sri Rama could not have won Ravana, if
only he had controlled his senses. So Ravana was defeated by his own senses.
Had he controlled his lust, none could have vanquished him, says Mandodari. Those
succumbing to sense organs are
Rakshasas and are destroyed. Surrendering the organs at His feet and
enjoying His eminence is divine quality. Such people are considered as Devas.

Devotion to Sri Vishnu is the character of Devas and the likes. Others are
all Asuras or Rakshasas. Such people are running away in fear. Once we realize
that the Lord is doing good for us, we worship
and praise Him. We have to fall in love with the Lord and this is indicated
by anurajyate. Other than the Lord, we should never desire for. Listening to His
names and stories,we should feel happy and
contentment. Arjuna speaks of such persons joyous on seeing the greatnes of
the Lord. Others are running away. Sthane = deserve [the praise by Siddhas and
devotees, and Rakshasas running away].
Thus Arjuna starts his praise, which continues in 11 slokas upto sloka 46.

11.37
kasmAt-ca-te na-namEran mahAtman gariyasE brahmanO �py Adi-kartre
ananta-devEsa jagan-nivasA tvAm-aksharam sat-asat tat-param yat

"O great one, greater even than Brahma, You are the original creator. Why then
should they not offer their respectful obeisances unto You? O limitless one, God
of gods, refuge of the universe! You are the
invincible source, the cause of all causes, transcendental to this material
manifestation."

This sloka has to be understood carefully. The word ananta means infinite and
the word nivasa means foundation. The word aksaram means imperishable and refers
to Lord Krishna's vibhuti or divine
transcendental opulence known as brahman or the spiritual substratum pervading
all existence. It also denoted the category of jivatmas or individual souls as
embodied beings which are imperishable as well
and confirmed in the Katha Upanisad I.II.XVIII beginning najayate mriyateva
vipaschit meaning: The soul is eternal and is neither born nor dies. Referring to
prakriti or the material substratum pervading physical
existence Lord Krishna is sat the effect and asat or the cause. Sat is in
reference to physical existence in its manifested, variegated state which is the
effect. Asat is in reference to the latent non-variegated state
which is indiscernible and is the cause. The effect manifests as names, forms,
attributes and qualities being distinguishable. The cause is when all the manes,
forms, attributes and qualities are imperceptible.
What is beyond that is tat param or superior and refers to the multi-atmas who
are beyond the categories of jivatma or bound souls and prakriti or dull matter.
Arjuna is beyond these two categories as well being
a surrendered devotee of Lord Krishna, As the atma or eternal soul is the
conscious life force of the physical body; the Supreme Lord Krishna is the
conscious life force of all creation.

*Devesa = Lord of Devas,

*jagan-nivasa = having Universe as His abode or Universe residing in Him,
pervading in and around Univeres,
*ananta = without an end in space or by time or by substance.
This is called trivida parichhedarahityam. That is he can not be limited
by time or by place. He also can not be identified in certain materials only.
 *Kasma = who,
*na nameran = will not worship,
*te = You [Sri Krishna]?
*Mahatman = superior to all atman.

*GariyasE = greater than,

*brahmana = lord Brahma, api = even,
*adi-kartre = prime cause.
The Lord only created lord Brahma. We saw that since He was the Creator of
lord Brahma, Karta indicates nimitta [result] cause. Adi indicates the Lord is
also the upadhana [raw material] cause.
That is He is the cause for Brahma in all respects.

*Tvam = You [Sri Krishna] are,

*aksharam = undestroyable or everlasting atman.
Here, atman indicates the bhaddha atman or all those still in this
samsaram, struggling and not liberated. The Lord is the Possessor of all these
everlasting atman. That is the Lord is pervading all atman,
sustains all of them and has all atman as His body.

*Tat param = superior to that.

We have heard of chit and achit in Chapter 2. All materials without gyana are
achit. Jeevatman is chit. Moolaprakruti is achit. All matter we see like stone,
building, etc., are achit. Moola prakruti is karana or
primordial cause. What we see is the result or in karya stage. If mud is
karana, pot is kArya. We can compare this to moola prakruti and achit. We see in
the entire Universe the perceptible matter as the karya .
This relation is meant in the words sad(t)-asad(t). Both are without gyana.
Moola prakruti in karana stage has no gyana; nor, all the materials we see in
karya stage have gyana. The difference is that in karana
stage no name or form is there. But in karya level, it will have a form and
name. By the word asat, formless and nameless karana stage is meant. Sat indictaes
all achit with form and name. All are mud in karana
stage; they assume name and form as toy or pot or plate, in the karya stage.
Sat is the resultant material occupying the Universe. Asat is moola prakruti. Thus
Arjuna tells that the Lord is both sat and asat.
That is the Lord is both achit - in karana stage and in karya stage.

Aksharam is the atman entangled in the karana, karya achit. These atman are
in human body or in insect body, etc. That is why it is called bhaddha jeevatman
[bound soul]. So, the Lord is [bhaddha] atman
and He is achit in karana and karya stages. That is souls which have been
liberated from the entanglement in achit and which are enjoying eternal bliss and
so superior to bhaddha atman. That is Muktatman
That is the Lord is,
1. Param, that is Muktatman,
2. Aksharam, that is the bonded souls,
3. Asat, achit of Moolaprakruti in karana stage and
4. Sat, achit of all perceptible materials in karya stage.
Arjuna says that the Lord has all these Four entities as His body and commands
them. So, He is the cause of Brahma, cause of all, without a cause for Himself,
Leader of Devas, pervading entire Universe,
Unlimited or Infinite, having Bhaddha, Mukta atman and achit as His body.
Hence, why should not anyone worship the Lord? Asks Arjuna.

The statements made in the previous verse are being justified with the words
kasmac na meaning why not which refers to why shouldn't all the demigods and
exalted sages and perfected beings bow to the
Supreme Lord Krishna who is the progenitor of Brahma who is their creator. The
Supreme Lord is the embodiment of all creation, comprised of the animate and
inanimate. He is sat the effect and asat the cause
and He is tat param that which is beyond both. He is beyond the jivas or
embodied beings united with primordial matter which is characterised as what is
existent and what is non-existent. He is beyond prakriti the
material substratum pervading physical existence. He is beyond the brahman or
the spiritual substratum pervading all existence. He and His energies are
indestructible, imperishable and eternal. His plenary
expansion within all sentient beings is the atma or soul which is also
indestructible and eternal. The Katha Upanisad I.II.XVIII beginning najayate
mriyateva vipaschit meaning: The soul is never born neither does
it ever die. As all sentient beings are blessed with an eternal soul bestowed
by Supreme Lord Krishna alone why should they not all bow down to Him.

11-38
tvam Adi-devah purushah puranah: tvam_asya vishvasya param nidhanam
vettAsi vedyam_ca param ca dhAma tvayA tatam vishvam ananta-rupa

"You are the original Personality of Godhead, the oldest, the ultimate sanctuary
of this manifested cosmic world. You are the knower of everything, and You are all
that is knowable. You are the supreme refuge,
above the material modes. O limitless form! This whole cosmic manifestation is
pervaded by You!"

In sloka 37, Arjuna wondered who would not worship the Lord with folded hands.
As told in Alwar's pasuram, the Lord protects all who worship Him with folded
hands. Arjuna says further that the Lord is
antaryami in everything:

What in the universe and all creation is not a part of the Supreme Lord Krishna.
He is the knower of all that is known and knowable. He abides as the atma or
eternal soul within all living entities. He is the highest
goal yet He is beyond the highest goal. All existences past, present and future,
sentient as well as insentient are impregnate with the Supreme Lord who resides
within them as the eternal principle in the form
of the atma. Hence all such terms as eternal, unlimited, imperishable,
indestructible etc. refer to Him exclusively. You alone are all the knowers and
all that must be known. You alone, abiding thus as the Self of all,
are the 'Dhaman' (abode), namely, the goal to be attained. By You, O infinite of
form, is the universe pervaded. By You the universe, composed of conscient beings
and non-conscient matter, is 'Tatam', pervaded.
You are the Primal God, the Ancient Person. You are the supreme resting place of
the universe. The meaning is that You are the supreme foundation of the universe
which constitutes Your body, as You are its Self.

*Ananta-rupa = Lord with infinite image,

*tvam = You [Sri Krishna] are,
*Adi-deva = very First Deva, primal Deity, because of being the creator of the
Universe
*purusha = grants whatever is prayed,
*purana = very Ancient but appearing ever fresh ;, ancient, eternal;
[pura + api navam = puranam],
*asya = to this, vishvasya = Universe,
 *param = most superior or the highest of all,
*nidhAnam = basis, Resort, in which this entire Universe comes to rest at the
time of final dissolution etc.
* tvam = You [Sri Krishna] are.
Sri Krishna is the basis for all this Universe, for origin and support.
*Vettasi = knowledgeable,
*vedya = to be understood,
The 165th name of Lord in SriVishnu Sahasranamam.
*param = most superior,
*dhAma = abode.
That is the Lord is to be attained or to get the result of reaching Vaikuntam.
Dhamam is also called purushartam or the ultimta objective. He knows all and all
have to know Him, to reach Vaikuntam.

*Tvaya = by You [Sri Krishna],

*tatam = pervaded,
*vishvasya = this Universe.
The Lord is pervading the entire Universe, He knows everything(Vettasi) and
all have to know Him to reach Vaikuntam (Vedyah, param Dhama)), basis for entire
Universe (nidhanam), Origin of everything
and the First among Devas (AdiDeva) and Ancient, but always afresh (puranah),
He grants anything prayed for (purushah). Who would not respect the Lord with such
eminence? Is there any deficiency to
protect us? Is He lacking in weapons? Are there no predecessors, who have
been rescued by the Lord? Lord Brahma and Gajendra are standing examples. Is He
frightening with all dangerous weapons?
Like Sri Pushpavalli Thayar, He is holding flower, symbolic of mercy. Is He
ugly that we can not approach? The Lord is radiating like a lamp with the hue of
ocean. So. what deficiency we can find to avoid
respecting Him? To the Lord, Who is having all matters in this Universe or in
Moolaprakruti, and all souls whether baddha or mukta, as His body and pervading
everything without any exception, Arjuna offers
his obeisance.

The Supreme Lord Krishna is prime cause of all causes. The most ancient of
all. The origin of all the demigods and every other kind of god. The ultimate
refuge of creation and all universes because he is the
visvarupa the divine universal form. He is the knower of everything and the
goal of everything knowable. He is the highest abode known as the spiritual realms
of Vaikuntha and He is beyond that. The whole
manifest and unmanifest creation is pervaded by Him. Because of all these
things Lord Krishna deserves glorification and salutations from everyone in all
creation.

11-39
vAyur yamo �gnir varunah_sasankah: prajapatis tvam prapita_mahas_ca
namO namas te �stu sahasra-kritvah: punas_ca bhuyO�pi namO_namas te

"You are air, and You are the supreme controller! You are fire, You are water,
and You are the moon! You are Brahma, the first living creature, and You are the
great-grandfather. I therefore offer my respectful obeisances unto You a
thousand times, and again and yet again!"

By this sloka Arjuna salutes the Lord repeatedly. the Lord is manifesting in
others and Arjuna offers his obeisance to the Lord in every form. Seven persons
are mentioned by Arjuna. Naming the various demigods
which are Lord Krishna's vibhuti or divine transcendental opulences are stated
to imply that He is the sum total of all the demigods as He is even the
progentitor of the grandsire Brahma responsible for visargah
or secondary creation. At this time due to feelings of excessive devotion,
reverence and anxiety Arjuna offers his own obeisances sahasra-krtvah meaning
1000's and 1000's of times and not being satisfied
offers humble prostrations many, many times upon the ground before Lord
Krishna.

*Vayu = Vayu or wind god,

*yama = Yama or god of death,
*agni = Agni or god of fire,
*varuna = Varuna or god of rain,
*sasanka = Moon or the god Moon,
*prajapati = Prajapati or god of progeny,
*prapitAmaha = great grand father or Father of lord Brahma, Sriman Narayana,
*tvam = You [Sri Krishna] are.
That is the Lord is the Prime Commander in all these gods. Lord Brahma is
considered as the grand father of the Universe. Since Sriman Narayana is
considered as Father of lord Brahma, He becomes
the great grand father.

*Nama = [I, Arjuna] salute, namastestu = offer salutes,

*sahasra - kritva = do [salute] Thousand times,
*punas ca = again and,
*bhuyo = again,
*namo namaste = salute and offer salutes.

We can interpret that these words like Vayu, Agni and Varuna, are all names of
the Lord. Or, whoever is named by these words, are empowered by the Lord, Who is
inside them as their atman and commanding
them. By naming those persons also, those ultimately mention the Lord. So both
interpretations are possible. Agni, for example, means agram nayati is agni. That
is He who takes you forward is Agni. The Lord
carries us forward. So Agni could mean the Lord directly. But we can also take
that Agni denotes the god of fire. The Lord controls and commands Agni from in and
out. So, Agni could mean the Lord inside
god of Fire also. Therefore, the Lord is, either directly, by the word, or
indirectly, by refering to the ruling god, indicated by these names. Arjuna
repeatedly offers his obeisances to the Lord.

11-40
namah purastAd atha_prsthatas_te namO �stu te sarvata eva sarva
ananta-viryA_(a)mita-vikramas tvam sarvam samApnOsi tatO �si sarvah:

"Obeisances to You from the front, from behind and from all sides! O unbounded
power, You are the master of limitless might! You are all-pervading, and thus You
are everything!"

Arjuna says that the Lord is everywhere around. Without exception He is

pervading in everything. So Arjuna prefers to call Him, Sarva. Lord Krishna is
being addressed thusly: O' infinite energy, the embodiment
of everything, thy glory is beyond measure. As paramatma or the Supreme soul
He enters and resides in all beings. Thus He is the atma or eternal soul within
all the unlimited multitudes of intelligent and
non-intelligent living entities. All atmas are of the same eternal quality and
essence and all together constitute the divine, transcendental body of the Supreme
Lord Krishna. Thus Lord Krishna is the root source
 from which everything is manifested and all things are a part of Him and all
names are a name of Him. It is clearly apparent that the immanent nature and
omnipresent characteristics of the
Supreme Lord Krishna are the basis for the descriptions of His glory given in
the previous three verses such as He is asat the cause and sat the effect as well
as tatam visvam ananta-rupa of unlimited forms
pervading all creation and references to His being all the demigods like
Brahma, Yama, Vayuh etc. Thus does Lord Krishna interpenetrate all existence.

*Sarva = Whole.
Are not others separate from Him? Yes, all are different from Him, but it
is He, Who is the Antaratman in all and controlling and commanding all.
*Purastad = to [Your, Sri Krishna's] front,
*nama = [I, Arjuna] salute, atha = also, prsthata = from [Sri Krishna's]
behind,
*namostu te = salute You [Sri Krishna],
*sarvata = from all sides [salutations],
*sarva = [the Lord as a] Whole.
The Lord is Whole and so Arjuna offers salutations from front, behind and
from every side.
*Ananta-virya = boundless valour,
*amita = beyond description,
*vikrama = powerful,
*sarvam = all in this Universe, including all chetana-achetana [movables and
non-movables or with or without knowledge],
*samapnosi = pervading [without exception],
*tatah = therefore,
*sarva = everything [Sri Krishna is].
Earlier Arjuna mentioned the names of certain gods, and told that the Lord
was all of them. Before that we also saw that Arjuna mentioned that the Lord was
chit, achit, baddha and mukta, etc.
Arjuna tells that the Lord is inanimate objects like stone, mud, etc., and
also says that the Lord is superior beings like Agni, Vayu, etc. He says lord
Brahma also is Sriman Narayana. That is everything from
mud, tiny grass to animals, birds, etc., to Devas, is the Lord, Arjuna
says. Reason for mentioning that is Arjuna tells here; that the Lord is pervading
all without any exception. We see a pillar made of stone
and call it as stone pillar; a ring made of gold, as gold ring; a dhoti
made of cotton as cotton dhoti. Since the Lord is pervading all, it is correct to
call the pillar as Bhagavan pillr; to call ring as Bhagavan ring; to
call a dhoti as Bhagavan dhoti. That is why Arjuna calls everything -
Vayu, Agni, Varuna, everything - as He, the Lord. His valour is beyond our
imagination.

Beholding the resplendent Supreme Lord Krishna in all His glory before him,
Arjuna out of extreme expressions of devotion salutes the Supreme Lord with
praises such as ananta-virya or unlimited personality and
amita-vikramah or immeasurably powerful and humbly offers Him obeisance from all
directions. He also states that Lord Krishna pervades the total creation because
it is an extension of Him therefore He is
everything in existence. Due to His attributes of omnicsience and omnipresence
it is clearly established that Lord Krishna Himself is paramatma or the Supreme
eternal soul pervading all creation and all living
entities for the collective total of every atma or eternal soul of all living
entities constitutes His divine, transcendental spiritual body and which also
contains what appears to be inanimate as well. This proves that
the material creation is not just an illusory mirage that is not factual adhered
to by the mayavadis or the pseudo- impersonalists who do not believe that the
Supreme Lord has unlimited qualities, phenomenal
attributes and wonderfully, sublime personality.

11.41
sakheti matvA prasabham yad uktam hey krishna! he yadava! he sakhEti!
ajAnatA mahimAnam ta_vedam mayA pramAdAt pranayEna vApi

"Thinking of You as my friend, I have rashly addressed You �O Krishna,� �O

Yadava,� �O my friend,� not knowing Your glories. Please forgive whatever I may
have done in madness or in love."

Normally, this sloka and the next [42nd sloka] are to be read together. If
Lord Krishna were to ask why Arjuna was saluting Him and offering obeisance to Him
repeatedly again and again from all directions it is
because he earnestly wants the Supreme Lord to forgive the offence of not
recognising His Supreme Absolute position as the Sovereign Lord of all creation.
Arjuna previously was ignorant of Lord Krishna's
unparalleled divine glory as the progenitor and controller of all living
entities in existence even Brahma and looked upon Lord Krishna simply as his best
friend and comrade in arms. Now Arjuna is feeling
remorse for any indiscretion he may have made rashly or wantonly which could
have shown a lack of respect for the Supreme Lord. He is worried that due to
feelings of affection and familiarity he may have by
impropriety or through negligence offended the Supreme Lord in some way and he
is beseeching Him to look at these things as minor misdemeanours and magnanimously
forgive them.

*Sakha = friend [of Arjuna], matva = thinking.

Before Arjuna saw the Viswaroopam, he thought of Sri Krishna merely as his
friend of him or a close cousin of him.
*Prasabham = indecently or disrespectfully, rashly, slightingly
*yad uktam = whatever was uttered [by Arjuna],
*he krishna = hey! Krishna, he yadava = hey! Yadava, he sakheti = hey! [my]
Friend.
Arjuna might have called the Lord by His First name or by His profession
of cowherding. Though Sri Krishna was still Arjuna's friend, he had realized the
greatness of his Friend after seeing the Viswaroopam.
*Ajanata = out of ignorance,
*tava = Your [ Sri Krishna's], idam = this,
*mahatmanam = great glory [of the Lord in Viswaroopam showing that everything
was His property and everyone was in His command],
*maya = by me [Arjuna],
*pramadat = casually, through inadvertence, being in a distracted state of
mind;
*pranayenava = or out of love. out of intimacy-itimacy is the familiarity
arising out of love; whatever I have said because of that reason; erroneously

Arjuna prays to the Lord that he might have addressed Sri Krishna, without
dignity, as Krishna or Yadava or My friend, etc. Krishna actually is a very noble
word. Krishna means showering happiness to the
earth. But Arjuna might have called the Lord as Sri Krishna meaning the
Black! Yadava denotes the Gem of Yadava dynasty. But Arjuna addressed the Lord as
Yadava meaning cowherd! He addressed the
Lord as Friend, with the ego that he was from Kshatriya community and Sri
Krishna, after all, was from cowherds. All these he told out of ignorance of the
greatness of the Lord. He told out of carelessness or
 out of affection. So, he called out of - "Ajanaat" (out of ignorance -
ariyaada ) "PramadAt" (Casually - pillaigolam) , "PranayEnava" (out of love -
anbinaal),

We may remember these words, and see how they coincide with the words used by
Sri Andal [in Thiruppavai - karavaigal pin senru. She says that She addressed the
Lord by insignificant names
[siru per]. So He should not mind and get angry [ seeri]. She says that
starting from the First pasuram [ margazhi thingal], She had addressed the Lord by
casual names; but She realized later and so made
amends to this indifference. Why did She address like that? Because, She and
Her friends were ignorant [ariyada]; out of childishness [pillaigal ]; out of
love [anbinal]. These three words are used by Arjuna as
ajanat, pramadat and pranayenava.

But there is a difference in Arjuna and Sri Andal telling. She addressed the
Lord as Narayana [1st pasuram], parkadalul paraman [2nd pasuram], ulagalanda
utthaman [3rd pasuram], oozhi mudalvan
padmanabhan [4th pasuram] and mayan [5th pasuram]. According to her all
these were insignificant names! In reality, those were all very sacred and great
names. But in pasurams 27 [koodarai vellum ],
28 [karavaigal pin senru] and 29 [ chitranchirukalai], She mentions the name
Govinda. According to Her, again, this is a great name of the Lord! Till these
pasurams she did not
know the True Self of the Lord and so addressed Him by insignificant or
casual names; but after truth dawned in Her, She addressed Him by great names.
Govinda means going behind cattle.
While Narayana means the Prime Cause of Universe. Which is greater name?
Actually, Narayana is the great name. But Sri Andal tells the other way. Because,
after all, the Lord took Avatar in Gokulam,
to hide His greatness. So, He never liked people to remind Him of His
greatness. In this Avatar Sri Krishna wanted people to address Him as Krishna,
Yadava, Navanita Chora, etc. This is the opinion of
Sri Andal and so She sang like that. And, for that She seeks His pardon.
While Arjuna is doing the opposite. He, before seeing the Viswaroopam, addressed
the Lord casually and with insignificant names.
Now, he addresses the Lord as Narayana, Padmanabha, Trivikrama, etc. Sri
Andal was in Bhakti marg and so She wanted to address the Lord in Her way; while
Arjuna in Gyana marg, wants to address the
Lord in his way.

We will now proceed to sloka 42, which is continuation of sloka 41. Arjuna
seeks pardon for his indifference. After seeing for the First time the glory of
the Lord, Arjuna said that he might have addressed
the Lord, earlier out of ignorance, indifference and affection; and, sought
to be excused. He continues in sloka 42:

11.42
yac-ca_avahasArtham asat-krtO �si vihara-sayyAsana-bhojanEsu
eko_athava_apy acyuta tat-samaksham tat ksAmaye-tvAm aham apramEyam

"I have dishonored You many times, jesting as we relaxed, lay on the same bed,
or sat or ate together, sometimes alone and sometimes in front of many friends. O
infallible one, please excuse me for all those
offenses."

Infinite power, boundless valour, being the Inner Self of everything, being the
creator etc., these constitute Your majesty. Being ignorant of this, and
considering You only as a friend, and out of consequent love, or
negligence born of life-long familiarity, whatever has been said rudely,
without showing courtesy, such as 'O Krsna, O Yadava, O Comrade'; and whatever
disrespect has been shown to You in jest, while playing
or resting, while sitting or eating, while alone or in the sight of others ---
for all these I beseech forgiveness of You who are in incomprehensible.

*Tat kshAmaye = please excuse, aham = me [Arjuna],

*tvam = You [Sri Krishna] are,
*aprameyam = beyond understanding [by Arjuna]. the incomprehensible One, who are
beyond the means of knowledge.
Arjuna requests Sri Krishna to pardon him for all indifference and
ignorance.
*Yac = those words,
*avahasartham = teasing, for the sake of fun
*asat-krto si = discourteously treated, slighted
*vihara = in playing or relaxing,
*sayya = while in bed,
*asana = while sitting, or
*bhojanesu = during eating.
vihara-sayya-asana-bhojanesu, while walking [Walking, i.e. sports or
exercise], while on a bed, while on a seat, and while eating;-that You have been
insulted Arjuna says that he might have teased or ridiculed
Sri Krishna with words spoken while playing or in bed or sitting in assembly
or during meals.
*Eko = in private, athavapy = or otherwise [in assembly],
ekah, in privacy, in the absence of others; adhava, or; that You have been
insulted api, even; tat-samaksam, in public, in the very presence of others-(-tat
being used as an adverb);

Arjuna might have spoken disrespectfully. Arjuna now seeks pardon. Because
the Lord was aprameya - beyond anyone's reach. Just as these glorifying words can
not reach such a great person Sri Krishna
was, Arjuna's insignificant words also should not be minded by Sri Krishna.
Sri Andal says that when Sri Krishna appeared as a cowherd and did pranks, it
gives us an experience to feel; but those actions in no
way would affect His greatness.

So to summarize 41st and 42nd slokas: In regard to not knowing the extent of
Lord Krishna's glory, His infinite power, His immeasurable prowess, His
omnipresent nature as being all pervasive, his greatness
as the sole creator of all creation; Arjuna is apologising that he might have
through heedlessness, or folly due to familiarity might have put himself on equal
status as the Supreme Lord and out of affection and
friendship might have addressed Him disrespectfully by calling Him simply as He
Krishna or He sakhe O' friend or He Yadava which is the name of the family clan in
which He appeared. Addressing the Supreme
Lord such could be taken as lacking in humility. Also on occasions of jesting
and merriment while sitting, eating and resting together if any impropriety or
omission of proper respect was inadvertently committed
then for all these indiscretions Lord Krishna is being humbly beseeched to
forgive.

11-43
pita_Asi lokasya cara_acarasya tvam_asya
pUjyas_ca gurur gariyAn
na tvat-samO-(a)sti_(a)bhyAdhikah_kuto anyah: loka-traye �pya_apratima-
prabhava

"You are the father of this complete cosmic manifestation, of the moving and
the nonmoving. You are its worshipable chief, the supreme spiritual master. No one
is equal to You, nor can anyone be one with You.
How then could there be anyone greater than You within the three worlds, O
Lord of immeasurable power?"

Arjuna repents that not knowing the greatness of the Lord Sri Krishna, he had
called him by obscure names, like Krishna, Yadava, Friend, etc. He requested the
Lord to excuse him. Arjuna is standing in front
of the Viswaroopam, like a pebble in front of a mammoth mountain. But the Lord
asks why He should excuse Arjuna, or anybody for that sake? Arjuna replies; and we
can say that he did it on our behalf also.
Arjuna says that the Lord has to pardon, since there is that type of
relationship between the Lord and Arjuna and all of us.

O Being of matchless greatness! You are the father of this world, of all that
moves and does not move. You are the teacher of this world. Therefore You are the
one most worthy of reverence in this world of mobile
and immobile entities. There is none equal to You. How then could there be in
the three worlds another greater than You? No other being is equal to You in point
of any attribute like compassion etc. How could
there be any one greater? Inasmuch as You are the father of all, the most
worthy of reverence, teacher and exalted over all by virtue of attributes like
compassion etc.,

*Apratima = without equal,

*prabhava = glory.
There is no one who can be considered as copy of or equal to the glory of
the Lord.
apratima-prabhavah, O you of unrivalled power? That by which something is
measured is pratima. You who have no measure for Your power (prabhava) are a
pratima-prabhavah.
Apratima-prabhava means 'O You of limitless power!' Since this is so,

*Asya = this,
*carAcarasya = Universe with moving (caram) and non-moving or stationary things
(acaram),
*pitA_asi = [Sri Krishna] is Father.
*Tvam = You [Sri Krishna ], asya = are,
*pujya = worshipful [by all in Universe],
By mentioning the relationship of Father, Arjuna is replying to the
question why the Lord should pardon Arjuna. The Lord is every relative to all.
But the relationship of Parents is very important.
Whatever be the mistake, Parents would never punish the child. By saying
worshipful, Parents are to be worshiped. One might have liberty with the parents,
but they have to be respected.
Prahalada was a child. His father never liked him. His father tortured him;
yet, the Lord as his Father, rescued him everytime.

*gariyAn = supreme, guru = teacher.

Father gives the body and Teacher instills Knowledge. The Lord is also
Guru. The Lord was kind to teach Arjuna. Did He do that for any gift from Arjuna?
In fact all Arjuna gave was his faults only.
Arjuna played with Him and addressed Him disrespectfully. But the Lord took
mercy on him and taught Arjuna, such a wonderful shastra. An Acharya is to be
respected more than a father.

*Na asti = none, sama = equal to, tva = You [Sri Krishna].
*Kuto = how, anyo = any other,
*abhyAdhika = could be excelling [Sri Krishna], greater
When there are no one equal to the Lord, how could anyone be higher or more
Supreme than the Lord.

*Loka traye pi = even in all the three worlds.

Having none equal to Him, the Lord is worshiped by all in the Three worlds.
For all of them the Lord is Father. Sriman Narayana is Father, Mother, Brother,
Husband, Wife, etc.
Three worlds imply all worlds. It could also mean the Three Vedas -Rig,
Yajur and Sama. In all these worlds or in Vedas, there is none equal to Him, not
to speak of greater than Him.

Additional references to Lord's relationship as Father, Mother etc:

mata pita bhrata nivasah saranam suhrid gatir narayanah - sulabhopanishad 6
"Lord Narayana is our mother, father, brother, home, shelter, friend, and
goal."

In the Jitanta-stotra, Chapter One, it is said: "O Supreme Lord, You are my
father, mother, friend, kinsman, brother, son, knowledge, wealth, and desire. I
have nothing else but You."
pita mata suhrid bandhur, bhrata putras tvam eva me
vidya dhanam ca kamas ca ,nanyat kincit tvaya vina

sElEy kaNNiyarum* perun chelvamum nan makkaLum,* mElaath thaay thandhaiyum*

avarE ini yaavaarE. TVM 5.1.8
He alone is everything for me. The beautiful eyed damsels, enormous wealth,
kith and kin, children, the respected great mother and father are all My
Emperumman only hereafter.

maayaa! vaamanaNnE!* madhuchoothaa! neeyaruLaay,* theeyaay neeraay nilanaay*

vichumpaayk kaalaay,*
thaayaay thandhaiyaay* makkaLaay maRRumaay muRRumaay,* neeyaay neenNinRa
vaaRu* ivai enna niyaayangaLE! TVM 7.8.1
Oh MaayavanE! (Mysterious Lord!) The One who does great wonderful acts! The
One who appeared as short Vaamanan! MadhusoodhanA! You ARE the One who
directs as the Nirvaahaghan (master) and is the Pancha bhUthAs of the
world, namely Fire, Water, Earth, Space and the Air. You are the One who comes as
Mothers, Fathers, and all other relatives
to help the people. You ARE the One who stays inside the ChEtanAs and
achEtanAs and directs them. Thus, even though You exist in so many forms, YOU
STILL EXIST IN YOUR
Divya MangaLa ThirumEni (Divine FORM) TOO at Sri Vaikuntam. (That is
VisishtAdvaitam!) What a WONDER YOU ARE to exist in so many forms, simultaneously!

thAyE thandhai enRum * thAramE kiLai makkaL enRum * nOyE pattozhindhEn *

unnaik kANbadhOr AsaiyinAl ** PeriyaThirumozhi 1.9

11-44
tasmAat pranamya pranidhAya kAyam prasAdaye tvam aham-Isam Idyam
pitEva-putrasya sakheva sakhyuh: priyah priyayArhasi deva sOdhum

"You are the Supreme Lord, to be worshiped by every living being. Thus I fall
down to offer You my respectful obeisances and ask Your mercy. As a father
tolerates the impudence of his son, or a friend
tolerates the impertinence of a friend, or a wife tolerates the familiarity of
her partner, please tolerate the wrongs I may have done You."

Therefore, bowing down and prostrating, I implore You, O adorable Lord, for
Your mercy. Just as, when entreated with salutation, a father will show mercy to
his son, or a friend to a friend, even if he has
been at fault, even so it is meet that You, most compassionate and dear to me,
should bear with me, who is dear to You in all respects.

In this sloka Arjuna further states why the Lord should pardon him and what
other relations exist between them. As in reality the Supreme Lord Krishna is the
father of all, the best friend of all and the most
beloved of all, being the most exalted He possesses most fully the qualities
of mercy, compassion, kindness and other virtues. Thinking in this way Arjuna
prostrates the full length of his body upon the ground in
humble supplication beseeching the Supreme Lord to smile upon him in
benevolent grace. Although the son may make an indiscretion the father may
condemn, still the father will reconcile himself to him.
Although a friend has defects another friend will magnanimously overlook them.
Although the beloved is sometimes contrary the lover will not hold this against
the beloved when asked to be forgiven. As
harmony and benignity is normally established as a result of humble
supplication, Arjuna is imploring the Supreme Lord to be merciful, magnanimous and
forgiving.

*Tasmat = therefore.
The relationship between them or just now Arjuna has realized the Lord's
eminence and so, he uses the word therefore. Or, he has fallen at the feet of the
Lord and so He has to pardon him.
*Pranamya = prostrating,
*pranidhAya = shrunk,
*kAyam = body.
When paying respects one normally shrinks one's body and salutes. Nama:
implies the head is bent in sheer respect. When paying respects to the Lord and
His devotees, body should bend, mouth
should say 'nama:' and mind also should respect. In bhakti paying respects
[vanakkam in Tamil] is very important. "Murdhan Namadhokshajam" said Kulasekara
Azhwar in Mukundamaala.
In Chapter 9, in the last sloka - manmana bhava mat bhakta... mam namas
kuru -, the Lord says that mind should be thinking of Him, bhakti should be for
Him and always prostrate to the Lord.
Earlier Arjuna also prostrated many times and told namonama thousand
times. Nama: means the teller has nothing to possess and praying to be accepted
the teller as His. Nama:
also means saranagati = ultimate surrender. Here, Arjuna uses the word
pranamya instead of nama:. All the three - body, word and mind- should be engaged
in prostrating to the Lord.
** The phrase kayam pranidhaya means falling to the ground like a stick.
*Isa = Iswara [ Leader],
*Idyam = Praised by all. Adorable
We may praise mortals, but they might not fit into such praisings. We call
doctor a person who has never visited a school, we call someone, who has never
seen a battle field, as Lion; and call a miserly
person as bountiful! But the Lord fits into every praise we make.

*Tvam = to You [Sri Krishna],

 *aham = I [Arjuna], pay respects and so He should,
*prasadaye = bless.
Arjuna is already scared of the Viswaroopam and so He should take pity and
bless him; or, Arjuna has realized his mistakes and so He should bless him. Now
Arjuna tells the relationships and reasons
out that the Lord should bless him.

*Piteva = like a Father, putrasya = to his son, sakheva = like a friend, sakyu
= to another friend,
*priya = [Arjuna] with affection or a lover, priyaya = with love or to his
darling.
Arjuna says like the relationship between father and son, or between
friends, or between lovers, the Lord should pardon him. But the Lord is
Paramatman, and why should He pardon Arjuna?

*Sodhum = for pardoning, arhasi = [Arjuna] deserves,

*deva = embodiment of mercy [the Lord is].

In the previous sloka Arjuna told the Paratvam or the Most superior nature
of the Lord. It is not enough to show only anger. To Hiranyakasipu, He showed His
extreme anger; but at the same time He showered
kindness on Prahalada. So, here he prays for the kindness of the Lord.
Swami Vedanta Desika [in Kamasikashtakam] tells - tvayi rakshati rakshati kim
anyai? Tvayi sa arakshati rakshati kim anyai?'- If the
Lord decided to protect, who else is needed? But, if the Lord decided not to
save, who else can protect? When father deserted the son, Prahalada, it was the
Lord Who protected the child. Elder brother
Ravana did not save Vibheeshana. Vali did not protect Sugriva. But the Lord
assumed all those relationships and protected His devotees.

11-45
adrsta-purvam hrsIto �smi drishtva bhayena_ca pravyathitam mano mEy
tad eva mE darsaya deva rupam prasIda devesa jagan-nivasa

"After seeing this universal form, which I have never seen before, I am
gladdened, but at the same time my mind is disturbed with fear. Therefore please
bestow Your grace upon me and reveal again Your form
as the Personality of Godhead, O Lord of lords, O abode of the universe."

Beholding the phenomenal but terrifying form of Lord Krishna's visvarupa or

divine universal form, fully satisfied the curiosity of Arjuna but his mind was
filled with fear. So he humbly requests Lord Krishna with
salutary exclamations of devasa jagan-nivasa meaning O Lord of lords, O refuge
of creation. The word prasida means to please be magnanimous and transform Himself
back into that benign form he was
accustomed to see.
Sri Krishna appears as the simple Boy stealing butter; but when He is enraged,
shows the Viswaroopam. Arjuna saw the Viswaroopam and was delighted as he had not
seen anything like that earlier.
Yet, he is also afraid. So, he prays the Lord to assume the form he is
accustomed to. First, all the words by which Arjuna addresses the Lord.

*Deva = Merciful,
*devesa = Leader of all gods,
*jagan-nivasa = Supporter of the Universe.
Since the Lord is Deva - full of mercy, He ought to pardon Arjuna. The Lord
can not direct Arjuna to other gods either, because He was the Leader of all other
gods like lord Brahma, lord Shiva, lord Varuna, etc.
 This is what Swami Desika also told in the kAmasiAstakam sloka 'tvayi
rakshati rakshakai kim anyai' - who else is needed to protect, when the Lord has
decided to protect? By telling jagan nivasa Arjuna tells
that for everyone in the Universe, He was the sole asylum or refuge.

*Drishtva = [Arjuna has] seen,

*adrsta-poorvam = ealier unseen,
*hrsitOsmi = delighted [I, Arjuna, am].
Arjuna says that earlier he had never seen such an image [of Viswaroopam]
nor heard of. By seeing such unseen and unheard of image, Arjuna was delighted. At
the same time fear grips him.

*Mey mana = My [Arjuna's] mind,

*bhayena = out of fear,
*pravyathitam = shivering.
Though Arjuna was wonderstuck at seeing an image seen never before, yet
the frightening image caused fear in him.

*Mey = to me [Arjuna],
*darsaya = show,
*tad eva rupam = the same image or form [of Sri Krishna],
*prasida = please favour.
Arjuna requests the Lord to return back to His usual form as Sri Krishna.

Why Arjuna makes this prayer, has to be connected with Two incidents. One
happened in Sri Rama Avatar and the other when Sri Krishna was a Seven year old
boy. Sri Rama had destroyed Ravana.
All the Devas assembled in the sky, including Dasaratha. All of them prayed
the Lord and praised Him. Lord Shiva, lord Brahma, and others are all there. Lord
Brahma tells that Sri Rama was none
other than Sriman Narayana. His mission was over and so He should return to
Sri Vaikuntam. At that time Sri Rama replied that He did not want to be addressed
as Devadeva and Sriman Narayana.
'Atmanam manusham manye ramam dasarathatmajam' - 'consider Me [Sri Rama ]
as a human and son of Dasaratha'. This is one incident.

Next, in Gokulam, Indra wanted to destroy the gopis and gopikas, and so for
Seven days continuously poured rain . All gopis, gopikas and the cattle sought the
protection of Sri Krishna. Sri Krishna decided to
protect them as it was at His persuation that the annual offerings of food
was done to Govardana hill instead of Indra. Now, Indra was angry as he was
deprived of the offering. Sri Krishna told the Yadavas
to offer to Govardana, as He was the inner soul of Govardana also. So He
decided to protect them with the same Govardana. Alwar says that the Lord
protected the stone shower by raising another stone
[kalledutthu kan mari katthan]. Swami Periyavacchan Pillai in his
commentary says that since stones were rained, the Lord used another stone to
protect. Had it been a shower of oceans, He would have
used ocean itself to protect! Even now in Nathdwara, in Rajasthan, the Lord
is Sri Govardhana Giridhari. All gopis viewed the Lord with awe. Such a little boy
was lifting a huge hill and protecting them.
Was He a Deva or Gandharva or Rakshasa or Yaksha? They asked Him. The Lord
replied 'na aham deva: na rakshasa: na gandharva: - I [Sri Krishna] am not deva or
rakshasa or gandarva'.
'Aham wo bhandavyo jata: - I am one related to you all'. He threatened that
if they doubted Him to be any other, then He would drop the hill He was holding
and would go away. Sri Krishna told them that he
was like one among them all. In both incidents the same concept is
emphasized by both Sri Rama and Sri Krishna. Arjuna reminds Him that since He was
one among them, He should pardon Arjuna.
Like a father to son, like a friend to another, like a lover to darling, He
should show same tolerance and forgive Arjuna. Arjuna has realized the eminence of
the Lord and he wants to see the same form he was
accustomed to.

11-46
kiritinam gadinam cakra-hastam icchami tvam drastum aham tathaiva
tenaiva rupEna cAtur-bhujEna sahasra-bahO bhava vishva-murtE

"O universal form, O thousand-armed Lord, I wish to see You in Your four-armed
form, with helmeted head and with club, wheel, conch and lotus flower in Your
hands. I long to see You in that form."

Addressing Lord Krishna as sahasra-baho meaning O' thousand-armed one, Arjuna

now is specifically requesting to see the catur-bujena or four- armed form of Lord
Krishna wearing kiritinam or jewelled
studded golden crown and holding gadinam or mace and cakra or discus.

*sahasra-baho--O thousand-handed one;

*visva-murte--O universal form. The one who has the whole universe as his
body.

*kiritinam--with crown ; I would like to see you with just one Crown
This is the symbol of the true Lord! (adi-deva). "Manisar ku devar
pola, devarkum devaO" sang Azhwar.
*Gadinam - with Mace ; With one mace
This is the symbol for destroying Virodhis. Why does Lord have "divya
Ayudham" ? To signify protection to us.
*Cakram - With Cakram ; with one cakram
Cakram is the unique feature of the Lord Narayana. Others may have
mace etc, but only the Supreme Lord has the Cakra-Ayudham.
All these weapons are all singular references

*tena eva--by that;

*rupena--with form;
*catuh-bhujena--four-handed;
Why does Arjuna refer to Four Handed form here? Krishna was showing up
as two handed in the war and in general, so why is Arjuna asking him to show up as
four handed form?
One interpretation is, he has realized Krishna as the supreme Lord and
knows the Lord shows up as Four handed form and thus requests him. But, as per
Charitram, Krishna resumed his
two handed form. Another interpretation is, Arjuna got the dhristhi
to see the Lord as four-armed, due to special grace of the Lord. This is similar
to Tirupanazhwar's referring to the Lord of Srirangam
as having discus and Chakram "Kazhi naar suri sanku annal aayiyar", but
we don't see the Lord as having it. It is considered TirupaanAzhwar had the Divya
Dhristhi due to Lord's grace.

*bhava--just become;
*icchami--I wish;
*tvam--You;
*drastum--to see; aham--I; tatha eva--in that position;

Nammazhwar sang " " kUrArAzhi veNN sankEndhi kodiyEn paal vaarAi " (TVM
6.9.1) You show this cruel sinner, Your Divya MangaLa thirumEni with the Most
Beautiful ChakrA and Sanghu in Your Hands.

Kulasekara Azhwar sang " kOlaarndha nedun chaarngam koonaR sangam, kolaiy
aazhi kodun thaNdu koRRa oLvaaL, kaalaarntha kathik karudanennum venRik " (Perumal
Tirumozhi 1.8)
(AzhwAr details the five divine weapons of the Lord herein) The strong
divine bow- Saarngam along with its fiery arrows; The white most beautiful conch
shell (Shankham) that is slightly bent and
curved as if it is brimming with pride due to the wonderful bhagavad
anubhavam; The most strongest divine chakrAyudham, the resplendent
SudharsanAzhwAn, who can destroy the enemies effortlessly;
The KaumOdhakI (GadhA) that spreads shivers of fear through the opponents;
the bright, shining sword that glitters victoriously at all times (Naandhakam);
the victorious GarudAzhwAn, the divine bird who
flies with unparalled speed.)

At the end of Mahabharaa War, Gandhari was sad and furious and curSed
Krishna that the Vamsam will be destroyed in 36 years. Krishna is said to have
lived around 100 years in this earth.
So, he must have been around 64 arounds during Mahabharat. Krishna was
requested the same (to take a "normal" form) by Vasudeva at this birth. He was
born four-armed with conch , discus etc
Devaki and Vasudeva were thrilled and Amazed , but were worried about this
safety and Vasudeva requested to the lord "Tenaiva upasamara vishwAtman roopam
etat aloukikam" i.e to take
a "normal" physical form. Whenever the Lord shows his supreme form, we
cannot see it without Lord's grace (divya dhrusti). In this case also, the same
is happening and Arjuna is requesting
the Lord to go to his normal form.

11-47
sri-bhagavan uvaca
maya prasannEna tavArjunedam rupam param darshitam atma-yogAt
tejO-mayam vishvam anantam Adyam yan_mE tvad anyEna na drsta-purvam

"The Supreme Personality of Godhead said: My dear Arjuna, happily have I shown
you, by My internal potency, this supreme universal form within the material
world. No one before you has ever seen this primal
form, unlimited and full of glaring effulgence."

We are to see sloka 47, from which the Lord speaks. Till sloka 46 Arjuna
described what he saw, how he respected and was delighted and finally requested
the Lord to reduce his form to the usual one.
For that the Lord replies in the next Three slokas starting from sloka 47. The
Lord pacifies Arjuna.

Lord Krishna magnanimously expressed because He was prasannena tavarjunadam

meaning very pleased by Arjuna and thus exhibited His visvarupa or divine
universal form. The word tejo-mayam means
resplendent and glorious, visvam means all pervasive, anantam means infinite
without beginning, middle or end. The word adyam means first, the original, He who
was before and prior to all else and the
words atma-yogat means by His own infallible free will which manifests as His
sakti or internal energy known as Yogamaya. Arjuna was the Supreme Lords devotee
who by His grace bequeathed upon him the
vision to see the visvarupa which had never been revealed on Earth before.
 *Darshitam = showing [Viswaroopam ],
*tava = to you [Arjuna],
*prasannena = out of grace-grace means the intention of favouring you,
*maya = by Me [Sri Krishna],
*atma-yogat = with My [Sri Krishna's] sankalpam or will power.
The Lord decides or resolves to grant a person a thing or His darshan. His
resolution or will is atma-yogam. This is His sankalpam. We also resolve to do
certain things; but we are not sure whether all
would be carried out. Many obstacles might impede such resolutions. While,
when the Lord resolves, there are no obstacles whatsoever. In this only, we also
should try to come nearer God. In our case, out
of Ten resolutions Eight are failures and only Two might get completed. But,
when the Lord resolves it is 100% success. Why are yogam, bhakti, shastras,
sampradhayam, etc., mentioned? Those are to
progress us from making our sucess in our resolutions, say from 20% to
higher. We can never be successful in 100%, as we are not God; but, we can
appraoch near His level. Yogis and Alwars are great
because they choose what to decide and mostly all of them are carried out.
This is because of Bhakti and the feeling of servitude to the Lord. These
themselves would take us near Him. By His resolution,
Arjuna got to view His, supreme form.

*param roopam = most supreme form. That is His Viswaroopam was shown . How did
Arjuna view that image?

*Tejo mayam = abundantly radiant; full of brightness [possessed by various

things in this Universe].
Normally, what is predominant is expressed. If we say golden ring, even
though it might be an alloy of gold and copper, the predominant gold is used to
describe. But here by saying tejo mayam, it does not
mean that the Lord's image had some dark patches and predominantly bright;
the image was absolutely full of brightness alone.

*Vishvam = pervading everywhere in the Universe.

Arjuna was able to see everything in this Universe, in His Viswaroopam
Image.
*Ananta = unlimited form
The form he saw was not limited by time, by place, by matter, by image or
by anything. Anantam also means that without beginning or end or middle.
*Adyam = Prime Cause.
He is the Creator, Sustainer and Destroyer. He is the Origin for
everything.
*Anyena = others, na drushta = had not seen,
*poorvam = earlier.
Arjuna got this rare view because the Lord decided so. The Lord thus
explained the greatness of the Viswaroopam and indicated His decision to get back
to His usual form.

We may have a doubt here. Is it that the Lord is full of brightness only in
Viswaroopam and not in His usual form? Is He infinite and unlimited only in
Viswaroopam? Though the Lord comes back to His usual
form of Sri Krishna, by no means his greatness and eminence get diminished. We
see the Lord as a small idol in temple. It is not correct to think that His power
and greatness is infinite only in Viswaroopam
and not in the idol in temple. This, the Lord has explained in Chapter 4
itself. In 4.6 the Lord said that whatever form He took, be it a worm or animal,
His greatness and Powers were never less. There is no
compromise on His greatness according to the form He took. His greatness like
full of brightness or infinity or being the Origin of all, continue even when He
is a Chariot Driver or a Messenger or a Boar or a
Tortoise. Then why does He reduce Himself to such forms? That is another
greatness of His quality of soulabhyam or simplicity. With this quality He is
available for our view. One, who thinks that those simple
forms of the Lord could not have the same greatness, loses Bhakti and one
tends to be nastika. We have to understand that the Lord graced us, not because of
our efforts, but because of His sankalpam.
Since the Lord has used the words prasannena [His delight] and atma-yogam [His
sankalpam], we have strive for His happiness so that he decided to bless us.

11-48
na veda-yajnadhyayanair na danair na ca kriyabhir na tapobhir ugraih
evam-rupah-sakya aham-nru-lokE drastum tvad-anyena kuru-pravira

"O best of the Kuru warriors, no one before you has ever seen this universal
form of Mine, for neither by studying the Vedas, nor by performing sacrifices, nor
by charity, nor by pious activities, nor by severe
penances can I be seen in this form in the material world."

Here it is explained that not by study of the Vedas, nor by charity, rituals
or extreme penance can the visvarupa or divine universal form be seen by anyone
who does not possess bhakti or exclusive loving
devotion unto the Supreme Lord Krishna. All these activities even though
performed perfectly will not qualify one to see His visvarupa and Lord Krishna
uses the particle na meaning not, four separate times to
emphasise the point that without His grace it is impossible to ever behold His
visvarupa. The Katha Upanisad I.II.VII states: The Supreme Lord is He whom even
when hearing about is known not. Also in
verse I.II.XXIII of the Katha Upanisad it states: The atma or soul is not to
be realised by the intellect, nor by learning, nor by instruction. The atma is to
be realised only by one whom the soul itself selects due to
possessing pure bhakti or exclusive loving devotion to the Supreme Lord. To
such a great evolved being does the atma reveals itself.

Seeing the Viswaroopam, Arjuna was delighted and bewildered and requested the
Lord to return to His usual image with Four arms and bless him. Allaying his
fears, the Lord assured Arjuna to show him his
usual form. In sloka 47, the Lord mentioned that none before Arjuna had a
glimpse of Viswaroopam. His image was effulgent [Tejomayam], infinite [Vishwam]
and prime[Adyam], and was never seen by
others [na dhrustha purvam]. This provoked a doubt in Arjuna and the Lord
answered that doubt in sloka 48

*Kuru-pravira = best warrior in Kuru Dynasty [Arjuna],

*tvad anyena = others apart from you [Arjuna],
*aham = I [Sri Krishna],
*evam-rupa = with such form,
*drastum = seen, na sakya = not possible.
*nrloke, = in the human world
Why so is explained in the First half of sloka. Excepting Arjuna none else
could have seen the Lord with entire Universe as His body.

*Na Veda = not by listening to Vedas,

*na yajnadhyaya = not by performing yagnas,
*na danair = nor by bountiful gifts,
*na ca kriya bhi = and not even by homa,
 *na tapobhi ugrai = not even by intense meditation, the Lord could be seen.
Therefore, by tapas, by homa, by yagna, by dhana, by practicing Vedas, by
listening to Vedas, or by any action, the Lord's this form of Viswaroopam could
not be seen by anyone. Only Arjuna was fortunate to
view. What was Arjuna's doubt and how the Lord replied him are to be seen.
When Viswaroopam was shown, Arjuna saw along with him, others viewing the
Viswaroopam. The Lord earlier blessed Arjuna
with special eyes to view the Viswaroopam. Also we saw earlier in another
sloka that seeing the Viswaroopam, Duryodana and others were scared; while
Bhishma, Drona and others respected with folded
hands. But the Lord did not bless them with special vision. Sanjaya got the
Divine vision by the blessings of sage Vyasa. Then without such Divine sanction,
how Duryodana and Karna and others were able to
see Viswaroopam? Arjuna's doubt was that when others also had seen
Viswaroopam, how the Lord was stating that none other than Arjuna had seen
Viswaroopam? Are there other methods to view
Viswaroopam? These were the doubts in Arjuna. Many had seen the Viswaroopam
and for all of them the Lord did not grant the Divine eyes. They saw but not in
the proper way to see the Lord. When one
is seen, knowing all about one, then one is said to have been seen. But
Duryodana and others did not see the Lord in that proper way. The Lord showed
Arjuna so that he got a determination. By seeing
Viswaroopam, Arjuna realized the greatness of the Lord.

Seeing alone by Arjuna might not induce the same full realization, as when
others like Bhishma also saw and realized His greatness. When wicked persons also
saw and got scared, Arjuna's realization
got strengthened further. That would make Arjuna to resolve that he should
also be in the group of noble ones and respect the Lord. To induce this
determination, the Lord without actually showing the
Viswaroopam to others, made Arjuna to realize the feelings of fear and
respect in others. The feeling of love and regard in Bhishma and others, was shown
to Arjuna. Only Arjuna got the Divine eyes from
the Lord to actually view Viswaroopam.

Now, the Lord says that the Viswaroopam could not be seen by yagnas, Homa,
etc. Here we may get another doubt. In Vedas it is told that noble ones realize
the Lord, by yagna, by gifts [dhana], by
tapas [meditation], by fasting, etc. But the Lord states here the opposite
and says that all these would not enable to see Him. Here we have to add one
qualification. All these yagna, tapas, etc., as such would
not be able to show Him, if done without Bhakti or devotion. Sans bhakti, mere
dhana can not show the Lord. To see the Lord, therefore, all these actions should
be associated with Bhakti. This is what we have
to understand from this sloka. Without expecting any rewards, pure Bhakti is
needed. Devotion or love, only to Him, unalloyed by any selfish interests would
help in seeing Him.

11.49
ma tE vyatha ma ca vimudha-bhavah: drishtva rupam ghOram idrn-mamedam
vyapEta-bhih prita-manAh punas tvam tad eva mErupam idam prapasya

"You have been perturbed and bewildered by seeing this terrifying feature of Mine.
Now let it be finished. My devotee, be free again from all disturbances. With a
peaceful mind you can now see the form you desire."

The Lord asks Arjuna not to get worried and assures peace with fear abandoned.
He assures to grace him with His usual image. Lord Krishna consoles Arjuna telling
him that he should let go of any anxiety,
fear or trepidation that may have bewildered and perplexed him while
witnessing His visvarupa or divine universal form in all its terrifying splendour,
for now Lord Krishna will reveal His four-armed four which
Arjuna was in the habit of seeing.

*Ma te vyata = let your [Arjuna's] fear vanish,

*ma ca vimudha-bhava = perish [Arjuna's] perturbed feelings, [because of]
*idrn = such, ghoram = frightening,
*mama = My [Sri Krishna's], rupam = image [of Viswaroopam],
*drishtva = having seen [by Arjuna].
The Lord says that Arjuna, having seen the very frightening Viswaroopam of
the Lord, got fear and perturbed mind, and He assured that all those fears and
confusion would be banished.
In the second half of the sloka, the Lord states that Arjuna would be able
to see the ever pleasant image of the Lord, as Sri Krishna.

*Vyapeta-bhi = fear vanished, [ Bhi - Bhayam ]

*prita- mana = mind full of love,
*tvam = you [Arjuna], puna = again,
*tad eva = that same, me= My [Sri Krishna's],
*idam = this, rupam = [pleasant] image,
*prapasya = see.
Again see, does not mean that the Lord is again showing His Viswaroopam to
Arjuna. This is not possible as in the First half of the sloka, the Lord agrees to
ward off the fear Arjuna felt having seen
Viswaroopam. He is, therefore, assuring Arjuna, to show His image familiar
to Arjuna and which would not kindle fear in Arjuna. Arjuna felt fear having seen
Viswaroopam; but, for us, we get the fear
seeing the World -Viswam- worsening everyday. We see the World and get fear
and our minds are perturbed. Arjuna got fear having seen the Lord associated with
the World. Thus by seeing the Lord
as Sri Krishna, both types of fears are extinguished. The fear arising at
the way things are going in the World, at the elimination of peace in the World
and at the Lord in Viswaroopam. We are assuaged,
once we remember the encouraging words of the Lord.

Those practicing yoga and with uplifted mind, might not be afraid of the Lord,
even in Viswaroopam. This is possible only if we train our mind to see Brahmam in
Viswaroopam, as done by some great persons.
Though, the Lord addresses Arjuna, we have to understand that the Lord is
addressing everyone of us. Our fears are worse than Arjuna's. That is why we have
to visit temples like these and worship the beautiful
Lord and get our fears of samsaram eliminated. Just like Army displays flag
march to assuage the fear in bomb exploded area, by worshiping the Lord in temples
like here, would soothen our feelings.

11-50
sanjaya uvaca
it(y)arjunam vAsudevas tathoktvA svakam rupam darshaya_mAsa bhuyah:
AshvAsayA_mAsa ca-bhitam-Enam bhUtva-punah saumya-vapur mahatmA

"Sanjaya said to Dhritarashtra: The Supreme Personality of Godhead, Krishna,

having spoken thus to Arjuna, displayed His real four-armed form and at last
showed His two-armed form, thus encouraging
the fearful Arjuna."
 Sanjaya tells that the Lord conceding to the prayer of Arjuna, reverts back to
the more pleasant form with Four arms, carrying discus and conch, and as the
normal chariot driver of Arjuna, and assuaged Arjuna.
In the earlier sloka, the Lord assured that He would get back to His usual
Form and in this sloka He actually gets back to the usual form to assuage Arjuna.
Sanjaya narrates that the Lord had reverted back to the
usual Form.

Sanjaya said -- Having spoken thus to Arjuna, the Lord, the son of Vasudeva,
revealed His own four-armed form. And the Mahatman, i.e., one whose resolves are
always true, reassured him who was
terror-stricken on seeing ann unfamiliar form, by resuming the familiar
pleasant form. Possession of His own four-armed form alone is proper to this Lord
of all, the Supreme Person, the Supreme Brahman,
when he has assumed the human form for blessing this world as the son of
Vasudeva. But in answer to the prayer of Vasudeva, who was terrified by Kamsa, the
two extra arms were withdrawn till the
destruction of Kamsa. These became manifest again. For He was prayed to thus:
'You are born, O Lord, O Lord of gods, withdraw this form bearing conch, discus
and mace out of grace ... withdraw this form
of four arms, O Self of all' (V. P., 5.3.10 and 13 - jAtOsi deva-devesa!
Sankha-chakra gadA-dhara, divyam rUpamidam Deva, prasAden-opasamhara &
"Upasaimhara visvAtman! rUpam etam Chaturbhujam).
Even to Sisupala, who hated Him, this form of four arms of Sri Krsna was the
object of constant thought, as described in: 'Him who is of four long and robust
arms, bearing the conch, discus and the mace' (V. P., 4.15.10 i.e "UdAra-
pivara-chatur-bAhum, sankha-chakra-gadA-dharam").
Hence Arjuna also exclaimed here; 'Assume again that four-armed shape'
(11.46).

*Ity Arjunam = thus Arjuna,

*tathoktva = was told by,
*vasudeva = Sri Krishna,
*svakam = [Sri Krishna's] Self,
*rupam = form
*bhuya = again,
*dharsayamAsa = made visible [to Arjuna].
That is the Lord made Himself in His usual form, viewable by Arjuna.
*Asvasayam asa = assuaged [Arjuna],
*bhitam enam = wiped off his fears. How?
*Puna = [by] again,
*sowmya-vapu = beautiful or pleasant appearance.
*Mahatma = This denotes Satya-Sankalpam here. This is a important term in this
sloka and the explanation is below:
By taking the usual pleasant form, the Lord assuaged Arjuna. Here, we may
have doubt. Is it possible to change the appearance? After all a person is what he
is. Beauty of atman is in knowledge, devotion
and good qualities. If these are proper, body beauty is immaterial. Also,
even if we struggle hard, changing the body's form is very difficult. When this is
the case, how the Lord suddenly changed the gigantic
form to the usual pleasant form? The answer is in the word mahatma = great
soul [ of Sri Krishna]. The Lord has the capacity to do what He decided [satya
sankalpam]. Mahatma implies this quality of satya
sankalpa. It is no wonder, as the Lord did this as a just born infant! In
the sloka it is said that the Lord appeared in His usual pleasant appearance. Our
ancestors and commentators interpret that the Lord
appeared with Four arms, carrying discus and conch in the upper arms. But
Sri Krishna had only Two arms. So how Four arms are mentioned? In the prison of
Kamsa in Mathura, the Lord was born as an
infant with Four arms and with all ornaments. All puranas like Srimad
Bhagavatam, describe that the Lord appeared with all the Divine weapons and
ornaments. Seeing this, father Vasudeva requested the
Lord to hide the divine appearance with Four arms and appear like any
normal child. The Lord did accordingly. Thus Four arms are natural for the Lord.
To avoid detection by Kamsa, the Lord was
with Two arms till the age of 10 in Gokulam. Puranas say that later, he was
with Four arms. Therefore, Four arms is His usual Self.

Thus did the Supreme Lord Krishna who appeared in the Vrishni dynasty as the
son of King Vasudeva, divinely instruct the son of King Pandu and Queen Kunti who
was His fathers sister. Arjuna's mind
had been extremely agitated and anxiety filled by witnessing the terrifying
aspect of the visvarupa or divine universal form. Lord Krishna to comfort His
devotee displayed His four-armed form which was most
familiar to Arjuna. The word mahatma means great soul, He who is infallible
with indomitable will.

The manifestation of the Supreme Lord Krishna who is the Sovereign Lord of
all, whose pure spiritual body is saccidananda or eternal existence, unlimited
cognisance and endless bliss, transcendentally
accepts a human looking form to bless all the worlds. The Vishnu PuranaV.III.X
beginning "jAtosi deva-devasa sankha cakra, gada, dhara "states: When Lord Krishna
appeared as an infant baby in the jail cell of
Kamsa in Mathura as the son of King Vasudeva and Queen Devaki, He manifested
His four armed form with conch, discus, mace and flower. At that time King
Vasudeva very much afraid of Kamsa who had
slain his six previous sons at birth prayed to Him thus: O' Lord of lords ,
Thou art God incarnate. Thy form is divine. Be pleased O'Lord to conceal and hide
this form. In order to quickly alleviate the anxiety of
his father, Lord Krishna rendered two of the four arms invisible along with
the divine weapons. Later when He grew older He went back to Mathura and slew
Kamsa and released Vasudeva and Devaki from prison.
At that time His other two arms became visible and He resumed His four-armed
form again.

The Mahabharata states: The Supreme Lord, the son of Vasudeva with four- arms,
broad, strong and robust bearing the conch, the cakra, the mace, etc. It was the
four-arm form of Lord Krishna that constantly
burned in Sisupala's mind after Lord Krishna at her urgent request usurped
Princess Rukmini from him and married her. As Arjuna was an intimate friend of
Lord Krishna during all His royal pastimes this is the
form Arjuna knew best. Finally as a boon to fully console him He displayed His
original svakam or personal two-armed form of saumya-vapuh or gentle nature being
the same as all human beings.

11-51
arjuna uvaca
drstvEdam mAnusam rupam tava saumyam janardanA
idanIm asmi samvrttah: sa-cetAh prakritim gatah:

"When Arjuna thus saw Krishna in His original form, he said: O Janardana, seeing
this humanlike form, so very beautiful, I am now composed in mind, and I am
restored to my original nature."

In the last sloka, Sanjaya narrated that the Lord displayed His usual
beautiful form and assuaged Arjuna. Now Arjuna tells the Lord his reaction on
seeing the Lord in His usual form.
After gazing again on Lord Krishna in human vestige looking extraordinarily
phenomenal with four-arms and then again as a countenance of beauty with two arms
lovely to envision with tenderness, grace,
majesty and naturalness all sublimely expressing themselves ensemble and
marvellous to behold. Seeing Lord Krishna's human form so enchanting and
delightful Arjuna's mind was restored to its natural
tranquillity and he became placated.

*Idam = this [the Lord's original form],

*dristva = seeing, tava = You [Sri Krishna],
*saumyam = very pleasant,
*manusam rupam = human form,
Note, even though Human form is mentioned here, the Lord is NOT like us
humans, with its defects. He is Aprakrutham and divya mangala vigraham. Our body
is made of Prakrutham i.e pancha bhootam
with Sattva, Rajas, Tamas. Whereas
*idanim = now, asmi = I [Arjuna] am,
*samvrtta = composed in mind.
Arjuna's fears were gone on seeing the original and beautiful human form
of the Lord and he regained his composure. The Lord is in His usual beautiful form
as in Thiruvidavendhai. Though Viswaroopam
was frightening, the Lord is same in Viswaroopam and now. If we approach
the Lord without Bhakti, He will appear frightening. At the same time, just
because the Lord appeared like any human being,
we should not consider he is like us. He is beautiful, uncomparable.
*sacetah= calm in mind; and gatah, restored;
*prakrtim, to my own nature.

Swami Ramanuja says that the Lord displays soundaryam, lavanyam, soukumaram
and mardhavam at the same time. The Lord is saddened when Bhaktas are separated
from Him. He has the human form,
without the defects we notice in normal men. He attracts anyone seeing Him.
Our mind goes after Him. Arjuna thus returns to his self.

11-52
sri-bhagavan uvaca
su-dur_darsham idam rupam drstavAn asi yan mama
deva ap(y)_asya rupasya nityam darshana-kAnksinah

"The Supreme Personality of Godhead said: My dear Arjuna, this form of Mine you
are now seeing is very difficult to behold. Even the demigods are ever seeking the
opportunity to see this form, which is so dear."

That form of mine, displaying me as the universal director, as the universal

asylum, as the cause of all etc - which thou hast seen - is most inaccessible for
any one to see. Even the Devas-gods-ever longing
to see it, have not see in.

The Lord tells Arjuna that He gave His darshan not because Arjuna did something
for that, but out of His love for Arjuna alone. We will now see sloka 52. In sloka
51, Arjuna told the Lord that after seeing the
Lord in the pleasant human form, his fear and confusions were over and that he
had reached his normal composure. Now, the Lord replies:
 The Lord tells Arjuna that He had reverted back to His earlier form for Arjuna
to see. To see this form Devas were waiting always. They were not blessed with
that image, but Arjuna was lucky to see the Lord.
Lord Brahma, lord Shiva and all Devas are wondering how the Lord was appearing
to sage Pundarika.

*Su-durdarsham = very rare auspicious view, very difficult to see

*yan = that, mama = My [Sri Krishna's],
*idam rupam = this form, *drstavan asi = having seen.
That is, that form of the Lord which is desired to be seen by others, has
been seen by Arjuna. For others it is yet to happen, while for Arjuna it has
already happened. All others are longing to see and do not
know when that luck would befall on them. Tondarpodi Azhwar says the same
in his Tirumaalai Pasuram - 44
pennulAm sadaiyinAnum piramanum unnai kAnbhAn ennilA oozhi oozhi thavam
seidhAr velgi nirpa
vinnulAr viyappa vandhu Anaikku andru arulai eendha kannarA* vunnai
ennO? KalaikanA karudhumArE�

*Asya rupasya = This image's [view],

*deva apy = even Devas are,
*nityam = daily or always,
*darshana-kanksina = longing to see.
All Devas are waiting daily to have a glimpse of the Lord's view, Arjuna
got. Nityam can be interpreted in Two ways. Daily or always, Devas are waiting to
see the Lord's image. Or, Devas are longing to see
the image always. Even if they see once, they desire to see again and again,
endlessly. But by the grace of Lord, Arjuna got the view very easily.

Upanishads say that the Lord makes Himself appear to those whom He loves.
"naayam aathmaa pravachanena labhyah na meDhyaa na bahunaa Sruthena;
yamevaiSha vrnthe thena labhyaH, Tasya esha atma vivrunuthe tanum svaam '(Kat.1-
2-23)

Arjuna is thus one of those loved ones. We now understand that it is not
that easy to get a glimpse of the image of the Lord. Only with His blessings one
could be lucky to see His image.
We may wonder, how this is difficult? After all, if we go to temple and in
mangala harathi, we see the Lord so easily. But that is not the Darshan. His
darshan should stimulate us. It should eliminate our
ignorance, kindle our true knowledge, Bhakti should begin and grow. His
image has the power to get all these done in us. Alwars and sages get this
unfamiliar feelings when they worship the Lord. We
never get such feelings. This is what the Lord tells Arjuna, that if his
devotion was proper, then He would make Himself seen like that.

When we go to temple we should have only devotion in our mind and with that we
should worship Sri Thayar, and after getting Her blessings, we should worship the
Lord with mind only thinking of His greatness
and His actions. We should remember the pasurams or stotrams of that Kshetram
composed by various Alwars and Acharyas, and spend our time in the temple. That
Bhakti is called aikanthika aatyantika bhakti.
Bhakti devoid of any other thoughts. For such a devotee the Lord shows His
true form. Mere going to temple will never fetch His grace. The Lord Himself sows
Bhakti and nurses it to grow. Then we can view his
image.

The Lord said -- This form of Mine which you have seen, and which has the
whole universe under control, which is the foundation of all and which forms the
origin of all --- this cannot be beheld by any one.
Even the gods ever long to see this form; but they have not seen it. Why? Sri
Krsna says:

Additional Notes: Pasuram Vyakhyanam :

pennulAm sadaiyinAnum piramanum vunnai kAnbhAn: Siva perumAn is referred to as
pennulAm sadaiyan here because he has the ganges on his head. Alwar says, even the
sivan and brahma are trying to see you,
ennilA oozhi oozhi thavam seidhAr velgi nirpa: they have been doing
tapas(penance) for many many years(Ozhi kAlam) but unable to do the same. But as
soon as gajendran called �AdhimoolamE� emperuman
forgetting even to get dressed up, ran to save the elephant. Seeing the speed
brahma, sivan and others who were doing tapas for so many years were ashamed. Sri
PVP in his vyakhyanam says, �nAmmellAm
mudalaiyin vAyil vizhAmal thavaththin vAyil vizhunthOmE endru velgi nirpa�(we
are all not fortunate enough to have fallen into the crocodile�s mouth instead we
fell into the mouth of penance and hence perumal
didn�t turn up, felt sivan and brahma).

vinnulAr viyappa vandhu Anaikku andru arulai eendha: The devas got the amrudhan
from the pArkadal but they were not blessed with the bhagavat amrudham(darshan of
emperuman-sAkshAtkAram) that is why
they are still in svargam and haven�t reached the moksha mandalam of emperumAn.
So the bhagavan is beyond the reach of the devas. So when gajendran called
emperuman, the devas were eagerly waiting to
see who comes to his rescue and who is the reason behind everything (Adhimoolam).
Our acharyas say, the status of the devas is like a man on the top most floor of a
building. One child asked its mother to fetch
him the moon. The mother replied, �Since we are down here and the moon is on the
top at a great distance from us we cannot catch the moon�. The child looked up saw
his father standing upstairs. Immediately
he asked, �If we are down we cannot catch but won�t father be able to catch it
for me since he is on the top floor?� No one can catch the moon even if we are on
top of the tallest building in this world. The devas are
on the top most building still they will never be able to see emperuman or
understand his greatness. When the dEvas were waiting with their eyes wide open to
see the emperuman.

11.53
na-Aham vedair na-tapasA na dAnena_na c(a)Ejyayaa
sakyam evam-vidhO drastum drstavAn asi mAm yatha

"The form you are seeing with your transcendental eyes cannot be understood
simply by studying the Vedas, nor by undergoing serious penances, nor by charity,
nor by worship. It is not by these means that
one can see Me as I am."

In sloka 53 we are to see, the Lord emphasizes that nothing other than Bhakti
can ever reach Him. Slokas 53 and 54 are conveying this message. By Vedas, i.e.,
by mere study, teaching etc., of these
sacred texts, it is not possible to know Me truly. It is also not possible
through meditation, sacrifices, gifts and austerities, destitute of devotion
towards Me. But by single-minded devotion i.e., by devotion
characterised by extreme ardour and intensity, it is possible to know Me in
reality through scriptures, to behold Me directly in reality, and enter into Me in
reality. So describes a Sruti passage: 'This Self
cannot be obtained by instruction, nor by intellect nor by much hearing.
Whomsoever He chooses, by him alone is He obtained. To such a one He reveals His
own form' (Ka. U., 2.2.23) and (Mun. U., 3.2.3).
"Naayam AtmA pravachanena Labhayh: "

*Mam = I [ Sri Krishna, Who revealed Viswaroopam],

*yatha = how, drstavan asi = [you, Arjuna] having seen,
*sakya = possible, evam-vidho = and understood.
In the same way none can see or understand the Lord by all the methods He
is to tell. Arjuna might be under the impression, that what he saw could be seen
by other methods also, like by going to temples
frequently or by meditation or by gifts or by vedas. No, none of them could
ever reveal Him. We should realize that all those methods, by which the Lord could
not be realized, are unknown to us, yet we easily
can view Sri Sthala sayana Perumal and other Archa Avataaras in Divya
Desam.

*Aham = I [Sri Krishna],

*na sakhyan = can not, not possible
*vedair vidho = by chanting Vedas or learning Vedas,
*na tapasa = not by meditation [ undergoing sufferings of the body and eating
only very little of roots, etc.,],
*na danena = not by liberal largesse,
*na ca Ijyaaya = not also by yagnas,
*drastum = can be seen or realized.
Arjuna was able to see the Lord quite easily; but this could not be
acieved by chanting Vedas, nor by severe meditation, nor by generous largesse, nor
by yagnas. But we are able to see the Lord easily at
numerous DivyaDesams. Pondering over this, we can imagine the huge crowd
that visits Mahabalipuram for seeing the ocean, the sculptures and other picnic
spots.
How amny of them come to see the Lord? Very little, perhaps less than 0.1
%. That shows we are not ready to view the Lord, Who is ever ready to reveal
Himself. Is it with Bhakti we realize Him or after
seeing Him we get Bhakti? If Bhakti were there, we would have come to see
the Lord in Mahabalipuram. Should we not go and visit such a great Person waiting
to reveal Himself for us? The Lord here had
abandoned all His comforts just to reveal Himself to a sage. Therefore, it
is requested that while coming to Mahabalipuram for our recreations, we should
also visit Bhotatalwar and the Lord here. If we have
a will we can do it and that will refine our mind to satva quality. That
will induce Bhakti, and our life will be fruitful.

Does the Lord mean that it is waste to learn Vedas, or to meditate, or to

be philanthropic or to perform yagna? What the Lord means is that without Bhakti
all these actions are waste. All these actions
should have the objective that our destination is the Lord. Bhakti is the
single important aspect to reach the Lord. But, Bhakti has many obstacles and
disturbances. To overcome these, rituals are prescribed.
These rituals, like chanting Vedas or performing yagnas, focus our mind in
the Lord. Such focussed mind will obtain Bhakti and raise our level. Thus both
Bhakti and rituals are important and have to be
observed as complimentary to each other.

11-54
bhaktyA tvananyayA sakya: aham evam-vidhO �rjuna
jnAtum drastum ca tattvEna pravEstum ca parantapA

"My dear Arjuna, only by undivided devotional service can I be understood as I

am, standing before you, and can thus be seen directly. Only in this way can you
enter into the mysteries of My understanding."

We are to see sloka 54; and, we can notice how every word of this sloka agrees
with the First pasuram of Irandam Thiruvandadi of Bhotattalwar.

***When we do Bhakti, there are Three stages in it - Parabhakti, Paragyana and

Paramabhakti . Sri Krishna explains all these Three stages in sloka 54.

*Arjuna = Arjuna, parantapa = suppressor of enemies, is asked to listen to the

words of the Lord.

*Bhaktya tu = apart from Bhakti ,

*ananyayA = no other, single minded (single minded devotion), not being mixed
with other fruitive activities
*sakya = can, aham = I [Sri Krishna] am,
*vidho = realizable,
*jnaatum = to understand [the Lord], [ First Stage - Parabhakti i.e
Gnaanam i.e understanding]
*drAstum = to see [the Lord], [ Second Stage - ParaGyaana , i.e Darsanam
i.e seeing ]
*tattvena = truly,
*pravEstum = to reach [the Lord], Bhakti is necessary. [ Third Stage -
ParamaBhakti i.e Pravestum i.e reaching the Lord}
Tattvena means realizing the truth, as we could realize partially or
wrongfully. Thus the Lord says that if one wanted to realize or see or fully
understand the Lord, then nothing other than Bhakti would
be helpful.

Bhakti, which we all have is a stage below Parabhakti. We are in none of the
Three stages mentioned. We can expect to possess Parabhakti. The ordinary Bhakti
we possess occurs because
of the good actions we might have done over long periods. This Bhakti alone
can draw us near the Lord and will take to Parabhakti. Parabhakti will take to
Paragyana, which would take to Paramabhakti.

What are these stages? In this sloka the Lord mentions Three words Gnyatum,
Drastum and Pravestum - realizing, seeing and attaining. These three should be
correlated with the Three stages of Bhakti.
So, Parabhakti means Gynaatum or understanding; Paragyana is Drastum or
seeing; and, Paramabhakti is Pravestum or reaching the Lord. Thus Gyana, Darsana
and Prapti correspond to the Three stages
of Bhakti.

First we have to realize the Lord, that is Gyana. Next is to see the Lord,
that is Darsanam. Finally, we have to reach Him, that is Prapti. But Bhakti is the
basic requirement for all these.
Our interest in him is Bhakti. This only would induce us to realize or
understand Him. Then only we will have the eagerness to see Him. Once seeing Him,
we would like to reach Him. We are at the basic
foundation of Bhakti. Thus Sri Krishna says that by Bhakti alone He is
realized. This basic Bhakti takes one to the Three stages above. Normally, we
spend our time in unwanted and useless matters. In fact
we spend many days without even thinking of the Lord. Our efforts and time
are spent in acquring material wealth and worldly pleasures.
"Pazhudhe Pala pagalum pOyinaVendru, anji azhudEn aravanaimEI kandu"
lamented Kulasekara Azhwar in Perumal Thiromozhi

From these we divert our attention to the Lord and that is the start of
Bhakti. This raises some inquisitiveness to know about Him and that is Gyana. By
understanding more and more our eagerness to feel
and see Him will increase. Thus our love for Him gets converted to eagerness.
This eagerness results in seeing Him or Darsanam.
"Bhidyate hridaya granthihi, Chidyante sarva samshayaahaa, Ksheeyante chaasya
karmaaNi , tasmin dhrishte paraavare" By beholding Him who is high and low, the
fetters of the heart are broken,all
doubts are solved and all his karmas (activities and their effrects) wear
away. BhutatAzhwar sang "pagaRkaNdEn naaraNanaik kaNdEn", whenever he saw the
Lord that was Day (gnaanam), otherwise
it was Ajnaanam(darkness). "En Amudinai Kankal Marrun kana" sang Thiruppan
Azhwar. Once seen, our mind would never go after anything else, and we want to be
with Him. That is, being with Him
is pleasure and separated from Him is sorrowful. This stage is Prapti or
attaining Him. Thus Bhakti or love is the basic requirement.

This concept is in Bhotatalwar's pasuram 'anbe thagaliya ...'. The

foundation of Bhakti is in the word anbe. Next to light this lamp, Alwar says he
has eagerness or enthusiasm as the oil [aarvame neyyaaga].
As wick is his mind, which is lighted. Thus the Alwar lights and sees Sriman
Narayana and reaches Him.

11-55
mat-karma-krn mat-paramah: mad-bhaktah sanga-varjitah:
nirvairah sarva-bhutEsu yah_sa mAm eti pandava

"My dear Arjuna, he who engages in My pure devotional service, free from the
contaminations of fruitive activities and mental speculation, he who works for Me,
who makes Me the supreme goal of his life,
and who is friendly to every living being�he certainly comes to Me."

*Pandava = Arjuna, sa = he,

*mAm eti = attains Me [Sri Krishna].
Who is that fortunate?
*Yah = who,
*sarva-bhutesu = to all living beings,
*nir vaira = does not feel enmity, who loves all, such a person reaches the
Lord.
When such feelings will occur? Person who is devoted to the Lord, does not
find anyone as his enemy.
*Sanga varjita = averse to worldly life.
He has extreme love for the Lord and averse to all others. Sangam is
attachment to the world . "Paraatmaani yoh raktaha, virakataha Aparaatmani"
*Mad bhakta = My [Sri Krishna's] devotee, his mind is concentrated only on the
Lord.
Mind if it is engaged in worldly pleasures will not be after the Lord and
vice versa. Bhakti should be always on Lord, even when we are engaged otherwise.
Bhakti should be in the blood. Bhakti is the
characteristic of atman; while our office work or worldly affairs are
related to body. Atman is related to detachment, Gyana and Bhakti. That is what
the Lord says that once devoted to Him, mind will not be
distracted by other things.
 Swami Alavandar says that his wealth was the Divine feet of the Lord. Then
all other materials are useless. "Danam Madhiyam tava Paada pankajam ..."
This is what is conveyed in Swami Ramanuja's Thaniyan 'yo nityam
achyuta....'. The Lord says that a devotee, once engaged in Him, becomes His
property. All atman are His, so understands the devotee.

Prahalada says that he never liked differentiation among living beings. He

found the Lord in all.
"Sarva BhutAtama ke taata , JagannAtha jaganmaye .. Paramaatmani
Govinde! Mitra Mitra Kata kutah" (SrimadBhagavatam)

When our limbs would not fight with each other, why we should find fault
with other persons? We should have no disputes in the name of religion or nation
or language. The Lord is same in all.
This thought will occur only in the devotees of the Lord, says Sri Krishna.

*Mad karma krt = whatever action he does is for Me [Sri Krishna].

There is an advantage in this. We commit certain bad things, knowing they
are bad. Because, we do them not for His sake but for our sake. Once we dedicate
all our actions to the Lord, we would never
indulge in any bad activity.

*Mad parama = every action is to reach Me [Sri Krishna].

The devotee does all actions dedicated to Him. His aim is to reach Him
only. Mind is focussed on Him. He is averse to worldly pleasures. He does not
despise anyone. Such a person attains the Lord.

To summarize, Lord krishna gives the following Five key characteristics of a

Devotee who attains (mAm eti ) the Lord:

1) mat-karma-krt - The words mat-karma-krt means those who dedicate their

lives to Lord Krishna. They study the Vedas, engage in meditation, carry out
rituals of propitiation, perform penance and
other spiritual activities of this nature; but all their activities are
exclusively for the satisfaction of the Supreme Lord.

2)mat-paramah - The words mat-paramah means those who make Lord Krishna
their ultimate shelter and goal of attainment towards which every effort they make
is directed. He who looks upon the
Lord alone as his supreme end, towards which every effort is to be
directed

3) mad-bhaktah - The words mad-bhaktah means Lord Krishna's loving devotee to

whom everything revolves around out of so much love for Him that one is unable to
exist without always reflecting,
remembering, meditating, serving, worshipping and praising Him etc. in
one continuous flow without cessation. He to whom the Lord is the sole object of
aspiration or his only hope, he who out of his
plenitude of love for me, is unable to live unless he is ever engaged in
hymning me, praising me, meditating me, worshipping me, prostrating to me etc.

4)sanga-varjitah - The words sanga-varjitah means weaned from worldly

attachments due to one having total attachment to the Supreme Lord.

5)sarva-bhutesu Nirvairah - The words nirvairah sarva-bhutesu means bearing

no enmity towards any living being and successfully arises from three-fold
considerations. This three fold considerations are:
- Firstly, the Bhakta's only happiness consists in being with me and
misery in being without me (hence his concern is not with other creatures)
- Secondly, the bhakta attributes all his afflictions to his own guilt.
(Hence he has no reason to hate others)
- Thirdly: the bhakta has implicit faith in all beings subject to God's
soverign rule and providence. Hence he has no cause to attribute motives of harm
as independently arising from any of his creatures.
Hence the Bhakta is exempt from all enemity.

"mAm eti" i.e coming unto me means realizing Lord as he is in reality i.e
resting in blessed enjoyment of the divine that is devoid of the faintest traces
of anything like the defects of nescience(avidya) etc.

Lord Krishna's devotee's only happiness is being in communion with Him and His
devotees only misery is when they are not in communion with Him. Hence they are
unattached to all other living beings.
Lord Krishna's devotees attribute all their difficulties and afflictions
simply as a reaction to their own past actions. Hence they have no reason to hate
any being for it. Lord Krishna's devotees have implicit faith
that all living entities are subject to His sovereign rule and are under His
complete control. Hence whatever comes on its own according to providence is
independently occurring and not subject to anyone's
motive.

Thinking in this enlightened way Lord Krishna's devotees are exempt from all
enmity and possessing all these attributes are able to qualify themselves to come
to Him. The words mam eti mean comes unto me
which denotes that one will realise Lord Krishna as he is and join in
communion with Him in their perfected spiritual body which is the actual goal
resulting from developing one's spiritual qualities.

Additional Notes:

Anyone who wants to approach the supreme of all the Personalities of Godhead
and be intimately connected with the Supreme Personality, Krsna, must take this
formula, as is stated by the Supreme Himself.
Therefore, this verse is considered to be the essence of Bhagavad-gita. The
Bhagavad-gita is a book directed to the conditioned souls, who are engaged in the
material world with the purpose of lording it over
nature and who do not know of the real, spiritual life. The Bhagavad-gita is
meant to show how one can understand his spiritual existence and his eternal
relationship with the Supreme Spiritual Personality
and to teach one how to go back home, back to Godhead. Now here is the verse
which clearly explains the process by which one can attain success in his
spiritual activity: devotional service.

mad-karmah-krt One may be engaged in various activities, but one should not
be attached to the result of his work, but the result should be done for Him. For
example, one may be engaged in business,
but to transform that activity into Krsna consciousness, one has to do
business for Krsna. If Krsna is the proprietor of the business, then Krsna should
enjoy the profit of the business. One should not be
attached to the result of his work, but the result should be offered to
Krsna. One should also accept as prasadam, food, the remnants of offerings to
Krsna.

mad-bhaktah, he fully engages in devotional service, specifically in the

nine processes of devotional engagement: hearing, chanting, remembering,
worshiping, serving the lotus feet of the Lord, offering prayers,
carrying out the orders of the Lord, making friends with Him, and
surrendering everything to Him. One can engage in all nine devotional processes,
or eight, or seven, or at least in one, and that will surely make
one perfect.

The word mat-paramah refers to one who considers the association of Krsna in
His supreme abode to be the highest perfection of life.

TWELFTH CHAPTER: BHAKTI YOGAM

******************************************

Arjuna understood the import of Bhakti from Chapter 11 and not only that ,
he understood who should be the recepient for that Bhakti. Lord Krishna who was
the epitome of souseelyam, soundaryam,
Audaryam, Lavanyam, Soulabhyam attributes. Arjuna thought after seeing the
Vishwaroopam that the Lord was Paratva (supreme) and after he turned into "normal"
form, he was amazed by his
accesibility (neermai). He questions further on the Bhakti Marga in Chapter
12.

Arjuna desired to see the unrestricted sovereign power of parabrahma - the

Blessed Lord Narayana - the object of worship to all treaders of the path of
Bhakti. And this power (or Universal Dominion) was
made manifest to him by the blessed lord of will resolute, the lord ot the
divine attributes, countless and exalted or mercy, of bounty, affability etc of
which he is the ocean.
Also it was shown that one-pointed and profound Bhakti alone was the means by
which to know and see and gain the Lord in his real nature.

Next, in this chapter 12, the following points will be considered:

1) The superiority of the mode of Bhakti, involving God-meditation, over
Soul-meditation (leading to Soul-realization only) in order to accomplish one's
hoped-for ambition (i.e any of the four purusharthas),
Superiority in point of early fullfilment (of hopes) and in point of
felicity of performance
2) The method of practicing it (xii-2)
3)The Akshara-path (Xii-3,4,5) for him who is inept for Bhakti and its
requisites. (The ineptitude comes from the absence of love in devotion.)

The SUperiority of God-Love (Bhakti path) consists in the superiority of the

Object of that Love i.e God himself. This was indicated in BG VI-47)

Gitaartha Sangraha -
In this chapter having 20 verses, Gitaachaaryan extolls Bhakti Yogam as a
route to reach HIM and how enjoyable it is during its practise. He states that
the observers of Bhakti Yoga are dear to him.
Alavandaar summarizes the essence of this chapter this way:

BHAKTEH: SRAISHTYAM UPAYO UKTHIR ASAKTASYA AATMA NISHTATAA I

TAT PRAKAARA STVA PREETHIR BHAKTEH DWADASA UCHAYATEH II - 16

ALAVANDAAR STATES THAT LORD KRISHNA INSTRUCTED ARJUNA ABOUT THE SUPERMACY OF
BHAKTI YOGA AND THE JOY EXPERIENCED BY ITS PRACTIONERS .HE ALSO INFORMED
ARJUNA THAT THOSE ,WHO FIND IT DIFFICULT TO PRACTISE THE RIGOROUS BHAKTI YOGA
CAN ATTAIN HIM THROUGH THE PRACTISE OF AATMA DHYANAM RESULTING FROM THE
 PRACTISE OF KARMA YOGA AND AATMA SAKSHATKARAM THROUGH JNANA YOGA.

*BHAKTEH: SRAISHTYAM - Supremacy and expediency of Bhakti

*UPAYO UKTHIR - Bhakti as Upaasanam ; means to do it
*ASAKSYA AATMA NISHTATAA - Akshara-path for those who find it difficult to
practice rigorous Bhakti Yoga i.e Atma upasaanam
*TAT PRAKAARA - It's requisite
*PREETHIR BHAKTEH - Bhakti is God beloved

Swami Desikan echoed the thoughts of Alavandaar through the following verse:

TAN KAZHALIL BATTI TAAZHATATUM ATAN KAARANAMAAM

INGUNA SINTHAIYUM EEDHU ARIYAARKKU AVVADIMAIGALUM
TAN KARMAMGAL ARIYAADHAVARKKU ILAHU NILAIYUM
TAN KAZHAL ANBARKKU NALLAVAN SARRINAN PARTHANUKKEH

Swami Desikan says that the Lord pointed out the unfailing reward resulting
from the practise of Bhakti Yoga and the joy experienced in practising it. For
those, who find that practise ardous
because of their incapabilities, The Lord instructed the practise of Nishkaama
Karma Yoga, where one performs ones'duties without worrying about the fruits
thereof to qualify for the
experience of Jnana Yogam. Renunciation of the fruit of all action ,as a means
of attainment of the Lord is extolled here for those , who are unable to tread the
rigorous route of Bhakti Yogam.

In the previous chapter the Supreme Lord Krishna, the possessor of all divine
attributes as well as countless exalted qualities such as an ocean of mercy,
compassion, affability, omniscience etc. and the source
of all avatars or incarnations and expansions, being the ultimate object of
worship to all who aspire for the path of bhakti or exclusive loving devotion unto
the Supreme Lord Krishna; revealed His unlimited
sovereign power of universal dominion in the form of His visvarupa or divine
universal form after being requested by His devotee Arjuna. It has also been
established that uninterrupted profound, sublime bhakti
alone without cessation is the only possible way to realise the Supreme Lord in
His ultimate nature and experience communion with Him.

Now in this chapter the following three realities will be examined.

1) The inherent superiority of an aspirant performing bhakti involving
meditation directly upon the Supreme Lord Himself as compared to meditation upon
the atma or the eternal soul which only leads to
atma tattva or realisation of the soul in order to attain the ultimate
goal of all existence. This superiority of bhakti is measured in terms of absolute
fulfilment of the ultimate goal and in the sublime felicity
and bliss of performance. Bhakti or love of God is considered the fifth
purusharthas above the other four ambitions of humans beings which are
1. Dharma or righteousness which consists of two parts first being the
regular performance of Vedic activities and the second being performing actions
which benefit all living entities such as freely
providing fresh water and salt to all and protecting against all
demoniac influences whenever they appear.
2. Artha or the righteous acquirement of wealth according to the Vedic
scriptures without usury or deception.
3. Kama or enjoyment and pleasure in the material existence following
the Vedic scriptures without perversion or degradation.
4. Moksa or liberation from material existence by atma tattva or
liberation from material existence by bhakti realising the Supreme Lord direct. It
should be noted that atma tattva is automatically
an inherent part of bhakti and thus those blessed living entities
who perform bhakti to the Supreme Lord Krishna or any of His authorised avatars do
not have to make any separate or special effort
to achieve this.
2) The method of realising the Supreme Lord will be given in verse two.
3) The aksaram or abstract, impersonal unmanifest path examined in verses
3,4,5 is applicable for those who are inept and unqualified. This ineptitude and
lack of qualification is due to the absence of humbly
approaching a spiritual master from one of the four authorised Vaisnava
sampradaya's or empowerd lines of disciplic succession and after being accepted by
him and initiated being taught the fundamentals
of bhakti.

The superiority of bhakti or exclusive loving devotion to the Supreme Lord

Krishna is made manifest by the superiority of He, Himself being the object of
such loving devotion. This maxim of superiority was
briefly stated by Lord Krishna in chapter six verse 47 where He states : Those
with firm faith in the Vedic scriptures describing super-excellent devotion to Him
and with hearts full of love dedicate all their actions
to Him are yuktatamah the most superior of all.

12.1
arjuna uvaca
evam satata-yukta yE bhaktAs tvAm paryupasate
ye capy aksharam avyaktam tEsham ke yoga-vittamAha:

"Arjuna inquired: Which are considered to be more perfect, those who are always
properly engaged in Your devotional service or those who worship the impersonal
Brahman, the unmanifested?"

Arjuna says to Sri Krishna that he had heard of Two types of persons; one,
those who meditate on atman, with the desire to enjoy atman, and who are called
Kailvayarthi or atma prapti kama.
We have already discussed this in Chapter 7, where Sri Krishna mentioned about
Three types of devotees : Aiswarya artis [desirous of worldly pleasures using
sensual organs],
Kaivalya artis [, desirous of enjoying their own souls and not wanting to have
rebirths, doing only Karma yoga and Gyana yoga] and Bhagavallabha artis [desirous
of serving the Lord in Vaikuntam for ever,
using Bhakti yoga]. Arjuna leaves the First category of Aiswaya artis, and
wants clarification on the other Two, viz., Kaivalya artis and Bhagavallabha
artis. This has been already dealt with by Sri Krishna
in Chapter 7, where He has categorically said that of all the devotees, the
Lord likes most only those who practice Bhakti yoga. So, here what Arjuna asks is
not who is better among the Two types of devotees.
That has been already settled. Here what Arjuna asks is among these Two
categories of devotees, who attains the objective first. In a running race, when
Two persons are competing, race will be won by either
speed or the terrain, which could be different.

*Evam = therefore,
*satatam = always, satata-yuktah, being ever-devoted, i.e., remaining
unceasingly engaged in the works of the Lord, etc.,
*yukta = desiring to be with [the Lord, as mentioned by the Lord in the last
slokas of Chapter 11],
This term "Satata Yuktah" is key in this sloka, since it implies the pure
devotee of the Lord following Bhakti Marga, always wants to be with the world,
even during praapti , unlike Kaivalyaarthi.
The words satata-yuktah meaning always engaged denotes ever devout towards
the Supreme Lord being ever intent on communion with Him which is continuing the
sentiments of the last verse in chapter 11.
*ye bhakta = those devotees [who have chosen Bhakti yoga],
*paryupasate = practicing total meditation of, tvam = You [Sri Krishna].
This is one category of devotees, who always desire to be associated with
the Lord and so are in Bhakti yoga. The other category is those who desire to
enjoy their own souls always.
The words tvam paryupasate means direct worship of Lord Krishna and
refers to deeming the Supreme Lord as the complete fulfilment of one's every
ambition and desire. The Supreme Lord, the perfect,
infallible one, the Sovereign Lord of all creation and the refuge of all
cosmic glories, possessing unlimited attributes of exalted qualities such as
divinity, omniscience, compassion, omnipotence, etc.
Such ones are thy eternal adorers and always your beloved.
*Ye capy = whereas the other category [of devotees],
*aksharam = indestructible, avyaktam = not perceptible by senses,
Ksharam means destructible, Aksharam is indestructible. Both these
qualities are about atman or soul.
Those other votaries are the worshippers of the abstract, impersonal,
avyaktam or unmanifest and imperceptible. which is aksaram or imperishable. Such
also reflect and contemplate upon the nature of the
pratyagatma or individual soul which is imperishable also as well as being
unmanifest in as much as it is indiscernible by the mind and imperceptible to any
of the senses such as the eye or ear, etc.

*Tesham = among them, ke = who,

*yoga vittama = attains first [the objective]?
There are persons who want to meditate on the everlasting soul; and, there
are those, who desire to be meditating on the Lord to be always with Him.
Of these two classes of aspirants which one is superior and most suitable for
performing yoga or the science of the individual consciousness attaining communion
with the ultimate consciousness.
Inferring which one would achieve their respective goals most expediently. In
verse seven Lord Krishna gives the definitive reply in answer to this query by
succinctly revealing the most expeditious way to
attain the ultimate goal.

Here we should note one thing. Both are devotees of the Lord. Kaivalya arthi
requires the help of the Lord only to reach his goal of enjoying his own soul.
After, attaining that, he is no longer in need of the Lord.
This is called sadhana dasa Bhakti. On the other hand, the Bhagavallabha
arti, needs the Lord to reach his goal of Vaikuntam and after that he wants to be
with the Lord serving Him in Vaikuntam also.
He is having both sadhana dasa Bhakti and sadhya dasa bhakti. He desires the
association of the Lord both during efforts and also after reaching the end
result. This difference is indicated in the
words satata-yukta, by the Lord. We should decide to which category we have
to follow: Kaivalyaarti, clinging to the Lord only half way through, or,
Bhagavallabha arti, who clings to the Lord for ever?

12.2
sri-bhagavan uvacA
mayy Avesya manO ye mAm nitya-yukta upasatE
shraddhaya parayopEtah: te mE yukta_tamA_matAh:

"The Supreme Personality of Godhead said: Those who fix their minds on My personal
form and are always engaged in worshiping Me with great and transcendental faith
are considered by Me to be most perfect."

This sloka is the reply of the Lord to the question posed by Arjuna in sloka 1.
Arjuna asked, who among the Two types of devotees - Kaivalya arthi and
Bhagavallabharthi - attains their destination first?
The Lord replies direct to the question, that he who meditates on Him, reaches
the objective First and he is His choice. Reason for this, the Lord is going to
explain in many slokas later on.

*Ye = [the devotee] who,

*upasate = meditates,
*nitya yukta = with the desire of being always with,
Note that in previous sloka, there was mention of "Satata yukta", which is
same as Nitya Yukta
*mAm =Me [Sri Krishna],
*avesya = focussed or concentrated,
*mano = mind, mayy = on Me [Sri Krishna],
The words avesya manah means focusing the mind and includes fixing the
heart exclusively upon Lord Krishna otherwise if it is not exclusive something
else may enter in and then it will not be possible
for the Supreme Lord to be their only object of meditation.
*parayopeta shraddhaya = with very great dedication or commitment,
(Paraya= supreme ; Upetah= with, endowed ; Shraddaya=devotion)
The word sraddha means firm faith and those so endowed eagerly and
enthusiastically strive for divine communion with the Supreme Lord. Those who
propitiate Lord Krishna in this way with mind and hearts
absorbed totally in Him are His best devotees
*te = [such a person] he,
*yukta tama = reach the objective easily and early,
yuktamamah the most superior of all as they joyfully and skilfully with great
eclat and determination navigate themselves swiftly through the currents of life
to attain eternal communion with the Supreme Lord.

*me mata = [this is] My [Sri Krishna's] opinion.

We should have dedication or commitment in our Bhakti. Though the Lord says
that this was His opinion, in fact it is the considered view if all noble elders.
Which devotee is better was replied in an
earlier Chapter. To Arjuna's question on who reaches the objective earlier,
the Lord emphatically says that the devotee practicing Bhakti yoga reaches early.
Why so, is in a way indicated by the Lord in
the words 'mayy avesya mano' - with concentrated mind in Him. When saying
mayy [in Me -Sri Krishna], the Lord must have pointed His finger to Him, with the
Divine image and with Divine qualities.
It is easier to concentrate on the Lord as He has a Divine image. But imagine
how to concentrate our mind on atman? It is very difficult. Because there are no
stories connected with atman. Or, does it
have any form? Are any festivals conducted for atman? Is atman ever being
decorated? So, how can our mind concentrate on an abstract atman with no form or
description? On the other hand, all inputs
needed for mind to concentrate, like image, history and form with qualities,
are all abundant in the Lord. Therefore, he who desires to be always with Him, is
the choice.
 Is meditating on the Lord possible in this fast world we are in? Is it
practical to have our mind always in Him? We can not remain in temple or pooja
room always. We have to run our family and look after
the spouse and children. We have to attend to work to earn and maintain
family. All can not be ascetics or sanyasis. Carefully if we examine, Sri Krishna
has never told anyone to abandon one's prescribed
duties and obligations. We have to see, for what purpose we are doing our
routine work. In Chapter 11 [sloka 55], the Lord said that His devotee did every
action with dedication to and to reach Him. Vedas and
Shastras have prescribed all our routines to maintain family. But while doing
every act, we have to dedicate the action to reach the Lord. Our actions should
not be for achieving worldly pleasures. By saying that
always we should dedicate ourselves to the Lord, it does not mean that we
should avoid going to work place and remain in meditation in our pooja room or
temple. While doing our work, we can have our mind in
him. Will that not mean not concentrating on the work we are doing? It does
not mean that while doing work we go on chanting the Lord's Divine names. Once we
dedicate our mind in Him, then our usual duties
get completed thoroughly, easily and speedily. While doing our duties we can
still dedicate our mind in Him.

When we think of ourselves, thoughts should occur that we are not independent,
but a servant of the Lord. Chanting His divine names need not be loud and as we do
our routines, we think of those Divine
names in our mind. Thus, involving our mind in Him, in no way will affect our
regular domestic and official duties. By having our thoughts on Him, we get rid of
all fears, real and imaginary. Such a person lives
with contented mind - nirbharo nirbhayasmi - no responsibilities and no fears.

Being with Him always does not mean physically with the Lord. The Lord says
that in thoughts one should be with the Lord always. After death, with Divine body
the devotee will be with the Lord physically
also, in Vaikuntam. Involvement, commitment and enthusiasm are needed for
being with the Lord. We should be true in our Bhakti and should not adopt lip
service or publicity. Mind, word and action should
all be dedicated to Him. Such a devotee is the best and reaches the objective
earlier. The devotee desiring to be with atman will find difficulties and will
reach the objective much later, perhaps after many birth
cycles. To concentrate on the Lord, His quality of neermai [mercy] is the
attraction. He is readily available in Kshetrams like Thiruneermalai.

12.3 12.4 12.5

ye tv(a)_aksharam anir_dEsyam avyaktam paryu_Upasate
sarvatra-gam_Acintyam ca kUta-stham acalam dhruvam

samniyam_yEndriya-grAmam sarvatra sama-buddhayah:

tE prapnu_vanti mAm eva sarva-bhuta-hitE ratAha:

klesO �dhika taras tEsAm avyakta sakta-cetasAm

avyakta hi gatir duhkham dehavadbhir avApyatE

"But those who fully worship the unmanifested, that which lies beyond the
perception of the senses, the all-pervading, inconceivable, unchanging, fixed and
immovable�the impersonal conception of the Absolute
Truth�by controlling the various senses and being equally disposed to everyone,
such persons, engaged in the welfare of all, at last achieve Me. For those whose
minds are attached to the unmanifested,
impersonal feature of the Supreme, advancement is very troublesome. To make
progress in that discipline is always difficult for those who are embodied."

We will now see slokas 3, 4 and 5 together, as all the three slokas convey the
same substance. All the three slokas convey about the hardship felt by those
practicing kaivalyam or meditating on atman, and that
they would not reach their goal that easily.

Sri Krishna tells Arjuna.

12.3 : But, those who devote themselves to the imperishable, indefinable,

indiscernible, all-entering, inconceivable, stable, immovable, eternal -
ye tv(a)_aksharam anir_dEsyam avyaktam paryu_Upasate
sarvatra-gam_Acintyam ca kUta-stham acalam dhruvam

*Dehavadbhi = associated with a body, ordinary people will not be able to

meditate on atman that easily. [ This term occurs in 12.5, but is being listed
here first, since it applies to 12.3 and 12.4 and 12.5 ]
*Ye tu = [those] who are,
*pari-upasate = meditate on, meditate in every way;
Upasana (worship) means 'sitting near'. It is approaching the chosen ideal
or object of worship by meditating on it, in accordance with the teachings of the
scriptures and the spiritual preceptor, and dwelling
steadily in the current of that one thought like a 'threat' of oil poured
from one vessel to another. It means continous and uninterrupted contemplation of
God.
*aksharam = imperishable; not diminishing, Immutable, that is atman,
*anirdesyam = indefinable ;not identifiable [ that is atman can not be
identified as we identify various objects],
That which cannot be actually shown or which cannot be defined -- the
Akshaa or Satchidananda Para Brahman is beyond the reach of the mind and speech.
Why can It not be defined? Because It is
unmanifested. It does not have the four qualities of manifested beings,
vi.z, Jati (caste such as Brahmana, Kshatriya, etc.), Guna (attributes such as
blueness, whiteness, tallness, shortness, etc.),
Kriya (reading, walking, etc.), and Sambandha (like the relation between
father and son).
*avyaktam = indiscernible; not perceptible [by sense organs], avyaktam, the
Unmanifest-It is not comprehensible thrugh any means of knowledge
The Lord states the characteristics of the Immutable next:
*sarvatra-gam = all-entering; in all bodies [same atman takes various bodies in
various births], all-pervading, pervasive like space;
*acintyam = inconceivable, can not be comprehended or understood,
Incomprehensible-becuase of Its being unmanifest. For, whatever comes within
the range of the organs can be thought of by the mind also. Being opposed to that,
the Immutable is inconceivable.
*kUt-stham = Changeless,Stable, uniform, or that which does not change its
form consequent on changes of bodies such as of deva etc
It is Kutastha (unchangeable). Kutastha means 'remaining like a mass or a
heap'. Therefore It is immutable and eternal. Just as the anvil remains unchanged
though the iron-pieces which are
beaten on the anvil change their shape, so also Brahman is unchanging
though the forms are changing. Hence Brahman is called Kutastha.
*acalam = Immovable, because of it's singular non-mutatory character , not
slipping [ that is atman never slips from its characteristic],
*dhruvam = everlasting, eternal ,that is body is destroyable while atman is
not.
Here, every attribute of atman is showing it is different from body.
Understanding this is difficult. We normally regard atman and body are same and
live; but to know the eminence of atman and meditate
on it, is very difficult. How are we to meditate?

12.4 : Restraining well the group of senses, equal-minded everywhere and well-
disposed towards all beings, also reach Me.
samniyam_yEndriya-grAmam sarvatra sama-buddhayah:
tE prapnu_vanti mAm eva sarva-bhuta-hitE ratAha:

*Sam-niyamya = controlling, by fully controlling, by restraining

*indriya-gramam = all sense organs. the aggregate of the senses.
Restraining the sense group i.e well abstracting them from revelling in the
midst of their accustomed objects(external).
To meditate on atman, one has to control organs; but to worship the Lord,
this diificulty is not there. With wide open eyes we can appreciate the beauty of
the Lord or taste the prasadams or smell the
fragrance of the Tulasi on the Lord. Worshiping atman like this is not
feasible.

*Sarvatra = all atman in various bodies,

*sama-buddhaya = are same knowledge. being even-minded-the even-minded are
those whose minds remain equipoised in getting anything desirable or undesirable;
Sarvatra sama-buddhyayah i.e equal minded, One wanting to meditate on atman
has to regard all atman are same or he must have the same attitude to every
creature; because one atman can not be
distinguished from another and all are identical in every respect. And
for this reason, one should be "Sarva-bhuta hite ratAh"
*Sarva-bhuta- hite ratah = showing same attitude to every living being, well-
disposed towards all beings; or well-removed from wishing ill to any creature; for
ill-wishing is indeed a product engendered
by the egoity (or personal selfish loves) due to the differences created by
the being a deva etc
*te = such a person [ devoting on atman],
*prapnuvanti = reach, attain
*mam eva = Me [Sri Krishna] alone.
We might be puzzled here. After all these persons wanted to experience
atman, then how they would reach the Lord? We should note that reaching atman is
most supreme, like reaching the Lord.
The Gyana, atman gets on reaching the Lord, is also obtainable in reaching
one's own atman. Thus in Gyana, atman is equal to the Lord. Despite its eminence,
the Lord tells Arjuna that the experience
will not be sweet [like being with the Lord] and it is impossible [for
ordinary persons] to reach that status.

Note: That Parabrahma is affirmed as distinct from the "kUtastha = Atma"

also designated as Akshara here, is borne out by the stanza : "The kUtastha i.e
stable is called Akshara i.e imperishable , but
another the supreme purusha is the ParamAtma BG XV-16 & 17). But in the
sruti passage referring to Akshara-vidya: "Now that higher by which that Akshara
may be reached", Parabrahma himself is
designated by the term Akshara, for he is the source of all beings

12.5
klesO �dhika_taras tEsAm avyakta sakta-cetasAm
avyakta_hi gatir duhkham deha_vadbhir avApyatE
 But to these, whose hearts are inclined to this indiscernible (atma), great are
the difficulties. Indeed is this Avyakta-path with struggle, attained by the
embodied.

*Tesam, for them; for those following the "Avyakta Path"

*Klesam = the sufferings [in reaching one's own atman] are,
*adhika-taras = much more [than in reaching the Lord].
adhika-tarah, greater. Although the trouble is certainly great for those who
are engaged in works etc. for Me, still owing to the need of giving up self-
identification with the body, it is greater in the case
of those who accept the Immutable as the Self and who kept in view the
supreme Reality Why so? Because, they are meditating on
*asakta - cetasam = involved mind in,
*avyakta = unperceptible [atman, not felt by sense organs].
avyakta-asakta-cetasam, who have their minds attached to the Unmanifest;
*Dehavadbhi = associated with body, dehavadbhih, by the embodied ones, by those
who identify themselves with the body.
Identification with the body is Dehabhimana. The imperishable Brahman is
very hard to reach for those who are attached to their bodies. Further, it is
extremely difficult to fix the resltess mind on the formless
and attributeless Brahman. Contemplation on the imperishable, attributeless
Brahman demands a very sharp, one-pointed and subtle intellect.
*Avyakta = atman, gati = as destination or goal is,
*hi dukham = also sorrowful,
*avapyate = in reaching.
Uderstanding that atman is different from body and concentarting on an
abstract atman, which has no form or which can not be percieved by senses, is very
difficult to meditate upon. Therefore, this person,
practicing atma upasana, attains moksham very late and with difficulty. On
the contrary, by worshiping the Lord, He is reached very easily. This has been
demonstrated by Prahalada.

Those who meditate on the Imperishable Principle (individual self) in this way,
even they come to Me. It means that they also realise their essential self, which,
in respect of freedom from Samsara, is like My own
Self. So Sri Krsna will declare later on: 'Partaking of My nature' (14.2). Also
the Sruti says: 'Untainted, he attains supreme equality' (Mun. U., 3.1.3).
Likewise He will declare the Supreme Brahman as being distinct
from the freed self which is without modification and is denoted by the term
'Imperishable' (Aksara), and is described as unchanging (Kutastha). 'The Highest
Person is other than this Imperishable' (15.16 - 17).
But in the teaching in Aksara-vidya 'Now that higher science by which that
Aksara is known' (Mun. U., 1.5) the entity that is designated by the term Aksara
is Supreme Brahman Himself; for He is the source of all
beings, etc. Greater is the difficulty of those whose minds are attached to the
unmanifest. The path of the unmanifest is a psychosis of the mind with the
unmanifest as its object. It is accomplished with difficulty
by embodied beings, who have misconceived the body as the self. For, embodied
beings mistake the body for the self.

The superiority of those who adore the Supreme Being is now stated clearly:
That the worshippers of the Lord are the better equipped (to reach their Goal =
Yukta-tamAh) is now affirmed.

12.6 & 12.7

yE tu sarvani karmAni mayi sannyasya mat-parAh:
anan_yEnaiva yogena mAm dhyaayanta upasatE

tEsam aham samuddhartA mrityu-samsara-sagarAt

bhavami na_cirAt pArtha mayy_avesita-cetasam

"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 Pritha�for them I am the swift deliverer from the ocean of birth and
death."

But those who, with a mind 'focused on Me,' the Supreme Self, and 'intent upon
Me,' namely, holding Me as their sole object, dedicating to Me all their actions
--- i.e., including all worldly actions like eating which
are meant for supporting the body, as also Vedic rites like sacrifices, gifts,
fire-offerings, austerities etc., generally done by worldly-minded people for
other purposes --- worship Me and meditate on Me with
exclusive devotion, namely, with devotion without any other purpose, adoring Me
by all such acts as meditation, worship, prostration, praises and hymns which are
by themselves exceedingly dear to them
and are equal to the end itself --- to these I become soon their saviour from
the sea of Samsara which, on account of its being antagonistic to the attainment
of Myself, is deadly.

Slokas 6 and 7, to be read together, describe how Bhakti is to be performed.

Slokas 3. 4 and 5 revealed how the person desiring to experience one's own soul,
finds it difficult to practice and understand atma
upasana. The means Gyana yoga is difficult to practice and takes very long time
to achieve the desired goal. Many times it is impossible also. Sri Krishna now
describes in the next Two slokas 6 and 7, the
greatness of Bhakta, the simple means of Bhakti and its sweetness to perform and
the quickness with which Moksham is attained.

In these Two slokas the Lord reveals the easiness of Bhakti, the sweet result
it enables to reach and the pleasant process of Bhakti. If we understand these
slokas properly, then we can know how we can
perform Bhakti, at the same time involving in our routine life or how by
performing our duties we can still be Bhaktas. We find a struggle in us. Are we to
be religious? Or, are we to be involved in our domestic
life? We might be interested to know about atman and the Lord. But where is
the time? If one leaves for work in the morning, say about 7:30 A.M., one returns
very late in the night. Where can one find time for
Bhakti yoga? Even in the weekend holidays, one has to complete all domestic
responsibilities accumulated in the week. This repeats every week. Then how can
one perform Bhakti? It appears we struggle to
choose either Bhakti marg and abandon all domestic life; or, discard Bhakti
altogether. This struggle is unnecessary. Sri Krishna offers a very easy solution
for us.

*Mayi = unto Me [Sri Krishna],

*sarvani karmani = everyone's responsibilities, the result of every actions
and attachment to those responsibilities,
*sannyasya = dedicate. Having dedicated
Everyone has some responsibilities. While performing duties, he should
never feel that he is doing them but dedicate them to the Lord. We should not
perform those duties for mean objectives but to
 reach the Lord. We should do our duties with the feeling that we are mere
tools to perform those duties.

*Mat-parAh = having Me [Sri Krishna] as the destination or objective.

Our duties should have no other objective. We are employed to earn and we
have to run a family. These are prescribed in Vedas and Vedantas. By doing as
prescribed in Vedas, the Lord is pleased.
By doing to please Him, we are having Him as the objective. Instead of that
if we do anything involving evil actions such as telling lies, stealing, desiring
for others' wives or others' properties, saying
something different from conscience, etc., will all be to the dislike of
the Lord. So when we go for empoyment or business, we should ensure none of these
bad things we do. We should be true to our
employment. There also we might encounter problems. By doing the job
honestly, our career progress might not advance, as competition and jealousy are
part of work place. That is not acceptable, as our
society has not deteriorated to that level. We should resolve that in our
job we would be honest and will not give room for jealousy and antagonism and that
we will do for the pleasure of the Lord. We should
not indulge in activities likely to cause unpleasantness to the Lord. Every
activity we do, should be for a responsibility conferred on us by Shastras.
Satisfying that duty would please the Lord. This is Bhakti,
says Sri Krishna. So, He says to Arjuna to do the duties, with Him as the
objective, and dedicate the results to Him.

*Anan_yenaiva yogena = SIngle minded; yoga, [with objectives] none other than
reaching,
Ananya Yoga: Unswerving Yoga; exclusive, having no other objects of worship
or support save the Lord;
*Mam = Me [Sri Krishna].
That is Bhakti yoga. By performing Bhakti yoga we should not seek Kaivalyam
or worldly pleasures. Bhakti yoga we perform should only seek the Lord.
*Dhyayanta upasane = devotion with meditation and the likes.
The word upasana here means all activities like meditation, prostrating,
archana, singing, pradakshinam [going around in temples], making garlands,
offering flowers, making sandal wood paste,
helping devotees, gifting food etc. All these are considered as in Bhakti
marg or devotional path. "Dhyayanta" here refers to Dhyaanam AND other activities
related to Bhakti

*Ye tu = such a person [ doing all listed above].

This sloka's substance, therefore continues in the next sloka. First sloka
says that he, who does all his actions honestly, according to shastras, dedicating
to the Lord, not desiring for any benefits of the
actions, having the Lord as the Supreme objective and with no other
objectives, involves in Bhakti yoga along with meditation, pooja, helping
others,etc.,

12.7
tEsam aham samuddhartA mrityu-samsara-sagarAt
bhavami na_cirAt pArtha mayy_avesita-cetasam

*tesAm = to them, for them who are solely devoted to meditating on Me;
*aham = I [Sri Krishna] am,
*samuddharta = redeemer [one who lifts a struggling person], Saviour
*mrityu-samsara-sagarat = from the death like samsara [worldly life] ocean.
deadly ocean of the perpetual cycle of birth and death
 Samsaram means the cycle of births and deaths. It is an ocean and is like
death god, mrityu. Mrityu will destroy the body; but samsaram prevents atman from
reaching the Lord, and eclipses the
fundamental nature of atman [of serving the Lord]. Thus samsaram is an
impediment to reach the Lord. Without reaching the Lord, atman has no redemption.
Atman will have to undergo births in various
bodies and suffer. Thus samsaram is like mrityu. Unlike the mrityu god, who
destroys body, samsaram makes available body to suffer in every birth. Thus
samsaram is worse than mrityu as it disables the
fundamental nature of atman. Swami Ramanuja calls it "bhagavat swaroopa
virodhanakari". Samsaram does not expose the Lord to atman and obscures its
vision or knowledge. Like waves never ending
in ocean, in samsaram happiness and sorrows are always there. From this
frightening ocean of samsaram, the Lord rescues the person. Such a person, doing
honest living and dedicates the results to the
Lord and has no other objectives, is being rescued by the Lord from
samsaram, the dreaded ocean.

This sloka is similar to Periazhwar Thirumozhi 5.3.7 : �Ak-karai Yennum

Manathak Kadalul Alunthi ,un per-arulaal. Ik-karai Yeri Ilaithiruntheynai.....
� . I was drowning in the samasara saagaram(Akkarai
ennum Anartha kadaluley), but your grace i have crossed that and come to
Vaikuntam (ik-karai ennum.. )

*Partha =Arjuna,
*na cirAt = not for long or quickly, is rescued. Without delay ; Because,
*avesita - cetasam = [the devotee's] involved mind, mayy = in Me [Sri Krishna].

By not involving in worldly pleasures, but in His service, the Lord redeems
him quickly. Our actions could be loukeekam [domestic], like farming, employment,
business, looking after family,etc., and
vaideekam [rituals] like yagna, etc. Both types of actions should be
dedicated to the Lord. Such a person is quickly redeemed by the Lord, from
samsaram. Thus, person in Bhakti yoga reaches the destination
earlier.

Actions are of two types. One is worldly activities undertaken to maintain and
progress the material existence of the physical body such as obtaining food and
shelter and material development. The other is
spiritual activities enjoined by the injunctions of the Vedic scriptures such
as propitiation to the Supreme Lord, absence of violence to any living being,
charity, etc. in short every act without an ulterior motive and
without a hopeful gain. Whosoever being spiritual minded without any motive
except for satisfying the Supreme Lord Krishna and without any desire of seeking
anything in return from Him, who offer all their
activities as devotion to Him, keeping Him alone as their sole goal and in one-
pointed devotion focus their meditation on Him fully while worshipping Him in all
their activities such as chanting His holy names,
glorifying Him, offering prayers to Him, prostrating before His deity form,
hearing about His lilas or divine pastimes, enlightening others about His glories,
etc. as the be all and end all of all existence itself.
To such devotees as these who always are in communion with Lord Krishna in
their hearts and minds, He Himself personally becomes their saviour by being their
samuddharta or deliverer from
mrtyu-samsara-sagarat or the deadly ocean of the perpetual cycle of birth and
death which is the principle barrier which stops the atma's or eternal souls of
all jivas or embodied from attaining him when the
 end of each physical life has transpired.

12.8
mayy eva mana_Adhatsva mayi_buddhim nivesayA
niva_sisyasi mayy_Eva ata Urdhvam na_samsayah:

"Just fix your mind upon Me, the Supreme Personality of Godhead, and engage all
your intelligence in Me. Thus you will live in Me always, without a doubt."

In the last Two slokas Sri Krishna told Arjuna that He redeemed the Bhakta
quickly from the ocean of samsaram. The Supreme Lord Krishna Himself is the
savior of His surrendered devotees who exclusively
perform bhakti or loving devotion to Him. He rescues them from samsara or the
perpetual cycle of birth and death devouring all in material existence and bestows
upon them His own nature of endless bliss.
Here Lord Krishna is instructing Arjuna to act as His devotees do. By focusing
His mind on the Supreme Lord alone, which is the most auspicious abode for the
mind, He is adored and beloved by His devotees
and the Lord of all lords. One should establish their intellect decisively and
resolve in their mind that the Supreme Lord Krishna is the paramount object of
worship and the ultimate goal to be attained. With the
mind and intellect absorbed in the Supreme Lord one will certainly abide with
Him in His eternal spiritual abode at the end of this flickering physical
existence along with countless others of similar determination
and sharing in communion with Him will not be separated from the Supreme Lord
ever again.

*na samsaya = never have any doubt, on the matter he was to tell Arjuna. This
is very important!
Arjuna should then resolve to practice what the Lord told. Then he could
see what type of life he would enjoy!
*Mayy eva = only in Me [Sri Krishna],
*mana = [Arjuna's] mind,
*Adhatsva = should concentrate. Fix the mind possessed of the power of
thinking and doubting
We saw in the earlier sloka that a Bhakta devoting on the Lord, is being
rescued from samsaram. Therefore, he should concentrate his mind on the Lord. When
the Lord assured that He would redeem
all those in His upasana, we have to follow that to get redeemed.
Therefore, when practicing Bhakti as sadhana or means for Moksham, we should
concentrate our mind in Him.
*Mayi = in Me [Sri Krishna],
*buddhim = intellect, intellect, which engages in determining (things).
Let thy manas or mind and buddhim or spiritual intelligence be fully
reposed in the Supreme Lord remembering Him always and let thy heart be full of
bhakti or exclusive loving devotion for Him.
*nivesaya = be dedicated.
What is mind and what is intellect? Mind indicates thought. Intellect
indicates the knowledge, referred to as dharma bhoota gyana. Intellect means
resolve. Therefore, the Lord says that thought of the mind
should be concentrated in Him; and, resolve to be with Him. Mere thought
can not be resolution; nor, we think of resolves always. That is why the Lord says
dedicate both mind and resolve unto him.
The resolve should be that the Lord is not only the means to achieve, but
also the goal to be achieved. That is he is both Sadhana and Parama [Supreme]
Prapyam. The other types of devotees use the Lord
 as the means to achieve aiswarya [worldly pleasures] or kaivalyam
[enjoyment of one's own soul]. Both means and destination are he, is the attitude
of these devotees. Aiswaryarti and Kaivalyarti regard
the Lord as mere ladder to climb to their destination. They do not want
to enjoy his company. Money is required; but that money itself can not give
pleasure. With that money one gets all objects of pleasure
and enjoys. Money is, thus a means for enjoyment and not the object of
enjoyment also. The Lord tells Arjuna not to use Him as mere means for enjoyment,
but as the Object of enjoyment also. This is the
resolve to be taken. By dedicating our intellect or buddhi in Him, we
resolve that He is both the means and goal.

Thus when the mind has been trained and disciplined and the heart has
been infused with divine love then urdhvam meaning after this life, one will
reside with Him eternally in the spiritual worlds.
Lord Krishna emphasises this as reality with the words na samsayah
meaning without a doubt.
*Ata = then,
*urdhvam = onwards,
*mayy eva = with Me [Sri Krishna] alone,
*nivasisyasi = be present [live].
Once we get our thought and intellect dedicated to him, from then we will
live with Him for ever. Here, living for ever does not mean attaining Moksham. We
have to resolve that He is our support. He is the
support, whether we resolve or not. The Lord is supporting us even without
our Gyana that He is our support. But what the Lord intends to convey is, that
once we have dedicated our mind and buddhi in Him,
from that moment, we come to an important decision. That is we are not to
worry about our life and the Lord is the Savior of all. Always He is the
Protector. But at times we think that we are protecting
ourselves. To such persons the Lord does not appear to protect. Now that
we have dedicated our mind and buddhi in Him, we resolve that he alone is our
Protector. We then live without any worry.

Swamy Vedanta Desika in his Nyasa Vimsati says at the end 'nirbharO
nirbhayasmi' - no responsibility [of protecting self] nor worry or fear. Both our
welfare and responsibility of living are His concern.
As told by that Mahacharya [Swami Desika], Sri Krishna tells Arjuna that
thereafter the Lord takes over all responsibility of the devotee, who lives a
carefree and worryless life. Arjuna need have no doubts
on this, assures the Lord. "Ata Urdhvam mayy Eva Nivasisyasi". From this we
can understand that Bhakti is both easy and quick to yield results. This is
assured by none other than the Person, Who is to
grant all results. He is no ordinary person, but very great.

12.9
atha cittam samadhAtum na_saknOsi mayi_sthiram
abhyAsa-yogEna tatah: mAm icchAptum dhananjaya

"My dear Arjuna, O winner of wealth, if you cannot fix your mind upon Me without
deviation, then follow the regulative principles of bhakti-yoga. In this way
develop a desire to attain Me."

Remembering that in sloka 8, the Lord told that we should show resolute in
Bhakti, we have to see sloka 9. All these days we were not accustomed to show
Bhakti in Him. So, we might find that resolute in
Bhakti impossible. We are more involved in worldly affairs and very little in
Godly thoughts. Anything started new might not easily get practiced. It is also
possible that we might slip from our efforts, and then
we might lose Bhakti itself. This doubt came up in Arjuna's mind. We might be
interested in Bhakti, but circumstances are not encouraging. In this position,
what other could be done? That was the question
surfacing in Arjuna's thoughts. So, the Lord suggests an easier way, but make
Arjuna and all of us, to reach the same destination mentioned in sloka 8. So,
sloka 9 is reducing the bar for performing
the same and Sloka 10 and 11 reduce the bar further in terms of difficulty.
And in SLoka 12, the lord says, all the four methods taught in Sloka 8,9,10,11
even though are gradually lesser in terms of
difficulty, will still reach the same goal i.e Krishna. This shows the lord is
true BhaktaVatsala!

If one is unable to focus their mind steadily on the Supreme Lord Krishna
without distraction and interruption then one should continuously endeavour to
perform abhyasa yoga which is repeatedly fixing the
mind on the Supreme Lord while simultaneously restraining oneself from all
worldly affairs. Reflecting on Lord Krishna being the quintessence of all
wonderful qualities and exalted attributes such as love, beauty,
compassion, sweetness, wisdom, majesty, courage, valour, etc. while realising
that He alone is the Supreme Lord of the spiritual kingdom and the material worlds
being the ultimate source and the ultimate
goal of all things at the same time being the antithesis and antidote of all
that is demoniac and unrighteous. True endeavour for the Supreme Lord is bhakti or
exclusive loving devotion to Lord Krishna.
By remembering and meditating constantly on Him in this way, steadiness and
equanimity of mind is achieved and one will directly realise themselves how to
attain Him.

*Dhananjaya =Arjuna! one who has won all the wealth! (Now, I will tell you the
way to get real wealth! i.e me)
*Mayi = in Me [Sri Krishna],
*sthiram = determined, steadily, unwaveringly
*chittam = mind,
*samadhatum = involvement, to establish (as described in previous sloka)
*atha = if,
*na saknosi = not possible [by Arjuna].
In sloka 8, the Lord advised to have determined buddhi in Him. But if that
was not possible, due to various factors including past janmas' karmas and present
surroundings, alternative is suggested.

*Iccha = desire,
*aptum = to reach, mam = Me [Sri Krishna],
*abhyasa- yogena = meditating on the various auspicious qualities (Kalyana
Guna) of the Lord.
Through the Yoga of Practice. Practice consists in repeatedly fixing the
mind on a single object by withdrawing it from everything else. Practice of effort
is that of constant loving rememberance of Me.
By this means, steadiness of mind is attained and then thou mayst seek to
reach me.

This type of meditation daily would bring in the determination needed. When
Prahalada was rolled down from the tip of a cliff, he had the determination that
the Lord would take care of him. He did not try
a bit even to save himself. We will never have such determination, if we are
to face a similar situation! Because, all these days we have rolled down and got
hurt! So, suddenly we would not get that
 determination, easily. But to get that resolute buddhi, we have to practice
to remember the Lord's quality of rakshakatvam or protecting the devotees, He
never tolerates devotees' sufferings, etc.
This continuous thought is abhyasa yogam. By repeatedly rememebering His
auspicious and magnificent qualities, slowly determination will set in. With that
determination if we show Bhakti, we can
reach the Lord.

Swami Ramanuja in his Gita Bhashyam lists some of the great qualities of the
Lord such as: soundaryam, souseelyam, souhardam, vatsalyam, ghambeeryam, audaryam,
paratvam,
souryam, veeryam, parakramam, saarvagyatvam, satyasankalpam, sathyakamatvam,
sarvajagat karanatvam, sarvesvaratvam, etc. He has great qualities like Most
Eminent, Simple, tolerant of devotees'
mistakes, embodiment of mercy, Cause of entire Universe, Most Handsome,
bravest, unperturbed by enemies, capacity to complete the task undertaken,
Propreitor of Universe, etc. It is not difficult to pick
any quality and ponder over it. Every act of Him and every quality exhibited,
are pleasant to meditate upon. Therefore, we have to practice thinking on various
qualities of the Lord and train our mind. Every
quality of the Lord, would reveal the Lord to us. By this we will get the
necessary determination and then Bhakti yoga can be performed. If this is also not
possible? Let us wait and see!

Now Lord Krishna presents an alternative method for those who have not the
equanimity of mind to continuously think of Him without distraction. He instructs
to strive to remember Him while restraining the
mind from pursuing worldly affairs through repeated practice of meditating on
His divine glories such as His infinite beauty, sweetness, power, compassion etc.
or by chanting His holy names with affection
and blissfully singing hymns to His glories. The particle atha meaning and if
emphasises there is another option.

12.10
abhyAse_(a)py_asamarthO �si mat-karma-paramo bhavaa
mad-artham api karmAni kurvan siddhim avApsyasi

"If you cannot practice the regulations of bhakti-yoga, then just try to work for
Me, because by working for Me you will come to the perfect stage."

If one is still unable to constantly endeavour to perform repeated

concentration upon Lord Krishna then one should at least try to perform activities
in His service whenever possible such as cow protection,
construction of Vedic temples to house His deity forms, maintaining flower
gardens for His worship, cultivation of fruit and vegetable gardens for His
service, etc. Also in included in these activities is visiting
his holy pastime places and hearing about them, perambulating His holy dhama
or abodes in India, prostrating before Him, singing and dancing in glory to Him,
etc. All these activities for Lord Krishna should be
performed with causeless, ardent affection in bhakti or exclusive loving
devotion. Performing such activities exclusively for the satisfaction of the
Supreme Lord prepares the mind for constant remembrance and
subsequent fixed focus on Him without deviation.

The qualities of the Lord are infinite [asankeyam]. Even we can not thoroughly
ponder on any one quality. The Lord is like a great treasure. Alwar says the Lord
here is nithilachothu; a treasure buried under, which
 never gets exhausted. The Lord said that by meditating on any quality of the
Lord, Arjuna would get a firm faith in Him. By observing the beauty we see in the
world, we could divert that taste in admiring the
beauty of the Lord. The enchanting eyes of the Lord or His black locks, etc. By
rememebering His victory over Ravana, Kumbakarna, Hiranyakasipu, Hiranyaksha and
any amount of warriors, we can appreciate
his qualities of souryam, veeryam and parakramam. Those qualities will infuse
confidence in us that He would destroy our enemies also and get firmness in our
Bhakti. Like this His many qualities can be
pondered over and we can get resolute Bhakti.

But Arjuna has another doubt in his mind. Is it possible to ponder over the
qualities of the Lord, even if we wish? We are all used to some habits. We are
more familiar with actions involving our body, rather than
using our mind to think about. If in a temple volunteers were called for
preparing garlands, at least 50 persons might appear; but, if we say that people
were welcomed to listen to a lecture on His qualities,
very few will turn up. That is because there are many to get involved in
physical activities; but very few to give exercise for mind. It is easier to do
manual labour. It is very difficult to sit and think of the Lord.
This is what Arjuna felt. To pracice thinking on His auspicious qualities, as
advised by the Lord in sloka 9, is very difficult. Our system is not tuned to such
mental exercise. Realizing this doubt in Arjuna,
the Lord gives the next alternative. If mental exercise was not possible, the
Lord suggests activities serving the Lord. If we can dedicate our actions to Him,
then, over a time, they would make us to think
about His auspicious qualities. Mental exercise [abyasa], will bring in the
firmness in Bhakti. That would lead to Bhakti in Him. Thus all methods would lead
to Bhakti. Resolute Bhakti is a definite requirement.
If we can not reach that direct, the Lord suggests other means. Each suggestion
is a progressive suggestion to get resolute Bhakti. In sloka 10, the Lord advises
Arjuna to serve the Lord physically:

If you are incapable of practising remembrance in the above manner, then devote
yourself to 'My deeds.' Such devotional acts consist in the construction of
temples, laying out temple gardens, lighting up lamps
therein, sweeping, sprinkling water and plastering the floor of holy shrines,
gathering flowers, engaging in My worship, chanting My names, circumambulating My
temples, praising Me, prostrating before Me etc.
Do these with great affection. Even performing such works which are exceedingly
dear to Me, you will, before long, get your mind steadily focused on Me as through
the practice of repetitions, and will gain
perfection through attaining Me.

*Siddhim = siddhi,
*avapyasi = attain.
Attaining siddhi means, by means of Bhakti yoga attaining Moksham; attaining
Bhakti yoga; attaining the practice of thinking about His auspicious qualities. To
get this Arjuna is asked to perform service to
the Lord. By doing so, progressively he would attain various results. The
real siddhi is to perform Bhakti yoga and attain Moksham. By suggesting an
alternative, Arjuna or we should not think that the alternative
would take to a different destination, other than His divine feet. All His
alternative suggestions have the same objective. Efforts are made easier, but the
objective remains as such.

*Asamartho'si = incapable of, SamarthoApi is "Capable"; AsamarthO is

incapable.
 *abhyase 'pi = to do [mental] exercise [ of thinking about the Lord's
auspicious qualities] even,

*mat-karma-paramo = superior activities related to Me [Sri Krishna],

*bhava = may be done.
What type of activities? Making garlands, preparing sandal wood paste,
offering flowers, cleaning up, doing pooja [aradhana], singing His names and in
praise of Him, prostrating, dancing to songs on Him, etc.
All these involve manual labour. We are all accustomed to do things
involving direct perception. Thinking of unseen qualities is difficult to
practice. Therefore, the Lord suggests easier course.
We can go to the temple and go around, collect flowers, make garlands, etc.
Like this if we do, then, Doing "abstract" activities (mentally, cognizing)
etc may seem difficult to many, but doing "Concrete"
work is definitely easier and that is what the Lord is suggesting here.

*mad-artham = towards Me [Sri Krishna],

*karmAni = activities,
*kurvan api = even if done,
*siddhim avapsyasi = [Arjuna] would attain siddhi.
In the last sloka the Lord told that by meditating on His qualities, one
could attain siddhi. Here, He says even activities related to His service also
would make one to attain siddhi. So, whether thinking of His
qualities or serving physically the Lord, one could choose the path suited
to oneself.

So, as in 5th pasuram of Thiruppavai (vAyinaal Paadi, Manathinaal

Sindhika..) singing His glory or thinking of Him or offering flowers, any method
will eventually take us to Bhakti yoga and lead to Moksham.
Doing activities related to the Lord would take one to abhyasa yoga. This
will tend to think of His auspicious qualities. This will firm up buddhi, with
which one should get the mind involved in Him.

If one is unable to even consistently endeavour to remember Lord Krishna

while restraining the mind from pursuing the objects of the senses then He offers
an easier method which is to perform activities
dedicated to Him such as chanting His holy names, singing hymns of praise to
Him alone and with others, constructing temples for His deity forms, cultivating
Tulasi gardens for His worship, growing flowers
and vegetables for His service, cow protection, offering dhupa or incense,
dhipa or ghee lamps, puspa or flowers, circumambulation of His holy pastime places
and dhama's or abodes, etc. By perfoming such
actions for the exclusive satisfaction of the Supreme Lord Krishna one's mind
will become steady and soon be able to fix its focus exclusively upon the Supreme
Lord and subsequent realisation of Him will
manifest within the heart.

Thus slokas 8 ,9 and 10 are steps, in which they are in descending order in
difficulty to perform. Arjuna, now seem to think that suppose he was not able to
do these activities also in the service of God,
what then? So far He had advised Bhakti, meditation and physical action, all
in respect of the Lord. But we are more accustomed to serving ourselves. He seems
to think that suggesting easier methods but
related to Him were not useful. Sensing this the Lord suggests further easy
method.

12.11
athaetat_api_asAkto �si kartum mad-yOgam Asritah:
sarva-karma-phala-tyAgam tatah kuru yatAtmavAn

"If, however, you are unable to work in this consciousness of Me, then try to act
giving up all results of your work and try to be self-situated."

If you are unable to do even this 'taking refuge in My Yoga,' i.e., if you are
unable even to do actions for My sake, which forms the sprout of Bhakti Yoga,
wherein through meditation I am made the exclusive and
sole object of love --- then you should resort to Aksara Yoga described in the
first six chapters. It consists in contemplation on the nature of the individual
self. This engenders devotion to the Lord. As a means for
practice of this (Aksara Yoga), renounce the fruit of every action. The state of
mind that holds Me as the only worthy object of attainment and love arises only
when all the sins of an aspirant are destroyed without
exception. 'One with a controlled mind' means one with the mind subdued. When
the individual self is visualised to be of the nature of a Sesa (subsidiary) to
the Lord, and when the veil of nescience consisting in
identifying the self with the body is removed by contemplation on the self
generated through the performance of works without attachment to the fruits and
with My propitiation as the sole objective --- then
supreme Bhakti to Me will originate by itself.

In sloka 8, the Lord advised Arjuna to practice Bhakti with determination. If

that was not possible, the Lord suggested an alternative of meditating on His
auspicious qualities, in sloka 9. If that were also difficult,
the Lord commended yet another alternative of involving in His service. But,
though the Lord tried to suggest easier methods, all were in respect of the Lord.
We are not used to do anything around the Lord, but
everything pertaining to us alone. Our activities are all centered on us. We
say about a person that he has interest in temples or Godly matters. When we say
someone is interested in reading or playing or
listening to music, books, games and music are different from oneself. This is
justified. But we can not say similarly that one is interested in God or temple.
Because God is not different from us. He is residing
in our body and atman. We live because of Him. Instead of realizing this, we
see God as different from us. Arjuna's seemingly question was on this basis.

Arjuna seemed to ask that since he was not used to think about the Lord, but
always about himself, he desired to have suggestion pertaining to activities he
was accustomed to. Sri Krishna, sensing this,
suggests another method. He asks Arjuna to do karma yoga with three types of
sacrifices [tyagam]. He, thus returns to the place in Chapter 1! The Lord is
interested in inducing Arjuna to action, which Arjuna
tried to avoid. Arjuna should do his duty of upholding Kshatriya dharma and
fight in the war. He should find ways for Moksham, through Karma yoga. Sri Krishna
told, that was the only way to atman sakshatkaram.
Therefore, the Lord repeats and asks Arjuna to do Karma yoga.

Is Karma yoga concerning us? Yes, Karma yoga is performed to get atman
sakshatkaram (not Paramaatma Saakshatkaaram), to realize atman. Karma yoga will
lead to Gyana yoga, then atman sakshatkaram.
Therefore, Arjuna should perform Karma yoga, which concerns him and attain
atman sakshatkaram. This will result in realizing the true nature of atman. That
is we will understand atman is not independent.
Atman is dependent on the Lord. Ignorance of this only makes Arjuna to
differentiate between him and the Lord. Once he realizes that atman is servant of
the Lord, Arjuna would know that he has to live for Him.
 This, the Lord very cleverly teaches Arjuna. He is asking Arjuna to do Karma
yoga to get atman sakshatkaram. Attaining that he would realize that everything is
the Lord only. He would realize that he had to live
for the Lord and not for himself. Then he would try to serve the Lord. Service
to the Lord would make Him to appreciate the auspicious qualities of the Lord.
That way he would meditate on those qualities. This
would induce confidence in the Lord. With such resolute mind, Arjuna would
practice Bhakti. Bhakti would result in siddhi or final goal.

With a view of attaining communion with the Supreme Lord Krishna, His devotees
enthusiastically perform bhakti or exclusive loving devotion to Him. When the
followers of this path who are always reflecting and
reminiscing about His nama, rupa, guna, lila, dhama find themselves due to
adverse circumstances unable to perform all their activities for Him alone by
which association with Him in loving communion would
surely manifest; then let them launch on the path of aksaram or the
imperishable and eruditely contemplate the nature of the atma or eternal soul as
delineated in chapter two which would gradually fructify
into bhakti eventually if the prerequisite condition to renounce the desire for
the rewards of all one's actions was accomplished, then atma tattva or soul
realisation is insured. The word yatatmavan means of
controlled mind which denotes a mind that has been trained to perform
activities without desiring for rewards in the intangible form of prestige and
recognition or the tangible form of gain and position. It is only to
such a one entirely free from all thoughts and desires of compensation and
calculation, cleansed of all sins will the Supreme Lord Krishna be their total
object of affection and love. Such a person will focus the
fullness of all of their love on Lord Krishna as their sole ultimate goal. All
their actions are actually forms of Lord Krishna's worship as they are performed
for His satisfaction or as a matter of duty without craving
for any rewards.

Meditation on the atma results in the obliteration of all obstacles and

impediments and the eradication of avidya or ignorance and confers realisation of
the atma as being eternal and purely spiritual in totality
and essentially a part of Lord Krishna's internal nature. When this communion
has been experienced then love of God erupts in the heart and becomes a natural
occurrence. This topic will be further delineated in
chapter 18, verses 53 and 54.

**mad-yoga - with a view to my union (mad-yoga): means adopting the Bhakti-

yoga, which demands all love being centered in me alone. WHoso then, - the
follower of this path - always musing on my
attributes, finds himself unable to perform all works for My sake - from
whcih procedure God-Love would be born - then let him launch on "akshara-yoga" or
the contemplation on soul-nature, - described
in the first six slokas, - which would gradually engender Para-Bhakti (or
God-Love).

*Sarva-Karma-Phala-Tyagam - The resignation or renouncal of the fruits of

action, is preliminary or the preparatory stage, to insure soul-vision.
*Yat-AtmavAn = yata-manaskah, mind controlling in this case, the mind made
willing to do works without craving for fruition.

*Yata atmavan = controlling the mind, controlling senses,

The word yatatmavan means of controlled mind which denotes a mind that has
been trained to perform activities without desiring for rewards in the intangible
form of prestige and recognition or the tangible
 form of gain and position.
*kuru = do,
*sarva'karma'phala-tyagam = sacrificing results of all actions.
We have seen this sacrifice of results earlier. Kartrutva buddhi tyagam,
manasa tyagam and phalatyagam - avoiding the thought that we were doing tha
action, action is ours attitude and the thought we
are doing the action for an inferior result should all be abandoned. Do
only to realize atman sakshatkaram. What the Lord told earlier is now termed as
srva karma phala tyagam. It means, with this
determination, doing karma yoga is Karma yoga anushtanam.

[The point driven home is this: It is nescience that stands between the Jiva
and the Lord. This nescience consists in identification of the self with the body.
It is through works done without an eye on their fruits
but exclusively as an offering to the Lord, that this nescience is removed.
Thus Karma Yoga is the sprout of self-realisation, and of Bhakti. On the nescience
being removed, the knowledge that one (i.e., the Jiva)
is a Sesa (an absolutely dependent liege) of the Lord, dawns on the Jiva.
Such knowledge generates exclusive devotion or Bhakti accompanied by Prapatti. Or
if the Jiva gets immersed in Its own bliss, It will
attain Kaivalya.]

*Atha =if,
*etat= that [service to God - mad karma in sloka 10],
*apy = even,
*asakto'si = is not capable of ,
*kartum = doing,
*mad-yogam =Bhakti yoga in Me [Sri Krishna],
*asrita = attain.
That means, person, incapable of doing even the initial actions like going to
temples, singing His names, etc., meant for the very beginning of Bhakti yoga,
should indulge in Karma yoga, to realize atman, with
Bhakti in Him, and then the Lord.

We should be careful here. The Lord says that with devotion to Lord, one should
do Karma yoga. Because, if the person does Karma yoga only for atman sakshatkaram,
then it would lead him to Kaivalyam or
experiencing self atman. The Lord's objective is not that. He wants Arjuna to
have Him as the objective. He wants Karma yoga to be practiced with Bhakti in Him.
That is Karma yoga, then Atman sakshatkaram,
then atman's true nature, then service to the Lord, then meditating on His
auspicious qualities, then confidence in Him and then finally realization of Him.

Thus by performing actions - which in truth are forms of my worship - and not
craving for their reward,
1) Soul contemplation increases
2) From soul-contemplation results the obliteration of all beclouding
impediments, such as ignorance (Avidya)
3) From this follows Soul-vision (Pratag-Atma-Sakshatkara) or the
experiencing of soul nature as essentially related to me.
4) When this experience is had, Para-Bhakti (God Love + God Vision) for me
becomes a natural product.

It will be shown further on that "By worshipping him by his acts, man wins
the Goal" (BG 18-46)
Relinquishing and freed from "my-ness" and in repose he is made fit to become
like "unto Brahman" - BG 17.53
Become Brahman-Like and clear-souled he laments not and longs not; same to
all beings, he doth attain to My love supreme" - BG 18-54

Now, Arjuna seems to have another doubt: whether easening of efforts would also
result in lesser benefits? The Lord assuages that doubt also in sloka 12.

Additional Notes: (From Srila Prabhupad's commentary):

It may be that one is unable to even sympathize with the activities of Krsna
consciousness because of social, familial or religious considerations or because
of some other impediments. If one attaches himself
directly to the activities of Krsna consciousness, there may be objections from
family members, or so many other difficulties. For one who has such a problem, it
is advised that he sacrifice the accumulated
result of his activities to some good cause. Such procedures are described in
the Vedic rules. There are many descriptions of sacrifices and special functions
of pumundi, or special work in which the result of
one's previous action may be applied. Thus one may gradually become elevated to
the state of knowledge. It is also found that when one who is not even interested
in the activities of Krsna consciousness gives
charity to some hospital or some other social institution, he gives up the
hard-earned results of his activities. That is also recommended here because by
the practice of giving up the fruits of one's activities one
is sure to purify his mind gradually, and in that purified stage of mind one
becomes able to understand Krsna consciousness. Of course Krsna consciousness is
not dependent on any other experience because
Krsna consciousness itself can purify one's mind, but if there are impediments
to Krsna consciousness, one may try to give up the result of his action. In that
respect, social service, community service, national
service, sacrifice for one's country, etc., may be accepted so that some day
one may come to the stage of pure devotional service to the Supreme Lord. In
Bhagavad-gita we find it is stated, yatah pravrttir
bhutanam: if one decides to sacrifice for the supreme cause, even if he does
not know that the supreme cause is Krsna, he will come gradually to understand
that Krsna is the supreme cause by the sacrificial
method.

12.12
sreyo hi jnaanam abhyasAt jnaanad dhyAnam visisyatE
dhyAnat karma-phala-tyaagaha: tyaagac shantir anantaram

"If you cannot take to this practice, then engage yourself in the cultivation
of knowledge. Better than knowledge, however, is meditation, and better than
meditation is renunciation of the fruits of action,
for by such renunciation one can attain peace of mind."

To him who is inept for Bhakti-yoga (the path of God-love), soul-devotion is

recommended as (next) best; but to him who cannot bring a mind peaceful enough to
try this, let him devote himself to
doing fruit-forsaken works, based on soul-faith. THis would (gradually) lead
to soul-contemplation and soul-vision(in order).

More than the practice of remembrance (of the Lord), which is difficult in the
absence of love for the Lord, the direct knowledge of the self, arising from the
contemplation of the imperishable self (Aksara), is
conducive to the well-being of the self. Better than the imperfect knowledge of
the self, is perfect meditation on the self, as it is more conducive to the well-
being of the self. More conducive than imperfect
meditation (i.e., meditation unaccompanied with renunciation), is the activity
performed with renunciation of the fruits. It is only after the annihilation of
sins, through the performance of works accompanied by
renounciation of fruits, that peace of mind is attained. When the mind is at
peace, perfect meditation on the self is possible. From meditation results the
direct realisation of the self. From the direct realisation
of the self results supreme devotion. It is in this way that Atmanistha or
devotion to the individual self becomes useful for a person who is incapable of
practising loving devotion to the Supreme Being. And for
one practising the discipline for attaining the self (Jnana Yoga) without
acquisition of perfect tranquillity of mind, disinterested activity (Karma Yoga),
including in it meditation on the self, is the better path for the
knowledge of the self. [Thus the steps are performance of works without desire
for fruits, equanimity of mind, meditation on the self, self-realisation, and
devotion to the Lord.]

In sloka 8, "mayy eva mana adhatsva .." the Lord asked Arjuna to meditate on
Him and concentrate buddhi firmly in Him. Arjuna should have Bhakti in Him, with
the determination that he was the objective to be
attained. When it was felt that such Bhakti would be difficult to practice, the
Lord suggested an easier way of meditating on His auspicious qualities. Continuous
meditation would induce happiness. This was told
in sloka 9 "abhyasa-yogena tato " and it is called abhyasa yoga. When doubts
arose about the inability of such meditation, the Lord suggested easier way in
sloka 10. He advised Arjuna to perform service to the
Lord "mat-karma-paramo bhava .." . Thinking that normal persons are not
accustomed to service of the Lord, but are habitual of serving themselves, Arjuna
had doubts about performing service to the Lord.
The Lord, in sloka 11, "sarva-karma-phala-tyagam .." suggested another much
easier method deploying our habits. He advised Arjuna to perform Karma yoga, by
doing his duties, but sacrificing the result and
not yearning for inferior results.

This is what Swami Yamunacharya [Swami Alavandar] in his Gitarta sangraha says,
'asakthasya atma nishtatha'. That is, incapable of doing service to the God,
duties are performed to get atman sakshatkaram.
Here, there are two routes possible. We saw in Chapters 7 and 8 - Akshara yogam
i.e to attain Kaivalyam one performs yoga. To attain Kaivalyam, atman
sakashatkaram is necessary. He remains for ever
enjoying his own atman. This - meditating on atman, atman sakshatkaram,
experiencing atman, remaining for ever in enjoying atman and never thinking of
reaching Vaikuntam and serving the Lord- is one route.
The other route is to understand atman, knowing atman's true nature, realizing
atman is servant to the Lord, so serving the Lord, performing Bhakti and reaching
Vaikuntam and enjoying the company of the Lord.

Sri Krishna tells about the path to reach Vaikuntam, for which one need to
practice Bhakti, and in case this was not possible, to do atman sakshatkaram.
Therefore, Sri Krishna does not advocate the path to
Kaivalyam. So here, the Lord is telling Arjuna to practice Karma yoga so as to
result in Bhakti yoga. So here it is Karma yoga, then Gyana yoga, then atman
sakshatkaram, then understanding the true nature of
atman that atman is always servant of the Lord, then devotion to God resulting
in Bhakti. So Kaivalyam or Akshara yoga is not preached by the Lord here. With the
Lord easening the efforts of us, we might get a
guilty feeling, that since we had expressed our inability in various methods
suggested by the Lord for attaining Him and the Lord accepting our position and
suggesting easier ways, will the result be in any way
lesser than the objective? Since the Lord was compromising on our inabilities,
will the final result also be compromised? Assuaging such doubts, the Lord tells
in sloka 12.

*Sreyosi = Is is not better?

*Jnanam = Gyana [atman sakshatkaram attained by knowledge, is better than ]
*abhyAsa = exercise [of meditating continuously His auspicious qualities,
mentioned in sloka 9].
Meditating on the qualities of the Lord is good. But if that was not
possible, it is better to do atman sakshatkaram, which is the window for abhyasa
yoga. By atman sakshatkaram, one understands the
true nature of atman. This understanding will pave way to appreaciate the
auspicious qualities of the Lord. We can climb from lower step only to a higher
step. So, instead of lamenting that we are unable
to reach the final step, access the step below. That is, atman sakshatkaram
is to be realized.
*Dhyanam = meditation [of atman, is better than],
*jnanad = Gyana [knowledge to get atman sakshatkaram].
So, meditating on His auspicious qualities is good; if that was not
possible, better to have atman sakshatkaram; if that also was not possible, better
to contiuously meditate on atman. If that is also not possible?
*Karma-phala-tyaga = performing Karma yoga renunciating desire for result or
aspiring for inferior objectives [is better than],
*dhyanat = meditation [on atman]. Here the steps in descending order are:

1. Pondering over His auspicious qualities.

2. Atman sakshatkaram.
3. Dhyanam on atman.
4. Karma yoga.
Here each lower step is recommended as better to reach the next higher step.
This is like teaching a child.

*Tyaga = by doing Karma yoga, that is detached from the results of doing one's
Karma,
*shanti = peace,
*anantaram = immediately ; is attained.
By doing Karma yoga, abandoning the desire for results and not doing for
lower results, we avoid rajo/tamo qualities. By doing any action for a result, we
develop rajo/tamo qualities.
Once rajo/tamo qualities are not there, raga [passion] and dwesha [hatred]
qualities are avoided. This makes mind peaceful. Peaceful mind is capable of
dhyanam or meditation. A disturbed mind, due to
attachment for results, can never do meditation. Meditation will result in
atman sakshatkaram opening the way to appreciate the auspicious qualities of the
Lord, resulting in determined Bhakti.

maRRonRillai churungachchonnOm* maanNilaththevvuyirkkum*

chiRRavEndaa chindhippEyamaiyum* kaNteergaL_andhO!*
kuRRamanRu_engaL peRRaththaayan* vatamadhuraippiRandhaan*
kuRRamilcheer kaRRuvaikal* vaazthalkaNteer_kuNamE. TVM 9.1.7
There is nothing else to talk except asking you to catch hold of Emperumaan
alone. That is the only way. Do not wander looking for some other means and
measures to save yourself. You all need not do
anything else in this vast world. You need not talk anything else. Think of
Emperumaan is the BEST THING. Hence, talk about MathurA Sri KrishNan's guNAs. He
appeared for the lowly cowherd group and
went along with them to the forest to feed the cows. To talk His guNAs daily
is the faultless life that we can lead. To pay obeisance to Him and praise Him
talking His gunAs is the best that we can do.

Additional Notes: (From Srila Prabhupad's Commentary)

As mentioned in the previous verses, there are two kinds of devotional service:
the way of regulative principles, and the way of full attachment in love to the
Supreme Personality of Godhead. For those who are
actually not able to follow the principles of Krsna consciousness, it is better
to cultivate knowledge because by knowledge one can be able to understand his real
position. Gradually knowledge will develop to the
point of meditation. By meditation one can be able to understand the Supreme
Personality of Godhead by a gradual process. There are processes which make one
understand that one himself is the Supreme,
and that sort of meditation is preferred if one is unable to engage in
devotional service. If one is not able to meditate in such a way, then there are
prescribed duties, as enjoined in the Vedic literature, for the
brahmanas, vaisyas and sudras, which we shall find in a later chapter of
Bhagavad-gita. But in all cases, one should give up the result or fruits of labor;
this means to employ the result of karma for some good
cause.

In summary, to reach the Supreme Personality of Godhead, the highest goal, there
are two processes: one process is by gradual development, and the other process is
direct. Devotional service in Krsna
consciousness is the direct method, and the other method involves renouncing the
fruits of one's activities. Then one can come to the stage of knowledge, then to
the stage of meditation, then to the stage of
understanding the Supersoul, and then to the stage of the Supreme Personality of
Godhead. One may either take the step by step process or the direct path. The
direct process is not possible for everyone;
therefore the indirect process is also good. It is, however, to be understood
that the indirect process is not recommended for Arjuna because he is already at
the stage of loving devotional service to the Supreme
Lord. It is for others who are not at this stage; for them the gradual process
of renunciation, knowledge, meditation and realization of the Supersoul and
Brahman should be followed. But as far as Bhagavad-gita is
concerned, it is the direct method that is stressed. Everyone is advised to take
to the direct method and surrender unto the Supreme Personality of Godhead, Krsna.

12.13
advesta sarva-bhutanAm maitrah karuna eva ca
nirmamO nir_ahankarah sama-duhkha-sukhah ksami

One who is not envious but is a kind friend to all living entities, who does not
think himself a proprietor and is free from false ego, who is equal in both
happiness and distress, who is tolerant.

Lord Krishna explained in the previous verse that by following renunciation for
the rewards of actions one achieves the Supreme peace. Now explaining further He
declares that His devotee who has become
renounced should also possess the virtues given in seven verses beginning with
advesta sarva- bhutanam meaning free from enmity towards any living being. In
these and succeeding verses the Lord mentions
the nature of the Karma Yogi who adores Him through his works. In other words
the Bhakti element in Karma Yoga is emphasised.

He never hates any being even though they hate him and do him wrong. For he
thinks that the Lord impels these beings to hate him and do him wrong for atoning
for his transgressions. He is 'friendly', evincing
a friendly disposition towards all beings whether they hate him or do him
wrong. He is 'compassionate', evincing compassion towards their sufferings. He is
free from the 'feeling of mine,' i.e., he is not possessive
with regard to his body, senses and all things associated with them. He is free
from the feeling of 'I', i.e., is free from the delusion that his body is the
self. Therefore, 'pain and pleasure are the same to him,' i.e.,
he is free from distress and delight resulting from pain and pleasure arising
from his deeds. He is 'enduring', unaffected even by those two (i.e., pleasure and
pain) due to the inevitable contact of sense-objects.
He is 'content', namely, satisfied with whatever chance may bring him for the
sustenance of his body. He 'ever meditates,' i.e., is constantly intent on
contemplating on the self as separate from the body.
He is 'self-restrained', namely, he controls the activities of his mind. He is
of 'firm conviction' regarding the meanings taught in the science of the self. His
'mind and reason are dedicated to Me' i.e., his mind
and reason are dedicated to Me in the form 'Bhagavan Vasudeva alone is
propitiated by disinterested activities, and when duly propitiated, He wil bring
about for me the direct vision of the self.' Such a devotee of
mine, i.e., who works in this manner as a Karma Yogin, is dear to Me.

Till now, in Four slokas, the Lord suggested alternatives to get Bhakti in Him.
He started from a very difficult method and suggested easier alternatives. He
asked Arjuna to choose anyone method and try to
reach Him. He first suggested the superior Bhakti marg. Arjuna found it
difficult to follow. Then, the Lord asked him to meditate on His auspicious
qualities. Arjuna felt that thinking was not habitual for many and
so wanted any method involving physical labour. The Lord then suggested
activities in service of God. Arjuna felt that most of the people were not used to
serving others, and so serving God might be
diificult;perhaps, service involving self would be better. Then the Lord
suggeted to do dhyanam or meditation on one's own atman. By doing so one could
realize that atman was a servant of the Lord. That
would induce service to Him. Service to God would make one to appreciate His
great qualities. Thinking about His qualities, one would get Bhakti in Him.

Thus, in Four stages - Bhakti, otherwise meditating on His auspicious

qualities, otherwise kainkaryam, otherwise atman dhyanam and Karma yoga, the Lord
advised Arjuna to practice Bhakti in Him. Now, from
sloka 13 to sloka 19, in 7 slokas, the Lord lists all the good qualities a
Karma yogi should possess. These Seven slokas are very important. We have to bring
into our life, every quality listed. Living such life is
beneficial to us. Guide to practical life is explained. It is a wonder that we
are going to study all these in the place, where Swami Ramnuja was born and lived
practicing all the qualities listed by the Lord.
Therefore, we have the list and the history of a person who practiced them; we
have to just emulate that person. Our life is very simple, but we are making it
complex. Aspiring for too much, we miss what is to
be really achieved. The Lord lists the qualities to be cultivated in us to
redeem from samsaram. Each sloka lists a few qualities. It is recommended that
these qualities may be noted separately to be followed
practically in our lives.

We will list serially all these.

 1.Advesta = not hating, sarvabhutanam = any living being. The word advesta
means free from hatred for any being at any time.
It is no use in not showing hatred to those whom we like; but even to
our so called enemies. To those whom we consider as having done harm to us, we
should not show hatred. Here we may have the
doubt as to how we can not show hatred, when someone blatantly accuses
us or hurts us physically? We should think that such insult or injury, was to be
experienced by us and so that person was used
as a tool by the Lord and so he is not to be blamed. This type of
behaviour is very, very difficult to practice. We should think that because of our
past karma we are experiencing such hardships and so it is
not others' fault.
2. Maitra = be friendly to all. Even those who cause hardships to us to be
regarded as friends.
Maitrah means benign and showing good will to all, both well-wishers and
ill-wishers by the understanding that they are merely following the tendencies of
the impulse imparted to them by the Supreme Lord
in relation to one's own good and bad actions.
3. Karuna eva ca = also to show mercy. Karunah means compassionate, to be
sympathetic towards the sufferings of others, friend and foe alike.
Even if one does harm to us, we should pity one and show mercy. We
should show pity, because by harming us, that person might be committing a sin and
so we should worry about the consequences.
If someone blamed us, we might suffer because of our past karma; but, by
blaming us, that person would incur papa and we have to pity that person for that.
4.Nir mamah = without mamakaram.
Nirmamah means devoid of sentiments of possessiveness and ego related
conceptions mine-ness regarding the physical body, family and associated
relationships and objects.
We should not regard anything as ours. Even our body is not ours. The
Lord has given us a birth and as such we own nothing, should be the attitude.
5.Nir ahankara = without ahankaram or ego.
Nirahankarah means free from the false conception of thinking one's
self to be the physical body and consequently unaffected by the dualities of
material existence such as pain and pleasure, praise and
ridicule, joy and grief, etc. all based upon the mentality of the mind.
�dEhAtmAbhimAnam � anAtmani Atma buddhi� - thinking that body and the soul are the
same and appreciating only the body. Ignorant
of the superiority of Atman.
We should never regard the body as us. It is said that the poisonous
tree samsaram is grown from two seeds: ahankara and mamakara.
6.Sama -dukha-sukha = considering sorrow and happiness equally.
Is it possible? We jump with joy when we are happy and brood over when
sorrow strikes us. Whether happiness or grief, it would last for a few days. Then
they would be forgotten. Have we not seen many
such happy and sorrowful occasions? We do not even remember many. So, why
did we jump with joy or cry, when those occasions happened?
7. Ksami = tolerant to everything happening.
Ksami means tolerant, to be unaffected by external incidents such as
physical accidents or catastrophes.
We should not lament over the natural happenings like torrential rain or
scorching summer. The Lord advises to bear such things with a smile. Are not
others showing tolerance on us? We should be able
to take in stride happenings.

12.14
santustah satatam yogi yatAtma drdha-niscayaha:
mayy arpita-mano-buddhih: yo mad-bhaktah sa mE priyah:

"Always satisfied, self-controlled, and engaged in devotional service with

determination, his mind and intelligence fixed on Me�such a devotee of Mine is
very dear to Me."

The Lord says His bhakta is very dear to Him. We should aspire for this
previlege! If Sri Krishna appears before us and says that we were His dear ones,
what else we have to achieve? This is what the Lord
says in 'yo mad-bhaktah sa me priyah'. We may like to be the favourite of the
Lord; then, we should know what efforts we have to take to be included in that
favourite list. But all obstacles are seen in our efforts.
This desire can be achieved if we have the determination. We should not
misunderstand this as mad but determination. We will list the desired qualities:
(continued from the last list)

8. Santushta = contented [not to be misunderstood as happy].

We have to be satisfied with what the Lord has bestowed on us. Santustah
means always content with whatever comes along by its own accord for the purpose
of bodily sustenance.
9. satatam =always, yogi = meditating about atman.
Satatam yogi is one who always engages themselves to the science of the
individual consciousness attaining communion with the ultimate consciousness in
loving devotion to the Supreme Lord.
Satatam means always and has two meaning: one is to be continuously and
perpetually engaged in bhakti or exclusive loving devotion to Lord Krishna at
every moment and two is to engage in this bhakti
to Lord Krishna in all ways meaning in every possibility and facet of
one's life.
10.Yatatma = well controlled mind. Yatatma means the ability to govern and
control the workings of the mind.
Controlled mind will give satisfaction and satisfaction will control the
mind. Thinking about atman, will pacify and control mind. Once the mind is
controlled all thoughts will be after atman.
Thus all these three are inter related.
11.Drda nischaya = determined belief or confident.
Drdha-niscayah means firmly resolved in the knowledge of the Vedic
scriptures regarding the immortality of the atma or eternal soul and the Supreme
Lord and irrevocably established in bhakti to the
Lord Krishna. We have to firmly believe that it is beacause of His grace
that we have this life and facilities. The Lord is our upayam and purushaartham
i.e means and goal and we have to attain Him only.
This firm belief should never be changed in any circumstance.
12. Mayy = in Me [Sri Krishna], arpita = entrusted, mano-buddhi = mind and
intellect.
Arpita-mano-buddhir means who dedicates their intelligence and
consciousness to the Supreme Lord by performing activities dedicated to Him
without desire for recompense
That is we have to regard every action of ours as devoted to Him. We have
to do every work dedicated to Him. In such actions both mind and intellect have to
be entrusted. Mind is an instrument to think;
while buddhi is dharma bhuta gyana. Our intellect is buddhi, and with
its help we use the mind to think. Thus both the mind and the thought propelling
intellect, have to be dedicated to the Lord.

Then when the Supreme Lord Krishna is worshipped in this way He would Himself
guide one internally to achieve atma tattva or realisation of the soul and attain
communion with Him. One who possesses all
these qualities is very dear to Supreme Lord Krishna and is me priyah or the
recepient of His love.

Such a Bhakta is the favourite of the Lord or he is liked by the Lord. Swami
Ramanuja tells whom the Lord likes. "priyathama Eva varaNeeyo bhavathi"
We have to be liked by Him, by practically following the qualities listed in
the Seven slokas.
To get that liking we have to sincerely do the prescribed duties for us and
do them with the attitude that the Lord Himself is doing and dedicate the results
to Him. That will make us endear to the Lord.
To cultivate these, we have to be contented with what we have and never be
greedy; we should never be complaining about our health or wealth; but be happy
with what we have. No doubt, there will be scope
for improvement in all our activities. These should not be in amassing
wealth, but in Bhakti in Him. Normally, rich people never get contentment in life;
poor are satisfied with what they have.
Swami Ramanuja stands tall to be emulated by us.

Additional Notes:

The Supreme Lord Krishna confirms that the qualities he is describing are
applicable to yo mad-bhaktah which means His exclusive devotee. Coming again to
the point of pure devotional service, the Lord is
describing the transcendental qualifications of a pure devotee in these two
verses.
-A pure devotee is never disturbed in any circumstances.
-Nor is he envious of anyone. Nor does a devotee become his enemy's enemy;
he thinks that one is acting as his enemy due to his own past misdeeds. Thus it is
better to suffer than to protest.
-In the Srimad-Bhagavatam it is stated: tat te 'nukampam susamiksamano.
Whenever a devotee is in distress or has fallen into difficulty, he thinks that it
is the Lord's mercy upon him. He thinks: "Thanks to my
past misdeeds I should suffer far, far greater than I am suffering now. So
it is by the mercy of the Supreme Lord that I am not getting all the punishment I
am due. I am just getting a little, by the mercy of the
Supreme Personality of Godhead."
-Therefore he is always calm, quiet and patient, despite many distressful
conditions.
-A devotee is always kind to everyone, even to his enemy.
-Nirmama means that a devotee does not attach much importance to the peace
and trouble pertaining to the body because he knows perfectly well that he is not
the material body. He does not identify with the
body; therefore he is freed from the conception of false ego and is
equipoised both in happiness and distress.
-He is tolerant, and he is satisfied with whatever comes by the grace of the
Supreme Lord.
-He does not endeavor much to achieve something with great difficulty;
therefore he is always joyful.
-He is a completely perfect mystic because he is fixed in the instructions
received from the spiritual master, and because his senses are controlled, he is
determined.
-He is not swayed by false argument because no one can lead him from the
fixed determination of devotional service.
-He is fully conscious that Krsna is the eternal Lord, so no one can disturb
him. All his qualifications enable him to depend entirely on the Supreme Lord.
Such a standard of devotional service is undoubtedly
very rare, but a devotee becomes situated in that stage by following the
regulative principles of devotional service.
Furthermore, the Lord says that such a devotee is very dear to Him, for the
Lord is always pleased with all his activities in full Krsna consciousness.

12.15
yasmAt nO_dvijatE lokaha: lokAn nO_dvijatE_ca_yaha:
hars(a)Amarsa-bhayodvEgaihi muktO yah_sa ca_mey priyaha:

"He for whom no one is put into difficulty and who is not disturbed by anyone, who
is equipoised in happiness and distress, fear and anxiety, is very dear to Me."

One who is not an annoyance or disturbance to anyone or anything and who also
does not feel any annoyance or disturbance from anybody or anything, being
antagonistic to no one is equal to all and thus freed
from the mental fluctuations of elation, intolerance, fear and anxiety is very
dear to the Supreme Lord Krishna.

*Yasmat = at whom,
*loko = the World,
*na udvijate = is not afraid. is not agitated, not afflicted
The Lord says that He likes that person, at whom, the World is not afraid.
His activities threaten none. It is not that a son is not afraid of his father;
but a totally stranger he is and he causes no fear in anybody.
People of scared of certain persons, as they might harm them. The devotee
of the Lord is liked by everyone and his activities enthuse others.
*Lokan = at the World,
*na udvijate ca = also not afraid.
The Lord likes that person, who is not afraid of the World. Because this
person, the Lord's devotee, pleases the World. He is also not afraid of the World;
or to put it in other words, the World does not do
anything to scare him. If we do harm to others, then others scheme to take
revenge and so we are scared of others. These Two qualities - we like the world
and the world likes us - have to be developed.
Our talks and deeds should be friendly and helpful. We should never harm
others with our words or by actions. Karmayogi will desire peace only. We are
afraid of the world, if we are greedy or commit
undesirable acts. By greed we might have amassed wealth. Then we try to
preserve them by illegal methods. All these will make us afraid of the World.
Either we are not greedy or if we have accumulated
wealth legally, we should distribute and lessen our burden, which will keep
us in peace and happiness. We should be greedy in acquiring knowledge, Bhakti and
other superior qualities. No one would ever
steal them away. We have to amass those which would not cause us worries.

*Harsa = happiness,
*amarsa = sorrow, or anger out of sorrow,
*bhaya = fear, udvega = any such urges,
harsa-amarsa-bhaya-udvegaih, from joy, impatience, fear and anxiety;-harsa
is elation of the mind on acquiring a thing dear to oneself, and is manifested as
horripillation, shedding of tears, etc.;
amarsa is non-forbearance; bhaya is fright; udvega is distress; he who is
free from them-, is priyah, dear; me, to Me.
*mukto yah = whoever is free from.
This person, whom the Lord likes, does not jump with happiness nor brood in
a corner or shouts in anger and is not in fear. When we are to get huge money we
feel happy; and feel sorry or angry,
if that is halted or delayed ; also we are in fear in anticipation, etc.
 *Sa me priya = he is liked by Me [Sri Krishna]. Person without these qualities,
is liked by the Lord.

A few of a devotee's qualifications are further being described. No one is put

into difficulty, anxiety, fearfulness, or dissatisfaction by such a devotee. Since
a devotee is kind to everyone, he does not act in
such a way to put others into anxiety. At the same time, if others try to put a
devotee into anxiety, he is not disturbed. It is by the grace of the Lord that he
is so practiced that he is not disturbed by any outward
disturbance. Actually because a devotee is always engrossed in Krsna
consciousness and engaged in devotional service, all such material circumstances
cannot woo him. Generally a materialistic person
becomes very happy when there is something for his sense gratification and his
body, but when he sees that others have something for their sense gratification
and he hasn't, he is sorry and envious. When
he is expecting some retaliation from an enemy, he is in a state of fear, and
when he cannot successfully execute something he becomes dejected. But a devotee
is always transcendental to all these
disturbances; therefore he is very dear to Krsna.

That person who is engaged in Karma Yoga does not become the cause of 'fear to
the world'; he does nothing to cause fear to the world. He has no cause to 'fear
the world,' i.e., no action on the part of
others can cause him fear because of the certainty that he is not inimical to
the world. Therefore he is not in the habit of showing favour towards someone and
intolerance towards others; he has no fear of
some or repulsion for others. Such a person is dear to Me.

12.16
anapEksah sucir_dakshah: udAsino gata-vyathah:
sarva_Arambha-parityAgi yo mad-bhaktah sa mEy priyaha:

"My devotee who is not dependent on the ordinary course of activities, who is
pure, expert, without cares, free from all pains, and not striving for some
result, is very dear to Me."

We would have noticed a feature in these slokas; that in each sloka the Lord
says 'sa me priyah' - 'he is dear to Me [Sri Krishna]'. That should induce us to
do what the Lord desires.

He who is free from 'desires', i.e., who has no longing for anything except the
self; who is 'pure', namely, whose body is nourished on the food prescribed by the
Sastras; who is an 'expert' namely, who is
an expert in performing actions prescribed by the Sastras; who is 'indifferent',
i.e., not interested in matters other than those enjoined by the Sastras; who is
free from 'agony', i.e., of pain caused by heat, cold,
contact with coarse things etc., which are inevitably associated with the
performance of rites prescribed by the Sastras; who renounces all 'undertakings,'
i.e., who renounces all undertakings except those
demanded by the Sastras --- the devotee who is like this is dear to Me.

*Anapeksa = [excepting atman] desires or needs nothing, [ Apeksha means Want;

Anapeksha means not wanting anything, except Atman)
The word anapeksah or indifference means aloof to external objects being
solely attracted to the atma or eternal soul within
*suci = pure [in food]. Sucih or clean denotes both external cleanliness of
the physical body and internal cleanliness of mind.
 To have the atman pure, our body, and so our food habits, should be pure. We
can not take every type of food and expect the body and atman to be pure. A Karma
yogi will have strict control over the food he
takes. Sucih or purity means sustaining the body by nourishing oneself by
sanctified foods as ordained in the Vedic scriptures.
*Daksa = skilled [in following shastras], Daksah means expert and infers lack
of laziness
Daksah or expert means proficiency in performing the Vedic injunctions and
ordinances.
*udasina = indifferent [to all not recommended by shastras],
Udasinah or unconcerned means uninterested in matters that are not eternal.
Udasinah or impartial means not taking sides.
*gata = tolerate,
*vyata = sufferings [ in following shastras permitted activities]. Gata-vyathah
or untroubled means free from anguish.
For example, shastras say that on Ekadasi day to remain fasting. One should
tolerate that suffering by starving on Ekadasi. There are many having untold
miseries. The Lord also does not ask people
to suffer very much; just a fasting once in a fortnight, etc. The Lord
expects our sincerity and earnestness to follow His advice. The Lord only grants
us the skill and capacity to follow shastras, as well as to
tolerate any sufferings, thereon.
*SarvArambha = starting of all, sarva-arambha-parityagi means renouncing all
endeavours that are opposed to devotion.
*parityagi = discarded. Parityagi or fully renounced means one who has given up
all endeavours unconnected to the Supreme Lord Krishna is very dear to Him.
Whatever is not mentioned or barred by shastras, he never even begins to
follow. We need not start what is not recommended by shastras. We can list out our
daily activities and see which are
acceptable or recommended by shastras. We should examine every action of
ours, as to whether they ar as per Vedas or are they doing good to atman. If we
get a positive 'yes' as the answer, we could
follow tham. We should ensure at least some, nay, at least one, to be in
agreement with shastras. Many of our mannerisms are like that. Even while waiting
at a place, it would be useful to reflect the
Divine images of the Lord or chant His Divine names; instead of chit-
chatting with others. Such a devotee is dear to the Lord.

In Thiruvaimozhi, while praising the Lord of Thirumaliruncholai, Nammalwar

says that there was no use in saying one did so many activities; but were any of
them useful?
payanalla seythu* payan_illai _nenchE,* puyal_mazai vaNNar*
purindh_uRaikOyil,*
mayalmiku pozil_sooz* maal_irunchOlai,* ayan_malai adaivathu*
athu_karumamE. 2.10.3
Mind! It is useless doing unremunerative work. It is (remunerative) work even
reaching the hill neighbouring MAliruncOlai, surrounded by dense trees bewildering
others (non-devotees), where the Lord of
the hue of rain-bearing clouds has relished making his abode.

The list of qualities here mentioned are: Person with such qualities is liked
by the Lord.
1. Control of food taken.
2. No desire in matters other than atman.
3. Capacity to follow activities recommended by shastras.
4. Disinterest in activities not mentioned by shastras.
5. Endure any sufferings arising out of following shastras.
 6. Never begin any action not recommended by shastras.

12.17
yO_na_hrsyati na_dvEsti na_socati na_kAnksati
subhAsubha-parityAgi bhaktimAn_yah sa_mey priyaha:

"One who neither rejoices nor grieves, who neither laments nor desires, and who
renounces both auspicious and inauspicious things�such a devotee is very dear to
Me."

Sri Krishna mentions some more qualities, which make His devotee dear to Him.
One who neither rejoices upon receiving something delightful nor despairs in
receiving something that is not a delight,
no laments when the delightful object is lost, nor desires to possess it again
and who renounces both positive and negative actions which bind one to karma or
reactions to actions with positive and negative
consequenses; such a devotee of Lord Krishna is very dear to Him.

*Yo = who, na hrsyati = is not rejoicing,

*na dvesti = is not hating,
*na socati = is not sorrowing,
*na kanksati = is not expecting or desireless.
These are Four qualities - never happy, never hate, never sorrow and never
anticipate.

*Subha = good deeds or punya, asubha = bed deeds or papa,

*parityagi = abandoned,
*bhaktiman = devotee, is dear to Him.
Such a person is Karma yogi. He has renounced good and bad deeds. Are these
practical? We have to qualify all these with some more words. We will see with
proper interpretations:

1. Never happy means not rejoicing just because we recieved something pleasing
to us. Is it not natural? What Sri Krishna tells is that if we are to rejoice for
something pleasing to us, we must be
prepared to grieve if we do not get that. What is wrong in that? Then, our
time will be spent only in this rejoice and grief. Where is the time for devotion
to the Lord? There will not be time to ponder over
atman or the Lord. If we avoid worldly pleasures and sorrows, then we can
find time for our atman and the Lord. We can rejoice if we are able to have His
grace; otherwise feel sorry. The Worldly pleasures
are transient and the pleasure lasts for very small time. So, we should
not rejoice for worldly pleasures and take them in stride.
2. Never hating means not hating others just because we did not get what we
desired.
Swami Ramanuja in his life has never hated anyone. Great people have
suffered in many ways. Just because they were great people, we can not say that
they never experienced hardships. They are
regarded as great people, because they never brooded over when they
suffered nor the hated the perpetuators. They did not rejoiced and danced when
happy events were encountered. When
Swami Ramanuja brought in certain reforms, some tried to kill him by
poisoning. That never dicouraged Swami Ramanuja and he continued with his reforms.
He deployed Swami Kidambi Acchan
and avoided recurrence. Similarly, his teacher Swami Yadavaprakasa tried
to finish him and he escaped. But he never showed any hatred for his erstwhile
teacher. A King tried to harm him and he escaped
 to Melkote near Mysore. He remained there for many years. Yet, never
Swami Ramanuja hated him or prayed for King's death. Thus great people do not care
for any harm done to them. Of course, if their
disciples are harmed, they grieve.
3. Never grieving, means not brooding over any loss or injury.
4. Never expects means, they do not do anything with any expectation.
5. Subhaasubha parityagi means that they do not do any good deed to get punya or
for some pleasure. They never indulge in such acts to prevent occurance of grief.
They do all acts as they are mandates of
shastras or they do not do some acts, as they are forbidden in shastras.

These are the characteristics of a Karma yogi and such person is dear to the
Lord.

12.18
samah_satrau ca-mitrE-ca tatha mAnA_apamanayOh
sitOsna-sukha-duhkhesu samah sanga-vivarjitah

"One who is equal to friends and enemies, who is equipoised in honor and
dishonor, heat and cold, happiness and distress, fame and infamy"

*Sangha = attachment,
*vivarjita = cut-off, that is without any attachment or totally detached from.
Sri Krishna tells Arjuna that His devotee is detached from all, excepting in
Him. How is he?

*Sama = [he regards as] equal, Samah, who is the same

* satrau = enemies, ca mitre = and friends.
satrau ca mitre, towards friend and foe; He is not showing too much
affection to a friend nor shows hatered for enemies. He treats both equal.
* mana = honour, apamana = dishonour.
mana-apamanayoh, in honour and dishonour, in adoration and humiliation;
who is the same. He behaves in the same way whether he is honoured or chided.
Sometimes one is praised and sometimes one is defamed; that is the nature
of human society. But a devotee is always transcendental to artificial fame and
infamy, distress or happiness. But a devotee is
always transcendental to artificial fame and infamy, distress or
happiness.
* sita = cold, usna = heat. He regards both heat and cold with the same
feeling.
* sukha = comforts and happiness, dukhe = discomforts and distress.
sita-usna-sukha-duhkhesu, under cold, heat, happiness and sorrow; Both are
inevitable in everyones life, but to be regarded in stride.

Arjuna feels that though it was very pleasing to hear this type of behaviour,
was it possible for anyone to put to practice? The Lord replies that it was
possible, provided one was detached. All our activities
originate from attachments. If a child is born to someone, not known to us, are
we celebrating by distributing sweets? We do it only if that happy occasion occurs
in our family or friends! This word 'our' or 'my'
indicates attachment. We do not grieve the death of somebody; unless that
somebody is our kith and kin. Therefore, attachment is the root cause for
happiness or sorrow. When someone ridicules us we
get angry; when we are praised we feel great. Can we consider both equally? We
see children playing. They fight among themselves and forget their disputes and
play again together. Because for them pride
and prejudice are not there and so they are able to forget disputes and be
friendly. As we grow we forget this and we regard honour and pride as important.
So, these qualities are not something we can not
practice, as we are observing these in our daily life. Prejudice develops as we
grow. Chidren behave without any ego or pride; but we can not say the same about
grownups. Detachment will make us to regard
all these opposite qualities same. Such detachment will endure peace and
tranquility in the World. This quality of detachment is very important to a Karma
yogi. Swami Ramanuja practiced this and tried hard to
preach that everyone was eligible to attain Moksham.

The absence of hate towards any being in general has already iterated by Lord
Krishna in verse 13 of this chapter with the word advesta meaning free of hatred
but that is in a general sense towards every being.
The equanimity mentioned here is of a more profound nature that of keeping
one's equanimity when seeing one in front of them face to face. The word aniketah
means unattached to home or fixed residence
due to being firmly attached to bhakti or exclusive loving devotion to the
Supreme Lord. Equally balanced in praise and censure, happiness and misery,
pleasure and pain etc. Such a devotee of the Supreme
Lord Krishna is very dear to Him.

The ordinary man of the world is ruled by the pairs of opposites, honour and
dishonour, cold and heat and pleasure and pain; but a Yogi or a sage or a devotee
(Bhagavata) has a balanced mind. He has
poise or equanimity. He is not at all swayed by the blind forces of attraction
and repulsion. He who does wrong to others is a foe. He who does good to others is
a friend.
The devotee or the sage has no attachment for objects of any kind.

12.19
tulya-nindA-stutir mauni santustO yena kEnacit
aniketah sthira-matihi: bhaktimAn mE priyo naraha:

"Always silent and satisfied with anything, who doesn�t care for any residence,
who is fixed in knowledge and who is engaged in devotional service�such a person
is very dear to Me."

The absence of hate etc., towards foes, friends etc., has already been taught in
the stanza beginning with, 'He who never hates any being' (11.13). What is now
taught is that equanimity to be practised even
when such persons mentioned above are present before one who is superior to
those having a general equanimous temperament referred to earlier. Who has no
'home', namely, who is not attached to home, etc.,
as he possesses firmness of mind with regard to the self. Because of this, he is
'same even in honour and dishonour.' He who is devoted to Me and who is like this
--- he is dear to Me. Showing the superiority of
Bhakti-Nistha over Atma-nistha, Sri Krsna now concludes in accordance with what
is stated at the beginning of this chapter in Verse 2.

*Narah = [such a] human, me = to Me [Sri Krishna],

*priya = is very dear.
*Bhaktiman = [he is] a devotee.
This is the last of the seven slokas in which the Lord listed various
desirable good qualities, a devotee should possess.

*Tulya = [considers] equally,

*ninda = abuses,
*stuti = [and] praises.
 tulya-ninda-stutih, to whom denunciation and praise are the same; Insults
and acclamations are same to the Karma yogi.
*Mauni = silent.
mauni, who is silent, restrained in speech; He remains silent in appropriate
situations. Silent does not mean that one should not speak; silent means that one
should not speak nonsense. One should speak
only of essentials, and the most essential speech for the devotee is to speak
of the Supreme Lord.
*Yena = whatever, kenacit = obtained,
yena-kenacit, with anything-for the mere maintenance of the body,
*santushta = [he is] happy or contented.
santustah, content; He is happy in all conditions; sometimes he may get very
palatable foodstuffs, sometimes not, but he is satisfied.
*Aniketa = not [interested in] house. [ Niketah is dwelling ; Aniketah is not
dwelling ]
That is he is happy even if the dwelling place is a mere hut; and does not
want to live in palaces nor wants to possess more houses. aniketah, he who is
homeless, who has no fixed place of
residence-'without a home' He may sometimes live underneath a tree, and
he may sometimes live in a very palatial building; he is attracted to neither.
*Sthira-mati = stable mind or unwavering buddhi. sthira-matih, steady-minded,
whose thought is steady with regard to the Reality which is the supreme Goal;
He is rock-like steady on atman. Nothing can drift his mind; none can induce
him to sensual pleasures. Such a devotee is dear to the Lord.
He is called fixed because he is fixed in his determination and knowledge.

Can we take abuses and praises alike? If someone praises us, either we should
possess those qualities or we are flattered with qualities we do not have. But we
know that we do not possess any good quality.
By acclaimung us with qualities we do not have, both do not gain anything.
Thus, praisng us is mere flattering. We praise an illiterate as scholar; a
barbaric as Emperor; etc. Karma yogi is indifferent to both
abuses and praises. He is silent and goes about his purpose. We can practically
feel the power of being silent by avoiding unnecessary talks. It does not mean one
has to remain silent when injustice is
happening. In fact, when Arjuna wanted to run away from his duties, Sri Krishna
pulled him back and advised. We should know that He, Who has sown us in this
World, would certainly take care.
Contented with what we get or possess is very important. Most of our efforts
are for satisfying our greed and ego, and not for the basic minimum needs alone.
Some people would complain of worries.
But most of them are for acquiring more than their needs. Thus Sri Krishna
defines the requirements of a Karma yogi.

Additional Notes:
A devotee is always free from all bad association. Sometimes one is praised
and sometimes one is defamed; that is the nature of human society. But a devotee
is always transcendental to artificial fame and
infamy, distress or happiness. He is very patient. He does not speak of
anything but the topics about Krsna; therefore he is called silent. Silent does
not mean that one should not speak; silent means that one
should not speak nonsense. One should speak only of essentials, and the most
essential speech for the devotee is to speak of the Supreme Lord. He is happy in
all conditions; sometimes he may get very
palatable foodstuffs, sometimes not, but he is satisfied. Nor does he care for
any residential facility. He may sometimes live underneath a tree, and he may
sometimes live in a very palatial building; he is
attracted to neither. He is called fixed because he is fixed in his
determination and knowledge. We may find some repetition in the descriptions of
the qualifications of a devotee, but this is just to give an
illustration of the fact that a devotee must acquire all these qualifications.
Without good qualifications, one cannot be a pure devotee. One who is not a
devotee has no good qualification. One who wants to
be recognized as a devotee should develop the good qualifications. Of course
he does not extraneously endeavor to acquire these qualifications, but engagement
in Krsna consciousness and devotional service
automatically help him develop them.

12.20
ye tu dharmyA_amritam idam yathOktam paryu_upAsatey
sradda_dhaana mat-parAmAh: bhaktas tey A�tiva mEy priyAh:

"Those who follow this imperishable path of devotional service and who completely
engage themselves with faith, making Me the supreme goal, are very, very dear to
Me."

But those who follow Bhakti Yoga --- 'which is a nectar of virtuous duty,' i.e.,
which is at once virtuous duty and nectar, and which even as a menas, is equal to
its end in conferring bliss on those who follow
is as stated above, i.e., in the manner taught in the stanza beginning with
'Those who, focusing their minds on Me' (12.2) --- such devotees are exceedingly
dear to Me.

He praises the glory of His devotees in this sloka. This sloka reveals His love
for His devotees. Upto sloka 12, Sri Krishna mentioned Four stages of devotion or
Bhakti. In fact in sloka 2 itself He told Arjuna
that one should concentrate in Him and devote. When Arjuna expressed
difficulties to follow, the Lord suggested an easier way of meditating on His
auspicious qualities. When this was also difficult for Arjuna,
he suggested a simpler way of doing service to the Lord in temples, etc. When
Arjuna found doing any service for others was difficult, the Lord advised to
meditate on one's own atman and perform Karma yoga.
Such a Karma yogi has to develop certain qualities and these were elaborated in
slokas from 13 to 19. Thus simplifying the efforts of a devotee to, at least, do
Karma yoga and in the last Seven slokas, the
qualities to be nurtured were told by the Lord. Thus with sloka 19, that subject
was over. But, in sloka 20, the Lord praises the glory of the devotee mentioned in
sloka 2. Therefore, the subjects in sloka 19 and
in sloka 20 are not the same and have no connection. Seven slokas upto sloka 19
deal with a person in Karma yoga. This sloka, 20, is about Bhakti yogi. Is there
any confusion? No. Bhakti yoga results from
Karma yoga. Without doing one's own duties how Bhakti can spring? In the Seven
slokas upto sloka 19, the Lord explained the good qualities that were to be
cultivated to get atman sakshatkaram by a Karma
yogi. Now he describes the greatness of devotees mentioned in sloka 2.

The path of dharma or eternal righteousness which is holy and that which is
amritam is immortal is known as bhakti or exclusive loving devotion unto the
Supreme Lord Krishna and is the means as well
as the goal. This was briefly emphasised in verse two of this chapter with the
nitya-yuktas upasate meaning engaged in constant devotional worship were
yuktatamah or the most superior of all. Whosoever
devotes themselves to this transcendental path of bhakti as enumerated in the
previous seven verses is a true devotee of Lord Krishna and very dear to Him.
 *Te bhakta = those devotees, Now he describes the greatness of devotees
mentioned in sloka 2.
*ativa priya = excessively or very dear,
*mey = to Me [Sri Krishna].
*Ye tu = for such persons,
*idam = this [Bhakti marg], [which is]
*dharma = dharma,
*amritam = [and] amrut, This Bhakti Yogam which is dharmam and Amrutam.
Amrutam is prapyam or purushartam or the objective. Dharma is upaya or
means. We have thus means and destination. Ambrosia that is indistinguishable
from the virtues-that which is indistinguishable
from dharma (virtue) is dharmya, and this is called amrta (ambrosia) since
it leads to Immortality
*yatOktam = as told [earlier in sloka 2],
*paryupasate = is amply followed,
*sraddadhana = well devoted, that is those who are enthusiastic about it as it
was told by Sri Krishna.
We can expect results in an action in which we are enthusiastic about it.
Without such a liking, an action will never be completed. If we do actions just
because others have told us to do and without
enthusiasm, such actions will never be complete. Nothing should be done
under compulsion. We should do with involvement. Going to temples or chanting His
names should not be mechanical.
We should have shradda or involvement and desire to do.
*Mat parama = desiring to be always with Me [Sri Krishna]. who accept Me as the
supreme Goal
Such Bhaktas are very, very dear to the Lord.

Two words are mentioned - dharma and amrutam. Amrutam is prapyam or purushartam
or the objective. Dharma is upaya or means. We have thus means and destination. To
be with the Lord in Vaikuntam is
purushartam or prapyam. To obtain that we have to practice Bhakti yoga.

Sadhana, upaya or prapagam all denote the means to achieve an objective. Bhakti
yoga, the Lord says would be both means and objective. Swami Ramanuja says that
performing Bhakti yoga is so pleasant
that it is as pleasant as the objective. Bhakti is thus very sweet to practice
and will give the same satisfaction as the result. Only a devotee can say about
its pleasure. They are totally INSULATED from all others.
They do not care about their health nor worry about disputes. It is as though
they were dwelling in a separate world! Bhakti is their insulation. Their only aim
is to be with the Lord. Such devotees are very
dear to the Lord.

Summarizing Chapter 12:

We will summarise Chapter 20: We see the glory of Bhakti in this Chapter. The
Lord said in the beginning, that of all other means, Bhakti was the best. Then He
told how that Bhakti was to be performed.
With mind full of Him, with passion to be with Him and with dedication, if one
meditates, one is very, very dear to the Lord (Yukta tama) This was told in sloka
2. If one was unable to practice Bhakti like that,
was that one to lose? The Lord suggested some easier methods, for those
incapable of practicing Bhakti. First He suggested to meditate on His auspicious
qualities. Arjuna expressed difficulty, as anything
involving mind was not followed by many. He preferred physical labour. The Lord
went one step down and suggested service (Kaimkaryam) to the Lord, like cleaning
temples, decorating the Lord's place, etc.
In the olden days Kings used to employ people to maintain temples. But now,
with all of us working in business firms, etc., there are not many to maintain
temples. Therefore, there is no point in telling that
maintenance of temples is poor; but, we should volunteer to take up such
activities, at least on week-ends. Without such service there is no point in
listening to Gita.

We call ourselves as Bhaktas; but the irony is that we do not even qualify to
be in the stage of service, which the Lord has placed Two steps below Bhakti! We
think it is below our dignity to clean up temples.
Calling ourselves as Bhaktas is therefore, contadicting. Arjuna again expressed
difficulty in doing service to the Lord, as most people were interested in doing
anything for themselves and not for others, not to
speak of God. The Lord conceded to that also and suggested to meditate on one's
own atman. To get atma sakshatkaram, He prescribed Karma yoga. Karma yoga would
purify the mind and would reveal atman.
Understanding atman truly, would make us to realize that atman is servant of
the Lord. This would make one to do service to the Lord. Serving the Lord would
enable one to think of His vast auspicious qualities.
Thinking of His qualities would grow Bhakti and Bhakti would enable to reach
the Lord. These Four steps were told till sloka 12.

To get involved in Karma yoga, what were the qualities one should possess or
nurture? was told in Seven slokas from 13 to 19. Avoiding hatred, being friendly,
etc., were qualities to be cultivated. This is
very well explained by Swami Pillai Lokacharya. Finally, the Lord says that He
held His Bhakta as His dearest.

Introduction to Charama Shadgam (Last SIx chapters 13-18)

--------------------------------------------------------------------------------

We will now start Chapter 13. Till now, we have completed Two Sixes [shadkam].
We have to see the Third Six of the Eighteen Chapters in Gita. Two years back,
when we started this lecture series it was
mentioned that we have to see Gita into three parts of Six Chapters in each
part - Pratama shadkam, madyama shatkam and Charama shadkam. Swami Alavandar had
composed one sloka on each
shadkam to bring out the absract or essence. He composed Gitarta sangraha
consisting of 32 slokas to bring out the essence of Gita. We will have to see how
the shadkam we are to see is connected
with the previous two shadkams. We have crossed Two Thirds of Gita. Though we
have seen the important portions of Gita, we are yet to see very precious parts
and also see the last but very important
sloka - sarvadharman paridyscha- in the last Chapter. Commenting on the First
Six chapters Swami Alavandar wrote one sloka as follows:

JNANA KARMAATMIKE NISHTEH ! YOGA_LAKSHYEH SUSAMS_KRUTHEH I

AATMAANU_BHUTI SIDDHAYARTEH ! POORVA SHATKENAH CHODHITHEH II
----------------(2)

In the first Six Chapters, Gyana yoga and Karma yoga were stated. To realize
atma sakshatkaram, Gyana and Karma yoga were elaborated. Thus, in the First Six
Chapters, understanding atman was explained.
 In those Six Chapters, the First Two state some thing and the rest Four
Chapters state something else. In the First Two Chapters, Arjuna's worries, Sri
Krishna's consolation were told, and the seed, atman
and body were different, was sown. While body was perishable, atman was
everlasting and so one should not mistake body to be soul. This nature of atman
(Atma Svaroopam) was explained by Sri Krishna
in the first Two Chapters. Now, the interest to realize atman was aroused. In
the next Four Chapters, Sri Krishna explained the way to realize atman and
elaborated on Karma yoga and Gyana yoga.

MADHYAMEH BHAGAVAT TATVAYAATAATMYAAVAPTISIDDHAYEH I

JNANA KARMAABHI NIRVATYOH BHAKTI YOGA: PRAKEERTHITA: II
--------------------------(3)

In the next Six Chapters, Bhakti yoga was explained. When atman was understood
previously in the first shadgam, it had to be made clear that it was not
independent but dependent on the Paramatma.
This eas explained in this shadgam; its dependence on Paramatma, the Lord, was
explained and Bhakti was the means to reach the Lord was also stated.
Chapters 7,8 and 9 mentioned Bhakti yoga. The remaining Three Chapters detailed
the methods to nurture Bhakti was explained. Thus the middle or madyama shadkam
was completed. Now, we are to see
the last or charama shadkam:

PRADHAANA PURUSHA VYAKTA SARVESWARA VIVECHANAM I

KARMA DHEER_BAKTHIR_ITYATI PURVASESHONTIMODITHA : II
---------------------------(4)

This sloka in Swami Alavandar's Gitarta sangraha, condenses the substance in

the last Six Chapters.
*Pradhana = prakruti or achit or matter,
*purusa = atman or chit,
*vyakta = perceptible Universe [combination of chit and achit],
*sarvesvara = the Ruler [the Lord] of all,
*karmadhi = Karma and Gyana yoga, bhakti = Bhakti yoga,
*purva = [all those explained in the] previous [Twelve Chapters], sesha = and
the left out,
*antimodita = [are explained in] the last [Six Chapters].

Thus in the last Six Chapters the Lord Sri Krishna tells about atman, matter,
Universe, Himself, Karma -Gyana - Bhakti yoga and about ultimate surrender or
saranagati.
Atman and Arma sakshatkaram were detailed in First Six Chapters, along with
Karma and Gyana yoga to realize atman. In the next Six Chapters, about the Lord
and the means Bhakti yoga were explained.
In the last Six Chapters chit, achit, Universe we percieve, the Lord, all the
Three yoga to be adopted to reach Him, all subjects not mentioned in the earlier
Chapters and their details, are to be explained.

The first division of Srimad Bhagavad-Gita known as the Karma Yoga section
comprises the first six chapters describing two paths: the path of spiritual
actions and the path of spiritual knowledge by which
an aspirant may achieve atma tattva or realisation of the eternal soul. It has
also been explained that the achievement of atma tattva is essential for attaining
moksa or liberation from material existence.
 The middle division of Srimad Bhagavad-Gita known as the Bhakti Yoga section
comprises the second six chapters which reveals that bhakti or exclusive loving
devotion which is preceded by factual spiritual
knowledge of the Supreme Lord Krishna as revealed in the Vedic scriptures is the
paramount attainment. Such spiritual knowledge about Lord Krishna is prerequisite
and essential to bhakti and subsequent
attainment of communion with the Supreme Lord and eternal association which is
the ultimate goal and most exalted destination. It is also elucidated herein that
bhakti constitutes the means by which those
aspirants ambitious of acquiring opulence and those aspirants ambitious for
atma-tattva or soul realisation can both have their respective desires fulfilled
as well.

Now in the final division of Srimad Bhagavad-Gita known as the Jnana Yoga
section comprising the last six chapters, the topics propounded in the first 12
chapters will be further illuminated by Lord Krishna.
Two categories will be examined: prakriti or the spiritual substratum pervading
physical existence and Purusa or the Supreme eternal consciousness. Their combined
union constitutes the complete cosmic
creation. The nature of Isvara or the Supreme Lord, the means of salvation, the
paths of karma or spiritual activities for the Supreme Lord, jnana or spiritual
knowledge of the Supreme Lord and bhakti or loving
devotion to the Supreme Lord will be further delineated along with instructions
on how to practice and perform each path.

Beginning this Jnana Yoga section, this chapter explains the nature of matter
and the soul, the way to realise the soul as distinctly different from matter, the
reason why the atma is associated with matter
and the way the atma may be meditated upon.

Additional Notes:
In the first six chapters of Srimad Bhagavad-Gita known as the Karma Yoga
section, Lord Krishna described the true nature of the atma or eternal soul, which
is the sole objective of realisation and the
means to perceive it by either jnana yoga or the path of spiritual knowledge
or karma yoga the path of spiritual activities. In the second six chapters known
as the Bhakti Yoga section, Lord Krishna explains
the true nature of the Supreme Lord, who is the ultimate goal of attainment
along with precise knowledge of His glory, majesty and supremacy revealing in
conclusion that bhakti or exclusive loving devotion
is the most superior of processes for attaining the Supreme Lord as it is the
most profound means as well as the topmost goal of human existence. Now in the
final six chapters known as the Jnana Yoga
section, Lord Krishna expands on the topics of penance, detachment, the three
types of sacrifice, etc. that were not fully delineated in the previous 12
chapters. The true nature of god-realisation achieved
by the those qualified by bhakti possessing godly endowments of spiritual
attributes as well as knowledge and renunciation are exclusively enraptured by and
devoted to the Supreme Lord Krishna.

In the first six chapters of Bhagavad-gita, the knower of the body, the
living entity, and the position by which he can understand the Supreme Lord are
described.

In the middle six chapters of the Gita, the Supreme Personality of Godhead
and the relationship between the individual soul and the Supersoul in regard to
devotional service are described.
The superior position of the Supreme Personality of Godhead and the
subordinate position of the individual soul are definitely defined in these
chapters. The living entities are subordinate under all
circumstances, but in their forgetfulness they are suffering. When enlightened
by pious activities, they approach the Supreme Lord in different capacities--as
the distressed, those in want of money,
the inquisitive, and those in search of knowledge. That is also described.

Now, starting with the Thirteenth Chapter, how the living entity comes in
contact with material nature, how he is delivered by the Supreme Lord through the
different methods of fruitive activities, cultivation of
knowledge, and the discharge of devotional service are explained. Although the
living entity is completely different from the material body, he somehow becomes
related. This also is explained.

Introduction to CHAPTER 13 ( KSETHRA -KSHETRAJNA VIBHAGA YOGAM (THE

DISCRIMINATION BETWEEN BODY(KSHETRA) AND THE ONE WHO KNOWS ABOUT IT (KSHTRAJNA) ]
--------------------------------------------------------------------------------
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----------------------------------------------------------------------------------
--------

In this last Shadkam, we are to see the First Chapter, Chapter 13. This has
been condensed by Swami Alavandar as:

DEHA_SVARUPAMA_ATMA_APTI_HETUR AATMA _VISODHANAM I

BANDA_HETUR_VIVEKASCCHA TRAYODASA_UDHEEYATEH II

The literal translation of the Verse of Alavandaar is as Follows:

"The essential nature of the Body,the means for Self-realization,the

examination of the nature of the Self, the cause of bondage and discriminatory
knowledge(relating to self and body) are
(all) expounded in the thirteenth chapter. Alavandaar focusses on the message
of the Lord , which deals with DEHASVAROOPAM, BHANDHA HETU,VIVEKAM RESULTING FROM
AATMA VISODHANAM.

*Trayodasaudiryate = in Thirteenth Chapter all these are explained.

*Deha_svarupam = the nature of body and soul,
*atmaaptihatu = means to attain atman,
*atma visodanam = insight into atman,
*bandha hetu = bondage of atman in the body,
*viveka = wisdom [to know that atman is different from body]. All these Five
topics are dealt in Chapter 13.

1. Nature of body and soul,

2. Means to realize atman,
3. Probing into atman,
4. Bondage of atman in body and
5. Vivekam or the rationale of atman and body are different.

We might get a doubt as to why the same topics we had seen earlier are
repeated here. The difference will be known as we study every sloka. There the
perception was different from what we are to
see in this Chapter. Besides, many difficult subjects have to be repeated to
be understood properly.
 In a key sloka of this chapter( 13. 34), Parthasrathy states that those with
the eye of knowledge perceive the difference between the Kshetra (body and its
attributes) and Kshetrajna
(The Jeevatma that resides inside the body) .Such people obtain release from
the bonds of Samsara. They are emancipated from the Mula Prakriti of beings as a
result of their clear understanding of the
relation between the Jeevatma and the Body and thus qualify themselves for
Moksha. Alavandaar focusses on this key point.

Parthasarathy also explains that whatever that is born in this Universe ,be it
moving or stationary, arises from the union of Ksethra and Kshetrajna (13. 26).
Parthasarathy explained that Kshetram or Saareeram or body is the product of
Pancha Bhoothas or five elements. The purpose of the body is to provide a theatre
(Kshetram ) for the Jivan to experience the
happiness and sorrow resulting from its accumulated Karmas. He explains
further that Kshethrajnan stands apart from the body and to understand their
differences ,one needs a noble code of conduct
free from egotism and self-centeredness.By observing the humble way of life
devoid of Ahamkaaram and Mamakaaram, one overcomes the Sareeraatma Brahmam (the
delusion caused from ignorance
about the body and jivan) and attains Moksham (freedom form the cycles of
Births and Deaths) . The Vivekam (Discriminatory intelligence) to recognize the
Jivan as distinct from the body made up of
Pancha Bhoothas (five elements) and Mula Prakrti has been expained as the
discrimination between Ksetram and Kshetrajnan, a key step to attain the goal of
Moksham.

Swami Desikan translates closely Alavandaar"s sanskrit slokam into Tamil in

his summary. His verse is as follows:
OONIN PADIYUM UYIRIN PIRIVUM UYIR PRUVAAR JNANAM PERUVAHAIYUM JNANAM EENRA
UYIR PAYANUM
OON NINRATHARKU ADIYUM UYIR VERIDUM ULL VIRAHAUM THEHN NINRA PAADAN
TELIVITTHANAN SILAIPAARTHANUKKEH

Here, OONIN PADI stands for Deha Svaroopam, the word used by Alavandaar to
describe the nature of the body(Kshetram) made up of Pancha Bhoothas,three
tatvaas (Prakrti, Mahaan and
Ahankaaram ). This body becomes the house for the eleven Indriyas: Five karma
Indriyas, Five Jnaendriyaas and Manas. There the Dharma Bhootha Jnanam distorts to
accomodate desire, hate, pleasure
and pain. The purpose of the body (Kshetra) is to providea house for the Jivan
to experience Sukham and Dukkham.

By the Choice of UYIRIN PIRIVUM, Swami Desikan refers to Kshetrajnan , who is

the eternal Jivan.

Through the third group of words, Swami Desikan uses to describe the way in
which the discriminatory knowledge about the distinction between the perishable
body and the eternal Jivan is ganed.
There are twenty ardous steps to gain the Vivekam , that sets one free by the
knowledge that the Kshetra is distinctly different than Kshetranjaa. These steps
are :

1. Modesty towards the learned inspite of one being blessed with

Education,Heritage and wealth
2. Doing Duties prescribed by Saastraas without expectation of praise from
others for doing them
3. Ahimsa practise (not hurting others) by speech, thought or body
 4. Equanimity towards even those, who cause pain
5. Consistency between thought and deed in dealings with others.
6. Long and devoted service to the Acharya from whom he receives
clarifications on the true nature of Jivan and its diferences from the Body
7. Practise of the cleanliness of the mind by chasing desires; cleanlines of
speech through telling truth (Satyam); cleanliness of the Body by not eating foods
prohibited by the saastraas.
The obtainment of cleanliness at the above three levels.
8. Clarity of mind arising from a clear understanding of the meaning of the
Vedas and Upanishads without the admixture of thoughts not sanctioned by them
( Incorrect intrepretations provided by
other philosophies).
9. Turning the mind from its natural tendency to run after myriad things and
making it focus on the Jivan or Kshetrajnan
10. cultivation of Fear to engage in thoughts causing greif arising from such
strayings of the mind
11. Removal of delusion (sareeraatma Bramam) caused by misidentifying Jivan
with Body and the Mamakaaram due to a sense of false ownership of Jivan as one"s
own, which really belongs to Paramatma.
12. Constant reflection about the unavoidability of birth, death, old age,
disease and the sorrow arising from them , while in the Jivan resides in the
Body.
13. Detatchment from objects that appear to be one's own and focussing only on
the Jivan
14. Attachment to Children, Wife/Husband, property only to the extent
prescribed by the Saastaas
15. Equanimity of mind regarding happiness and sorrow relating to one's
children et al.
16.Devotion to Sriman Narayana alone (Ananya Devata Bhakti)
17. Stay at places devoid of huge crowds
18. fear of the People,, who do not have Sattwa Guna
19.Unceasing thoughts on Jivan and its true nature
20.Engagement in deeds that increase such knowledge

These are the twenty Saadhanas to gain Aatma Sakshaatkaaram or the cognition
of the Jivan and its true nature. The remaining three points that Parthasarathy
taught to Arjuna is covered by
Swami Desikan through three choice group of words: Jnanam Eenra Uyir Payanum,
OON ninratharku adiyum and Uyir Veridum Ul Virahum. The gaining of Discriminatory
knowledge (Vivekam),the reasons
for the Bandham or tight coupling to Samsara and the union of Both Body and
the Jivan during the earthly existence inspite of their distinctness are covered
by Swami Desikan through
these three groups of Words.

Now we will proceed to the First sloka of Chapter 13. Sri Krishna and Arjuna are
conversing. Sri Krishna starts to say. As told in the last lecture, He is going to
tell about atman, body, their relationship,
means to attain atman, research into atman, bondage of atman in the body and how
atman and body have to be differentiated. These were listed as:

1. Deha atma swaroopam,

2. atma attainment, (Atma Aapti Hethuh)
3. atman research, (Atma Visodhanam)
4. bondage (Banda Hetuh) and
5. vivekam of atman and body are different
13.1
sri-bhagavan uvaca
idam sariram kaunteya kshetram ity abhidhIyatE
etad yo vEtti tam prahuh: kshetrajna iti tad-vidaha:

The Supreme Personality of Godhead said: This body, O son of Kunti, is called
the field, and one who knows this body is called the knower of the field."

Lord Krishna explains that while in a physical body the jiva or embodied being
believes they are that body, thinking I am a man, I am a demigod, I am a female, I
am famous, I am powerful, etc. all of which are
distinctly different form the atma or eternal soul. The physical body is that
which the spiritually intelligent assert as the ksetra or field of enjoyment. One
who has the realisation of the jiva being part of an
aggregate whole composed of divisible parts being the physical body, the subtle
body and the atma. One who has the understanding that I know this body and instead
of the mentality that I am this body.
One who is cognisant of these things and realises what the atma actually is
factually asserted as being ksetrajna or the knower of the field. It can be said
that when cognition of objects external to the physical
body arises the conception of I am my human body who sees for example this house
before me, implying that the one who sees thinks the atma is inseparable from the
physical body and not that the atma is
totally independent of the physical and subtle bodies. Subsequently when one has
achieved atma tattva or realisation of the soul and experienced its spiritual
existence then one will be cognisant of their physical
body merely as a house within which the atma inhabits. To perceive a house as
external from the physical body is the same as perceiving the atma as external
from the physical body for one who is realised.
One who is cognisant of this reality sees the atma as a distinct entity separate
from the physical and subtle bodies.

*Kaunteya =Arjuna, idam = this,

*sariram = body,
*ity abhidhIyatE = is recogonized as,
*kshetram = cultivable land. Field
Kshetra literally means 'field'. The body is so called because the fruits
(harvest) of actions in the form of pleasure and pain are reaped in it as in a
field. The physical, the mental and the causal bodies go to
constitute the totality of the field. It is not the physical body alone that
forms the field.
*Etad = such, vEtti = understanding [as cultivable land],
*yo = by him, tad-vida = such understood person,
*iti = is,
*kshetra-jna = having the knowledge about Kshetram. Knower of the field

So atman is Kshetragya and body is Kshetram. Atman cultivates in this

cultivable land. This is how great scholars realize atman and body. Swami Ramanuja
has commented elaborately on the words
idam sariram. By saying our body, we have to realize we [atman] are different
from body. But we seem to be confused and use the word we [or my] to denote body
also. Where do we commit such mistakes?
Swami Ramanuja says we do this in the context of jathi [birth], guna
[character] and karma [activities].

*In the context of jathi, we say we are humans or animals, etc. Animals are
different from human who are different from birds, etc. But the human or animal
nature is not of the soul; but of the body.
There is nothing like an atman being a lion or man or woman or deva, etc.
All atman are same and there is no difference as we see in bodies. When we say we
are devas, the word 'we' denotes the atman,
while devas refer to the bodies of devas; but we are confused and this has
become common usage in our speech.
*Next, we confuse in the context of gunas. We are blacks, we are short, etc.,
refer to the characteristic of the body. Atman is never black or white; it is
neither short nor tall. But we seem to be confused and
attribute the characteristic of body on soul, when we say 'I am tall, or I am
fair complexioned'. 'I' always denotes atman.
*Finally, we confuse while talking about actions. We say that we are going or
we are climbing or we are laughing. These activities are of the body. Atman does
not have legs to walk; nor mouth to speak; nor
eyes to shed tears. But we use such phrases commonly. Thus by these three
categories we are confused and denote body by atman. This has to be properly
understood.

Then how are we to introduce ourselves? When we say we are the children of so
and so, though atman has no children as such, at least people could recognize. Now
with this new knowledge how are we to
introduce anybody? We have to introduce our atman as embodiment of bliss,
embodiment of knowledge and servant of the Lord. But this introduction is common
to all atman residing in any body, be it man or
woman or deva or animal. Will it not result in confusion? No, our confusion
and disputes arise because of the differences we see in the body and attribute
them to soul. If everybody has the same introduction,
that he is servant of God, full of happiness and Knowledge, then no disputes
will arise. Thus Kshetragya sees body [Kshetram] as different from him.

Swami Ramanuja raises a pertinent doubt and clarifies. We are to understand

that it is our body. Here, who is that 'our'? 'Our' denotes atman and it alone has
knowledge. So, atman knows by its knowledge
that that body belonged to him. To know this, atman has to put in some efforts.
To do that atman needs a body. Atman in a body realizes that the body belonged to
him. So atman has to understand that the
atman in a human body, realized that the body belonged to him to eliminate his
karma and to cultivate good habits. By cultivating such good habits, this atman
should nurture Bhakti in the Lord and try to reach
him.

Thus we have to clearly understand that atman is not body; but atman resides in
a body to use that body as a cultivable land so as to cultivate good habits and
perform Bhakti. This is the substance of this
sloka and a person understanding this clearly, is called Kshetragya.

Additional Notes:

Now in this chapter Lord Krishna begins describing the discriminative

knowledge of matter and spirit along with the process of assisting His devotees
transcend the ocean of samsara or the perpetual cycle
of birth death. Lord Krishna declared in chapter 12 verse 7 that He quickly
delivers His unalloyed devotees from samsara. Although He has previously spoken of
the physical body as the inferior part and the
atma or eternal soul as the superior part as given in chapter 8, verse 5, He
now describes the combined nature of both with the words idam sariram meaning the
material body, which is constituted of the five
 elements, five senses, mind and false ego and is the source of enjoying
material delights for jivas or embodied beings, who being bewildered by illusion
think of themselves as male or female or as old and
young, etc. thinking themselves to be the physical body oblivious that the
atma is distinctly different and separate from the physical body they inhabit.
This physical body is known as the ksetra or field which
is the source of enjoying the harvest of pleasures and pain as the reactions
to good and evil actions by the doer. Just as a well planted field yields abundant
results and a poorly planted field yields poor results.
One who has realised that the atma is not the same and different from the
ksetra is factually a ksetra-jna one who is a knower of truth. This is the
conclusion of knowledgeable persons well versed in the
spiritual truths of the Vedic scriptures. Although ordinary beings are under
the misconception that they are the physical body, believing themselves to be male
or female, young or old etc., and convinced that
when their physical body feels happiness they are joyful and when their
physical body feels unhappiness they are sad. The word sariram meaning the
physical body denotes etymologically as that which
decays. Still there are many in this world that are competent to discriminate
between the two and this Lord Krishna emphasises with the words tat-vidah meaning
persons endowed with knowledge of the
absolute truth. So the conclusion is that although ordinary beings who are
steeped in ignorance do not have the qualification to discriminate between the
external physical body and the internal atma; the
devotees of Lord Krishna have qualified themselves by hearing from the
bonafide spiritual master and studying the Vedic scriptures are able to
discriminate between the ksetra and the atma.

This body is called the field and that one who knows this body is called the
knower of the field. This body is the field of activity for the conditioned soul.
The conditioned soul is entrapped in material existence,
and he attempts to lord over material nature. And so, according to his
capacity to dominate material nature, he gets a field of activity. That field of
activity is the body. And what is the body? The body is made
of senses. The conditioned soul wants to enjoy sense gratification, and,
according to his capacity to enjoy sense gratification, he is offered a body, or
field of activity. Therefore the body is called ksetra, or the
field of activity for the conditioned soul. Now, the person who identifies
himself with the body is called ksetra-jna, the knower of the field. It is not
very difficult to understand the difference between the field and
its knower, the body and the knower of the body. Any person can consider that
from childhood to old age he undergoes so many changes of body and yet is still
one person, remaining. Thus there is a
difference between the knower of the field of activities and the actual field
of activities. A living conditioned soul can thus understand that he is different
from the body. It is described in the beginning--
dehino 'smin--that the living entity is within the body and that the body is
changing from childhood to boyhood and from boyhood to youth and from youth to old
age, and the person who owns the body knows
that the body is changing. The owner is distinctly ksetrajna. Sometimes we
understand that I am happy, I am a mad, I am a woman, I am a dog, I am a cat:
these are the knowers. The knower is different
from the field. Although we use many articles--our clothes, etc.--we know
that we are different from the things used. Similarly, we also understand by a
little contemplation that we are different from the body.

*******************
13.2 [ Very important Sloka, which has been commented elaborately by SriRamanuja
in his Gita Bhashyam ]
kshetra-jnam cApi mAm viddhi sarva-kshEtrEsu bhArata
kshEtra-kshetrajnayOr jnaanam yat tat jnaanam matam mamA:

"O scion of Bharata, you should understand that I am also the knower in all
bodies, and to understand this body and its knower is called knowledge. That is My
opinion."

Earlier, Lord Sri Krishna told Arjuna that the body is Kshetram - cultivable
field; and, the soul, which understands the body as Kshetram, was Kshetragya.
Body, achit, is Kshetram. Jeevatman or soul, chit, is
Kshetragya. Thus in sloka One, the Lord stated the difference between soul and
body. In this sloka, the Lord tells about Himself. Tatva or entities are Three:
Chit, Achit and Iswara. Achit or unintelligent object
is body. Chit or intelligent entity is atman or soul. Now, He tells that the
Commander or Controller of both Chit and Achit, was Himself, Sriman Narayana or
Iswara. We should appreciate the potent words
deployed by the Lord in the slokas.

*Mama matam = My [Sri Krishna's] siddhanta or belief.

*Bharata = Arjuna of Bharata dynasty,
*sarva-kshetrEsu = in all Kshetrams or bodies,
*ca = and, api = also,
*kshetra-jna = in Kshetragya or souls, mam = I [Sri Krishna],
*viddhi = to be understood.

The Lord says that He should be understood as achit or body and also as
Kshetragya or jeevatman. This does not mean unintelligent body and the Lord are
one and the same; it also does not mean that the
intelligent atman and the Lord are one and the same. It means that the Lord
pervades every material or achit and every atman or chit. He is the Antaratman in
all. He is the Cause for all. He is the Ruler of all.

He advises Arjuna to understand the soul- body relationship (Sareera-Atma

Bhava). To the Lord, every atman is a body, as also every unintelligent matter or
achit, is a body. Jeevatman is having this body;
and the Lord is having jeevatmans also as His body. Thus Paramatma or the
Lord controls and commands both soul and body. Both soul and body are dependent on
the Lord. So He is the soul of
both Kshetram and Kshetragya. That's why he mentions "ca-Api". This could be
misinterpreted as oneness of Kshetram and Kshetragya. But this is incorrect. For
the simple reason, the Lord separately
mentions Kshetram, Kshetragya and 'mam' -Himself. Thus all the Three entities
are separate and are real. They are connected with each other and this is stated
in this sloka. The Lord is always present
in chit and achit. Both are dependent on Him. They can never be independent
of Him. But they are not Him. He is different from chit and achit. Chit and achit
are different; but they are associated together
for a life span which could be as long as 80 years in a human body. But one
day they get separated. Whereas, the relationship between the Lord and chit or
achit is for ever and can never be separated.

Brahmam or the Lord is the cause and all others are effects; Brahmam is atman
and all others are bodies; Brahmam is Ruler and all others are subjects; Brahmam
is Protector and all others are protected.
This relationship is stated here.
 *Kshetra = cultivable land,
*kshetrajnayO = Kshetragya,
*jnaanam = knowledge [that both are bodies of the Lord],
*tad jnaanam = that understanding or knowledge is,
*mama matam = My [Sri Krishna's] belief.

The Supreme Lord Krishna is explaining that He is in fact the ksetrajnam or

cognizant consciousness abiding within all jivas or embodied souls in its capacity
of vivifying all tenements in deva or demigods,
human, animal, bird, fish etc. and all living entities who are mad-atmakam or
ensouled by Him and in possession of a soul and not those artificially created or
cloned who are without an atma or eternal soul.
The adverb api meaning furthermore in the expression capi mam viddhi meaning
know me also, infers that the ksetra is also under Lord Krishna's complete control
as well.

The actual purport is that just as the ksetra or physical body is apprehended
solely as the inseparable adjunct of the ksetra-jna which is designated as the
atma; by the law of correlation of subject and
predicate so are both the ksetra and the ksetra-jna of all sentient beings in
creation to be understood as being inseparable adjuncts to the Supreme Lord
Krishna. It will be pointed out subsequently that
Parabrahman who is the actual source of the brahman or the spiritual substratum
pervading all existence and who is known as Vasudeva is a distinctly
transcendental postulate of existence separate from
even the ksetra-jna which is the atma and this is totally independent of the
jiva in a state of moksa or baddha being liberation and bondage respectively which
are also known by kshara or unliberated perishable
souls and akshara or liberated imperishable souls. Later in chapter 15 verses
16, 17 and 18 Lord Krishna confirms that there are two kinds of atmas in this
world the fallible and the infallible. The fallible refers
to the kshara and is the sum total of all unliberated souls in existence the
infallible refers to the akshara and is the eternal, infinite and sovereign
paramatma or the Supreme Soul which enters into all beings
and sustains them. Since the Supreme Lord surpasses the kshara and even excels
the akshara as well He is known as Purusottama the Supreme Personality.

The ksetra is the composite of the material elements of earth, water, air, fire
and ether. The ksetra-jna comprises the spiritual bodies of all souls in existence
which qualitatively constitute the transcendental
body of the Supreme Lord Krishna who is the Supreme Soul of all. The following
Vedic scripture confirms: The Brihad-aranyaka Upanisad V.VII.III beginning yah
prithivyam tishthan meaning : Who is situated
in the Earth, who is the interior of the Earth, whom the Earth knows not, to who
the Earth is a body, who rules the Earth from within, such a one is He the atma,
eternal, immortal and sovereign.
Further in the same scripture V.VII.XXII beginning ya atmani tishthan meaning:
Who is situated in the atma, who is the interior of the atma, whom the atma knows
not, to whom the atma is a body, who rules the
atma from within, such a one is He as paramatma the Supreme Soul eternal,
immortal and sovereign.

Reference to the Supreme Lord in terms of ksetra-jnam etc. are justified in

acccordance with the law of correlation of subject and predicate evidenced before
with the predicate signifying the abidance of the Supreme Lord as the
ksetrajnam within all ksetra-jna's as the paramatma within all atma's, internally
monitoring and governing at all times all beings in existence everywhere
throughout all creation. This law of correlation was evidence earlier in chapter
ten verse 20 where Lord Krishna reveals that He is the atma situated within the
etheric heart of all jivas or embodied beings. In verse 21 He proclaims that of
the
12 Adityas, He is Vishnu. In verse 39 He declares that nothing in all creation
which moves or is stationary can exist without Him and in verse 42 validates that
He maintains and energizes the complete creation
and total cosmic manifestation with but a mere fraction of His expansion. So
with this clearly in mind one should comprehend that the Supreme Lord Krishna
highly esteems as worth knowing the knowledge
concerning the distinction between the ksetra and the ksetra- jna and the
knowledge that Lord Krishna is the atma of all beings in existence.

Contrarily some scholars and pandits interpret this verse of knowing the
ksetrajna to be the Supreme Lord as a means to establish unity by the rule of
common reference. In this case having to expound upon
a united existence they postulate that the Supreme Lord is seen as the ksetrajna
by which through ignorance duality of the cognizant and the incognizant which is
implied has to be acknowledged and that the
inculcation of unity is to dispel this ignorance. The explanation given is that
the ignorance arising from the dualistic conception of the ksetra-jna is dispelled
by such instructors interpretations of the wisdom
emanating from the mouth of the Supreme Lord Himself the same as the instructor
who teaches that a rope touched in the darkness is not a snake and causes the
imagined snake disappears. Such
interpretations must be seriously questioned as to their veracity.
1) If the instructor who teaches the unequivocal wisdom emanating directly
from the Supreme Lord Himself in any of His incarnations or expansions and fully
understands them, then there is no question of ignorance arising from
dualistic conceptions as they are dispelled at the root and atma tattva or soul
realization is soon forthcoming.
2) If the instructor whose ignorance supposedly has been dispelled on the
dawning of atma tattva to then imagine that which is purely spiritual and nirvesa
or without material qualities and which is pure
consciousness and postulate it to be a contrary reflection of dualistic
antithesis is highly objectionable in the same way as considering rain and water
as dualistic.
3) If the instructor adheres to the dualistic conception of the Supreme Lord
does not perceive Him as the one absolute, omnipotent, omniscient and omnipresent
reality perpetually manifest in all creation then
it is obvious that atma tattva has not consummated and been achieve and
therefore His ignorance has not been dispelled. Therefore those who are in
ignorance themselves have no qualification to impart
knowledge of the atma or eternal soul to others because they have not realized
it either.

In chapter four, verse 34 Lord Krishna states: upadeksyanti te jnanam jnaninas

tattva-darsinah meaning saintly souls endowed with the wisdom of divine revelation
will impart spiritual knowledge. So in conclusion
it should be succinctly comprehended that all polemics of this nature which are
opposed to the siddhanta or conclusive truth of all the Vedic scriptures as well
as logic and reason and which instead ostentatiously imposes a degraded and
erroneous hypothesis upon the world deserves not to be further addressed.

The factual reality of existence is found in the evidence and proofs found in
Vedic scriptures which confirm distinctive characteristics of :
1) the experienced which is inherent deep within the nature of acit or non-
sentient matter
2) the experiencer which is inherent deep within the nature of cit or
consciousness
3) paramesvaram or the supreme controller inherent within every particle of
creation

The Vedic scriptures themselves declare this as reality as the following

examples illustrate::
Svetasvatara Upanisad. In verse V.IX beginning asman mayi srijate visvam means
that from matter the illusory nature constructs the creation.
In verse V.X beginning mayantu prakritim vidyan mayinam tu maheshvaram means
that the illusory energy to be verily matter which the Supreme Lord is far beyond.

In verse I.X beginning ksharam pradhanam amritaksharam means that which is

perishable is matter and that which is imperishable is the eternal soul and that
which rules both is the Supreme Lord.
In verse VI.II beginning sa kara jam karapadhipadhipo means the Supreme Lord is
the cause, He is the Lord of matter, He is the Lord of the soul, there is no other
god above Him, He is the supreme ruler of all
matter and all souls.
In verse I.VI beginning prithag atmanam preitaram and means the soul and the
Supreme Lord are distinct and different whom by serving the soul achieves
immortality.
In verse I.IX beginning jnanajnau dvav-ajav-isanisau means the Supreme Lord is
the omniscient one and the soul is not, both are eternal but only the Supreme Lord
is the controller of all.
In verse I.XII beginning bhokta bhogya preritaram means one must have knowledge
of matter, the soul and the Supreme Lord.
In verse VI.XIII beginning nityo nityanam means the Supreme Lord is the eternal
Lord of all souls, the Supreme of the Supreme, who bequeaths desires.
In Mundaka Upanisad III.I.I beginning tayor anyah pippalalm svadvatti means the
individual soul reaps the results of actions while the Supreme Soul reaps not and
illuminates everywhere.
In the Taittiriya Upanisad X.V beginning ajam ekam lohita-sukla-krsnam means
verily a unliberated jiva or embodied being embraces material existence in the
form of matter and enjoys light and water and
food and in answer to one's wishes bestows manifold progeny while a liberated
jiva discards material existence after tasting its delights.
In the Tattiriya Upanisad XI.I beginning patim visvasy atmesvaram sasvatam
means the Supreme Lord is the Lord of all creation, the Lord of all souls, eternal
and everlasting.
In the Svestasvatara Upanisad IV.VII beginning samane vrikshe purusho nimagno
means dwelling in the same field of activity as paramatma the Supreme Soul, the
atma or individual soul immersed in the
machinations of material existence is suffering greatly oblivious; but when the
atma perceives paramatma the worshipable Supreme Lord's localized manifestation in
all its glory within the etheric heart of all
living entities. completely transcendental to material nature, above and beyond
the machinations of material existence; then all suffering ceases.

The Supreme Lord is pradhana-ksetrajnam-patir gunesah meaning He is the lord of

all attributes and qualities in all fields of activity. Many verses spoken by Lord
Krishna in Bhagavad-Gita corroborate this.
In VII.IV beginning bhumir apo'nalo vayuh referring to His eight fold energies
of the material energy.
In VII. 5 beginning apareyam itas te anyam referring to the atma or soul and
His superior spiritual energies.
In IX.VII beginning sarva bhutani kaunteya explaining how all living entities
are retracted back into His nature and later distinctly created and emitted again.
In IX.VIII beginning prakrtim svam avastabhya He continues explaining how His
agency of material nature manifests the jivas or embodied entities again and again
millennium after millennium according to their
karma or reactions to their actions.
In IX.X beginning mayadhyaksena prakrtih he further explains how His sakti or
feminine potency creates all things mutable and immutable and thus creation is
manifest again and again.
In XIII.IXX beginning prakrtim purusam He will confirm the eternality of the
atma or soul and that material nature is without beginning
In XIV.III beginning mama yonir mahad-brahma He explains that the complete
material existence is the womb wherein He germinates all souls that exist from
Brahma to the lowest one-celled living entity
and impels their birth into being. The yoni or womb is the vast cosmic
manifestation and prakriti is the supra-subtle material substratum pervading
physical existence which is achit or unconscious and inanimate.
Into this the Supreme Lord by His glance projects the infinitesimal embryonic
seed which is chit or conscious and animate. Thereafter by His will they are
united and by this compound alone all living beings
created from matter are brought into existence from the highest demi-god to
lower then a one-celled amoeba are al embodied in various corporeal and subtle
bodies.

The word brahma or the spiritual substratum pervading all existence denotes the
primal root source of all elements and is evidenced in the Vedic scripture Mundaka
Upanisad I.I.IX beginning tasmad etat brahma meaning by the Supreme Lords will
the unmanifested cosmic creation and the manifested cosmic creation arise.

Similarly other Vedic scriptures solemnly declare that the animate and inanimate
of chit and achit and all conditions existing in relation to the experience and
the experiencer both constitute the transcendental spiritual body of the Supreme
Lord and subject to His will relate to Him in an indissoluble dependent and
subservient position eternally and that an infinitesimal portion of the Supreme
Lord is present as the atma or immortal soul within all living entities. Thus the
Supreme Lord is the root cause and underlying basis for everything in existence
and all living entities in both spiritual and material.

References from other Vedic scriptures confirming this are given as follows. In
the Brihadaranyaka Upanisad V.VII.III beginning yah prithviyam tisthan meaning:
Who is seated in the Earth. Whom the Earth knows not. To whom the Earth is the
body. Who from inside of the Earth rules. It is the Supreme Soul, the ruler of
all, immortal. Commencing thus in the same Upanisad in verse V.VII.XXII beginning
ya atmani tisthan meaning: Who seated in the soul. Whom the soul knows not. To
whom the soul is the body. Who from inside of the soul rules. He is the Supreme
Soul, the ruler of all, immortal. In chapter seven of the Subala Upanisad we find
many examples beginning with: yah prithivim antare sancharan meaning: Who moving
in the interior of the Earth. To whom Earth is the body. To whom the Earth knows
not; and yo aksaram antare sancharam meaning: Who moving in the interior of the
soul. Whom the soul is the body. Whom the soul knows not; and yo mrityum antare
sancharan meaning: who moving in the material substratum. To whom the material
substratum is the body. Whom the material substratum knows not; and esa sarva bhut
antar atma meaning the Supreme Lord is the Supreme Soul of all beings, immortal,
immaculate, divine. The term mrityu quoted above refers to the subtle state of the
material substratum within inanimate objects and substances known by the
appellation tamas or darkness. In chapter two of the Subala Upanisad beginning
avaktyam aksara meaning the unmanifest merges into the imperishable and the
manifest merges into tamas. In the Tattiriya Aranyaka III.X beginning antah
pravishta sasta jananam meaning: Existing within all, the ruler of all creatures,
the Supreme Soul pervades all.
Now will be given references from other Vedic scriptures as well which confirm and
explicitly express the truth that the Supreme Lord alone is the subject,
predicated by the compounded bodies of all sentient beings and insentient elements
existing in every condition and that the Supreme Lord is solely existent as the
potential and as the actual manifestation of all creation. In the Chandogya
Upanisad V1.II.I beginning sad eva somya meaning: This sat or eternal existence of
the Supreme Lord was in the beginning all there was; and in VI.II.III beginning
tad aikshata bahu shyam meaning: The Supreme Lord willed that He become many and
multiplied and manifested illumination; and in VI.VIII.VI beginning san mulas somy
emas sarvam meaning: Eternal existence of the Supreme is the root source
manifesting all creation and its support and maintenance; and in VI.VIII.VII
beginning aitad atmyam idam sarvam meaning: All creation is ensouled by the
eternal existence of the Supreme Lord. In the Tattiriya Upanisad II.VI.II
beginning so kama yata bahusyam meaning: The Supreme Lord willed may I be manifold
and meditating thus He expanded creation with unlimited beings also in II.VI.III
of the aforementioned scripture beginning satyan chanritali ca meaning: Both the
eternal soul as well as perishable matter emanate from the ultimate truth of the
Supreme Lord. This confirms what has been described in the Chandogya Upanisad
VI.III.II beginning hanta ham imas tisro devatas and means: The Supreme Lord as
the Supreme Soul interpenetrates all existence and material principles being fire,
earth, air, water and ether as well as manifesting names and forms. This clearly
illustrates the distinct differences between cit being the atma or eternal soul,
acit being perishable matter and Isvara being the Supreme Lord. The Taittiriya
Upanisad II.VI.II beginning tat sristi tva declares: After creating the complete
cosmic manifestation comprised of all things sentient and insentient and
permeating all things sentient as the atma or eternal soul and all things
insentient as their eternal subatomic essence. One being constant and immutable
and the other being variable and mutable both being separate manifestations of the
Supreme Lord.

With the consensus of the preceding Vedic references agreeing that the Supreme
Lord is manifesting both the conscious imperishable soul and unconscious
perishable matter with the embodiment of both as jivas or embodied beings; it can
be ascertained that the principle being established throughout is the reality of
immanent co-existence between the omnipresent atma and unlimited living entities.
The manifestation of all the unlimited names and forms by the Supreme Lord is
confirmed in the Brhadaranyaka Upanisad III.IV.VII beginning taddhedam tarhi
meaning: Before all was unmanifest and later it was subsequently manifested by the
Supreme Lord into names and forms.

Thus it is established and clarified that the Supreme Lord alone is the originator
of all whatever is chit or conscious and animate as well as whatever is achit or
unconscious and inanimate. He alone is the principle of cause when both chit and
achit are unmanifest in an imperceptible supra- subtle state and He alone is the
principle of effect when they are manifest in a perceptible physical state.
Therefore identifying the Supreme Lord as the sole source of everything and its
ancillary causes and effects one can then comprehend that knowledge of Him is
knowledge of both and that only knowledge of the Supreme Lord is complete
knowledge. In the Chandogya Upanisad VI.III.II mentioned previously beginning
hanta ham imas tisro devatas the word hanta refers to the life force of the
Supreme Soul. The word devatas refers to the three states consisting of 1)
everything in masse that is achit or unconscious in substance, 2) all jivas or
embodied beings in whatever form they possess gross or subtle and 3) atma being
the immortal soul is a direct infinitesimal spark of the Supreme Lord Himself. By
understanding this it is evident that all names are sound symbols and have a
direct relationship to the Supreme Lord activated by matter and spirit or body and
soul. Hence the rule of identity of substance with its adjuncts finds its primary
application in terms corrollating to the Supreme Lord as cause and such
appellations give reference and signifies His mode as the source of effect as
well. Since the brahman or spiritual substratum pervading all existence, being a
direct manifestation of the Supreme Lord is the cause containing both the atmas
and matter in their subtle state; as well as the effect containing both body and
spirit in their physical manifestation; the brahman can be said to be the cause of
the material manifestation of creation. Although the brahman may be considered the
material cause, the brahman is not in any way material and there is no
intermingling or sharing of the essences of the brahman with matter or the atma.
An example is a piece of colored cloth, the material cause is the combination of
multicolored threads yellow, blue and red running through it. Although the cloth
is considered as a single substance constituted as a whole, the qualities of the
different colored threads are confined to the area of the cloth where they occur.
In the same manner when the compound of matter, the atma and the brahman is
declared to be the material cause, the effect of this cause is the material
creation. So their should be no confusion concerning the distinctive
characteristics of the experiencer, the experieince, or the controller of all
being three distinctive principles combining to manifest the entire cosmos and
correlating to produce the effect of matter, soul and Supreme Lord. Yet there is a
difference between the colored cloth because all of the threads are able to be
separated; whereas matter and the soul in all ways and all conditions constitute
the transcendental body of the Supreme Lord. It is a case where the indiscernible
attributive character of matter and the imperceptible nature of the atma or
eternal soul as essences are integral parts of the transcendental substantive
qualities of the Supreme Lord as a compound unit. Thus the Supreme Lord alone is
both the cause and effect of the conscious atma as well as insentient matter and
it is He alone upon whom every verbal symbol and annotation ultimately connotes.

As for the differences in the components of the Supreme Lords manifestations and
their non-interchangeable natures the analogy of the separate threads of colored
cloth is applicable. When this is properly understood it is evident that the cause
of all causes is the Supreme Lord Krishna and although as the source of all He
enters His components into the effects there is no transformation of His essential
essence and never any transmutation of His transcendental immutable nature. That
He is the effect as well is understandable by He being the cause of the effect,
for effect is actually the cause in a modified form. The contention that the
Supreme Lord is nirguna-vada or devoid of qualities is only valid and justified
when referring to material qualities. Another example is when the Supreme Lord is
said to be immaculate or devoid of any sin. This does not preclude that the
Supreme Lord is without transcendental attributes and divine qualities it is just
that His attributes and qualities are purely spiritual. The Vedic scriptures
confirm this. In the Chandogya Upanisad VIII.I-V beginning apa hata papana
meaning: The Supreme Lord is destitute of sin, affliction, hunger, thirst,
decrepitude and death. In the same passage beginning satya kamas satya sankalpah
meaning: The Supreme Lord is without desires, self-sufficient, of infallible will
and indomitable nature. So after expunging the lack of material deficiencies the
virtues are expounded, affirmatively establishing the correct context of what is
written in various Vedic scriptures about being devoid of qualities and that this
factually means devoid of any material qualities.

Next the discrepancy that the brahman or spiritual substratum pervading all
existence is not a conscious entity of the Supreme Lord who is completely
omniscient and omnipotent and who is endowed with all superlative qualities and
sublime attributes of goodness and is the antithesis to all that is negative and
evil which is defined by the primary attribute of consciousness which exclusively
categorises Him and His authorised incarnations as being Self-Illuminated. The
Vedic scriptures confirm this such as: The Mundaka Upanisad II.II.VII beginning
yas sarvajnas meaning: The Supreme Lord is omniscient and all knowing. The
Svetasvatara Upanisad IV.VIII beginning para sya sakti meaning: The transcendental
nature of the Supreme Lord is manifold and also are His divine attributes of
wisdom, power and activities. The Brihadaranya Upanisad IV.IV.XIV beginning
vijnataram are meaning By His transcendental qualities the Supreme Lord is to be
known and proclaims Him as the most conscious of all beings. The Tattiriya
Upanisad II.I.I beginning satyam jnanam meaning: The Supreme Lord is truth, wisdom
and consciousness this is proclaimed by His being defined as the ultimate
expression of truth and wisdom and the ultimate consciousness fully self-
effulgent. In the Tattiriya Upanisad II.VI.II beginning sa kamayata meaning: The
Supreme Lord willed that He become unlimitedly manifold. In the Chandogya Upanisad
VI.II.III beginning tad aikshata meaning The Supreme Lord contemplated that He
expand and become unlimitedly multitudinous. In the Brihadaranyaka Upanisad
III:IV:VII beginning tanama rupa bhyam meaning: The Supreme Lord fashioned the
manifold into names and forms. Again in the Brihadaranyaka Upanisad VI.V.VI
beginning atmani khalv-are meaning: When the eternal soul within is perceived,
experienced, witnessed, meditated upon and understood then all becomes known.
Again in the Brihadaranyaka Upanisad VI.V.VII beginning sarvam tam paradat
meaning: All that is witnessed is to be rejected except the witnessing of the
eternal soul within. Again in the Brihadaranyaka Upanisad VI.V.XI beginning tasya
ha meaning: What is the Rig Vedas except verily the breath of the Supreme Lord.

This reveals that the Supreme Lord alone is parabrahman the Ultimate consciousness
permeating the spiritual substratum pervading all existence and by His self-will
alone He is existent in all forms movable and immovable. Certainly it is
impossible for any type of consciousness or existence singular or manifold to
manifest without the brahman and the eternal soul. There is absolutely no
variation or configuration of any sentient being that could exist without the atma
or eternal soul and likewise nothing insentient can exist without the brahman or
spiritual substratum pervading all existence. This is declared and confirmed in
the Vedic scriptures that follow. In the Brihadaranayaka Upanisad IV.IV.XIX and
also the Katha Upanisad IV.X:XI beginning mrityos sa mrityum meaning: Who
perceives in the brahman the lack of diversity deserves to die and be bound in
samsara the perpetual cycle of birth and death. Again in the Brihadaranyaka
Upanisad VI.IV.XIX beginning neha nana asti meaning: Nowhere in the brahman is
there limited diversity. Again in the Brihadaranyaka Upanisad beginning yatra hi
dvaitam meaning: Although in the brahman may appear to be duality. And finally in
the Brihadaranyaka Upanisad VI.V.XV beginning tad itana itaram meaning: All
appears separate to one who does not see the soul but to one who sees the soul all
is seen. Nor is the multitudinous of forms manifesting from the brahman alone as
is confirmed in such Vedix scriptures as the Chandogya Upanisad VI.II.III
beginning bahu syam prajayoga meaning: May I be multitudinous, may I procreate,
which affirms the reality that the Supreme Lords by His own will manifests
unlimited names and forms through His potency of the brahman.

So it can be comprehended that the Vedic scriptures have established that: 1) The
essential difference between the Supreme Lord and brahman, chit, achit and atma.
2) The qualitative differences amongst them. 3) The law of cause and effect. 4)
The relativity of cause and effect.

Thus it can be realized that a comprehensive harmony is existing amongst all the
Vedic scriptures by the Vedic scriptures themselves and there is not the least
contradiction to one who has received the knowledge of the Vedas from the bonafide
spiritual master in one of the four authorised sampradaya's revealed in Vedic
scriptures. Nor is there any necessity to hypothecate contrary conclusions or
erroneous suppositions such as brahman- ajana-vada or duality of the brahman due
to ignorance which was Sankara's false contention and aupadhior ka-brahma-bheda-
vada meaning the brahman becomes dualistic because of limiting conditions which
was Bhaskara's false contention. So in conclusion let us take leave of such faulty
tenets based on fallacy and which are opposed to the reality of the eternal Vedic
scriptures.

Know as Myself the Field-knower also who is the only form of the Knower in all
the bodies like divinities, men etc., i.e., know them as ensouled by Me. By the
expression 'also' (Api) in, 'Know Me also (Api) as the Field-Knower,' it is
inferable that 'Know Me as the Field-Knower in all Fields' has also been taught by
implication. Just as the body, on account of its being the attribute of the
knower, cannot exist separately, and is consequently denoted by way of co-ordinate
predication (Samanadhikarnya) with it, in the same manner both the Field and the
Field-Knower, on account of their being My attributes, cannot exist as entities
separate from Me, and hence can be denoted as 'one with Me' by way of co-ordinate
predication. Both the Ksetra (Field) which is an aggregate of earth etc., and the
Ksetrajna (the Jiva) have the Lord for their Self, because of their being of the
nature of the body of the Lord. Such is the teaching of the Sruti passages
beginning from 'He who dwelling in the earth, is within the earth, whom the earth
does not know, whose body is the earth, who controls the earth from within --- He
is your inner Controller and immortal Self' (Br. U., 3.7.3), and ending with 'He
who, dwelling in the individual self as the self within, whom the self does not
know, whose body the self is, who controls the self from within --- He is your
inner Controller and immortal Self' (Br. U. Madh., 3.7.22). It is the dwelling in
of the Lord as the Self of all the knowers of the bodies (Field-Knowers or the
Jivas) on account of His being the inner Controller, that is the justification for
describing Him as in co-ordinate predication (Samanadhikaranya) with them. In the
beginning and later on, it was taught to the effect, 'I am the self, O Arjuna,
dwelling in the hearts of all beings' (10.20), and 'Nothing that moves or does not
move exists without Me' (10.39) and 'I, with a single aspect of Myself, am
sustaining the whole universe' (10.42). In the middle He describes Himself by way
of co-ordinate predication as, 'Of Adityas, I am Visnu' etc. In the teachings
concerning the difference between the body and its knower and concerning both of
them as having Me for their Self --- this knowledge of unity by co-ordinate
predication alone is taught as 'My view.' Some (the followers of Advaita and
Bhedabheda) say: The sentence 'And know Me as the Knower' should be understood as
co-ordinate predication expressing identity between the individual self and the
Supreme Self. Thus according to their view, the Lord (Isvara), who is Existence-
Knowledge-Bliss Absolute must be admitted to have become the individual self, as
it were, through nescience (Ajnana). According to their docrine the teaching of
identity given here in the Text seeks to sublate that nescience. Just as teaching
by a reliable person to the effect, 'This is a rope, and not a snake,' sublates
the erroneous notion of a snake, the teaching of the Lord, who is most reliable,
sublates the erroneous notion of the individual self (Ksetrjna) being different
from Him. Such interpreters are to be questioned thus: Is this Teacher, Bhagavan
Vasudeva, the Supreme Ruler, one whose nescience has been sublated by the exact
knowledge of the Self or not? If His nescience has been sublated, then the
perception of duality like Arjuna as the taught, and of actions like teaching,
becomes impossible, because of the impossibility of superimposing a flase form on
the Self which is in reality mere undifferentiated Consciousness. If, however, His
nescience has not been sublated on account of His not having realised the Self,
then, because of His ignorance, it is utterly impossible for Him to teach the
knowledge of the Self. Elsewhere it has been stated: 'The wise, who have realised
the truth, will instruct you in knowledge' (4.34). Thus, the polemics of this
nature are to be ignored as having been set forth to misguide the world by these
ignorant debaters whose arguments are contradicted by all Vedas, Smrtis, Itihasas,
the Puranas, logic and their own words. The truth is this: Some of the Sruti texts
declare that non-conscient matter, the conscient entity (the individual self) and
the Supreme Brahman are different in nature from one another in the relation of
object of enjoyment, the enjoyer (subject) and the Supreme Ruler as follows: 'From
Prakrti, the Possessor of Maya projects this world, in which another (i.e. the
individual self) is confined by Maya (Sve. U., 4.9); 'Know then Maya to be the
Prakrti and the Possessor of Maya to be the Great Lord' (Sve. U., 4.10); 'The
perishable is Prakrti; the immortal and imperishable is Hara (the individual
self); and the Lord alone rules over both the perishable Prakrti and the
imperishable individual self' (Sve. U., 1.10). Here, the expression, 'The immortal
and the imperishable is Hara,' points out the enjoyer (i.e., individual self); It
is called Hara because the individual self siezes matter as an object of It own
experience. Again, 'He is the cause, the Lord of the lord of senses' (Ibid., 6.9);
'He has no progenitor and no Lord' (Ibid., 6.9); 'He is the ruler of Prakrti, of
the individual self, and the Lord of qualities' (Ibid., 6.16); 'He is the Lord of
the Universe, the Ruler of individual selves, the eternal, the auspicious and the
unchanging' (Ma. Na., 13.3); 'The two unborn --- the knowing Lord and the
unknowing individual self, the omnipotent and the impotent' (Sve. U.,1.9); 'The
Constant among inconstants, the Intelligent among the intelligents, the one who
grants the desires of the many' (Ibid., 6.13. & Ka. U., 5.13); 'When one knows the
enjoyer, the object of enjoyment and Actuater ...' (Sve. U., 1.12); 'Regarding the
individual self and the Actuater to be different, and blessed by Him, It attains
immortality' (Ibid., 1.6), and 'Ot these two, the one eats the sweet Pippala
fruit, the other shines in his splendour without eating' (Ibid., 4.6 and Mun. U.,
3.1.1). Further, 'There is one unborn female, red, white and black, who produces
many creatures like herself; there is another unborn being who loves her and is
close to her; there is yet another male unborn who after having enjoyed here,
gives her up' (Ibid., 4.5); 'The cow (i.e. Prakrti) that has no beginning or end,
is the mother and source of all beings' (Cha. U., 4.5) and 'On the self-same tree,
the individual self sits sunken in grief, and being ignorant and impotent, It
grieves. When It sees the other, the gracious Lord and His glory, It attains
freedom from grief (Sve. U., 4.7). The following passages of the Gita are alos to
the point: 'This Prakrti, thus divided eightfold, composed of Ahankara etc., is
Mine.' 'This is My lower Prakrti. Know My higher Prakrti to be distinct from this
--- the Life Principle, by which the universe is sustained (7.4-5); 'All beings, O
Arjuna, enter into My Nature at the end of a cycle. These I send forth again at
the beginning of a cycle. Resorting to Prakrti, which is My own, I send forth
again and again all this multitude of beings, helpless under the sway of Prakrti'
(9.7-8); 'Under my control, Prakrti gives birth to all that moves, and that which
does not move. And because of this, O Arjuna, does the world spin' (9.10); 'Know
that Prakrti and the individual self are without beginning' (13.19) 'The great
Brahman (or Prakrti) is My womb; in that I lay the germ; from it, O Arjuna, is the
birth of all beings' (14.3). The great Brahman of Mine, which is the womb of this
world, called Prakti, non-conscient matter, consisting of elements in a subtle
state --- in it I lay the germ called conscient entity. From that, namely, from
the compound between conscient and unconscient entities, which is willed by Me,
are born all these beings beginning with the gods and ending with the immobile
things mixed up with the unconscient matter. Such is the meaning. In the Sruti
also, the subtle original state of material elements is signified as Brahman:
'From Him are produced Brahman as also the world of matter and soul (Anna) having
name and form' (Mun. U., 1.1.9). Likewise, Sruti Texts declare that the Supreme
Person constitutes the Self of all, and the conscient and non-conscient entities
are inseparable from Him; for, those conscient and unconscient entities, which
abide in the form of the experiencer and the experienced abiding in all states,
form the body of the Supreme Person; consequently they are under His control.
These Texts are as follows: 'He who, dwelling in the earth, is within the earth,
whom the earth does not know, whose body the earth is, who is the Inner Ruler of
the earth' and ending with, 'He who, dwelling in the self, is within the self,
whom the self does not know, whose body the self is and who is the Inner
Controller of the self' (Br. U. Madh., 3.7.3-22). Likewise another passage
declares: 'He who is moving withing the earth, to whom the earth is the body, whom
the earth does not know ... he who is moving within the Mrtyu (Nature), to whom
Mrtyu is the body, whom Mrtyu does not know ... He is the Inner Self of all
beings, sinless; He is the divine Lord, He is of the one Narayana' (Sub. U., 7).
Here the term Mrtyu denotes the subtle state of non-conscient entity which is
expressed by the term Tamas, because in the same Upanisad, it is declared, 'The
unmanifest (Avyakta) merges into Aksara (the imperishable), and the Aksara merges
into Tamas (Ibid., 2). Elsewhere it is stated thus: 'Entering within, is the Ruler
of all creatures, the self of all (Tai. A., 3.21). Therefore, the Supreme Person,
who posseses conscient and non-conscient entities abiding in all states as His
body, is in the form of the world, whether in the state of cause or of effect. So,
with the purpose of making this explicit, some Srutis declare that the world in
its states as cause and effect, is He Himself. They begin with, 'This Existence
(Sat) alone was in the beginning, one only
without a second ... It thought, "May I become many, may I multiply". It creates
Tejas' (Cha. U., 6.2.1.2), and ends with 'All creatures here, my dear, have their
root in the Sat (Being), have their home in the Sat, have Sat as their support.
All this has Sat for its self. That is Existence. He is the Self. That you are, O
Svetaketu' (Cha. U., 6.8.4.6-7). Elsewhere is the following text beginning with,
'He desired, "May I become many"; He performed austerity; having performed
austerity, He created all this,' and concluding with, 'He became both the Satya
(individual self) and Anrta (matter), He has remained true to His nature' (Tai.
U., 2.6.1). The difference in nature between conscient and unconscient entities
and the Supreme Person, established in the other Sruti passages, is asserted here
also: 'Lo! Entering into these three divinities (i.e. the Tejas, water and earth)
in the form of living self (individual self), which is Myself, I distinguish name
and form? (Cha. U., 6.3.2) and also in the text, 'Having created it, He entered
into it. Having entered it, He became Sat and Tyat ... He became both conscious
and unconscious, both the Satya (individual self) and Anrta (matter). He has
remained true to His own nature' (Tai. U., 2.6.1). It is in this way that all the
distinctions of names and forms are brought about: The Sruti also declares, 'Then,
this was undifferentiated. Now, it has been differentiated by names and forms'
(Br. U., 1.4.7). Therefore, He who exists in the states of effect and cause, and
who has the conscient and unconscient entities in their gross and subtle states as
His body, is the Supreme Person. Because the effect is not other than the cause,
the effect becomes known when the cause is known, when the One becomes known,
everything is known --- thus what is posited by the Srutis stands explained. In
the text, 'Entering into these three divinities by way of living self (individual
self) which is My self, I distinguish name and form' (Cha. U., 6.3.2) --- all the
non-conscient entities are pointed out by the expression, 'the three divinities',
and then the distinguishing of names and forms arises on account of the individual
selves having Him for Their Self, entering into those entities. Thus all
expressive terms signify the Supreme Self who is qualified by the individual
selves and non-conscient matter. Therefore, co-ordinate predication
(Samanadhikaranya) of a term denoting an effect with a term denoting the Supreme
Self as cause, is quite appropriate. Thus the Supreme Brahman, who has conscient
and non-conscient entities in their gross and subtle conditions as His modes, is
Himself the effect and the cause; so Brahman is the material cause of the world.
Brahman Himself constitutes the material cause of the world, because Brahman, who
has the conscient and unconscient entities in their subtle state as His body,
forms the cause of all. Still as that material cause is a composite entity (i.e.,
of individual selves, Prakrti aand Isvara), there is no mixing up of the natures
of Brahman, conscient entities and non-conscient entities. This is perfectly
tenable. Thus, for example, although the material cause of a multi-coloured cloth
is a combination of white, black and red threads, the connection of whiteness
etc., with the cloth is to be found only in the place where a particular kind of
thread is woven in it; in the state of effect also, there is no mixing up of the
colours everywhere. Similarly, although the world has for its material cause a
combination of the Lord, conscient and non-conscient entities, still in its
condition as an effect also, there is no mixing up of the respective qualities of
experiencer (subject), the experienced (object) and the Controller (God). Though
these threads can exist separately they are brought together at a time by man's
will and acquire the character and effect as a consequence. But in the case of the
world manifestation, there is a uniqueness. It consists in that the intelligent
and insentient entities in both causal and effect conditions derive their
existential nature only from, and as, modes of the Supreme Person, by forming His
body. Thus the Supreme Person having those entities as His body, is always
signified by all these terms indicating them. As for the differences in nature,
their respective speciality of character holds good here (i.e., in the production
of world as of the coloured cloth). Such being the case, though the Supreme
Brahman enters the effect, owing to absence of transformation of His nature, the
unchangeability is well established. To signify Brahman as effect is also very
appropriate, because He is the Self sustaining the conscient and non-conscient
entities from within their gross condition when they are differentiated by name
and form: What is called effect is nothing other than the cause passing into
another state of existence. The various scriptural statements that the Supreme
Brahman is without attributes are also tenable in the sense that He is not
associated with evil attributes, as the Sruti text, 'He is free from evil,
ageless, deathless, sorrowless, hungerless, thirstless' eliminates all evil
attributes, and then says that He is full of auspicious attributes: 'Whose desire
is real, whose will is real' (Cha. U., 8.7.1). This Sruti text itself settles here
what was generally declared elsewhere that negation of attributes (Guna-nisedha)
pertains to evil attributes in Brahman. The doctrine that Brahman is of the nature
of knowledge is also quite appropriate, because it amounts to saying that the true
nature of Brahman, who is omniscient and omnipotent, who is antagonistic to all
that is evil, and who is the mine of all auspicious attributes, can be adequately
defined only as Knowledge, as one whose nature is Knowledge, since He possesses
self-luminosity. The following texts teach that Brahman is the Knower: 'He who is
all-knowing, all wise' (Mun. U., 1.1.9); 'His high power is revealed, indeed, as
various and natural, as consisting of knowledge, strength and activity' (Sve.U.,
6.8); 'My dear, by what means has one to understand the Knower?' (Br. U., 2.4.14);
and the text, 'Brahman is Existence, Knowledge and Infinity' (Tai. U., 2.1.1). All
these teach that Brahman is of the nature of Knowledge in as much as He can be
defined only as Knowledge, and because also He is self-luminous. In the texts 'He
desired, "May I become many" ' (Tai. U., 2.6.1), 'It thought, "May I become many"
' (Cha. U., 6.2.3), 'It became differentiated by names and forms' --- it is
affirmed that Brahman thus exists of His own Will in a wonderful plurality of
modes on account of His having the immovable and movable entities as His body.
Consequently it is false to affirm the opposite view that the manifold entities do
not have Brahman as their self in a real sense. Thus, it is the unreality of
manifold existence (i.e., of entities without Brahman for the Self) that is denied
in the following texts: 'He obtains death after death who sees difference here'
(Ka. U., 2.4.10), 'There is nothing here that is manifold' (Ka. U., 2.4.11), 'But
where there is duality, as it were, there one sees another ... but where
everything has become the self ... there, by what can one see what ... who shall
know which by what?' (Br. U., 4.5.15). There is also no denial of the manifoldness
of modes of the Brahman resulting from His assumption of various names and forms
by His will. This is established in Sruti texts such as, 'May I become manifold'
(Tai. U., 2.6.1 and Cha. U., 6.2.3) etc. This manifold modality is proved to be
existent in the commencement of even that passage which negates multiplicity by
asserting. 'But where everything has become the self' (Br. U., 4.5.15).
'Everything deserts Him who knows everything to be apart from Him' (Br. U.,
4.5.7), and 'Lo, verily, from this great Being has been breathed forth that which
is Rg veda' (Ibid., 2.4.10). Thus there is no contradiction whatsoever among the
Srutis which assert difference in essence and in nature between the conscient
self, non-conscient matter and the Lord, whose body the former entities are. There
is no contradiction also in the scriptural statement that they are identical. The
relation of the body and the self exists at all times between the Lord and the
conscient and non-conscient entities. The Sruti texts themselves establish that
those entities, which constitute the body (of the Lord), acquire in causal
condition, a subtle state, in which they cannot be differentiated. In the effect
condition they are in a gross state with names and forms, and are capable of
differentiation into a multiplicity of entities as modes of the Supreme. Thus
there is no room whatsoever for entertaining such doctrines which ascribe
nescience to Brahman (as in Advaita), for describing the differences in Brahman as
due to limiting adjuncts (as in Bhedabheda) and other tenets (Yadavaprakasa's).
All these proceed from unsound logic and are in viloation of all Srutis. Let this
over-long polemic be terminated here. The object of this long polemical passage is
to refute the Advaitic interpretation of the statement Know the Field-Knower in
all bodies as Myself' as one of absolute identity between the Jiva and Isvara. The
thesis of the author of the commentary is that the relation is not oneof absolute
identity but only one of identity of reference of several inseparable entities to
a comon substratum known technically as Samandadhikaranya or co-ordinate
predication, also translated sometimes as grammatical co-ordination. The literal
meaning of the expression is 'the relation of abiding in a common substratum.' The
relation of the Jiva and Prakrti to Isvara is as of body and soul or as a mode
(Prakara) and its substratum (Prakari). The relation between the body and soul of
an ordinary being is, however, separable at death. But it is inseparable
in the case of Isvara and this Jiva-cum-Prakrti body. In this sense Isvara is the
Field-knower (Ksetrajna) of the Field (Ksetra) constituted of all individual
entities conscient and inconscient, just as in each individual personality the
Jiva and the body are the field-knower and the field respectively. [Being in co-
ordinate predication (Samanadhikaranya), Brahman is an inseparable but mutually
distinct complex of Prakrti, Jiva and Isvara. The cosmic mode of body constituted
of Prakrti and Purusa is at intervals in alternate states of latency and patency
(Pralaya and Srsti or dissolution and manifestation). As the soul of a complex
whole, He can be denoed by any of the terms entering into it --- Isvara, Prakrti
or Jiva. Brahan is sometimes mentioned in the Srutis as Asat when everything is in
latency in Pralaya, and as Sat when all entities are in manifestations (Srsti).
All these expressions denote Him only. He is described in some texts as
attributeless. It means only that He is without any undesriable evil qualities. He
is on the other hand endowed with countless auspicious attributes. All these
contentions are supported by numerous Vedic passages, which are quoted in the
commentary.]

13.3
tat kshEtram yac_ca_yAdrk ca yad-vikari yatas_ca_yatt
sa_ca_yO yat-prabhavas_ca tat_samAsEna mey shrunu

"Now please hear My brief description of this field of activity and how it is
constituted, what its changes are, whence it is produced, who that knower of the
field of activities is, and what his influences are."
What the 'Field is' namely, what its substance is; what it is 'like', namely,
what things depend on it; what its 'modifications' are, namely, what its
transformations are; what the 'purpose' is for which it has been
originated; 'what it is,' namely, what its true nature is; 'who it is,' namely,
who the individual self is and what Its nature is like; what Its 'powers', are,
namely, what powers It possesses. All this, briefly learn from Me.

In the last sloka Sri Krishna told Arjuna "kshEtra-kshetrajnayOr jnaanam yat
tat jnaanam" that that was knowledge, by which one understood Kshetram and
Kshetragya. All other knowledge was waste.
We should know our body is Kshetram or cultivable land, our atman is Kshetragya
and the Lord is pervading all Kshetrams and all Kshetragya. Knowing the
relationship among these Three entities and
knowing that all these Three are different, is considered as knowledge.
 'Indriyani manobuddhi: satvam tejo balam dhrithi: |
Vasudevatmakanyahu: kshetram kshetragya ||' [Phalasruti in Sri
Vishnusahasranamam]

This sloka tells that Kshetram and Kshetragya belong to Sri Vasudeva. So,
Jeevatman and body are the belongings of the Lord. In sloka 3, the Lord says that
He was going to tell very important things about
body and soul. What are the nature of body and soul? He is not going to tell
about these in this sloka, but what all should be known about atman and body are
mentioned in this sloka. When we see the sloka
we would be wondering the way an entity is to be defined and explained.
Definition and explanation or elaboration are different. We can appreciate the
definition being perfect in this sloka. Explanation will also
be perfect in the later slokas. We can easily deduce that our ancestors have,
logically and without contradicting the basic Vedas, argued.

Now Lord Krishna is more explicitly explaining details about the tat ksetram or
field of activity. Its yadrik ca or its substantial nature regarding its use and
function and its purpose. Also its yad vikari or
transformations and modifications along with its yatas or from whence it came
meaning its origin and how it was created and for whose use. Yat refers to its
attributes and qualities. Also He is inferring that
knowledge about the intrinsic nature of the ksetra-jna as the knower of the
ksetra which is the atma or eternal soil will be revealed as well along with its
inherent potencies which is confirmed by the word
prabhavas ca meaning virtues, potency and powers. Lord Krishna will give a
summary of all these things.

*Mey = from Me [Sri Krishna],

*shrinu = hear,
*tat = that,
*samasrenu = briefly!
When the Lord says that He was going to tell summarising, it would occupy
many slokas; not to mention what His elaborate lecture would be! First half of
this sloka is about body; and the later part is about
atman. Sri Krishna tells first, the things we ought to know about our body.

*Tat kshetram = that Kshetram, told in the earlier sloka, [Five things we have
to know about the body],

1. Yac-ca = what is it made of? what is the body made of?

2. Yadrk -ca= habitat or residence of what? whose residence is this body?
for e.g. berth of train is for somebody to sleep; house is for somebody to reside.
3. Yad-vikari = evolution of what? or, what are its manifestations? what is
the lifecycle of the body? how does it evolve?
4. Yatas = for what result or benefit [is the body formed]? for what purpose
is this body? every thing we see around is made for some purpose.
5. Yat = What is its nature? What is it's svaroopam?

The Lord is going to explain all these questions in the forthcoming slokas. Now
He talks about Jeevatman. Sa = he [atman]. Here only Two things are to be known:

1. Yo = Who or what is atman's nature? [ svaroopam ]

2. Yat prabhava = what are the eminent qualities [of atman]? [ svabhavam]

These questions define the aspects we are to know. He says He is going to

tell in a concise way, because in Chapter 2, from a different angle, the Lord had
explained. Lest Arjuna should forget and also
 see the aspects from another angle, the Lord says that He was going to tell
briefly. The Lord is going to tell about the difference between body and soul, and
that He was the Antaratma of both body and soul.

13.4
rsibhir bahudhA gitam chandObhir vividhaih prithak
brahma-sutra-padais caiva hetum_adbhir viniscitaih

"That knowledge of the field of activities and of the knower of activities is

described by various sages in various Vedic writings. It is especially presented
in Vedanta-sutra with all reasoning as to cause and effect."

The Lord is explaining the relationship among the Three entities, Kshetram,
Kshetragya and the Lord. He had outlined the Five aspects of body, we ought to
know, in the last sloka. Similarly, He mentioned
that we ought to know the nature and eminence of soul. In sloka 4 the Lord says
that these were not merely His words but the words of great seers and Rishis. In
Brahma sootram, Veda Vyasa reiterated
this only. Great logicians mentioned these. So this is very precious knowledge
and Arjuna had to learn it very attentively. Swami Vedanta Desika in his Tatparya
Chandrika asks why should the Lord
again emphasize Arjuna to listen, when Arjuna had been listening to the past 12
Chapters? It is to drive home the very important things Arjuna had to listen and
grasp.

So many eminent persons had elaborated on this subject. The tattva or

conclusive truth regarding the ksetra or field of activity being matter and the
ksetrajna being the knower or witness within the field of activity
have been variously described by the rsis or holy sages such as Parasara and
Vasistha. In the Visnu Purana II.XIII. verse LIXX beginning aham tvancha we find:
O king of the Earth we are all derived of the 24 elelments by which embodied being
en masse take the bodily shape corresponding to their attraction to the three
gunas or modes of material nature. In verse LXX beginning karma vasya guna we
find: Verily O king the three gunas of sattva or goodness, rajas or passion and
tamas or ignorance are dependent solely upon karma or reactions to one's own
actions which are all the consequence of avidya or the absence of knowledge which
is part of all creatures at birth. Yet in verse LXXI beginning atma suddho we find
revealed: That the immortal soul is purely spiritual, imperishable, sublime,
devoid of material qualities and distinctly different from prakriti or the
material substratum pervading all physical existence.

Similarly the Visnu Purana II.XIII.IXC beginning pindah prithag meaning: The
physical body characterised by face, head, hands and body is different from the
embodied being then to which of these can one refer to as I or me. Again in
II.XII.CII beginning kim tvam etat chirah meaning: Art thou thy head, or thy
chest, or thy stomach or thy foot and the like O king or are thou thine? And in
II:XII.CIII beginning samast avayavebhyam meaning: Distinct art thou O king from
all thy bodily parts and being clever determine who is the I. Both these examples
postulate that matter the physical body and the spirit soul are distinctly
different from each other. Vasudeva meaning the Supreme Lord Krishna is eulogised
in innumerable Vedic scriptures In the Visnu Sahasra verse CXXXVII beginning
indiyani mano meaning: The senses, the manas, buddhi, ego, health, strength and
spirit are all ensouled by Vasudeva, both the ksetra and ksetrajna.

Distinctly by various mantras of the Rig Veda, Yajur Veda, Sama Veda and Atharva
Veda the distinctions between the bodily nature and the spiritual soul nature are
sublimely sung. An example is found in the Tattiriya Upanisad II.I.II beginning
tasmad eva etasmadatmana akasah sambhutah meaning: From the atma or eternal soul
verily akasa or space has manifested , from space ether has manifested, from ether
has come air, from air has come fire, from fire has come water, from water has
come earth, from earth has come plants, from plants has come food, from food comes
all embodied species headed by the human species. Thus the nature of the physical
body has been stated. As well the subtle principle of pranas or life airs and the
even subtler principle of manas or the mind and intellect have been stated in
conclusion. More than the principle of the manas is the supra-subtle principle of
the vijnana-maya or the conscious soul and the source of all of the above is the
Supreme Lord in His localised form as paramatma the Supreme Soul within all
sentient beings and even more supra-subtle than even this is His transcendental
body as the composite form of all atmas in all living entities known as ananda-
maya as given in the Tattiriya Upanisad II.V.II beginning: tasyaisha eva sharira
atma which is the witness and monitor of living entities.

Categorically as well the distinct characteristics by which the ksetra and

ksetrajna exist and their manifestation by the brahman or spiritual substratum
pervading all existence is revealed in many places in the Rig Veda and the Atharva
Veda.

Also the Vedanta Sutra verses reveal in its sublimely concise aphorisms the nature
of the brahman and its relationship with the Supreme Lord. It is also called the
Sariraka Sutras because of its conclusive authoritative judgement on these
esoteric topics. For example in Vedanta Sutra II.III.I beginning no viyadasruteh
meaning: The akasha or space is eternal because there is no Vedic evidence
contrary to this and thus all decisions regarding the nature of the ksetra are
formulated also in this way. Another example is seen in II.III.XVIII beginning
utcrantigatyagatinam meaning: The jiva or embodied soul is infinitesimal because
the Vedic scriptures state that it goes out of an old body and returns to a new
body. The atma or eternal soul is superlatively conscious and such a reality
formulates decisions regarding the ksetrajna. But in verse II.III.XXXX beginning
kritaprayatnapekshastu vihita pratisiddha meaning: The Supreme Lord impels all
jivas to act in accordance with the nature and tendency of their own self enacted
previous actions and effects. Everything is under the complete control and total
dominion of the Supreme Lord but He does not interfere with the freewill of the
jiva although He is certainly the supreme soul of living entities. So the evidence
of the ksetra and ksetrajna have been copiously expounded in various Vedic
scriptures in numerous ways but now Lord Krishna will describe the same in a lucid
and concise manner.

*Rishi = Many sages,

*bahuda = in many ways,
*gitam = have sung [in praise of this subject].
Here by mentioning Rishi, it is intended to denote sage Parasara, who made
the Vishnu Puranam. Veda Vyasa, Parasara, Tanka, Dramida, Bodayana, etc., have all
praised this subject of atman, body
and the Lord as Three separate entities and their relationships.
*ChandObhi = also by Vedas,
*vividhai = from different angles [researched],
*prithak = separately [explained].
*Brahma-sutra padais caiva = also in the words of Brahma sootram.
It is a very strange coincidence that we are seeing this sloka in this
Kshetram, in which was born the person, Swami Koorattalwan, who recorded the
commentary on Brahma sootram by
Swami Ramanuja! We are fortunate! It is also to be appreciated that Sri
Krishna wants to mention His great devotee Veda Vyasa, whose name was Krishna
Dwaipayana!
 *Hetu = reasonings, like logic and intelligence,
*viniscitai = established [by great Acharyas].
Vedas, puranas, Brahma sootra and commentaries, with logic and intelligence,
by great Acharyas, all reveal that this subject had been reieterated, apart from
what the Lord told Arjuna. All of them have
unanimously commented about Achit, Chit and Iswara, and their relationships.

Iswara is the Antaratma of both Chit and Achit. Arjuna seemed to say that
while he appreciated the words of the Lord, he was a bit sceptical to believe that
Sri Krishna was Antaratma of Arjuna, when both
appeared to be separate! He was able to percieve that atman was in the body;
but he could not easily accept the fact that God pervaded atman. Sri Krishna
explained thus. In a big vessel full of milk, if we
added some drops of water, we could not notice the water by eyes nor by
tasting. But the fact remained that water was added! That is the limitation of our
senses or the organs of intelligence! Similarly,
because Arjuna [as also all of us] was pre-occupied by a combination of the
three qualities of Satva, Rajas and Tamas. If, only Satva quality were there, then
understanding that the Lord pervades all would
be easily understood! But Sri Krishna was not going to stop preaching to His
dear cousin Arjuna. Persons like great Rishis, whom Arjuna held in great esteem,
have all told the same aspects.

It is this truth regarding the Kestra and Ksetrajna that has been sung in
various ways by Parasara and others seers. For example, 'I and you and others are
composed of the elements; and the elements, following the stream of qualities,
assume a shape; these qualities, Sattva and the rest, are dependent on Karma; and
Karma, accumulated by nescience, influences the condition of all beings. The self
is pure, imperishable, tranquil, void of qualities and is pre-eminent over
Prakrti' (V. P., 2.13.69-71). Similarly: 'The body, characterised by head, hands,
feet and the like is different from Purusa.' Which of these can I designate by the
name I?' (Ibid., 2.13.89). And also: 'Are you the head or the belly? Are you
indeed the feet and other limbs, or do they belong to you, O King? You are
distinct in your nature from all your members, O King. Know, O King, and
understand "Who am I" '. (Ibid., 1.13.102-3). Moreover they state that Vasudeva
constitutes the Self of the distinct entities (Ksetra and Ksetrajna): 'The senses,
Manas, Buddhi, vigour, splendour, strength, courage, both Ksetra and Ksetrajna
have Vasudeva for their self. (Ma. Bha. Sa., 149.136). In various distinctive
hymns, namely, in the Vedas, Rg, Yajus, Saman and Atharvan, the distinction of
body and the self has been sung. The nature of the body is described in the
following text: 'From this Self, verily, ether arose; from the ether, air; from
air, fire; from fire, water; from water, the earth; from the earth, herbs; from
the herbs, food; from food, the person. The same person, verily, consists of the
essence of food' (Tai. U., 2.1.2). Afterwards that which is inner than this (body)
and which consists of Prana (or the vital breath), and that which is inner than
this and which consists of mind are described. The nature of Ksetrjna is stated in
the passage: 'Verily, other than, and within, that one that consists of mind, that
(the individual Self) consists of understanding' (Ibid., 2.4.2). Later, the
Supreme Brahman is stated in the text; 'Verily, other than, and within, that one
consisting of understanding, is the Supreme Self that consists of bliss' (Ibid.,
1.5.2). This is stated to be the Surpeme Self, consisting of bliss, as forming the
inner Self of the individual self. Similarly in the three Vedas, Rg, Saman and
Atharvan, here and there, the distinctive existence of the Ksetra and the
Ksetrajna is affirmed with Brahman for their Self. Likewise, the same purpose is
taught in the words of the Brahma-sutras, namely, the aphorisms about Brahman,
known also as the Sariraka-sutras, which are characterised by reasoning, decision
and conclusion. In the Sutras commencing with, 'Not ether, on account of the
absence of the Sruti' (B. S., 2.3.1), the nature and the mode of the Ksetra is
determined. In the Sutras commencing with 'Not the self, on account of the Sruti
and on account of the eternity, (which is made out) from them' (Ibid., 2.3.18),
the true nature of the Ksetrajna is determined. In the Sutras 'But from the
Supreme, this being declared by Sruti' (Ibid., 2.3.40), that Ksetrajna has the
Lord for Its Self on account of Its being under the control of the Lord, is
declared. It has been sung in various ways; the meaning of this Sloka is this:
Listen about the truths of the Ksetra and the Ksetrajna which have been expounded
in numerous ways and declared by Me in a lucid and brief manner.

13.5 & 13.6

maha-bhutany_Ahankarah buddhir avyaktam eva_ca
indriyAni dasaikam ca panca cEndriya-gocarAh

icchA dvesah sukham duhkham sanghAtas cEtAna Adhrtih

etat kshetram samAsena sa-vikAram udAhrtam

"The five great elements, false ego, intelligence, the unmanifested, the ten
senses and the mind, the five sense objects, desire, hatred, happiness, distress,
the aggregate, the life symptoms, and
convictions�all these are considered, in summary, to be the field of
activities and its interactions."

Lord has been explaining the difference between Atma and Body. In the previous
sloka he has given some attributes (yaccha, yAdra-cha etc). He continues to
expound on the same in this two slokas.
The 'great elements, the Ahankara, the Buddhi and the Avyakta' are substances
that originate the Ksetra. The 'great elements' are the earth, water, fire, air
and ether. The 'Ahankara' here means
Bhutadi (primeval element). The 'Buddhi' is called Mahat; the 'Avyakta' is
known as the Prakrti. The 'ten senses and the one' and the five objects of senses
are principles depending on the Ksetra.
The 'five sensorial organs' are ear, skin, eye, tongue and nose. The five motor
organs are speech, hands, feet, and the organs of excretion and reproduction.
These are the ten senses. The Manas is the
additional 'one' moe. The 'objects of the senses' are five --- sound, touch,
form, taste and smell.

Desire, hatred, pleasure and pain, being the transformation of the Ksetra, are
said to be the modifications of the Ksetra. Though desire, hatred, pleasure and
pain are the qualities of the self, yet they originate
from the association of the self with the Ksetra. Sri Krsna will state that
they are the attributes of the self; 'In the experience of pleasure and pain, the
self is said to be the cause' (13.20). The combination of
elements serves as the support (Adhrti) of the intelligent self. As such, the
word Adhrti means substratum. The combination of material elements has arisen as
the substratum for the self to experience pleasure
and pain, and for acquiring worldly experiences and the final release. The
combination of elements is formed by substances commencing from the Prakrti and
ending with the earth; it is the basis of senses
which are endowed with the modifications of the nature of desire, hatred,
pleasure and pain. These form a Sanghata or an association of elements. It serves
as the basis of the experience of pleasure and pain
by the individual self. This is what is said of the Ksetra. This Ksetra has
been explained briefly with its modifications and effects.

A)Answer to the question - Yaccha? What is this body made off?

 Now Lord Krishna speaks of the characteristics and nature of the ksetra or
field of activity beginning with the words maha-bhutani meaning the five
fundamental elements being earth, water, fire, air and ether.
These are the elements comprising material existence and these are the
elements that constitute the physical body. Ahankarah is the false ego, buddhi is
the intellect, avyaktam is the unmanifest nature known
as prakriti the material substratum pervading all physical existence. The
five organs of perception for the senses being the five senses: eye, ears, nose,
tongue and skin. The five objects of the senses being
sight, sound, smell, taste and touch and the five organs of action being
the hands, the legs, the voice, the genitals for procreation and the anus for
evacuation.

*Maha-bhutany = Pancha Bhootam

He lists , with what the body is made of; It's made of Pancha Bhootas.
[ Pruthvi, Apu, tejas, Vaayu, Aakasam ]
*Ahankaro = Ahankaaram, the cause for PanchaBhootam. It is the root of the
PanchaBhootam
Mulaprakrti->Mahaan-> Ahankaaram-> Sattvic,Rajas,Tamasa Ahankaaram ->
Tamasa Ahankaaram( PanchaBhootam, PanchaTanmAtram) ; SattvikaAhankaaram
(Karma&GnaanaIndriyam,manas)
*Buddhir =Cause for Ahankaaram; This is also called Mahaan or Mahat-tattva.
*Avyaktam = Prakruti (moola Prakruti), which is the cause for Mahaan. It is the
primordial matter - stuff of which all the foregoing are differentiations or
mutations.
Prakruti is considered in three stages - Tamas, Aksharam, Avyaktam and
Avyaktam is listed here.
All the above listed entities, constitutes the foundation for creation of
the bodies. The maha-bhutani which are the fundamental elements of creation being
earth, water, fire, air and ether along with the
ahankara or false ego, the buddhi or intellect and the avyaktam the
primordial root which in essence is prakriti or the material substratum pervading
physical existence and from whom the fore mentioned
emanate as the germinating foundations of the ksetra in different
manifestations and modifications of an evolving process.

B)Answer to the question - What constitute this body? 10 indiryams, manas etc

*Indriyaani Dasaikam ca = Five senses for Jnaanam; Five Senses for Karma and
Manas
*Panca-ca Indriya gocharah = Shabdham, Sparsam, rasam, roopam, gandham.
The five perceptual senses being the eyes, ears, nose, tongue and touch
corresponding respectively with their five objects being the visual, auditory,
olfactory, gustatory and tactual; along with the
five senses of activity being the vocal, the prehensible the hands, the
locomotive the legs, procreative the generative organs and the excretory organ for
evacuation. The one known as the internal sense
is the mind.

***The aggregate of these twenty-four elements (PanchaBhootam, DasaIndriya,

PanchaTanmatra, Manas, Ahankar, Buddhi, Moolaprakruti) is called the field of
activity. If one makes an analytical study of these
twenty-four subjects, then he can very well understand the field of activity.

C)Answer to the question - Why is this body made? What is the reason for this
body? What does it change to? - Iccha, Dvesah, Sukham, Dukham
Desire is attachment to that which gives happiness and repugnance is
aversion to that which gives misery. Both are mental tendencies formed from a
conditioned perception of what is favourable and
unfavourable relegated by the karma or reactions to one's meritorious and
unmeritorious actions and as they are caused by the actions of the physical body
they are experienced by the jiva or embodied being
through contact of the physical body as it is the receptacle of feeling
for all jivas.
*Iccha, Dvesah = Desire, Aversion
*Sukham, Dukham = Joy, Sorrow
These four - Desire, aversion, joy and affliction are considered
modifications of the ksetra as they are solely products of the mind influenced by
moods and affections. So, this is the reason for
the body. They are so said to be on account of their resulting from
Kshetra by the union with it of soul, albeit, properly speaking, these are
affections which pertain to soul as its characteristics (in its
mundane state). That Longing etc are moods or affections of the soul is
shown further on as: "Purusha is said to be the cause for being the experiencer of
joy and grief".
[ Note: there is variation in commentaries to this particular item. As
per a different interpretation - Desire, aversion, etc. are merely effects of
cognition and included as part of the ksetra as attributes
solely of the mind and not of the atma or eternal soul. Brihadaranyaka
Upanisad I.V.III states: Desire, reflection, doubt, faith, lack of faith,
patience, impatience, modesty, intelligence and fear are all
products of the mind.]
*sanghatas cetana Adhrtih =
Sanghatah is the aggregate, the combination, of body and organs. Cetana
refers to Atma; Adritih is the basis, it is adhArah, the basis or the medium or
vehicle; Thru this body, Atma undergoes
the afflictions of pain, pleasure etc to exhaust prior Karma. It will
experience joy, affliction, Bhogam etc
The words sanghatas cetana dhrtih means the perceptual faculties of the
mind and includes the physical body. The words cetana dritih denotes adritah
inferring adharah which means the basis, the
medium for fundamental ingredients. The word sanghata meaning the
physical body is the aggregate expression of the collocated ingredients that are
utilised.

****Desire, hatred, pleasure and pain, which are interactions,

representations of the five great elements in the gross body. The living symptoms,
represented by consciousness and conviction, are the
manifestation of the subtle body--mind, ego and intelligence. These
subtle elements are included within the field of activities.

The ultimate purpose is to utilise the physical body to interact

harmoniously with the mind and intellect to realise the eternal principle inside
the heart in the form of the atma or immortal soul and the path
to the Supreme Lord. Otherwise one will misuse their precious human form
of existence to procure material happiness on Earth while experiencing joy and
grief in doing so and take another birth in usually
a lower species of life; or to perform activities in an attempt to
procure entrance into the heavenly planets to enjoy celestial delights as a
demigod for an allotted time period but which may or may not
guarantee success and one has to be born again; or to strive for moksa or
liberation from the cycle of birth and death to achieve an impersonal beatitude
but if failing in this is forced to take birth again in one
of the 8,400,000 some species in the material existence as well.
The word cetana meaning awareness is apparent in all forms and species of
life relative to their individual consciousness. This starts with being conscious
of food only to being conscious of life with its
six transformations of birth, infancy, youth, maturity, old age and
death; to being conscious of the atma or the immortal soul, to being conscious of
a Supreme Lord to being conscious of loving devotion to
the Supreme Lord Krishna.

*etat kshetram samasena

*sa-vikaram udahrtam
- Samasena means briefly ; sa-vikaram means modification ; udahrtam means
explained
This is what is available in the ksetra. All of its characteristics and
attributes are manifested out of prakriti the material substratum pervading
physical existence and is the foundation of the mind and all the
senses. It is the compound which gives rise to the change of temperament
such as desire and aversion, happiness and misery and the medium by which the jiva
or embodied being experiences pleasure,
pain, joy and grief, etc. All these things have been explained in
brief as being part of the ksetra along with the mind, the senses, the objects of
the senses and the modifications of desire and aversion which
causes the sensations of pleasure and pain for the jivas.

The body is the representation of all these factors, and there are changes
of the body, which are six in number: the body is born, it grows, it stays, it
produces by-products, then begins to decay, and at the last
stage it vanishes. Therefore the field is a nonpermanent material thing.
However, the ksetrajna, the knower of the field, its proprietor, is different.

This concludes Lord Krishna concise exposition on the ksetra with its variations
and modifications.

Next the virtues and attributes that will enable one to obtain atma-tattva or
knowledge of the immortal soul which is connected to the ksetrajna will be
enumerated by Lord Krishna. Now in order to elucidate
at length the purely spiritual ksetra-jna as the object to be realised and its
distinct difference from the previously described ksetra; Lord Krishna will
enumerate in these five verses the means and path to
realisation of the ksetra-jna beginning with the word
**amanitvam meaning humility not seeking recognition, **adambhitvam means to
be without pride, **ahimsa is not causing pain to other living beings,
**ksanti is tolerance in the face of insults, **arjava is uprightness and
straightforwardness, **acaryapasana means unreserved and unmotivated service to
the Vaisnava spiritual master,
**sauca means purity both internal and external. In the Sandilya Upanisad
beginning saucam ca dvividham prohitam refers to two types of purity. External
purity is obtained by rubbing earth and water while
internal purity is obtained by purification of the mind.
**sthairya means steadfastness on the path of righteousness by one who has
accepted it,
**atma-vinigraha or control over the body and the senses which uncontrolled
hinder realisation of the atma or immortal soul,
**vairagya indriyartha means renunciation of sense objects, **ahankarah
means relinquishing false ego and identification of the physical body as the self,

**dukha-dosa-anudarsanam means dispassion by pondering the misery of samsara

or the perpetual cycle of birth and death in material existence,
**asakti means equipoise and non-attachment to wife, sons and other loved
ones, **anabhisvanga means remaining even minded to what life gives whether evil
or excellence befalls one,
**sama-citta means to avoid both happiness or distress by temporary external
circumstances.
**avyabhicarini bhakti means unwavering, unalloyed loving devotion to the
Supreme Lord Krishna and realising the atma in all living beings,
**vivekta- desa-sevitam is fondness for performing austerities in solitary
places,
**aratir jana-samsadt means indifference to mundane topics and mundane
association.
**adhyatma-jnana nityatvam means always interested in spiritual knowledge
and self-realisation and atma-tattva or knowledge of the immortal soul within.
Continuously reflecting, contemplating and engaging
one's total being in understanding the purpose and goal of human existence
by comprehending the precise significance of various verses and conceptions in the
Vedic scriptures to learn and realise the
ultimate truth and upon achieving moksa or liberation from material
existence to further attain the ultimate consciousness and eternal association
with the Supreme Lord which is the highest apex of all existence.

Thus these 20 virtues that have been described by Lord Krishna constitute the
essence of knowledge for their attributes are the means which opens the way to
this highest existence. Whatever is contrary to
these 20 virtues of renowned excellence should always be rejected as it is
understood to be ignorance and emphatically antagonistic to truth. This has been
confirmed in by gone ages by great sages and seers
such as Vyasa, Vasistha and Parasara.

13-7
amAnitvam adambhitvam ahimsA ksAntir Arjavam
AcaryOpasanam shaucam sthairyam Atma-vinigrahah

"Humility; pridelessness; nonviolence; tolerance; simplicity; approaching a bona

fide spiritual master; cleanliness; steadiness; self-control;"

Having described the characteristics of the ksetra or field of activity, Lord

Krishna enumerates the attributes that are required to qualify for knowledge of
the nature of ksetra-jna or knower of the field of activity.

In Chapter 13, the Lord tells what are the benefits that accrue by worshiping
the Lord. We understand that atman is different from body. We then know that
serving the lord is our duty. We have to gain this
knowledge and cultivate good qualities. Now, the Lord is going to list some
Twenty qualities, we ought to develop, in the next Five slokas starting from sloka
7

Here Nine qualities are described:

1. amAnitvam = avoiding disrespect to elders. mAni means disrespect. amAni is

opposite, being respectful. 'Amanitva' means freedom from superiority complex
towards eminent people.
Humility: It is the negation of vanity. It is absence of self-esteem or
self-praise. The basis of pride is the consciousness of possessing something
(wealth, knowledge, strength, beauty and virtuous qualities)
in a larger measure than others.
Humility means that one should not be anxious to have the satisfaction of
being honored by others. The material conception of life makes us very eager to
receive honor from others, but from the point of
 view of a man in perfect knowledge--who knows that he is not this body--
anything, honor or dishonor, pertaining to this body is useless. One should not be
hankering after this material deception.

2. Adambhitvam = Unpretentiousness; avoiding advertising for fame. Even good

things we might do should not be for any publicity.
Dambha' is the practice of Dharma for winning fame as a virtuous person;
freedom from it is Adambhitva. A man in whom this is absent is simple and modest.
He never advertises his own virtuous qualities
in order to get respect, name and worship from others. He will never
disclose any meritorious or charitable act done by him. He is free from pedantry.
He will never sell his knowledge in order to achieve fame.
'Adambhitva': 'Dambha' is the practice of Dharma for winning fame as a
virtuous person; freedom from it is Adambhitva.

3. Ahimsa = Never hurt. It means not to hurt by action, by words and by

thoughts. Never to offend anyone. Non-injuring of any living being in thought,
word and deed. He who practises Ahimsa places his feet very
carefully on the ground and avoids stepping on any living creature. If he
perceives any living creature in front of him he stops and turns to the other
side. His heart is full of compassion.
'Ahimsa' is absence of tendency to injure others by speech, mind and body.
Nonviolence is generally taken to mean not killing or destroying the body,
but actually nonviolence means not to put others into distress. People in general
are trapped by ignorance in the material concept
of life, and they perpetually suffer material pains. So, unless one
elevates people to spiritual knowledge, one is practicing violence. One should try
his best to distribute real knowledge to the people, so that
they may become enlightened and leave this material entanglement. That is
nonviolence.

4. Ksanti = Forebearance, patience. We should remain composed even when

provoked. Remaining calm while asleep is not ahimsa; but when we are kindled to
retort, we maintain calmness.
Forbearance, patience, forgiveness. This is a true symptom of knowledge.
The man of wisdom puts up with everything. He is not affected a bit when others
injure him. He never retaliates. He bears insult
and injury calmly. 'Ksanti' is the tendency of keeping the mind unmodified
even when harmed by others.
Tolerance means that one should be practiced to bear insult and dishonor
from others. If one is engaged in the advancement of spiritual knowledge, there
will be so many insults and much dishonor from
others. This is expected because material nature is so constituted. Even a
boy like Prahlada, who, only five years old, was engaged in the cultivation of
spiritual knowledge, was endangered when his father
became antagonistic to his devotion. The father tried to kill him in so
many ways, but Prahlada tolerated him. So, for making advancement in spiritual
knowledge, there may be many impediments, but we
should be tolerant and continue our progress with determination.

5. Arjavam = Rectitude, honesty. All our deeds, words and thoughts should be
same. Mere talking truth or not stealing alone are not honesty. Our actions should
conform to our speech and mind.
'Arjava' means having a uniform disposition towards others in speech, mind
and body.
Simplicity means that without diplomacy one should be so straight-forward
that he can disclose the real truth even to an enemy.
 6. Acaryopasanam = serving Acharyas [Teachers]. We derive all qualities from
Acharya and so it is necessary to serve Acharya. In Srivaishnava tradition, it is
an important task. Swami Ramanuja wanted to
serve Swami Thirukkacchi Nambi; Swami Koorattalwan wanted to serve Swami
Ramanuja. We should always remember the help given by Acharyas, and be grateful to
them, always.
For a student of Vedanta devotion to the Guru is absolutely necessary. Even
for a correct understanding of the scriptures the guidance of a Guru is necessary.

'Acaryopasana' means being intent in prostrating, questioning, performing

service etc., in regard to the teacher who imparts the knowledge of the self.
As for acceptance of the spiritual master, that is essential, because
without the instruction of a bona fide spiritual master, one cannot progress in
the spiritual science. One should approach the spiritual
master with all humility and offer him all services so that he will be
pleased to bestow his blessings upon the disciple.

7. Shaucam = cleanliness. Mere body cleanliness is not intended; but also

cleanliness of our words and thoughts. Chanting the Divine names of the Lord keeps
our speech clean; and, meditating on the Lord
keeps our mind pure. Purity is of two kinds, external and internal purity.
External purity is cleansing of the physical body with earth and water. Internal
purity is cleansing of the mind of the dirt of attachment,
hatred and other passions, by the method of Pratipaksha Bhavana, i.e., by
cultivating the opposite positive virtues, and by the recognition of the evil in
all objects of the senses.
'Sauca' is the competence of the mind, speech and body, as enjoined by the
Sastras, for the knowledge of the self and the means of this attainment.
Cleanliness is essential for making advancement in spiritual life. There
are two kinds of cleanliness: external and internal. External cleanliness means
taking a bath, but for internal cleanliness, one has to
think of Krsna always and chant Hare Krsna, Hare Krsna, Krsna Krsna, Hare
Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. This process cleans the
accumulated dust of past karma from the mind.

8. Sthairyam = determination.We should be firm in our belief in the Lord and in

Vedas. We should have unwavering faith in the Lord, that He protects us always.
Even devotees face hardships. At those times they
might be provoked by others to lose faith in Him. They should never allow
such opportunities to shake their determination. The aspirant never leaves his
efforts on the path of salvation even though he comes
across many stumbling blocks on the path. This is steadfastness or
firmness. 'Sthairya' is possessing unshakable faith in the Sastras concerning the
self.
Steadiness means that one should be very determined to make progress in
spiritual life. Without such determination, one cannot make tangible progress.

9. Atma-vinigraha: = Self-control; control of mind. Here atma indicates mind.

Unless mind is controlled, we can never gain any other good quality. Self-control
is control of the aggregate of the body and the
senses. The senses and the body which naturally run externally towards the
sensual objects are checked and directed on to the path of salvation. No
meditation is possible in a body wherein the senses are
out of control and distract attention. 'Atma-vinigraha' means the turning
away from all objects that are different in nature from the self.
Sometimes we donate to temples and want our names to be publicized. At
those times mind should ponder, whether our thinking to publicize our names was
alright. After all, we are not donating anything
 of ours to the Lord, but we are returning some of His property to Himself.
We should feel that an opportunity was given to us to participate in His service.
This type of thinking is possible, only if mind is controlled.
Self-control means that one should not accept anything which is detrimental
to the path of spiritual progress. One should become accustomed to this and reject
anything which is against the path of spiritual
progress. This is real renunciation.

Amanitvam is absence of desire for honour due to reverence and humilty.

Adambhitva is lack of pride due to simplicity and absence of duplicity. Ahimsa is
non-violence to others by thought, word or action.
Ksantih is tolerance, forbearance even when antagonised. Arjavam is sincerity
and straightforwardness even to those duplicitous. Acaryopasana is unmotivated
devotion to the guru who imparts spiritual
knowledge. Saucam is purity in thought, word and action to enable to qualify
for spiritual knowledge. Sthairya is unwavering faith in the spiritual masters
teachings from the Vedic scriptures. Atma-vinigriha is
self control by withdrawing the mind from pursuits other than spiritual.

Thus respecting elders, modesty, non-violence, patience, straight-forwardness,

service to Acharya, cleanliness, resolve and control of mind, are the Nine
qualities we ought to develop.

13-8
indriyArthesu vairAgyam ana_ahankara eva ca
janma-mrityu-jarA-vyadhi duhkha-dosAnu_darshanam

"Renunciation of the objects of sense gratification; absence of false ego; the

perception of the evil of birth, death, old age and disease;"

The Lord tells Arjuna to develop these qualities necessarily: Vairagyam is

renunciation of activities unrelated to the soul. Anahankara is absence of false
ego or misidentification of the physical body as the self.
Anudarsanam is reflecting on the evils of birth and inevitable old age,
disease and death.

10. Indriyarthesu vairagyam = Detachment from senses' desires. Ragam means

passion or desire. Vairagyam means the quality of not desiring, or be detached.
Our sense organs seek various pleasures, like
good food, pleasing music, etc. Each organ desires a particular sense of
pleasure. If we allow organs to seek the pleasures they desire, then they are NOT
AVAILABLE for meditation on atman. Along with
sense organs, mind also goes away, making it impossible for any
meditation. By devoting at least some time for this type of lectures or temples,
we are preventing our senses to be drifted away.

The senses are so strong that they are always anxious to have sense
gratification. One should not cater to these demands, which are not necessary. The
senses should only be gratified to keep the body
fit so that one can discharge his duty in advancing in spiritual life.
The most important and uncontrollable sense is the tongue. If one can control the
tongue, then there is every possibility of controlling the
other senses. The function of the tongue is to taste and to vibrate.
Therefore, by systematic regulation, the tongue should always be engaged in
tasting the remnants of foodstuffs offered to Krsna and
chanting Hare Krsna. As far as the eyes are concerned, they should not be
allowed to see anything but the beautiful form of Krsna. That will control the
eyes. Similarly, the ears should be engaged in hearing
about Krsna and the nose in smelling the flowers offered to Krsna. This is
the process of devotional service, and it is understood here that Bhagavad-gita is
simply expounding the science of devotional service.
Devotional service is the main and sole objective. Unintelligent
commentators on the Gita try to divert the mind of the reader to other subjects,
but there is no other subject in Bhagavad-gita but devotional service.

11. Anahankara = egoless. Ego means mistaking body to be atman. Akara means
body; aham means atman. So ahankara is mistaking body to be soul. They are
different. This was preached by Jatabharata to
King Rahuguna. Once King was travelling in a palanquin, carried by men,
among whom was Jatabharata, a Gyani. While carrying Jatabharata, moved
haphazardly, causing uncomfortable journey to the King.
The King angrily got down and asked Jatabharata, as to why he was not
doing his duty properly. He said that when Jatabharata was well fed and had a
sturdy body, why he could not carry the palanquin
properly. Jatabharata replied that he never carried the King's
palanquin! The King was carried by the wooden palanquin; which was supported by
shoulders; which were supported by legs; and, which were
supported by the ground. So. King should question ground only! Thus he
drove home the fact that atman and body were different. Our body is made of the
Five graet elements [pancha bhoota]. Atman is
none of them. Thus atman and body are totally different. Atman is none
of the organs. We say 'my eye or my head', clearly indicating atman is different
from the body or its organs.

False ego means accepting this body as oneself. When one understands that
he is not his body and is spirit soul, that is real ego. Ego is there. False ego
is condemned, but not real ego. In the Vedic
literature it is said: aham brahmasmi. I am Brahman, I am spirit. This "I
am," the sense of self, also exists in the liberated stage of self-realization.
This sense of "I am" is ego, but when the sense of "I am" is
applied to this false body, it is false ego. When the sense of self is
applied to reality, that is real ego. There are some philosophers who say we
should give up our ego, but we cannot give up our ego because
ego means identity. We ought, of course, to give up the false
identification with the body.

12. Janma- mrityu- jara- vyadhi -dukha - dosha dosha anudarshanam= constant
awareness of the defects arising out of birth- death - old age - disease - misery.
This alone will make us to resolve not to have
further births,etc. One should try to understand the distress of
accepting birth, death, old age and disease. There are descriptions in various
Vedic literatures of birth. In the Srimad-Bhagavatam the world of
the unborn, the child's stay in the womb of the mother, its suffering,
etc., are all very graphically described. It should be thoroughly understood that
birth is distressful. Because we forget how much distress
we have suffered within the womb of the mother, we do not make any
solution to the repetition of birth and death. Similarly at the time of death,
there are all kinds of sufferings, and they are also mentioned in
the authoritative scriptures. These should be discussed. And as far as
disease and old age are concerned, everyone gets practical experience. No one
wants to be diseased, and no one wants to become
old, but there is no avoiding these. Unless we have a pessimistic view
of this material life, considering the distresses of birth, death, old age and
disease, there is no impetus for our making advancement in
 spiritual life.

'Absence of desire' with regard to sense-objects means dispassion towards all

objects different from the spiritual self by the constant awareness of the evil in
them.
'Absence of egotism' means freedom from the misconception that the self is the
body, which is in reality different from the self. This is only an illustration
standing for other misconceptions too.
It indicates freedom from the feeling of possession towards things which do
not belong to one.
'Perception of evil in birth, death, old age, disease and sorrow' means the
constant contemplation on the inevitable evil of birth, death, old age and sorrow
while in the body.

13.9
ashaktir anabhi_svangaha: putra-dAra-grhAdisu
nityam ca sama-cittatvam istA_anistOpapattisu

"Detachment; freedom from entanglement with children, wife, home and the rest;
even-mindedness amid pleasant and unpleasant events;"

Here also Three qualities are mentioned:

*'Non-attachment' means freedom from attachment to things other than the self.
*'Absence of clinging' to son, wife, home and the like means absence of
excessive affection for these beyond the limits allowed by the Sastras.
* 'Constant even-mindedness' to all desirable and undesriable events means the
state of freedom from joy and grief with regard to occurrences springing from
desire.
Non-attachment, absence of affection and equanimity are all conducive to
the attainment of knowledge of the Self. They are designated as knowledge because
they are the means of attaining knowledge.

13. Asakthi = indifferent. Excepting atman, he has no interest in other things.

He is interested in knowing more about atman and does not show any interest in
other matters. He neither hates them nor likes them.
He is enthusiastic to learn atman; but remains aloof from other matters.
This we notice in our life also. If we have interest in a particular subject then
we are keen; otherwise we are totally indifferent. Karma
yogi or Bhakti yogi has understood the difference between body and soul,
and so his interest will be only in knowing more about soul. Asakti is detachment
from over attraction to wife, sons and family members.
14. Anabhisvanga = detached, Anabhisvangah is neutrality in both happiness and
distress. anabhisvangah, absence of fondness-abhisvangah, is in fact a special
kind of attachment consisting of the idea of
self-identification;
putra-dara-grhadisu = in children, wife, house,etc,.
He is detached from family interests and worldly affairs. This is not the
temperement to be possessed by ascetics or sanyasi.
After all they renunciate family life and take up priesthood. Gita is not
exclusively for sanyasi. It is meant for those in family life also. Then, if the
person is disinterested in family, how can family be run?
Sri Krishna does not preach that we should abandon or hate family and its
members; but we have to follow dharma. For upholding dharma shastras, one should
have interest in family. All family members
should be for just upholding dharma as in shastras. Beyond that one should
be away from family. We should have desires in family life just sufficient to keep
dharma; beyond this anything is poison. We
 need not abandon family. We should avoid excessive attachment. Head of the
family is responsible to maintain family. We should not think that we are attached
to a particular family for ever, in all our
previous births also. We have a car, it should be just the need for
transport purposes. But if we go on upgrading the car, then it is to publicize and
show as a staus symbol. This should be avoided.
Similarly, we should regard family for purposes of maintaining shastras as
per dharma and nothing beyond.
*Anabhishvangah: There is intense attachment to wife, son or mother, etc.
There is complete identification of the Self with another. He feels happy or
miserable when that person is happy or miserable.
Govindan feels miserable when his wife is dead because he was very much
attached to her but he does not feel anything when his neighbour's wife is dead. A
man of wisdom has no attachment to his home.
He considers his home as a public inn on the side of a public road.

As for detachment from children, wife and home, it is not meant that one
should have no feeling for these. They are natural objects of affection, but when
they are not favorable to spiritual progress, then one
should not be attached to them. The best process for making the home
pleasant is Krsna consciousness. If one is in full Krsna consciousness, he can
make his home very happy because this process of
Krsna consciousness is very easy. One need only chant Hare Krsna, Hare
Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare, accept
the remnants of foodstuffs offered to
Krsna, have some discussion on books like Bhagavad-gita and Srimad-
Bhagavatam, and engage oneself in Deity worship. These four will make one happy.
One should train the members of his family in this
way. The family members can sit down morning and evening and chant
together Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama,
Rama Rama, Hare Hare. If one can mold his
family life in this way to develop Krsna consciousness, following these
four principles, then there is no need to change from family life to renounced
life. But if it is not congenial, not favorable for spiritual
advancement, then family life should be abandoned.

15. Nityam = always,

sama-cittatvam = balanced mind in, Sama-citta is equipoise of mind in both
favourable and unfavourable circumstances.
ista = desirables, anista = undesirables, upapattisu = when they are
attained.
Mind should be steady whether desirables or undesiables are encountered.
It should be steady always.

In all cases, one should be detached from the happiness and distress of
family life because in this world one can never be fully happy or fully miserable.
Happiness and distress are concomitant factors of
material life. One should learn to tolerate, as advised in Bhagavad-gita.
One can never restrict the coming and going of happiness and distress, so one
should be detached from the materialistic way of life
and be automatically equipoised in both cases.

13.10
mayi cA_ananya-yogEna bhaktir avyabhicArinI
vivikta-desa-sevitvam aratir jana-samsadi

"Constant and unalloyed devotion to Me; aspiring to live in a solitary place;

detachment from the general mass of people;"
 *'Constant devotion' means devotion with a single end, namely, Myself the Lord
of all;
*'Remaining in places free from people' means having no love for crowds of
people.

The Three qualities are:

16. Mayi ca = in Me [Sri Krishna] and,
ananya = not in others, yogena = mind,
With single-minded concentration, with undivided concentration-
ananyayogah is the decisive, unswerving conviction of this kind: 'There is none
superior to Lord Vasudeva, and hence He alone is our Goal';
bhakti = devotion,
avyabhicarini = unalloyed. unwavering-not having any tendency to
deviate;
Bhaktih is rendering exclusive loving devotion to the Supreme Lord
Krishna. A
Pure devotion only to Sri Krishna and to none else. Is it possible?
Yes, if we can see the Lord in everyone we encounter. It does not mean that we
should never even look at our own kith and kin.
We should develop the mind to see the Lord in everyone. Slowly this
will make us to realize the Lord in them and their familiar faces will fade. This
is what Prahalada, whose love for the Lord was so
deep, did. He told his father Hiranyakasipu that there were no separate
leader for him and his father; he had neither friends nor enemies. He saw the Lord
in everyone and so he could not see some as
enemies and some as friends. When he was tortured also, he had this
feeling only. When he was pushed into fire, he saw the hue of the Lord. When he
was pushed into ocean, he saw the color of the
Lord. When he was administered poison, he saw the bluish color the
Lord, etc. Thus we have to see in all our relatives and in other gods, the Lord as
Antaratma.

Generally, when we get something desirable, we are very happy, and when
we get something undesirable, we are distressed. But if we are actually in the
spiritual position, these things will not agitate us.
To reach that stage, we have to practice unbreakable devotional service;
devotional service to Krsna without deviation means engaging oneself in the nine
processes of devotional service, chanting, hearing,
worshiping, offering respect, etc., as described in the last verse of
the Ninth Chapter. That process should be followed.

17. Vivikta- desa = solitary place, sevitvam = desired. This would avoid
distraction.
Vivikta-desa-sevitvam is fondness for solitary places out in nature for
inhabiting. Vivikta-desa-sevitvam, inclination to repair into a clean place-a
place (desa) naturally free (vivikta) or made free from impurity
etc. and snakes, tigers, etc.; or, place made solitary (vivikta) by
being situated in a forest, on a bank of a river, or in a temple; one who is
inclined to seek such a place is vivikta-desa-sevi, and the abstract
form of that is vivikta-desa-sevitvam. Since the mind becomes calm in
places that are indeed pure (or solitary), therefore meditation on the Self etc.
occurs in pure (or solitary) places. Hence the inclination
to retire into clean (or solitary) places is called Knowledge.

Naturally, when one is adapted to the spiritual way of life, he will not
want to mix with materialistic men. That would go against his grain. One may test
himself by seeing how far he is inclined to live in a
 solitary place without unwanted association. Naturally a devotee has no
taste for unnecessary sporting or cinema-going or enjoying some social function,
because he understands that these are simply a
waste of time.

18. Jana -samsadi = crowd of people, arati = not liked. Does not like to be
amidst crowds.
Aratih, lack of delight, not being happy; jana-samadi, in crowd of
people-an assemblage, a multitude of people without culture, lacking in purity and
immodest-, (but) not (so) in a gathering of pure and
modest persons since that is conducive to Knowledge. Hence, lack of
delight in an assembly of common people is Knowledge since it leads to Knowledge.

13.11
adhyAtma-jnana-nityatvam tattva-jnAnArtha-darshanam
etat jnAnam iti proktam ajnAnam yad ato �nyatha

"Accepting the importance of self-realization; and philosophical search for the

Absolute Truth�all these I declare to be knowledge, and besides this whatever
there may be is ignorance."

This is the last of the Five slokas, wherein the Lord lists Twenty qualities
necessary for atma gyana.
*'Adhyatma-jnana' is the knowledge that pertains to the self. Reflection for
the attainment of knowledge of the truth, namely, being always intent in the
thought having for its object the knowledge of the truth.
*'Knowledge' is that by which the self is realised. The meaning is that it is
the means for the knowledge of the self.

The Lord tells the last two qualities to Arjuna. By bringing into practice these
Twenty qualities, will enable to acquire atma gyana. All others will not help to
acquire atma gyana.
19. Adhyatma-jnAna-nityatvam = always in thoughts about atman.
Adhyatma-jnana-nityatvam is to be permanently established in
knowledge of the soul. Adhyatma-jnana-nityatvam, steadfastness in the knowledge of
the Self: adhyatma-jnanam is the knowledge of the Self,
etc.; constant dwelling in that is nityatvam.

There are many research scholars and philosophers who study sex life
or some other subject, but according to Bhagavad-gita, such research work and
philosophical speculation have no value.
That is more or less nonsensical. According to Bhagavad-gita, one
should make research by philosophical discretion into the nature of the soul. One
should make research to understand with what the
self is concerned. That is recommended here.

20. Tattva-jnaanArtha-darshanam = trying to understand the knowledge about

truth. We should always strive to understand truth.
Tattva-jnana-darsana is contemplating the spiritual teachings of the
Vedas to gain insight. Jnana refers to that knowledge where one can achieve atma
tattva or realisation of the soul.
*Etaj jnanam = this knowledge, iti proktam = what was told, anyatha = others
are, ajnanam = ignorance.

As far as self-realization is concerned, it is clearly stated here that

bhakti-yoga is especially practical. As soon as there is a question of devotion,
one must consider the relationship between the Supersoul
 and the individual soul. The individual soul and the Supersoul cannot be
one, at least not in the bhakti conception, the devotional conception of life.
This service of the individual soul to the Supreme Soul is
eternal, nityam, as it is clearly stated. So bhakti or devotional service is
eternal. One should be established in that philosophical conviction, otherwise it
is only a waste of time, ignorance.

Summary of slokas 13.7 - 13.11, which covers twenty qualities required for
acquiring Atma Gyaana (Kshetrajna).
The aggregate of imbibing these 20 most excellent attributes facilitates atma
tattva within the jiva or embodied being. Whatever is contrary and opposed to
these 20 attributes is to be considered ignorance
and detrimental to any real knowledge of the soul.

1. Humility, Respect elders. (Amantivam)

2. Pridelessness (Adambithvam)
3. Never hurt. Nonviolence in thought, speech, action (Ahmisa)
4. Tolerance. Be patient. (kshAntih)
5. Sincerity, Straightforwardness. Be honest. (Arjavam)
6. Serve Acharyas. (Acharya Upasanam)
7. Be clean [in action, words and thoughts]. (Saucham)
8. Be steadfast. (Sthairyam)
9. Control mind. (Atma Vinigrahah)
10. Avoid sense pleasures. (IndiryArthesu Vairagyam)
11. Understand atman and body are not same. (AnaAhaankaara)
12. Remember life is sorrowful with births, deaths, oldage, diseases and
misries. (Janma-Mrtyu-Jaraa-Vyaadih dukha doshAnu darsanam)
13. Be indifferent to all, except atman. Non-attachment(Asaktih)
14. Avoid excessive attachment to kith and kin. (Putra daara griha dishu
Anabhisvangah)
15. Have balanced mind in desirables and undesirables. (sama-cittatvam)
16. Absolute , single-minded Devotion to only Lord Sri Krishna. (Mayy ca ananya
yogEna Bhaktih)
17. Prefer solitude. (Vivikta desa sevitvam)
18. Dislike crowds. (aratir jana samsadhih)
19. Always ponder over atman. (adhyAtma jnaana nityatvam)
20. Pursue truth. (Tattva Jnaanartha Darsanam)

All these 20 qualities alone would help in atma gyana; other than these, are
not useful for atma gyana. In the beginning of the Chapter the Lord started to
explain the nature of body and soul. We had seen the
nature of the body: assembly of organs, composed of the Five elements, a
residence for atman to enjoy and suffer, etc. The Lord is going to tell about
atman. But before that one has to acquire atman gyana,
and these Twenty qulaities are necessary for that. Swami Ramanuja, practiced
all these Twenty qualities in his life. Hanuman also exhibited thses qualities.
Thus these are not mere theoretical lessons; but
have been practiced in actual life.

The absence of desire for honour and the absence of pride imply both reverence
for the Supreme Lord and absence of hypocrisy. Thus a person becomes righteous by
only performing pious activities in accordance with the
injunctions of the Vedic scriptures. Such a person automatically follows ahimsa or
non-violence to any living being by thought, word or deed and possesses tolerance
towards others
with an unperturbed mind even if they are antagonistic. Straightforwardness
without duplicity is another quality found in such a person and of paramount
importance is rendering unmotivated devotion to
 the spiritual master who illuminates the path and guides the disciple to
transcendental knowledge. The Mundaka Upanisad I.II.XII beginning parikshya lokan
karmachitan declares: Accept an acarya or spiritual
preceptor who is learned and established in the brahman or spiritual substratum
pervading all existence. A preceptor is only a spiritual master when his knowledge
is established in the Vedic scriptures, when
he is pure of heart, when he has received Vaisnava initiation in a bonafide
parampara or discipliic succession from an acarya devotee of Lord Krishna or any
of His avatars or authorised incarnations, when
he has learned sacred rituals and holy mantras from such a preceptor, when he
is devoted to chanting the Supreme Lord Krishna's holy names and when he has full
unwavering faith in the eternal truths of the
Vedic scriptures as taught by his spiritual master and the knowledge of these
truths is exemplified in his everyday life. Only such an exemplary person is
qualified to be an acarya or spiritual master.

Purity both externally in the body by earth and water and internally in the
mind by discrimination, removing the mental impurities which pollute the
consciousness. This gives equipoise of mind in perturbing
situations and obstacles on the path of moksa or liberation from material
existence and also gives control over the body, mind and senses, keeping them from
impetuously rushing down wrong paths prohibited
by the Vedic injunctions. Acquiring a dispassion of disinterest in the sights
and sounds of this world and even for the lure of delights in the heavenly
planets. Absence identifying the body with soul and lack of false
ego with concepts of I- ness and my-ness; or believing one is superior in some
way arising from any transitory material conception such as believing one special
because one comes from a noble and
distinguished lineage. Without spiritual development these conceptions have no
value. Reflecting continuously on the suffering and misery of material existence
which is unavoidable because inherent in birth
is the inevitable old age, disease and death and the perpetuity of this life
after life. The Chandogya Upanisad VIII.XII.I beginning maghavanmartyam va idam
states: Verily every jiva or embodied being is subject
to pleasure and pain. Verily there is no exemption from pleasure and pain for
any being while they are embodied. Verily when one is not incorporeal in a
physical body pleasure and pain are not experienced.
Avoidance of overly attachment to wife, sons and family members as well as
wealth, home and property. Not agitated or unperturbed by lifes reversals,
equipoise in favourable and unfavourable circumstances.

To have unwavering and unalloyed exclusive loving devotion to the Supreme Lord
Krishna and to worship His transcendental form both externally in the temple and
internally within the heart. Fondness for living
in secluded and holy places and avoidance of worldly minded people
uninterested in spiritual matters with no attraction to the Supreme Lord. Because
association with saintly persons is essential for spiritual
development it is indispensable for one seeking to advance their spiritual
life. There is an ancient dialogue between the sage Cyavana instructing King
Nahusa where he tells him: One should associate with
saintly persons. One should hear instructions from saintly persons. One should
indulge in discussions with saintly persons and make friendships only with them;
but never with the wicked who should be avoided
completely. Association with saintly persons is the medicine to remove the
disease of materialism but association with the wicked is just like poison.

Finally constant devotion to atma tattva or knowledge of the soul. That true
knowledge regarding the soul that is entirely different from the physical body.
Observing the Supreme Lord everywhere in everything as
the means to surmount ignorance and gain endless bliss from liberation by His
eternal communion.

The 20 attributes declared in these verses are known to be knowledge and are the
wisdom by which the Supreme Ultimate Truth can be realised. Whatever is contrary
to these 20 attributes is known as
ignorance and is destructive of wisdom leading to the Supreme Ultimate Truth
and should by all means in every situation be avoided.

13.12
jnEyam yat_tat pravaksyAmi yat jnAtvA_(a)mritam asnute
anAdi mat-param brahma na_sat tat_nA(a)sat_ucyatE

"I shall now explain the knowable, knowing which you will taste the eternal.
Brahman, the spirit, beginningless and subordinate to Me, lies beyond the cause
and effect of this material world."

Earlier the Lord told about the nature of body in some slokas. Then from sloka 7
to sloka 11, the Lord mentioned the qualities we ought to develop to have atma
gyana.
Now from sloka 12 to sloka 18, in Seven slokas, the Lord describes the nature of
atman. After mentioning the nature of body, the Lord describes the nature of the
soul; but in between He had stated the
qualities we are to cultivate to acquire atma gyana. Swami Vedanta Desika in his
Tatparya Chandrika poses the question: should not the nature of atman be mentioned
before mentioning the qualities for
acquiring atma gyana? He confirms that the order is perfectly correct, as we
have to have those qualities to understand atman. The matter the Lord is going to
tell is very important and so, great attention
has to be shown. Atman is very minute and so we also have to pay sharp
attention. Body is perceptible and so understanding it, is easier.

Lord Krishna is declaring that which is most worthy to be known is that which is
most worthy to strive for and be gained and that is realisation of the atma or
immortal soul. This realisation is attained by
imbibing the 20 attributes heretofore mentioned previously.

I shall declare that nature of the individual self (brahman) which is the object
to be known, namely, what is to be gained by means of virtues like modesty etc.,
by knowing which one attains to the self which is
immortal, birthless, free from old age, death and such other material qualities.
[The expression is split up as --- Anadi = beginningless; Mat-param = having Me as
the Highest.] Anadi means that which is
beginningless. Indeed, there is no origination for this individual self
(brahman) and for the same reason, It is endless. The Sruti also declares: 'The
wise one is not born, nor dies' (Ka. U., 2.18).
'Matpara' means having Me for the Highest. Verily, it has been told: 'Know that
which is other than this (lower nature), which is the life-principle, to be the
highest Prakrti of Mine' (7.5). By virtue of being the body
of the Lord, the nature of the self finds joy in being completely subsidiary to
Him. So the Sruti declares: 'He who, dwelling in the self, is within the self,
whom the self does not know, whose body the self is and
who controls the self from within ...' (Br. U. Madh., 5.7.22). Similarly do the
texts declare: 'He is the cause, Lord of Lords and of sense organs. He has no
progenitor, nor lord' (Sve. U., 6.9); and 'He is the Lord
of the Pradhana and of the individual selves, and the Lord of qualities (Ibid.,
6.16). That which is conjoined with the quality of infinite dimension or
extensiveness can be designated as brahman. It is different from,
and not circumscribable by, the body etc. The meaning is, It is the principle
which apprehends the Ksetra. Sruti also declares: 'He (i.e., the individual self)
partakes of infinity' (Sve. U., 5.9). By its Karma It is
circumscribed. It assumes Its infinite nature only when It is freed from the
bonds of Karma.
The term brahman is applied to designate the individual self as in: 'He,
crossing beyond the Gunas', becomes fit for the sake of brahman' (14.26), 'I am
the ground of the brahman, who is immutable and immortal'
(14.27), and 'Having attained to the state of brahman, tranquil, he neither
grieves nor craves; regarding all beings alike, he attains supreme devotion to Me'
(18.54).

It (brahman) is said to be neither being nor non-being. The terms 'being' and
'non-being' cannot signify the nature of the self because It is neither effect nor
cause. For It is called 'being' (Sat) in the condition
of effect when It has the form of gods etc. As It cannot possess names and
forms in the condition of cause, It is said to be 'non-being' or Asat. So the
Sruti texts declare: 'In the beginning, verily, this (brahman)
was non-existence; therefrom the being was born' (Tai. U., 2.7.1) and 'Verily,
this (brahman) was then undifferntiated. It became differentiated by names and
forms' (Br. U., 1.4.7). The self's conditions as
effect and cause have arisen on account of veiling by Avidya or ignorant in the
form of Karma. It is not an expression of Its real nature. So, the terms 'being'
and 'non-being' do not signify the nature of the self,
If it is argued that, in the passage 'In the beginning, verily, this (Brahman)
was non-existence' (Tai. U., 2.7.1), it is the Supreme Brahman in the state of
cause that is described --- even then it can be pointed
out that the Supreme Brahman in causal condition has, for His body, the
conscient and non-conscient entities in a subtle state, incapable of being
differentiated by names and forms. Such a description is
therefore valid. On the same principle the nature of Ksetra (body) and Ksetrajna
(individual self) in the state of cause can also be indicated by the term 'non-
being'. But this condition of the individual self has
arisen due to Karma and such descriptions as 'being' and 'non-being' are
applicable to the self only in the state of bondage. Its pure form cannot be
signified by the terms 'being' and 'non-being'.

*Yat jnAtva = that by understanding which,

*amrutam = atma sakshatkaram or visualization of soul,
amritam meaning nectar denotes the nectar of immortality and refers
directly the immortal soul exempt from the pangs of birth, decrepitude and death.
*asnute = attained. By understanding that, one attains amrutam.
Mrutam means death and amrutam means deathless. That is attaining atman. It
is also called atma prapti. The Lord tells Arjuna that He would tell about that,
the atman, which should be understood.
*Jneyam = to be understood,
*tat = that matter or entity,
*pravaksyami = will be explained clearly.
That, which has to be learnt and learning which would make one reach never
death [amrutatvam], is going to be explained thoroughly by the Lord to Arjuna.
Gyanam is knowledge, gyata is knower and gyeyam is the matter to be known.
Knower knows gyeyam or that to be known. Here atman is gnyeyam. Once that
knowledge is acquired, one attains atma prapti.
Atma prapti will enable to acquire Bhagavat prapti also. How is that atman?

*Anadi = beginningless or never born or never created.

 Once it has no birth, consequently it has no death either. So, atman is
birthless, deathless, beginningless and endless. Anadi means that which has no
beginning for as the atma has no birth it has no ending
and is eternal. The Katha Upanisad I.II.XVIII beginning najayate mriyate va
vipascit means that the atma is without birth and death.
*Mat-param = holds Me [Sri Krishna] as the Supreme or the Leader.
That is atman is the property of the Lord; subservient to the Lord; and,
obeys the command of the Lord. This is emphasized so that by knowing this superior
nature of atman, one should not misunderstand
that one is independent, and lead to ahankaram. Atman is always subservient
to the Lord. Atman can never exist without depending on the Lord.
The compound mat- param clarifies that the atma is both a part of the Supreme
Lord who is present within as paramatma the Supreme Soul and always subordinate to
Him. The shrutis declare,
"who seated in the soul; in the interior of the soul; whom the soul knows
not; to whom the soul is body; who rules in the inside of the soul (ya
AtmanoAntaro ..". ) He is the cause, and the lord of the lord of
the senses; to him there is no progenitor or Lord He is the Lord of Matter
(PradhAna) and soul (KshetrajnA) and the master of qualities

The Svetasvatara Upanisad VI.IX beginning sakaranam karana dhipa dhipo means:
The Supreme Lord is the cause of all causes and the lord of the lord of the senses
for Him there is no Lord or progenitor.
Further in the same chapter VI.XVI beginning pradhana ksetrajna patir gunesah
meaning: The Supreme Lord who is endowed with all auspicious qualities is the lord
of the field of activities, the knower of
the field of activities.

*Brahman = very large. That which is great, because soul is an entity separate
from body and is that which cannot be parted or divided of by body etc.
Here we may have doubt: is atman minute or very large? Is not the Lord,
Brahmam? Yes, atman in size is very minute and not large. But by the knowledge it
has, it is spread all over. Therefore, it is large.
The brahman or spiritual substratum pervading all existence is great because
the atma which is a separate entity from the physical body is part of it. Brahman
is derived from the root word brh which
means becoming great. So it is included as part of ksetra-jna. The brahman
is infinite and the atma is infinite as well.
The Svetasvatara Upanisad V.IX states sachan anthyaya kalpate meaning: The
atma is infinite. The atma's seemingly limitation in a physical body is due to
karma or reactions from past actions;
but once a jiva or embodied being achieves moksa or liberation then the
actual infinite and limitless nature of the atma is percieved.

*Na sat = it is neither sat, na asat = nor asat, ucyate = described.

Atman is not indicated by the word sat nor by asat. Normally, we indicate
fools or ignorants as asat. In that meaning it is not mentioned in this sloka. Sat
means those perceptible by name and image.
It is 'effect' stage. Asat is non-perceptible and without a name or image
(without naama, roopa i,e form or name). It is the 'cause' stage. We see the world
with all objects and living beings.
We are able to identify them by names and images. We are able to perceive.
This is sthoola stage. But after pralayam, all these objects are in subtle or
sookshma stage. In that condition, we cannot identify
them by name or image. The brahman is neither sat existence or asat non-
existence because it never undergoes any modifications or transformations due to
its being beyond the influence of cause and
effect. The term brahman can also be used to refer to the atma as will be
seen later in chapter 14, verse 26 and chapter 18 verse 54. When the atma assumes
names and forms sat becomes applicable and
when the atma is bereft of names and forms it is asat. Thus it is factually
beyond both. This is also revealed in the Tattiriya Upanisad II.VII.IX and the Rig
Veda VIII.VII.XVII which states: All was asat in the
beginning and from it sat arose. So everything was first unmanifest and
then was made manifest into names and forms through successive transformations of
cause and effect and such modifications
surrounding the atma are due to its karma of having to accept embodiment
brought on by avidya or ignorance and is not inherent in the actual nature of the
atma itself. Thus the nature of the atma is
undefinable by any and all conceptions of sat and asat.

**Sat is thus effect and asat is cause. Atman is neither cause nor effect.
Atman can not be indicated by sat and asat. We have seen earlier that atman is
neither born nor dies.
Upanishad says na jAyate mriyateva vipakshitu. Na jayate � never born, na
mriyate � never dies. But we speak of birth and death in our normal speech, what
is it? Atman is neither created nor destroyed.
To expend the karma it had acquired, an atman takes up a body and we call
it birth. When after completing certain karma, it departs a body, we call it
death. Perse atman neither dies nor be born.

Like God, atman also is anadi. It is always dependent on the Lord. Atman
though is minute, its knowledge is very large. When atman attains mukti or
Moksham, its knowledge is equal to the Lord's.
Some yogis have the capability of appearing simultaneously in more than one
body. That is their gyana will appear in many bodies, though atman will be at one
place only. It is like, though lamp is single,
its light is seen at many places. That is why he calls atman as Bramham. As
mentioned in Upanishads, atman gains knowledge equal to the Lord � never same as
the Lord � in Moksham stage.
To understand such an Atman we need to possess the qualities mentioned
earlier.

When the Vedic scriptures refer to asat as being in the beginning they are
alluding to the unmanifest casual state before existence is activated and
commences. In this state both cit conscious spirit as
the ksetra-jna and acit inert matter as the ksetra are both present but in a
dormant state and could be designated as asat. But the brahman and the atma being
eternal and part of the ksetra-jna are transcendent
to both sat and asat except by the accountability and allotment of karma to
the jiva due to reactions from past activities.

Additional Notes:

As explained in the Second Chapter, the living entity is eternal. This is

also confirmed here. There is no specific date at which the jiva was born. Nor can
anyone trace out the history of the jivatma's
manifestation from the Supreme Lord. Therefore it is beginningless. The
Vedic literature confirms this: na jayate mriyate va vipascit. The knower of the
body is never born and never dies, and he is full of
knowledge. The Supreme Lord is also stated in the Vedic literature as
pradhana-ksetrajna-patir gunesah. The Supreme Lord as the Supersoul is the chief
knower of the body, and He is the master of the three
modes of material nature. In the smrti it is said: dasa-bhuto harer eva
nanyasvaiva kadacana. The living entities are eternally in the service of the
Supreme Lord. This is also confirmed by Lord Caitanya in His
 teachings; therefore the description of Brahman mentioned in this verse is
in relation to the individual soul, and when the word Brahman is applied to the
living entity, it is to be understood that he is
vijnana-brahma as opposed to ananta-brahma. Ananta-brahma is the Supreme
Brahman Personality of Godhead.

More Notes:
A note on Sat and Asat or Being and Non-Being or Existence and Non-Existence.
These words are confusing. How could you get something out of nothing? Asat is
subtle and unmanifested; Sat is gross and
manifested. What you do not see does not mean that such and such does not
exist. An example is in order here. Water exists in humidity and when condensation
takes place, you see water. Water is hydrogen
and oxygen, two unseen substances: When PrAna (energy) is applied to hydrogen
and oxygen water becomes "manifest". If you go back to the origin of hydrogen and
oxygen, you go back to Ether or AkAsa,
the stem substance. Asat is a state where names and forms are in hiding and
are waiting for expression, where names and forms are mere thoughts, and where the
potentialities and possibilities exist:
Asat is undifferentiated, latent and unmanifest, while Sat is manifest.
According to Sankara, Brahman is neither Asat nor Sat. He is Avyakta � the
unmanifested. He is a homogeneous entity and through
enzymatic inductive mAyA power, this heterogeneous universe and beings are
projected or superimposed on Brahman.

13.13
sarvatah pAni-pAdam tat sarvatO �kshi_sirO-mukham
sarvatah shrutimal lokE sarvam Avrtya tishthati

"Everywhere are His hands and legs, His eyes, heads and faces, and He has ears
everywhere. In this way the Supersoul exists, pervading everything."

In this sloka also the Lord further describes the nature of Jeevatman. Atman
is categorized as Bhaddha, Mukta and Nitya atman. For Bhaddha atman, the Gyana or
intellect will be very much diminished
or shrunk. Whereas for Mukta atman, Gyana will be fully enlarged. Such fully
enlarged Gyana is the nature of atman. Shrunk Gyna is unnatural. Because atman is
resident in a body, its Gyana or intellect is
in the shrunk state. Papa and punya influence the atman and its intellect is
shrunk. But the natural state of atman, in Mukta stage is fully enlarged and is
not deficient in knowledge. Just as the Gyana of
Brahmam or the Lord, is without any deficiency, the Gyana of Mukta atman has
no deficiency, whatsoever. We are at present finding all our defeciencies in our
knowledge. Even our eyes are not able to
see beyond a distance. We are unable to lift weighty objects. But the Lord has
no such limitations. Nothing is impeding Him. For us the body imposes many
limitations. The capacity and strength of our
organs are very much limited. But the capacity of atman is very large. Its
capacity is limited by the organs of the body. But when the atman reaches the
Mukta stage, its powers are enlarged and reaches
its natural state.

In this sloka we can notice the difference between the atman in its
artificial state and in its natural state. By seeing this sloka one may aspire to
gain such capacity. Sri Krishna tells that in this Universe,
the atman needs the organs of a body to do any action. It needs eyes to see;
ears to listen; hands to lift; and, feet to move. But an atman in Mukta state or
shuddha atma swaroopam, does not need these
 organs, to act. A Mukta atman will see without eyes; will listen without ears;
will lift without hands; and, will move without feet. How is it possible? A Mukta
atman will see everything without eyes; much more
than what the same atman could see very limited through eyes in the Bhaddha
state. Mukta atman will lift much more without hands. Because the Power of Mukta
atman is much, much larger. Its natural power
and Gyana are greatly reduced by the body in Bhaddha state. In Mukta state,
atman does all activities like seeing, hearing,etc., by the power of Gyana it
possesses. The Lord creates the Universe.
He does not need hands and other implements to do that. By His mere will power
or sankalpam, he creates.

*Pani = by hands,
*sarvata = whatever actions could be done [are done by the atman in Mukta state
without hands].
The Pure soul(muktAtma) nature is capable of doing everywhere what hands
and feet do (in the embodied state). Similarly it is capable of performing the
functions of seeing, hearing etc without the
physical organs.
*Padam = by feet,
*sarvata = whatever movements are possible, [are made by atman in Mukta state
without feet].
*Aksi = eyes, sira = head, mukham = mouth,
*sarvato = whatever could do [are all done without those organs, by atman in
Mukta state].
*Sarvata = everywhere,
*shruti = whatever could be heard [ are heard without ears by atman in Mukta
state].
*Loke = in this Universe,
*avrutya = surrounding, sarvam = all, tishtati = [atman] exists.

In the last sloka the Lord indicated atman by the word Brahmam. How can the
minute atman be indicated by the word Brahmam, which means large and which denotes
the Lord? Now the Lord says that
atman will surround everything. Is not atman at one place? Yes, atman
continues to be at one place only; but its intellect or Gyana surrounds everything
and everywhere. Also in many births atman was
resident in many bodies and so we can say that atman surround all. We will
also get some of the qualities of Bramham.

After leaving this body atman reaches mokasham and there it is Mukta atman. It
is pure and has no limitations imposed by the body. There, atman gets equality
with the Lord in eight qualities like: hungerless,
thirstless, birthless, deathless, old ageless, unaffected by papa, success of
all efforts, etc. Atman in Mukta stage will travel wherever the Lord goes, and
assume appropriate forms. Just like the Lord takes many
forms simultaneously, Mukta atman also can take such multiple forms. All these
because of the atman is fully enlarged in its natural state.

Thirumazhisai Alwar says that the Lord takes Single form as Sri Para Vasudeva;
Three forms in Vyuha as Sri Sankarshana, Sri Pradyumna and Sri Aniruddha; Fourth
as Antayami; and in infinite Forms.
Similarly atman in Mukta state takes various forms. These are not possible in
our present state. Then why should Sri Krishna tell about something which is much
beyond? We have to understand that instead of
being in that state, our atman is in this reduced state with limitations. We
have to regret for undergoing all these turmoils in this body. We should realize
that this is unnatural and we should strive to reach the
 natural state. When somebody dies we say he attained nature. Everytime that
atman undergoes this ordeal, we mention that. But how untrue it is? Only when the
atman reaches Moksham and never returns,
can we say that the person attained nature! Upanishads say that Brahmam hears
without ears, runs without feet, eats without mouth, etc. Same state is attained
by atman in Mukta stage.

Lord Krishna begins this verse with sarvatah pani-padam tat meaning the Supreme
Lords has hands and feet everywhere. This denotes that by His potency the Supreme
Lord is capable of doing everywhere
what all hands and feet do in the embodied state. Similarly He speaks sarvatah
srutimal loke meaning He hears everything in all directions internally and
externally. This denotes that He is capable of performing
the functions of the senses such as hearing and seeing without the need of any
physical sense organ. The Supreme Lord known as Parabrahman although possessing
not hands and feet is able to perform the
activities of hands and feet. The Svetasvatara Upanisad III.IXX beginning apani
pado jivana grihita meaning: Footless and handless He moves and grasps; eyeless
and earless He sees and hears.

That the pratagAatma or immortal soul in its pure nature and as coessential
with Para-Brahman has the capacity of performing functions without organs as well.
This is confirmed in the Mundaka
Upanisad III.I.VIII beginning tatha vidva punya-pape vidhuya niranjana param
samyam upaiti means: The atma casting off the dross of merit and demerit becomes
purified attaining qualitative sameness in
transcendence as the brahman. Also, in the Gita itself the Stanza (BG 15.2)
further concurs : "Embracing this knowledge, whoso attain to my standard of
righteousness etc".

In conclusion the ksetra-jna abides throughout all creation encompassing

everything. This means that the atma pervades all things in creation without
exception for the atma has no limitations of time and space.

Additional Notes:
The Svetasvatara Upanisad III.IX states: Without feet or hands He is swift and
seizes. He sees without eyes and hears without the ears. Without material organs
the Supreme Lord sees on all sides and
hears all things within and without and grasps from all directions. The
Supreme Lord being of transcendental nature endowed with supra-extraordinary
potency is performing all actions of coming, going,
grasping, seizing, hearing, seeing although without hands and eyes and ears
and feet, etc. The jiva or embodied being who realises atma-tattva or the reality
of their soul and achieves moksa or liberation from
material existence, they will ultimately attain the association of the Supreme
Lord and experience this state as well. The Mundaka Upanisad III.I.III states:
When an aspirant perceives the source of the brahman
or spiritual substratum pervading all existence as the brilliantly effulgent
Supreme Lord, then realising the ultimate truth such a one becomes pristine and
pure casting off all dualities such as what is good and
what is evil and attains direct communion with the Ultimate Consciousness and
the Supreme Lord. Hence all those liberated beings who have attained such
communion to the Supreme Lord are also known
to be performing actions like Him irrespective of whether or not they have the
actual material organs. Through the auspices of the atma or immotal soul and the
brahman the Parabrahman pervades with
knowledge all objects of the ksetra-jna.
 When ignorance has been completely removed and nescience has been transcended
the unlimited aspect of the atma becomes manifest and the quality of knowledge
becomes unlimited and the soul becomes endowed with an all pervasive quality
of omniscience including past and future. **Only then is the atma spoken of as
being equated to Parabrahman; otherwise it is not
possible. The same is declared by Vedavyasa in his treatise Vedanta Sutras
II.III.XXVIII beginning yavadatam bhavitva ca meaning: Proof that the atma is the
consciousness factor is that cognition is only
present as long as the atma is present; before self realisation it is obscured
and after enlightenment it is perceived.

13.14
sarvEndriya-gunAbhAsam sarvEndriya-vivarjitam
asaktam sarva-bhrc caiva nirgunam guna-bhoktr ca

"The Supersoul is the original source of all senses, yet He is without senses.
He is unattached, although He is the maintainer of all living beings. He
transcends the modes of nature, and at the same time
He is the master of all the modes of material nature."

In this sloka, again we have to understand the Two stages of atman: one is
Bhaddha atman, bonded in this Universe or samsaram. The other is its liberated
state or Mukta atman. Same atman can have
both these Two stages. In the last sloka we saw that a Mukta atman was able to
see without eyes, smell without nose, hear without ears, etc.

Sarvendriya-gunabhasam i.e., shining by the functions of the senses --- means

that which is shedding light on the functions of all the senses. The 'Gunas' of
the senses means the activities of the senses.
The meaning is that the self is capable of knowing the objects with the
functioning of the senses. 'Yet devoid of the senses' i.e., It is capable by
Itself, of knowing everything. Such is the meaning. It is 'detached',
namely, It is free, by nature, from attachment to the bodies of gods etc. 'Yet
supporting all,' yet capable of supporting all bodies, such as of gods etc., as
declared in the Sruti. 'It is one, is threefold ...' (Cha. U.,
7.26.2). It is devoid of Gunas, i.e., by nature It is devoid of Sattva etc.,
and yet It is the experiencer of the Gunas' --- It has the capability to
experience Sattva etc.

*Sarva = all, indriya = organs',

*guna = actions, abhAsam = carried out [in Bhaddha stage]. AbhAsam also means
light or splendor.
Atman in this Universe is able to carry out all activities of senses
through the organs of a body in which atman is residing. Atman as such has no body
and so no organs. But atman resides in a body in
accordance with past papa/punya karma. If atman wanted to see or hear,
etc., then it had to be assisted by the organs of the body in which it is
residing. But this limitation is in this Universe or in Bhaddha
stage. In this samsaram, without a body and its associated organs, atman
can not do the actions like seeing, etc.
*Sarvendriya = all organs are, vivarjitam = left out or abandoned.
That is without any organs, he is active, in liberated or in Mukta stage.
That is in the liberated state, same atman, now called Mukta atman, is able to
perfrom all actions, which it was able to do with organs in
Bhaddha state, without such organs. Mukta atman will see without eyes; will
hear without ears; etc. Shastras say that atman in Mukta state eats, sees, etc.
All these actions are done without mouth, eyes, etc.
In the liberated sate Mukta atman is able to do all these by the enlarged
Gyana.
*Asaktam = not bound by any body [in Mukta state],
Unaffected, or by nature unattached to bodies such as deva etc
*sarva = all [bodies], bhric' caiva = are also supported [in Bhaddha state].
It means not that atman is supporting all in this Universe; that is
possible only by the Lord. But what is implied is that when born in samsaram, the
atman takes various bodies in each birth and so it is said
that it supports all bodies. When in a body it supports that body; or,
atman is the foundation for that body to sustain. In Mukta state it does not need
a body.
*Nirgunam = without [satva, rajas and tamas] qualities [in Mukta state],
*guna-bhoktr ca = and enjoys all [satva, rajas and tamas] qualities [in Bhaddha
state].
In samsaram or in this Universe, atman is subject to all the qualities like
satva, rajas and tamas. But, the same atman, once liberated and is in Mukta state,
is not subject to these Three qualities.

Thus we notice Three characteristics:

1) perception with organs
2) supporting a body
3) subject to Three qualities.
Atman requires the organs here to perceive in this Universe; but does not need
them in Vaikuntam. Atman supports a body in this Universe; but does not need a
body in Vaikuntam. Atman experiences
satva, rajo and tamo qualities in this Universe; but does not have to
experience these in Vaikuntam. This differentiation is alright, but a small rider
has to be added. This is important. In the liberated state,
as Mukta atman, perceptions could be with or without organs, as desired by
the atman. Mukta atman can see without eyes; but if necessary can also see with
eyes. Mukta atman can hear without ears;
but if necessary can also hear with ears, etc. He need not have a body in
Mukta state; but can support any body desired. It is not to support a body but
with the body the Mukta atman wants to serve the
Lord in Vaikuntam. Thus while in this Universe or in Bhaddha state, atman has
these Three divisions only, a Mukta atman can have Six divisions. Mukta atman can
perceive with or without organs; can
remain with or without a body; and, can experience the Three qualities of
satva-rajo-tamas or be away from them. In Bhaddha state atman can perceive only
through organs; has to have a body to support;
and, has to undergo a blend of satva, rajo and tamo qualities. In liberated
state same atman has choice. When atman crosses Viraja river and reaches Moksham,
it gets a
shuddha satva [100% pure satva quality] body, without the defects of body,
atman can have in this Universe. It is aprakruta body. Prakruti or Universe stops
on this side of Viraja river.
The experience in Vaikuntam is unique. Thus the difference between the place
here and in Vaikuntam is indicated in this sloka.

The words sarvendriya-gunabhasam means that the source of the brahman or

spiritual substratum pervading all existence known as Parabrahma or the Supreme
Being who is capable of illuminating all the
senses with consciousness along with their faculties such as sight, sound,
smell, taste and touch, etc. But devoid of all material qualities Parabrahma is
capable to perform all the activities of the senses
without the need of physical sense organs. The same holds true for the atma or
immortal soul which is capable of experiencing the activities of the senses
without sense faculties and which by its own virtue
has the capacity of omniscience like Parabrahma. The word asaktam means
indifferent or unattached to the material and yet is sarva-bhrt ca or capable of
assuming all physical bodies and is the maintainer
of all physical bodies. The Chandogya Upanisad VII.XXV beginning sa eva dhastat
meaning the Supreme Lord is everywhere in all directions. The Supreme Lord is
nirgunam meaning transcendental to the three
modes of material nature pervading material existence which are goodness,
passion and ignorance and yet the Supreme Lord is the ultimate experiencer of
these three modes.

13.15
bahir antas ca bhutAnAm acaram caram eva ca
suksmatvAt tad_AvijnEyam dUra-stham cA_(a)ntike_ca_tat

"The Supreme Truth exists outside and inside of all living beings, the moving
and the nonmoving. Because He is subtle, He is beyond the power of the material
senses to see or to know. Although far,
far away, He is also near to all."

From sloka 12, Sri Krishna is explaining the nature of Atman. Atman is
different from body. Atman is very minute. Atman is pervading all by Gyana. Atman
is without a beginning and end. Atman is ever servant
of the Lord. Atman has Two stages: one, in this Universe as Bhaddha atman. The
other is liberated Mukta atman. In Mukta state, Gyana of atman is fully enlarged
and is able to do all by vast Gyana. Mukta atman
does not need organs, body or any implements. If desired Mukta atman can reside
ina body, to serve the Lord.

Abandoning the elements like earth etc., It can exist outside the body. It can
exist within them while performing spontaneous activities as established in the
Srutis: 'Eating, playing, enjoying with partners or with
vehicles' (Cha. U., 8.12.3). 'It is unmoving and yet moving' --- it is by
nature, unmoving, It is moving when It has a body. It is so subtle that none can
comprehend It. Although existing in a body, this principle,
possessed of all powers and omniscient, cannot be comprehended by bound ones
because of Its subtlety and Its distinctiveness from the body. It is far away and
yet It is very near --- though present in one's
own body, It is far away from those who are devoid of modesty and other
qualities (mentioned above) as also to those who possess contrary qualities. To
those who possess modesty and such other qualities,
the same self is very near.

*Tat = that atman,

*bhutanam = Five great elements [pancha bhuta - space, air, fire, water and
earth],
*bahi = outside, antas ca = and inside.
Atman is outside the Five elements and inside them also. That is in the
liberated state, Mukta atman is beyond Prakruti, consisting of the Five elements,
and crosses over Viraja river; and so, atman is
outside the Five elements. But in the bonded state of Bhaddha, atman is
inside a body made up of the Five elements. So atman is inside the Five elements.
Thus Bhaddha atman is inside the Five elements
and same atman in Mukta state is outside the Five elements.
The word bahih means outside, this refers to the atma or immortal soul which
still exists even when it departs a physical body at death and abandons the subtle
body along with the five elements of earth,
water, fire, air and ether although it is present within them as well.
*Acaram = still or stationary,
By nature it is acaram or stationary and unmoving but it is caram or moving
in its embodied state. Due to being supra-subtle without material, mundane
qualities it is avijneyam or incomprehensible.
*caram eva ca = also moving.
When residing in a body, atman moves about. In the Mukta state, if without
a body, then atman is still or stationary. Mukta atman can also reside in a body,
if desired. Then Mukta atman will move as the body
moves. If same Mukta atman prefers not to have a body, atman will remain
still. But in Bhaddha state, atman can only move; because in Prakruti, atman has
to necessarily have a body.
*SukshmatvAt = [atman is] very minute.
In some philosophies, size of the atman is equal to the body it is
residing. This suffers from the defect of change of size of atman, which is
contrary to the definition that atman is 'nirvikara' or changeless.
If atman size varies, does it mean that atman has growth or decaying
nature? The Gyana of atman varies, but atman never differs in size. Vedas say that
the size of atman is one hundredth of one hundredth
fraction of the tip of paddy. " bAlagra-sata bhagasya, sadadhA
kaliptasya ca " -Svestasvatara Upanisad
*Tad avijnEyam = and so not understood.
Atman is inside our body, yet we do not know about it, because it is so
minute. Bramham or the Lord is understood to some extent and we worship in
temples; but atman has no image nor are there any
temples! The atma or immortal soul possesses all powers and knowledge
although it occupies and inhabits a bodily form. Because it is subatomic it can
not be perceived by technological methods and
remains a mystery. Therefore it is extremely difficult for worldly people
of logic and reason to understand it being separate and distinct from the physical
body.
*Durastham = [atman is] very farther away.
It was mentioned earlier [slokas 7 to 11] about 20 qualities one should
possess to understand atman. Without these, atman appears to be very far off. But
if these qualities are acquired then one would
find atman very close to one.
*Antike ca = and very nearby.
The words durastham cantike ca tat means that the atma although present
within their own bodies is very far away from those who are arrogant,
ostentatious, irreverent, etc. who do not possesses the
20 virtues of righteousness given in verses 8 to 12 such as humility,
reverence and nonviolence. But contrarily it is extremely near to those dear ones
who possess the 20 virtues. This is because these
20 virtues facilitate a living entities ability to perceive internally and
realize the atma.

Alwar says that he is not able to understand himself; meaning that atman is
so minute that we can not know about it. Thus atman is:
* inside and outside pancha bhuta,
* moving and still,
* minute,
* unable to be understood, and
* far away and closeby.

Thus the atman with such superior qualities is being bonded in this cheap and
filthy body and so we have to strive to free the atman to attain its natural state
in Vaikuntam.
13.16
avibhaktam ca bhutEsu vibhaktam iva ca_sthitam
bhuta-bhartr ca tad_jnEyam grasisnu prabhavishnu ca

"Although the Supersoul appears to be divided among all beings, He is never

divided. He is situated as one. Although He is the maintainer of every living
entity, it is to be understood that He devours and develops all."

Sri Krishna tells Arjuna some more points to show atman is different from
body. Body is inferior and destroyable; while atman is superior and everlasting.

Though the entity called the self is present everywhere in the bodies of
divinities, men etc., It is 'undivided' because of Its form being that of the
knower. However, to those who are ignorant, It appears divided,
by such forms as those of divinities etc. --- 'I am a divinity,' 'man' etc.
Though the self can be contemplated by way of co-ordinate predication as one with
the body in such significations as, 'I am divinity, I am a
man,' It can be known as being different from the body, because of Its being a
knower. That is why it has already been pointed out at the beginning: 'He who
knows It? (13.1). Now Sri Krsna says that It can be
known as different also on other grounds --- as the 'supporter of elements'
etc. Because It supports the earth and other elements combined in the shape of the
body, the self can be known as being different
from the elements supported. The sense is that It can be known as a separate
entity. Likewise, It is that which 'devours', namely, the consumer of physical
food etc. Because, It 'devours' the food, It can be
known as an entity different from the elements. It causes 'generation' --- It
is the cause of transformation of consumed food etc., into other forms like blood
etc. As eating, generating etc., are not seen in a
corpse, it is settled that the body, an aggregate of elements, cannot be the
cause of devouring food, generating of species and supporting them.

*Bhutesu = in beings; by [being resident of] bodies of various species [like

Deva or human or animal or bird, etc],
*avibhaktam = not different. Undivided
Atman resides in various bodies in each birth. If it is in a lion's body,
atman is not lion atman; nor, being in human form, it is human atman. Atman
remains the same irrespective of the body it is residing.
Atman is neither lion nor Deva, etc. Body only assumes various forms like
lion or Deva or human,etc. All the infinite atman are same and no difference in
them. An atman with Gyana understands
that he is like any other atman in any other body. Atman are different from
each other, but their nature and qualities are identical. Thus atman with Gyana
knows that he is not different but same as any other
atman. Without this knowledge, atman thinks
*vibhaktam sthitam = [he is] difference exists [ from other atman residing in
other bodies]. Divided
Without proper Gyana, one thinks he is different from others; and, this he
bases on the bodies. If we do not see all atman are same, then we have not matured
and do not possess proper Gyana about atman.
Earlier, Sri Krishna told Arjuna that scholars have "sarvatra sama darsana
"- same view, that all atman are identical and without any difference.
Irrespective of the body in which residing, an atman acquires the
Gyana to know that all atman are same and without any difference. Without
this Gyana, an atman thinks that every atman is different from others. Atman has
to understand and body is the matter to be
understood. Body is also the cultivable land or field or kshetram. If atman
gets this knowledge he is Kshetragya. Sri Krishna tells further, some more
examples and shows that body does not do them and
so atman is different from body.
*Tad = that atman,
*jneyam = is to be understood [as different from body], because ,
*bhuta-bhartr = supports body. The supporter of beings
Bhuta means bodies made of the Five great elements. This is practically
seen, that when atman or soul departs, the body falls down and can not sit nor
stand.
*Grasisnu = absorbs.
Here it means eating the food, which is Achit. Here we may have a doubt. Who
is eating? Is it atman or body? Though atman as such does not eat, body without
atman can never eat. So we have to
assume that atman eats with the aid of a body. Atman inside a body eats to
perform its actions.
*Prabhavishnu = and manifestation thereafter [such food becomes, after
digestion,sperm or semen and after residing in womb is born as an infant,etc.].
Neither the sperm nor the womb is atman. But atman is different from all
these. Thus atman is different from body, because of:
* supporter of body.
* eating food.
* present in various manifestations of food.

This can be understood by a person having all the Twenty qualities and
acquiring atma gyana. Without this, we are likely to presume body as atman and
behave.

13.17
jyotisAm api tad jyotihi: tamasah param ucyate
jnAnam jnEyam jnAna-gamyam hridi_sarvasya_visthitam

"He is the source of light in all luminous objects. He is beyond the darkness
of matter and is unmanifested. He is knowledge, He is the object of knowledge, and
He is the goal of knowledge. He is situated in
everyone�s heart."

Again Lord Krishna tells the greatness of atman, which is different from
body. He tells that atman is more luminous than other luminous objects like Sun,
Moon, fire,etc.

This (self) alone is the 'light' which illuminates things like the sun, a
lamp, a gem etc. It is knowledge alone in the form of the effulgence of the self
which illuminates a lamp, the sun etc. But a lamp etc.,
dispel the darkness that intervenes between the sense of sight and its
subject. Their illuminating power is limited to this extent. This is said to be
beyond Tamas (darkness). The term Tamas denotes Prakrti
in its subtle state. The meaning is that the self transcends Prakrti.
Therefore, It is to be comprehended as knowledge, i.e., to be understood as of the
form of knowledge. It is attainable by means of
knowledge --- such as modesty etc., already described. It is present in the
heart of all, i.e., It is specially settled, or present in the heart of all beings
like men etc.

*Tad = that [atman],

*jyotisam api = even [lends] luminescence to,
*jyoti = luminous objects [like Sun, fire, etc.].
 Here we should understsnd that literally Moon or Sun do not get luminescence
from atman; but, we recognize such luminous objects because of atman. To put it in
other words, atman recognizes all objects
including Sun, etc., by its Gyana. Therefore, it is more luminiscent than
these objects like Sun, fire, etc.

Lights are those found in the sun, the stars, fire, gems, etc. The light of
these lights denotes that which illuminates all these or that by which they are
perceived denoting the light of consciousness by which all
luminaries such as the sun and the stars are seen to shine. As for human
made lights such as lamps, torches and the rest, they only dispel the darkness
intervening between the sense of sight and its
object and their illuminating power is limited to the sense perception of
sight. But there is no limitation with the light and sight of the atma once it has
been realised.

*Param = superior to,

*Tamas = [here it is not to be taken as darkness, but] moola prakruti
[primordial matter].
The words tamasah param means beyond darkness referring to the darkness of
tamas or ignorance designating the subtle but limited conditions of prakriti or
the material substratum pervading physical
existence; but the atma or immortal soul being eternal is transcendental to
any conditions or limitations.
*Jneyam = [atman] has to be understood, That which is to be known
*jnanam = as [embodiment of] Gyana or knowledge,
The words jnAnam jneyam means knowledge worthy of being known;
Comprehensible by the intellect and characterised by consciousness.
*jnAna-gamyam = it is attainable by knowledge or Gyana.
Gyanam means the 20 qualities explained earlier and is the means to
understand atman and attain atman.
The words jnAna gamyam means wisdom accessible through knowledge or that
wisdom gained from embodying and living the 20 virtues given in verses 8 through
12 beginning with amanitvam or
reverence.These exalted virtues which constitute spiritual knowledge are
the means to achieve the wisdom of the atma.
*Sarvasya = all atman,
*hridi = in hearts,
*vishtitam = is existing.
Atman is residing in the hearts of living beings. Our heart is like an
inverted lotus bud. In that atman is in a micro form. Same atman is not present in
all hearts; but every individual living being has individual
atman and each resides in the heart of every individual. An elephant's
atman will be residing in that elephant's heart; a cat's atman will reside in that
cat's heart; etc. Atman is brighter than luminous objects.
Why so? Is not the Sun or Moon. illuminating all objects to know? But if
we realize that in spite of brightness of those luminous objects like Sun and
Moon, a body without soul or atman, can never recognize
anything, then we will realze the superiority of atman. A body with atman
alone with Gyana can recognize all objects. Those bright objects simply dispel
darkness and only the atman with the help of a body
recognizes any object. Atman alone has the knowledge to recognize. Atman
is superior to Primordial matter or moola prakruti. We had seen earlier that
Universe, as also our bodies, are all created from this
Moola prakruti. Body is just a tool for atman to percieve this Universe.

Therefore atman is:

* Brighter.
 * Superior to body.
* Embodiment of knowledge.
* Understood only by Gyana.
* Result to be attained.
* Residing in heart.

13.18
iti kshetram tathA jnAanam jnEyam cOktam samA_satah:
mad-bhakta etad VignyayA mad-bhAva_yO_upa_padyatE

"Thus the field of activities [the body], knowledge and the knowable have been
summarily described by Me. Only My devotees can understand this thoroughly and
thus attain to My nature."

Thus the Ksetra, knowledge and the object of knowledge have been briefly set
forth. On knowing this, My devotee becomes fit to attain My state of being.

The Lord has been describing the nature of atman and how it is different from
body. In this sloka 18, the Lord summarises all those He spoke about atman

This is a brief description of the 1) principle of Ksetra --- i.e., the text
beginning with 'The great elements, the Ahankara' (13.5) and ending with 'An
association' (13.6). 'Knowledge' which is the means for
attaining the comprehension of the 2) principle known as the self has been
taught in the text beginning with 'Modesty' (13.7) and ending with 'Reflection for
attainment of knowledge of truth' (13.11).
3)The nature of Ksetrajna (the self) which is the object of knowledge has also
been concisely taught by the text beginning with 'The beginningless brahman having
Me for the Highest' (13.12) and ending with
'present in the heart of all' (13.17).
My devotee, on knowing this, i.e., the truth about the Ksetra, the truth about
the means for attaining the nature of the self as distinct from the Ksetra, and
the truth about the Ksetrajna, becomes worthy to
attain My state of being.
What is called My state of being is My own nature (Svabhava), namely, the
transcendence of transmigratory existence. The meaning is that he becomes worthy
to attain the state of freedom for transmigratory
existence.

*Mad bhava = My [Sri Krishna's] nature,

*upapadyate = tries to attain,
*mad-bhakta = My [Sri Krishna's] devotee.
The Lord says that His devotee attains His state. The Lord is Paramatma and
the Most Supreme God. The devotee does not reach that state nor he becomes
Paramatma. The devotee will attain that
state of the Lord, of total detachment from samsaram; no longer the devotee
will have birth-death cycle, an effect of past karma. This is what the Lord has
been lecturing in the past 17 slokas.
*Iti = thus ,ca_uktam = [as told in the last 17 slokas],
*samasatah = in brief
*kshetram = body [as told in slokas 5 and 6],
iti ksetram tatha jnanam meaning knowledge of the field of activity He is
referring to the ksetra of five fundamental elements, the senses, ego and mind,
etc. described in verses 6 and 7.
*thatha gyanam = and [then] Gyana [about attaining atman told in slokas 7 to 11,
that is the 20 qualities to be acquired],
 The words tatha jnanam refers to the 20 super excellent spiritual endowments
given in verses 8 to 12 beginning amanitvam or reverence where concluding this
theme He confirms that factual knowledge
of atma tattva or soul realisation and the ksetra- jna or knower of the
field of activity is actual knowledge and all knowledge that does not facilitate
this realisation is nescience.
*jneyam = matter to be understood [atman, told in slokas 12 to 17] by Gyana.
We have understood that atman is free from sorrow and happiness, residing in
a body due to past karma, unaffected by satva-rajo-tamo qualities, much superior
to all matters, etc. So body, the means
to attain atman and atman were all told by the Lord.
Knowing the true nature of the ksetra or field of activity by virtue of the
20 spiritual endowments is the means to realise the ksetra-jna or the knower of
the field of activity which is the atma the immortal soul and
transcends samsara the perpetual cycle of birth and death.
*Etad = all these [about body, atman and means],
*vijnaya = having understood, His devotees try to reach His nature of free from
samsaram.

It may appear to us that this sloka is about those wanting to be like God. But
actually it is not so. Here atman sakshatkaram is intended to be the target. That
is the result and it is implied by the word Gyeyam.
For this result, one does Bhakti or devotion. Is it not that one did Bhakti to
attain Him? We should remember some aspects mentioned in Chapters 7,8 and 9. There
he mentioned four categories of devotees:
-those who desire wealth, those who desire kaivalyam and those who desire to
be with Him forever. Considering these, all these devotees want to have atman
sakshatkaram. But after Bhakti, if they desire to
have kaivalyam or wealth, the Lord grants them, though they will lower
their impressions in the Lord.

This sloka deals with atman sakshatkaram alone. By attaining the state of the
Lord means they avoid birth cycles and suffereings in samsaram. Attaining atman is
also like the Lord having no contacts with
samsaram. An atman reaching Vaikuntam and an atman having kaivalyam, have the
same state that they do not have any more contacts with samsaram and are free from
rebirths. This is the same state
as the Lord's. Bhaddha atman has to have rebirths and suffer in this samsaram.
But Mukta atman do not have this. Mukta atman are of Two types: One, attains
liberation or Mukti and remains in Vaikuntam
for ever serving the Lord; the other, after liberation enjoys one's own atman
and remains, without going to Vaikuntam and without any more entry into samsaram.
The latter is Kaivalyam and is considered
inferior to reaching Vaikuntam. Here also atman is like Paramatma's nature, in
the sense that this atman also does not have rebirths.

Previously a concise description of what is to be known as constituting the

ksetra or field of activity has been given by Lord Krishna beginning in verse six
with maha-bhutani meaning the five fundamental
elements of material nature and in verses 8 through 12 beginning with
amanivitam or reverence the 20 excellent are enumerated as the means for acquiring
the knowledge of atma-tattva or soul realisation up to
perception of the eternal spiritual reality, knowing the Supreme Lord reside
within the etheric heart of all living beings. Here Lord Krishna states mad bhakta
meaning His devotees are knowledgeable of the reality
regarding the ksetra, knowledgeable of the means by which to realise the atma
or immortal soul which is of the nature of ksetra-jna or knower of the sphere of
activity and distinctly different from the ksetra.
 Only His devotees are those situated in such knowledge and mad bhavayopapadyate
meaning qualified to attain exclusive loving devotion to Him which is everlasting
and eternal and which is different from
samsara or the perpetual cycle of birth and death.

Next Lord Krishna will explain the beginingless state of the two distinct
natural verities of matter and soul conjoined together and the different functions
each is engendered to perform as well as how these two
verities came to be situated in this condition.

13.19
prakritim purusham caivA viddh(i)_anAdi ubhAv api
vikarAms ca gunAms caiva viddhi prakriti-sambhavAn

"Material nature and the living entities should be understood to be beginningless.

Their transformations and the modes of matter are products of material nature."

Know that both Prakrti and the self (Purusa) are without beginning; know that
all modifications and the attributes are born of Prakrti.

In this sloka, Sri Krishna tells how our body made of prakruti and atman are
having indispensable relationship. In sloka 19, the Lord tells that atman is
always associated with a body. In sloka 20, He tells the
consequences of this bondage. In slokas 21 and 22, He tells why an atman is
bonded like this. Thus, these Four slokas tell about the imprisonment of atman in
a body. It is like Sri Sita imprisoned in Ashoka vana,
according to Swami Mudaliyandan.

Know this Prakrti and Purusa (self) are uncreated and are beginningless. Know
that the modifications, desire, hatred etc., which cause bondage, and the
qualities of modesty etc., which cause release, originate
from Prakrti. The Prakrti, having no beginning, develops into the form of the
body, and conjoint with the self, causes bondage through its own transformations
such as desire and hatred. The same Prakrti,
through its transformations like modesty etc., causes release. Such is the
meaning.

*Prakrutim = body. Matter

Earlier we had seen that prakruti is primordial matter. The Lord initially
created using prakruti. Prakruti was transformed into pancha bhoota or the Five
great elements - space, air, fire, water and earth.
Our body is a compound of all these Five. So here we have to interpret
prakruti as the body formed from prakruti.
*Purusham = atman or soul [and not males or females, but all living beings].
Spirit
*Viddhi = know;
*ubhau = both
*Anadi = [both body and soul] are beginningless; from time immemorial.
Thus soul and body are related for very long time. Atman's present body
alone is not mentioned, but all previous infinite births. Atman from time
immemorial is bound by one body or the other.
Thus we should know that both body and atman have been bonded together
always.
*Vikaram = changes and,
*gunam ca = qualities are of the body.
What are vikaram and guna? Vikara is iccha-dwesha, desire-hate, love-hate,
etc. These feelings emanate from the body. Gunam are the Twenty noble qualities
one should possess to acquire atman darshan.
Thus the inferior love-hate feelings and the superior Twenty noble
qualites, all originate from the body, a product of prakruti. Thus, body and soul
have totally different nature. In spite of this difference,
both atman and body are bonded intimately. Why so? would be seen later.
Thus atman has been bound in infinite births by various bodies, and experiencing
happiness and sorrow.

In explaining vikaram, Three things have to be remembered:

*Gyanam [intellect to percieve],
*Iccha [desire to acquire or hatred to discard] and
*Prayatnam [efforts].

If we see a thing, say gold, we percieve it as gold. Then we like to possess

it. Then we make efforts to acquire that object, here gold. Similarly, if we may
percieve danger, like a snake. Then we hate or have fear.
Then we try to move away. Thus for any object we percieve, these three factors
are encountered: Knowledge, desire or hatred and effort. These Three are indicated
by the Lord in the word vikaram. In the
teachings of shastras, if we realize the truth, then desire and follow, then we
acquire punya; on the contrary, if we see the shastras, hate their teachings and
do not try to follow, then we acquire papa.
Thus same body, is the cause for acquiring punya-papa to get us bonded in the
birth-death cycles, as well as the cause for noble Twenty qualities, threshold for
Moksham. Thus, body is needed, but has to be
deployed properly for liberation from samsaram. Without bady, gunas also can
not originate. With the body we should cultivate gunas or noble qualities and
avoid vikaram or bad qualities which will immerse us
further in this ocean of samsaram.

Here Lord Krishna explains that from the beginning of time purusa or the
immortal soul and prakriti the material substratum pervading physical existence
have been existing united together. The word
vikarams means modifications and transformations this denotes non-spiritual
material attributes and passions. The word gunas or three modes of material nature
being sattva or goodness with its virtues,
rajas or passion with its desires and tamas or nescience with its ignorance
are all by products of prakriti. Virtuous qualities such as reverence and humility
are situated in sattva and effectuate moksa or
liberation from material existence. The qualities of passion with their
desires and attachments are situated in rajas and effectuates bondage to material
existence. The qualities of ignorance with sense
gratification as the goal of existence is situated in tamas and effectuates
degeneration into less evolved species next life. Purusa uniting with prakriti has
been perpetuating since the beginning of time and
expresses itself as a ksetra or field of activity which is a physical body.
The jiva or embodied being influenced by the modifications of rajas and tamas in
the form of desire and attachment, attraction and
aversion, shrouds the atma or immortal soul and keeps it in bondage.
Contrarily the jiva being influenced by the modifications of sattva in the form of
the 20 super excellent attributes of spiritual endowment
given in verses 8 to 12 headed by reverence and humility constitutes the cause
of the atma attaining moksa.

Additional Notes:
The Katha Upanisad I.II.XVIII beginning na jayate mriyate va meaning: The
atma is never born neither does it ever die. Nor is the atma ever subject to any
modifications or transformations of prakriti such as
 attraction and aversion, desire and repulsion, etc. which are the cause of
endless bondage to the jiva or embodied self. Also the 20 super excellent virtues
given in verses 8 to 12 commencing with reverence
and humility which become the cause of liberation through knowledge also
arise from prakriti. The purport is that matter is constituted of beginningless
actions while insentient by modification force the jiva to
endlessly revolve in samsara or the perpetual cycle of birth and death. Yet
this matter when possessing the super excellent virtues of spiritual endowment can
liberate the jiva as well.

The inferior Nature (Apara Prakriti) which consists of the eightfold

division of Nature referred to in chapter VII, verse 4, is the Prakriti of chapter
XIII, verse 19. The superior Nature (Para Prakriti) referred to in
chapter VII, verse 5, is the Purusha of chapter XIII, verse 19. Purusha here
means 'Jiva' (the individual soul). Even a child smiles and experiences
exhilaration, grief, fear, anger, pleasure and pain.
Who taught it? The impressions of the virtuous and vicious actions of this
birth cannot be the cause of these. The impressions of the previous birth alone
are the cause of all these. They (the impressions)
must have a support. From this we can clearly infer the existence of the
individual soul in the previous birth and that the individual soul is
beginningless. If you do not accept that the individual soul is
beginningless, the two defects of Kritanasa (non-fruition of actions
performed) and Akritabhyagama (causeless effect) will creep in. Pleasure and pain
which are the fruits of virtuous and vicious actions done
previously will pass away without being experienced. This is the defect of
Kritanasa. So also, one will have to enjoy pleasure and pain, the fruits of good
and bad actions which were not done by him previously.
This is the defect of Akritabhyagama. In order to get rid of these two
defects we will have to accept that the individual soul is beginningless. The
scriptures also emphatically declare that the soul is beginningless.

13.20
kArya-kArana-kartrtvE hetuh prakritir ucyate
purushah sukha-duhkhAnAm bhoktrtvE hetur ucyatE

"For creating effect and instruments, matter is said to be the cause; for
experiencing joys and griefs, the soul is said to be the cause"

Lord describes tha activities of body and soul as a consequence of the bondage
between the Two. What is the action of this soul-body combination and what is the
result? We assume that both are one; though
both are different. We should remember that body as such can never act. It is
without any Gyana or knowledge. Atman is having Gyana. He resides in the body due
to past Karma. Once the Karma is expended,
atman can not be bound by the body. In this sloka the Lord says, what body does
and what atman experiences

There are Two versions of this sloka. One is Kaarya -kaarana and the other is
Kaarya -karana. Better is Kaarya'kaarana.

The word karya meaning effect refers to the physical body. The word karana means
the instrument of action denoting the senses of perception, the organs of action
and the mind. In the activation of both karya
and karana to function the atma or immortal soul alone is the cause. This
confirms that all manifest activity by which the jiva or embodied being
experiences existence is dependent upon prakriti or the material
 substratum pervading physical existence which is predicated by the impulses of
the atma. The atma merely performs its natural function as monitor and director of
the jiva in all respects. Affirmation of this is
given in the following Vedic aphorism found in the Vedanta Sutra II:III.XXXX
beginning krita prayatna apekesah meaning the Supreme Lord induces the atma to act
according to the effects experienced by the jiva
so that there is no contradiction in the prohibitions and injunctions of the
Vedic scriptures. The function of the atma is to witness the karma or reactions to
one's actions and govern the jiva effects of karma as
they evolve and grow. The atma being embodied is the sole cause for a jiva to
experience joy and grief through the medium of matter. Thus the difference in
function in regard to both the atma and the physical
body has been briefly elaborated seperately and in conjunction.

The process by which the inherently pure and spiritual atma which is most
blessed comes to experience pleasures and pain derived from contact with products
of matter is through the three gunas being
modes of goodness, passion and ignorance which are effects of prakriti and
figuratively symbolise all derivatives of matter as all matter is within the
purvey of the three gunas. Here in this verse the word
purusa is referring to His expansion as the atma within the heart of all living
entities which by its own intrinsic nature is liberated and blissful but by the
influence of karma and prakriti is entangled in the material
existence undergoing experiences of enjoyment and suffering based on this
relationship which manifest according to the dicitates and constraints of the
adventitiously and contrary circumstances of past actions
from which arise effects known as karma. The word bhoktrtve meaning the
experience of happiness and distress confirms this.

*KArya = effect, indicates the body and

*kaaranani = the instruments e.e indicates the Eleven organs in the body [Five
karmendriya, Five Gyanendriya and Mind].
All work or manifested activity - as means to afford enjoyment or
experiences (to the soul) is dependent on matter in its state of "the field"
impulsed by the soul. The soul simply carries with it the
function of the "director" or "superindent" (adhishthatri). In this sense
the following Vedanta Aphorism applies to the soul e.g "The soul is agent, because
Sastra's puport is then fullfilled".

*Kartrtve = their actions [of the body and the Eleven organs],
*hetu = cause,
*prakruti = body.
Prakruti means body here. Therefore, for the activities of body and the
organs, cause is body itself. We will explain this shortly. So, for all actions
body is responsible. Due to these actions there will be results.
What is agency (or being the doer) to the soul but being the cause of
initiating effort through the medium (or by the governing) of matter?
*Purusha = atman,
*sukha-dukhanam = happiness and sorrow [as results of the actions of the body],

*bhoktrtve = experiences,
The Soul is the cuase for experiencing joy and grief means that the
matter-consorting soul is the seat for such experiences (ref: BG 3.27, 3.28, 3.29
and SB 3.26.9 )
*hetu = cause. ucyate = is told.

The process by which the inherently pure and spiritual atma which is most
blessed comes to experience pleasures and pain derived from contact with products
of matter is through the three gunas being
modes of goodness, passion and ignorance which are effects of prakriti and
figuratively symbolise all derivatives of matter as all matter is within the
purvey of the three gunas. Here in this verse the
word purusa is referring to His expansion as the atma within the heart of
all living entities which by its own intrinsic nature is liberated and blissful
but by the influence of karma and prakriti is entangled in the
material existence undergoing experiences of enjoyment and suffering based
on this relationship which manifest according to the dicitates and constraints of
the adventitiously and contrary circumstances
of past actions from which arise effects known as karma. The word bhoktrtve
meaning the experience of happiness and distress confirms this.

So, for all activities, body is the cause; but the consequent pleasures and
miseries are experienced by atman. Thus there is division of work between atman
and body. From this we have to understand
that action is possible only when atman and body are associated; similarly,
experience is possible only when atman and body are associated; not otherwise.
Body alone can never act nor experience the
happiness and sorrow. Atman, if it wants to experience, has to deploy body as
an instrument. Thus this instrument body is the cause for actions. But a body
without soul can never act. This we see in reality.
So we have to interpret that a body with soul, only acts. On the other hand,
atman by itself can never experience pleasures and pains. Though atman only
experiences, as atman alone has Gyana, it requires a
body to feel. So, atman, in a body experiences the happiness and sorrow.
Though body is subject to activities like listening to music or eating food, it is
atman, which enjoys the experience. Thus in this
association of a body and a soul, the body is cause for all actions and atman
is cause for all feelings.

Additional notes:
According to one's desires and activities, material nature places one in
various residential quarters. The being himself is the cause of his attaining such
residential quarters and his attendant enjoyment or
suffering. Once placed in some particular kind of body, he comes under the
control of nature because the body, being matter, acts according to the laws of
nature. At that time, the living entity has no power to
change that law. Suppose an entity is put into the body of a dog. As soon
as he is put into the body of a dog, he must act like a dog. He cannot act
otherwise. And if the living entity is put into the body of a hog,
then he is forced to eat stool and act like a hog. Similarly, if the living
entity is put into the body of a demigod, he must act according to his body. This
is the law of nature. But in all circumstances, the Supersoul
is with the individual soul. That is explained in the Vedas as follows: dva
suparna sayuja sakhayah. The Supreme Lord is so kind upon the living entity that
He always accompanies the individual soul and in all
circumstances is present as the Supersoul or Paramatma.

Thus difference of function - each appropriate to matter and soul - when in

conjunction - has been mentioned. Next it is shown how the soul, which is
inherently fit for self-blessedness, comes to
experience pleasures and pains derived from objects (Products of matter).

13.21
purushah prakriti-sthO_hi bhunktE prakriti-jAn gunAn
kAranam guna-sango �sya sad-asad-yOni-janmasu

a) Indeed, the self seated in Prakrti experiences the Gunas born of Prakrti...
(b) ... Its attachment to these Gunas is the cause of birth in good and evil
wombs.

The self, settled in a series of bodies of divinities, men etc., which are
modifications of Prakrti, becomes attached to happiness, pain etc., resulting from
the Sattva and other qualities associated with the
respective wombs, and hence engages Itself in virtuous and sinful deeds,
constituting the means for happiness, misery etc. In order to experience the
fruits of those good and evil deeds, It is born again in
good and evil wombs. Then It becomes active and consequently is born again as a
result of Its activities. As long as It does not cultivate qualities like modesty
etc., which are the means for realising the self,
so long Its entanglement in Samsara continues like this. Thus, it has been
declared here that attachment causes births in good and evil wombs.

The soul in the body has to feel the happiness and miseries as they are
inevitable in this World. Now we can see the equation correctly. Atman desires in
pleasures and so atman resides in a body.
Because of this association with body, atman does so many activities, which
make to acquire more and more karma. Thus cause and effect are the same. That is,
atman takes a body as residence to spend
karma; while being resident, more and more activities are performed, which make
atman to acquire more and more karma. It is a cause - effect - cause cycle. Karma
causes to reside in a body and enjoy
[or suffer] effects. Effects cause more actions and so more karma accumulate as
effects. Such acquired karma causes again residing in a body, and so on.

*Purusha =atman,
*prakruti-stha = Prakruthi refers to body; Prakruthi-Stha refers to residing
in body made of PanchaBhootas (i.e Atman)
*gunAn = [satva, rajo and tamo] qualities,
*prakruti-jAn = always associated with body.
These three satva-rajas- tamas qualities are ALWAYS associated with the
body. Action is propelled by these three qualities. That is why pleasures and
pains. Thus atman housed in body, experiences
happiness and sorrow, result of the actions driven by satva-rajo-tamo
qualities of the body. [ Ref to Nammazhwar's response to MadhuraKavi Azhwar's
query - "Athai thinru, angE kidakkum" ]
The above is the first part of the sloka, where Lord explains the effect of the
Karma , which compels soul to take residence in various bodies and experience the
pains and pleasures.

The second part of the sloka explained below refers to the cause for the soul
to take up residence in bodies (birth). And it says, the cause is due to the
effect i.e Karma. This would seem confusing, because
Lord is pointing to cause as the reason for the effect and the effect as the
reason for the cause.. It's like asking, which came first - the seed or the
tree?? or it's like asking, "where is Krishna's house and
being told, it's near Rama's house ; and when asked where is Rama's house and
being told it's near Krishna's house". The reason for this is - this cause and
effect have been going on for eons and
are Anadi, so it's considered a continous cycle.

*Sad-asad-yoni-janmasu = [thus, atman] takes variety of births in many bodies

[like Devas, human, animal, bird,etc.],
 Sat-Yoni (Births such as Deva, Manushya etc) ; Asat-Yoni (i.e Births
such as Plants, Achit etc)
Good wombs (Sat Yoni) are those of the gods and the like; evil wombs (Asat
Yoni) are those of lower animals. The human womb is partly good and partly evil on
account of mixed Karmas.
*karanam = reason being,
*guna-sangha = [attachment to] the group of [satva-rajo-tamo] qualities.

That is the attraction or attachment to the pleasures and miseries,

generated by the actions caused by these qualities. This attachment causes more
and more births. This is what Nammalwar gave as
reply to Madurakavi Alwar's question. Atman again and again takes birth in
bodies. That is, atman, experiencing the happiness/sorrow as results of the
actions of the body and remaining always in a body,
in every birth. Therefore, this sloka is closely connected with Nammalwar.

Reference to the purport of this sloka is also found in Nammazhwar's response to

Madhurkavi Azhwar's question:
Madurakavi Alwar was Nammalwar's disciple. Madurakavi Alwar arrived at Alwar
Thirunagari, when Nammalwar was in deep meditation or yoga. At that time Alwar did
not speak to anyone nor opened his eyes.
Madurakavi Alwar came near the tamarind tree, where Nammalwar was seated in
yoga. Madurakavi Alwar wanted to know whether Nammalwar was alive and would
converse. To test whether he was alive,
he dropped a stone near Nammalwar and immediately Nammalwar opened his eyes and
saw Madurakavi Alwar. After confirming Alwar was alive, Madurakavi Alwar wanted to
test whether Nammalwar was
knowledgeable. So he asked one question: 'setthathin vayitril siriyadu pirandAl
etthai thinru enge kidakkum?' Alwar opened his mouth and answered: 'atthai thinru
angE kidakkum!...
Setthathin Vayitril refers to "Achit, this body" ;
"Siriyadhu" refers to "Atman" ;
"Ethai thinru enge Kidakkum" - "WHat does this Atman(the most divine) living
in this achit , experience, where does it reside?"
"Athai thinru, angE kidakkum" - It "eats" i.e experiences the pains and
pleasures of that body which is a combination of Rajas,Sattvam,Tamas.

Now Madhura Kavi aazhwar wanted to test Swami for his spiritual wealth, and
posed the following question to Swami: [3]
Seththathin vayitril siriyadu pirandaal Eththai thindru enge kidakkum?
(literal translation - If the small one is born inside the dead one, what
will it eat and where will it lie?)
Swami Nammzhwar's reply was: Aththai thindru ange kidakkum
(literal translation - It will eat that and lie there)

The philosophical meaning of this conversation is as below.

The question: If the jeevatma (soul) is born in the body which is attached to
the samsara, what will it feed on and where will it live?
The answer: The soul will eat the alternating fruits of good and bad deeds
done through the body and enjoy its existence in the samsara

The atma or immortal soul is compelled to accept unlimited varieties of

physical bodies from all levels of creation. Sometimes as a demigod, sometimes as
a human, sometimes as an animal etc. These
forms are neutrally awarded according to the gunas or three modes of goodness,
passion and ignorance which adhere in strict accordance to the karma or reactions
from past actions in proportion to the
degree of attachment and cravings one is predisposed to pursue in order to
procure pleasure and enjoy sense gratification. Taking birth, one launches into
activities pursuing good and evil in order to satisfy
and gratify ones desires and propensities. Hence is order to exhaust the karma
one is incessantly creating by innumerable actions one is born into wombs of good
and evil perpetually in material existence.
That is why it is stated that attachment to the gunas is the cause of birth in
good and evil wombs. Born one performs actions and from the reactions one is
forced to take birth again and again without cessation.
This circumvolution never ends until by the aggregation of sukriti or pious
activities one seemingly by chance has the auspicious opportunity to attain the
association of a Vaisnava devotee of the Supreme
Lord Krishna and being blessed by them alters the course of their destiny and
upgrades their karma as Lord Krishna Himself confirms in chapter seven verse 19
beginning bahunam janmanam ante meaning
after many births a knowledgeable living entity gets association of a mahatma
or great soul.

Additional Notes:
This verse is very important for an understanding of how the living entities
transmigrate from one body to another. It is explained in the Second Chapter that
the living entity is transmigrating from one body to
another just as one changes dress. This change of dress is due to his
attachment to material existence. As long as he is captivated by this false
manifestation, he has to continue transmigrating from one
body to another. Due to his desire to lord it over material nature, he is
put into such undesirable circumstances. Under the influence of material desire,
the entity is born sometimes as a demigod, sometimes
as a man, sometimes as a beast, as a bird, as a worm, as an aquatic, as a
saintly man, as a bug. This is going on. And in all cases the living entity thinks
himself to be the master of his circumstances, yet
he is under the influence of material nature.
How he is put into such different bodies is explained here. It is due to
association with the different modes of nature. One has to rise, therefore, above
the three material modes and become situated in the
transcendental position. That is called Krsna consciousness. Unless one is
situated in Krsna consciousness, his material consciousness will oblige him to
transfer from one body to another because he has
material desires since time immemorial. But he has to change that
conception. That change can be effected only by hearing from authoritative
sources. The best example is here: Arjuna is hearing the science
of God from Krsna. The living entity, if he submits to this hearing process,
will lose his long-cherished desire to dominate material nature, and gradually and
proportionately, as he reduces his long desire to
dominate, he comes to enjoy spiritual happiness. In a Vedic mantra it is
said that as he becomes learned in association with the Supreme Personality of
Godhead, he proportionately relishes his eternal
blissful life.

13.22
upadrastA_anumantA_ca bhartA bhOkta mahEshvarah
paramAtmeEti cap(y)_uktah: dehe �smin purushah parah:

The Supreme Soul in this body is also called the spectator, the permitter, the
supporter, the enjoyer, the great Lord and the Supreme Self.

We had seen slokas 19, 20 and 21, where the Lord described aspects of atman. In
sloka 19, it was told that atman is bonded in the body intimately. In sloka 20, it
was told that body acts at the command of
soul inside. Atman experiences the pleasures and pains consequent of the actions
performed by body. In sloka 21, it was further told that the Three qualities
-satvam, rajas and tamas - are inherent in the body
and influence pleasures and pains. To feel such happiness and sorrow, atman
resides ina body. This makes atman to be born in a body, and because of birth,
atman experiences the inevitable pleasures and
pains. Thus the inter dependent relationship between atman and body was
explained.

After taking birth in a body, what does the atman do further? This is explained
in sloka 22. How atman is residing in body and how atman uses the body are
explained. Are these not already known?
Why should Sri Krishna explain these? The Lord is trying to impress on Arjuna
[and on all of us] that atman and body are totally different.

The SELF existing in the body becomes the 'spectator and approver' of this
body by means of the will in consonance with the functioning of the body.
Likewise, It is the 'supporter' of the body, Similarly, It
becomes 'experiencer' of the pleasure and pain resulting from the activities
of the body. Thus, by virtue of ruling and supporting the body and by making the
body completely subservient, It becomes
'the great lord' (Mahesvara) in relation to the body, the senses and the mind.
Sri Krsna will further declare: 'When the lord acquires the body, and when he
leaves it and goes on his way, he takes these
as the wind carries scents from their places' (15.8). In the body, It is said
to be the 'supreme self' in relation to the body, the senses and the mind. The
word 'self' (Atman) is applied to the body and the mind
subsequently. It is said afterwards: 'Some perceive the self by means of the
self through meditation' (13.24). The particle 'also' (api) indicates that the
self is the 'supreme lord'? in relation to the body just as It is
the supreme self. The supremacy of the self has been described in the text
beginning with 'It is the beginningless brahman having Me for the Highest'
(13.12). It is true that the self (in Its emancipated state) has
limitless power knowledge. But It becomes the great lord and the supreme self
only in relation to the body. Such lordship and supremacy is the result of
attachment to the Gunas arising from the beginningless
conjunction with Prakrti.

[ Note: Intrestingly , this sloka and many of the slokas in this chapter - the
Soul here is intrepreted as ParamAtma by both Advaitic as well as Dvaita/Gaudiya
interpretations; As per Visistaadvaita, the
soul here refers to Jeevatma only and not ParamAtma . Ofcourse, for Advaita
there is only one Atma, so the interpretation here also applies to Jeevatma]

*Asmin deha = in this body [anyone's body],

*para = supreme,
*purusha = soul or jeevatman.
Atman is superior to body as atman is everlasting and is not made of the
Five great elements. Atman is embodiment of Gyana or intellect, and ananda or
happiness. But due to karma, is bound by a body.
*Upadrasta = seeing [the nature of body] for activation. [Upa] is near; DrstA
is seeing or witness.
This means that atman uses the nature of the body and its organs and
deploys them for various activities. Atman sees with the eyes of the body; atman
hears with the ears in the body; atman tastes with
the tongue of the body, etc. When we say we taste, what is actually meant
is that the atman in our body tastes the food with the aid of the tongue in the
mouth of the body! Soul sees through the eyes in
the body, etc. This is implied in the word upadrasta.

[Alternate interpretation: He who is the upadrasta, Witness, who while

staying nearby does not Himself become involved: As when the priests and the
performer of a sacrifice remain engaged in duties
connected with the sacrifice, there is another (called Brahma) remaining
nearby who is unengaged, is versed in the science of sacrifices and witnesses the
merit or demerit of the activities of the priest
and the performer of the sacrifice, similarly, He who is not engaged in
the activities of and is different from the body and organs, who has
characteristics other than theirs, and is the proximate (upa) observer
(drasta) of the body and organs engaged in their duties, is the upa-
drasta. Or: The observers are the body, eyes, mind, intellect and the soul. Of
them the body is the external observer. Proceeding inwards
from that (body), the Self is the inmost as also the proximate observer,
compared with which there is no other higher and inner observer. The Self, because
of being the most proximate observer, is the
upadrasta. Or, It is the upadrasta since, like the non-looker of a
sarifice, It witness everything. ]

*Anumanta ca = and permits or understands [that such actions are done by the
body]. Permitter.
Soul stimulates the organs to do their respective functions. That is atman
permits the organs to perfrom the task.
[Alternate interpretation: He is the anu-manta, Permitter: Anumananam,
approval, means satisfaction with those performers (viz body and organs) as also
their perfomances. The agent of that (approval)
is the anumanta. Or, He is the anumanta since, even though Himself not
engaged in the activities of the body and organs, He appears to be favourably
disposed towards and engaged in them. Or, He is the
anumanta because, when the body and organs are engaged in their own
functions, He remains as a witness and never dissuades them. It appears to be
engaged in action, it seems to cooperate with them.
As It is an onlooker or mere witness, It never stands in the way of the
activities of the body, the mind, the intellect and the senses. ]

*Bharta = Sustainer; supporter [normally, this word is used to denote husband.

It is also correct, as usually husband supports the family]. BharAtiti BhartAh.
Soul supports the body. This is evident when soul departs the body. Atman
supports the body by its power.
[Alternate interpretation: Supporter. Just as the husband is the supporter
of his wife, so also the Self is the supporter of this body, mind, intellect,
life-force and the senses. It is different from them, just as the
father who supports the children is different from them. It is the
bharta, Sustainer: Bharanam means the continuance in their own state of the body,
organs, mind and intellect, which reflect consciousness
and have become aggregated owing to the need of serving the purpose [Viz
enjoyment, or Liberation.-Tr.] of some other entity, viz the conscious Self. And
that (continuance) is verily due to the consciousness
that is the Self. In this sense the Self is said to be the Sustainer. ]

*Bhokta = experiences pleasures and pains of the body. Experiencer

Eyes see a dance and atman enjoys it. Tongue tastes and atman enjoys the
taste,etc. Neither the eyes, nor the tongue or any other organs enjoy what they
are doing, as they have no intellect or Gyana.
Atman alone has Gyana and so it enjoys.
[Alternate interpretation: As heat is by fire, similarly, the experiences
of the intellect-in the form of happiness, sorrow and delusion in relation to all
objects-, when born as though permeated by the
consciousness that is the Self, are manifested differently by the Self
which is of the nature of eternal Consciousness. In this sense the Self is said to
be the Experiencer.]

*Maheswara = great commander, atman. Iswara implies "Niyamanam sAmartyam"

We should not mistake it for the Lord, here. Atman commands and rules
this body and so is iswara for the body. This power of the atman is its natural
power.
[ He is maheswarah, the great God, because, as the Self of all and
independent, He is the great Ruler. ]

*Paramatma = atman, the superior.

We should, here also, not interpret it as denoting the Lord, Who is
usually referred to as Paramatma. Atman is paramatma, because it is superior to
body, organs, mind, prana, etc. Is there, then, an
inferior atman? Yes, many times mind is referred to as atman and it is
inferior atman! Mind is achit and so inferior.
[Alternate interpretation: The Supreme Self. It is supreme because It is
superior to all those things, from the Unmanifested to the physical body, which
are mistaken for the Self on account of ignorance.
Just as an iron piece moves in the presence of a magnet; so also the mind
and the intellect which are insentient move and function in the presence of the
Supreme Self. Just as the moon borrows its
light from the sun, so also the mind and the intellect borrow their
light from the Supreme Self. The Supreme Self is self-luminous. Mind and intellect
have no self-luminosity.]

*Api = also. The conjunctive particle api , appears to refer to the ephithet
"great lord", meaning that so far as this body is concerned, the soul may be
called the great lord, the paramAtma and so on.

*Parah purushah = excellent soul, compared to the body etc: so called from the
natural potentialities of infinite consciousness and power pertaining to this
purusha(soul) as detailed in stanza: BG-13.12

Thus the atman inside the body :

Activates the body.(upadrAsta)
Stimulates to act. (anumantA)
Supporter of body. (bhartA)
Enjoys/suffers the actions of the body, (bhOktA)
Commands the body. (mahEshwara)
Superior to all.(paramAtma)

If organs and body are acting as per commands of atman, then why after old
age, some organs fail to act? That is because of ill health and strains. This is a
sort of suffering and is an effect of birth.
If organs obey the commands it is happiness; if they do not obey, it is
sorrow. Thus body is an instrument for atman to enjoy or suffer. Thus, atman in
spite of its superiority, is residing in the body due
to past karma.

13.23
ya evam vEtti purusham prakritim_ca gunaih saha
sarvathA vartamAno�pi na sa bhuyO �bhijAyate
 "One who understands this philosophy concerning material nature, the living
entity and the interaction of the modes of nature is sure to attain liberation. He
will not take birth here again, regardless of
his present position."

A jeevatman is bonded inside a body. But how is that atman going to realize
that atman and body are different? This is answered in slokas from 23 to 36. from
now on we are going to see viveka:
Viveka means analysing and understanding. We analyze and understand. Swami
Alavandar in his Gitarta sangraha, has summarized the aspects covered by Chapter
13.
Deha swaroopam - body's real nature,
atma apti hetu - means like the Twenty qualities, to reach or visualize
atman,
atma vicodanam - understanding atman and realizing the same,
Reason why atman is imprisoned in a body [this we had seen very recently:
inherent qulaities of satvam- rajas -tamas in the body, consequent pleasures and
pains, and atman, desiring to experience them,
resides in a body. Once bonded, atman cannot retrace the path; so, what
should be done after atman is bonded in a body? Atman should try to avoid further
birth in future. For this first, it should be understood
that atman is different from body. If this difference is not understood,
then body will be misunderstood as atman, and pleasures of body will be thought as
happiness for atman. All those which cause sufferings
to body, will not be done, thinking they are bad for atman. This way neither
kaivalyam nor atman reaching Vaikuntam, will ever be attempted. Therefore, viveka
gyana - analysing knowledge is needed. That is to
clearly understand, atman is different from body. The Lord tells from sloka
23, to view atman and body as separate entities. By having this point of view or
looking from this angle only, we will be able to
differentiate atman and body. Otherwise, we are likely to assume that body
and soul are one and same. Actually, this analysis is starting from next sloka. In
sloka 23, the Lord gives the advantage of such
analysed knowledge. It is like telling the advantages of any endeavour we
are to take up, so that we will be enthusiastc. So, the Lord tells that by
differentiating atman and body, we will know the advantage of
no more rebirths. Sufferings of the cycle of rebirths could be avoided. By
realizing atman, liberation or Moksham is attained. Arjuna is encouraged to have
this analytical approach. The Lord tells that he who
understands these, even if he [atman] is in a body, and experiencing
pleasures and pains, would never have rebirths.

He who 'understands', namely, knows truly with discrimination, the self to be

thus, and also the Prakrti as having the aforesaid nature along with Sattva and
other Gunas, whose nature will be later examined, is
never born again, i.e., is never reborn conjointly with Prakrti again in
'whatever state he may be placed,' i.e., in whatever painful condition he may be
placed in the bodies of divinities, men etc. The meaning is
that at the time when the body ceases to exist, the self will attain the
purified state characterised by boundless knowledge devoid of evil.

*Evam = this,
The word evam means in this way refers to the manner previously
described.
*purusham = atman,
Purusham denotes Atma i.e Jeevatma
*vetti = is understood [of its nature],
*prakrutim = [and] prakruti [its Five great elements and the body made of
them].
Moolaprakruti->Panchabhootam->Body. Prakrutim here refers to Body. Earlier
the Lord told the body as Kshetram or cultivable land, and atman which realizes so
is Kshetragya.
*Gunai saha = the Three qualities of satvam, rajas and tamas. That is atman's
nature, body's nature and the body associated Three qualities are to be
understood. Such a person,
*sarvatha vartamano'pi = even if residing in a body always,
The word sarvatha means in any way or condition and refers to whatever
physical body one finds themselves forced to accept whether demigod, human, demon,
etc due to the dictate of karma or
reactions to actions.
*sa = such a person [jeevatman],
*na bhuya = never again,
*abhijayate = will have birth.
Na sa bhuya abhijayate means never takes birth again, never coerced to
enter a womb again, never forced to take a material form again. This means that at
the time the physical body ceases to exist the
atma or immortal soul will be realized as the eternal essence of the jiva
or embodied being and moksa or liberation from material existence will be achieved
promoting one to the everlasting spiritual worlds
never again subject to birth and death.

That is he attains atma prapti and is never born again. Understanding atman
means, it is superior to body, atomic in size, embodiment of Gyana, embodiment of
happiness, experiences happiness
in itself, etc. Such a great atman, why should he be bonded inside the body?
Because atman desired to experience the pleasures and pains, through the body,
which is always associated with
satva-rajas-tamas qualities. Thus atman lowers its status. Body is perishable
and never permanent, it is composed of the Five great elements; atman resides in a
particular body because of past karma;
after karma is spent, body is cast off, etc. Atman also realizes the Three
qualities always associated with the body. Thus atman, body and the Three
qualities are all combined. This combination results
in actions and consequent acquisitions of papa/punya, and resulting in
rebirths. To come out of this cycle, atman should realize it is in a cycle. Atman
is still in this body due to past karma. Even then,
once realized the nature of atman, body and the Three qualities, gets
liberated after death and is never born again. In spite of being in this Wworld,
atman does all necessary to avoid rebirths.

One must intelligently comprehends the nature of the purusah[Jeevatma] and

prakriti the material substratum pervading physical existence and understand the
three components of prakriti known as the gunas
which are the modes of goodness, passion and ignorance which are inclusive of
everything in material existence. They will be fully elaborated on in the next
chapter.

Additional Notes:
Now Lord Krishna extols the glory of one who understands the reality of
prakriti or the material substratum pervading physical existence, the difference
between the material and the spiritual, the atma or the
localised, individual, immortal soul and paramatma the omniscient and
omnipresent Supreme Soul present within every jiva. Understanding prakriti means
knowing that the three gunas of goodness, passion
and ignorance are the modifications of material nature which cause pleasure
and pain in all jivas or embodied beings whether demigod, human or animal. When
one has achieved realisation of the atma one
can realise the Supreme Lord as paramatma and with unveiled realisation all
sins are destroyed and one automatically attains moksa or liberation from samsara
the perpetual cycle of birth and death.
The Chandogya Upanisad VIII.I confirms this beginning harih sum atha
meaning : In the cavity of the etheric heart the atma and paramatma are residing
next to each other; one should surely understand
that they are what is paramount to be realised.

[ Advaitic interpretation of the Sloka. where knowledge as the remover of Avidya

etc is given prominence.]
One who knows the Soul and Nature with its qualities, whatever his conduct may
be, frees himself from the cycle of births and deaths. Such is the advantage he
gains from the discriminative knowledge of
Spirit and Matter. He knows that he is eternal and changeless and that all
changes are due to the modifications of Nature on account of its qualities. The
self through ignorance identifies itself with the body
and suffers rebirth. In whatsoever condition he may be, whether he is engaged
in prescribed or forbidden acts (like Indra who killed the Purohita Visvarupa and
many Sannyasins), he is not born again,
because the actions (which are the seeds of rebirth), of one who knows the
Spirit and Matter, who has gained the knowledge of the Self, are burnt by the fire
of that knowledge. Just as the seeds that are
fried in fire do not sprout again, so also the actions burnt in the fire of
knowledge cannot produce new bodies or further births. In his case they are
Karmabhasa (mere semblance of Karma). They are not
effective causes and cannot produce further births. A burnt cloth cannot serve
the purpose of the cloth. Those actions which are done with egoism and desire
(expectation of fruits) will produce fruits or results.
In the case of a wise man, the seeds of evil, viz., ignorance, egoism,
attachment, etc., are burnt by the fire of knowledge. Therefore he cannot have
rebirths.

The Karmas (Prarabdha) which have already started their operation by

producing this present birth do not perish, notwithstanding the dawn of the
knowledge of the Self. When an arrow is once sent out from a
bow at a mark, it pierces the mark and continues to act till it falls to the
ground when the full force with which it was dischared is exhausted. Even so the
Prarabdha Karma which has given rise to the body
continues to act till the inherent force is fully exhausted, although the
sage has attained Self-realisation through his body. But he is not in the least
affected by this, because he has no identification with the body,
and as he has identified himelf with Brahman or the Absolute. If a carbuncle
or cancer arises in the body on account of Prarabdha Karma, he will not suffer a
bit as he has risen above body-consciousness,
and as he stands as a witness of his body. But a by-stander or a spectator
wrongly imagines that the liberated sage is also suffering like an ordinary
worldly man. This is a serious and sad mistake.
From the viewpoint of the liberated sage he has neither body nor Prarabdha
Karma. An arrow that is placed ready on the bow but not discharged with force can
be withdrawn. Similarly, the Karmas which
have not begun to generate their fruits or effects can be neutralised or
destroyed by the knowledge of the Self. Therefore it is proper to say that the
liberated sage is not born again. He will not take another body
when the body through which he attained knowledge perishes. As ignorance, the
cause of this body, is destroyed by the knowledge of the Self, birth, the effect
of ignorance, is also destroyed. As one takes birth
through virtuous and vicious actions, a sage will not take birth as his
virtuous and visiouc actions (the whole Sanchita or accumulated Karmas of his
previous births) are destroyed by the knowledge of the
Self.The Karmas done by him after he has attained Self-realisation cannot
touch him at all as he has neither egoism (agency) nor desires. (Cf.XIII.32)

13.24
dhyAnen_Atmani pasyanti kEcid AtmAnam AtmanA
anyE sAnkhyena yogEna karma-yogEna cAparE

"Some perceive the Supersoul within themselves through meditation, others through
the cultivation of knowledge, and still others through working without fruitive
desires."

We saw the Lord mentioned about viveka to Arjuna. Viveka is analyzing and
viewing atman and body as Two separate entities. Such a person, who analyzes,
though living in this world, is never reborn. In sloka 24,
the Lord tells how to develop viveka. To analyze and view atman separately, is
not easy. It is not external to us. Atman also is too minute to be percieved
physically. If atman is separated from body, it tantamounts to
death! Then, how to separate atman and view? The Lord prescribes ways and means
to view atman separated from body! By practicing yoga, atman and body could be
seen separately. We see so many objects
in this world; but we never realize that the Lord is dwelling in all of them.
The skill to view the Lord is possessed by yogis! Prahalada was able to see and
declare the presence of the Lord in the pillar. We see
sugarcane, but do we see sugar in that? By some process sugar is seen by us.
Similarly, by practicing yoga, it is possible to see atman separately.

Here the Lord mentions two ways. One is the superior Yoga, which has been
attained by the full maturing of well practiced Karma yoga and Gyana yoga. Suppose
Karma and Gyana yoga have not been fully practiced
and have not matured; we have just started Karma yoga and Gyana yoga; even then,
by starting Karma yoga and Gyana yoga, slowly one could analyze and view atman.
This is the second method. Thus in this sloka,
the Lord tells the First method in the first line. That is when Karma yoga and
Gyana yoga are fully practiced and matured. In the second line, the Lord gives out
the second method, when even those in the initial
of Karma and Gyana yoga, need not feel despair, and they can also view atman, by
slowly practicing Gyana and Karma yoga.

The different type of Yogis are described herein: (1) Some with perfect Yoga
perceive the self (Atmanam) in the body with the mind (Atmana) by meditation. (2)
Others with imperfect Yoga see the self, with mind
rendered fit for Yoga, by Sankhya Yoga, namely, Jnana Yoga, (3) Still others,
(a) unqualified to practise Jnana Yoga, and (b qualified but preferring an easier
method, and (c) also distinguished persons like Janaka ---
all these perceive the self after being qualified for Yoga by Karma Yoga which
contains within itself knowledge (Jnana).

*Pasyanti = [they] see.

That is they view atman and body as separate entities by analyzing power.
Here Three words atmani, atmanam and atmana are mentioned. Each has to be
interpreted differently.
In atmani, atma means body.
*Atmani = in the body,
*atmAnAm = atman or soul,
*atmAna = by mind.
 Thus body, jeevatman and mind are to be understood by these three words. Its
meaning changes with context. So, soul which is in body has to be viewed
separately. How?
*Dhyanena pasyanti = by meditation, seen.
This Dyanam comes after full practcing of Karma yoga and Gyana yoga. This
person is superior to those practicing of Karma and Gyana yoga. These people see
the atman in body, by mind in meditation.
This meditation is not possible for ordinary persons like us. When we sit in
meditation, within a few minutes it is disturbed; because our Karma yoga and Gyana
yoga have not matured. Continuous practice of
Karma yoga and Gyana yoga, would have removed the impuritues of the mind,
which, then would be pure. Only a pure mind can involve in Dyanam. We have to
continuously perform our prescribed duties.
This would enable impurities to be removed from the mind, and yoga slowly
matures. That condition would make one to analyze and see atman separately. Atman
is still in the body; and, only when it is in the
body one could attempt to practice yoga! In this very earth, where we are
living we can see atman separately. He sees by his purified mind in meditation.
This is the First method explained in the First line of the sloka.

*Anye = [but] others, those not fully practiced Karma and Gyana yoga,
*sAnkyena-yogena = by Gyana yoga [sankya means buddhi and so sankya yoga means
yoga attained by intellect, that is Gyana yoga],
*karma-yogena = in Karmayoga,
*cApare = attain.
This is the same expalined in Chapters 2, 3 and 4, where we had dealt with
Gyana yoga, which is inherent in Karma yoga. Karma yoga means performing our
prescribed duties without any attachment or
for any result. It is done by one without the conscience that one is doing.
So by Karma yoga and by subsequent Gyana yoga and by a few with Karma yoga and
Gyana yoga fully practiced and matured, view
the atman in the body, analyzed as separate from body, and realize atman.
This is what Sri Krishna tells Arjuna in this sloka.

Lord Krishna expounds here that some humans having become perfect in yoga or the
science of the individual consciousness attaining communion with the ultimate
consciousness; perceive by the lucidness of
their mind the atma or immortal soul within the physical body by means of
dhyanena or devotional meditation. Others who are novice in yoga develop their
minds by jnana or Vedic knowledge and sankhyena or
subtle discrimination between spirit and matter and applying it diligently soon
perceive the atma as well. Still others who are unfit for the regiment of jnana
yoga and those who are fit but prefer an easier method
and those whose duty it is to set an example for the common man; they all follow
the path of karma yoga or the path of actions devoted to the Supreme Lord that
embody devotion and training their minds to control
the senses become established in yoga and eventually perceive the atma also.

Additional Notes:
The Lord informs Arjuna that the conditioned souls can be divided into two
classes as far as man's search for self-realization is concerned. Those who are
atheists, agnostics and skeptics are beyond the sense of
spiritual understanding. But there are others who are faithful in their
understanding of spiritual life, and they are called workers who have renounced
fruitive results. Those who always try to establish the doctrine of
monism are also counted among the atheists and agnostics. In other words, only
the devotees of the Supreme Personality of Godhead are really capable of spiritual
understanding because they understand that
 beyond this material nature there is the spiritual world and the Supreme
Personality of Godhead who is expanded as the Paramatma, the Supersoul in
everyone, the all-pervading Godhead. Of course there are
those who try to understand the Supreme Absolute Truth by cultivation of
knowledge, and they can be counted in the second class. The atheistic philosophers
analyze this material world into twenty-four elements,
and they place the individual soul as the twenty-fifth item. When they are able
to understand the nature of the individual soul to be transcendental to the
material elements, they are able to understand also that above
the individual soul there is the Supreme Personality of Godhead. He is the
twenty-sixth element. Thus gradually they also come to the standard of devotional
service in Krsna consciousness. Those who work without
fruitive results are also perfect in their attitude. They are given a chance to
advance to the platform of devotional service in Krsna consciousness. Here it is
stated that there are some people who are pure in
consciousness and who try to find out the Supersoul by meditation, and when
they discover the Supersoul within themselves, they become transcendentally
situated. Similarly, there are others who also try to
understand the Supreme Soul by cultivation of knowledge, and there are others
who cultivate the hatha-yoga system and who try to satisfy the Supreme Personality
of Godhead by childish activities.

13.25
anyE tv_evam ajAnantah: srutv(a)AnyEbhya upAsatE
te �pi c(a)_Atitaranty eva mrityum shruti-parAyanAha:

"Again there are those who, although not conversant in spiritual knowledge,
begin to worship the Supreme Person upon hearing about Him from others. Because of
their tendency to hear from authorities, they also
transcend the path of birth and death."

But some, namely, those who are not qualified for Karma Yoga etc., for realising
the self, listen to Jnanins who know the truth, and meditate on the self through
Karma Yoga, etc. --- they too pass beyond death.
It means that those who are devoted to what they hear only, even they, intent on
hearing and devoid of evils, begin in due course, the practice of Karma Yoga etc.,
and pass beyond death. By the term 'too' (api), the
difference in levels is made out. [In the next sloka, in order to teach the
contemplation on the distinctness of the self conjoined with the Prakrti, he says
that all entities, movables and immovables, are the product
of combination between the conscient and the non-conscient.]

We have to remember that the Lord told about viveka gyana [analyzing knowledge].
That is to understand atman is separate and different from body. Sri Krishna has
been telling about the methods to view atman
and body as separate entities. We had already seen that, by such analysis and
understanding, atman is different from body, we avoid further rebirths. This is
attained by those who have mastered Karma yoga and
Gyana yoga and such knowledge is fully matured. Others who have not succeeded in
mastering these yoga, but who are practicing Karma yoga and/or Gyana yoga, slowly
practice the mind and are able to ascend
and understand that atman is different from body.

Continuing further with this theme Lord Krishna reiterates that still others who
are incompetent to follow the paths of yoga or the science of the individual
consciousness attaining communion with the
ultimate consciousness which lead to atma tattva or realisation of the soul.
They must hear from the Vaisnavas the devotees of the Supreme Lord and follow the
teachings of the sages and munis who are
established in truth and righteousness. Then they can begin to traverse the path
of karma yoga or devotional activities and then onto jnana yoga the perfecting of
Vedic knowledge, etc. and commence actual
contemplation of the atma or immortal soul. Also those who cannot even do that
but are able to have faith in what they learn from superiors, they get purged of
their sins and absolved can gradually embark upon
the path of karma yoga and thus eventually surpass samsara the perpetual cycle
of birth and death. The word api denotes the levels of competency that different
gradations of human beings posess.

*Shruti-parayana = determined in listening.

This sloka is for people like us, who have not started Karma yoga nor we are
in the midst of Gyana yoga and never in the stage where we have reached the
advanced and matured Karma yoga and Gyana
yoga stage of Yogam. So what is the course for those who do not possess any
of these? We have to begin from some point. That is listening to kind words of
elders and scholars. Their teachings and advices
should flow through our ears and touch our heart and brain, so that we could
practice them. Thus the basic need is to listen to noble words of great persons.
Such listening, slowly purifies the mind by removing
sins and the person gets transformed to get involved in Karma yoga and reach
the stage to understand atman is different from body.

*Anye tu = others,
Here Lord Krishna refers to others less qualified with the words anye tu
meaning yet others who have not listened to the spiritual master, who have not
meditated, who have not discriminated between matter
and spirit and who are attached to the rewards of their labours. If they hear
the Vedic truths with humility from those who hearing from the spiritual master
are practicing them and adhere to following these methods
faithfully with conviction, eventually they will become firmly established in
them as well and their minds becoming pure, they too will certainly surpass
samsara, the perpetual cycle of birth and death
*ajAnantah: = ignorant of perfroming,
*evam = these [Karma yoga and Gyana yoga mentioned in the previous sloka],
*anyebhya = from others [Acharyas, Scholars and noble persons],
*shrutva = listening well,
*upAsatE = devote [in atman].
*Te = they,
*shruti-parayana = deeply interested in listening,
*api = even,
*mrityum = this samsaram [of living in this Universe],
*atitaranty eva = are not crossing?
So, even those who are interested in listening to great people's advices and
teachings, cross this samsaram or rebirth cycle. Thus the Lord tells that even
those who do not have any knowledge of Karma or
Gyana yoga, can find a method to cross this samsaram, by listening to
scholars. Purpose of this sloka is to emphasize listening to others, always. We
should be enthusiastic to listen to the good words of scholars.

So many holy lectures are being arranged at so many places. These are happening
for a very long time. What are those people, gathered in Thousands, going to
achieve? Answer is in this sloka. We have to set
apart some time in our busy schedule, to listen to noble scholars. Wherever
there are lectures about the Lord and His devotees, we should ensure that those
words are heard. Nammalwar says that he has got the
Lord established in his heart, through his ears - meaning, he has been listening
to the words spoken about the Lord. It is no wonder that Thiruvalluvar says that
of all the wealth, wealth of hearing is the best.
We should prostrate to great devotees and seek their advice. Even when we are
incapable of doing anything, if we constantly listen to scholars, our mind will be
refined. If we listen to bad words we are likely to follow
bad practices. Thus even those, unfit to practice any yoga, listen to Acharyas
and get reformed. Vibheeshana adviced Ravana, but in vain. We can say that we are
surrounded by good things, if we get opportunities
to listen to the words of good people. It is therefore, requested that wherever
good things about the Lord and His devotees are being lectured, we should try to
listen to those words. Just like the food we eat, is
processed and digested, without our efforts, even during our sleep, good words
listened to will without our knowledge, perform good things for us and make us to
cross samsaram.
Shruti also means Vedas and so interest in Vedas is also prescribed; and,
appropriately, we are facing Sri Vedavalli Thayar!

Additional notes:
puviyum iru visumpum ninakaththa,
neeyen seviyin vazhi pugunth en NnuLLAy,-avivinRi
yaan_periya nee_periyai enpathanai yaaraRivaar,
oon paruku nEmiyaay! uLLu. [ Periya Thiruvandaadhi
- Azhwar says how he got the Lord in the heart? By listening constantly
about the Lord from the great scholars.

Thirukural - "Selvathul selvam sevi selvam, achelvam selvathul yellam thalai."

It means that Listening skills is a great asset of human being

This verse is particularly applicable to modern society because in modern

society there is practically no education in spiritual matters. Some of the people
may appear to be atheistic or agnostic or philosophical, but
actually there is no knowledge of philosophy. As for the common man, if he is a
good soul, then there is a chance for advancement by hearing. This hearing process
is very important. Lord Caitanya, who preached
Krsna consciousness in the modern world, gave great stress to hearing because if
the common man simply hears from authoritative sources, he can progress,
especially, according to Lord Caitanya, if he hears the
transcendental vibration Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare
Rama, Hare Rama, Rama Rama, Hare Hare. It is stated, therefore, that all men
should take advantage of hearing from realized souls
and gradually become able to understand everything. The worship of the Supreme
Lord will then undoubtedly take place. Lord Caitanya has said that in this age no
one needs to change his position, but one should
give up the endeavor to understand the Absolute Truth by speculative reasoning.
One should learn to become the servant of those who are in knowledge of the
Supreme Lord. If one is fortunate enough to take shelter
of a pure devotee, hear from him about self-realization and follow in his
footsteps, he will be gradually elevated to the position of a pure devotee. In
this verse particularly, the process of hearing is strongly
recommended, and this is very appropriate. Although the common man is often not
as capable as so-called philosophers, faithful hearing from an authoritative
person will help one transcend this material existence
and go back to Godhead, back to home.

13.26
yAvat sanjAyate kincit sattvam sthavara-jangamam
kshetra-kshetrajna-samyogat tad viddhi bharata_rsabha
 "O chief of the Bharatas, know that whatever you see in existence, both the
moving and the nonmoving, is only a combination of the field of activities and the
knower of the field."

Whatever being is born, whether it be movable or stationary, it is born only

from the mutual combination of the Ksetra and Ksetrajna. The sense is that it is
born only from this combination, i.e., is born as a
compound of the two and never in their separateness.

Lord Krishna states yavat kincit whatsoever meaning anything mobile or immobile
regardless of how grandiose or infinitesimal that is existing in any dimension of
creation is the mutual combination of matter and
spirit. It is always a compound existence with interdependence upon each other
and never independence from each other.

In this verse he clarifies that the combination of spirit and matter (Kshetra-
KshetrAjna) is the cause of all living entities taking birth throughout creation
with the words yavat kincit meaning whatsoever and
stavara-jangamam meaning stationary or mobile and sanjayate meaning are born.
All absolutely arise from the combination of matter and spirit and not from just
matter alone.

Whatsoever thing - how so ever minute the mobile or immobile is seen springing
up into existence, it is so from the mutual conjunction of matter and soul. It is
Always a compound existence, never independent
of each other.

*Bharatarishabha = Bull of Bharata dynasty [Arjuna],

*tad viddhi = understand this.
Sri Krishna tells Arjuna that atman is imprisoned in a body due to past
Karma. The Lord wants atman to be viewed separately from the body. Why we are
unable to see atman separately? We are easily
confused that atman and body are same. This confusion is in great scholars
also. Why so? It is replied in this sloka. Both - soul and body- are bonded
intimately. It is like fastening two things tightly and with many
knots. One can not easily separate them! Atman and body are bonded by rope
Karma, tightly! First we should understand that our atman and body are bonded, we
have to loosen the bond and then view both
separately.
*YAvat = whichever,
*sattvam = living being,
*sanjAyate = is born [and dies].
*StAvara - jangama = [living beings are] stationary and movable.
*Kshetra = body,
*kshetrajna = atman,
*samyogat = bondage.
How these two are bonded? In the womb of a mother, body slowly graces and an
atman is bonded inside. How this atman entered this body? It is because of Karma.
We have to realize that atman and
body are different; but this knowledge is hidden by Karma. Bondage of these
two results in birth; and separation, in death. Karma prevents atman going
straight to Moksham, on separation.

Additional notes:
Advaitic explanation regarding the union of Prakrti and Atma: O Arjuna,
remember that whatever is born, unmoving or moving, know thou that to be done to
the union between the body and the Self.
The knower of the field is like the ether without parts. Therefore, there
cannot be a union of the field and the knower of the field through contact of each
other's parts like the contact of the drum and the stick or
a rope and a vessel. There cannot be the inseparable connection between them
like the connection that exists between the head and the neck, or the arm and the
shoulder, because the field and its knower are
not related to each other as cause and effect. Then, what sort of union is
there between the field and its knower? It is of the nature of mutual
superimposition or illusion. This consists in confounding the one with the
other as well as their attributes, like the union of a rope with a snake, and
mother-of-pearl with silver, on account of lack of discrimination of their real
nature. The attributes of the Self are transferred to the body and
vice versa. The insentient body is mistaken for the sentient Self. The
activities of the body or Nature are transferred to the silent, actionless Self.
This sort of illusion or superimposition will disappear when one
attains knowledge of the Self, when he is able to separate the field from the
knower like the reed from the Munja grass, when he realises that Brahman which is
free from all limiting adjuncts is his own immortal
Self, and that the field is a mere appearance like the snake in the rope,
silver in mother-of-pearl, an imaginary city in the sky, and is like an object
seen in a dream or like the horses, places and forests projected by
a juggler. A sage who has the knowledge of the Self is not born again.
[ Note: This advaitic explanation is contrary to the Visistaadvaita
commentary, where it is clearly said that the material world also is true and not
a mirage. The above explanation is included, only to give
an insight into the basis of Advaita that this material world is illusion
and there is nothing existing except one Atma. ]

13.27
samam sarvEshu bhutEsu tisthantam paramesvaram
vinasyatsu_avinasyantam yah pashyati sa pasyati

"One who sees the Supersoul accompanying the individual soul in all bodies, and
who understands that neither the soul nor the Supersoul within the destructible
body is ever destroyed, actually sees."

He who sees the Atman as It really is --- he is the one who sees the Atman as a
distinct entity in all embodied beings that are composed of Prakrti and Purusa,
even in bodies of diverse nature of gods, men etc.
The true seer is one who sees the Atman as the supreme ruler in all these bodies
as the imperishable self, though the bodies are subject to destruction. Conversely
the purport is that he who sees the Atman, only
as characterised by the unequal forms of the bodies as men, gods etc., and as
possessed of birth, death etc. --- such a person is perpetually caught up in
transmigratory existence.

*Ya pasyati = [he] who sees,

Seeing Alike, i.e seeing or discriminatorily knowing that Atma is
distinguished as the "knower", is separate from the diversities of material forms
such as deva and the rest, and that in whatever bodies it may
happen to dwell, it is with reference to those bodies and senses and minds
thereof, the lord transcending (i.e parameswara); in other words seeing the Atma-
nature to be the same in every compound of
soul-matter existence, by the common attribute of consciousness.
Also discriminatingly seeing that whilst bodies etc decay, the principles
of Atma does not decay, because of its inherent imperishable nature.
 *sa pasyati = he sees.
It should be understood here that he who sees it in this way, sees the truth.
We have to see in the angle, that which is to be seen. That is called as seeing
here. Such a person sees that atman is different from body.
How he has to see? is being told by the Lord.
*Sarveshu = in all or every,
*bhutesu = living beings,
*tishtantam = established,
*parameswaram = the supreme leader [as told earlier this word denotes jeevatman
and not the usual Lord, as atman rules any body. Atman is superior to body, organs
and mind].
The Sanskrit word paramesvara is sometimes translated as "the individual
soul" because the soul is the master of the body, and after the destruction of the
body he transfers to another form. In that way
he is master. But there are others who interpret this paramesvara to be the
Supersoul. In either case, both the Supersoul and the individual soul continue.
They are not destroyed. One who can see in this way
can actually see what is happening. [As per Visistaadvaita commentary,
Parameswara here refers to Jeevatma only ]

*Samam = equal [in all living beings].

This person regards all atman in all living beings, is same. There is no
difference among atman in various living beings. Even though there are infinite
atman, their nature and appearance [swabhava and swaroopa]
are the same. How is it possible? An atman in an elephant's body does what an
elephant does; and in human body, it behaves like any human being! Then how atman
can be same? An atman resides in a body
due to Karma, and undergoes the change appropriate to that body. But if we can
see atman separately from the body, then all atman are identical. We can see
variety of cows, each having different color and size.
But the milk yielded by all of them, are identically, white in color!
Similarly, though each atman is residing in different bodies, atman remains
identical in all living beings. Atman is seen different only when seen with a
body; but if we can see it different and separate from a body, it is same in
all living beings. By such separation, one understands that the body differs from
living being to living being, it is destroyable, it is commanded
by atman, it is supported by atman, etc. That person understands atman is the
commander, supporter, everlasting, identical in all living beings, etc. This
knowledge is vivekam. But a doubt may arise that along with
body, atman also is destroyed after death. To answer this we have to see our
own growth from childhood. We were born as infants, then small boy or girl, then
youth, then middle aged and then old person. In the
old age, we think of our childhood days and feel we are not able to be active
like that. We see here that while body has changed from youth to old age, atman
represented by 'I' in everyone of us, remains the same!
This 'I' does not change with time, like the body has changed! So atman inside
does not undergo changes. Similarly, after death, atman enters another body and
remains the same.

*Vinasyatsu = in destroyable [body],

*avinasyantam = everlasting [atman], he who sees in the right perception, sees
the truth.
Thus everlasting atman is inside destroyable body. In variety of bodies the
atman is same without any difference. Our Karma has bonded these two and so we are
under an illusion. Anyone going to Ganges on
pilgrimage, brings Ganges water. It is considered sacred. Whether Ganges
water is brought in copper vessel or silver pot or in golden pot, its sanctity
does not vary from vessel to vessel. Atman is like Ganges
 water. Its characteristic remains same in every body it is resident.

Additional Notes:
Anyone who can see three things--the body, the proprietor of the body, or
individual soul, and the friend of the individual soul, combined together by good
association--is actually in knowledge. Those who are not
associated with the soul's friend are ignorant; they simply see the body, and
when the body is destroyed they think that everything is finished, but actually it
is not so. After the destruction of the body, both the soul
and the Supersoul exist, and they go on eternally in many various moving and
unmoving forms. The Sanskrit word paramesvara is sometimes translated as "the
individual soul" because the soul is the master of the
body, and after the destruction of the body he transfers to another form. In
that way he is master. But there are others who interpret this paramesvara to be
the Supersoul. In either case, both the Supersoul and the
individual soul continue. They are not destroyed. One who can see in this way
can actually see what is happening.

Lord Krishna confirms with the words pasyati meaning perceives or discriminates
that one who realises that paramatma or the Supreme Soul existing equally within
all jivas or embodied beings is the ksetrajna or
knower of the sphere of activity and that it is distinctly distinguished from
prakriti the material substratum pervading physical existence which manifests as
unlimited forms such as demigod, human, animal, etc.
In other words recognising the Supreme Lord as the same omnipresent eternal
consciousness localised within each and every living entity and realising that it
is singular. Also distinguishing the fact that while all
physical bodies decay and perish; the atma or individual immortal soul does not
ever decay or perish because it has an eternal, transcendental nature. This is
confirmed in the Vishnu Purana: VI.VII.LVIII beginning
pradhanadi viseshantam meaning: the undecaying within the decaying. One who
correctly comprehends the atma in this manner properly perceives reality. But one
who thinks that the atma is subject to birth and
death and that it is modifiable and variable like the forms of living entities
which are always changing; then such a person will always remained confined in
samsara or the perpetual cycle of birth and death in
material existence.

13.28
samam pasyan hi sarvatrA sama_vasthitam Ishvaram
na hinast(y)_atmana_AtmAnam tato yAti parAm gatim

"One who sees the Supersoul equally present everywhere, in every living being,
does not degrade himself by his mind. Thus he approaches the transcendental
destination."

Verily by seeing the Lord (soul) abiding alike everywhere, one causes not to his
self mental injury, thereby doth he pass to the highest goal.
We have to understand all atman are identical and we should not be disillusioned
by the body appearance and think atman are different from each other. Such a
person who sees atman as uniform, does good to
himself. On the contrary person who thinks atman and body are same, does great
harm to himself.

'The ruler' (the self) abides in the bodies of divinities and the rest as their
supporter, controller and as their Sesin (principal). He who sees the self free
from dissimilar shapes of divinities etc., and as being of the
 same form of knowledge, he does not injure himself by 'himself', namely, by his
mind. Therefore, as a result of seeing the sameness of the nature of the self in
every place as a knower, he attains the 'highest goal.'
What is to be reached is called 'goal'. He attains the supreme, namely, the
self in its pure form. On the contrary, if he should view the self as dissimilar
in every place, i.e., identifies It with the bodies,
then he 'injure the self, namely, hurls It into the middle of the ocean of
Samsara.

*Na hinasty = [he] does not harm, i.e does not get entangled in further
samsaram. That is he does not harm the atman or soul by samsaram.
Redemption from Samsara. i.e the soul is saved by understanding its
nature aright.
*atmana = by mind,
*Atmanam = to the soul.
The soul (jeevatma) which resides everywhere in the bodies of deva and the
rest, as their sovereign(seshi), their prop (AdhAra) and ruler (Niyantri) and
which is free from the corporeal differences brought on
by being a deva etc.
*Pasyan hi = Seeing alike, seeing that the soul wherever it do abide, is, by
its, essential character of intelligence (jnAna or consciousness), the same.
*param gatim = the supreme place or passage,
And then by such knowledge i.e by comprehending Atma as the knower and of
uniform nature wherever it do dwell - one reaches the supreme goal i.e one
realizes the highest ambition, by obtaining
Atma-vision, in its true light. But, if he should view Atma as different
in the differentiating light which the diverse bodily forms, deva etc, present, he
injures it i.e he hurls it into the midst of the ocean of samsara.

*tato yati = [he] attains that.

He does not struggle again in samsaram and so he does not harm the soul.
He attains atman sakshatkaram and experiences atmanubhavam. He relinquishes
samsaram and so does not have rebirth and suffer.
This is attained by that person, who sees the atman in every living being
is same.
*Sarvatra = everywhere, that is irrespective of the species like Devas, humans,
movables and non-movables, etc.
*Samavasthitam = living same or equal,
*ishvaram = leader or commander, that is atman.
[ Note: Ishawara denotes Niyamanam and refers to soul i.e Jeevatma , since
it rules that specific body. It does not refer to Paramatma. Jeevatma as
Ishwara rules that particular body; whereas Paramatma as Ishwara rules
over everything ]

Every atman is the commander of the body it is residing. The Lord is the
commander for all the bodies, while individual atman is the commander for the
individual body it is residing. Here, in this sloka, ishvara
denotes atman in a body and not the Lord. This atman could reside in any
body, irrespective of the species, and is same as any other atman in any other
body. Atman's swaroopa and swabhava - appearance
and characteristic- are identical with those of any other atman. Such a
person, who sees atman and body are different and who sees all atman are
identical, does not harm his atman by mind.

Mind is our companion. He could be freindly or be an enemy. This depends on

our thoughts. Let us consider A as a person. If A thinks he is A and he has these
physical measurements and these qualities;
then A thinks A's body and mind are one. This way A's mind does harm to A.
If A thinks that atman and body are different and thinks that atman in any body is
same, A's mind is freindly and does not harm A.
Here harm is samsaram. By not doing harm means, prevents sufferings in
samsaram. By misunderstanding atman and body are same, mind does harm to the body.
It is like wrongly understsnding the question
and answering in an examination. The result will, naturally, be bad.
Similarly, by wrongly understanding atman and body are one and the same, result
will be bad. That is continuing in the birth-death cycle. A person,
let us say A, declaring himself as A, everytime, confuses the unintelligent
body and his intelligent soul as one. It is as good as calling himself a fool. But
this is repeated by all without any thinking. But a person
who sees the difference between body and soul and who sees souls in all
living bodies as same, attains atman prapti or enlightenment and reaches the
supreme path. He has no more rebirths. Vivekam is the
requirement for attaining this.

Additional notes:
Lord Krishna now presents the results of the afore stated realisations that
of perceiving the Supreme Lord present within all bodies demigod, human, animal,
etc. and His imperishable nature present everywhere.
Such a jiva or embodied being na hinasti never degrades atmanam their
immortal soul by being attached to material desire and prolonging their
imprisonment in material existence. The essence is one who sees
created beings separate from the Supreme Lord and separate from themselves
will be compelled to revolve in samsara the perpetual cycle of birth and death in
the material existence and continue to perform sinful
and degraded activities that keeps them shackled permanently in the prison of
material existence. This is corroborated by Sakuntala's statement in Moksa Dharma
that: Such a one who has not realised the atma
or immortal soul inherent within all beings; what sinful activity did such a
cheater of themselves deign not to commit? The Isa Upanisad, verse III reveals the
resultant consequence due to the greatest ignorance for
those that degrade their own atma and the soul of others living entities by
engaging in evil activities of unrighteousness beginning: asurya nama te loka
andhena meaning such sinful demons oblivious of their
inherent divine nature enter the dark, gloomy hellish planets when their life
has ended.

13.29
prakrityaiva ca karmAni kriyamAnAni sarvasah:
yah pasyati tathAtmAnAm akartAram sa pasyati

"One who can see that all activities are performed by the body, which is created
of material nature, and sees that the self does nothing, actually sees."

When he perceives that 'all acts are performed by the Prakrti' in the manner
previously stated in, 'Prakrti is said to be the cause of agency to the body and
sense-organs' (13.20), and perceive also that 'the self,
being of the form of knowledge, is not the doer,' and that the self's
conjunction with the Prakrti, Its direction of the body and Its experiences of
happiness and misery are the result of ignorance of the nature of
Karma --- then indeed he perceives the pure self.

In this sloka also the Lord describes how one has to distinguish atman from
body. We do many actions, like eating, walking or sleeping. If we do actions
permited by shastras, we get punya. That is by performing
an yagna allowed by shastras, we get punya. By injuring another and not
conforming to shastras we acquire papa. Every action we do, is with the conscience
that we are doing. But are we doing? Here the
word 'we' or 'I' indicates atman and atman by itself can not do yagna nor
injure others. So if atman acts means it is with association of a body. Without a
body atman can never act.

So in this sloka the Lord derives the point that for all the actions [kriya in
Sanskrit] atman is not responsible. So atman has to be understood as akartha or
non-performer [of actions]. But atman in a body does
actions because of past Karma. Atman by itself never does anything. Past Karma
is stuck to atman. We do not know when those Karma have stuck to atman. It is
there without a beginning and Karma ia always
associated with atman. This Karma makes atman to be born with a body. Because
of association with a body, it acts appropriate to that body. Atman, by itself
does not perform any actions. We have seen the
natural characteristic of atman is when it is liberated or a muktatman is in
its natural state.

Actions arise because of association with body. Why should atman be associated
with a body? Because of effects of past Karma, done in infinite births. This Karma
accumulated over infinite births, is being
expended in every birth, by performing actions appropriate to the body in which
atman resides in that birth! This truth that atman by itself is akartha or non-
performer is to be understood. This is another difference
between atman and body, explained by the Lord. Body is meant for performing
actions. Atman is non-performer.

*Prakritiyaiva = by prakruti [related body] alone,

*sarvasa karmani = all actions [like eating, walking, seeing,etc],
*kriyamanani = are being performed.
Body is made of prakruti and it does all the actions. Can body by itself
perform? No. Only when an atman is inside the body, body performs actions. Atman
with the past Karma indulges in actions through the
body. As long as past Karma is there, atman will reside in one body or the
other. A Karma-less atman does not need a body made of prakruti. So instead of
saying he does, we should say he [representing
an atman] does, because of past Karma, by being inside a body! By saying we
do or did it, all the results of the action will stick to atman. The papa/punya of
every action, we claim to have done, will also be ours,
that is, they will stick to atman. Therefore, we should slowly understand
that since actions' results stick to atman, we should refrain from doing actions.
If one thinks himself to be a Deva, he wants to enjoy the
company of damsels like Rambha, Oorvasi, Menaka, etc. But the same one, if
he thinks himself to be an atman and not a Deva, then atman never will want the
company of these women, nor atman would want
to do anything. If atman in a lion's body thinks it is lion, it starts
running after deer to eat. Atman in a human body, thinks it is a man [or woman]
and runs after earning. All these actions, like desiring company of
women or running after a prey or struggling to earn, occured because atman
thought it was Deva or lion or human being. Atman in lion's body does not think of
doing human's actions. Nor vice-versa! If this
thought that atman and the body it is residing are same, is discarded, then
atman will not perform actions.

*Yah pasyati = [like this] when sees,

*tatha = in that way,
*AtmanAm = atman or soul as,
*akartaram = non-performer,
 *pasyati = is the [proper] viewer [perceptor or has vivekam].

Lord Krishna reveals that one who truly perceives understands that all actions
proceed from the agency of prakriti or the material substratum that pervades
physical existence. One perceives that for creating effects
and instruments insentient prakriti is the cause. One perceives that the atma
or immortal soul although sentient is not the doer. One perceives that tamas or
ignorance in the shape of karma or reactions to actions
is the reason for forced confinement in the material existence, the terms and
conditions of the confinement and the experiences of pleasure and pain in
correlation with the duration of the confinement. One who
comprehends all these truly perceives reality.

13.30
yadA bhuta-prithag-bhAvam eka-stham_Anupasyati
tatah_eva_ca vistAram brahma sampadyatE tadA

"When a sensible man ceases to see different identities due to different material
bodies and he sees how beings are expanded everywhere, he attains to the Brahman
conception."

When he perceives that the diversified 'modes of existence' of all beings as

men, divinities etc., are founded on the two principles of Prakrti and Purusa;
when he perceives that their existence as divine, human,
short, tall etc., is rooted in 'one' common foundation, namely, in the Prakrti,
and not in the self; when he sees that 'their expansion', i.e., the successive
proliferaton into sons, grandsons and such varieties of
beings, is from Prakrti alone --- then he reaches the brahman. The meaning is
that he attains the self devoid of limitations, in Its pure form of knowledge.

*Brahma sampadyate = attains atma anubhavam [experiences soul]. Brahma here

denotes atman. [Please refer to note below under "tadah"]
*Yada = when,
*bhuta-prthak-bhavam= the state of diversity of living things;
*bhuta = living beings such as Deva, men, women, animals, trees, etc.
Each of them has a soul inside. Thus the association of soul and body or
prakruti and prusha, is denoted by bhuta.
*Prithag = difference,
*bhava = nature. Prithag-bhAva is the diversity ; diversity such as being
deva, being man, being short, being tall etc seen in the variety of existences
constituted of the dual principle of Prakriti and purusha.
Each of these living beings, is different, like short and tall, black and
white, male and female, etc. Which is displaying this difference, in every living
being, which is an association of soul and body?
Is it atman? Or, body? Or, the association? Sri Krishna tells that this
differences is not exhibited by atman. Nor by the association. But only by the
body.
*Eka-stham anupasyati = sees [the difference] only in body.
The compound word eka-stham meaning situated in one refers to the
singularity of prakriti which the ksetra or sphere of activity exists within.
*Tata eva = because of that,
*vistAram = expansion [of family with young ones, sons, daughters, grand
children and so on].
The word vistaram meaning expansion refers to the variegated myriads of
differentiated existences in successive form manifestations such as children,
grandchildren, great grandchildren all uniquely
emanating from the same principle of prakritiThat is even the expansion of
the species or families, with new borns like sons, daghters, grand children, great
grand children, etc., is because of body; and
not due to atman or tha association of atman and body.

Thus we should first understand that we see differences among all living
beings, which are the combination of separate pair of body and soul. These
differences are not due to soul but only due
to body. Next, from the body, younger ones emerge, and the family grows.
This is also because of body only and never due to soul. These Two principles -
cause for differences and expansion - are to be
remembered. When we say we are tall, the word 'we' does not indicate atman
but the body. If we say we are young, again the word 'we' pertains to body. That
is atman 'we' is in body that has grown tall
or which is young. Atman is neither tall nor young. If a person has grown
from child to boy to old man, atman is constant without any change, but the body
has undergone change from child body to boy's
body to old man's body. In spite of both atman and body being together all
along, only the body undergoes change and never the soul. Similarly, when one says
he is Deva or elephant or mosquito, the
perception of difference is on the body and not on the soul. Atman is
neither Deva nor elephant nor mosquito. It remains always same as atman. Thus body
made from prakruti undergoes changes and this
difference is perceived by us. This body only is the cause for other
products such as children and grand children, etc., and is the cause for expansion
of family and living beings.

*Tadah = then, that is when this knowledge dawns, that person attains
atmanubhavam, or experiences soul.
If we take the meaning for brahma as the Almighty, then this sloka tells
about the person undrstanding these two principles, attaining oneness with
Almighty or equal to Him. That is he attains all the
qualities of the Lord. Or, reaches Moksham. But the theme of this Chapter
is not about reaching the Lord or getting Moksham. The theme is atman sakshatkaram
or atma prapti or attaining soul to experience
its nature. Therefore, brahma is to be interpreted as atman and the person
knowing these two principles, attains atma prapti or mukta atma swaroopam or
nature of a liberated soul. These are very difficult to
understand but our elders have toiled to make them easier to understand.
We should be grateful to Sri Gitacharya, for having explained these concepts.

Lord Krishna is stating that one must realizes that all the diversity of forms
throughout creation is manifested by the medium of prakriti or the material
substratum pervading physical existence which gives rise to
unlimited bodies and their correlating senses. All jivas or embodied beings
whether demigods, humans or animals are constituted of the dual natures of purusa
the supreme spirit and prakriti.
Whosoever understands that all external appearing differences have their origin
in prakriti and not in purusa or the supreme spirit nor paramatma the supreme
soul; such a person attains the realization of the
brahman or spiritual substratum pervading all existence.

Additional Notes:
When one can see that the various bodies of living entities arise due to the
different desires of the individual soul and do not actually belong to the soul
itself, one actually sees. In the material conception of life,
we find someone a demigod, someone a human being, a dog, a cat, etc. This is
material vision, not actual vision. This material differentiation is due to a
material conception of life. After the destruction of the
 material body, the spirit soul is one. The spirit soul, due to contact with
material nature, gets different types of bodies. When one can see this, he attains
spiritual vision; thus being freed from differentiations like
man, animal, big, low, etc., one becomes beautified in his consciousness and
able to develop Krsna consciousness in his spiritual identity. How he then sees
things will be explained in the next verse.

13.31
anaditvAn nirgunatvAt paramAtmAyam avyayah:
sarira-sthO �pi kauntEya na karOti na lipyate

"Those with the vision of eternity can see that the imperishable soul is
transcendental, eternal, and beyond the modes of nature. Despite contact with the
material body, O Arjuna, the soul neither does anything
nor is entangled."

This 'supreme self' (Atman) has been defined as having a nature different from
that of the body. While existing in the body, It is 'immutable', i.e., It is not
liable to decay as It is 'without a beginning,' i.e., never
created at any point of time. Because It is 'free from Gunas,' being devoid of
Sattva and other Gunas of Prakrti, It neither acts nor gets tainted; It is not
tainted by the qualities of the body. [Granted that the self being
without Gunas, does not act; but how is it possible that the Atman is not
tainted by Its constant association with the qualities of the body? To this, Sri
Krsna replies in the next sloka]

Sri Krishna has been telling to see chalam [body] and achalam [atman] are
different and achalam is superior. That is atman is superior to body, which
changes. In Tamil, we call chalippu for boredom!
This body is doing the same thing and so gets bored. If we see the unchanging
atman, then this monotonous boredom will vanish. But normally, we are interested
to see things changing and such
changes kindle interest. Here we have to note that the changing nature of
body, never changes! Our Universe is changing continuously and this nature never
changes! Atman, even though never changes, is s
howing its superiority. By looking at atman and superior Paramatman, we look
at achalam, changeless. They are able to attract us. We have so far seen that
atman is everlasting, always constant and is not
doing any actions [akartha]. Body is opposite of all these qualities.

This atman is praised as paramatman. Here in this sloka, paramatman does not
denote the Lord, but the superior [param] atman, that is jeevatman.

*Ayam = this,
*paramatma = jeevatman,
Here in this sloka, paramatman does not denote the Lord, but the superior
[param] atman, that is jeevatman.
*sarira-stho'pi = in spite of being in this body,
*avyaya = everlasting or indestructible or unchanging.
*AnaditvAt = without a beginning.
That is atman is never created any time; it is existing for ever, without a
beginning and end.
*Nirgunatvat = without the Three qualities of satvam, rajas and tamas.
Nirgunam here, does NOT mean without any Gyana. It means those qualities
satvam, rajas and tamas, which are considered as blemishes are not in jeevatman.
[Advaitaic interpretation of nirgunatvat is being without qualities:
indeed, It si only something possessing qualities that perishes owing to the losss
of its qualities. But this One, being without qualities, does not
perish. Hence, ayam, this; paramatma, supreme Self; is avyayah,
immutable. It suffers no depletion. Therefore It is immutable.]
*Na karoti = [absence of these qualities make atman] actionless.
Body only acts and atman does not act. Body has all these three qualities
satvam, rajas and tamas and so acts. Because from prakruti, body is made. Satvam,
rajas and tamas qualities are inherent in prakruti.
Without these three qualities, we will be actionless. Satvam makes us to
acquire knowledge, rajas makes us to work for earning and tamas makes us to sleep,
etc. Therefore, atman without these qualities is
actionless.
*Na lipyate = [atman is] not affected by body's nature.
Body has no influence on atman, in spite of residing in the body.
Body can be said to be made of two components, three components, four
components and Seven components
- Two: it is the product of intercourse of two [male and female]
bodies,
- Three - vata [air], kapam and pittham [according to ayurveda],
- Four - consuming by drinking, licking, chewing and swallowing, etc.
- Seven ; It has Seven components (Dhaatu)
But on the other hand, atman is single and always constant.

So now the eternal, omniscient and all pervading nature of paramatma or the
Supreme Soul is being revealed by Lord Krishna as being totally distinct from the
physical body of the jiva or embodied being.
Although residing within the exhaustible physical body which is perishable,
paramatma is inexhaustible and imperishable due to it being anaditivat of
eternality. It is infinite in time and infinite beyond time.
It is nirgunatvat or possessing no material qualities or attributes and neither
performs any actions nor is affected or implicated by any actions the physical
body performs. Next it will be explained how the paramatma
although having constant association within the physical body is not degraded
by any of the bodily properties.

This exalted Atma (=Param Atma) has now been defined as of a nature distinct
from that of the body. Though stationed in the body, Atma is inexhaustible or
devioid of exahustion = Perishment, in as much as
it did not begin (at any point of time). The meaning is that infinite in time
means infinite in nature. Quality less means destitute of sattva and other
qualities.

Additional Notes:
It may be comprehended that paramatma the all pervading Supreme Soul as well
as the localised atma or the immortal individual soul are both distinctly
different from prakriti or the material substratum pervading
physical existence. It may also be understood that it is only by the medium of
prakriti that bodies and senses manifest and cause the jiva or embodied being to
engage in activities which gives karma or reactions
to actions. But the question may be raised that if paramatma and the atma have
such intimate contact with the physical body which is experiencing joy and grief
as it performs unlimited activities; then how are they
both not affected, implicated and contaminated by such enactments and remain
only the witness and monitor. Anticipating such a query Lord Krishna answers that
they are both anaditvan nirgunatvat meaning
eternal without beginning and possessing no material qualities or attributes
whatsoever. Imperishable the knower of the sphere of activity, supreme because
they are transcendental to prakriti and everything material
including the physical body, mind and intellect which is in specific
illustrative examples sometimes referred to as the self. Whatever has manifested
from prakriti possesses the three gunas or goodness, passion
and nescience and are perishable. This comprises the scope of prakriti but
paramtama and the atma are not implicated by the physical body or influenced by
its modifications thereof and therefore are only
monitoring all thoughts and actions as the witness.

**Advaitic Interpretation of this Sloka: (adding this for academic purpose,

especially to understand the Advaita concept of lack of any bhedas of the three
kinds)

Avyaya: That which is free from the changes of birth and death or appearance
and destruction. That which has a beginning has birth. After the object is born it
is subject to the changes of being (growth, decay, etc.).
As the Self is birthless, It is free from the changes of state (existence,
birth, growth, change, decay and death). As the Self is free from all sorts of
functions, It is Avyaya. Even if the reflection of the sun in the water
moves, the sun does not move a bit. Even so the Supreme Self is not touched by
the fruits of action as It is not the doer, as It is without the qualities of
Nature, or limbs, indivisible, devoid of parts, without action,
beginningless and unattached and causeless.
This Supreme Self is free from the three kinds of differences, viz.,
Sajatiyabheda, Vijatiyabheda and Svagatabheda. A mango tree is different from a
fig tree. This is Sajatiyabheda. A mango tree is different from a
stone. This is Vijatiyabheda. In the same mango tree there is difference
between leaves, flowers and fruits. This is Svagatabheda. But the Supreme Self is
one without a second. There is no other Brahman which
is equal to It. Therefore, there cannot be Sajatiyabheda in Brahman. This world
is a mere appearance. It is a mere figment of our imagination. It is superimposed
on the Absolute on account of ignorance. An
imaginary object has no independent existence apart from its substratum, just
as the snake in the rope has no independent existence apart from its substratum,
the rope. Therefore, there cannot be Vijatiyabheda
in Brahman. Brahman is indivisible, partless, without qualities, without form
and without any limbs. Therefore there cannot be Svagatabheda in Brahman. Brahman
or the Supreme Self is beginningless. It is without
a cause. It is self-existent. It is without parts. It is without qualities.
Therefore Brahman is imperishable. As It is unattached, It is neither the doer nor
the enjoyer. If Brahman also is the doer and enjoyer. It is no longer
Brahman. It is in no way better than ourselves. This cannot be. Agency and
enjoyment are attributed to the ego on account of ignorance. "It is Nature that
acts." (Cf.V.14;XV.9)

13.32
yatha sarva-gatam sauksmyAd Akasam nOpa_lipyatE
sarvatra_AvasthitO dEhE tathaAtma na_upa_lipyate

"The sky, due to its subtle nature, does not mix with anything, although it is
all-pervading. Similarly, the soul situated in Brahman vision does not mix with
the body, though situated in that body."

As the 'all-pervading ether,' though in contact with all substances, is 'not

tainted' by the qualities of all these substances, as it is 'subtle' --- even so
the self, though 'present in all the bodies,' everywhere, namely, in
divinities, men etc., is not contaminated by these bodies by reason of Its
extreme subtleness.
 In the last sloka we saw that atman resides in the body, but is different from
the body, unaffected by body's nature. Chalam - body - is always changing and
achalam - atman - is always constant and changeless.
Atomic and everlasting is atman; while peceptible and destroyable is body.
Atman is imperceptible. Atman does not have any of satva, rajo and tamo qualities
[Nirgunatvat]. Therefore, atman is actionless, unlike
body which is full of action because of the influence of satva, rajo and tamo
qualities. This was told by the Lord as atman is nirgunatvat. But He also told
that atman is na lipyate - not affected or influenced by the
body.

This may create a doubt. After all atman is associated with one body or the
other for infinite time, how it can remain without the influence of body? If a rod
or stick is kept in salt for long time, we have seen those
objects taste salty, against their nature! We know the thread used to tie
jasmine flowers, also get that scent. Thus association will surely have influence.
Therefore, will not the disadvantages of body, influence
atman? This doubt is answered by the Lord in sloka 32! Sri Krishna emphatically
denies any influence of body on atman. He explains this with an illustration.

Sri Krishna cites an example. Space is spread everywhere. But is it influenced

by any? Space is in air, water and in the sky. Space is in our body. But space in
an object is not affected by the object. Space in
water is never wet! Space in an elephant does not behave like an elephant! Thus
space -akash- is never influenced by the object in which it is there! Why it is
so? Because of the imperceptible nature -sookshmam
- of space. If a thread carries the scent of the flower, which is tied with, it
is because thread is perceptible. It has a surface area on which flower is able to
pass on its scent. Space has no dimensions and so
no surface, and can never be perceived! Therefore, no other object can
influence on space any characteristic. On the same analogy, atman is also
imperceptible and so can never be influenced by the body in
which atman is resident, in spite of infinite time of association.

*Yatha = just as,

*sarva-ghatam = every where present, all pervading
*Akasam = space,
*sauksmyat = being imperceptible or atomic, [ This is the key term in this
sloka. It is by this imperceptibleness i.e subtle nature, that it is not
influenced, even though it's situated in various bodies ]
*na-upalipyate = is not affected or influenced [by the objects in which space
exists],
*tatha = similarly,
*sarvatra = in every,
*vastitho = object,
*deha = of bodies, atma = soul or atman,
*na-upalipyate = is not influenced [by the body's nature].
Atman is inside body; but body's nature has no effect on the atman or
soul. Because atman is imperceptible, like space. We can perceive and understand
atman only by shastras. Amrutam is atman as
it is never destroyable.

Lord Krishna uses the word akasam which means ether and denotes space. As space
prevails everywhere and encompasses all objects, yet by its extremely subtle
nature the properties of any object are not
able to influence, taint or modify it. In the same way the atma or individual
immortal soul being subatomic resides within the bodies of all jivas or embodied
beings but the physical properties, attributes and qualities
that pertain to such bodies be they demigods, human, animal, etc. are unable to
influence, taint or modify it.

Akasa or space prevails everywhere and is in contact with all objects; and yet
by reason of it's subtle nature, the properties of those objects never stain it.
So is Atma very subtle and though it dwells everywhere
in the bodies of deva, man etc, the peculiar properties (or natures) that
pertain to such bodies do not sully it.

Additional Notes:
It may also be questioned how is it that paramatma or the all pervading
Supreme Soul and the localised atma or individual immortal soul are not
contaminated and infected by the material qualities associated
with the physical body such as pleasure and pain, joy and distress. Lord
Krishna replies to such with the analogy of ether which atomically is existing
everywhere all through prakriti the material substratum
pervading physical existence and as such is not contaminated or modified by
any object. In the same way paramatma and the atma although abiding within the
physical bodies of all jivas or embodied beings is
not contaminated or modified by the merits or demerits associated with the
actions of the physical body.

The air enters into water, mud, stool and whatever else is there; still it
does not mix with anything. Similarly, the living entity, even though situated in
varieties of bodies, is aloof from them due to his subtle nature.
Therefore it is impossible to see with the material eyes how the living
entity is in contact with this body and how he is out of it after the destruction
of the body. No one in science can ascertain this.

13.33
yathA prakasayat(y) ekaha: krtsnam lokam imam ravih:
kshEtram ksetri tatha krtsnam prakAsayati bhAratA

"O son of Bharata, as the sun alone illuminates all this universe, so does the
living entity, one within the body, illuminate the entire body by consciousness."

As the 'one sun' illumines 'all this world' by his radiance, so the 'knower of
the body' illumines the entire Ksetra, i.e., the body, by Its own knowledge,
within and without and from head to toe, by conceiving 'This my
body is of this nature.' This self of the said nature is totally different from
the body, because It is the knower of the body. The body is the object of Its
knowledge and is therefore different from It, even as the
illuminating sun is totally different from the illumined world.

Sri Krishna has been explaining the rationality, to view body and soul as
separate entities, which is viveka gyana. To view so, we should know the nature of
both. In Akkarakkani, there are two items, akkaram [sugar]
and kani [fruit]. Both have different properties and both are obtained in
different ways. Fruit can be squeezed and it gets spoiled in a few days. Fruits
have skin which can be peeled off. Sugar is obtained from
sugarcane after an elaborate process. Fruits are naturally avvailable. Thus we
see different properties for both. Similarly, atman and body have entirely
different properties.

In sloka 33, Sri Krishna cites another example to distinguish atman from body.
Body has organs, while atman is without organs. In the last sloka the Lord
compared atman to space -akasam- for the subtility, which
made atman and space unaffected by the entity in which they were present. Now
sloka 33:

*Bharata = descendent of Bharata dynasty [Arjuna],

*yatha = just as,
*ravih = the Sun, ekah = being single,
*imam lokam = all these [objects] seen,
*krtsnam = without exception,
*prakasayaty = are illuminated.
The single Sun, is able to illuminate any and every object seen on this
earth, without exception by its rays. Our atman is now compared to Sun and all our
organs are comared to the objects on earth
and the Gyana is compared to the rays fom Sun. Organs and objects are many.
Gyana and rays are in abundance. But Sun and atman are single.
*Kshetram = body [and associated organs],
*ksetri = atman [inside body],
*tatha =similarly,
*kritsnam = without exception, the whole
*prakasayati = is able to perceive.
Here we should not misunderstand that a single atman is understanding all
bodies, but atman is able to perceive all organs in the body in which it is
resident. Atman is able to know about all the parts and their
activities, in the body in which it is resident. Could this sloka mean,
that just as Sun illuminates all objects we see, an atman is illuminating all
organs? But this is not the topic the Lord has been telling Arjuna
all along. We should understand that just as the luminous Sun is different
from the illuminated world, similarly, knowledgeable atman is different from the
body to be known. Knower is atman and object of
knowing is body. Atman is without organs and body is with organs. Another
point also we should understand is that one atman is not knowing all bodies but
each atman knows about each body, in which it resides.
How such minute atman, residing in one corner of our heart is able to know
about the entire body, which has innumerous parts? Like the radiance of the Sun,
it is the Gyana of atman which is able to know all.
This Gyana tells that all parts are belonging to atman, when we say, 'my
hand, my head, my foot, etc.'. Thus we know the difference between body and soul.

The Sun, singly by it's light, illuminates all the world. Like this does the
kshetri (=kshetraajna i.e Atma) shine by the light of his intelligence in the
kshetra or his tabernacle, the body - everywhere outside and
inside it from top of head to toe of foot - by thinking "this is my kshetra or
residence, it's state is such and so on". Hence the Sun in its capacity of
illuminator differs from the world, the illuminated. so Atma.
according to the description given or in its capacity of cognizer, differs
from the Kshetra the cognized and is therefore of a unique nature as distinguished
from Kshetra.

Another analogy is utilized by Lord Krishna in how the sun is able to solely
illuminate the entire universe. In the same way does paramatma or the Supreme Soul
illuminate all the atmas or immortal souls in creation
and then each individual atma illuminates with consciousness the tabernacle of
the physical body of every jiva or embodied being in which it inhabits in that
lifetime. This consciousness exists completely throughout
the physical body surrounding it as well to some degree and definitively thinks
that the physical body is its ksetra or field of activity. It should be understood
that just as the sun in its capacity of illumination differs
from the universe it illuminates. In the same way it should be understood that
paramatma is supremely different from all individual atmas even though it
illuminates them all with consciousness and in the same
manner it should be understood that the localized atma is uniquely different
from its ksetra of the body.

Additional notes
There are various theories regarding consciousness. Here in Bhagavad-gita the
example of the sun and the sunshine is given. As the sun is situated in one place,
but is illuminating the whole universe, so a small
particle of spirit soul, although situated in the heart of this body, is
illuminating the whole body by consciousness. Thus consciousness is the proof of
the presence of the soul, as sunshine or light is the proof of the
presence of the sun. When the soul is present in the body, there is
consciousness all over the body, and as soon as the soul has passed from the body,
there is no more consciousness. This can be easily
understood by any intelligent man. Therefore consciousness is not a
production of the combinations of matter. It is the symptom of the living entity.
The consciousness of the living entity, although qualitatively one
with the supreme consciousness, is not supreme because the consciousness of
one particular body does not share that of another body. But the Supersoul, which
is situated in all bodies as the friend of the
individual soul, is conscious of all bodies. That is the difference between
supreme consciousness and individual consciousness.

To alleviate all these doubts and misconceptions, Lord Krishna the analogy
that as a single sun is able to prakasyati or illuminate an entire universe; in
the same way from within the etheric heart the atma is able to
illuminate the entire physical body by the medium of consciousness. The atma
is neither omnipresent nor modifiable in size not because of the questions
previously posed but because of the verdict of the Vedic
scriptures.
The Mundaka Upanisad III.I.IX beginning eso anuratma cetasa veditavyo
states: The soul is infinitesimal in size and is realised directly by the mind
which has neutralised completely all effects and influences of the
five senses which reveals the enlightenment of the soul.
In the Svetasvatara Upanisad V.VIII beginning balagrashata bhagasya
states: The atma is known to be as subtle as 100th part the size of the tip of a
hair that again was divided into a 100th parts which equals
1/10,000 the tip of a hair.
The Prashna Upanisad III.VI beginning hrdi hyesha atma states: The atma
resides in the heart where there are 101 nadis or nerves and for each nadi there
are 100 sub-nadis and each of these sub-nadis
has 72,000 subordinate nadis. The Vedanta Sutra II.III.XXIV beginning
gunadva lokavat states: The atma although residing in the heart by its quality of
consciousness illuminates the physical body as a light
illuminates a room. So from all these relevant examples given in the Vedic
scriptures all discrepancies are dispelled

13.34
kshetra-kshetrajnayOr evam antaram jnAna-caksusA
bhuta-prakriti-moksham ca yE vidur yAnti tE param

"Those who see with eyes of knowledge the difference between the body and the
knower of the body, and can also understand the process of liberation from bondage
in material nature, attain to the supreme goal."

Those who thus discern with the eye of knowledge the difference between the body
or the Field (Ksetra) and the knower of the body or Field-knower (Ksetrajna), and
the means of deliverance from the manifested
Prakrti --- they attain the Supreme.

Those who 'discern thus' in the described manner the 'difference', namely, the
difference between the body and the knower of the body with 'the eye of knowledge'
or discrimination, and also the 'means of
deliverance from manifested Prakrti' --- they attain the 'highest', namely, the
self. They are completely delivered from bondage. Moksa is that by which
deliverance is effected. The means of deliverance as already
stated consists of qualities beginning with modesty (13.7). They, through the
knowledge already imparted concerning the differences between the body and the
self, know those differences existing between them.
Then learning about modesty etc., which form the means of deliverance from
Prakrti that has devleoped into material elements constituting the body, they have
to practise these virtues, and they will thereby be
absolutely delivered from bondage and will reach the self marked by infinite
knowledge abiding in Its own form.

*Ye = they,
*vidu = understand [and practice],
*param = supreme [Moksham or atman prapti],
*yAnti = attain.
The Lord tells Arjuna that the viveka gyana will give the power of vision.
*Jnana-caksusa = with the eyes of Gyana, difference between body and soul is
well understood; and, by practicing this knowledge attain atma prapti or attaining
atman is reached, by them.
These are the people who possess the 20 qualities the Lord mentioned
earlier. These qualities are the means to reach Moksham. Such persons, when, with
eyes of Gyana, clearly ditinguish atman and body,
they reach supreme level. For this Chapter 13 has to be thoroughly
understood. This Gyana acts as the lamp, with which body and soul are seen as
separate entities. Without a lamp, in darkness we will not see
obstacles like pillars in a hall and get hurt. Thirumangai Alwar says the
Lord is the Lamp, and with that Gyana we will be able to see the difference
between soul and body.

*Antaram = [this] difference between,

*ksetram = body, the cultivable land, and,
*kshetrajna = soul, the cultivator.
Difference between soul and body, or the everlasting and perishable, or
cultivator and the land, or supporter and the supported, is to be understood
properly, by Gyana.
[ ksetra-ksetrajnayoh, beween the field and the Knower of the field as they have
been explained; ]
*Bhuta = the Five great elements [panchabhuta],
*prakruti = Universe.
That is prakruti with inherent panchabhuta is transformed to body of us.
*Moksham ca = till moksham.
That is he who understands the means for liberation from this body unto
Moksham, or the Twenty qualities mentioned earlier, and practices, attains
Moksham. Here we should note that this person
understands the means to attain Moksham. Not merely understands but also
practices them. Mere knowledge of Bhakti can not get Moksham; it should be
practiced. Viveka Gyana or the analytical knowledge
is the main substance.

This knowledge will make one to see the inferiority of body in this Universe.
One will seek Moksham. This will make one to practice those 20 qualities and
finally attain Moksham. This can be blessed only by
Sri Bhaktochita and the Lord is welcoming us to bless us.

. Lord Krishna concludes this chapter by revealing that those who by the vision
of knowledge realise the distinction existing between the ksetra or sphere of
activity which is the physical body and the ksetrajna or
knower of the sphere of activity which for the omnipresent paramatma the
Supreme Soul includes each and every the atma or immortal soul and in the case of
the atma is the physical body. Along with those who
imbibe and realise the 20 virtues given in verses 8 to 12 of this chapter
beginning with amanitvam or humility, reverence which are the way and means of
effecting escape from the degradation of mandated
corporeal existence in samsara or the perpetual cycle of birth and death. Such
persons realising their atma achieve moksam or liberation from material existence
and attain param the supreme transcendence.

Hence those who comprehend (1) the distinction subsisting between

matter(kshetra) and soul(kshetrjna) and (2) the means of effecting escape from the
trammels of manifested corporeal existence -
those means being the practice of such virtues as amAnitvam (reverence) etc,
already enumerated (BG 13.7 etc) - reach the param=the transcendent viz the
enfranchised Atma, or find Atma in its
essential state of unhampered or infinitely expanded consciousness
(intellegence)

Additional Notes:
The purport of this Thirteenth Chapter is that one should know the distinction
between the body, the owner of the body, and the Supersoul. A faithful person
should at first have some good association to
hear of God and thus gradually become enlightened. If one accepts a spiritual
master, he can learn to distinguish between matter and spirit, and that becomes
the steppingstone for further spiritual realization.
A spiritual master teaches his students to get free from the material concept
of life by various instructions. For instance, in Bhagavad-gita we find Krsna
instructing Arjuna to free him from materialistic
considerations. One can understand that this body is matter; it can be
analyzed with its twenty-four elements. That is the gross manifestation. And the
subtle manifestation is the mind and psychological effects.
And the symptoms of life are the interaction of these features. But over and
above this, there is the soul, and there is also the Supersoul. The soul and the
Supersoul are two. This material world is working by the
conjunction of the soul and the twenty-four material elements. One who can see
the constitution of the whole material manifestation as this combination of the
soul and material elements and also can see the
situation of the Supreme Soul becomes eligible for transfer to the spiritual
world. These things are meant for contemplation and for realization, and one
should have a complete understanding of this chapter
with the help of the spiritual master.

Summary of Chapter 13:

Now we shall see the final summary of Chapter 13.

DEHA_SVARUPAMA_ATMA_APTI_HETUR AATMA _VISODHANAM I

BANDA_HETUR_VIVEKASCCHA TRAYODASA_UDHEEYATEH II
 The literal translation of the Verse of Alavandaar is as Follows:

"The essential nature of the Body,the means for Self-realization,the

examination of the nature of the Self, the cause of bondage and discriminatory
knowledge(relating to self and body) are
(all) expounded in the thirteenth chapter. Alavandaar focusses on the message
of the Lord , which deals with DEHASVAROOPAM, BHANDHA HETU,VIVEKAM RESULTING FROM
AATMA VISODHANAM.

*Trayodasaudiryate = in Thirteenth Chapter all these are explained.

*Deha_svarupam = the nature of body and soul,
*atmaaptihatu = means to attain atman,
*atma visodanam = insight into atman,
*bandha hetu = bondage of atman in the body,
*viveka = wisdom [to know that atman is different from body]. All these Five
topics are dealt in Chapter 13.

1. Nature of body and soul,

2. Means to realize atman,
3. Probing into atman,
4. Bondage of atman in body and
5. Vivekam or the rationale of atman and body are different.

In Gitartha sangraham, Swami Alavandar mentioned Five important points to be

noted in Chapter 13:
Deha swaroopam [true nature of body and atman],
Atma apti hetu [means to attain atman - most important, explained as 20
qualities],
Atma visodanam [detailed explanations on the nature of atman in Five slokas],

Bandha hetu [Reason, why atman is bonded in a body. Why suffer in this body?
By worshiping Hanuman, all difficulties faced are wiped out. A Bhakta or
devotee should be devoid of fear. We have to be afraid that we do not have
adequate devotion; for any other thing we should not
have fear. We have the support of the Lord and Hanuman; so why be afraid of
anything? As long as we have devotion, what else is needed? asks Alwar. We are
bonded in this Universe because of the three
qualities -satva, rajas and tamas- surrounding us and the desire in the
consequent pleasures and pains.].
Vivekam [Analytical knowledge that atman and body are separate entities.]
This topic has been discussed repeatedly for more than two years in this
program. The one point we have to remember is that body and soul are different.
Body is perishable, atman is everlasting. body is
changing, soul is constant; body has organs, soul is alone without organs;
body requires support and soul supports; our aim should be only to attain atman.].

CHAPTER 14 [ GUNATTRYA VIBHAGA YOGAM ]

This chapter describes the three Gunas (dispositions or states of Mind or

attributes) as being born from the Lord"s Mula Prakrti .These three Gunas are
Sattvam, Rajas and Tamas.\
Sattvam is affiliated with supreme joy ,Rajas with action and Tamas with
Ignorance. Geethacharyan states further that if the body of the Jeevan meets
death, when sattvam is dominant, then the Jeevan
reaches the world ,where the worshippers of the Lord are; meeting death in the
Rajas dominant state leads to birth among those,who are devoted to action. Meeting
death in the Tamas-dominated state leads
on the other hand to birth in the wombs of the ignorant and the irrational ones
of the earth.

Sri Geetharchayan summarizes that the fruits of good and pious actions
(Saatwikam) is pure happiness; that of Rajas is pain and that of Tamas is delusion
and ignorance(Ch14: Slokam 16)

He insrtucts Arjuna that the wise ones ,who understand the grounding of all
actions in the three Gunas and who recognize the Atman(Jivan) as being higher than
the three Gunas reach HIM effortlessly.
He states that the Wise ones ,who have gone beyond the htree Gunas from which
the mortal body is evolved are liberated from the cycles of birth,death,
pleasure ,pain and decay and reach
immortality (Ch 14: slokam20)

Arjuna now wants to know how one can tell that the Chetana has gone beyond
these three Gunas. Bhagavan explains that the behavior of one , who transcended
the three Gunas in terms of his reaction
to Worldly stimuli.He points out that the one, who has gone beyond the three
Gunas reacts in the same way to honor and disgrace,to freinds and foes and
relinquishes all his worldly action to the
Lord and serves HIM with unswerving devotion and thereby Joins HIM(Ch14.25)

Swami Alavandar has summarized Chapter 14 in Gitarta Sangraha , crisply as

follows:
GUNA BHANDA VIDHAA TESHAAM KARTRUTVAM TAN NIVARTANAM I
GATITRYA SVAMOOLATVAM CHATURDASA UDHIRYATEH -(18)

"How qualities bind, their actorship; how them to cross. That he is the
source all all three aims, the fourteenth shows."

These are told in Chapter 14. Which?

1. Guna bandha vidha = we are bound by the Three qualities -Satvam, rajas
and tamas- in this samsaram or Universe. Is it not the same told in Chapter 13?
Yes, it is one of the Five points told in Chapter 13.
This is being explained in further detail here.
2.Tesam kartrtvam = these gunas only impel us into action. Atman is
without gunas and so is actionless as such. Body, on the other hand is associated
with the three qualities and so acts. This bondage
between body and soul results in action. Thus gunas induce us into
action.
3.Tan nivartanam = how to get rid of these actions, so that we can avoid
acquiring more papa/punya?
4.Gatitrayasva = the three acquisitions - wealth, kaivalyam and
Bhagavadanubhavam, mulatvam = cause.
That is whatever be our desire, whether to acquire wealth or be in
atmanubhavam for ever, that is kaivalyam, or Vaikuntam, where one is serving the
Lord for ever, we have to pray and worship the Lord only.
These Four are described in this Chapter.

The literal translation goes this way: " THE VARIOUS WAYS IN WHICH THE GUNAS
(OF PRAKRTI) BIND (THE SELF) ,THEIR RESPONSIBILITY FOR ALL ACTIVITIES , ESCAPE
FROM THEM AND
HIMSELF BEING THE FOUNDATION FOR ALL THE THREE GOALS (OF SUPERMUNDANE
SOVERIGNITY, THE SELF IN ITS PURE STATE AND GOD-- ATTAINMENT)"..
 Swami Desikan deftly captures the essence of Alavandaar"s thoughts this way:
The Lord, who is beyond all the three Gunas instructed Arjuna this way on
the 3 Gunas, their binding of and hold on the Jivans.He points out that Jivan by
its individual nature is Pure. It does not have the
proclivity or power to act (Kartrutvam).. It is of the form of supreme
bliss. For this Jivan, there is no leaning towards actions leading to Punya or
Papa. That arises as a result of association with Gunas such
as Sattwa et al. Association with the three Gunas arise in turn from the
Karmas of previous births.In reality, Kartrutvam and Sattwam are attributes of the
Gunas alone. The second line of Swami Desikan"s
verse contains these meanings. In the first line of the verse, Swami
refers to the way the three Gunas bind Jivans to Samsara and its travails. In the
third line of his verse, Swami states that single -minded
devotion extended to the Lord empowers one to transcend the Maya made up of
the three Gunas and get the three boons: Unimaginable wealth , Enjoyment of the
ever pure Atman (kaivalyam ) through
Atma Sakshatkaaram and ultimately Moksham with eternal kainkaryam to the
Lord.

SWAMI DESIKAN'S SUMMARY OF THE FOURTEENTH CHAPTER GOES THIS WAY:

MUKKGUNAMEH UYIR MURRAVUM KATTIDA MOONDAMAYUM

MUKKGUNAMEH ANAITTHUM VINAI KOLLA MUNRAMAIYUM
MUKKGUNA MAYAYAI KADATTHALUM TANDHU ALIPPUM
MUKKGUNAMARRA PIRAAN MOZHINDHAAN MUDIYOHN TANAKKEH

In the thirteenth chapter, it was shown that by comprehending the real

nature of the numtually related verities of prakriti and purusha, and then
practising the virtues of reverence etc (13-7 etc), sanctified
by the grace of the blessed lord, obtained through Bhakti (Ch 13.10),
release from bondage would result. And it was also there made mention of that the
cause of bondage was traceable by
concatenated antecedents of attachments for sattva and other guna-impregnate
(material) pleasures viz "Attachment to qualities is the cause of births in good
and evil wombs" (Bg 13-21_/

In this chapter, it is proposed to treat of how the qualities (gunas) come

to bind and how deliverance therefrom may be affected.

14.1
sri-bhagavan uvaca
param bhuyah pravaksyaAmi jnaanAnAm jnAnam uttamam
yaj jnAtva munayah sarvE parAm siddhim ito gatah

"The Supreme Personality of Godhead said: Again I shall declare to you this
supreme wisdom, the best of all knowledge, knowing which all the sages have
attained the supreme perfection."

The Lord said -- I shall declare again another kind of knowledge which is
distinct from what was taught earlier concerning Gunas such as Sattva, falling
within the sphere of Prakrti and Purusa. This knowledge
going to be revealed is the best of all forms of knowledge concerning the
Prakrti and the self. Having gained this knowledge, all sages, namely, those given
to meditation, have attained perfection, beyond this
world, the sphere of Samsara, having attained the essential and pure form of the
self.
 Because of the Three qualities - satvam, rajas and tamas - atman is bonded in a
body and in samsaram. Reason for repeating this, by Sri Krishna is that rajo
quality induces desire and tamo quality develops
sleep and laziness. To attain the desired ones, we adopt wrong means; while
laziness makes us to violate shastras. Both violations of shastras enable us to
acquire papa. Swami Vedanta Desikan answers a
doubt. It is okay that rajo and tamo qualities enable us to accumulate papa; but
why satvam quality, which is recommended even by Alwars, is to be avoided? Imagine
a person having only sufferings all the seven
days in a week. Then he might get frustrated and try to get rid of this samsaram
by seeking Moksham, On the other hand, if a person has substantial happiness and
some sufferings only, then he might wait for
happiness to recur and so may like to continue in samsaram. Thus the happiness
camaflouges the sufferings and people think samsaram is happy. Thus satva quality,
responsible for happiness, induces desire
to continue in samsaram. All the three qualities push us into samsaram.

Sri Krishna tells Arjuna about the glory of the Gyana, He was to preach. Sri
Krishna is a good orator and knows the techniques to attract audience!

*Pravakshyami = [I, Sri Krishna] will tell [you, Arjuna],

The word pravaksyami means I will declare. What will Lord Krishna declare?
He will declare jnananam jnanam uttamam meaning the topmost knowledge and wisdom.
What knowledge and wisdom is this?
Knowledge of the three gunas whose qualities directly influence the
combination of prakriti and purusa effected as the jiva or embodied being. What
wisdom is this? Wisdom that surpasses all that has
previously been told about this combination. The munis are the great sages
and seers or munayah who possessing this wisdom in deep meditation achieve self-
realisation and release from samsara
ascending to the supreme state. The excellence of this wisdom is extolled
next.
*bhuya = again, *param = in a different way [about the difference between
atman and body].
In Chapter 13, the Lord told so many things, important being how to
distinguish atman from body. This is going to be further explained. That is, how
atman is bonded in a body, by the three qualities, is
going to be elaborated. The knowledge He was to deliver would make Arjuna a
great expert. In Chapter 13, He had taught to some extent.
*JnAnAnAm = among knowledge [to be acquired], off all knowledge
*utamam jnanam = most superior knowledge [is this, the Lord is about to teach].
Among the knowledge on prakruti and purusha or body and soul, this
knowledge would be most superior.
****Note: Swami Desika raises a doubt that normally Brahma Gyana or
knowledge about God, is considered as the most supreme. But since the topic here
is about atman, is the knowledge about atman,
superior even to Brahma Gyana? It is not so. So, the Lord is going to
teach most superior among all knowledge, excepting Brahma Gyana.
*Yaj jnAtva = by knowing which,
*sarva munaya = all sages,
Muni is one who is "manAna seelah" ;Muni means continuous meditating like
Hanuman. Swamy Nammazhwar says "eNNilum varum .. "(TCM 1-10-2). The Lord is
waiting in the aisle to
come to our rescue - expecting us to think about Him. A humble thought has
the power to invoke Him.
*ito = from this samsaram bondage, *gatA = attained,
*param siddhim = supreme level of atman prapti.
The Lord is going to teach that knowledge, learning which, even great sages
were able to escape from samsaram bondage and attain atman prapti. All other
knowledge would not enable us to discard
this samsaram and avoid rebirths, and reach Moksham.

In this chapter the Lord Krishna propounds how the gunas or three modes of
sattva guna or mode of goodness, raja guna or mode of passion and tama guna or
mode of ignorance all individually and
conjointly cause the jiva or embodied being to be bound to samsara the
perpetual cycle of birth and death and gives the remedy by which one may be
redeemed and delivered therefrom.

Additional Notes:
In chapter XIII, verse 21, it has been stated that attachment to the qualities
is the cause of Samsara or births in good and evil wombs. In this chapter the Lord
gives answers to the questions:
"What are the qualities of Nature (Gunas)? How do they bind a man? What are the
characteristics of these qualities? How do they operate? How can one obtain
freedom from them?
What are the characteristics of a liberated soul"?

[Advaitic commentary: All knowledge has no reference to the knowledge described

in chapter XIII, verse 7 to 10, but it refers to that kind of knowledge which
concerns sacrifices. That kind of knowledge which
relates to sacrifices cannot give liberation. But the knowledge which is going
to be imparted in this discourse will certainly lead to emancipation. The Lord
eulogises this knowledge by the epithets 'supreme'
and 'the best' in order to create great interest in Arjuna and other spiritual
aspirants. Having learnt this supreme knowledge, all the sages who practised
Manana or reflection (Munis) have attained perfection
after being freed from bondage to the body. ]

14.2
idam jnAnam upAsritya mama sAdharmyam Agatah:
sargE �pi nopajAyantE pralayE na vyathAnti ca

"By becoming fixed in this knowledge, one can attain to the transcendental nature
like My own. Thus established, one is not born at the time of creation or
disturbed at the time of dissolution."

This sloka explains one of the important tenets of Visishtadvaita philosophy

i.e there is nothing like Brahma-Jeevatma Aikyam and the Jeevatma; After Moksham,
Jeevatma gets some key (eight) attributes of
the Lord and serves the Lord.

They, 'resorting to this knowledge' which will be expounded later, come to

partake of My nature, and they attain My status. 'They are not born at the time of
creation,' they are not subjected to the process of
creation, and they 'suffer not at the time of dissolution,' i.e. they are not
subjected to the distress involved in dissolution of the universe.

This knowledge and wisdom which the great sages possess is what Lord Krishna
is elaborating about in this chapter. The words mama sAdharmyam means endowed with
a similar divine eternality like the
Supreme Lord. The word sarge meaning creation denotes the time of beginning and
the word pralaye denotes the time of dissolution. Those who have acquired this
knowledge and realised its wisdom having
 transcended are exempt from both and subject to neither birth or death. The
explanation of how all existing beings result in their forms by the combination of
matter and spirit and how the qualities of prakriti or the
material substratum pervading physical existence come to manifest was already
eloquently delineated in chapter 13 verse 22.

*Idam = this [what the Lord is about to preach],

*jnanam = knowledge,
*upasritya = attained [another version of the sloka has this word as apasritya
= attached, but both convey same meaning overall].
*sAdharmyam = equal to,
Dharmam, Dharmyam, sAdharmyam.
[As per Sankara bhasya following Advaitic concept , the interpretation of
mamah Sadharymam is : dentity with Me the supreme God, unity with My real nature;
sadharmyam, however,
does not mean similarity of attributes, for, in the scripture Gita,
distinction between the Knower of the field and God is not admitted; and this
statement of the result is by way of eulogy. So, this term is
interpreted as "unison" with the Lord , which is not accepted by
Visistaadvaita. See further notes below]

*mamah = Me [Sri Krishna],

*Agatah = attained,
"mamah sAdharmya Agataha:" is a very key verse for Visistaadvaita
philosophy
*sargE'pi = even in creation,
*nopajAyante = does not become a part.
Those who have learnt the knowledge the Lord was about to preach, attain
Moksham and become equal to the Lord and then, never get created or never be a
part in creations! That is they are never reborn.
*Ca pralayE = also in the deluge,
*na vyathanti = never suffer.
That is no more death in samsaram. Thus birth-death cycle ceases and they
attain Moksham.

We have to understand a basic concept in this sloka. Earlier the Lord said
that the knowledge the Lord was about to impart, was learnt by great sages and had
escaped from samsaram and attained
supreme level of atma prapti or Moksham. Here two points are to be noted:
one, escaping from samsaram; and the other is attaining a superior level. That is
they discard samsaram and obtain better status.
This is called anishta nivrutti and ishta prapti [discarding undesirable
and obtaining desirable]. Both have to be there.

Whereas Sri Krishna talks of discarding samsaram for ever! This idea is
being explained by the Lord in this sloka, by two concepts. One is becoming like
Him - attaining desired one [ishta prapti]. Before this,
this person is never part of creation or he is never born, nor he suffers in
great deluge or never dies. This is discarding the undesirable [anishta nivrutti].
For Prahalada, He destroyed Hiranyakasipu [anishta nivrutti]
and appeared [ishta prapti]. Three points are to be noted.

In Upanishad it is told, ' tadhA vidwAn punyapApe viduyaha, niranjana:

paramam sAmyam upaidi' - a jeevatman discarding all papa/punya, goes beyond river
Viraja. What happens after that?
According to Advaita philosophy, jeevatma -paramatma integration is told.
Aham brahmAsmi is interpreted in Advaita, as ' I [jeevatman] am brahma [God]'.
This is abheda gyana or no difference concept.
 According to Advaita, jeevatman and Paramatman become one after Moksham. In
fact as long as we see jeevatman and Paramatman as different, it is samsaram,
according to Advaita.
Swami Ramanuja in Gita Bhashyam, however argues that the word used in this
sloka is sAdharmyam, which means equal to and not the same as Paramatma. He
neither says that the person who gets this
Gyana, is Himself. He has also not told that that person and He are not
different. That person gets the same glory as the Lord. All dharmas which are
characteristic of God, attain that person also.
The Lord's dharmas are: apahatapApma, Vijaraha, vimrityu:, visoka:, vijikitsa,
Apipaasaha, satyakama, satya sankalpa, etc. They are: never growing old, death and
birth less, hungryless, thirstless, sorrowless,
successfully completing any assignment, desiring supreme bliss, etc. These
qualities are attained by the person. Thus the person becomes equal in these
qualities; but never the Lord.

As told earlier, in Upanishad saying "tadhA vidwAn punyapApe vidUyah,

niranjana paramam sAmyam upaithi" . it is clear that he who eliminates
papa/punya, attains equality with the Lord; and, atman which
attains mukti, reaches the Lord and enjoys in being with Brahman and enjoying
Brahman's auspicious qualities.

In another upanishad saying "sOsnutE sarvAn kAmaan saha brahmana vipaschita

".[ taittirIya upanishad A..1-2 ]
Here also, it is mentioned "saha" - that the mukta atman is being with
Brahman and not oneness with God.

In Gita also this same point is emphasized. Thus by sAmya sruti, saha sruti
and sAdharmya smriti, jeevatman after Moksham, never becomes one with the Lord,
but attains equality with the Lord and serves
the Lord in Vaikuntam. This is a basic difference between Advaita and
Visishtadvaita philosophies. The Lord thus tells the result of acquisition of the
Gyana, he was to teach Arjuna.

Additional Notes:
Elaborating further Lord Krishna explains that those who devoutly embrace
this wisdom gain spiritual intelligence and their atma or immortal soul exalts in
communion with Him, revealing its quality of eternality
like Him. No longer are they forced to except incarceration in a mothers womb
even at the time of universal creation when Brahma and others are born. Neither
will such a one ever experience the pangs of death
even at the time of universal dissolution when all is recycled because they
have ascended to the spiritual worlds.

14.3
mama yOnir mahad brahma tasmin garbham dadhAm(y)aham
sambhavah sarva-bhutAnAm tatO bhavati bhAratA

"The total material substance, called Brahman, is the source of birth, and it is
that Brahman that I impregnate, making possible the births of all living beings, O
son of Bharata."

Sri Krishna tells Bharata [Arjuna] that He creates the Universe. We might get a
doubt. Why should the Lord talk of creation in this context? Our topic has been
the association of the Three qualities in samsaram
or our body, and this association develops desires and make us to have rebirths
on and on. The Lord, but now, says that He only created all living beings
including lord Brahma and an obscure grass, from Moola
prakruti. In Moolaprakruti, these Three qualities are integral part. Since the
bodies are formed out of Moolaprakruti, the Three qualities are also in the bodies
created. The Lord is going to expalin how the atman is
bonded in this body, which has in-built Three qualities. In this sloka the Lord
tells about the stage before all living beings are born.

Inanimate and inert earth, water, fire, air, ether along with manas or mind,
buddhi or intelligence and ahankara or ego all constitute Lord Krishna's eightfold
differentiated aspects of matter. But they only comprise
his external energy and are inferior. The mahad-brahma signifies the infinite
extension of prakriti or the material substratum pervading physical existence by
dint of its being the primal source of all variegations of
species and subspecies which emanate thereof correspondingly in the forms of
manas, buddhi and ahankara. Passages found in various Vedic scriptures sometime
refer to prakriti in specific circumstances in
the purview of the brahman or spiritual substratum pervading all existence. An
example is seen in the Mundaka Upanisad II.II.VII. beginning yah sarvajnah
sarvavid which states: The Supreme Lord is omniscient
and omnipotent and His glory is pervading through all of creation. He eternally
dwells in Vaikuntha the eternal, transcendental spiritual worlds and
simultaneously with the heart of every jiva or embodied being.
The term garbha means seed as in embryo in the form of all the animate myriad
trillions of atmas or immortal souls manifesting within the jivas en masse at the
time of their appearance. So in the inanimate,
womb like nature of prakriti the Supreme Lord casts the animate seeds in
aggregate corresponding precisely to the exact finite number of atmas for every
jiva in creation.

The purport is that the Supreme Lord impregnates material nature with souls in
the form of incalculable living enities that assume unlimited forms throughout
material existence. The ksetrajna or knower of the
field of activity uniting with the ksetra or field of activity. Thus are all
jivas from Brahma down to a one-cell amoeba manifested by the combination of the
aforementioned principles; generated by the will of the
Supreme Lord. That such manifestation is actually and factually from the
Supreme Lord will be given in next sloka.

*Mahad brahma = large, vast and enormous prakruti,

Brahmam here implies Prakruti. The non-conscient Prakrti is alluded to in
the text 'Earth, water, fire, air, ether, Manas, Buddhi and Ahankara --- thus My
Prakrti is eightfold' (7.4-5). This Prakrti is designated
here by the name 'the great brahman' by reason of its being the cause of
modifications like the Mahat, the Ahankara etc. In the Srutis also, here and
there, even the Prakrti is designated as brahman, as
in: 'He who is all-knowing, all-wise, whose austerity consists of knowledge
--- from Him are produced this brahman as also food, i.e., the universe of name
and form' (Mun. U., 1.1.9) The higher Prakrti, which
is the mass of conscient selves, alluded to in the passage, 'Know My higher
Prakrti to be distinct from this; it is the life-principle' (7.5).
*yOni = cause [for all living beings], kaaranam; Prakruti is the Kaaranam.
It is here expressed by the term 'Garbha', the source or womb in which all
living beings originate. I lay the germ, constituting the mass of conscious
beings, in that great brahman, which is non-conscient
and forms the womb.
[As per MadhavAcharya Commentary: According to the Shabda Nirnay the word
yonir has three distinct meanings. One is the wife. The second is the female
generative organ and the third is known as
 the cause. Here it means the wife because Lord Krishna states that in the
womb He impregnates.]
*mamah = is Mine [Sri Krishna's].
We had seen earlier (Bhumir Aapaho Nalo vaayuh ..) how the entire Universe
emerged from Him.
*Tasmin = in that,
*sarva bhutAnAm = every living beings are,
*garbham = impregnated,
From that conjunction between the two Prakrtis, brought about by My will is
brought forth the origin of all entities from Brahma down to tuft to grass. The
term garbha means seed as in embryo in the form of
all the animate myriad trillions of atmas or immortal souls manifesting
within the jivas en masse at the time of their appearance. So in the inanimate,
womb like nature of prakriti the Supreme Lord casts
the animate seeds in aggregate corresponding precisely to the exact finite
number of atmas for every jiva in creation. The purport is that the Supreme Lord
impregnates material nature with souls in the form of
incalculable living enities that assume unlimited forms throughout material
existence.
*dadhAmyaham = by Me [Sri Krishna]. dadhami, place, deposit;
In this very vast Moola prakruti, the Lord impregnates all living beings. It
is like when male and female intercourse, the semen of the male is impregnated
into the female womb. The Lord fertilizes Moolaprakruti
with atman of all living beings. From such impregnated Moolaprakruti, all
living beings, starting from lord Brahma to a tiny insect or worm or grass, get
created. Sriman Narayana is the cause for creation of
impregnated Moolaprakruti.
*Aham dadhami means the Lord says that He fertilizes Moolaprakruti with the
entity of jeevatman. By this Sankhya philosophy is condemned. According to Sankhya
philosophy,
enunciated by sage Kapila, only prakruti and atman are responsible for
creation and the Lord has no role in that process. But Sri Krishna categorically
says here that He fertilizes atman into prakruti.
*Tatah = hence [by this fertilization of atman in prakruti by the Lord],
*sarva-bhutAnAm = all living beings,
*sambhava = births,
*bhavati = happen.
Thus the Lord fertilizes all atman into prakruti. From this impregnated
prakruti every living being is born. There is another doubt in this sloka and it
has the answer also and is explained below.

Important note:
In sloka 3 of Chapter 14, it is said that gigantic is prakruti, and it is the
source for all living beings. The Lord said that in this prakruti, He fertilized
it with the collection of all atman. That is prakruti is
impregnated with collection of atman, by the Lord. Like a pregnant female
delivers youngones, all living beings are born from this impregnated prakruti. One
doubt may arise. Normally, a mother supports the
foetus in her womb. Here mother supports and foetus is supported. Similarly,
the Lord is the Father, Moolaprakruti is mother and collection of atman is like
foetus. Therefore, moolaprakruti should support atman,
as in the analogy of mother and foetus. But earlier we have been learning that
atman is the supporter of body and not the other way! This is a practical
knowledge we percieve clearly. Does this not contradict
prakruti supporting collection atman? Swami Vedanta Desika in his Tatparya
Chandrika has clarified this doubt. This analogy of impregnation, has not been
used to define the concept of supporter and supported.
But it is to explain two features. One is the mother and foetus are
inseparable; likewise, collection of atman and prakruti are inseparable. Secondly,
if a foetus is formed in the womb of a mother, who is the cause?
Why one is born to a poor mother, instead of a queen? The cause is the
beginningless accumulated papa/punya karma. Because of this karma, an atman is in
a foetus in the womb of a mother. Similarly, the
Lord does not indiscriminately impregnate prakruti with collection of atman.
Here also the karma of individual soul is the cause for getting impregnated in
prakruti. This is the purpose of the analogy employed by
the Lord in sloka 3.

Additional Notes:
This is an explanation of the world: everything that takes place is due to the
combination of ksetra and ksetra-jna, the body and the spirit soul. This
combination of material nature and the living entity is made
possible by the Supreme God Himself. The mahat-tattva is the total cause of
the total cosmic manifestation, and because in the total substance of the material
cause there are three modes of nature, it is
sometimes called Brahman. The Supreme Personality impregnates that total
substance, and thus innumerable universes become possible. This total material
substance, the mahat-tattva, is described as
Brahman in the Vedic literature: tasmad etad brahma nama-rupam annam ca
jayate. Into that Brahman the seeds of the living entities are impregnated by the
Supreme Person. The twenty-four elements,
beginning from earth, water, fire and air, are all material energy, called
mahad brahma, or the great Brahman, the material nature. As is explained in the
Seventh Chapter, beyond this there is another, superior
nature--the living entity. In material nature the superior nature is mixed by
the will of the Supreme Personality of Godhead, and thereafter all living entities
are born of this material nature.
The scorpion lays its eggs in piles of rice, and sometimes it is said that the
scorpion is born out of rice. But the rice is not the cause of the scorpion.
Actually, the eggs were laid by the mother. Similarly, material
nature is not the cause of the birth of the living entities. The seed is given
by the Supreme Personality of Godhead, and they only seem to come out as products
of material nature. Thus every living entity,
according to his past activities, has a different body, created by this
material nature, and the entity can enjoy or suffer according to his past deeds.
The Lord is the cause of all the manifestations of living entities
in this material world.

This primordial matter known as prakriti is greater then all its products and
beyond the sway of space and time and is infinite because it is the ksetra or
sphere of activity where the expansion and evolution of
the jiva or embodied beings is able to manifest. The all pervading,
omniscient Supreme Lord the source of both the animate and the inanimate reflected
as stated in the Chandogya Upanisad VI.II.III beginning
tad-aikshata vahu svam meaning: The Supreme Lord glanced upon prakriti and
impregnated it for the evolution of innumerable jivas in totality. The
manifestation of all jivas from Brahma to a one-celled amoeba
is a combination of the sentient purusat and insentient prakriti. When the
Supreme Lord perceives that the jiva having an absence of sattva is oblivious to
the ksetrajna or knower of the sphere of activity and is in
possession of the latencies of tamas and rajas desiring to reap the rewards
of their past actions they are bonded to the lower potency known as the ksetra or
sphere of activity in the form of an appropriate
physical body..

Further notes:
 There are four classes of beings, viz., Jarayuja, Andaja, Svedaja and
Udbhijja. The Jarayuja is born of the placenta (viviparous). Human beings, cows,
elephants, horses, etc., belong to this class. In this variety
the five senses of knowledge exist. The Andaja is born of eggs (oviparous).
In this variety the elements of wind and ether predominate. Lice come under the
category of Svedaja: they are born of sweat. In this
variety fire and water predominate. Trees that are born of seeds are
classified under the head Udbhijja: in this variety earth and water predominate.

14.4
sarva-yOnisu kauntEya murtayah sambhavanti yAha:
tAsam brahma mahad yOnir aham bija-pradah pitA

"It should be understood that all species of life, O son of Kunti, are made
possible by birth in this material nature, and that I am the seed-giving father."

Whatever forms are produced in any womb, O Arjuna, the Prakrti is their
great womb and I am the sowing father. In all wombs such as those of gods,
Gandharvas, Yaksas, Raksasas, men, animals,
beasts, birds, serpents etc., whatever forms are generated, the brahman
(Prakrti) is the 'great womb' or cause. Beginning from Mahat and ending with the
five elements, Prakrti, with the mass of
conscient selves imbedded by Me in it, is the cause. I am the sowing
father. The meaning is that I am the imbedder of the multiplex of conscient selves
according to each one's Karma.

Now the Lord says that even the daily creations [nitya srushti] is carried out
by Him. Earlier the Lord told that creation of prakruti [prakruta srushti] and
occasional creations [naimittika srushti] are done by Him.
That is fertilizing prakruti with collection of atman and creation of different
species were mentioned earlier. Now the Lord mentions about the creation of lord
Brahma, lord Shiva, Indra, even you and me and every
living being born daily. One might doubt that these creations are done by the
respective parents. The Lord clarifies that even these are created by Him only. He
is the cause for these daily births of all living beings,
also.

*Kaunteya = son of Kunti [Arjuna]!,

*sarva-yOnisu = in species created by lord Brahma such as Devas, humans,
animals, birds, insects, plants, etc.,
Forms-that have their parts and limbs integrated, which is characteristic
of the formation of bodies;
*murtaya = bodies, forms-that have their parts and limbs integrated, which is
characteristic of the formation of bodies;
*sambhavanti = appear,
*tAsam = they all,
*brahma = moola prakruti, is the cause.
But moola prakruti by itself is not the cause. Moola prakruti by being the
body of the Lord is the cause.
*Aham = I [Sri Krishna] am, pita = father,
*bija-pradha = fertilizing with seed [into the prakruti]. Who desposits the
seed, the agent of impregnation.
Just as a male impregnates a female, the Lord impregnates prakruti with the
collection of atman. Thus the impregnated prakruti becomes the cause for birth of
all living beings. In the case of individual births, the
Lord is the antaratma in respective male and female, and becomes the Cause
for birth of the young ones. Other than the Lord, no individual is the cause for
birth of anyone. Prakruti also, as the body of the Lord,
 becomes the cause for creation of species.

Here some doubts may arise. What is the seed He is fertilizing? It is atma
samooham or collection of atman. This is impregnated into prakruti, which is His
body, by the Lord as a Father. Thus the Lord is both
Nimitta [doer] and upadana [means] cause for the creation. We have to note
one difference here. While prakruti is compared to a mother and the Lord to a
father, in our life we see father and mother are
separate souls and bodies. But here, prakruti is the body of the Lord and He
fertilizes it with collection of atman.

Additional Notes:
In this verse it is clearly explained that the Supreme Personality of
Godhead, Krsna, is the original father of all living entities. The living entities
are combinations of the material nature and the spiritual nature.
Such living entities are seen not only on this planet, but in every planet,
even in the highest, where Brahma is situated. Everywhere there are living
entities; within the earth there are living entities, even within
water and within fire. All these appearances are due to the mother, material
nature, and Krsna's seed-giving process. The purport is that the living entities,
being impregnated in the material world, come out
and form at the time of creation according to their past deeds.

14.5
sattvam rajas tama iti gunAh prakriti-sambhavAh:
nibaAdhnanti mahA-bahO dEhE dehinam avyayam

"Material nature consists of three modes�goodness, passion and ignorance. When the
eternal living entity comes in contact with nature, O mighty-armed Arjuna, he
becomes conditioned by these modes."

In this sloka Sri Krishna clearly explains why atman resides in body in
samsaram. We will first see why this sloka came about. We saw earlier that
everyone has karma; this karma is responsible for atman to be
fertilized into prakruti, from which all living beings are born. By getting a
birth, karma is expended. Due to papa or punya karma, an atman is born in a
particular surrounding. It may look that once that birth is over,
that karma responsible for that birth is over. Then, why one is born again? Sri
Krishna told that He was the Cause for nitya srushti, wherein an atman is born
again and again. But if the karma is expended, what is
again binding in samsaram and causing rebirths? Sri Krishna replies this in
sloka 5

The three Gunas of Prakrti --- Sattva, Rajas and Tamas --- are inherent in the
essential nature of Prakrti and are particular expressions of it. They can be
known only through their effects such as 'brightness' etc.
They are not apparent in the unevolved state of Prakrti but become apparent in
its transformations as Mahat etc. They bind the self, which is conjoined with
bodies such as those of divinities, men etc., composed
of the modifications of Prakrti beginning with Mahat and ending with the
elements. The self is immutable, i.e., It is not in Its pristine nature conjoined
with the Gunas. But the Gunas bind It when residing in the body.
The meaning is that they bind It by virtue of the limiting conditions of Its
living in the body. Sri Krsna proceeds to speak of the nature of Sattva, Rajas and
Tamas and their modes of binding (the self) in the next sloka.

*Nibadhnanti = is bonded.
 *Avyayam = birthless in natural state or without the three qualities in natural
state,
*dehinam = atman,
This Atma which is birthless in natural state and without the three
qualities in natural state.
*dehe = in body,
*nibadhnanti = bonded.
In its natural state atman has no births or deaths, nor is associated with
satvam, rajas and tamas qualities; yet, atman is bonded in a body by these
qualities in samsaram. Where are those Three qualities?
Are they stuck with atman or with body? Could we see them? Unless we know
their place or origin, how can we destroy them?

*Iti = these,
*satvam, rajas, tama = satvam, rajas and tamas,
*gunah = qualities,
The three gunas or modes of material nature are sattva or goodness, rajas or
passion and tamas or nescience and all arise from prakriti the material substratum
pervading physical existence. The gunas in
actual fact are the attributes and qualities of prakriti and their existence
can be discerned from the effects that they are responsible for producing such as
intelligence, dimwittedness or beautiful, ugly, etc.
These attributes and qualities are in a latent state within material nature
when it is unevolved but manifests themselves when in an evolved state.
[ As per Advaita - Gunah is not Quality ! Otherwise, the Advaita concept
falls apart. Sankaracharya's commentary says - The word Guna is usually
translated as 'quality'. It does not signify property, attribute
or quality, such as the blue colour of a cloth. Gunas are really the
primary constitutents of Nature and are the basis of all substances. Therefore it
is not proper to call them 'qualities inhering in substances'. ]

*prakruti-sambhava = always associated with prakruti.

They are integral part of prakruti, which transforms into body. Therefore,
these Three qualities are inseparable from our bodies.

Now we will see the replies for the questions raised. Karma gives raise to
birth in a body; so after birth that karma is spent and is over. After birth,
having spent karma, atman should be in its natural state.
Why it is not so? Because, birth is in a body, which has the Three qualities as
integral part. Therefore, atman is influenced by the body and the three qualities,
and so atman desires to experience pleasures
and pains. The desire impels to do various actions. These actions are
responsible for the consequent punya/paapa. These induce rebirths on and on. Thus
the integral satvam, rajas and tamas qualities of prakruti,
are in body and cause further papa/punya. Prakruti is the basic raw material
and its qualities are seen in body. It is like, for example, if we make a pot out
of clay of particular color, same color is seen in pot. The
color of the thread is reflected in the cloth and garments. We should remember
prakruti is not these Three qualities, but prakruti's nature. The five perceptions
like taste, smell, etc. are also qualities of prakruti, but
of temporary nature. Whereas satvam, rajas and tamas are permanently in
prakruti and can never be separated. Though these three qualities can never be
seen, their effects can be felt. If satvam is predominant
at any time, the person would be very bright; rajas would make him to increase
desire. Like poison's nature of killing is not visible, here also effects only
will reveal the presence of these three qualities. Thus the
inseparable three qualities in the body, induce one to act and acquire
papa/punya and consequent births. The Lord is going to explain further each
quality.

The three gunas or modes of material nature are sattva or goodness, rajas or
passion and tamas or nescience and all arise from prakriti the material substratum
pervading physical existence. The gunas in
actual fact are the attributes and qualities of prakriti and their existence
can be discerned from the effects that they are responsible for producing such as
intelligence, dimwittedness or beautiful, ugly, etc.
These attributes and qualities are in a latent state within material nature
when it is unevolved but manifests themselves when in an evolved state. The
results of their effects is that the immutable atma or
immortal soul is nibadhnanti which means enslaved by material sentiments of the
mind. Due to this the atma is impounded in a body as a captive, forced to be
manufactured as a jiva or an embodied being
and subject to birth and death within the body of a demigod, human, animal,
fish, etc. The characteristics of the individual guna's along with their method of
imprisoning the jiva is given by Lord Krishna next.

14.6
tatra sattvam nirmalatvAt prakAsakam Anamayam
sukha-sangena badhnAti jnAna-sangena cAnagha

"O sinless one, the mode of goodness, being purer than the others, is
illuminating, and it frees one from all sinful reactions. Those situated in that
mode become conditioned by a sense of happiness and knowledge."

From this sloka, the Lord explains separately each of Satva, Rajas and Tamas
qualities and how each of them push us into bondage in samsaram. Earlier we saw
that the inseparable satva, rajas and
tamas qualities of prakruti, keep us bonded (nibhadnanti) in samsaram. This
sloka is about satva quality.

In order to delineate the characteristics and types of bondage associated

collectively and individually to the three gunas or modes of material nature. Lord
Krishna begins in three verses first with sattva the mode of
goodness and in the next two verses rajas or passion and tamas or ignorance. The
quality of sattva is immaculate , it illuminates and is lucid like a crystal. It
is devoid of the propensity to veil or cover happiness
or knowledge and it possesses tranquillity and equipoise. Although sattva is
imbued with such good qualities it still binds the jiva or embodied being through
attachment to happiness and knowledge which keeps
the identification with the physical body strong inducing feelings of I feel
happiness, I am knowledgeable and so on. This entices one to seek accomplishments
of greater and greater deeds and experience the
rewards of their result .

*Anagha = blemishless [Arjuna],

Agham means blemish; Anagham means blemishless; 'destroy your rajo and
tamo qualities and develop satva quality' says Sri Krishna. But Arjuna should not
be bonded by the satva quality also.
*Tatra = there [amidst the three qualities],
*sattvam = satva quality,
*nirmalatvAt = is without any blemish.
It is without the blemish of covering or blocking the natural qualities of
atman - Gyana or knowledge, and Ananda or bliss. As a corollary, rajo and tamo
qualities will block atman's natural qualities. Rajo and tamo
 qualities have the blemish of hiding atman's gyana and ananda. This blemish
is not there in satva quality. It is like dust blocking the brightness of a jewel.
The brightness is already there; but it is blocked. Likewise,
atman's gyana is blocked by these qualities. There is a saying related
with it "yathA na kriyatE jyotsnA malapraksAlanat maneh " Satva quality does not
block.
Is it then better to develop satva quality? Yes. If so, how?? Satva quality
can be developed by our food habits. We have to carefully select what we eat both
for health and for developing satva quality.
*Prakasakam = it nourishes atman with Gyana and Ananda.
That is, like removing the dust covering the jewel, it brightens the Gyana
and Ananda of atman. The word prakasakam means illuminates, enlightens, reveals
the exact knowledge of.
*Anamayam = [provide] diseaseless [life].
Thus satva quality will make life without disease [Anamayam], will brighten
[Prakasakam ] Gyana and Ananda in atman and will be free of the blemish of
blocking Gyana and Ananda nature of atman.
The word anamayam means of peaceful quality, that which has no inherent
cause for producing discomfort, pain or sickness denoting that sattva is the cause
of good health.

Arjuna got a doubt. The Lord was to tell how satva quality binds atman in
this samsaram. But satva quality is praised, why? Yes, compared to rajo and tamo
qualities, satva quality is certainly superior.
But a danger is associated. We have seen in life that any good thing also
has some disadvantages. Excepting the Lord, this rule is universal. We take very
superior and costly medicine, but some side effects
do appear. The Lord explains the disadvantages.

*badhnati = it binds.
*Sukha-sangena = [satva quality develops] interest in [worldly] happiness [or
comfort]. Similarly,
*jnAna-sanghena = interest in knowledge.
Satva quality encourages acquring more knowledge and more happiness. Here.
satva quality will induce happiness derived from shastras accepted activities;
while rajo and tamo qualities will impel the
person to seek happiness, whether shastras approved or not. But any worldly
happiness will again yield rebirth and involve in samsaram repeatedly. Thus satva
quality tries to develop happiness and knowledge,
and so the person takes efforts to achieve them and in the process, acquires
more papa/punya and consequent rebirth. Thus satva quality also binds us in
samsaram. What is the solution, then? The
Lord answers this question in later slokas, for which we will wait. But
worshiping the Lord, we will be blessed with divine knowledge and happiness, which
will not tempt us to be bonded in samsaram.

Of 'these', i.e., of Sattva, Rajas and Tamas, the characteristic nature of the
Sattva is this: it illuminates on account of its being pure. What is called purity
is to be bereft of qualities which veil light and happiness.
Because its nature is solely the generation of light and happiness, it
constitutes the cause of light and happiness. 'Light' or illumination is
enlightenment about a thing as it is. It is 'not morbid,' i.e., an effect called
morbidity (disease) does not exist in its presence. The meaning is, that Sattva
is the cause of health. The Guna, called Sattva, however, binds the self by
attachment to happiness and knowledge. The meaning is
that it causes attachment to happiness and knowledge. When attachment to
knowledge and happiness is born, one engages oneself in secular and Vedic means
for securing them. Consequently, one is born
in such bodies which constitute the means for realising such fruits. Hence the
Sattva binds the self through attachment to happiness and knowledge. What is said
is this: Sattva generates knowledge and happiness;
again it generates attachment to them.

Additional Notes:
The living entities conditioned by material nature are of various types. One
is happy, another is very active, and another is helpless. All these types of
psychological manifestations are causes of the entities'
conditioned status in nature. How they are differently conditioned is
explained in this section of Bhagavad-gita. The mode of goodness is first
considered. The effect of developing the mode of goodness in the
material world is that one becomes wiser than those otherwise conditioned. A
man in the mode of goodness is not so much affected by material miseries, and he
has a sense of advancement in material
knowledge. The representative type is the brahmana, who is supposed to be
situated in the mode of goodness. This sense of happiness is due to understanding
that, in the mode of goodness, one is more or
less free from sinful reactions. Actually, in the Vedic literature it is said
that the mode of goodness means greater knowledge and a greater sense of
happiness.

The difficulty here is that when a living entity is situated in the mode of
goodness, he becomes conditioned to feel that he is advanced in knowledge and is
better than others. In this way he becomes conditioned.
The best examples are the scientist and philosopher: each is very proud of his
knowledge, and because they generally improve their living conditions, they feel a
sort of material happiness. This sense of advanced
happiness in conditioned life makes them bound by the mode of goodness of
material nature. As such, they are attracted toward working in the mode of
goodness, and, as long as they have an attraction for
working in that way, they have to take some type of body in the modes of
nature. Thus there is no likelihood of liberation, or of being transferred to the
spiritual world. Repeatedly one may become a philosopher,
a scientist or a poet, and, repeatedly, become entangled in the same
disadvantages of birth and death. But, due to the illusion of the material energy,
one thinks that that sort of life is pleasant.

14.7
rajO rAgAtmakam viddhi trsnA-sanga-samudbhavam
tan nibadhnAti kaunteya karma-sangEna dehinam

"The mode of passion is born of unlimited desires and longings, O son of Kunti,
and because of this the embodied living entity is bound to material fruitive
actions."

Sri Krishna explains how Rajo quality binds us in samsaram. Earlier, we saw how
satva quality binds us. Rajas is of the nature of passion, namely, it causes
sexual desire. 'Passion' (Raga) is mutual yearning
between a man and a woman. 'Springing from thirst and attachment' means it is
the source of sensuality and attachment. 'Trsna', (thirst, sensuality) is the
longing for all sense-objects, such as sound etc.
'Sanga' (attachment) is the inordinate longing for union with one's sons,
friends and such other relations. By creating longing for actions, it binds the
embodied self. Whatever actions have been begun by the
self from longiing for sensual enjoyments, they become the cause of births in
bodies that constitute the means for experiencing such enjoyments. Therefore Rajas
binds the embodied self through attachment
to actions. What is said is this: Rajas is the cause of sexuality, sensuality
and attachment, and of constant engagement in actions.

*Dehinam = atma [possessing body or deham],

*nibadhnati = is bound firmly,
*karma-sangena = by association of activities.
By inducing us in action, we are made to be in this birth cycle. Let us see
the nature of rajo quality and how it binds us.
*Viddhi = understand,
*rajo = rajas quality,
*rAgAtmakam = is responsible for raga.
Ragam is lust or passion between males and females. It is the mutual
attraction for sexual pleasures. Rajas quality is responsible for seeking this
pleasure. This desire emanates from rajas quality.
Satva quality was genearting desire for Gyana; but rajas quality geneartes
lust or kama.
*Trsna = desire in sensual pleasures experienced by the Five Gyana organs, ie.
listening, smelling, tasting, seeing and touching.
Normally, trsna means thirst for water, but that is not the topic here;
the thirst for materialisic pleasures.
*Sanga = love or affection.
The feeling between husband and wife, parents and children, between
relatives, etc.
Thus rajo quality generates three things:
-Lust, Pleasure and Love. Sexual lust, materialistic pleasure and love
for relatives, are caused by rajo quality.
*Samudbhavam = generated.
Arjuna got a doubt. It is okay if rajo quality generates desires in us; but
why should it push us into bondage in samsaram?

*Karma Sangena Dehinam =Sri Krishna replies that these desires impel us to do
actions and get us bonded.
We have to see an equation here: Rajo quality = lust, pleasure and love. To
attain these three, we will be encouraged to do some actions. So we will get
involved in efforts. These efforts could be permissible by
Shasras or not. Never we should indulge in activities not approved by Vedas.
If we violate, we will earn papa. What about actions approved by Vedas? For these
also, lust, pleasure and love are needed and
so what is wrong in showing them? Yes, these Vedas approved efforts will get
us punya. But, punyam also is an obstacle for Moksham or libeartion from samsaram.
Then what are we to do? While
explaining satva quality, the Lord very clearly said that satva quality
makes us to seek Gyana and Ananda. They also bind us in samsaram, by impelling us
to do actions. Thus both satva and rajas qualities
encourage us to perform actions. Satva quality is certainly superior to
rajas quality. Because person with satva quality, tries to act to earn Gyana and
Ananda for atman. He acts to some extent after verifying
whether his proposed actions would be acceptable to Shastras or not. Even
this limited action, creates bondage and pushes him into samsaram. But a person
with rajo quality, does not do this examination,
whether what action he proposed to do was acceptable to Shastras or not. He
acts to quench his desire. Thus a person with rajo quality, indiscriminately acts
to fulfill his desires. How to get out of these?
Good actions will earn punya and bad actions will earn papa. It is correct
to do actions to earn punya; but the attitude is important, which has been
reiterated by the Lord from Chapter 2. We should
 do Shastras approved actions, without the feeling of 'I-am-doing' and with
noble and sublime objectives and without desire for results. If Arjuna fought the
war with rajo quality of acquring Kingdom, he will
not reach good place; but, if he fought with satva quality of upholding
Dharma, protecting the Kingdom from evil doers, fighting enemies is Kshatriya
Dharma and with detachment on the results, then he will not
accrue either punya or papa. So, rajas quality will encoursge actions and
prolong the sufferings in samsaram.

Lord Krishna explains that the mode of passion is known as rajas and is the
cause of sexual desires known as carnal lust. From rajas arises trishna which is
desire for all forms of sensual enjoyments through
the medium of the senses such as seeing, hearing, tasting, smelling and
feeling. Also arising from rajas is sanga or desire to be in the association of
family, friends and loved ones. Thus rajas encourages
desires and promotes activities to enjoy such desires which binds one to the
reactions of merits or demerits and keeps the jiva or embodied being incessantly
revolving in samsara or the perpetual cycle of
birth and death. This propensity for constantly performing actions is inherent
and also causes the jiva to take birth at a specific place with a particular body
suitable to enjoy the rewards of previous actions.
Hence by instigating the desire for performing works one is kept in bondage. In
this way rajas is known to be the root cause of lust, sensual desires and
attachment.

Additional Notes:

The mode of passion is characterized by the attraction between man and woman.
Woman has attraction for man, and man has attraction for woman. This is called the
mode of passion. And, when the mode of
passion is increased, one develops the hankering for material enjoyment. He
wants to enjoy sense gratification. For sense gratification, a man in the mode of
passion wants some honor in society, or in the nation,
and he wants to have a happy family, with nice children, wife, and house.
These are the products of the mode of passion. As long as one is hankering after
these things, he has to work very hard. Therefore it is
clearly stated here that he becomes associated with the fruits of his
activities and thus becomes bound by such activities. In order to please his wife,
children and society and to keep up his prestige, one has to
work. Therefore, the whole material world is more or less in the mode of
passion. Modern civilization is considered to be advanced in the standards of the
mode of passion. Formerly, the advanced condition was
considered to be in the mode of goodness. If there is no liberation for those
in the mode of goodness, what of those who are entangled in the mode of passion?

14.8
tamas tv_ajnAnajam viddhi mohanam sarva-dehinAm
pramAdAlasya-nidrAbhis tan nibadhnAti bhAratA

"O son of Bharata, know that the mode of darkness, born of ignorance, is the
delusion of all embodied living entities. The results of this mode are madness,
indolence and sleep, which bind the conditioned soul."

Lord tells in sloka 8, the nature of tamo quality and how it perpetuates the
bondage of atman in samsaram.
 Now Lord Krishna defines tama guna or the mode of ignorance. The word tamas
means darkness and is typified by nescience and inertia. It is subject to the
greatest delusion that imagines a permanent
and pleasant experience in a temporary and unpleasant existence. Those humans
that look upon themselves as being their physical body like the animals do and who
accept their physical body as being all
that they are all hopelessly situated in ajnana or absence of knowledge which
is the antithesis of jnana or wisdom. Jnana is the accurate precise understanding
whereas ajnana is the inaccurate perverted
understanding. The inaccurate perverted understanding binds the jiva or
embodied being through pramada or madness which includes listlessness and
bewilderment, alasya or indolence which includes
sluggishness and laziness and nidrbhis or sleep which includes inebriation.
Sleep is the cessation of bodily organs arising from mental and physical
exhaustion. All of these are permanently situated in
tama guna and invoking ignorance tightly bind the jiva.

*Bharata = offspring of Bharata dynasty [Arjuna].

The Lord tells Arjuna four points: what is tamo quality, why tamo quality
is exhibited, what happens because of tamo quality and how tamo quality binds us
in samsaram. So in this sloka we
can see tamo quality, its cause, its operation and its effect.
*Tamas tu = while tamas quality [here the word tu differentiates tamas quality
from satvam and rajas; one might manage satva and rajo qualities, but tamas
quality is very dangerous],
The word tamas means darkness denoting the darkness of ignorance and is
diametrically opposite to the light of knowledge. In this verse the specific
application of the word tu is very significant.
This means that the mode of ignorance is a very peculiar qualification of
the embodied soul. This mode of ignorance is just the opposite of the mode of
goodness. In the mode of goodness, by development
of knowledge, one can understand what is what, but the mode of ignorance is
just the opposite. Everyone under the spell of the mode of ignorance becomes mad,
and a madman cannot understand what
is what. Instead of making advancement, one becomes degraded.
*ajnAna-jam = is off shoot of ignorance,
Lord Krishna describes the word ajnana meaning ignorance which is the
antithesis of wisdom. The word jnana meaning knowledge is the precise, accurate
perception whereas ajnana is
the perverted, inaccurate perception.
*viddhi = understand. Ignorance is misunderstanding and is opposite of Gyana,
which is understanding a thing properly and truly.
Agyana is not merely not understanding, but understanding in the wrong
way! By understanding one as another is viparita gyana or misunderstanding. This
tamo quality emanates from ignorance or agyana.
*Sarva- dehinam = all bodies are,
*mohanam = in delusion [here mohanam does not mean faintness, but adopting
practices and beliefs opposed to Dharma].
The word mohanam is that which deludes into illusion and the darkness of
ignorance. Gyana should be what is in accordance with Vedas. Here, Sri Krishna
tells that tamas quality, will make the
person to interpret wrongly Vedas and adopt wrong practices. Delusion is
not accepting
Vedas' orders or misinterpreting Vedas. From agyana or misunderstanding
truth, is born tamas quality, which induces delusion and follow beliefs and
practices opposed to Dharma.
*Pramada = negligence, carelessness,heedlessness
 This tamas is also the cause of pramada or madness and listlessness which
is the inability to focus having a fragmented attention span.
*Alasya = laziness,
It is also the cause of alasya or indolence slothlike laziness which is
the inability to properly execute any endeavor properly
*nidra = sleep,
nidrabhih or sleep is the disinclination of the senses to function
terminating all activities. The sublation of the external senses constitutes the
dream state;but when the mind is also sublated then the
dream state becomes sleep.
*pramada-alasya-nidrabhih = through inadvertence, laziness and sleep.
*tan = these, nibhadnati = bind [in samsaram].
All these things [Delusion , Negligence, Laziness, Sleep -pramada-alasya-
nidrabhih, through inadvertence, laziness and sleep. Mohanam, pramadam, Alasyam,
Nidra] nibadhanti or binds one to the material
existence without reprieve.

In our conversation, we appreciate a thing by telling 'pramadam'. But in

Sanskrit, pramada means carelessness! Carelessness makes us to do all our duties
wrongly. Vedas prescribe do's and don't's
to various people at various times. They are rules and regulations.
Carlessness would make us to do things wrongly and bind us in samsaram. Alasya is
laziness. Some of us are to perform pooja early
morning. If laziness is there, this is delayed and so we accumulate papa
and get bonded in samsaram. Nidra is sleeping. Dharma shastra says that during
sunrise, we should not be asleep. Our intellect or
buddhi is bright in early mornings. But many follow late sleeping and skip
early rise! Thus sleep prevents us from doing good things. We have to have sleep,
which rests some organs. More sleep and
no sleep are never good for us. There are many stages in sleep: jagrata or
woken up stage, swapna or dreaming stage, sushupta or sleeping stage and turya or
uniting with God and enjoying stage. In this
last stage only we get the true rest and recharge for our organs. On some
days we get up totally refreshed. If this is not there, then our sleep has been
not proper. Mere duration of closing the eyes will not
refresh and recharge our organs. Thus long sleep is an exhibition of tamas
quality. We will not do what is to be done and vice versa, and do things at
unscheduled time. Thus misunderstanding gives rise
to tamo quality. Tamo quality would enable delusion and misinterpretation
of Dharma. Delusion will result in carelessness, laziness and sleep. These will
result in wrong actions and bind us in samsaram.

Additional Notes:
The definition of the mode of ignorance is stated in the Vedic literature:
under the spell of ignorance, one cannot understand the thing as it is. For
example, everyone can see that his grandfather has died, and
therefore he will also die; man is mortal. The children that he conceives
will also die. So death is sure. Still, people are madly accumulating money and
working very hard all day and night, not caring for
the eternal spirit. This is madness. In their madness, they are very
reluctant to make advancement in spiritual understanding. Such people are very
lazy. When they are invited to associate for spiritual
understanding, they are not much interested. They are not even active like
the man who is controlled by the mode of passion. Thus another symptom of one
embedded in the mode of ignorance is that
he sleeps more than is required. Six hours of sleep is sufficient, but a
man in the mode of ignorance sleeps at least ten or twelve hours a day. Such a man
appears to be always dejected and is addicted
to intoxicants and sleeping. These are the symptoms of a person conditioned
by the mode of ignorance.

14.9
sattvam sukhE sanjayati rajah karmani bhAratA
jnAnam Avrtya tu tamaha: pramAde sanjayat(y) utA

"O son of Bharata, the mode of goodness conditions one to happiness; passion
conditions one to fruitive action; and ignorance, covering one�s knowledge, binds
one to madness."

Sattva generates attachment to pleasure, Rajas to action, O Arjuna. But Tamas,

veiling knowledge, generates attachment to negligence.

Sattva mainly attaches one to pleasure. Rajas mainly attaches one to actions.
But Tamas, veiling knowledge of true things and being the cause of false
knowledge, mainly attaches one to actions which are
contrary to those which ought to be done. The Sattva and other qualities evolve
from the nature of Prakrti, developed into the form of the body. Owing to this
fact that they have evolved out of the nature of Prakrti,
they always co-exist in bodies at all time.

In the last Three [6th, 7th and 8th] slokas, we saw how satva, rajas and tamas
qualities immerse us in samsaram. Now the Lord summarizes them in sloka 9. In each
previous slokas, the Lord mentioned
the special features of: satva guna and its effects of Two [Gyana and Ananda] in
sloka 6, rajo guna and its effects of Three [ragam (sexual desires), trishna
(material pleasures) and sangham (love for relatives)]
and tamo guna and its effects of Three [pramada (carelessness), alasya
(laziness) and nidra (sleep)].

In sloka 9, the Lord, summarizes and tells the main effect of all the Three
qualities. Here Lord Krishna describes in brief the functional capacity of the
three gunas which are sattva guna or the mode of goodness,
raja guna or the mode of passion and tama guna or the mode of ignorance. The
quality of sattva impels the mind to be attracted to happiness. Although there may
be situations of pain and discomfort the overall
tendency of the mind is to seek knowledge and experience joy. The quality of
rajas activates the mind to be attracted to action. Although there may be
situations of tranquility and calm the overall tendency is
constant activity. The quality of tamas is obscuring and distorting knowledge
even if instructed by the spiritual master. Such perversion causes the jiva or
embodied being to commit degenerative activities that
hinder it's well being and blocks it's own best interests.

*Sanjayati = propels. Attaches.

Each quality propels us in something.
*sattvam sukhe sanjayati
Satvam propels in sukham or comfort. Though earlier Two effects, Gyana and
Ananda were mentioned, Gyana is pursued to have Ananda or comfort.
* rajAh karmani
Rajas quality propels into action. Lust, passion and love make person to
act and so action is important in rajo quality.
*Tamah tu = while tamo quality,
*jnAnam = Gyana or intellect,
*Avrtya = is covered or hidden [from seeing the true nature of matters]. This
results in
*pramAde = carelessness. negligence
Tamas, veiling knowledge of true things and being the cause of false
knowledge, mainly attaches one to actions which are contrary to those which ought
to be done. All our prescribed actions will be done
improperly. Carelessness is more severe than laziness and sleep. Just as a
dark cloud enshrouds the sun, so also Tamas envelops knowledge or the light of the
Self. Tamas creates an attachment for
heedlessness, that is, ignorance or forgetfulness of duty or the non-
performance of necessary (obligatory) duties.

All the Three qualities propel us in their respective effects [satva in

sukham, rajas in activities and tamas in carelessness] and the associated actions
perpetuate us in samsaram. To get out of these,
worshiping Sri Amrutavalli Thayar and Sri Kalyana Madhava, is the only way.

The cardinal features of three gunas or modes of sattva or goodness, rajas or

passion and tamas or nescience are now being delineated by Lord Krishna. The main
quality of sattva is its ability to confer
blessedness. The main proponent of rajas is that it impels vigourous activity
and the dominant factor in tamas is that it obscures intelligence giving a
perverted view of reality which results in the tendency
to perform unnatural activities. The three gunas are the natural effects of
prakriti or the material substratum pervading physical existence and constitute
the qualities of all matter which manifests into physical
bodies both gross and subtle. How they each give rise to consequences so
radically different and conflicting with each other is answered in the next verse.

14.10
rajas tamas cabhibhuya sattvam bhavati bharata
rajah sattvam tamas caiva tamah sattvam rajas tatha

"Sometimes the mode of goodness becomes prominent, defeating the modes of

passion and ignorance, O son of Bharata. Sometimes the mode of passion defeats
goodness and ignorance, and at other times
ignorance defeats goodness and passion. In this way there is always competition
for supremacy."

The Lord had mentioned that satva, rajas and tamas qualities are inherent in us,
and the effects of each of them in us. They bind us in samsaram: satva by sukham,
rajo by activities and tamo by carelessness.
Arjuna gets a doubt here. In moola prakruti, these three qualities are
inherent. From that prakruti, our bodies are all formed. Thus our bodies possess
these qualities inherently. Be that so, how satva, rajo and
tamo qualities would propel us in various and different effects, rather than in
the same effect? Also, these three qualities are in equal or unequal proportions.
We find the effects are changing daily. How these
changes are justified and that too in the same person at different times? Sri
Krishna replies these questions in sloka 10

The Lord manipulates three words in a beautiful cycle! When sattvam, rajas and
tamas are inherent, how each one induces different tendenciesr? One causes
happiness, another causes activities and yet
another carelessness (negligence). How does this happen? We also do not see
that one individual is always in happiness, another person in activities alone or
a third person is always careless. Each of us is,
in our life for some time careless, for some time very active and for sometime
happy. Within us we see all these changes. So, how do these three induce us in a
particular effect? Why they are not equal?

Lord Krishna confirms the fact that the three gunas or modes of sattva or
goodness, rajas or passion and tamas or nescience are the three qualities that
exist within all jivas or embodied beings in the material
existence. But owing to adrishta which is conditions imposed by the effects of
past karma or reactions to actions and determined as well by the types of food
that were chosen to eat in sustaining the physical
body in the previous life. Based upon this assessment any of three gunas may be
dominant or they may neutralise each other or they may be antagonistic to each
other depending upon which mode is more
present and dominant within a jiva. This being the reality it can be inferred
by knowledge and discerned by witnessing the visible effects of the three gunas as
manifested within any jiva.

*Bharata = Arjuna! [hinting that Arjuna true to his Bharata dynasty, should
exhibit satva quality alone].
[Btw, the mother of Swami Thiruvaimozhi Pillai, the great SriVaishnava
Acharya was called Satvikai Ammal]
*Abhibhuya = supressing,
*rajas tamas = rajo and tamo qualities,
*sattvam = satva quality,
*bhavati = remains [prominent].
Sometimes, satva guna will surface, pressing below rajo and tamo qualities.
[Similarly]
*rajaha = rajo quality [will supress],
*sattvam tamas = satva and tamo qualities,
*tamoh = tamo quality [will supress],
*satvam rajas = satva and rajo qualities.
Thus at any instant satvam or rajas or tamas will dominate and keep the
other two qualities suppressed. Whichever quality is predominant, that would cause
its effects. This is the reason why we behave in a
particular way at a given time, Sri Krishna tells. This is the reason why we
are happy at sometime, do wrongly by carelessness at sometimes and be active at
other times. Why this happens so? is very important.
Over our many births we have accumulated punya and papa. Due to punya karma,
we get the blessings of the Lord. Those blessings will induce satva quality to be
prominent. This is one equation. Our
accumulated papa, cause the dislike of the Lord, Who wants to punish us.
This causes rajo or tamo qualities to be prominent.

In addition to this, the food habits have an effect on the prominence of

satva or rajas or tamas qualities. This is another part of the equation.
Therefore, with punya and consequent blessings of the Lord, plus the
satvika quality food, will enhance satva quality. Similarly, with
accumulated papa, and consequent anger of the Lord, plus food that stimulates rajo
and tamo qualities, will enhance rajo or tamo qualities in us.
Therefore, what we have to do is to do atonement for our papa, and get rid
off ill effects, worship the Lord to have His grace and blessings and control our
food habits to yield satva quality.

In our body, according to Ayurveda, vada [gas], pittha [bile] and kabam
[phlegm] are to be equally balanced. Food habits can stimulate either vada or
pittha or kabam to increase, causing disease. We are
to expel stool, urine and sweat. If these are not expelled properly, then we
get illness. Similarly, in satva, rajas and tamas, anyone dominates and cause
effects.

So we are clear that we have to do punya karma, have proper food and seek the
blessings of the Lord. This will stimulate satva quality in us.

Now Lord Krishna explains the relationship and interaction between the three
gunas which are sattva guna or the mode of goodness, raja guna or the mode of
passion and tama guna or the mode of ignorance.
All three gunas inexplicably locked to all jivas or embodied beings throughout
material existence; but one of the gunas prevails over the other two due to the
stringent law of karma or the reactions of committed
actions performed in the previous lifetime combined with the effects from the
types of food eaten such as vegetarian or animal, compounded with the degree of
sinfulness committed knowingly or unknowingly
determines which of the three gunas will be prevalent. The Chadogya Upanisad
VI.VI.V beginning annamayam hi somya mana states: The mind is made up of the food
that it eats. Srila Vedavyasa states in the
Bhagavat Purana that the 10 causes of growth are -
1)Knowledge 2)Water 3)Progeny
4)Place 5)Time 6)Actions
7)Origin 8)Meditation 9)Formula and 10)Mental tendency,

14.11
sarva-dvArEsu dehE �smin prakAsa upajAyatE
jnAnam_yadA tadA vidyAd vivrddham sattvam it(y) utA

"The manifestations of the mode of goodness can be experienced when all the gates
of the body are illuminated by knowledge."

If we find three boys sitting or standing, we can identify who is sitting and
who is standing. But such clarity is not found in the three qualities and so how
to identify which quality is surfacing at a given time?
Sri Krishna replies in this sloka and says that it was simple.

When the light of jnana or knowledge is seen to be dominate in all the channels
of the body and the senses such as seeing and hearing; then an accurate perception
of reality as it is naturally occurs.
Lord Krishna confirms that this is indicative that sattva guna or the mode of
goodness is predominant. One can recognise the presence of the three gunas or
modes of material nature by their productive effects.
Lord Krishna states that when the gates of the physical body which are the
senses such as the eyes and ears, etc. by which one perceives light and sound
achieve a sense of dispassion and discerment then
arises the light of true perception and it symbolises that sattva guna or the
mode of goodness is predominant based on its feeling of well being and happiness.

*Tada vidyad vivrddham satvam ity uta = then understand that satva guna has
developed [on the surface]. When?
vivrddham -increased; uta-greatly
*Asmin dehe = in this body,
*jnAnam = Gyana,
*prakAsa upajayate = brightly shines,
*sarva dvaresu = from all thresholds; through all the doors-all the sense
organs, (viz) ear etc., are the Self's doors of perception; through all those
doors;
Eyes, ears, nose, mouth, Skin mind, etc. are the gateways to understand,
perceive things around.
In these places the knowledge should shine brightly. Then only we can
perceive a matter in its true perspective. Sri Krishna tells that whenever we are
able to perceive through our organs, any matter in its
proper perspective, then we can conclude that satva quality is prominent in
us. Mind should think properly, like other organs. We find misunderstanding
between father and son or mother and daughter, etc.
If one is able to understand properly the intention of the other, then such
misunderstandings will vanish. Sometimes, we misunderstand others with good
intentions, because of the words used. If satva quality
is prominent, then we will know the good intentions and avoid
misunderstandings. Satva guna will avoid confusion between pillar and thief, rope
and snake, etc.

Clarity of perception is indicative of satva quality. Satva quality will wipe

out the misunderstandings in the generation gap. When we visit Acharyas, we find
they are able to understand our intentions.
Anyone can become like an Acharya, if satva quality is developed and
nourished. It is a self test. Whenever we find that we are clear in our
perceptions, we should try to repeat those causing satva quality,
like the food we ate. Similarly, we should avoid all those which induced rajo
and tamo qualities in us.

Additional Notes:
There are nine gates in the body: two eyes, two ears, two nostrils, the
mouth, the genital and the anus. In every gate, when the symptom of goodness is
illuminated, it should be understood that one has
developed the mode of goodness. In the mode of goodness, one can see things
in the right position, one can hear things in the right position, and one can
taste things in the right position. One becomes
cleansed inside and outside. In every gate there is development of the
symptoms of happiness, and that is the position of goodness.

When a particular quality becomes predominant, it reveals its distinctive

characteristics in man. Just as jasmine scatters its fragrance far and wide, so
also knowledge disseminates itself in all directions.
Convert Tamas into Rajas and Rajas into Sattva. Now stand firm in Sattva. You
will get increase of light, purity, peace and harmony. Sattva will lead you
upwards. You will have an upward pull towards
the Supreme Light. Sattvic diet, Japa, meditation, study of holy scriptures,
living in seclusion, company of holy men, singing His Names and glories, and
regulation of breath (Pranayama) will increase Sattva.
Introspect. Look within. Watch the Gunas carefully. Be vigilant. Stand as a
doorkeeper. Allow only Sattvic thoughts to pass through the door of the mental
factory. Check Rajas. Curb Tamas. When Sattva
predominates there is unruffled peace of mind, inner harmony, perfect
serenity and tranquillity. There is clarity or clear vision also. The
understanding is not clouded. There is penetrative insight. The door or
threshold of intuition is wide open. The senses will not run towards external
objects. The senses are the avenues of sense-knowledge. They are the gateways of
perception for the Self. When light shines in all the
gates of the body, such as the eyes, the ears, etc. (in other words when
there is the manifestation of the Buddhi-Vritti of the Antahkarana), then
knowledge arises. You can understand by the mark of
knowledge that Sattva is predominant. You can also know that Sattva is
increasing by the mark of happiness. Just as the aspirant knows that Sattva is
predominant in him by the marks of knowledge
and happiness, so also he knows by the mark of knowledge that Rajas and Tamas
are gradually decreasing. The ears shun whatever is improper to be heard. The eyes
abandon what they should not look at.
The tongue avoids to speak anything that is not right to speak of. The mind
is not attracted by the sensual objects. Purity thus increases gradually by Japa,
meditation, and self-restraint. If there is increase
of Sattva or harmony, there is also increase of knowledge. Sattva is the only
sure means for the attainment of the knowledge of the Self. It lays the foundation
of knowledge.

14.12
lobhah pravrttir Arambhah: karmanAm asamah sprhA
rajas(y) Etani jAyantE vivrddhE bharatarsabhA

O chief of the Bharatas, when there is an increase in the mode of passion the
symptoms of great attachment, fruitive activity, intense endeavor, and
uncontrollable desire and hankering develop.

'Greed' is the tendency not to spend one's own property. 'Activity' is the
disposition to be active devoid of any purpose. 'Undertaking of works' is
engagement in works which yield fruits. 'Unrest' is absence of
rest of sense-activities. 'Longing' is the desire for sense objects. These
predominate when Rajas has increased. The meaning is that whenever greed etc.,
prevail, then one should know that Rajas has very much
increased.

*rajasy Etani jAyantE = Lord Krishna now describes what is indicative of

passion with the following words.
*BharatarsabhA = Arjuna, hero among Bharata dynasty [indirectly hinting that
Pandavas are going to rule the Kingdom]!
*vivrddhe - becomes predominant

The Lord lists the symptoms in a person, when rajo quality dominates. All
of these qualities manifest when raja guna or the mode of passion is predominant.
Five indications are given:

1. Lobha = Covetousness: Desire to appropriate the property of others; a

desire to possess more wealth though one has sufficient already;
unwlling to share or donate, things dear to us. The word lobha
means greed, avarice, parsimony regarding wealth.
lobhah or greed which is the desire to always acquire more even
if not needed. The motivating force is activity for increasing self interests. The
mentality is after I acquire this, I will acquire that and
so forth and so on. There is an incessant impulse to do and an
obsession to enjoy every object. So by lobhah it can be understood that one is
controlled by raja guna.

2. Pravriti = The word pravritih means restlessness with no specific

purpose or reason ; Action in general;
Engaged in useless actions, like biting nails, tapping on the lap,
plucking grass, etc. These actions do not produce any results but shows rajo
quality.
[Nammazhwar sang "PazhanAlai nenjE" ]
3. KarmanAm Arambhah = The word arambhah means engaging in fruitive
activities.
Beginning actions, for inferior objectives like reaching heaven or
Chandra lok, etc. Should they not be done? No, we should never take any efforts
for obtaining lower
 and inferior results. We should do anything which will take us to
Moksham as taught by Alwars and Acharyas.
4. Asamah = asamah means agitation of the senses. ; sama means control of
organs, while here asama means uncontrolled organs.
Restlessness; being agitated by joy, attachment, etc. "I will do this
and then I wil take up that action. After finishing the second, I will take up the
third, and so on." There is no end to the continuity of
desire, will and action. This is called Asama or restlessness. Seeing
what should not be or tasting what should not be or thinking what should not be,
are all indicative of rajo quality.
5. Sprha = craving for sense gratification. desires in objects and
enjoying them. Thirsting or longing for all sensual objects in general.

These are all advices for refining our society! Donation means we should give
away useful one and not what we consider as waste! In the later part of the sloka
the Lord tells that these qualities are
perceived when rajo quality is predominant and so, should be avoided. We will
now take leave of this place.

Additional Info:
Do not mistake Rajasic restlessness or Rajasic movements for Karma Yoga or
divine activity. People may say that they are doing selfless service to the world,
but if you analyse their motives there will
be the taint of personal desire in some form or other. Many persons cannot
sit quiet even for a moment. They think that moving about here and there or doing
some action or other is to full of life. The Yogi or
sage who sits still by calming the mind, who does nothing at all
physically, is the most active man in the whole world; whereas the man who runs
here and there and who is always very busy does nothing at all.
This may be paradoxical to you. Very few can comprehend the truth of this
statement. Sattva is intense activity. A wheel that revolves very rapidly appears
to be at rest. So is Sattva. So is a Sattvic man.

14.13
aprakAso �pravrttis ca pramAdo moha eva ca
tamas(y) Etani jAyantE vivrddhE kuru-nandana

"When there is an increase in the mode of ignorance, O son of Kuru, darkness,

inertia, madness and illusion are manifested."

'Non-illumination' is the absence of knowledge. 'Inactivity' is immovableness.

'Negligence' is inadvertence resulting in works that should not be done.
'Delusion' is wrong knowledge. These arise when Tamas
waxes strong. By these, one should know that the Tamas has increased very much.
Here Lord Krishna explains what is indicative of tama guna or the mode of
ignorance. When tamas is predominant then
delusion and perversion are seen to be rampant in society.

*Kuru-nandana = Arjuna [ of Kuru dynasty].

Since Arjuna was born in this great dynasty, he should develop only satva
quality and discard the other two. He is to bring happiness [ananda] to himself
and his dynasty and so he should listen to the Lord.
The following are the symptoms of a person with tamo quality:

1. Aprakasa = No Jnaanam ; without brightness, or darkness, indicating lack of

knowledge. Swami Ramanuja says it means Gyana anudaya or knowledge not born.
The word aprakasa means devoid of illumination, nescience, ignorance.
Darkness: Absence of discrimination.
2. Apravrtti = Lazy. not engaged in [any] action [laziness]. Inertness;
extreme inactivity
The word apravrrtih means inertia, lethargy, absence of effort.
3. Pramada = Negligence; Carelessness, preventing performing our duties
prescribed and to be done at a scheduled time.
The word pramada means madness, fragmentation, propensity for sinful
activities.
4. Moha = Delusion, understanding things in confused way. Here, though
knowledge is born, confusion exists. It is viparita Gyana, where we mistake one
for another.
The word moha means illusion, distortion, misinterpretation of reality.
*Etani = all these [defects] are,
*tamasi = in tamas quality,
*vivrddhe = when well developed,
*jAyante = exhibited.

Defect in knowledge is in Three categories:

- Gyana anudayam (Aprakasah) - Not understanding the matter. He will not
know what Vedas and Puranas have told. He will not know what are his duties. We
might not know many things.
It hardly matters; but to know what is good for oneself has to be known.
Not knowing this is aprakasa.
- AnyatA Gyana - one sees the matter but understands its quality wrongly.
For example, understanding the white color of conch as yellow due to defect in the
eyes.
- Viparita Gyana - here the matter is understood differently, like thinking
a rope to be snake.

Here we should not worry about not knowing so many things in this World. We
might not know the mechanisms of many things like automobile or watch, etc. These
are not Gyana anudaya, and the Lord does
not mean this. He talks about Gyana about atman and Paramatman. We should know
who we are and what is our destination. When tamo quality develops any of the Four
defects mentioned, are exhibited.

Thus the Lord tells Arjuna the symptoms of satva, rajas and tamas qualities.
With these symptoms we can diagnose our quality and take remedial action. This way
we can develop satva quality and
eliminate rajo and tamo qualities.

Additional Notes:

Pramada (heedlessness) and Moha (delusion) are the effects of darkness. These
are the characteristics or marks which indicate that Tamas is predominant. Tamas
is a great stumbling block to spiritual
progress and success in any walk of life. It must be destroyed at all costs.
People mistake Tamas for Sattva or Santi (peace). They take the Tamasic man for a
silent Yogi! "All is Prarabdha! Everything is Maya!
There is no world! Why should I work? Work will bind me. I am Brahman." This
is not spirituality but pure and thick Tamas.

14.14
yada sattvE pravrddhE tu pralayam yAti deha-bhrt
tadOttama-vidAm lokAn amalAn pratipadyatE

"When one dies in the mode of goodness, he attains to the pure higher planets of
the great sages."

When the 'Sattva prevails' i.e., while the Sattva continues to be prevalent, if
the embodies self meets with death, It reaches the pure worlds, i.e., regions
conducive to the knowledge of the self. The purport is this:
If Satva preponderates in a person at the time of death, he will be reborn in
the families of those who have the knowledge of the self, and thus be qualified to
perform auspicious acts which are the means of
attaining the true knowledge of the self.

In slokas 11, 12 and 13, the Lord indicated the symptoms, when satva, rajas and
tamas qualities are predominant, respectively. When satva quality dominates Gyana
will be bright in our sense organs; we
understand the true nature of the matter we perceive. When rajo quality
dominates, lust, greed, passion and useless activities will be symptoms. In tamo
quality dominated person, lack of knowledge,
understanding one for another and laziness will be symptoms.

Slokas 14 and 15 are important. The Lord tells what would happen when a person
dies when satva quality was dominating, when rajo quality was dominating and when
tamo quality was dominating.
In sloka 14, He tells the fate of person dieing when satva quality is
predominant and in sloka 15, when rajo and tamo qualities are prominent. It is
good for us to know what consequences are there when
death occurs at the time of domination of a particular quality. In a way the
Lord is threatening us with consequences. This is needed to select our routines in
our daily life. Students are threatened with
consequences, if they do not concentrate on studies, so that their future would
be bright. Both encouragements and threats are necessary to make a person to get
involved in a particular activity.

*Pratipadyate = attains;
When satva quality is dominant, if a person dies, he would attain this, says
the Lord. That is the atman of that person, is going to leave the present body and
take up a new body, or is going to be born.
*Yada = when,
*sattvE = satva quality is,
*pravrddhE tu = well developed and dominating, have become predominant
tu, exclusively; [Tu is used to exclude rajas and tamas]
*deha-bhrt = supporter of body [atman],
*pralayam yAti = departs, or the person dies,
*tada = then, that atman,
*pratipadyate = attains,
*amalAn = blemishless, that is without the blemish of ignorance,
The word amalan is significant; it means free from the modes of passion
and ignorance. There are impurities in the material world, but the mode of
goodness is the purest form of existence in the material world.
*uttama-vidan = supreme level,
uttamavidam, of those who know the highest, i.e. of those who have known the
principles-mahat and the rest.
*lokAn = place or society.
Lokan Amalan: Spotless worlds; Brahmaloka and the like where Rajas and Tamas
never predominate.
That is, this persons attains the company of noble persons who all want to
have atman sakshatkaram. By being born in such a society, this person will do more
punya karma and get atman
sakshatkaram. After all our life is shaped by surroundings only!
Probability to perform punya Karma increases. Our up-bringing determines our life
objectives! One may argue that if this was the condition,
then one would develop satva quality for a short duration before death! But
none can predict death and so it is better to have satva quality always! We do not
have to worry about death also.

Lord Krishna explains that when the jiva or embodied being is in sattva guna or
mode of goodness at the time of death then numerous blessed regions are reached
where the knowers of atma tattva or
knowledge of the immortal soul are residing. The word amalan means pure, exempt
from blemish, denoting devoid of ignorance. The understanding is that the fate of
a jiva who dies under the influence of
sattva guna would be so beneficial that it would predetermine that the next
birth would take place in the enviornment of pious and holy people that have
realised atma tattva and so combined with an inner impulse
to pursue this way of life and with opportunity in abundance one would continue
in sattva guna purifying one's existence by performing spiritual activities until
one achieves perfection.

14.15
rajasi pralayam gatvA karma-sangisu jAyatE
tathA pralinas tamasi mudha-yOnisu jAyatE

"When one dies in the mode of passion, he takes birth among those engaged in
fruitive activities; and when one dies in the mode of ignorance, he takes birth in
the animal kingdom."

(a) Meeting with death when Rajas is preponderant, one is reborn in the families
of those who act for the sake of fruits for themselves. Being reborn in such
families, he becomes qualified to perform auspicious
acts which constitute the way for attaining heaven and the like.
(b) Similarly, one who dies when Tamas is preponderant is born in the wombs of
beings lacking in intelligence, namely, in the wombs of dogs, pigs etc. The
meaning is that he is reborn as one incapable of
realising any human end.

In the previous sloka, the Lord stated what the consequences were, if a person
died when satva quality was predominant. Such a person, in his next birth would be
born amidst persons having atma gyana and
having no blemishes of ignorance; thus he continues to acquire more and more
atma gyana. In this sloka, the Lord mentions what would be the consequences, when
a person died with either rajo or tamo quality
predominant

Why only one sloka for both rajas and tamas qualities, while one full sloka for
satva quality? These two qualities -rajas and tamas- are to be discarded, then why
waste one more sloka! We have to regard rajo and
tamo qualities as our enemies and satva quality as our friend.

*Rajasi = [when ] rajo [quality, was prominent],

*pralayam gatva = [if the person] reached death.
Here pralayam does not mean the occasional deluge but the daily happening
death among living beings.
*Karma-sanghi = [those] involved in Karmas, like performing various yagnas to
attain swarga, etc.
*JAyatE = is born [among such people].
 He is reborn amidst persons interested and performing Karmas for reaching
Heaven and enjoying life for greater length of time than on this Earth. This is
because at the time of death, that person had
rajo quality dominating. We have seen rajo quality has the symptoms of lust
and desire.
*Tamasi = [person with] tamo quality,
*pralina = dying,
*mudha-yonishu = in senseless species,
*jAyatE = [he is] reborn.
When tamo quality is predominant at the time of death, a person is reborn
in inferior species like animals, where there is no scope for development of
intellect. That is he is reborn with the darkness
of ignorance. When we act senselessly, we are chided as 'mudha'!

Thus the three qualities dominant at the time of death, result in rebirths in
various circumstances - satva amidst intellects, rajo amidst haughty group and
tamo amidst inferior animals, with no scope for
development of intelligence.

14.16
karmanah sukrtasyAhuh sAttvikam nirmalam phalam
rajasas tu phalam duhkham ajnAnam tamasah phalam

By acting in the mode of goodness, one becomes purified. Works done in the mode
of passion result in distress, and actions performed in the mode of ignorance
result in foolishness.

Here, Sri Krishna indicates about a chain-reaction! In the previous Two slokas
the Lord indicated the consequent rebirths of any person dieing when satva or
rajas or tamas quality dominating. What happens
thereafter? After being born, what further happens? Such rebirths would impel
the person to carry the same actions of noble deeds or passionate activities or
wandering with ignorance, and to continue the
cycle of more births in samsaram. From sloka 16, the Lord indicates a chain
after being reborn. To get out of this chain, we have to note the proper exit
point. For this we should first realize that we are in the
endless chain and decide to quit.

These are the phalam [result] for satva, rajas and tamas qualities. It means,
that if a person dies when anyone of satva, rajas or tamas qualities, was
dominating and the result after rebirth.

*Ahuh, they, the wise persons, say;

*Sukrutasya karmana = he who has been doing noble Karmas.
Sukrutasya means detached in results for the Karma being done or
dedicating such Karmas as Bhagavad Aradana. Those are who perform such Karmas. We
have to cross refer to earlier sloka.
When a person died when satva quality was dominant, he would be reborn in
the society of persons, who perform Karma with no attachment to results and with
atma gyana as the only objective.
Having born in such society, this person will also perform Karmas with
atma gyana as the objective and dedicate them as Bhagavad Aradana. Those will be
punya karma and not aspiring for inferior objectives.

*Nirmalam = blemishless without any alloy of sorrow and full of bliss, pure
*phalam = result,
*sAttvikam = very pure and sacred.
 Thus a person, dying when satva quality was prominent, is reborn in society
of persons doing such atma gyana Karma, and performs similar Karma with no
aspirations for inferior objectives, like
swarga, and is full of satva quality; again, when he dies, is reborn again
in society of persons with atma gyana Karmas, and is full of satvika quality;
again, when he dies....It is a iterative process, repeating
continuously! This is the result of dieing when satva quality was in
dominant position.

*Rajas tu phalam dukham = but, a person dieing when rajo quality was dominant,
he is reborn in the company of persons performing Karmas, aspiring for worldly
pleasures, and so he also performs similar Karma.
It is dukham or samsaram, as the result. Here also the cycle repeats.
*Ajnanam tamasa phalam = person dieing when tamo quality was dominant, he is
reborn in society of animals, with no scope for intellect development.
Here also cycle of similar rebirths is repeated.

Thus, the 'fruit of a good deed,' namely, disinterested work in the form of My
worship, performed by one who dies when Sattva prevails --- is birth in the family
of those who know the self. There he acquires more
Sattva than before and the self becomes more pure, namely, devoid of the
slightest vestige of suffering. So say those who know about the development of
Sattva. But the 'fruit of Rajas,' dominating at the time of
death, is 'suffering in Samsara.' In consists in successive births in families
attached to actions for the sake of fruits. Rebirth of this type increases Rajas
further, resulting in actions for gaining their fruits.
So say those who know about the developments of this Guna. 'Ignorance' is the
result of Tamas. The fruit of Tamas dominating at the time of death, is successive
conditions of ignorance. What are the results
derived from Sattva etc.? To this, He answers in the next sloka:

14.17
sattvAt sanjAyatE jnAnam rajasO lobha eva cA
pramada-mohau tamasah: bhavatO'jnAnam eva ca

From the mode of goodness, real knowledge develops; from the mode of passion,
greed develops; and from the mode of ignorance, foolishness, madness and illusion
develop.

In the previous sloka the lord mentioned what happens when a person dies with
predominance of Sattva, Rajas and Tama guna respectively. In this sloka, he
tells what happens when a person is
living with Sattva , Rajas and Tamo guna in the existing life itself.

From the increase of Sattva, knowledge i.e., 'true and direct knowledge' of the
self arises. From Rajas develops likewise 'intense desire' for heaven etc. From
Tamas similarly develops 'negligence' leading to evil
deeds; and from this, delusion, i.e., erroneous knowledge; and from that still
more Tamas; and thence ignorance, namely absence of knowledge.

He lists, one result from Sattva and Rajas and three from Tamo!

*sattvAt = from Sattva guna

*sanjAyate = develops, arises
*jnAanam = Knowledge; What knowledge? Knowledge about Atman, ParamAtma,
Tattvatrayam. It is Atma yaadhatma Jnaanam and not just ordinary material
knowledge.
 Ordinary materialistic knowledge can be got from Rajas too

*rajAso = from Rajo guna

Greed is insatiable like fire. Greed brings misery and pain. Greed is born
of Rajas. Rajas creates insatiable desire. Rajas makes one blind to the interests
and the feelings of others. A Rajasic man treats
others as tools to be utilised for his own self-advancement or self-
aggrandisement.
*lobhA eva ca - greed develops
Kooratazhwarn explains this in Vaikunta Stavam. We desire something
and get it, but the desire still does not end and we want more; Then we have
another desire which is not fullfilled, but still the
mind craves for it. These are the result of Rajo Gunam. It could be
greed for wealth, prestige, woman etc. We should orient desire, as per the
Saastric guidelines , which will avoid greed and other
resulting troubles. [ Note: On the surface, the words of the Gita
may seem bitter or harsh or difficult to follow, but if we look at it with some
intrest thru guidance from commentaries, the sweetness
of the words becomes apparent; and then to follow it is even more
rare. The lord himself says that in one of his earlier slokas, where he says one
in a million actually end up following true to the word ]

*pramadam = negligence
*moham = delusion (taking one for another)
*Ajnaanam = incorrect knowledge ; no knowledge about Atma or Paramatma or even
worse, the incorrect knowledge
*tamasah = due to Tamas
Tamas produces short-sightedness, torpor and ignorance. A Tamasic man does
not think a bit of the future consequences. He completely identifies himself with
the body and begins to fight with people if they
injure his body or speak ill of him. He is ready to do any sinful act in
retaliation. He has no sense of proportion and no sense of balance or poise.

14.18
urdhvam gacchanti sattva-sthAha: madhyE tisthanti rajasAha:
jaghanya-guna-vrtta-sthAha: adhO gacchanti tamasAh:

Those situated in the mode of goodness gradually go upward to the higher

planets; those in the mode of passion live on the earthly planets; and those in
the mode of ignorance go down to the hellish worlds.

In sloka 17, the Lord told that the result of satva quality was Gyana; result
for rajo quality was greed or lobham; and, for tamo quality, ignorance or
carelessness was the result. Now, the Lord tells where
further these persons with different qualities were heading for. Where do
persons with satva, rajo and tamo qualities, go, is explained here.

Now Lord Krishna reveals that those who are situated in sattva guna or the mode
of goodness ascend upward in spiritual devlopement and eventually achieve moksa or
liberation from material existence.
Those who are situated in raja guna or the mode of passion have the desire for
rewards for thecause of actions engage in activities that give them the results
they wish to exploit and enjoy. Maintaining this
mentality they engage fully in such fruitive activities life after life and
are born again and again to engage in more and more works. Hence since it insures
a constant reoccurrence of material births it is full of
misery. Those who are situated in tama guna or the mode of ignorance are
engaged in degenerative behaivior and descend downwards doing more and more
despicable inhuman activities. Such beings
development is in retrograde and after becoming the lowest types of humanity
such as cannibals and perverts of beastiality they sink into the animal species
themselves. After that due to the reactions from
their heinious activitie they become worms and maggots and then they even
descend into the lowest of plants to become stationary creepers and fungus.So Lord
Krishna has revealed how the jiva or embodied
being rises in evolution and how it descends.

*Satvastha = those stable in satva quality. people who conform to sattva, to

the actions of sattva quality;
These persons develop satva quality in all ways: by taking satva type of
food, by having satva lifestyle, surrounded by satva freinds, etc.
*Urdhvam gacchanti = [such persons, after life in the present birth] attain
higher levels. Urdhvam does not merely mean up, but very high status pertaining to
atman.
That is he attains atma anubhavam and get atman sakshatkaram. Thus he goes
up and would never have sufferings like, rebirths and deaths, hunger and oldage,
etc.
*Rajasah = those with rajo quality,
*madhye = in the middle, [ rebirths among human beings ]
*tishtanti = remain. Stay or born
That is these persons will never get the high atma prapti, but swarga
prapti and live in heaven. By being in the intermediate stage, they will have to
come back to samsaram and suffer in rebirths, hunger, et
*Tamasa = those with tamo quality,
The word tamasah is very significant here. Tamasah indicates those who stay
continually in the mode of ignorance without rising to a higher mode. Their future
is very dark.
*vrittista = would develop tamo quality further,
*jaghanya-gunavrttasthah [A variant reading is vrttisthah.-Tr.], who conform to
actions of the lowest quality of tamas, those who are attached to its actions-
sleep, laziness, etc.-, the foolish
*adho gacchanti = go to lower levels.
It means they are reborn as animals or as human beings with very mean
character, with no intellect.

We may think swarga or heaven means all happiness; but, the thought that it
is a tenure and one has to return back, will never keep one from enjoyment there.
There are some shastra pronouncements for
those who harm others. We harm others in Three ways: by speech, by mind and
by action. By abusing noble persons and others by speech, one attains rebirth and
is born as birds and animals. So we have
to be very careful with what we speak. Mental abuse, would make one to be
reborn as very low charactered humans, with ambitions for others' properties.
Bodily hurting others would result in being born
as plants and trees! It is rare to get birth as humans, that too with all
proper organs, good mind and intellect. If we utilise this rare opportunity to
develop satva quality in us, we will reach the zenith and be in
atmanubhavam. Otherwise, we have to suffer in samsaram.

Thus, in the manner explained, those who 'rest in Sattva rise upwards,' namely,
they attain liberation from the bonds of Samsara gradually. Those who, 'abiding in
Rajas' which produces greed for heaven etc.,
engage themselves in actions which constitute the means for obtaining such
results. Experiencing those results, they are born again and engage in, and
perform, the very same acts. So they remain in the 'middle'.
This is mostly suffering, as it is characterised by rebirths. Those of Tamasic
nature 'stoop down' into lower levels, as Tamas grows ever worse in them. They go
'downwards' i.e., to the lowest state among human
beings, then to the condition of animals; then to that of worms; insects etc.,
then of immovable things, and even to the condition of shrubs and creepers, and
ultimately to the condition of stones, wood, clod of earth,
straw etc. Sri Krsna now teaches about the manner of those in whom the Sattva
has gradually increased by adopting special holy food and performance of special
disinterested deeds, and who thus rise upward
by transcending the Gunas.

Additional Notes:
The lowest quality, the mode of ignorance, is described here as abominable.
The result of developing ignorance is very, very risky. It is the lowest quality
in material nature. Beneath the human level there are
eight million species of life: birds, beasts, reptiles, trees, etc., and,
according to the development of the mode of ignorance, people are brought down to
these abominable conditions. The word tamasah is very
significant here. Tamasah indicates those who stay continually in the mode of
ignorance without rising to a higher mode. Their future is very dark.

14.19
nAnyam gunebhyah kartAram yadA drastAnu_pasyati
gunebhyas ca param vEtti mad-bhAvam so 'dhigacchati

When the seer beholds no agent of action other than the Gunas, and knows what
transcends the Gunas, he attains to My state.

By this sloka the Lord tells how an atman should think. How does one
understand that satva quality is developed and dominant in oneself. In the
beginning of this Chapter in Swami Alavandar's summary
of Chapter 14, in his Gitarta Sangraha, we saw how these three qualities bind
us. Upto sloka 18, the Lord told this aspect to Arjuna. Jeevatman is not the doer
or atman is not responsible for actions.
Then who? The combination of the Three qualities enable atman to do any
action. By nature atman never acts. But under the influence of the Three
qualities, atman acts in a body. This is the second aspect
in this Chapter. The Third aspect is, how to get rid off the influence of
the Three qualities. The Lord is going to explain this from sloka 19 to sloka 26.
We have already seen how the Three qualities keep us
bound in samsaram. Now, we are to see, how these qualities only are
responsible for actions and not atman.

[Recap of the Gitaartha Sangraha sloka:

1. Guna bandha vidha = we are bound by the Three qualities -Satvam, rajas
and tamas- in this samsaram or Universe. Is it not the same told in Chapter 13?
Yes, it is one of the Five points told in Chapter 13.
This is being explained in further detail here. -> This was
explained till sloka 18 of this chapter.
2.TesAm kartrtvam = these gunas only impel us into action. Atman is
without gunas and so is actionless as such. Body, on the other hand is associated
with the three qualities and so acts. This bondage
between body and soul results in action. Thus gunas induce us into
action. -> This was explained till sloka 18 of this chapter.
3.Tan nivartanam = how to get rid of these actions, so that we can avoid
acquiring more papa/punya? -> This is going to be explained from sloka 19 to 26.
 4.Gatitrayasva = the three acquisitions - wealth, kaivalyam and
Bhagavadanubhavam, mulatvam = cause.
]

The seer has in the first place to totally subdue his Rajas and Tamas and stay
in pure Sattva. This is accomplished through nourishment by Sattvika food and the
performance of disinterested actions for the
propitiation of the Lord. He then perceives 'no agent of action other than the
Gunas' i.e., sees that the Gunas are themselves the agents according to their
nature. Further he perceives what is 'other than
the Gunas,' i.e., perceives the Gunas which are agents and the self who is not
an agent of action. Such a seer attains to 'My state,' i.e., gains likeness with
Me in transcending the three Gunas etc.
The purport is this: The self, pure in nature by Itself, gains agency through
varius actions by contact with the Gunas springing from past Karmas. When one
perceives the self in this way, namely, that the
self by Itself is no agent of actions and is of the nature of infinite
knowledge, then It attains to My likeness. It is stated that one attains to the
likeness of the Lord after perceiving the self as a non-agent and as
other than the Gunas. What is meant by the state of likeness to the Lord? Sri
Krsna describes it in the next sloka (14.20):

*na anyam = none other

*Drashtan = [one with] satva quality,
The Lord calls that person in whom satva quality has well developed and is
dominant, as drashta - looker. Are we and others, not seeing? The Lord says that
only the person with satva quality sees the
atman in its nature! For others looking will not be clear.
*anupasyati = beholds, sees; [ na anyam - does not see or look, like this.
How? ] A Jeevatman sees,
*gunebhyA = qualities,
*anya = different,
*kartAram = as doer.
That is, person with well developed satva quality, does not see the atman
as doing actions, but the Three qualities. Here, the Lord makes a point that for
atman to act, it is the Three qualities only
and nothing else. An atman in mukti or a muktatman never does any action,
as it is the nature of atman. But when the atman has not reached mukti and is
ordinary jeevatman like us, it is in a body formed
from prakruti, inherent with the Three qualities. This concept should be
well understood and borne in mind always. We should strive to cross the influence
of the Three qualities.
*Gunebhya = from the Three qualities,
*param = superior, is atman,
*vEtti = so, understands.
This person with satva quality realizes that atman by nature is not
responsible for actions and the Three qualities are cause for all actions. This
way one should look at him. Then only will he understand
that atman is not responsible for actions and atman is different from
qualities. This way he should detach himself from tha actions. Person, who crosses
the Three qualities, will never indulge in any bad actions.
Does it mean we can disown our bad deeds? If Gita is properly understood
and the nature of atman, the Three qualities and dedication of our actions to the
Lord are properly grasped, then one will never act
wrongly!
*Mad bhAvam = My [Sri Krishna's] nature,
*sa = he, adhigacchati = attains.
That is, such a person, attains the nature of the Lord. The Lord's nature is
unalloyed with miseries and sins. Most superior nature is attained. There is an
important question to be answered, for which we will wait!

14.20
gunAn etAn atiitya_trin dehi deha-samudbhavAn
janma-mrtyu-jarA-duhkhair vimukto 'mrtam asnute

In sloka 19, the Lord told that person, with satva quality well developed, sees
true nature that action is caused by the three qualities and atman, by nature,
does not perform any action. He sees that
non-performer atman is different from and superior to the three qualities,
which cause actions. This person [with satva quality] attains the Lord's nature.
It does not mean
that person becomes another Paramatman! It means that person gets the nature of
the Lord (mad bhAvam Adigacchati), which is unadulterated by Karma and by
sufferings, and becomes the
embodiment of Gyana and bliss. The Lord is unaffected by Karma and is always
happy, without oldage, birth-death cycles and diseases! This will be the nature of
that person also! Attaining this supreme level,
the atman can ever remain serving the Lord. In that sloka, the Lord tells that
atman attains atmaprapti or sees the true nature of atman.

The Lord now explains what is His nature i.e madh bhAvam, which the atman
attains.
The embodied self --- 'crossing beyond these three Gunas,' the Sattva and
the rest, which 'arise in the body,' i.e., spring from Prakrti transformed into
the form of the body --- perceives the self as different
from the Gunas and as of the form of knowledge only. Released thus from
birth, death, old age and sorrow, It experiences the immortal self. This is what
is meant by My likeness. In the next sloka,
Arjuna now wants to know about the characteristics of one who has
transcended the Gunas and the means of such transcendence.

*Dehi = atman [who is resident in a body],

*dehasamudbhavan = emerging from that body or originating from that body,
*trin etan gunan = these three qualities [satva, rajas and tamas],
*trin = three
*atItya = crossed; having transcended
This atman crosses the three qualities, caused by body, which is a
transformation of prakruti, which has Three qualities inherent. Atman is
imprisoned in a body because of past Karma. Atman is influenced
by the nature of the body, having the three qualities. These we had seen
earlier. Now, the Lord says that, after acquiring satva quality, he crosses over
the Three qualities. What happens then?

*Janma = birth, mrityu = death, jara = oldage, dukha = sufferings,

*vimukta = released from,
*amrtam = nature of God,
*asnute = attains.
By crossing the Three qualities, that atman attains the nature of the Lord
of freedom from birth, death, oldage and sufferings.

A doubt might arise. Earlier, the Lord has been advising that symptom for
satva quality was Gyana well developed, and so one should have good character and
proper food habits. Now the Lord says that
the person who has crossed the Three qualities has no birth or no death! It
means we have to cross satva quality also. But He has been preaching that we
should cultivate satva quality and develop it. Are we
to cultivate satva quality or are we to cross over the Three qualities,
including satva quality? What is being advised by the Lord? Answer is, both. We
have to cultivate satva quality, by having proper
food habits and good character. We have to be involved in noble services like
donating clothes, food, serving devotees, etc. These actions should continue as a
chain and then, one crosses the Three qualities.
It is like a person is told that unless he passed 12th he can not enter
college; and so, he should complete the 10th standard! We will not raise any doubt
here as we know that to reach 12th we have to be
successful in 10th and after completing 12th standard, we reach college. This
is the same position in what the Lord tells. We have to develop satva quality and
continue, till we realize the true nature of atman.
Then, we cross the Three qualities, including satva, and attain the nature of
the Lord and are free from birth, death, oldage and sufferings! Over a period with
sustained satva qualities, one crosses the
Three qualities. We should take only satva food and do a number of good deeds.
These would develop satva quality and after some time we cross Three qualities

When the Lord said that the wise man crosses beyond the three qualities and
attains immortality, Arjuna became inspired with the desire of learning more about
it. Just as he has asked a question
about the sage of steady wisdom in chapter II, verse 54, he now asks Lord
Krishna about the characteristics of a sage who has crossed over the three
qualities. How does he act? What is his conduct
or behaviour? How has he gone beyond the qualities?

14.21
arjuna uvaca
kair lingais_treen gunAn etAn ateetO bhavati prabhO
kim Acarah katham caitAm treeN gunAn ativartatE

Arjuna inquired: O my Lord, by what symptoms is one known who is

transcendental to those modes? What is his behavior? And how does he transcend the
modes of nature?
By what signs, namely, distinguishing features, is a man who has crossed
beyond these three Gunas, Sattva and the rest, characterised? What is his
behaviour? With what kind of behaviour is he
associated and how does it serve as a sign for knowing his state? Such is the
meaning. How does he, i.e., by what means does he cross beyond the three Gunas,
the Sattva and the rest?

Here, Arjuna asks a couple of questions. Thereafter Sri Krishna is going to

reply. Sri Krishna told about the person with satva quality, crossing the Three
qualities and attaining supreme level. He attains
atma prapti. Arjuna asks Sri Krishna to tell how to identify such a person?
Only then, we could follow them. What are such person's character and outward
identifications? His inner symptoms might be
realized by that person alone; so, we have to understand what would be the
external identifications.

Two questions are asked here.

*Prabho = my [Arjuna's] Lord!,

Just as a king is able to remove the grievances and sorrows of his servants,
so also the Lord is able to remove the sorrows of His devotees. That is the reason
why Arjuna addresses Sri Krishna
 as 'Lord' and uses the term 'Prabhu'. By using this word, Arjuna hinted to
the Lord that He alone was capable of relieving his sorrows and pains.
*etan = these,
*trin = three, gunAn = qualities,
*atita = crossed [person],
*kair = what,
*lingai = identifications, signs
The word lingais means symptoms. By what symptoms can a liberated being be
perceived? What distinguishes them from others?
*bhavati = would be?
What would be the identifications of that person who had crossed all the
Three qualities -satvam, rajas and tamas? What would be the inner identifications?

*Kim = what are,

*Achara = conduct, his activities [external identifications],
The word acarah means conduct. By what means does such a liberated being
conduct themselves?
*katham = how,
How does one transcend the three gunas or modes of material nature
*trin gunan = three qualities were,
*ativartate = crossed [by him]?
By what means, does he cross the Three qualities? We requre a boat to cross
a river. Like wise, what is the aid to cross the Three qualities? Three qualities
are not ike mere river, but are like a huge ocean!

The Three qualities are inherent in the body. Then, how does the body-inbound
atman, cross them with the same body? Arjuna wants to know how to identify the
person. By merely seeing a person,
we can not say whether he is learned or not. Identification is necessary to
propagate the glory of that person. Vidura tells this as a point to Dridarashtra,
for good rule. Madurakavi Alwar says that he wanted
to spread the glory of Nammalwar everywhere. Only external or internal
identifications might not be sufficient. Both should be known, as requested by
Arjuna.

Additional Info:
In this verse, Arjuna's questions are very appropriate. He wants to know
the symptoms of a person who has already transcended the material modes. He first
inquires of the symptoms of such a transcendental
person. How can one understand that he has already transcended the
influence of the modes of material nature? The second question asks how he lives
and what his activities are. Are they regulated or
nonregulated? Then Arjuna inquires of the means by which he can attain the
transcendental nature. That is very important. Unless one knows the direct means
by which one can be situated always
transcendentally, there is no possibility of showing the symptoms. So all
these questions put by Arjuna are very important, and the Lord answers them.

14.22
sri-bhagavan uvaca
prakAsam_ca pravrttim_ca moham eva ca pAndavA
na dvEsti sampra_vrttani na_nivrttAni kAnksati

The Lord said -- He does not hate the effects of Sattva, Rajas and Tamas known
as illumination, activity and delusion respectively, when they are prevailing in
regard to undesired things other than the self;
 nor longs for them when they cease, i.e., when desired things other than the
self become unavailable. Hating things not conducive to the realisations of the
self and longing for things conducive thereof,
do not come under this law stated in the Verse.

Sloka 21 was Arjuna's querry, how to identify the person who has crossed the
Three qualities and how he did that. The Lord replies in sloka 22.

Lord Krishna now clarifies the characteristics and qualities of one who has
transcended the three gunas or modes of material nature. First He answers by what
symptoms does one transcend them?
One who is neither repulsed by what is unpleasant nor is attracted to that
which is pleasant is prakasam or illuminated, filled with the light of spiritual
wisdom which arises from sattva guna or the mode
of goodness. Activity and endeavor arises from raja guna the mode of passion
and inertia and stupor arise from the mode of ignorance. By the effects indicative
of the three gunas all other qualities of them
can be accordingly determined when they are visibly appearing and even as
mental tendencies in the mind. So by this it can be seen that one who is free from
aversion and attraction is able to transcend.

*Prakasam = luminous Gyana, this is the symptom of satva guna's prominence, we

saw earlier.
The word prakasa means illumination, lucidity, the brightness of
disposition and are the effects of sattva guna or the mode of goodness.
*Pravrtti = efforts, symptom of rajo quality.
The word pravritti means enthusiastic effort or the disposition to
endeavour actively and are the effects of raja guna the mode of passion.
*Moham = delusion, symptom of tamas quality.
The word moha means delusion, bewilderment or having a distorted
perception.
These Three symptoms will be seen as long as we have the Three qualities,
till our atman is in a body.
*Na dvesti = never dislikes, when these symptoms are exhibited.
That is, this person, crossing the three qualities, does not show dislike,
when some thing he likes does not happen or when some thing he wants to avoid,
happens. These are called anishtam, and
as long as we are governed by the Three qualities, such anishtam would
happen now and then. But, this person does not show hatred when such anishtam is
encountered.
*Na kAnkshati = never likes.
When desirables happen or undesirables do not happen, they are called
ishtam. This person does not show liking for ishtam, either. That is when a
desired one is going away, he does not take efforts to
get it back. Thus, when anishta is encountered, this person does not show
dislike; nor, this person takes efforts or yearns to get the desired ones or
ishtam. Thes are the identifications of a person having
crossed the Three qualities. He is beyond likes and dislikes. We should
remember that such likes and dislikes should not be shown on worldly matters only,
and not in atman or Paramatman matters.

All things external to the atma or immortal soul are of two categories. One
is what causes attraction and the second is what causes aversion. The fundamental
symptom of discerning who is beyond the three
gunas or modes of material nature is that such a being neither desire to
accept anything nor does such a one desire to reject anything. Whatever the
Supreme Lord Krishna designates to come, such a
one remains equipoise in all situations.
14.23
udAsina-vad_Asinah: gunair yO na vicAlyatE
guna vartanta ity evam yo 'va_tishthati nEngate

He who sits like one 'unconcerned,' namely, whose satisfaction consists in the
vision of the self as different from the Gunas and sits like one unconcerned about
other things and is not therefore disturbed by the
Gunas through hatred and longing and who remains quiet, reflecting: 'The Gunas
function in their effects like illumination etc., and so 'rests unshaken,' i.e,
does not act in accordance with the effects of the Gunas.

Arjuna asks the Lord to show external and internal identifications for a person
having crossed the Three qualities. Sri Krishna replied that such a person would
never show dislike for unfavourable things nor
will show eagerness to acquire desirable things. That person is beyond likes and
dislikes. Arjuna wonders how that is possible for that person? Will not those
Three qualities act on that person and make him
to like and dislike? How could one remain passive when someone abuses or harms?
Sri Krishna replies saying that the answer lied in the question itself! Arjuna is
not able to comprehend. Satvam, rajas
and tamas would act in their own way. That is inevitable. Then why we should
show like and dislike, is the answer of the Lord. Arjuna said that these qualities
were going to act and it was unavoidable;
Sri Krishna says that therefore, why one should bother about them. It is like a
driver caught in a traffic jam. Police informs that it might take half an hour to
clear. What is the use in blaming and getting agitated?
Some might use the opportunity to study and pass the time usefully. After half
an hour the traffic eases and all proceed without any problem. That is we have to
face an inevitable problem and take it in its stride.
Similarly, one should understand the nature of the Three qualities and take them
in their strides. This is being told by the Lord in sloka 23.

Next Lord Krishna clarifies the question what is the behavior and conduct of
one who has transcended the three gunas? One who is perfectly focused on the atma
or immortal soul within is merely a witness
to what transpires in the physical body. Such a one does not involve themselves
anywhere in anything because they are unattached everything external and thus free
from desire and and repulsion which
arise from passion and ignorance. Such a one does not deviate from the their
firm and steadfast establishment in the atma.

Such a one is udasinavat or unconcerned with external circumstances because of

being enraptured within by atma tattva or realisation of the immortal soul.
Therefore one is naturally indifferent to anything external.
One who is never agitated by attraction and aversion which arise from the three
gunas and who lucid and tranquil reflects within that it is natural for the
impulses of the three gunas to occasionally parade
themselves in one's consciousness, is never deluded by them into being impelled
to act as the qualities might provoke one to respond.

*Asina = is like this. seated. How?

*Udasinava = indifferent. udasinavat or unconcerned with external
circumstances because of being enraptured within by atma tattva or realisation of
the immortal soul.
Excepting matters relating to atman, this person is indifferent to
whatever happens. It is like a situation, when we are going by a road. Many
vehicles pass by and we are totally indifferent to them;
but the moment we see a familiar vehcle, we instantly probe the
passengers! Likewise, this person shows indifference to all worldly affairs.
*Na vicAlyate = [he] is unperturbed,
*gunai = by the [Three] qualities. This happens to him because,
*guna = [Three] qualities,
*vartanta = would show their nature, which are inevitable.
That is using the nature of satva quality to acquire knowledge, he is
avoiding the effects of the Three qualities! That is, by having ambience such as
proper food habits, yoga and careful speech, etc., this person
develops satva quality and slowly crosses the Three qualities.
*Ye = whoever,
*Na IngatE = is unmoved
*avatishtati = stands firmly.
That is understanding that all happenings are due to the influence of the
Three qualities and they are inevitable. Atman has nothing to do wth those
happenings. So, why anyone should be greedy or passionate
or disillusioned? Clearly understanding that the Three qualities are
showing their nature and atman is not at all connected with those actions, make
the person to cross Three qualities. Atman, because of its
association with body, has to face the effects of the Three qualities and
as such atman has no role in those actions. This type of indifference to the
happenings make him to cross the Three qualities.

14.24
sama-duhkha-sukhah sva-sthaha: sama-lOstAsma-kAncanaha:
tulya-priyApriyo dhiraha tulya-nindAtma-samstutih

He who is alike in pleasure and pain, who dwells in his self, who looks upon a
clod, a stone and piece of gold as of equal value, who remains the same towards
things dear and hateful and who is intelligent, who
regards both blame and praise of himself as equal;

In below sloka, Arjuna asked "Kair Lingai and Kair Achaaraha", querying on
how to recognize a devotee who has transcended the three gunas. The Lord is
responding to that questions and this sloka
is in that sequence. Arjuna asked the Lord as to what were the external and
internal identifications of that person, who had crossed the Three qualities.
Internal identifications were indicated in a sloka and
half upto sloka 24[part]. External identifications are indicated partly in
sloka 24 and in sloka 25.

*Dukha, Sukha - Sukham and Dukham

sama dukha-sukha i.e He who is 'alike in pleasure and pain,' namely, whose
mind is equal in pleasure and pain;
*Samah - treating them similarly;
sama means equanimity or keeping oneself equipoise in both joy and distress
*Sva-sthah - Intrested only in Atman and not anything else. who is
established in his own Self, tranquil;
svasthah means solidly situated, established firmly within on the immortal
atma, filled with raptureand bliss by its communion. Such a one is never even
distracted by external things let alone influenced by them.
Even when exposed to great events of joy or catastrophic events of grief
such a one is undisturbes and does not succumb to delusion or illlusion. To such a
one a clod of earth or , a precious jewel or a
nugget of gold all are looked upon alike as merely modifications of
prakriti. So there is nothing in material existence which such a one has any
special attraction or aversion towards.

'who dwells in his self,' namely, who dwells in his self because his love
for the self keeps his mind in equanimity in pleasure and pain arising from the
birth, death etc., of his sons and other relatives and friends,
and who, because of this, 'looks upon a clod, a stone and a piece of gold
as of equal value,' who consequently remains the same towards things dear or
hateful, who treats alike the worldly objects desired and
undesired

*kanchanah - Gold
*Losta-Asma - Clay and earth
*sama - treating equally whether it is Gold, clay, earth
sama-losta-asma-kancanah, to whom a lump of earth, iron and gold are the
same;
*priya-Apriyahah - dear and undesirable
*tulya - treating same and not splitting into likable or not likable
tulya-priya-apriyah, to whom the agreeable and the disagreeable are the same
*dhiraha - one who knows the difference between Atma and body and discriminates
accordingly; who is 'intelligent,' namely, proficient in discrimination between
the Prakrti and the self;
dhirah means sober and denotes the wisdom of one who is knowledgeable of
the distinction between prakriti or the material substratum pervading physical
existence and the eternal atma or immortal soul.
Hence such a one remains equaniminous in both praise and censure. In this
sloka, till dirAha, the internal attributes are shown. From ninda onwards, the
external attributes are shown.
*nindA - defamation
*Atma Samstutih - in praise of himself
*tulya - treating as same.
tulya-ninda-atma-samstutih, to whom, to which monk, censure and his own
praise are the same

To observe the behaviour listed in this sloka IS difficult, but if we keep

attempting to follow them, we would feel a true inner peace and realization. We
can see this with great sages and munis and feel
a calming presence in them. Andal sang about her father - Periazhwar "tan
terial bhaattar piraan" i.e the cooling presence of PeriAzhwar.. why? because
internally he is a true saint.
In our daily lives, we get so caught up with minor, petty things and find
ourselves frustrated and angry, restless and forgot the larger cause of this life
- ie Atma chintanam.
We need to observe and reflect every week on what caused us grief, joy etc for
that week and do a sincere self-appraisal on where our focus was that week and see
how we can improve our tolerance level
and how we can improve to focus on Atma. Take the example of
SriRaamaChandra, who was bestowed the kingdom and then within few minutes close to
coronation was taken away. He displayed
equanimity to both situations!!

VedantaDesikan during one of his "biksha" visits, was offered by a devotee

both rice and gem stones and when we went back to home and identified it, he threw
away the gemstones, since he was only
requiring rice grains for that day.

*tulya ninda atma samstuti,

ninda = abuse, samstuti = praise, tulya = are [considered] equal.
Can anyone take abuse and praise in the same way? Yes, that is the start for
the external identifications. If a person is inert to abuses, we can infer that he
was tryng to cross the Three qualities.
Otherwise normal, he bears with smile abuses, which means he has crossed Three
qualities. Similarly, he is indifferent to praises. This stage is very difficult
to attain. It will be reached, when one realizes that
abuses and accolades are for the body and not for the atman. Such a person,
treats abuses and praises in the same way. We find in a particulr time of the year
it is warm or cool. Are we not accepting that as
Nature? Similarly, we should regard abuses and praises as natural, with respect
to body and nothing to do with atman.

Once Swami Parasara Bhatta was seated in his lecture assembly. A few persons
came and abused him. After they finished, Swami Parasara Bhatta honoured them with
his shawl and gold chains! His disciples
thought that they also would be rewarded if they abused their teacher, instead
of praising him! Swami Parasara Bhatta replied that every person had Two duties to
be performed: one to praise the Lord's abundant
auspicious qualities; and, the other was to publicize one's own defects and
blemishes. Swami Parasara Bhatta found not enough time to complete the first task
of praising the Lord. Naturally, he could not do the
other task. But, now these persons had helped to publicize Swami Parasara
Bhatta's defects and so for the service rendered they had to be honoured! To get
this attitude, we have to remember atman and
body are different. Such persons are called dhira [hero] by the Lord in tthis
sloka.

14.25
mAnA_apamAnayO tulyaha: tulyO mitrAri-paksayOh
sarvaArambha-parityAgi gunAtitah_sa_ucyatE

He who is the same in honour and dishonour, and the same to friend and foe, and
how has abandoned all enterprises --- he is said to have risen above the Gunas.

Now sloka 25, which also shows the external identifications

The word means dhirah means sober and denotes the wisdom of one who is
knowledgeable of the distinction between prakriti or the material substratum
pervading physical existence and the eternal atma or
immortal soul. Hence such a one remains equaniminous in both praise and
censure. It is the deisre for praise and adulation that shows the consequence of
egotism which abides in the mind and is erroneously
mistaken for the atma and deludes one into thinking that it is a great honor
to be praised. Similarly aversion to being ridiculed and censured is also the
consequence of same egotism which makes one think it is
ignoble and shameful to receive such infamy. But both conceptions are the
results of delusion and one who is established in atma tattva or realisation of
the immortal soul is never implicated in illusion as such
a being is unlimited in consciousness knowing that all material designations
are all transcended by communion with the atma. In the same way that egotism is
alienated from the atma what pertains to egotism
such as honor and disgrace, friends and enemies, praise and censue does not
affect the atma. One who is illuminated by atma tattva is unconcerned and
indifferent to worldly matters. Similarly since such
a one comprehends that all efforts of activity are the cause and perpetuation
of physical embodiment such a one abandons all efforts not related to the atma.
Such a person is known to be a conqueror of the
three gunas. Next the primary means to overcome them will be given.
 *Mana = respect,
*apamana = disrespect,
*tulya = [regarded] equal.
Even abuses could be tolerated; but how can one bear disrespects shown?
Parikshit was a King and while hunting lost his way. He found a sage in
meditation, but the King thought he was disrespected
by the sage and so adored the sage with a dead snake. The sage was still in
meditation. After the King left, the son of the sage came and got furious seeing
dead snake on his father and cursed the King
to die in Seven days! The sage, waking up from his meditation reprimanded
his son for cursing and said that disrespect was only to the body and not to the
atman. What is the harm when one body is put over
another body? Atman is unaffected by that act. In our daily life also we see
children fight vehemently on one day and next day they forget and play as
comrades! They never bother about respect and disrespect.
Only, when we grow up, ego or ahankaram develops and we are worried about
respects shown to us!

*Mitra = friend,
*ari = enemy,
*tulya pakshya = [are treated as] equal parties.
He does not regard one as freind because one was favourable to him; nor,
one is traeeated as enemy, because one was unfavourable to him. No favours can be
equal to Moksham, which is the goal of atman;
and, none can harm the atman by pushing it into hell. Then why treat
persons differently? All should be treated alike. Prahalada told this to his
father. When same Parabrahmam [God] dwells in all, where is the
question of treating persons differently?

*SarvArambha = origin of all [actions of body],

*parityagi = renunciated.
That is, when one abuses or disrespects, we try to take revenge and it is
the start of actions by the body. This has to be abandoned.
*Gunatita = [such a person is having] crossed the [Three] qualities,
*sa ucyate = [and] he is praised.

To summarize slokas 23,24,25 - He who is like this, is said to have risen

above the Gunas
-'alike in pleasure and pain,' namely, whose mind is equal in pleasure and
pain;
-'who dwells in his self,' namely, who dwells in his self because his love
for the self keeps his mind in equanimity in pleasure and pain arising from the
birth, death etc., of his sons and other relatives and friends,
- who, because of this, 'looks upon a clod, a stone and a piece of gold as
of equal value,' who consequently remains the same towards things dear or hateful,
i.e., who treats alike the worldly objects
desired and undesired;
-who is 'intelligent,' namely, proficient in discrimination between the
Prakrti and the self; who, therefore, regards blame and praise as alike, namely,
who treats with equality praise and blame looking
upon good and evil qualities as born of identification with bodies such as
those of men etc., and as such unconnected with his real self;
-who is the 'same in honour and dishonour' because these are feelings based
on the misconception that the body is the self, and as a consequence of such
discrimination between the body and the self,
-'looks alike on friend and foe,' because he understands that ther is no
connection between them and himself; and who has thus abandoned all entrprises in
which embodied beings are involved ---
 Next Sri Krsna states the main method (technique) for transcending such
Gunas.

14.26
mAm ca yO 'vyabhicArena bhakti-yogEna sevatE
sa gunAn samatIt_yaitAn brahma-bhuyAya kalpatE

And he who, with unswerving Bhakti Yoga, serves Me, he, crossing beyond the
Gunas, becomes fit for the state of Brahman.

We are studying the external and internal identifications of that person, who
has crossed the Three qualities. That person regards happiness and sorrow the
same; he regards stone, mud and gold as same;
he is inert to abuses and accolades; he treats respect and disrespect as same;
he does not differentiate between freinds and enemies; he avods any action by the
body. Such a person, Dhira, realizes atman
and body are different. He is finding pleasure in atman and does not see other
bodies. It is like Thiruppanalwar saying 'en amudinai kanda kangal matronrinai
kanave' - after seeing the Lord, the Alwar's eyes do
not want to see anything else! We regard gold or platinum as very precious,
because we have not seen superior things. If we happen to see something much, much
superior to gold, then we might regard gold
as mud comparatively! If we realize the glory and superiority of atman, then
we might reagrd all things associated with body as trivial and same! That is how
great Acharyas like Thirukurugaipiran Pillan,
Koorattalwan, Mudaliyandan, Vaduga Nambi, Kidambi Aacchan, Vangipurathu Nambi,
Somasiyandan, Arulala Perumal Emperumanar, Anantalwan, etc., considered everything
as mere tinsel, comapred to
the lotus feet of Swami Ramanuja! "Yugma rugma vyamohatas taditAri trunAye
mEnE" . Thus unless we see something superior, we might be thinking so many in
this world as precious! For this we should
listen to great people and understand what Vedas, Upanishads, Puranas,
Prabhandam, etc., have revealed. We should know that we can cross this ocean of
samsaram with the help of the Lord.
As our thoughts go sublime, we will slowly understand other things as
inferior.

In sloka 26, the Lord tells Arjuna that even if one tries to cross the
qualities, the vasana or the influence of past Karma is so strong that one's
efforts might prove futile. Apart from our efforts, therefore, if we
worship and pray the Lord, Who would help to cross the Three qualities. To
cross, our effforts alone might not be sufficient, and we should seek his
blessings and cross.

The state of transcendence of Gunas is not attained merely by reflecting on the

difference between the Prakrti and the self as declared in the text such as, 'When
the seer beholds no agent of action other
than the Gunas, then he transcends the Gunas, for it is liable then to be
sublated by contrary subtle impressions (Vasanas) which have continued from
beginningless time. He who, with unswerving Bhakti Yoga,
namely, one-pointed Bhakti Yoga, serves Me of true-resolve, supremely
compassionate and the ocean of parental affection for supplicants --- such a man
crosses over the Gunas of Sattva etc., which are
otherwise invincible. He becomes worthy for brahmabhuya, the state of brahman
i.e., he becomes qualified for the state of brahman. The meaning is that he
attains the self as It really is, immortal and immutable.
 *Etan = these,
*gunAn = [Three] qualities,
*samatitya = crossed, having transcended
*brahmabhuyAyah = to attain the qulaity of Bramham or the Lord,
*kalpatE = qualifies.
Ths person qualifies to attain the quality of Bramham or the Lord. What
does it mean? The Lord has unique qualities
- ApahatapApma [unaffected by sins or papa], vijara [unaffected by
ageing], vimrutyu [unaffected by death], visokAh [never affected by sorrow],
- vijikitsaha [never hungry], apipAsaha [never feel thirsty], satyakama
[attain all desired] and satyasankalpa [determined to complete all tasks
undertaken].
All these Eight auspicious qualities are indispensible character of the
Lord. We can also attain thes qualities and reach Kaivalya Moksham. We can cross
the samsaram and we wll not be affected by papa, etc.
But here we should bear in mind, that the Lord is not telling about the
Moksham experience in Vaikuntam; but about Kaivalyam, which is also Moksham or
liberation. Such an atman, in Kaivalya Moksham,
will never become Paramatman nor serve the Lord, but will have the qualities
of the Lord. It will be self experience for atman in Kaivalyam. He qualifies for
this experience by crossing the Three qualities.
To get this, what this person has to do, is mentioned in the First line of
the sloka.

*Ya = [he] who,

*avyabhichArEna = without [worshiping or seeking other objectives] other [gods
or aids as] means,
Avyabhicharena means without adulteration, interruption or error in
exclusive devotion
*sevatE = prostrate or worship,
*bhaktiyogena = with singular devotion in,
Bhakti yoga means communion with the Supreme Lord through intense loving
emotions Only the devotee of bhakti yoga will be able to surmount the gunas and
attain Lord Krishna
*mAm = Me [Sri Krishna]. unto Me the infallibly willed, the infinitely
loving, the ocean of mercy to His devotees.
The Lord should be worshiped to seek His blessings. It is not after
worshiping others or worshiping for other benefits. After worshiping Him, not to
seek any other god nor seek any other benefits.
*Ca=
Ca denotes also. This should be used not with maAm [also Sri Krishna],
but should be used with bhaktiyogena, meaning with bhaktiyoga also. It means, by
Bhaktiyoga or by Karma yoga or by Gyana yoga,
if one worships Sri Krishna, one crosses the Three qualities and
qualifies to attain the quality of the Lord. So the anga or organs of Bhakti yoga
are Karma yoga and Gyana yoga. We should worship
Lord Sri Krishna with Bhakti yoga with these organs, Bhakti yoga
unalloyed by worship of other deities or with prayers for other benefits.
Vybhicara means adultery, while avyabhicra means faithful or loyal.
We can not be loyal to anyone just because he is able to grant material
benefits; we have to be loyal to Him, Who grants Moksham! With such a singular
Bhakti we should worship the Lord. When
the Lord says that the person should worship 'Me [Sri Krishna]', we
should understand the status of Him. We should worship the Lord, Who has
satyasankalpa, mercy and vatsalyam. By satya sankalpa,
the Lord is capable of completing the task undertaken. Everyone can not
grant Kaivalya Moksham. We normally say, 'man proposes and God disposes'! But here
it is God proposing and nothing on earth
can alter it! Thus grant of Moksham is confirmed. Next, mercy is
important. Without this noble quality, His determination will be of no use. Third
is vatsalyam - ignoring the faults and blemishes of the person
praying. The Lord treats such faults as qualities and with mercy, decides
to grant Moksham. Nammalwar saw mercy in the Lord of this Kshetram, Sri Mukunda.
Sincere performance of Bhakti yoga makes the
Lord to help as a boat, in crossing the Three qualities. Alwar sees the
shadow of mercy on the image of the Lord!

Additional Notes
This verse is a reply to Arjuna's third question: What is the means of
attaining to the transcendental position? As explained before, the material world
is acting under the spell of the modes of material nature.
One should not be disturbed by the activities of the modes of nature;
instead of putting his consciousness into such activities, he may transfer his
consciousness to Krsna activities. Krsna activities are
known as bhakti-yoga--always acting for Krsna.

14.27
brahmanO hi pratisthAham amrtasyA_(a)vyayasya_ca
sAsvatasya ca dharmasya sukhasy_Aikantikasya_ca

In sloka 26, the Lord told that for the person, who performs Bhakti in Him, He
would grant that person atman prapti and Kaivalya moksham. In the last sloka, the
Lord tells an important message. The Lord says
whether one desires material wealth or Kaivalya Moksham or Moksham in
Vaikuntam, one has to approach Him alone. He is the means to attain any of these!
This is what Swami Alavandar says in the
relevant sloka of his Gitarta Sangraham, as gatitrayatva moolatvam! He is the
means for the three attainments.

We have to see how the three objectives are mentioned in this sloka. Kaivalyam
is mentioned in the first line. Atma prapti or atman sakshatkaram would be,

*avyaya = never decaying,

*amrtasya = never death,
*brahma = atman.
He would get atma prapti and reach Kaivalyam, from where no more births and
fully liberated. For that
*aham = I [Sri Krishna] am,
*pratishta = upayam or means.
Pratishta can also mean aadharam or support. Therefore, the Lord is the
means for attaining Kalvalya Moksham. Because He is the supporter for everyone;
jeevatman is dependent on the Lord or the Lord only
supports jeevatman, and so He can grant Kaivalyam to atman.

*Sasvatasya = everlasting or permanent,

*dharmasya = Dharma [yielding wealth].
That is wealth obtained by following dharma, wealth in this world as well
as in heaven or in Satya loka of Brahma. For every wealth, He is the means. He
grants all these wealth and supports.
The words sasvatasya dharmasya mean the sublime equisite spiritual
happiness that comes in asociation with the Supreme Lord and His devotees.
Although the concept of dharma usually means the eternal
spiritual principles promulgated in the Vedic scriptures implying the
means to accomplish a goal. In this verse it is the goal be that it occurs
betweeen two other expressions of goals one being brahmano hi
prastisthalam which refers to the atma or realising the soul and the othe
being aikantikasya sukhasya realising the Supreme Lord.
*Aikantikasya = exclusive,
The words aikantikasya sukhasya means the absolute nature of never ending
bliss with the Supreme Lord which is the natural result of bhakti yoga.
*sukhasya = bliss.
This exclusive bliss is attaining Vaikuntam. This is unique pleasure and
with nothing else superior to it. For this also the Lord is the means.

Thus the Lord is the means to attain wealth, Kaivalya Moksham and Moksham in
Vaikuntam. He is the supporter of all and is explained in Gargi Prasnam in
Brihadaranya Upanishad.
'EtastavA aksharAsya va prakasame gargi soorya chandramatau vidhutau tishtata:'
This Brahmam only supports these Sun, Moon, atman, etc. All are commanded by
Brahmam.
Therefore, if one wants one of anything of everything at his control, can he
not grant it? Finally, He says that attaining Him is the top most happiness,
beyond which no other comforts are there.
Sage Parasara in Vishnu Purana says that the happiness in Vaikuntam can never
be experienced in Kaivalya Moksham! In the other Two attainments, one can not have
satisfacton; while in serving the Lord in
Vaikuntam, mental satisfaction is achieved. He says ' nirasta atisaya ahlada
sukha bhavaisa lakshana, bheshajam bhagavat prapti: aikantiki mata '.
As long as atman is there this happiness would be there; or, in other words,
this happiness would be everlasting. Bhagavat prapti or attaining
him, is the medicine for the sufferings in samsaram. There is nothing
comparable to it; nor anything superior to it. What we experience in this World,
is separate for that matter alone; but he is the experience of
everything we can perceive for happiness. He is the means for reaching Him and
all the Three attainments!

The term 'hi' (for) denotes cause. I, who am to be served by unswerving Bhakti
Yoga, am 'the ground of the individual self, immortal and immutable, and also of
eternal Dharma,' namely, surpassing eternal
prosperity and also perfect felicity, i.e., of the felicity attained by the
Jnanin stated in texts such as 'Realising that Vasudeva is all' (7.19). I, being
of such nature, devotion to Me helps the Jiva to transcend the Gunas.
Although the expression 'eternal Dharma' is indicative of the conduct to be
observed, in the given context, it means the goal to be attained; for, what
follows and what precedes it, denote the goal and not conduct.
The purport is this: It has been stated that seeking refuge with the Lord is
the only means for transcending the Gunas and the attainment of self-realisation,
prosperity and the Supreme Being in the earlier text
beginning with, 'For this divine Maya of Mine consisting of the three Gunas is
hard to break through, except for those who take refuge in Me alone ...' (7.14).
Thus, seeking surrender to the Lord with one-pointed
mind is the only means for transcending the Gunas and for the attainment of the
state of brahman through that. [Here Prapatti, surrender to the Lord, is mentioned
as a limb of unswerving Bhakti Yoga according
to some interpreters. This is however a disputable point, as some maintain that
Prapatti is in itself an independent path].

Glory of Chapter14
--------------------------
Mahatmyam [glory] of Chapter 14, is from this temple. Parvati asked lord Shiva
about the glory of Chapter 14. Once Kashmir was ruled by King Suryavarma. He was a
very close freind of King if Sinhala.
Both used to exchange compliments. Once King of Sinhala sent a pair of hounds to
the King of Kshmir, who responded with safron and other valuables from Kashmir.
Once King of Kashmir went for hunting
taking the hounds with him. In the forest the female hound chased a male rabbit.
The rabbit ran and both stopped at the hermitage of a sage. Again, the hound was
chasing and so the rabbit jumped into the
nearby river, splashing water, some drops of which were sprinkled on the hound
chasing behind. Immediately, both the rabbit and the hound cast off their bodies
and were going high up in the sky. When the
rabbit and hound came to the hermitage, the sage asked them a question: " is
your enmity not settled, and continuing in this birth also?" The King was
surprised and so approached the sage and enquired.
The sage replied that in a previous birth, this hound was Kesava, husband of a
woman, who was now the rabbit. Both did not lead peaceful life and had frequent
quarrels. Once Kesava killed his wife. That
enmity had not faded and now the hound was chasing the rabbit! But how the river
water made them to reach higher worlds?, the King asked. The sage replied that
there was an Acharya in this place and he
was daily studying Chapter 14 of Gita. He daily bathed in this river, which got
sanctified. This sage also was studying Chapter 14 and was also taking bath in the
river. Thus this river water was able to send
both hound and rabbit to higher worlds, just by contact! This is the glory of
Chapter 14.

Summary of Chapter 14
----------------------------------

Swami Alavandar has summarized Chapter 14 in Gitarta Sangraha , crisply as

follows:
GUNA BHANDA VIDHAA TESHAAM KARTRUTVAM TAN NIVARTANAM I
GATITRYA SVAMOOLATVAM CHATURDASA UDHIRYATEH -(18)

"How qualities bind, their actorship; how them to cross. That he is the
source all all three aims, the fourteenth shows."

These are told in Chapter 14. Which?

1. Guna bandha vidhah = we are bound by the Three qualities -Satvam,
rajas and tamas- in this samsaram or Universe. Is it not the same told in Chapter
13? Yes, it is one of the Five points told in Chapter 13.
This is being explained in further detail here.
2.Tesam kartrtvam = these gunas only impel us into action. Atman is
without gunas and so is actionless as such. Body, on the other hand is associated
with the three qualities and so acts. This bondage
between body and soul results in action. Thus gunas induce us into
action.
3.Tan nivartanam = how to get rid of these actions, so that we can avoid
acquiring more papa/punya?
4.Gatitrayasva moolatvam= the three acquisitions - wealth, kaivalyam and
Bhagavadanubhavam, mulatvam = cause.
That is whatever be our desire, whether to acquire wealth or be in
atmanubhavam for ever, that is kaivalyam, or Vaikuntam, where one is serving the
Lord for ever, we have to pray and worship the Lord only.

These Four are described in this Chapter.

 The literal translation goes this way: " THE VARIOUS WAYS IN WHICH THE GUNAS
(OF PRAKRTI) BIND (THE SELF) ,THEIR RESPONSIBILITY FOR ALL ACTIVITIES , ESCAPE
FROM THEM AND
HIMSELF BEING THE FOUNDATION FOR ALL THE THREE GOALS (OF SUPERMUNDANE
SOVERIGNITY, THE SELF IN ITS PURE STATE AND GOD-- ATTAINMENT)"..

# The Lord initially told how the Three qualities [satvam, rajas and tamas]
bind atman in samsaram. In the First Two slokas the Lord told Arjuna that He would
teach this superior knowledge.
By knowing this knowledge, persons attain the quality of the Lord.They are
never destroyed in Pralayam nor created after that. ':param bhuyah pravaksyami
jnananam jnanam uttamam .." ;
"idam jnanam upasritya ,mama sadharmyam agatah, sarge 'pi nopajayante
,pralaye na vyathanti ca "
# Then the Lord explained how the Three qualities bind us in samsaram. He
explained by which methods these qualities keep us in samsaram.
# Then the Lord detailed the identifications when anyone of these qualities
was exalted - Gyana in satvam, efforts and action in rajas and carelessness in
tamas. [Jnaanam for Sattvam, Pravruti for Rajas
and Moham for Tamas , are the primary qualities of this gunas]
# Then the Lord explained what happened if one died when any of these
qualities was predominant.
# Further, the Lord explained how to cross these Three qualities and how the
person having crossed the Three qualities would appear.
# Arjuna desired to know how to identify such a person and the Lord indicated
the identifications of the person, who had crossed the Three qualities.
That person is inert to abuses and praises, indifferent to respect and
disrespect, treats happiness and sorrow alike considers mud and gold as same and
regards friend and enemy equally! Thus the internal
and external identifications were revealed.
# Later, the Lord said that to attain wealth or Kaivalyam or Bhagavt Prapti in
Vaikuntam, He was the only means.

Introduction to CHAPTER 15 [ PURUSHOTTAMA YOGAM( WAY TO THE SUPREME

SPIRIT) ]
--------------------------------------------------------------------------------
----------------------------------------------------------------------------------
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--------

In the last sloka [27] in Chapter 14, the Lord said that to attain any of the
Three - wealth, Kaivalyam or Vaikuntam - He was the only means. So it becomes
necessary to explain Who the Lord was.
This is explained in Chapter 15 and it is called Purushottama Vidya. The Lord is
different from and superior to Chit and Achit. Chapter 15 can be taken as
explanation of sloka 27 of Chapter 14.
Another interpretation is that in Chapter 13, the Lord explained about body or
Achit. In Chapter 14, He explained about atman or Chit. Therefore in Chapter 15,
the Lord explains about Paramatman or
Iswara, Who is the Lord of both Chit and Achit. Another way to look at, is that
from Chapter 2 to Chapter 6, the Lord explained Karma yoga and Gyana yoga and
indicated that they were the means to attain atman.
From Chapter 7, the Lord explains Bhakti yoga to reach the Lord. In Chapter 15,
Who the Lord was, is explained. We will see the summary of Chapter as brought out
by Swami Alavandar in his Gitarta Sangraha:
Alavandaar"s summary of the key ideas outlined above is as follows:

ACHIN_MISRADH_VISUDDASCCHA CHETANAT PURUSHOTTAMA: I

VYAPANAADH_BHARANAAT SWAMYAADANYA: PANCHADASODHITA: II

THE LITERAL TRANSLATION REVEALS THAT "The highest person is declared to be

other than the Self when in its state of pristine purity and when in association
with the Prakrti, because of HIS pervading,
sustaining and ruling over(Them).

The Lord, Bhagavan, is Most Supreme and different from all. Purusha, purusha
uttara and Purushottama are the gradings. Many are not even purusha or they are
Achit. Among purusha [atman or Chit], there are
varieties. But the Lord is the Most Supereme of all.

*Achin = body, misra = combined,

This refers to, People like us are in this Universe with these bodies
combined. We are all Baddhatman.
*Visuddha = liberated, cEtanat = atman.
That is Muktatman. They are no longer in contact with the body.
*Purushottama = the Lord is Superior [to bhaddatman and muktatman]. Why?
Because,
*vyApanAt = pervade everywhere, without exception,
*bharanAt = support all and everything,
*svAmyAt = possessor and controller of everything.
The Lord is the Most supreme because He pervades all, supports all and owns
all. This is told in Chapter 15.

Krishna reveals HIS supreme status (Purushottama svarupam) to Arjuna in this

chapter . He states that HE is the indweller (Antaryamin) of all living
beings(Chetanas).He points out that the memory and
perception of the world originates from HIM.HE says that it is indeed HIM that
all the Vedas are trying to comprehend and that HE is the author of all
Upanishads and also the comprehendor of the
Vedas (CH 15: slokam 15).

Geethaacharyan states that there are two kinds of Purushas in this world,one
that is perishable and the other that is imperishable(Akshara and supreme)). He
reveals that HE is that Supreme imperishable
Purusha recognized as Purushottama (Ch 15.18).

Here, the perishable is the tree of Samsaara known as Aswata, a reference to

which is made at the beginning of the chapter. The imperishable is connected with
the seed of the tree of Samsaara.
Geethaacharyan says that HE even transcends that imperishable by virtue of
containing that seed in HIM and hence is described as the highest of the Purushas
by the Vedas .

Swami Desikan States that the Lord has the 24 Tatvaas as HIS body and
transcends them and stays therefore as a supreme being. He says that the Lord is
revered as Purushottaman,
because HE is superior to the three groups known as Bhadda , Mukta and Nitya
Jivans. He is inside all of them as Antaryaamin and yet is the Lord of them all.
Hence , He is recognized as
Purushottaman. Swami Desikan"s verse is as follows:

MOOVETTINUMADIN MOHAMADAINTHA UYIRGALINUM

 NAAVETTU EZHUTTHODU NULVEEDU NANNINA NAMBARINUM
MEHVETTU VANGUNA VINNORGALINUM VISAYANUKKU
TAAVITTU ULAGALANTHAANRANNAI VERU ENRU SARRINANEH

Here Swami refers to the three kinds of Jivans bound by Mula Prakrti
( those ,who experience the fruits of their Karmas and toil in this world, the
Jivans, who were blessed to have the upadesam
of Ashtaakshara Mantram and became Muktas and finally the Nitya Jeevans ,
who have the eight Gunas of the Lord). Swami states that the Lord is the indweller
of all the thre types of Jivans and
transcends them in every way, befitting HIS title as Purushottama

In the previous chapter the Supreme Lord Krishna expounded upon:

1) The jiva or embodied beings relationship with matter in both its
subtle and physical forms due to attraction to sense objects and subsequent
attachment and the karma or reactions to one's
own actions thereof along with the karma from the types of food one
has eaten determines the physical body one receives in the next life.
2) The manner in detail how the association with the three gunas or modes
of material nature keeps a jiva enslaved in material existence is given in verses
6 to 25.
3) The method by which a jiva is able to overcome and transcend the three
gunas and assume one's actual spiritual position of atma tattva or soul
realisation by bhakti yoga or exclusive loving devotion
unto the Supreme Lord.

Now in this chapter the most worshippable and resplendent Lord Krishna
reveals His absolute dominion and sovereign glory over all creation and everything
that is in it. Creation is constituted by kshara
or transient souls in bondage and aksara or eternally liberated souls. Both
kshara and akshara constitute His spiritual form which constitutes the cosmic
manifestation but he is inconceivably distinctly
different from both. The Supreme Lord being the Supreme creator and
controller of all, the source of all glorious attributes and wonderful qualities
is a fountain of righteousness and the antithesis of all that
is evil and demoniac. For the elucidation of this eternal truth the Supreme
Lord cites the Asvattha or banyan tree as a metaphor to symbolise the material
manifestation as a place of bondage and enslavement
for the atmas or immortal souls trapped as a jiva in samsara or the perpetual
cycle of birth and death. How kshara souls may escape from samsara and become the
akshara souls is his glorious plan of
evolution and it is enacted by the sword of knowledge which destroys the tree
of materialism by the weapon of non-attachment.

The state of samsara is symbolised by the asvattha or banyan tree which in

real ilfe has its roots growing upwards and its branches growing downwards. The
indestructible nature of samsara is symbolised
in the second division of the Katha Upanisad III.I beginning urdhva mulo
avak shakha which means: With roots upwards and branches downwards this primeval
tree is everlasting. With roots upwards refers
to our Brahma with four faces, the secondary creator who is situated above
the seven worlds of Bhur, Bhuvah, Svah, Mahah, etc.. The branches downwards refer
to all the denziens of creation in the form of
humans, animals, birds, fish, plants, insects, etc. The indestructible
nature of this tree is due to its being avyayan or everlasting like a river with
no end and because as a tree it is impossible to uproot until
one is weaned from sense gratification and material desires by the mercy of
the Supreme Lords devotee and atma tattva is achieved by His His grace. The word
chandamsi refers to the injunctions and
prohibitions of the Vedic scriptures which are symbolised by the leaves
which flourish or dwindle in proportion to the karma or reactions to the actions
one accrues by adhering to or ignoring such provisions.
Leaves are very instrumental in preserving the longevity of trees. Whoever
is knowledgeable of this tree as just explained comprehends the Vedic scriptures
as the knowledge of non-attachment is the ways and
means of uprooting this tree and allows one to achieve atma tattva.

15.1
sri-bhagavAn uvAca
Urdhva-mUlam adhah-sAkham asvatthAm prAhur avyayam
chandAmsi yasya parnAni yas_tam veda sa veda-vit

The Lord said -- They speak of an immutable Asvattha tree with its roots above
and branches below. Its leaves are the vedic metre or hymns. He who knows it knows
the Vedas.

We will now see sloka 1 of Chapter 15. Here we have to imagine a tree with roots
up and the branches are on the ground [inverted tree]. Branches are having leaves,
buds and fruits. Samsaram has to be
imagined to be this tree. Since lord Brahma is in the top most of the worlds -
in Satya loka-, the roots of creation, should be imagined to be at the top! In
this samsaram tree, we find all non-living and living beings
like animals, humans, Devas, etc., as branches. This tree is a peepal tree
[Tamil arasamaram]. He who understands this peepal or aswatta tree well, is
considered to have understood Vedas properly. This is
explained in the First sloka. Yes, by understanding this tree of samsaram, Vedas
are properly understood. This tree has to be cut off, by using an axe, which is
detachment or vairagyam! Once the tree is cut off,
then we can reach Moksham! From Vedanta, we can infer that vairagyam is the axe
to cut the samsaram tree! Upanishads clearly tell this and so it is necessary to
understand the tree. Part of this concept is
in First sloka and the balance is in the Second sloka.

The Lord said -- The Vedas speak of the imperishable 'Asvattha tree' called
Samsara, which has its 'roots above and branches below', in such passages as the
following: This Asvattha tree with its roots above
and branches below is eternal' (Ka. U., 6.1), and 'He who knows the tree with
its roots above and branches below' (Tai. A., 1.11.5). It has its roots above
since it has its roots in Brahma (the Creator otherwise
known as Hiranyagarbha) who is seated above the seven worlds. It has 'branches
below' ending with denizens like men, animals, beasts, worms, insects, birds and
immovables. It is 'immutable' since it cannot be
felled, being of the form of a continual flow. It can be felled only at the dawn
of perfect knowledge which causes detachment. They say that the leaves of this
Asvattha tree constitute the Vedas. 'The Vedas are
said to be the leaves', since this tree of Samsara increases by actions prompted
by worldly desires as taught in certain Srutis as, 'He who desires prosperity
should sacrifice a white animal to Vayu' (Taitt. Sam.,
2.1.1) and 'The desirer of offspring shall offer to Indra and Agni a sacrifice
with eleven cups of rice-cakes' (Ibid., 2.2.1). Indeed the tree flourishes with
the help of leaves. He who knows the Asvattha of such a
nature 'knows the Vedas'. The Vedas also set forth the means of felling this
tree of Samsara. He who understands this is called the knower of the Vedas, since
knowledge of the nature of the tree to be cut off
is helpful to the knowledge concerning the means of felling the tree.This tree
spreads downward with men etc., who are the products of their Karma, as branches.
It again spreads above into Gandharvas,
Yaksas, gods, etc. They are nourished by the Gunas of Sattva etc. They have
tender shoots augmented by sense-objects.How does this happen? Sri Krsna explains
further in the second sloka.

[Note: When it is said that a person knows the Vedas, it is assumed that he
knows how to cut off attachment to this material world. If one knows that process,
he actually knows the Vedas. One who is attracted
by the ritualistic formulas of the Vedas is attracted by the beautiful green
leaves of the tree. He does not exactly know the purpose of the Vedas. The purpose
of the Vedas, as disclosed by the Personality
of Godhead Himself, is to cut down this reflected tree and attain the real tree
of the spiritual world. ]

*Ya = [he] who,

*tam = this [tree],
*veda = understands,
*sa = he, vedavit = understands Vedas.
He who understands this tree of samsaram, has understood Vedas!
*Urdhva = high up,
*mulam = are roots,
Urdhva-mulam, that which has its roots upwards; rooted above.
Now, there is no ready experience in this world of a tree situated with its
branches down and its roots upward, but there is such a thing. That tree can be
found beside a reservoir of water. We can see that the
trees on the bank reflect upon the water with their branches down and roots
up. In other words, the tree of this material world is only a reflection of the
real tree of the spiritual world. This reflection of the
spiritual world is situated on desire, just as the tree's reflection is
situated on water. Desire is the cause of things being situated in this reflected
material light. One who wants to get out of this material
existence must know this tree thoroughly through analytical study. Then he
can cut off his relationship with it.
*adha = below are,
*sakham = branches,
adhah-sakham, which has the branches downwards; branches below
*asvattam = peepal tree.
Peepal tree is regarded as the king of trees. Aswattam means never
permanent. "Svoh na tAsyatiti - Aswataha". That Tree with its branches downwards,
which does not (a) last (stha) even for the morrow
(svah), is asvatthah (lit. Peepul tree). The name Asvattha is usually
derived from A-svattha which means "not standing or enduring or remaining till
tomorrow." A means 'not'; Sva means 'tomorrow'; Ttha means
'remaining'. This is quite an appropriate word for this world-tree which
is ever changing and passing away.In the Katha Upanishad also there is a mention
about this Asvattha tree (II.6.1).
*Avyayam = never decaying, indestructible
*prAhu = so [people] say,
*chandAmsi = Veda mantras or sentences, metres or hymns
*yasya = to this [tree],
*parnAni = are leaves.
Thus Veda sayings are all leaves of this tree! Person understanding this
tree thus, is said to be knowing Vedas! When it is said that a person knows the
Vedas, it is assumed that he knows how to cut off
attachment to this material world. If one knows that process, he actually
knows the Vedas. One who is attracted by the ritualistic formulas of the Vedas is
attracted by the beautiful green leaves of the tree.
He does not exactly know the purpose of the Vedas. The purpose of the
Vedas, as disclosed by the Personality of Godhead Himself, is to cut down this
reflected tree and attain the real tree of the spiritual world.

Why Veda mantras are compared to leaves of this tree? When we see leaves we
should understand Three things:
1. Leaves cover or obscure the tree.
2. Leaves take energy from Sun and nourish the tree.
3. Whithering of leaves indicate that the tree is dead.

Veda mantras obscure our life in this samsaram, in the sense that some of the
veda mantras ask us to perform certain actions to get wealth, etc. For example by
performing Vayavya Yagna as prescribed
in Vedas, we can get wealth. Jyotish homam will get us Swarga or heaven. Sena
yagna will destroy enemies, etc. These are called Kamya karma or actions to
realize materialistic desires. These obscure
the real and everlasting benefit of Moksham. At the same time, Veda mantras
are necessary for us to flourish in life. Therefore, by understanding this
imaginary tree, one understands Vedas.

The essence is that this tree of material existence is rooted in prakriti

comprised of the three gunas or modes of material nature. Its branches are the
fourteen material worlds which provide pleasure
and enjoyments based on the performance of meritorious deeds. Its leaves are
the Vedic scriptures by whose injunctions when followed lead to its growth and
allow its performers to enjoy their rewards
for all the innumerable and uncountable jivas from Brahma downwards. Thus the
tree is transitory by nature but appears everlasting because of its perpetual
flowing in samsara and because it is only by
knowledge of the Supreme Lord Krishna and bhakti or exclusive loving devotion
to Him which is all jivas natural, constitutional position and an eternal
activity; that this tree can be transcended.
This esoteric wisdom is verily the essence of the Vedic scriptures and one who
comprehends and realises this in reality is factually a knower of the Vedas.

15.2
adhas ca_Urdhvam prasrutas_tasya sAkhAh: guna-pravrddha visaya-pravAlaha:
adhas ca mulAn(y)_anusanta_tAni karmAnubandhIni manusya-lokE

The branches of this tree extend downward and upward, nourished by the three
modes of material nature. The twigs are the objects of the senses. This tree also
has secondary roots going down, and these are
bound to the fruitive actions of human society.

In sloka 2, the peepal tree is further explained. We saw earlier that this
tree, representing samsaram, has its roots on the top and branches on the ground.
By understanding this tree, one is said to have
understood Vedas. Now, the Lord explains the tender leaves, fruits, etc., and
why none tries to understand. We have to divide ths sloka into Two parts. The
substance in both parts are different.

Let us see the First part.

*Tasya = that peepal tree's,

*sakha = branches,
*adhas = are below,
*ca urdhvam = and above,
*prasruta = well spread out.
 The branches of this Samsaram tree, are spread out below and above. We may
get a confusion here. In the last sloka, the Lord told that roots are on top and
the branches are on ground. But now he says
that the branches are spread out below and above. We will shortly see why
the Lord has told like this. For a tree to grow, it needs water, manure, etc. This
tree of samsaram is,,

*guna pravrddha = well grown by the desire in Three qualities [satvam, rajas
and tamas], nourished by the Gunas. Strengthened, made stout, by the qualities
sattva, rajas and tamas, which are their materials
*visaya = materialistic or sense perception,
Visaya pravAlah - have the sense-objects as their shoots. The sense-
objects (sound etc.) sprout, as it were, like new leaves from the branches (bodies
etc.) which are the results of actions.
Thereby the branches are said to have sense-objects as their shoots
*pravAlA = tender leaves. sense-objects (are) its buds,
This tree has many tender leaves sprouting and they are the sense
perceptions like seeing, smelling, tasting. etc. Pravala normally means coral, but
here it means tender leaves. The Lord says the branches
are spread out on top and bottom. Normally, this Universe is created by
lord Brahma in Satya loka. Thus the origin or roots are in Satya loka or on top.
Branches on the ground are various objects and species,
like human, trees, birds, etc. These branches are creations of Brahma after
the Naimittika Pralayam which happens, every 'night' of lord Brahma [One thousand
Chatur yug is one day or one night for Brahma].
In the 'day' he creates and in the night all creations are dissolved,
called naimittika pralayam. This Naimittika srushti or creation by Brahma, was
indicated in the First sloka.

In sloka 2, the Lord talks of Nitya srushti or the daily births and deaths
we witness in our lives. In the branches of the Naimittika srushti, there could be
birds sitting and eating fruits. The dropped seeds grow
elsewhere, and thus there will be branches, which are indicated by the Lord
in this sloka as spread out above and below. Or, species are created by Brahma. In
those species, persons might accrue papa and
punya and so might get elevated or degraded rebirths. Thus an elevated birth
could be imagined to be a branch above and a degraded birth could be a branch
below. These are effects of Nitya srushti and
Nitya pralayam. The Three qualities are like water, nourishing this samsaram
tree. If we cross the Three qualities, then there is no water and so there is no
tree, either!

The branches on this asvattha tree symbolise all the jivas or embodied beings
who arise due to karma or reactions to actions. The downward branches symbolise
humans, animals, plants, etc. and the upward
branches symbolise the 300 million demigods administering universal
management. All the branches are part of prakriti thematerial substratum pervading
physical existence and all are nourished by the three
gunas or three modes of material nature which are sattva or goodness, rajas
or passion and tamas or ignorance. The sprouts on the branches symbolises desires
for objects of the senses.

We will now see the second part of the sloka.

*Adhas = below [existing],

*manusyaloke = world of humans,
*mulany = the roots are,
*anusamtatani = are well spread out.
 One more confusion? In the last sloka, the Lord told that roots are on
top. Here He says the roots are below! What type of roots?
*Karmanubandhini = [our] well binding Karma!
We do many Karmas or actions, and we earn papa or punya as consequence.
Based on these papa/punya, lord Brahma creates our rebirths. Therefore, our
rebirths are all decided by our actions
or Karma, and these we do at bottom and so these roots of Karma are also
at bottom! In this type of trees down roots drop from branches, which later
becomes part of a tree and has its own
branches. The cycle goes on and on.
This asvattha tree has its roots in Brahma-loka the highest material
planet and its branches end in the worlds of humans but there the humans are
constantly creating new rootlets which are the karmas
acquired from performing actions which are enjoined and prohibited in the
Vedic scriptures.The activities performed as jivas while in bodies of humans
exclusively results in higher level or lower level births.
By ignoring the injunctions and prohibitions of the Vedic scriptures the
results are lower level births such as animals, reptiles, insects, plants. The
adherance to the injunctions and prohibitions of the Vedic
scriptures results in higher level births such as the demigods and also
human births which still affords a jiva the golden opportunity to spiritually
evolve and grow; sometimes even achieving moksa or liberation
from material existence in their very next lifetime.

The branches on this asvattha tree symbolise all the jivas or embodied beings
who arise due to karma or reactions to actions. The downward branches symbolise
humans, animals, plants, etc. and the upward
branches symbolise the 300 million demigods administering universal
management. All the branches are part of prakriti thematerial substratum pervading
physical existence and all are nourished by the three
gunas or three modes of material nature which are sattva or goodness, rajas or
passion and tamas or ignorance. The sprouts on the branches symbolises desires for
objects of the senses. This asvattha tree
has its roots in Brahma-loka the highest material planet and its branches end
in the worlds of humans but there the humans are constantly creating new rootlets
which are the karmas acquired from performing
actions which are enjoined and prohibited in the Vedic scriptures.The
activities performed as jivas while in bodies of humans exclusively results in
higher level or lower level births. By ignoring the injunctions and
prohibitions of the Vedic scriptures the results are lower level births such
as animals, reptiles, insects, plants. The adherance to the injunctions and
prohibitions of the Vedic scriptures results in higher level births
such as the demigods and also human births which still affords a jiva the
golden opportunity to spiritually evolve and grow; sometimes even achieving moksa
or liberation from material existence in their very next
lifetime.

Additional Notes:
The purport is that after exhaustion of all karma and its residue of the
jiva enjoying ecstatically in the heavenly worlds or suffering in misery in the
hellish worlds due to either following or ignoring the injunctions
and prohibitions of the Vedic scriptures. One is rewarded after death by
performing meritorious deeds or punished by performing degraded deeds during each
human lifetime in pursuit of pleasure and sense
gratification. After hundreds of thousands of such lifetimes these desires
for pleasure become deep rooted tendencies that causes subtle impressions to be
imprinted upon the subtle body of the jiva who takes
birth in the worlds of humans. These impressions are so resolute that
subconsciously the jiva craves and seeks the same pleasures enjoyed in the
previous life and performs the same and similar activities in
which they had achieved fulfillment before.

Therefore this aswatta tree has to be properly understood and using vairagyam or
detachment, as axe, it has to be cut off. This will be told in the next sloka.

15.3
na rupam asyEha tathopa_labhyate nAnto na_cadir na_ca sampratistha
asvattham enam su-virudha-mUlam asanga-sastrena drdhEna chittva

The Lord said that samsaram is like a large aswatta tree, with its roots high up
in the top most world, of lord Brahma's Satya loka; and, its branches were spread
out on the ground. He also said that branches
were above and below, indicating the original creation of Brahma, and then the
daily births and rebirths due to Karma, indicated by branches above and below -
that is rebirths as elevated Devas, etc., and
degraded births as animals, etc. Similarly, the nitya srushti, indicated by
roots were seen on the gound also, as different from the naimittika srushti
indicated by the roots at Satya loka! Our desire, manifested
by the Three qualities, is like water, nourishes this tree. Senses are sprouting
like tender leaves on the tree! This tree has to be visualized. In one part of
sloka 3, Sri Krishna tells Arjuna that nobody
understands this tree. People gain knowledge in so many things but not about
this tree, the Lord regrets.

We will see the First part of the sloka.

*Tatha = thus [existing this samsaram tree],

*na upalabhyate = has not been understood [properly].
Thus means, in the way the Lord explained about this samsaram tree in the
last Two slokas. Its origin or end or place, have not been understood by any.
*Na rupam = not the image [of the tree with roots on top and branches spread
over below]. This image has not been visualized.
*Na anta = its [this tree's] end not [understood],
We think end of samsaram is death and beginning is when a child is
conceived. But the Lord says that end of samsaram is when we cross the Three
qualities. Death does not end samsaram,
as rebirth awaits and one more life starts for the atman. Origin of
samsaram is our desire to experience worldly matters, driven by the Three
qualities inherent in our body. Only by crossing over
the Three qulaities, we can end samsaram.
*na ca Adi = also not its origin [undrstood],
We think the cause of this life is conceiving of Garbam , when male and
female unite. But, that is not the real reason. Origin of samsaram is our desire
to experience worldly matters, driven by
the Three qualities inherent in our body.
*na ca sampratishta = also not its foundation.
Like the foundation of a Asvatta tree is it's big roots underneath. What
is the foundation of this samasaaram? It's generally thought of the place, family
etc in which are born and live in. That's not true.
The foundation of this samsaaram is DehaAtma Abhimaanam.

None has understood this tree of samsaram. We do not visualize it the way
the Lord explained. We do not know its end nor its origin. We also do not
understand the foundation on which this samsaram
 flourishes. But we all know a tree well and that is the Family tree! We
know our ancestors and the various branches of our family! We do not know that the
roots of this samsaram tree, are the Karma we do.
Our desire because of the Three qualities, is like water to grow this tree.
The tender leaves sprouting on the branches are the senses we experience with
sense organs. But, this tree has not been understood by
us. By knowing our family tree, perhaps, we encourage our further
involvement in samsaram. Unless we know this tree of samsaram, we will not take
efforts to cut it off. We think end of samsaram is death and
beginning is when a child is conceived. But the Lord says that end of
samsaram is when we cross the Three qualities. Death does not end samsaram, as
rebirth awaits and one more life starts for the atman.
This has been explained by the Lord in Chapter 2, when He explained that
after death, atman is again born and death is only discarding current body!
(jAtasya hi dhruvOh mrutAsyah..).
Therefore, death and birth are not the end and beginning of samsaram. Origin
of samsaram is our desire to experience worldly matters, driven by the Three
qualities inherent in our body.
Only by crossing over the Three qulaities, we can end samsaram.

Where is this samsaram tree well founded? Agyanam or ignorance is the ground
on which this samsaram tree is flourishing. We have the wrong Gyana or concept
that body and soul are same.
We mistake body for soul and vice versa. Because of this misplaced Gyana, we
desire to experience the Three qualities. When an atman resides in a human body,
atman desires to act like all humans,
like earning money or accumulating properties. An animal like Lion or tiger,
never tries to earn nor collect properties. But the atman in an animal does all
pertaining to that body, like a lion killing its prey. It is
because an atman in a particular body, thinks that atman is body and so does
all typical of that body. But the moment atman realizes that it is different from
body, then desire arising out of the Three qualities
would vanish and that would be the start for liberation from samsaram.
Therefore, this agyAna of mistaking atman to be body has to be rectified. We will
see the next part of the sloka,

The Lord says that the roots of this [samsaram] tree are well established
and so the tree can not be easily shaken. To cut this tree, one has to have a
robust and strong axe of vairagyam or detachment,
formed by good learning. If the axe is weak and tree is strong, then the axe
might get broken! So axe also has to be strong. Therefore, the axe of vairagyam
should have been formed on strong foundation of
learning. This is being told by the Lord.

*aswattham = peepal tree has,

*suvirudhamulam = very well formed roots.
The roots are both deep and spread out, and so give the tree a
unshakable foundation! To cut this tree the Lord describes the axe.
*Drdhena = resolute,
*asanga = detachment,
The word asanga is very important in this connection because the
attachment for sense enjoyment and lording it over the material nature is very
strong. Therefore one must learn detachment by
discussion of spiritual science based on authoritative scriptures, and
one must hear from persons who are actually in knowledge. As a result of such
discussion in the association of devotees, one comes
to the Supreme Personality of Godhead. Then the first thing one must do
is surrender to Him. The description of that place whence going no one returns to
this false reflected tree is given here.
*sastrena = as the weapon [axe],
*chittva =to cut.
This detachment formed should be founded on strong learning and should
not be based on weak and instant decisions! It should not be like taking
resolution not to have icecream, when one is
suffering from cold! The resolution of detachment should be based on
proper learning and should be durable.

Additional Notes (15.3 & 15.4):

Lord Krishna is explaining that knowledge of this asvattha or banyan tree
which symbolises material nature is very rarely understood and not by many. What
its roots and branches represent, described
as all the jivas or embodied beings is not perceived but by a few in this
world. It has neither a beginning nor an end as its stream of samsara or the
perpetual cycle of birth amd death is continuous.
It is very difficult to fathom from a human perspectuive on Earth. Does it
begin for each jiva at birth? Does it end when a jiva disentangles themselves from
material nature by detachment? Is it relative to the
individual or is it collective? From what position is it operating:
beginning, middle or end? So from all these suppositions it can be understood that
this tree is beyond perception of the five mundane senses
and the mind. To terminate this firmly rooted and durable asvattha tree in
the form of material existence with its ardent desires for name, fame, wealth and
family which link to the evils of birth, old age,
disease and death for everyone; is a very serious and extremely difficult
task to accomplish. Yet it can be overcome by bhakti or exclusive loving devotion
unto the Supreme Lord Krishna which insures
detachment from the objects of the senses and sensual pleasures. One
desirous of their own best interests and highest good will by the sharp intellect
of discrimination and the formidable weapon of
dispassion abandon all desires for sense gratification which are products of
the three gunas or modes of material nature. Succeeding by knowledge and effort
one should then diligently strive for the
Supreme state of consciousness for once attaining one is no longer subject
to samsara and never again returns to the material worlds.

The question in mind is how can this be accomplished? Lord Krishna has
already confirmed previously in chaper VII.XIV: That although His maya or illusory
potency in the material existence is almost
impossible to overcome, those who prapadye or surrender unto Him are able
to transcend it. This means by completely making Him their sole refuge they
activate the inherent divine potency abiding
within the atma or immortal soul of all jivas. This divine potency is
eternally on standby waiting for the jiva to turn away from the external mundane
world and look internally for the atma within one's heart.
The Supreme Lord Krishna has made all provisions for this activation to
immeadiately come into effect the very moment one fully surrenders unto Him or any
of His authorised incarnations and expansions.
How wonderful! How merciful is the Supreme Lord Krishna. Without His mercy,
without His grace through His bonafide representative, the spiritual master in
authorised disiplic succession as revealed in the
Vedic scriptures, it is totally impossible to be released from samsara and
achieve moksa or liberation from material existence. Those blessed spiritual
beings who take complete shelter in the Supreme Lord
transcend this world and go to the eternal spiritual worlds never to return
again. As for all the others they are recycled byck into the material existence
incessantly and subject to the Supreme Lords eight-fold
potencies of earth, water, fire, air, ether, mind, intellect and false ego
which comprises prakriti or the physical substratum pervading physical existence
as the Supreme Lord Himself has stated in VII.IV.

15.4
tatah padam tat parimArgit_avyam yasmin gatAh na_nivartanti bhuyaha:
tam_eva cAdyam purusam prapadye yatah pravrttih prasrtA purAni

The real form of this tree cannot be perceived in this world. No one can
understand where it ends, where it begins, or where its foundation is. But with
determination one must cut down this tree with the weapon
of detachment. So doing, one must seek that place from which, having once gone,
one never returns, and there surrender to that Supreme Personality of Godhead from
whom everything has began and in whom
everything is abiding since time immemorial.

*Tatah = by that [such detachment],

*tat padam = that level [of Kaivalya Moksham],
*parimargitavyam = should be sought after.
Thus, after cutting off samsaram tree, by the strong axe of vairagyam, with
the same vairagyam, Kaivalya Moksham should be sought after. How that Kaivalya
Moksham would be? It would be,
*yasmin = that place, gata = attained [by those],
*bhuya = again,
*nivartanti = never return.
Persons desiring to reach Kaivalya Moksham, from where, after reaching, one
never is reborn, have to gain good knowledge by studying shastras and form
vairagyam or determined detachment,
with which they should eliminate this tree of samsaram; and, again with the
same vairagyam, they should seek to attain Kaivalya Moksham.

Arjuna gets a doubt. How to obtain this axe of vairagyam? Samsaram, like one's
births and deaths, is infinite. None knows where samsaram started. Births have
been without a beginning. Therefore, Karmas are
continuing without a beginning. Accumulated papa/punya are infinite. With such
imponderables, how can we get suddenly good knowledge and have vairagyam? Sri
Krishna pacifies the perplexed Arjuna in the
second half of sloka 4.

*Tam = that,
*Adyam = Ancient and the Cause for all,
*purusham = Paramatma, Sri Krishna,
*eva = alone,
Why only He? Because, He is the Cause for our being in samsaram. Why
should He make us to be in samsaram? Because of our past Karma and the consequent
papa/punya, accumulated by us.
The Lord had told earlier that since He had bonded us in samsaram, with
past Karma, so we should seek His divine feet to get rid of samsaram.
The Supreme Personality of Godhead, Krsna, is the original root from whom
everything has emanated. To gain favor of that Personality of Godhead, one has
only to surrender, and this is a result of performing
devotional service by hearing, chanting, etc. He is the cause of this
extension of this material world. This has already been explained by the Lord
Himself: aham sarvasya prabhavah. "I am the origin of everything."
Therefore to get out of the entanglement of this strong banyan tree of
material life, one must surrender to Krsna. As soon as one surrenders unto Krsna,
he becomes detached automatically from this material
extension.
*prapadyE = had to be approached in surrender,
How does this attachment to sense-objects, which consists of the Gunas and
erroneous knowledge forming its cause, cease to exist?Sri Krsna now answers:One
should seek 'refuge (Prapadyet) in
the Primal Person' alone in order to overcome this ignorance. One should
seek refuge (Prapadyeta) in Him who is primal, namely, the beginning of all
entities as stated in the
following text: 'With Me as the Lord, the Prakrti gives birth to all that
which moves, and that which does not move' (9.10), 'I am the origin of all; from
Me proceed everything' (10.8), and 'There is nothing higher
than Me, O Arjuna' (7.7). From Me, the creator of everything, has streamed
forth this ancient activity, continuing from time immermorial, of attachment to
sense-objects consisting of Gunas. This has been
declared already by Me: 'For this divine Maya of Mine consisting of the
Gunas is hard to break through. But those who take refuge in me alone shall pass
beyond this Maya' (7.14).Or a variant of this stanza is
'prapadya iyatah pravrttih' (in place of 'prapadyet yatah pravrittih').
This gives the sense that this discipline of taking refuge in the Supreme Person
for dispelling of ignorance has continued from a distant past.
The tendencies of ancient persons seeking liberation are also ancient. The
purport is this: The ancient liberation-seekers, taking refuge in Me alone, were
released from bondage.
This can be taken to mean that Prapatti or taking refuge in the Lord had
originated in the Bhakti tradition of the Sri-Vaisnavites from ancient sages
i.e., from the Alvars who preceded Ramanuja by
several centuries. It is not a creation of Ramanuja.

*yatAh = from Whom,

*purani = for a very long time,
*pravrtti = [desire in the Three qualities] development,
*prasrtA = has been flourishing.

From whom, we developed desire in the Three qualities [satvam, rajas and
tamas], and who had bonded us in samsaram by our past Karmas, He, that Ancient and
Cause for everything, that
is Sriman Narayana or Sri Krishna, has to be surrendered by us to bless us
with that vairagyam or determination. Being compassionate, the Lord makes
available to us that axe of vairagyam, to cut the tree of
samsaram and seek Kaivalya Moksham. We should note that only He, Sriman
Narayana, the most Ancient and Cause for everything, should be surrendered to by
us. Why only He? Because, He is the Cause
for our being in samsaram. Why should He make us to be in samsaram? Because of
our past Karma and the consequent papa/punya, accumulated by us. The Lord had told
earlier that since he had bonded
us in samsaram, with past Karma, so we should seek His divine feet to get rid
of samsaram. (daivi Esham Gunamahi mamah mAya gunamayah..)

The jivas or embodied beings immersed in samsara or the perpetual cycle of

birth and death are unable to comprehend this asvattha or banyan tree and its
symbolism. It is impossible for them to understand
that this tree symbolising material existence has its root above in Satyloka
with Brahma and its branches descending downwards are all the innumerable jivas or
embodied beings throughout all of creation
and that humans are its terminals from where there are branches spreading
upwards as well determined by karma or reactions to actions based upon following
or ignoring the injunctions and prohibitions of the
 Vedic scriptures which apply when one finally achieves a human form out of
the millions of different plants, birds, fish and animal species. As a human one
is quickly indoctrinated into samsara with the
conceptions of I am. I am a man. I am a king. I am the son of this person. I
am the wife of that person. I am beautiful. I am great, etc., etc. Such I am
conceptions keeps one locked in samsara and causes
one to be fully occupied with mundane concerns and worldly affairs
appropriate to such conceptions. Such persons look upon their bodily conceptions
as there very self and are completely oblivious that they are
factually eternal beings possessing an atma or immortal soul. They perceive
not that they can gradually wean themselves from this ancient tree by renuciation
of the three gunas or modes of material nature
and detachment from the objects of the senses. Neither do they comprehend
that the atma is separate and distinct from the physical body. Nor can they
differentiate that the ego is not the physical body and the
atma is not the ego. Bewildered by illusion they believe what is unreal to be
real and what is real they cannot perceive. The origin and source is unfathomable
to them and so deluded they remain in ignorance.

This asvattha tree with roots above and branches below that keeps the jiva
enslaved in samsara can only be destroyed by the sword of non-attachment to
objects of the senses. This renunciation arises
from bhakti or exclusive loving devotion to the Supreme Lord Krishna which
is the highest good and apex of all to be attained by every jivas and paramount to
every other conceivable activity in existence
throughout all of creation. Demolishing this strong and durable asvattha
tree by the sharp weapon of detachment from sense objects produces disike and
disdain for sense gratification which creates a
desire for pure, sublime spiritual experiences which when one attains can no
longer be subjected to the influence of the three gunas or modes of material
nature. How can such a state of consciousness
manifest and detachment from the gunas which causes delusion be guaranteed?

Lord Krishna has already previously confirmed in chapter VII.VII: That

there is nothing superior to Him. In chapter VII.XIV: That those who surrender
unto Him alone can surmount the three gunas.
In chapter IX, X: That material nature is operating under His control. In
X.VIII: That He is the origin and source of all material and spiritual worlds. So
let glorious propitiation and devotion be given unto the
Supreme Lord Krishna as He alone is the sole refuge of all living entities.
Inasmuch as all material impressions, instincts and influences arise from contact
with the three gunas proceeding from prakriti the
material substratum pervading physical existence which is controlled byHim.
It is logical to understand that by Him they can also be transcended. The question
that naturally comes to mind is how?
The word prapadye means surrender. In VII.XIV is stated prapadyante or have
surrendered. In this verse a variant is stated as prapadye yatah which by the
gramatical rules of Panini can be interpreted
as prapadye iyatah meaning by a mere step of surrendering unto Him spiritual
impressions, instincts and influences are activated and awaken in such a one. They
will manifest as spontaneous impulses arising
with frequency in the heart and dispel all nescience. They are ancient
because they embody the collective consciousness of all the mumukshas or achievers
of moksa or liberation from material existence
since time immemorial, who surrendered and took refuge of the Supreme Lord
Krishna or His authorised incarnation and expansion as revealed in Vedic
scriptures and were released forever from the bondage
of samsara.
15.5
nirmAna-mohA jita-sanga-dosA adhyAtma-nityA vinivrtta-kAmAh
dvandvair vimuktAh sukha-duhkha-samjnair gacchanty amUdhah padam avyayam tAt

Without the delusion of perverse notions (concerning the self), victorious over
the evil of attachment, ever devoted to the self, turned away from desires and
liberated from dualities called pleasure and pain, the
undeluded go to that imperishable status.

In sloka 4, the Lord said that we should surrender at the feet of the Lord.
By doing so, we get the vairagyam or determination axe to cut samsaram tree. After
cutting that tree, we would have crossed
the Three qualities, and then we could seek atma prapti and attain atman.
Our goal is to reach the suddha atma swaroopam or the image of pure atman. For
this, surrender at His feet is necessary.
Next, the Lord explains the glory of pure atman and the great qualities
acquired by that person. Thus, when they have taken refuge in Me, become free from
'perverse notions conerning the self', namely,
become free from the delusion in the form of misconceiving the non-self
(body) as the self etc

Anticipating that a spiritually intelligent aspirant would wish to know what

type of jivas or embodied beings are able to attain the eternal spiritual worlds,
Lord Krishna reveals that one who is free from pride and
infatuation, who is undeluded by material nature due to discriminative
knowledge of the atma or immortal soul and the physical body, understanding that
they are distinctly different. Who have conquered the
tenacious vice of attachment. Who have overcome feelings of passion and
repugnance. Who are free from false ego imagining they are the physical body.
Whose mundane cravings and worldy desires have
altogether ceased to exist and who have surpassed the dualities of material
existence such as pleasure and pain, happiness and unhappines, cold and hot
attraction and aversion. Who are situated in
atma tattva or realisation of the soul and are in perpetual communion with
the atma. Those possessing all these attributes achieve the imperishable Supreme
state for they perceive the the actual nature of the
atma and receiving unveiled knowledge direct from within they are able to
attain the Supreme Lord Krishna eternally.

*Tat = that,
*padam = [very superior] stage [of attainment of atman],
This person reaches 'that stage or place' of pure atman image
[parisuddha atma swaroopam]. Though by nature atman is pure, it is clouded by
samsaram. Once this samsaram is removed, one
sees atman in its nature of purity. That is atman attains its natural
stage, when Gyana and Ananda would be limitless. This person reaches Kaivalyam.
This stage is also called swaroopa vikasam or,
self or soul blossoming.
*gacchhanty = is attained.
They seek that superior place and attain. We are now baddhatman or
bonded souls. The superior stage the Lord mentions here, is the souls liberated
from the bondage of karmas in samsaram.
They attain the original nature of atman in its pure form, without
births, deaths, oldage, etc. From that place or stage, there is no return [to
samsaram], and the place is without any defects, and blissful.
While seeking this place, these persons develop qualities in the World
where we live. Seeing those qualities, we might also aspire to possess. We have to
try to acquire those qualities.
*mAna = concept [that body is soul],
*nir moha = delusionless. Without such misplaced concept, these persons have
correctly understood that atman and body are entirely different.
nirmana mohan means free from pride and false ego conception of being
their body
*Jita = won over,
*sanga dosha = defect of union.
They had won over the attachment to the blend of the three qualities,
which cause desire in sensual pleasures. Once these two qualities [atman and body
are different, and crossing the Three qualities] are
acquired, then that person is always in atman Gyana or knowledge about
soul. By realizing atman and body are different, he loses interest in bodily
pleasures like tasting, smelling, listening, etc.
Crossing the Three qualities, makes him to discard interest in materials.
Therefore, his interest is concentrated in atman alone.

*Adhyatma nitya = always interested in atman,

adhyatma-nityah means those engrossed in the eternal knowledge of the
atma
*vinivrtta kama = well discarded interest in pleasures [of the senses].
vinivrtta-kamah means totally free from lusty desires by only desiring
the atma
*Sukha dukha samjnai = known as happiness and sorrow,
*dvandvair = from [these] twins,
*vimukta = well liberated.
Thus these people are freed from happiness and sorrow. Such people are,
vimukta dvandvair means completely liberated from conceptions of
dualities
*amuda = have no misconcepts.
In the First line by mentioning moha, the Lord said that these persons
do not have delusion that body and soul are one and same; now, by mentioning
amuda, He says that these persons do not have
any other misconcepts also.

We have to understand that we are servants of the God. Before that we have
to acquire the knowledge that body and soul are different. Therefore, atman is
everlasting. Therefore, atman is destructionless.
Therefore, atman is defectless. Therefore, atmanubhava or experience with
atman is precious. Therefore, should avoid interest in others. Therefore, desire
in others should be discarded. Therefore,
attachment in others should be avoided. Therefore, ....we can go on drawing
conclusions! Thus, the person with these qualities attain the atman in its natural
pure form and enjoys for ever. All other
enjoyments are temporary and result in sorrows. Atman is not destined to
grieve and only body undergoes all sorrows. Since atman is bound by Karmas and is
residing in a body and there is attachment to the
body, there is a false impression that atman is suffering. If this
attachment to body is removed, atman will never feel it is suffering. All our
actions to satisfy body requirements and desires, result in sorrow.
But if our efforts are directed to please atman, then even the efforts will
give us happiness. We will find happiness here as well as there [after death].
This person reaches 'that stage or place' of pure atman
image [parisuddha atma swaroopam]. Though by nature atman is pure, it is
clouded by samsaram. Once this samsaram is removed, one sees atman in its nature
of purity. That is atman attains its natural
stage, when Gyana and Ananda would be limitless. This person reaches
Kaivalyam. This stage is also called swaroopa vikasam or, self or soul blossoming.

Thus in this sloka, the Lord describes how a Gyani would be. For this
vairagyam is necessary. To get vairagyam, we have to surrender to Sri
Purushottama. The Lord here is Sri Mayapiran, capable of creating
miracles. By worshiping Him, we might also get vairagyam, by miracle! Those
blessed jivas or embodied beings who have relinquished such illusions as love for
things not related to the atma or immortal soul
attain unto the Supreme Lord Krishna as their saviour.
The evils of desire and attachment captivates one by sense gratification
bewilderd by the three gunas or modes of material nature. Those that surmount this
are:
1) nirmana mohan means free from pride and false ego conception of
being their body
2) adhyatma-nityah means those engrossed in the eternal knowledge of
the atma
3) vinivrtta-kamah means totally free from lusty desires by only
desiring the atma
4) vimukta dvandvair means completely liberated from conceptions of
dualities
Those that achieve the above attain avyayam padam or the eternal
supreme transcendental state by atma tattva or realisation of the immortal soul
and its unlimited intelligence characterised by it infinitely
expanded consciousness.

Additional Notes:
The surrendering process is described here very nicely. The first
qualification is that one should not be deluded by pride. Because the conditioned
soul is puffed up, thinking himself the lord of material
nature, it is very difficult for him to surrender unto the Supreme
Personality of Godhead. One should know by the cultivation of real knowledge that
he is not lord of material nature; the Supreme Personality of
Godhead is the Lord. When one is free from delusion caused by pride, he
can begin the process of surrender. For one who is always expecting some honor in
this material world, it is not possible to
surrender to the Supreme Person. Pride is due to illusion, for although
one comes here, stays for a brief time and then goes away, he has the foolish
notion that he is the lord of the world. He thus makes all
things complicated, and he is always in trouble. The whole world moves
under this impression. People are considering that the land, this earth, belongs
to human society, and they have divided the land
under the false impression that they are the proprietors. One has to get
out of this false notion that human society is the proprietor of this world. When
one is freed from such a false notion, he becomes
free from all the false associations caused by familial, social and
national affections. These fake associations bind one to this material world.
After this stage, one has to develop spiritual knowledge.
One has to cultivate knowledge of what is actually his own and what is
actually not his own. And, when one has an understanding of things as they are, he
becomes free from all dual conceptions such as
happiness and distress, pleasure and pain. He becomes full in knowledge;
then it is possible for him to surrender to the Supreme Personality of Godhead.

15.6
na_tad bhAsayatE suryaha: na_sasAnko na_pAvakah:
yad gatvA_na nivartantE tad dhAmA paramam mamAh
 That supreme light (i.e. the individual self), reaching which they do not return
any more, is Mine; the sun does not illumine It, nor moon, nor the fire

In sloka 5, the Lord mentioned the qualities acquired by the person, who
attempts to attain Kaivalya Moksham. He surrenders at the Divine feet of the Lord
and gets the axe of vairagyam, with which he cuts
off the tree of samsaram, crosses the Three qualities and reaches Moksham,
which is termed by the Lord as 'tat padam'. He attains the natural quality of
atman and remains there never to return to samsaram.
What type of swaroopam he attains? How luminescent it is? None is required to
kindle light into atman. To see anything, we need the help of light. Does this
atman also need an external lamp to be seen?
It does not need a Sun or Moon or a lamp to see suddha atma swaroopam. Atman is
seen by its own glow! That is the substance of this sloka.

We have heard from Mahabharata, that Bhima never needed a lamp to eat food, and
Arjuna could hit his target in darkness! That is they had concentrated their
intellect to hit the target! By developing
atma gyana or knowledge about soul, we also might not need external aids. In
olden days, by looking at the sky, people were able to mention the correct time
and direction. They never possessed present
gadgets like watches! When we reach a yogi's stage, we could see our atman
glowing. Now sloka 6.

The sun cannot illumine the light of the self, nor moon, nor fire. For,
knowledge is indeed that which illumines them all. External lights, however, are
helpful only in removing the darkness which hinders the
contact between the senses and the objects. It is the intelligence of the self
that reveals such external lights. What reveals this (i.e., the self) is Yoga
(i.e., meditation) only. Beginningless Karma is the hindrance.
It has been taught that the way for the erasing of Karma is self-surrender to
the Lord through detachment etc. That supreme light, reaching which they do not
return any more is the self, which is My glory (Vibhuti)
and therefore belongs to Me and is a part of Myself. Such is the meaning. The
supremacy of this light (i.e., individual self) consists in its capacity to
illumine the light of knowledge. Knowledge alone can illuminate
all things (including the light of the sun which sheds only physical light on
objects.).

*Tad dhAma = that superior [bright] stage is,

*mama = Mine [Sri Krishna's].
Parisuddha atma swaroopam belongs to the Lord. How bright is that stage?
*Surya = the Sun,
*na bhAsayatE = does not illuminate,
*tad = that place. There is no need for Sunlight to see that place.
*Na sasanka = not even the Moon [ sasa = rabbit, anka = identification, Moon
has a black shadow resembling a rabbit].
*Na pavaka = not fire, either.
*Yad gatva = by reaching which [place],
*na nivartante = [one] never returns,
*tad dhAmA= that place or stage.
We need Sun's or Moon's or lamp's light to see objects. But to understand
an object, we need our intellect. External light of the Sun or Moon, is just to
help. The Sun or Moon does not know those
objects we see. Atman realizes an object by its intellect, and to do that
it needs the aid of eyes of the body to see and external light to illuminate that
object. External light's role is merely to dispel
 so that eyes could see. Just because Sun's rays are there, we do not have
the knowledge of all the things illuminated. Those objects should be seen by our
eyes, which need light to see. The Sun does
not tell us what the objects are; and, we need the intellect of atman to
realize what is seen. This is the limitation of Bhaddhatma. But a parisuddha
atman, does not need even this external light to realize others.
That is the brilliance of Jeevatman, in its natural status. That stage is
the Lord's, says Sri Krishna. 'His' means it is His 'amsam' or part. This will be
explained while we see next sloka. For the present it is
suffice to understand that Parisuddha atma swaroopam is a part or amsam of
the Lord.

Arjuna gets another doubt here. Atman has Two great qualities. One is self
realization and the other is realizing others. These are called as 'swayam
prakasatvam' and 'tasmai swayam prakakasatvam'.
A lamp lights for us to identify the surroundings; but it does not know it
is a lamp! Atman is able to realize it is atman and does not need external aid.
Arjuna asks, then why all are not able to realize?
For that yoga is necessary. Why yoga is not there? Karmas have clouded and
covered atman. How to get rid of Karmas? As told earlier, surrendering to the Lord
is the only way! The Lord removes all our papa,
and we can then get yoga and see atman in its nature. It appears like magic!

Additional Notes:
This verse is taken from the Kathopanishad: "The sun does not shine there,
nor do the moon and the stars, nor does this lightning shine and much less this
fire. When It shines, everything shines after It, by Its
light, all these shine" (Chap.II,5.15). The same idea occurs in the
Svetasvatara Upanishad (6.14) and the Mundaka Upanishad (II.2.10). The sun, the
moon, etc., derive their light from Para Brahman.
Nothing else is needed for illuminating the Supreme Being because It is
self-luminous.

The words paramam mama are very important here. Actually every nook and corner
is the property of the Supreme Lord, but the spiritual world is paramam, full of
six opulences. In the Upanisads it is also
confirmed that in the spiritual world there is no need of sunshine or
moonshine, for the whole spiritual sky is illuminated by the internal potency of
the Supreme Lord. That supreme abode can be achieved only by
surrender and by no other means.

15.7
mamaiv_Amso jiva-lokEh jiva-bhutah sanAtanaha:
manah-shasthAn_IndriyAni prakrti-sthaAni karsatI

In sloka 6, the Lord mentioned that Parisuddha Atma swaroopam is an 'amsam' of

the Lord. What is an amsam? If we have a fruit in our palm, it can not be called
an amsam as we can still be recognized
without fruit. In Brahmasutra vedyaVyaasa says " Amsaha: Naanaat vyapadesAth
anyatAcha". The Lord and Jeevas are bonded together as "Aprutak Siddha
Viseshanam" , always bonded without ever
leaving. Whereas, a cloth is made of threads. Thread is considered as an amsam
of the cloth. If threads are removed cloth does not exist. But in Paramatman, all
atman are amsam of Him. We can
not remove atman from Him, though atman and Paramatman are different entities.
Each atman is indispensable part of the Lord. The Lord is the Leader of all atman.
 In sloka 6, it was told that the atman is self luminescent and does not need
external aids to see. If so, why all atman are not glowing? Why should only
MuktAtman and Nityatman be happy?
Why bhaddhAtman suffer? Why they are not happy like Muktas and Nityas? It is
summer now and the Sun is shining brightly. All places are well illuminated and
there is no exception. But in atman, why some
are suffering and others are enjoying? This is answered by the Lord in sloka 7.

That self, whose nature has been described thus, though constituting an
everlasting part of Myself, becomes the bound individual self in the world of
life. Covered by ignorance in the form of beginningless
Karma, It attracts to Itself the five senses and the mind, which are located in
the bodies of gods, men etc., and which are particular transformations of Prakrti.
Some parts of Myself (i.e., the selves), becoming
free from ignorance (Avidya) in the aforesaid manner, remain in their own
intrinsic nature. But the bound individual self is very much contracted in power
and knowledge. The individual self is the lord of the
senses and the mind in bodies, and forms a bound individual in combination with
a particular transformation of the Prakrti through Karma. Thus Karma attracts the
selves hither and thither according to its nature.

*mamaaiva = My [Sri Krishna's] alone,

*amsam = parts,
*jivaloke = this leela vibhuti of Universe,
*jivabhuta = all living beings,
*sanatana = from an ancient time.
But they are all bound by Karma in Leela vibhuti.
*Manaha = mind,
*sasthAni = Six ; FIve senses and Mind combine to be Six.
*indriya = organs, act in the way they are.
Once this Karma bondage is removed, then they would also enjoy the Lord.
Their sufferings are due to Karma and unless they come out of it, they will have
to suffer.
*prakrti-sthAni = this Body
*karsati = indulges in the sense organs and manas in this body, due to
bondage of Karma. And as result, they do not see the eternal glory of the Atman
which was explained in previous sloka.
The word karsati (struggling or grappling hard) is very significant. The
conditioned soul is bound up, as though shackled by iron chains. He is bound up by
the false ego, and the mind is the chief agent
which is driving him in this material existence. When the mind is in the
mode of goodness, his activities are good; when the mind is in the mode of
passion, his activities are troublesome; and when the mind
is in the mode of ignorance, he travels in the lower species of life. It
is clear, however, in this verse, that the conditioned soul is covered by the
material body, with the mind and the senses, and when he is
liberated this material covering perishes, but his spiritual body
manifests its individual capacity.

Additional Notes:

The word mamaivamsah (fragmental parts and parcels of the Supreme Lord) is also
very significant. The fragmental portion of the Supreme Lord is not like some
material broken part. We have already
understood in the Second Chapter that the spirit cannot be cut into pieces.
This fragment is not materially conceived. It is not like matter, which can be cut
into pieces and joined together again.
 That conception is not applicable here because the Sanskrit word sanatana
(eternal) is used. The fragmental portion is eternal. It is also stated in the
beginning of the Second Chapter that (dehino 'smin yatha) in
each and every individual body, the fragmental portion of the Supreme Lord is
present. That fragmental portion, when liberated from the bodily entanglement,
revives its original spiritual body in the spiritual sky
in a spiritual planet and enjoys association with the Supreme Lord. It is,
however, understood here that the living entity, being the fragmental part and
parcel of the Supreme Lord, is qualitatively one, just as the
parts and parcels of gold are also gold.

Additional Notes: (Advaitic Commentary for this sloka.. being included for
academic reasons to understand Advaita philosophy):

Now the Lord explains how the individual soul comes into being. The individual
soul is a ray of the Lord. A ray of the Supreme Being enters Nature, draws to
itself the five senses and the mind and becomes
an embodied soul (Jiva) by assuming a body. Here is a description of how the
subtle body or Linga-Sariria enters the gross body.Although the sun is reflected
in water, it is not in any way tainted.
When a crystal comes in contact with a red cloth or red flower, it seems to be
red; but it is really not so. Even so the Supreme Beings is not in any way tainted
by the actions of the individual soul.Ignorance
is the limiting adjunct of the individual soul. On account of the limitation
caused by this ignorance the soul experiences that it is the doer and the enjoyer.
In essence the individual soul is identical with the
Supreme Being or Brahman. When ignorance, the limiting adjunct or principle, is
destroyed, the individual soul (Jiva) realises it identity with the Supreme Being
(Brahman).Just as the ether in the pot becomes
one with the universal ether when the limiting adjunct, the pot, is broken, so
also the individual soul becomes one with Brahman when the limiting adjunct,
ignorance, is annihilated. Just as there is no return
of the pot-ether after it has become one with the universal ether when the pot
is destroyed, so also there is no return of the individual soul after the limiting
adjunct (the Antahkarana, i.e., mind and the other inner
instruments) is destroyed. It becomes one with Brahman.Pratibimba (reflection)
is only a portion of the Bimba (object). The reflected sun is only a portion of
the real sun (the rays of the sun). When the water is
removed the reflected sun goes back to the original sun, as it were. It does
not return to the water again. Even so, when ignorance or the mind is annihilated,
the Jiva (individual soul) which is a reflection
of Brahman in ignorance is absorbed in the Bimba Brahman. It does not return to
this world of birth and death.The individual soul is only an imaginary or
fictitious portion of Brahman. It is not a real portion.
For the Supreme Being is indivisible. It has no parts. If It has parts, It
would be liable to destruction when the parts are disjointed or removed.The senses
abide in Nature, in their respective seats such as
ear, skin, tongue, eye and nose. A Sannyasi living in the caves of the
Himalayas dreams that he is a married man and moves about hither and thither to
get a job for his livelihood. Even so, the individual
soul forgets its real divine nature, mistakes the impure, perishable body for
the pure, immortal Self and imagines that it is the real actor and enjoyer by
identifying itself with the body. It says, "I am the Karta.
I am the Bhokta. I am a soul bound by Samsara. I am happy. I am miserable." It
becomes finite.In essence the Jiva is identical with Brahman. The difference is on
account of delusion or imagination or
superimposition. The illusion of difference is due to the limiting adjunct or
principle (the mind) even as the illusion that the ether in the pot is different
from the universal ether is caused by the limiting
adjunct, viz., the pot. Jiva-brahma-bheda-bhranti (the delusion of the
distinctior between the individual soul and the Supreme Being) is removed when the
limiting adjunct (mind) is annihilated. In deep sleep
the mind rests in a subtle state along with all the Samskaras (impressions) and
Vasanas (tendencies) in its cause (primordial ignorance). Again it comes back from
this state of ignorance when you return
to the waking state. If the cause (ignorance) is destroyed by the knowledge of
the Self, its effect (mind) is also annihilated.Just as the tortoise stretches out
its head and feet which were in a state of Laya
(absorption) in its body, so also the individual soul strecthces out its mind
and senses which were in a state of absorption in primordial ignorance in deep
sleep, to enjoy the sensual objects in the waking
state.A ray of the Supreme Being enters Nature, draws to itself the five
senses and the mind: In this verse the formation of the astral body (Linga-Sarira
or Sukshmasarira) is described.The Sruti declares
That Supreme Being Itself, having created this aggregate of the body from the
head to the toe, entered this body in the form of the Jiva."According to Vedanta
there are nineteen principles, viz., the five
organs of knowledge, the five organs of action, the five vital airs (Prana,
Apana, Vyana, Samana and Udana), the mind, intellect, Chitta (the subconscious or
the unconscious mind), and egoism. We will
have to conclude that the words the five senses and the mind point to the
collection of the remaining thirteen principles also.Amsa: This does not mean here
a 'particle' or 'portion' which has been cut out.
It is like the Amsar of the ether in the pot: the ether is not cut out but
still remains the whole ether. (Cf.XIV.3)

15.8
sarIram yad_AvapnOti yac_cap(y )utkramat_Isvaraha:
grhItvai_tAni samyAti vAyur gandhAn ivAsayAt

The living entity in the material world carries his different conceptions of
life from one body to another as the air carries aromas. Whatever body Its lord
(jeevaAtma) acquires and from whatever body It
departs, It goes on Its way, taking these senses as the wind carrying scents
from their places.

Whatever body It acquires, and from whatever body It departs, the lord of the
senses, i.e., the self, goes on Its way taking with It the senses with the subtle
elements, just like the wind carrying scents from
place to place. Just as the wind takes away scents with subtle parts from
flower-garlands, sandal, musk and the rest from their places and moves elsewhere
--- so does the self.

In the seventh sloka, Lord mentioned that all - BaddhAtma, Mukta and Nitya Atma
are part and parcel of him ; But, while Mukta and NityaAtmas are not part of this
Samsaram , baddhAtma is bound to
Prakriti due to his anAdi karmam. In this sloka, he explains what occurs when
the soul sheds the body and takes up the next body.

*Avapnoti = obtains
*sariram yad Avapnoti = when the soul gets a new body
*yat = when
*ca = and
 *Api = also
*utkrAmati = leaves; when the soul leaves its existing body
*iswarAh = controller; Here iswarah refers to JeevAtma, since the soul also has
control of it's body, senses etc
Here the living entity is described as isvara, the controller of his own
body. If he likes, he can change his body to a higher grade, and if he likes he
can move to a lower class. Minute independence is there.
The change his body undergoes depends upon him.
*hetAni = these
*grIhItvA=taking
*samyAti = goes
*vAyur gandhAn ivasayat = wind takes the scents from their seats(flowers)

When the soul leaves the body and takes up another body, it takes a few
key elements with it. It's not the material things like sleeping bag, spectacles,
bank account etc, but the following:
1) Karmas - Paapa/Punya roopa karmas. All the karmas we did in this
life will carry over
2) Karma Vaasana - The impressions/habits of our Karmas
3) Subtle body - Bhootha Sookshmas;

Here the living entity is described as isvara, the controller of his own body.
If he likes, he can change his body to a higher grade, and if he likes he can move
to a lower class. Minute independence is there.
The change his body undergoes depends upon him. At the time of death, the
consciousness he has created will carry him on to the next type of body. If he has
made his consciousness like that of a cat or dog,
he is sure to change to a cat's or dog's body. And, if he has fixed his
consciousness on godly consciousness, he will be transferred to Krsnaloka in the
spiritual world and will associate with Krsna. It is a false
claim that after the annihilation of this body everything is finished. The
individual soul is transmigrating from one body to another, and his present body
and present activities are the background of his next body.
One gets a different body according to karma, and he has to quit this body in
due course. It is stated here that the subtle body, which carries the conception
of the next body, develops another body in the next life.
This process of transmigrating from one body to another and struggling while in
the body is called karsati or struggle for existence.

15.9
srotram caksuh sparsanam ca rasanam ghrAnam_eva ca
adhisthAya manas cAyam visayAn upasevatE

The living entity, thus taking another gross body, obtains a certain type of
ear, tongue, and nose and sense of touch, which are grouped about the mind. He
thus enjoys a particular set of sense objects.
Presiding over these sense-organs, of which the mind is the sixth, the lord of
the body drives the organs towards their corresponding objects like sound and the
rest and enjoys them.

Earlier Sri Krishna told that a jeevatma was bound in a body. He also
explained that even such a bonded soul was His amsam [indispensable part]. He also
mentioned how this atman goes from one body to
another. It is like a worm shifting from one leaf or grass to another leaf or
grass. It will grip the first leaf with its hind part and move the front part to
the next leaf and cling to the new leaf. Then it will loosen its
 grip on the previous leaf and shift the entire body to the new leaf. Like a
worm shifting from one leaf to another, an atman leaves one body and gets bonded
in another body. Like a breeze taking with it the
fragrance of the flower, this atman takes with it, in microscopic form, all
the past karmas, sense organs and mind and gets into the new body. In sloka 9, the
Lord tells how the atman devotes itself in each
sense organ.

*upasevatE = experiences, enjoys

*Visayan upasevate = experiences matter.
That is atman experiences senses like seeing with eyes, smelling with nose,
tasting with tongue, listening with ears, feeling with body or skin, touching with
hands, walking with legs, thinking with mind, etc.
Can atman remain without doing these? No, atman has to perform all these; but
atman should see or hear, what is good for it. We can see the large balipeetam in
this temple. The dwajasthambam here is
very tall. That also should be seen. All the pillars of the mandapam are gold
plated and present a grand view. That also has to be seen. The Lord is gracing
like an Emperor in Durbar. We can see the beautiful
carvings on pillars and walls. Going around the temple we see the
characteristic slopy roof of the temple. The Lord is called Sri ThirukKuralappan.
Thus eyes are meant to view the Lord; ears should listen to the
history of Sri Vamana; nose meant to smell the fragrance of tulasi offered to
the Lord; tongue and mouth to taste prasadams; feet to go round His temple; hands
to perform pooja to Him. But unfortunately,
atman uses these organs for materialistic pleasures.

*Srotram = organ for hearing, ears,

*caksu = organ for seeing, eyes,
*sparsanam = organ for feeling touch, skin on the body,
*rasanam = organ for tasting, tongue,
*ghranam = organ for smelling, nose,
*eva ca = only with [these organs],
*adhistaya = experiences. Presiding over.
That is only with the aid of these organs, atman, experiences various
senses. Image, food, music, etc., are the objects and are experienced by atman
with those organs.
*Manas ca = also mind, the leader of all organs.
With all these organs and mind, atman experiences. Atman has all the
knowledge. Its knowledge is channelised through mind and reaches the organs.
Atman's knowledge of sight, is used via eyes.
Its hearing knowledge is via ears, and so on. The knowledge of sight
through eyes, sees the object and understands the object. Sound waves are
understood with ears, etc. Atman with its knowledge makes
mind to think. Thus atman experiences all materials, using all these
organs.

Why the Lord is mentioning these? In slokas 7 and 8, we saw two concepts. In
sloka 7, He mentioned that though, even a bhaddhatma was His amsam, due to past
Karma, that atman was bonded inside a body;
but after liberating from Three qualities, attains Parisuddha Atma swaroopam.
In sloka 8, the Lord mentioned what were all carried by atman when transfering
from one body to another. In sloka 9, the Lord
tells that having entered a body, with aid of organs, atman experiences
various senses. This experience itself is because of Karma. Instead of directly
saying so, we can deduce that because of our past Karma
we get a body, which could be human or animal, or anything else. Having
entered the body atman experiences all the materials. What is not understood by
most of us, is that atman experiences what is apt to
that body. If atman is in human body, it would try to experience all
activities and enjoyments apt to human body! A man wants to listen to music and so
atman in human body likes to listen to music. Man wants
to eat rice and so atman experiences the taste of rice, when residing in human
body. Atman in a cow's body would like to taste grass and not rice! If we think
deeply, we will find that atman as such does not
eat nor listen. But atman desires to experience these senses peculiar to the
body in which it is residing. Unless we remove the thought that atman is body,
this desire for materilas can not be avoided. If atman
thinks it is cow, it desires to eat grass. If atman thinks it is man, it
desires to eat rice! If atman thinks it is atman and not the body in which it is
residing, then materalistic desires will not be there. Sri Krishna thus
tells that atman desires to experience materials, suiting the body in which
atman is resident.

Additional Notes:
Here is a description of how the subtle body remaining in the gross body
enjoys the objects of the senses. The individual soul uses the mind along with
each sense separately and enjoys or experiences
the objects of the senses such as sound, touch, colour (form), taste and
smell. It sits on the marvellous car of its mind, passes through the gateway of
the ear in the twinkling of an eye and enjoys the various
kinds of music of this world. It holds the reins of the nerves of sensation,
enters the domain of touch through the portal of the skin and enjoys the diverse
kinds of soft objects. It roams about in the hills of
beautiful forms and enjoys them through the windows of his eyes. It enters
the cave of taste by the avenue of the tongue and enjoyes dainties, palatable
dishes and refreshing beverages. It enters the forest of
scents through the door of the nose and enjoys them to its heart's content.
It makes its abode in the ears, the eyes, the skin, the tongue and the nose, as
also in the mind and enjoys the objects of the senses.
It gains experiences of the outer world through the mind, intellect,
subconscious mind, egoism, the ten senses and the five vital airs.
Ghranameva cha: The word cha (and) indicates that we shall have to include
the five organs of action, and also the fourfold inner instrument (mind,
intellect, subconscious mind and egoism).

In other words, if the living entity adulterates his consciousness with the
qualities of cats and dogs, in his next life he gets a cat or dog body and enjoys.
Consciousness is originally pure, like water.
But if we mix water with a certain color, it changes. Similarly,
consciousness is pure, for the spirit soul is pure. But consciousness is changed
according to the association of the material qualities.
Real consciousness is Krsna consciousness. When, therefore, one is situated
in Krsna consciousness, he is in his pure life. But if his consciousness is
adulterated by some type of material mentality,
in the next life he gets a corresponding body. He does not necessarily get a
human body again; he can get the body of a cat, dog, hog, demigod or one of many
other forms, for there are 8,400,000 species.

15.10
utkrAmantam sthitam vApi bhunjAnam vA gunAnvitam
vimudhAna_anupasyanti pasyanti jnAna-caksusaha:

The deluded do not perceive the Atman (self) as a form of knowledge separate
from Its human and other configurations which are particular transformations of
Prakrti, with which the self is conjoined when It is in
embodied condition, experiencing the objects of the senses. The self also
departs from the body when the body dies and assumes another body. The deluded or
those who misconceive the body as the self
do not understand all this. However, those who possess the eye of knowledge,
i.e., have the knowledge concerning the difference between the body and the self,
perceive the self as having a form different
from the body in all conditions.

An atman is,

*gunanvitam = is always associated with the three qualities [satvam, rajas

and tamas].
*Ukramantam = departing; [such an atman] departing [from one body],
*sthitam vapi = Staying, [or] residing [in a body],
*bhunjAnam va = Enjoying [or] experiencing [all materials from a body].
An atman in a body, associated with the Three qualities might be enjoying
through sense organs, or residing or might be about to leave a body. We see these
stages of atman; and Yogis also see.
But the seeing is different. We see with our physical eyes, while Yogis
see with the 'eyes' of Gyana.
*Vimudha = [not differentiating body and soul] great fools,
*naAnupasyanti = do not see.
These fools do not see that the difference after an atman had departed
the body, the body which conversed and was active till yesterday, was no longer
active. Only a person who knows atman and body are
different, is able to see this difference. In the space we see millions
of virus and bacteria are there. We do not see them with our eyes. Atma of these
virus and bacteria are smaller, and so are never visible
to us. Paramatma is further minute and is residing inside atman. An
ignorant or Agyani, never knows the difference between atman and body. So he never
sees the atman residing or departing a body.
Physical blindness can be tolerated, but not this blindness of
ignorance! With physical blindness one does not see body, but may be 'seeing'
atman. An intellectually 'blind' person on the other hand, might be
seeing bodies but not the atman! Those without viveka or the rational
knowledge of understanding body and soul are different, are fools. These persons
do not 'see' that atman is using the body to experience,
atman is residing in a body and atman departing body.

*Jnaanacaksusa = [those] with Gyana 'eyes',

The word jnana-caksusah is very significant. Without knowledge, one
cannot understand how a living entity leaves his present body, nor what form of
body he is going to take in the next life, nor even why
he is living in a particular type of body. This requires a great amount
of knowledge understood from Bhagavad-gita and similar literatures heard from a
bona fide spiritual master. One who is trained to
perceive all these things is fortunate.
*pasyanti = 'see'.
We verify death by holding a thread before the person's nostril and see
whether the thread is moving or not; but Yogis are able to conclude just by
looking at the body, whether soul is in or departed.
To achieve this skill, we should develop Yoga. Once this skill is
reached, we will know why a person behaves in a particular way. Yogi knows an
atman as atman and it has no image or name. Person
who understands the true nature of atman, will never differentiate
between atman.
 Additional Notes:
Every living entity is quitting his body under certain circumstances; he is
living under certain circumstances and enjoying under certain circumstances under
the spell of material nature. As a result, he is
suffering different kinds of happiness and distress, under the illusion of
sense enjoyment. Persons who are everlastingly fooled by lust and desire lose all
power of understand their change of body and their
stay in a particular body. They cannot comprehend it. Those who have
developed spiritual knowledge, however, can see that the spirit is different from
the body and is changing its body and enjoying in different
ways. A person in such knowledge can understand how the conditioned living
entity is suffering in this material existence. Therefore those who are highly
developed in Krsna consciousness try their best to
give this knowledge to the people in general, for their conditional life is
very much troublesome. They should come out of it and be Krsna conscious and
liberate themselves to transfer to the spiritual world.

15.11
yatantO yoginas cainam pasyant(y) atman(y)_Avasthitam
yatantO 'py_akrutAtmanah: nainam pasyanty_Acetasaha:

In sloka 10, the Lord told that an atman resides in a body, even then none
saw the atman different from body; atman departed from a body, then also
difference was not perceived; even when atman experienced
various senses with the organs of a body, none differentiated atman from
body. Because, all these people see with their physical eyes [Tamil oonakkan] and
not with their intellectual eyes [gyana chashu].
Only the person with intellectual eyes, realizes atman is different from
body. Now, in sloka 11, an important concept is being told by the Lord. He who
surrenders to the Lord, and then starts Karma yoga
is able to attain atman sakshatkaram, and is victorious. Without such
saranagati or ultimate surrender, if one begins Karma Yoga, one will never be
successful. Because he is not pure in his mind.
With unclear mind, he is unable to differentiate atman from body. Hence, he
never attains atman prapti or atman sakshatkaram. This is the substance of sloka
11.

*Yogina = those beginning to practice Karma yoga,

*yatanta = making efforts.
We have to bring in another qualification, not explicitly mentioned in the
sloka, that those making efforts to practice Karma Yoga, after saranagati or
surrender [to the Lord]. This is necessary, because in
the next line of this sloka, a person is taking effort to perform Karma
Yoga, without saranagati. In the First line it is implied that after surrendering
at the Divine feet of Sri Krishna, these people get vairagyam
and Gyana, and then they take efforts to begin Karma Yoga.
*Enam pasyanti = [they] see this,
*atmany avasthitam = residing [in a body] atman.
These people see atman in a body, not as the body itself, but different
from body. They are able to see, because they are performing Karma Yoga, which has
become possible because mind is pure.
Their mind is serene and pure, because, they had surrendered to the Lord.
The First line therefore, conveys that those people who perform saranagati at His
feet, have purified mind and are able to perform
Karma Yoga and so are able to see atman different from the body, in which
it is residing.
 [As we were studying this First line, suddenly, there was hurricane and rain
in this place. Clouds resemble the Lord's image! He showers mercy, while rain
showers water. Rain reduces the ambient heat;
He is capable of reducing our sufferings in samsaram. By falling at His
divine feet, a person trying to practice Karma Yoga is successful. What is the
status of those who do not surrender, but try to practice
Karma Yoga? This is explained in the Second line of the sloka. ]

*Yatantopy = even if they are trying.

Here the Lord is going to conclude this statement that even if they try,
they would not be successful in atman sakshatkaram. Therefore, it becomes
necessary to make the difference in the two lines of the
sloka, by assuming that one is with saranagati and the other is without
saranagati. Beacause in one line the Lord says that by trying, thay see and in the
next line He says that by trying they never see.
By adding the word 'py' [= even], in the next line, we have to infer that
some condition is hidden. This is clear when we assume that those trying after
saranagati, are able to see; and those not adopting
saranagati, even if they tried, do not see.
*Akrtatmana = their mind [not purified, by saranagati],
*enam = this [atman different from body],
*na pasyanti = do not see,
*acetasa = [because, their mind has] no strength.
This strength to see atman by inner [intellectual] eyes is necessary, to
differentiate atman from body. Everyone has the inner eyes, but it is covered by
dust. So, vision is unclear. To drive away our
ignorance, we need to have purity in mind. This pure mind is necessary
to have strength to realize atman and body are different. To get the pure mind we
have to surrender to the Lord. Thus, he who
performs saranagati at the Divine feet of Lord Sri Krishna, is
victorious in his attempts to practice Karma Yoga.

We saw earlier in sloka 4, 'tameva cadyam purusham prapadye - surrender unto

the feet of the Lord Sriman Narayana, the Origin of everything'. The Lord said
this was necessary to get vairagyam or devoid of
attachment to materialistic desires. Vairagyam is necessary to cross the
Three qualities and samsaram. How saranagati reaches us to vairagyam? Saranagati
at His feet, gives us pure mind. Pure mind
gives the strength to see the difference between body and soul. If that is
so, will not saranagati directly yield Moksham? Yes, certainly, saranagati will
yield any result for which it is performed. The saranagati
mentioned in this sloka was not for obtaining Moksham; but to make our mind
pure and give strength to try practicing Karma Yoga and finally attain atman
sakshatkaram. But if one does not like to do all these
or he has no patience or capacity to perform all these, then he performs
saranagati in a different way. This is explained in the end of Chapter 18, which
is enshrined in the Rahasyatraya [Three secrets] by
Poorvacharyas. Saranagati will yield anything, including Moksham. Saranagati
for Moksham means surrendering at His Divine feet of the Lord, as the means and to
reach Him, as the end result [purushartam].
At present, we are trying to reach the Lord by other means - Karma Yoga for
atman sakshatkaram and Bhakti Yoga for Paramatman sakshatkaram. To be successful
in Karma Yoga and Bhakti Yoga, we
surrender unto Him. Thus, saranagati is the basic foundation, on which we
build various stages like Karma Yoga and Bhakti Yoga and then reach Him. Why all
these troubles? Why not perform saranagati,
and directly reach Him? The path of Alwars is that only. They never performed
saranagati to get other means, by which they could get Moksham. They performed
saranagati to directly yield Moksham.
For this we have to wait for some more lectures. At present we should
remember that by performing saranagati at Sri Krishna's Divine feet, our minds are
purified. This enables us to get the capacity to
see atman different from body and get atman sakshatkaram.

The 'striving Yogins' i.e., those striving in the path of Karma Yoga etc.,
after practising Prapatti (self-surrender), purify their inner organs of
perception and percieve the self as established in Its own form
as distinct from the body, with the eye of Yoga, But those of 'unrefined
minds,' namely those who do not practise Prapatti to Me, and are therefore of
'uncultivated minds, and devoid of intelligence' find
themselves incapable of perceiving the self. They do not perceive It in
distinction from the body.

Thus, it has been said that the self, whether released or not, is a
manifestation of the glory (Vibhuti) of the Lord, Its light of knowledge
illuminates even the luminaries such as the sun, moon and fire which
help the senses to see by removing the darkness that prevents the contact of
the senses with their objects as described (in the verses): 'That supreme
light ... is Mine' (15.6) and 'An everlasting part of Myself
having become the (bound) self in the world of life' (15.7). In the next
sloka, He declares that even the lights of the sun and other luminaries, which
form particular developments of Prakrti, are Vibhutis of the Lord:

Additional Notes:
The word yoginah is significant in this connection. In the present day
there are many so-called yogis, and there are many so-called associations of
yogis, but they are actually blind in the matter of
self-realization. They are simply addicted to some sort of gymnastic
exercise and are satisfied if the body is well-built and healthy. They have no
other information. They are called yatanto 'py akrtatmanah.
Even though they are endeavoring in a so-called yoga system, they are not
self-realized. Such people cannot understand the process of the transmigration of
the soul. Only those who are actually in the
yoga system and have realized the self, the world, and the Supreme Lord,
in other words, the bhakti-yogis, those engaged in pure devotional service in
Krsna consciousness, can understand how things
are taking place.

More notes (Advaitic Interpretation of the sloka):

The description of the evolution of the individual soul is now complete.
The Yogins who strive with an iron determination, fiery resolve, faith,
earnestness and well-balanced mind, see Him established in their
hearts. They behold Him dwelling in their own mind or intellect. They
recognise Him -- "This I am." But those who are of full intellect and without
proper discipline of the mind and the senses, who have not been
purified by austerity, selfless service and charity, who have not subdued
their senses, who have not practised regular meditation, who have not given up
their evil ways, who have not eradicated lust, pride,
egoism, anger, greed and hypocrisy, who have not developed true
discrimination between the Real and the unreal, however hard they may struggle to
know Him by means of the study of the sacred scriptures,
do not behold Him. They are not able to attain Self-realisation. Mere study
of scriptues alone cannot help one who has an impure mind to attain Self-
realisation. The aspirant should have a calm and pure mind.
He should practise constant, protracted and profound meditation on the
Self. Only then will he realise, recognise and behold the Self abiding in his own
heart. That Goal (the Supreme Being) which the fire,
stars, lightning, sun and moon do not illumine, having reached which the
aspirants do not return to this Samsara or the world of birth and death, of which
the individual souls are only imaginary parts appearing
so on account of the limiting adjunct (ignorance), just as the ether in the
pot appears to be limited though it is one with the universal ether -- is the
essence of all worldly experiences.
Just as the ether in the pot becomes identical with the universal ether
when the limiting adjunct (pot) is broken, so also the individual soul becomes
identical with the Supreme Being when the limiting adjunct
(ignorance) is destroyed through the knowledge of the Self or Self-
realisation born of meditation on the right significance of the great sentences of
the Upanishads, viz., Tat-Tvam-Asi (That thou art) or
Aham-Brahma-Asmi (I am the Supreme Being). Then he realises that Brahman
is the essence of all and tht He is the basis of all experiences. In order to make
Arjuna understand this, the Lord gives a
brief summary of His manifestations in the following four verses. A
description is given here of the all-pervasiveness of the Self.

15.12
yad Aditya-gatam tejAha: jagad bhAsayatE 'khilam
yac candramasi yac cAgnau tat tejO viddhi mAmakam

That brilliance in the sun which illumines the whole universe, that in the moon
and that in fire, know that brilliance as Mine.
That brilliance of the sun and other luminaries which illumines the whole
universe --- that brilliance belongs to Me. Know that this capacity of illumining
is granted to them by Me who have been worshipped
severally by them. Sri Krsna states that the power in the earth to support all
those that reside on it belongs to Him alone:

In sloka 11, the Lord mentioned a concept. It was told that after performing
saranagati at the Divine feet of the Lord, if one started Karma Yoga, it was
successful and one attained atman sakshatkaram;
but, without performing saranagati, if a person were to try Karma Yoga, he
would not be successful to attain atman sakshatkaram, as his mind would not have
been cleansed and so he would not have been
able to differentiate soul from body. We should also remember His earlier
statements that Bhaddha Jeevatman as also Mukta Jeevatman, were all His amsam
[indispensable part]. We also saw that when
atman reached its true nature of Muktatman or Parishuddha atman stage, no Sun
nor Moon nor any fire was needed to illuminate such atman. Such atman was swayam
prakasam or self luminescent! Now
in this sloka the Lord is about to tell, that like Bhaddha and Mukta atman were
His amsam, similarly, the brightness of Sun, Moon and Fire were also His belonging
or in His control. We had earlier seen that
there are so many things in this Universe. To see these, Sun, Moon and fire
help in dispelling darkness. It was earlier mentioned that Sun or Moon or fire,
themselves do not give us the knowledge about things
we see. Only the Gyana of atman is able to recognize all articles we see. Then
what was the use of Sun or Moon or fire? They merely help in removing the
impediments like darkness, so that atman is able to
recognize the item we see. That is the brightness in Sun, Moon, Fire and other
luminescent objects dispel darkness. So it is the brightness of these objects help
us to recognize what we see. We have to
appreciate that the brightness of Sun, Moon and fire, have different usage!
Sun's brightness is useful to grow all organisms, to get rains, etc. But Moon's
brightness is not meant for these usages. We cannot
even dry our clothes in Moon shine as we do in Sun shine! Moon's brightness is
cooling. Fire also has brightness and is hot like Sun's. But we can not dry our
clothes in fire! But fire is useful to cook. Sun's or
Moon's brightness can not do this function of fire! Thus though all are bright,
the brightness from each, has unique functions. The Lord says that the brightness
of each such luminescent objects, is in His control.
Sun or Moon or fire has the brightness because of His blessings.

*Viddhi = understand,
*tat teja = that brightness or luminous capacity is,
*mamakam = in My [Sri Krishna's] control.
Mamakam means 'Mine- Sri Krishna's' or with 'My [Sri Krishna's]'
blessings. Which brightness?
*Yad = that,
*adityagatam = Sun's,
*tejo = brightness, which,
*akilam = everywhere, whole
*jagad = in this World, bhasayate = illuminates.
The brightness of the Sun, which illuminates everything and
everywhere.
*Yad = that [brightness],
*chandramasi = of the Moon,
*yad = that [brightness of],
*agnau = fire.
Thus brightness of Sun, Moon and fire are there because of His
blessings or they are all in His control.

na tatra sUryo bhAti na candra-tArakaM

naimA vidyuto bhAnti kuto'yam-agniH /
tameva bhAntaM anubhAti sarvaM
tasya bhAsA sarvam-idaM vibhAti - Mundakopanisad II - ii - 10 / Katha
Upanisad 2.2.15

There the sun does not shine, nor the moon nor the stars; these
lightnings also do not shine - how then (can) this earthly fire? Verily,
everything shines after Him reflecting His glory.
This whole world is illuminated with His light.
'Na tatra sooryo bhati, na chandra tharakam, ....', neither the Sun nor
the Moon nor the stars, lightning, nor fire, do not shine in His presence. They
reflect a fraction of the brightness of the Lord.
All luminous objects in the Universe, get their brightness from Him. This
is to be understood that Sun or Moon, get their capacity in accordance with the
papa/punya of the karmas performed by them.
We see an aura of brightness, in some Yogis. This is due to His
blessings. Thus the capacity of Sun or Moon, to be bright to dispel darkness and
for other functions, is because of the blessings and control of
the Lord. Thus all atman including bhaddha and mukta, all achit and all
objects like the Sun, having special capacity, are all, without any exception, His
belonging, and at His control and receive His blessings.

Additional Notes:
From this verse we can understand that the sun is illuminating the whole
solar system. There are different universes and solar systems, and there are
different suns, moons and planets also, but in each
universe there is only one sun. As stated in Bhagavad-gita (10.21), the moon
is one of the stars (nakshatranam aham sasi). Sunlight is due to the spiritual
effulgence in the spiritual sky of the Supreme Lord.
With the rise of the sun, the activities of human beings are set up. They set
fire to prepare their foodstuff, they set fire to start the factories, etc. So
many things are done with the help of fire. Therefore sunrise,
fire and moonlight are so pleasing to the living entities.

Without their help no living entity can live. So if one can understand that
the light and splendor of the sun, moon and fire are emanating from the Supreme
Personality of Godhead, Krishna, then one�s Krishna
consciousness will begin. By the moonshine, all the vegetables are nourished.
The moonshine is so pleasing that people can easily understand that they are
living by the mercy of the Supreme Personality of
Godhead, Krishna. Without His mercy there cannot be sun, without His mercy
there cannot be moon, and without His mercy there cannot be fire, and without the
help of sun, moon and fire, no one can live.
These are some thoughts to provoke Krishna consciousness in the conditioned
soul.

15.13
gAm Avisya ca bhutAni dharAyAmy aham ojasA
pusnAmi cAusadhih sarvAha: sOmO bhutvA rasAtmakahA:

The Lord has been telling about various objects and that they were all His
belonging and were all under His control. This sloka is continuation of that
concept: Entering the earth (gam) by my
own sakti (ojasa), and being situated there, I maintain the moving and non-
moving entities (bhutani). Becoming the sweet-juiced moon, I cause plants such as
rice to increase and grow.

Here He cites Two examples: one is Earth and the other is Moon. Both, he
says, are His body or under His control. He says that having these as His body, He
does these actions.

*Gam = earth, ca = also [ to emphasize among others],

*avisya = as body [of the Lord], permeating, entering
*bhutAni = all living beings,
*dharayamy = are supported by, aham = Me [Sri Krishna].
All living beings of this Universe, are supported by the Lord. How? This
is the main point to be noted.
*Ojas = His unlimited capacity [to support and sustain everything ]!
The Lord with His boundless capacity is supporting every living and non-
living entities in this Universe!
*Sarva = all,
*ausadi = all plants like trees, creepers, etc.,
*pusnami = nurturing or nourishing [with water and other inputs], by,
*rasatmaka = amrut like essence,
The word rasatmakah is very significant. Everything becomes palatable by
the agency of the Supreme Lord through the influence of the moon.
*somo bhutva = in Moon.
The Lord says that having the Moon, which has amrut like rays, as His
body, He nurtures and nourishes every plant. Due to the moon�s influence, the
vegetables become delicious.
Without the moonshine, the vegetables can neither grow nor taste
succulent. Human society is working, living comfortably and enjoying food due to
the supply from the Supreme Lord.
Otherwise, mankind could not survive.
 [Rasatmakah somah: The watery moon: The moon is regarded as the
repository of all savours or fluids (Rasas). I, becoming the watery moon, nourish
all herbs and plants such as rice, wheat, etc.,
by infusing sap into them, and make them savoury. I feed the vegetable
kingdom with My vital juice (Ojas) which pervades the soil and generates sweet
juice or sap in herbs, plants and trees.
The watery or savoury moon nourishes all herbs and plants by infusing
sap or savours into them. ]

Ojas means limitless capacity to support. Normally, we find one body

supporting another. Usually, such supports do not allow the supported ones to go
further. If there is a wall, we are prevented from going
beyond that. A foundation does not allow the building it supports from
going down below. We find almost everything is supported by Earth. But what is
supporting Earth? It is floating as a planet, but supported
by something to keep it in defined orbit. We say it is the interplanetary
gravitational pull, which supports it in a orbit. The Lord says that He is
exercising that force to support Earth in its orbit. Support need not
be physical, unlike the way we observe in our life. Suppose there was a
fire. It also prevents us from crossing it. We can say it is exercising a force to
restrain us. So even such non-physical entity like heat,
restrains from crossing it or, in other words, keeping at a place. This is
what the Lord means when He says that He is supporting with His ojas, limitless
capacity. Though we see Earth supporting all, the Lord
supports all, and the Earth also! It is believed that Moon rays nourish
plants. The Lord says that having Moon as His body, He nourishes all plants! Thus
having Earth as His body, He supports all living beings;
and, having Moon as His body, He nourishes all plants. The Lord tells that
such is His boundless capacity.

It is said in the Vedic hymns that because of the Supreme Personality of

Godhead the sun is shining and the planets are steadily moving. Were it not for
Him, all the planets would scatter,
like dust in air, and perish.
"Etasya vA aksarasya prasAsane gArgi, sUryAcandramasau vidhrtau
tishthata, etasya vA aksarasya prasAsane gArgi dyAvAprthivyau vidhrtE tisthata,
etasya vA aksarasya prasAsane gArgi, dyAvAprthivyau vidhrtE tishthata,
etasya vA aksarasya prasAsanE gArgi nimesA muhurtA ahorAtrAnyardhamAsA mAsA
rtavah samvatsarA.. "
- BrihadAranyaka Upanishad III.8.9

"At the command of that imperishable, O GArgi, the sun and the moon stand
apart; at the command of that imperishable, O GArgi, the earth and the sky stand
apart; etc"

15.14
aham vaisvanarO bhutvA praninAm deham Asritaha
pranApana-samAyuktaha pacAmy Annam catUr-vidham

[Repeat this verse daily before you take your food. You will be free from all
taints of impurity in food. ]

Becoming the digestive fire, I function within the bodies of all living beings.
In union with inward and outward breath, I digest the four kinds of food.

We are seeing slokas which carry very important concepts. What the Lord told in
slokas 12 and 13, is continued in sloka 14 also. Sri Krishna tells Arjuna that all
luminous objects like the Sun, the Moon and fire
are under His control and they derive their luminescence from Him only! This
theme is continued in sloka 14 also. Since we all like food, this sloka is of
special importance to us! Food we consume has to be
properly digested; otherwise, many body problems arise. The Lord says that He
is responsible for proper digestion of food in living beings and proper
distribution of energy derived from digestion!
The food we eat is classified into Four types, depending on how we consume:
1. Swallowing. Like rice balls in our daily food.
2, Biting and chewing. Hard snacks like murukku
3. Licking. Like pasty honey or payasam or lehiyam
4. Drinking. Like water and sharbet.
Whatever be the type, all of them have to be digested in stomach.
The difference is only before the food enters stomach! The Lord says that He as
jataragni, in the stomach, which digests and
sustain living!

(1) Food which has to be eaten by mastication (Bhakshyam).

(2) That which has to be sucked in (Bhojyam).
(3) That which has to be licked (Lehyam).
(4) That which has to be devoured or swallowed (Choshyam).
Another classification is as follows:
(1) Rice is Prithivi-Annam (solid food) for human beings. (2) Water is
Apyannam (watery food) for birds like the Chataka.
(3) Fire is Tejasannam (hot food) for certain creatures. (4) Air is
Vayvannam (air as food) for serpents.

Becoming the 'digestive fire', or the fire of digestion, I function within

the bodies of all living creatures. In union with various activities of 'inward
and outward breaths', I digest the 'four kinds of food' eaten by
individuals. These consist of foods to be chewed, sucked, licked and drunk.
The Supreme Person who has the Soma, digestive fire etc., as his glory (Vibhuti)
is here equated with Him by means of co-ordinate
predication in the verses 'Becoming the juicy Soma' and 'Becoming the
digestive fire'.

*Pacamy = I [Sri Krishna] [get the food] digest,

*chaturvidham = the Four types of,
*annam = food.
Pacamy means, normally, cooking. But here it means digesting.
*Aham = I [Sri Krishna],
*vaisvanaro = [normally it means god of Fire or Agnidev, but here it is]
jAtarAgni or the fire responsible for digestion.
It is believed that in the deep ocean there is a fire called vatavagni
to maintain proper temperature of the ocean and is believed to have face of a
horse! Similarly, in our bodies, as also in all living beings,
there is a fire controlling and maintaining temperature. This is also
confirmed in the Brhadaranyaka Upanisad V.IX.I beginning ayamagnirvaisvanaro yo
ayamantah puruse meaning: From the purusa or
Supreme Lord comes the fire of digestion known as vaisvanara by which
food that is eaten is digested.
*bhUtva = taking the form of , having become
[ i.e taking the form of; vaisvanarah, Vaisvanara, the fire in the
stomach, mentioned in such Upanisadic texts as, 'This fire that is within man and
digests the food (that is eaten) is Vaisvanara' (Br. 5.9.1);]
*PraninAm = in all living beings,
*Asritaha = residing
 *deham Asrita = in bodies [of the living beings],
*prAna Apana samayukta = associated with the air prana and apana.
The Lord as the fire in the bodies of all living beings, in association
with prana and apana airs, digest the Four types of food consumed.

According to shastras, there are Five types of air, in our body:

* Prana, in the heart.
* Apana, at the seat.
* Vyana
* UdhAna
* SamAna, through out the body.

The Lord thus continues with the concept that He is the capacity in all
living beings to digest what is eaten. He is in the body of every living being and
tries to do good for this Universe. He is inside fire or agni;
and, as agni, He digests the food eaten by all living beings and provide
them with energy. This fire in us causes hungry feeling and we supply our stomach
with food. Eating at unspecified times and eating
improper food are to be avoided. Over eating has also to be avoided. Since
the Lord is inside us to digest the food we eat, we should be careful in what we
eat and eat only food offered to the Lord!
We should never think that we can eat anything and at any time and expect
proper digestion. [ Next sloka is also very important.]

Additional Notes:
According to Ayur-vedic sastra, we understand that there is a fire in the
stomach which digests all food sent there. When the fire is not blazing, there is
no hunger, and when the fire is in order we
become hungry. Sometimes when the fire is not going nicely, treatment is
required. In any case, this fire is representative of the Supreme Personality of
Godhead. Vedic mantras also confirm that
the Supreme Lord or Brahman is situated in the form of fire within the
stomach and is digesting all kinds of foodstuff. Therefore since He is helping the
digestion of all kinds of foodstuff, the living entity is not
independent in the eating process. Unless the Supreme Lord helps him in
digesting, there is no possibility of eating. He thus produces and digests
foodstuff, and, by His grace, we are enjoying life.
In the Vedanta-sutra this is also confirmed: sabdadibhyo 'ntah
pratisthanac ca. The Lord is situated within sound and within the body, within the
air and even within the stomach as the digestive force.
There are four kinds of foodstuff, some are swallowed, some are chewed,
some are licked up, and some are sucked, and He is the digestive force for all of
them.

15.15
sarvasya cAham hrdi sannivistAha mattah smrtir jnAnam apOhanam ca
vedais_ca sarvair aham eva vedyaha vedanta-krd vEda-vid Eva cAham

And I am seated in the hearts of all. From Me are memory, knowledge and their
removal also. Indeed I alone am to be known from all the Vedas. I bring about the
fruition of the rituals of Vedas; I alone am the
knower of the Vedas.

Controlling everything by My will, I exist as 'the self in their hearts',

namely, in the place from which springs knowledge, the root of activity and
inactivity of all beings as also of the Soma and digestive fire.
 So the Srutis declare in the following texts: 'Entering within, He is the ruler
of all things and the Self of all' (Tai. A., 3.11), 'He who, dwelling in the earth
... He who, dwelling in the self, is within the self ... who
controls the earth' (Br. U. Madh., 3.7. 3. 22); 'The heart which is comparable
to an inverted lotus-bud' (Ma. Na., 11.7); and 'Now, here, in the city of brahman,
is an abode, a small lotus-flower' (Cha. U., 8.1.1).
The Smrtis also declare thus: 'Visnu is the ruler of the whole universe, who
permeates the universe' (V. P., 1.17. 20), 'He is the ruler of all, who is
minutely small among those who are minutely
small (Manu., 12.122); and 'He is the controller, the judge, the King, who is
seated in your heart' (Ibid., 8.92). Therefore, the memory of all beings springs
from Me alone. 'Memory' is knowledge springing from
experience and its subtle impressions. They have for their contents past
experiences. 'Knowledge' is determination of a thing through the senses,
inference, the scriptures and intuitive meditation. This is also
from Me. So does 'Apohana' too. 'Apohana' signifies the cessation of knowledge.
'Apohana' may also mean 'Uhana' (conjectural knowledge). Uhana is 'Uha'
(conjecture). 'Uha' is that knowledge which is
accessory to the actual means of knowledge (Pramana). It is done by determining
whether that means of knowledge can be operative with reference to the particular
subject-matter on hand, through the
examination of the instruments of that means of knowledge (Pramana). This 'Uha'
also comes from Me. Indeed 'I am to be known from all the Vedas,' for I am the
inner ruler of Agni, Surya, Soma, Vayu, Sun
and Indra and other divinities as their self. The Vedas are intent on speaking
of them (i.e., the divinities). 'I am to be known from all the Vedas; for, terms
like gods, men etc., signify the individual selves in them.
I bring about the fruition of the Veda. 'Vedanta', here means the end, namely,
the fruition, of Vedic injunctions like 'Let sacrifice be made to Indra' and 'Let
sacrifice be made to Varuna.' For, all Vedas find their
consummation in fruition. 'Antakrt' means grantor of fruits. The meaning is: 'I
alone am the grantor of the fruition described in the Vedas.' This has been
already declared in the verses beginning from,
'Whichever devotee seeks to worship with faith whatever form' and ending with,
'From that faith he gets the objects of his desire, granted in reality by Me
alone' (7.21 - 22); and also 'I am the enjoyer and the
only Lord of all sacrifices' (9.24). I am the knower of the Vedas; I know the
Veda that speaks about Me. The sense is that he who speaks of the meaning of the
Vedas as otherwise than this import, is not
the knower of the Vedas. Therefore, listen from Me alone the meaning or the
essene of the Vedas.

*Sarvasya = of all the living beings,

*hrdi = hearts, hrdaya kamalam
The heart is the exclusive, absolute center from where all consciousness
radiates. It is also the factual center from where all impulses and frequencies
originate both active and passive.
The Brihadaranya Upanisad V.VI.I beginning manomayo ayam puruso states:
One meditating should perceive the resplendent Supreme Lord the ruler and lord of
all within the heart of the size of a grain of rice.
The Chandogya Upanisad VIII.I beginning harih sum atha yadidamasmin
states: Within the jiva or embodied being in the inner sanctorum of the heart
abides the atma or immortal soul which is an infintesimal
portion of paramatma.

*aham = I [Sri Krishna],

san-nivistah, am seated; hrdi, in the hearts, in the intellects;
sarvasya, of all creatures.
 *samnivista = well existing.
The Lord says that he resided in the heart of every living being and
commanded. Because of this existence,
*matta = by My [Sri Krishna's] control,
*smrti = rememberance,
Smriti means something experienced earlier is remembered.
*jnAnam = percieving for the First time,
Gyanam means the First time perception of anything.
*Apohanam = forgetfulness.
By being in the heart of all living beings, the Lord is responsible for
every living being's remembering, acquiring knowledge about what was perceived and
also, forgetting! The Lord is in our body so
that we are able to remember, to acquire knowledge and to forget what we
knew! All these activities in every living being were controlled by Him!
'Apohana' may also mean 'Uhana' (conjectural knowledge). Uhana is 'Uha'
(conjecture). 'Uha' is that knowledge which is accessory to the actual means of
knowledge (Pramana). It is done by determining
whether that means of knowledge can be operative with reference to the
particular subject-matter on hand, through the examination of the instruments of
that means of knowledge (Pramana).
This 'Uha' also comes from Me.

*Sarvair vedai = by all Vedas,

*aham eva = I [Sri Krishna] am alone,
*vedya = described,
*vedanta = the final result of all Veda Karma [here vedanta does NOT mean
Upanishads],
*krd = grant,
The performance of Vedic enjoined rituals. The antonym antah means the
end which infers the fruits, the results of such rituals. He is the sole
bequeather of all the fruits promised in the Vedic scriptures.
This was previously touched upon in chapter seven verses 21 and 22 where
Lord krishna confirms that in whatever form one chooses to worship the Supreme
Lord, He renders there faith firm and they
obtain the wishes they yearned for from Him alone.
*vedavid = knowledgeable in vedas,
*ca = also, aham = I [Sri Krishna] am.
The Lord alone grants the result of the many actions we do according to
Vedas. The Lord alone knows Vedas.

Though this sloka has got many detailed commentaries, we will see what are
possible in the given duration. Shastras say 'antapravishta sasthaa jananam
sarvatma' - sasthaa means Leader and
indicates Sriman Narayana. He is pervading inside us. From inside He commands,
controls and sustains everyone. This is what the Lord says in this sloka. Shastras
say that our heart is like an
inverted lotus bud! -"padma kosha pratikaashagum, hrdya cApadhomukham"
The Lord remains in this heart. Our body is Achit and in that is Jeevatman or
Chit. Within this jeevatman is Paramatman! The combination of all the Three [Achit
body, Chit atman and Paramatman] is called a
living being or jeevarasi or bhuta! The Lord is thus present in all living
beings. He is not merely present, but present and ruling! Space is also present
everywhere; but it does not command nor rule the place it is!

Smriti means something experienced earlier is remembered. Gyanam means the

First time perception of anything. If we come to Thiruvanvandur for the First
time, it is Gyanam. If we happen to visit again
this place after some years, we remember the place. This is called
Pratyajigya. That is, we remember after seeing the place or person again. But
smriti, means, we do not visit that place again to remember,
but without physically seeing the place or person, we remember.

Gyanam, the First perception, can be of Four types: Pratyaksham, Anumanam,

Shastra and Yoga. These are the ways one could perceive an entity and gain Gyana.
Apohanam is forgetfulness.
All these three - Gyana, Smriti and Apohanam - are in His control in every
living being.

Swami Vedanta Desika in his Tatparya Chandrika uses 'eva [only]' in Three
places in the Second part of the sloka. Sarva vedam eva aham vedya - the Lord is
described by Vedas only. That means the
Lord [God] can not be realized by other Gyana [pratyaksham and anumanam].
Vedas are called pramanam and the Lord is prameyam. In Brahma sootram, it is said
'shastra yonitvat' [1.1.3] - meaning this
knowledge is only from Shastras. Aham eva vedya - all Vedas describe only the
Lord [and none else]. But we come across the names of Indra, Varuna, Brahma, etc.,
are n't we? All those gods are the body
of the Lord and He alone commands them. So all those words really mean the
Lord only! Aham vedya eva - only by describing the Lord, will Vedas get merit. By
telling that He alone knows Vedas it is implied
that others like great sages Parashara, Agastya, etc., do not know vedas to
the extent known by the Lord!

Additional Notes:
The Supreme Lord is situated as Paramatma in everyone's heart, and it is
from Him that all activities are initiated. The living entity forgets everything
of his past life, but he has to act according to the direction
of the Supreme Lord, who is witness to all his work. Therefore he begins his
work according to his past deeds. Required knowledge is supplied to him, and
remembrance is given to him, and he forgets, also,
about his past life. Thus, the Lord is not only all-pervading; He is also
localized in every individual heart. He awards the different fruitive results. He
is not only worshipable as the impersonal Brahman, the
Supreme Personality of Godhead, and the localized Paramatma, but as the form
of the incarnation of the Vedas as well. The Vedas give the right direction to the
people so that they can properly mold their lives
and come back to Godhead, back to home. The Vedas offer knowledge of the
Supreme Personality of Godhead, Krsna, and Krsna in His incarnation as Vyasadeva
is the compiler of the Vedanta-sutra.

Antah-pravistah sasta jananam. The living entity forgets as soon as he quits

his present body, but he begins his work again, initiated by the Supreme Lord.
Although he forgets, the Lord gives him the
intelligence to renew his work where he ended in his last life. So not only
does a living entity enjoy or suffer in this world according to the dictation from
the Supreme Lord situated locally in the heart, but
he receives the opportunity to understand Vedas from Him. If one is serious
to understand the Vedic knowledge, then Krsna gives the required intelligence. Why
does He present the Vedic knowledge for
understanding? Because a living entity individually needs to understand
Krsna. Vedic literature confirms this: yo 'sau sarvair vedair giyate. In all Vedic
literature, beginning from the four Vedas, Vedanta-sutra
and the Upanisads and Puranas, the glories of the Supreme Lord are
celebrated. By performing Vedic rituals, discussing the Vedic philosophy and
worshiping the Lord in devotional service, He is attained.
 Therefore the purpose of the Vedas is to understand Krsna. The Vedas give us
direction to understand Krsna and the process of understanding. The ultimate goal
is the Supreme Personality of Godhead.
Vedanta-sutra confirms this in the following words: tat tu samanvayat. One
can attain perfection by understanding Vedic literature, and one can understand
his relationship with the Supreme Personality of
Godhead by performing the different processes. Thus one can approach Him and
at the end attain the supreme goal, who is no other than the Supreme Personality
of Godhead. In this verse, however,
the purpose of the Vedas, the understanding of the Vedas and the goal of the
Vedas are clearly defined.

15.16
dvAu imau purusau lokE ksaras cAksara eva ca
ksarah sarvAni bhutAni kuta-sthO 'ksara ucyatE

Twofold are the souls in the world, the kshara and the Akshara. The kshara is
the sum of all (bound) beings. Akshara is the constant. The soul designated by
the term Kshara is that which may be called
Jiva or the sum of matter-tied creatures from Brahma down to the blade of
grass, all of momentarily enduring existences. The singular term Soul is to
denote the totality of all creatures by the fact of all of
them being subjected to the one common condition of being matter-wedded. By
the term Akshara, the constant, the imperishavle or the free soul, as detached
from matter's connections and as found in
its own essential nature is denoted.

There are two classes of beings, the fallible and the infallible. In the
material world every entity is fallible, and in the spiritual world every entity
is called infallible. Lord Krishna explains that in all creation there are
only two types of beings in existence. The ksarah or perishable and the
aksarah or imperishable. The word ksarah denotes the mutable physical body which
is formed by the ingestion of food and is occupied
by a sentient being. Similarly the word aksarah denotes an immutable presence,
eternal and immortal. Both words are used in the singular sense because they each
comprise a category. All jivas or embodied
beings in existence whether in physical or subtle bodies from Brahma down to a
blade of grass are temporary and transitory and form the category of the
perishable. The atma or immortal soul resding within the
etheric heart of every jiva is infallible and eternal and it forms the
category of the imperishable.

*Imau = these,
*dvau = Two [types],
*purushau = people,
*loke = in Shastras [ loke does not mean world here]. Lokyate aney neyti
Lokaha.
Two types of peaople are mentioned in Shastras or Vedas. Who are they?
*Ksara = decaying, ca = and,
That which is designated as a jiva or embodied being is known as
perishahable, from Bahma to a blade of grass all are subject to limited transitory
existences. The singular form of the word atma or immortal
soul denotes the totality of all jivas as a category inasmuch as they
all possess the atma and are all bound to material nature.
*aksara = non decaying or everlasting.
The word aksarah meaning infallible, imperishable refers to the freed
jiva who is situated in its own eternal, essential nature and not bound by
material nature.
Kshara means bhaddhatma, who are in decaying bodies. These atman are in
bound bodies or achit, which decay. Akshara means atman, which are not in
decayable bodies, but are Muktatman, who are
liberated and would never come to this samsaram nor would ever get
bonded in decayable bodies! Akshara could be those in Vaikuntam or in Kaivalya
Moksham. Thus Kshara [bhaddhatma] and Akshara
[Muktatma] are mentioned by the Lord. But we see only Bhaddhatma and not
the Muktatma.
*Ksara = decayable, sarvani = all,
*bhutAni = living beings [we see].
That is whatever we see with our physical eyes are all destroyable.
Again we should remember that the bhaddhatma does not decay but the achit body
gets decayed.
*Aksara = [while] the Muktatma is,
*ucyate = regarded as,
*kutastha = leader or immutable.
The word kutasthah means immutable, constant in regard to its lack of
associaion with material nature having no connection to the physical plane. The
singular use of this word denotes all jivas
collectively who are liberated from material nature. It should be
understood that such jivas are innumerable as Lord Krishna has revealed previously
in chapter 4, verse 10 that many purifying themselves
by knowledge and meditation have achieved the supreme, liberated state.
Kootastha means the foremost or the First or leader of a group. Nammalwar
is regarded as prapanna jana kootastha or the leader of all those desiring
Moksham! But here the Lord talks of Kootastha in
another context. Muktatma has got liberated from bhaddhatma like us, and
so any Muktatma is foremost or the First. Another way of looking is, kootastha
means anvil in a blacksmith shop. The blacksmith
keeps the hot iron to be transformed, on the anvil and hammers the hot
iron into knife or other articles. While the iron piece gets transformed, the
anvil does not undergo any change. Thus the anvil which
does not undergo any change, but changes the articles beaten on it, is
called kootastha. Bhaddhatma undergoes change, while Muktatma never changes, like
kootastha or the anvil!
[ Note: As per AdiSankara's commentary - kuta is maya, deception,
falsehood, crookedness, which are synonymous; that which exists in the diverse
forms of maya etc. is the kutasthah.]

According to Shastras, Two types of people we come across - Kshara and

Akshara. All we see in this Universe are Kshara or Bhaddhatma; but leader or never
changing is Akshara or Muktatma!
The Lord is going to describe further about Bhaddhatma and Muktatma, and
finally the most Superior Paramatma or Purushottama! He is our saviour and has
resolved to rescue us as mentioned by
Sri Andal as 'Ootramudaiyai [resolved to rescue].

According to the statement of the Supreme Personality of Godhead, Lord Krsna,

there are two classes of men. The Vedas give evidence of this, so there is no
doubt about it. The living entities, who are struggling in this world with the
mind and five senses, have their material bodies which are changing as long as the
living entities are conditioned. One's body changes due to contact with matter;
matter is changing, so the living entity appears to be changing. But in the
spiritual world the body is not made of matter; therefore there is no change. In
the material world the living entity undergoes six changes--birth, growth,
duration, reproduction, then dwindling and vanishing. These are the changes of the
material body. But in the spiritual world the body does not change; there is no
old age, there is no birth, there is no death. There all exists in oneness. It is
more clearly explained as sarvani bhutani: any living entity who has come in
contact with matter, beginning from the first created being, Brahma, down to a
small ant, is changing its body; therefore they are all fallible. In the spiritual
world, however, they are always liberated in oneness.

15.17
uttamah purusas tv_anyaha paramAtmety udAhrtaha
yO loka-trayam Avisya bibharty_Avyaya isvarahA

In the sloka 17, we are to see, the Lord tells that He is Paramatma and He
is Purushottama. In slokas 17, 18 and 19, we are to see Three concepts, the Lord
telling Arjuna. In sloka 17, He is to establish
that He was Purushottama, from chosen reasons. Therefore, He is the main
theme in Vedas and Puranas/Itihasas, the Lord tells in sloka 18. Again, therefore,
Arjuna [as also all of us] should worship
only Him, the Purushottama, the Lord tells in sloka 19. Thus He reasons out
to say He was Purushottama, and hence He was the One described in Vedas and
Puranas, and therefore, we all have to worship
and surrender unto Him only.

*Uttama purusa = the Supreme entity,

*anya = is different.
In the previous sloka, we saw two entities Kshara [bhaddhatma] and
Akshara [Muktatma]. In this sloka He says that the Purushottama mentioned is
different from Kshara and Akshara. Like we have
degrees - good, better and best - here, the Lord is Utthama purusha. In
Sanskrit it is purusha, uth purusha, utthara purusha and utthama purusha. Utthama
purusha is the most superior of all and that is the
Lord. The Lord is the most Superior to Bhaddhatma like us in this
Universe amd also to Muktatma in Vaikuntam and in Kaivalya Moksham.
*Ity = this [utthama Purusha] is,
*udahrta = called,
*paramatma = Paramatma.
Paramatma means none else above Him. In Upanishad it is told 'tasyA
sikhAyAmadyE paramAtma vyavastita: sa brahma, sa shiva:, sendrah: sokshara: parama
swarat'. Paramatma is in midst of the flame
burning in the heart of all living beings. That Paramatma creates [this
world] as [in the body of] lord Brahma; that Paramatma destroys [this world] as
[in the body of] lord Shiva; that Paramatma is leader of
Devas, as [in the body of] Indra; that Paramatma is as [in the body of]
Muktatma!
*Ya = He Who,
*lokatrayam Avisya = pervades all the Three entities.
Here we should NOT interpret loka to mean world as then it will mean
the Lord is pervading only the Three worlds, Bhu, Bhuva and Suvar Lokas, whereas
the Lord pervades much more. So, loka trayam
means the Three entities the Lord has been talking about - Achit,
Bhaddhatma and Muktatma. Thus the Lord is pervading in all Achit, in all jeevatma
we see in this Universe and in all muktatma, liberated
from samsaram.
*Bibharti = sustains or supports,
*avyaya = indistructible or everlasting and without any deficiency,
*isvara = commander.
Here the Lord is pervading everything both inside and outside. He is
supporting everything from within and from without.

Swam Adi Shankara says Iswara denotes Sriman Narayana only. [ Iswara sila
Naarayanah] . Thus Sriman Narayana is Paramatma, because He commands everyone, He
is everlasting, He is supporter of
everything, pervading everything. Therefore, He is Purushottama, Who is
different from and superior to Kshara and Akshara! By these reasons the Lord is
Paramatma.
[ So, the reasons mentioned here by the Lord for his supremacy are -
lokatrayam Avisya , Bibharti , avyaya, isvara and that's why he is called
Purushottama ]

Swami Koorattalwan says that in Shastras there are many common names like
Brahmam, Atma, Sath, etc. There are also some special names like Shiva, Indra,
Brahma, etc. All these common as well as
special names denote only the Lord Sriman Narayana. Here we may get a doubt.
In the sloka it is mentioned that Uttama Purusha is different. But nowhere in the
sloka Sri Krishna tells that He was Paramatma!
It looks a Third Person is referred to! But we should never forget the
context in which Sri Krishna is telling Arjuna. If we read and interpret the sloka
out of context, then it would lead to confusion.
In sloka 15, Sri Krishna told Arjuna that He, Sri Krishna, was dwelling in
the hearts of every living being and that He was responsible for memory,
forgetfulness and Gyana. Therefore, since this sloka is to
further explain His qualities, Paramatma refers to Sri Krishna only!

Swami Alavandar in his Stotra Rathnam, asks Who was the Consort of Sri
[Lakshmi]? Who was with lotus eyes? Who was embodiment of satva quality? Who was
Purushottama? He answers that all these
qualifications pertain only to Sriman Narayana.
Kas srih sriyah parama-satva-samaasrayah kah kah pundarika-nayanah
purusottamah kah;
kasyaayutaa-sat'aika-kalaamsak'aamse visvam vicitra-cid-
acit pra-vibhaaga vrttam.

Who else but You are the sole resting place of even Lakshmi, the Goddess
of all prosperity and loveliness? Who but You can be the asylum of parama-sattva?
Who else is the lotus-eyed par excellence?
Who but You is the Supreme among the purushas? Who else is there except
You, in subdivision of whose billionth part the wonderfully differentiated
universe is complete with its two-fold division of jiva and
prakriti

Also in Gitarta Sangraham, Swami Alavandar again says that since He was
pervading all, supporting all, commanding all, Sri Krishna, the Lord was Paramatma
and Purushottama.
ACHIN_MISRADH_VISUDDASCCHA CHETANAT PURUSHOTTAMA: I
VYAPANAADH_BHARANAAT SWAMYAADANYA: PANCHADASODHITA: II

THE LITERAL TRANSLATION REVEALS THAT "The highest person is declared to be

other than the Self when in its state of pristine purity and when in association
with the Prakrti, because of HIS pervading,
sustaining and ruling over(Them). The Lord, Bhagavan, is Most Supreme and
different from all. Purusha, purusha uttara and Purushottama are the gradings.
Many are not even purusha or they are Achit.
Among purusha [atman or Chit], there are varieties. But the Lord is the Most
Supreme of all.
*vyApanAt = pervade everywhere, without exception,
 *bharanAt = support all and everything,
*svAmyAt = possessor and controller of everything.
The Lord is the Most supreme because He pervades all, supports all and
owns all. This is told in Chapter 15.

15.18
yasmAt ksaram atitO 'ham aksarAd api cottamaha
atO 'smi lokE vedEca prathitah purusottamaha

Because I transcend the perishable Person and am also higher than the
imperishable person, therefore I am styled in the Smrti and the Veda as the
Supreme Person (Purusotama).

"Therefore, I am being glorified in Vedas and Smritis", says the Lord Sri
Krishna. The word 'therefore' is the logical conclusion of what the Lord told in
sloka 17. That is, as He was pervading in all, as He was
supporting all, as He was the Commander for all and as He possessed all, He
was different from all Chit and Achit. Therefore, He was the Most Supreme entity
or Purushottama, and was praised in Vedas
and other scriptures. Apurusha indicates Achit, purusha indicates Bhaddha
Jeevatman, uthpurusha indicates Mukta atman and utthara purusha indicates Nitya
atman. The Lord alone is Utthama Purusha.
In the last sloka, the Lord established by reasoning that He was Paramatma.
Therefore, the Lord says in this sloka, that He is being acclaimed by Vedas and
other holy scriptures!

*Yasmat = by which.
That is by the quality of all pervading, all supporting, commanding all
and possessing all.
*Ksaram = Ksharam [bhaddhatma],
*aksara = Akshara [Mukta atma],
*aham = I [Sri Krishna] am,
*atita = much,
*uttama = Superior.
The Lord is different from Kshara and Akshara and much superior to them.
We have seen that Kshara means Bhaddhatma like us, where atman is in Achit bodies,
which decay. Akshara are Mukta atman,
who are liberated souls and have no decaying body.
*Ata = therefore, [that is, being different from all others],
*asmi = I [Sri Krishna] am,
*vede = in Vedas,
*loke = in smrithi, Itihasa, Purana and all holy scriptures,
The word loke obviously means worlds but due to its proximity to vede
meaning the Vedas it can refer to the smriti's such as the Vishnu Purana
V.XVII.XXXIII which states: Incarnations of Purusottama
descending from Vishnu are without a beginning, middle or end. An example
from sruti is the Chandogya Upanisad VIII.XII.III beginning: evamevaisa samprasado
asma charirat samuthaya param states:
Achieving liberation the spiritsoul attains a glorious effulgent form
revelling in its position at the feet of the Supreme Being. So in conclusion loke
vede can mean that the Supreme Lord celebrated as
Purusottama is glorified in both sections of the Vedic scriptures known
as sruti and smriti and it can mean that He is glorifeied in all the worlds.
*prathita = well acclaimed,
*purushottama = as Purushottama.
In the last sloka He described Himself as Purushottama and Paramatma.
Here, He confirms that He was Purushottama.

We saw the Lord reasoning why He was superior to all others. We have to see
this reasoning from another angle. The Lord is different from and superior to
Achit, Bhaddhatma, Mukta atma and Nitya atma.
We will see the limitation or defects in each of them. Achit is subject to
change in its physical form. Our body undergoes change from birth and finally,
gets destroyed in death
(Shad-vikara Bhavam - Asti, Jayate, parinamate, vivarte, Apakshiyate
vinashyati).
It is the nature of all matter without Gyana, which we call Achit, to be in
constant change and destruction. This defect is not there in the Lord and so He is
superior to Achit. In Bhaddhatma, though atman in
a body never undergoes any physical change, its quality changes according to
the body in which atman is resident. This Bhaddha atma enjoys, suffers, and does
all sorts of things, and so does good and evil,
and accumulates papa/punya. This is a defect in Bhaddha atman, not found in
the Lord and so He is superior to Bhaddha jeevatma. The Lord is same always. His
nature never changes, despite the many forms
He takes, whether He is Narayana or Hari or Vamana! What about Mukta atman,
who is no longer burdened by the decaying body, as it is liberated? But Mukta
atman had a past history as Bhaddhatma!
This defect is not in Paramatma, Who is Paramatma always. The Lord never
underwent the turmoils of samsaram and so He is superior to Mukta Atman also. How
about Nityasuris or Nitya atman like Adisesha,
Garuda, Vishvaksena, etc., who never had a birth in samsaram like Bhaddhatma
or Mukta atma? Their glories are not from self made, but because of service to
Paramatma. It is derived glory for them.
Therefore, He is superior to Nitya atma also.

15.19
yo mAm evam Asammudhah: jAnAti purusottamam
sa sarva-vid bhajati mAm sarva-bhAvena bhAratA

Whoever knows Me as the Supreme Personality of Godhead, without doubting, is to

be understood as the knower of everything, and He therefore engages himself in
full devotional service, O son of Bharata.

He who, without delusion, knows the Supreme Person as Myself, as already

stated, i.e., knows Me, as differing in kind from the perishable and the
imperishable Persons, because of My being immutable
and because of My being distinguished from them as pervading, supporting and
ruling etc., by nature --- such a devotee knows all. He knows all that is to be
known as the means of attaining Me.
He worships Me in 'every way,' i.e., whatever ways of worshipping Me have been
prescribed as the means of attaining Me, he worships Me by all these modes of
worship. Whatever love is evoked in Me
towards one approaching Me by all forms of knowledge having Me for their
object, and whatever love is roused up in Me towards those who practise various
modes of worship having Me for their object ---
all that in a unified form is generatd in Me towards one who has the knowledge
of Me as described. Now, Sri Krsna eulogises this knowledge of the Supreme Person:

In sloka 17, the Lord reasoned out why He was the Purushottama. Next in sloka
18, the Lord revealed that He was described as Purushottama in Vedas and other
holy scriptures! In Chandogya Upanishad,
it is told that the Lord known as Paranjothi, was the ultimate goal of
jeevatman and reaching Him, jeevatman becomes Muktatma and He is the Purushottama!
"param jyoti-rupa-sampadya svena rupen_abhinishpadyate, sa purushottamah" -
Chandogya Upanishad 8.12.3

In Valmiki's Srimad Ramayana it is told that without Lakshmana, Sri Rama, the
Purushottama, never slept! Thus everywhere, the Lord is described as Purushottama.
Purusha sooktam, which is in all
Four Vedas and which is always recited during Thirumanjanam, is a poem in
praise of Purushottama! Now, in sloka 19, the Lord says that he who understood Him
as Purushottama, is said to have known every
means to reach Him. He is said to have practiced all the different methods of
Bhakti. This way the glory of Purushottama Vidya is mentioned.Once we understand
Him as Purushottama and have no more doubts,
then we will know that all pervading is not space, but He; commanding is not
by our boss, but by Him; and supporting us not the Earth, but He! Once we have
understood these without any more doubts, then we
have realized that Purushottama is Sriman Narayana or Sri Krishna! This Gyana
will acquire us all the benefits arising out of every form of Bhakti performed to
the Lord! Does it mean that with a mere Gyana that
the Lord is Purushottama, we no longer have to carry out our usual ways of
devotion like Sankeertana, lighting lamps, going to temples, offering flowers,
etc.? The Lord says that all these acts of devotion are
after all for His pleasure. So, by understanding that He is Purushottama,
same happiness is attained by the Lord! Also, by realizing He is Purushottama, we
will do more of these acts of devotion!

*Ya = he, who,

*mAm eva = Me [Sri Krishna] alone,
*purushottamam jAnAti = understands as Purushottama,
*asammudho = without any doubt, Undeluded, free from delusion.
*sa = he,
*sarva vid = knows everything. One who knows everything in detail.
Here everything means, this person knew all the means to reach the Lord.
That person,
*sarva bhavena = by all methods,
With all his heart, with his whole being, whole-heartedly; with his
whole thought devoted exclusively to the Self of all; with his whole mind centred
on the Supreme Self alone.
*bhajati = worships, mAm = Me [Sri Krishna].
Here, the Lord emphasizes that one should understand Him as
Purushottama without any doubt. It is possible we might have doubts initially and
we should seek clarification with an open mind.
After clearing such doubts, one should no longer have any more doubt.
Bhakti or worshiping the Lord can be by so many methods like Sravanam, Keertanam,
etc., told by Prahalada and others.
By realizing Him as Purushottama, without any doubt, then we get the
benefits of worshiping the Lord by all the methods! This is His opinion!

Additional Notes:
Now Lord Krishna declares the results one acquires by knowing Him as the
ultimate, absolute, paramount supremacy to all that exists. Those who are not
subject to illusion and delusion, who can discriminate
between between the physical body and the atma or immortal soul and have
realised that He is Purusottama the Supreme being. These are the jivas or embodied
beings that are all knowing for they have
perceived the essence as well as the goal of all existence. This is
confirmed in the Chandogya Upanisad III.XIV.VI beginning sarvakarmi sarvakamah
sarvagandhah sarvarash meaning: The Supreme Lord
is the cause of all causes, the supreme divinity, possessing all
transcendental qualities and endowed with glorious, blissful accruements, whose
immanence is all pervading. In chapter 7, verse 7 Lord Krishna
has already revealed that there is nothing higher then Him. Thus the
spiritually evolved propitiate and worship Lord Krishna with bhakti or exclusive
loving devotion by speech with prayers to Him, by voice with
songs of hommage to Him, by sacred actions dedicated to Him and by a mind
totally absorbed in love for Him. Except for the Supreme Lord Krishna who exists
within the innermost etheric heart of all jivas or
embodied beings as Paramatma the Supreme Soul: there is none else more
worthy of adoration then Him. It is stated in the Moksa Dharma known as the
Mahabharata that the demigods take refuge in Shiva,
who in turn takes shelter of Brahma, who in turn takes refuge in the Supreme
Lord; but the Supreme Lord Krishna takes refuge in nothing. The knowers of the
ultimate truth do not worship Brahma, Shiva, the
demigods or any other god because they cannot equate to the paramount
position of the Supreme Lord Krishna in any way. Neither is it possible for any of
them to bestow the unequivocal, absolute knowledge
that Lord Krishna bequeaths in Srimad Bhagavad-Gita.

The word bhajati is very significant. In many places the word bhajati is
expressed in relationship with the service of the Supreme Lord. If a person is
engaged in full Krsna consciousness in devotional service of
the Lord, it is to be understood that he has understood all the Vedic
knowledge. In the Vaisnava parampara it is said that if one is engaged in the
devotional service of Krsna, then there is no need for a spiritual
process to understanding the Supreme Absolute Truth. He has already come to
the point, because he is engaged in the devotional service of the Lord. He has
ended all preliminary processes of understanding;
similarly, if anyone, after speculating for hundreds of thousands of lives,
does not come to the point that Krsna is the Supreme Personality of Godhead and
that one has to surrender there, all his speculation
for so many years and lives is a useless waste of time.

The Chandogya Upanishad also described the eight qualities attained by the
jiva in liberation.
atma'pahata-papma vijaro vimrityur visoko vijighatso'pipasah satyakamah
satya-sankalpah so'nveshtavyah - Chandogya Upanishad 8.7.1

The jiva is without sin, or free from relation with sin and ignorance. He
is free from old age, being ever young. He is deathless, never leaving his
spiritual body. He is peaceful, being free from lamentation,
suffering and craving. He is devoid of desire for enjoyment. He is
without thirst, with no desire other than to serve the Lord. He has only desires
to serve the Lord favorably. Whatever desires he has are fulfilled.
These eight qualities do not exist in the conditioned jiva. One should
know the difference between the conditioned and liberated jivas by searching the
scriptures.

15.20
iti guhyatamam sAstram idam uktam mayAnaghA
etad buddhva buddhimAn syAt krta-krtyas_ca bharata

This is the most confidential part of the Vedic scriptures, O sinless one, and
it is disclosed now by Me. Whoever understands this will become wise, and his
endeavors will know perfection.
 Thus, this Sastra, the most mysterious of all mysteries and which teaches My
aspect as the Supreme Person, has been imparted to you by Me, as you are worthy to
receive it because you are sinless.
By understanding this, a man will become truly wise and will have fulfilled his
duty. Whatever wisdom has to be cultivated for attaining Me, all that should be
taken as cultivated and that whatever duty has to be
fulfilled in that connection --- all that is to be taken as fulfilled by
knowing this (the Purusottama Vidya).

This chapter which gives complete knowledge of the Supreme Lord Krishna's
aspect of Purusottama that has been substantiated by the Vedic scriptures is alone
sufficient to to accomplish what is stated in
this verse. That this spiritual knowledge in itself is enough to manifest
spiritual enlightenment and all that arises from it without having direct contact
with the Supreme Being known as Purusottama as that is
not a requirement for success. Chapter 15 has clearly delineated an explicit
explanation of the three fundamentals of all existence which are Isvara the
Supreme Lord, cit or sentient consciousness and achit or
insentient matter which combined delivers a complete comprehensive solution to
the meaning and mystery of existence throughout creation. This is the ontological
thesis of Sri Ramanuja's qualified nondualism
philosophy of Visisthadvaita-veda which states that although all the energies
of the Supreme Lord are one they each retain their individuality.

*Bharata = Arjuna [of Bharata dynasty],

*iti = thus,
*guhya tamam = most important secret.
Arjuna by being born in a great dynasty, was fortunate to listen to
Purushottama vidya, which is considered as the most important secret to be learnt.

This guhyatamam, most secret, i.e. most mystical;- what is that?-

sastram, scripture-. Although the Gita as a whole is spoken of as the scripture,
still this chapter itself is here referred to as such, and
this for eulogy as is evident from the context. For, not only has the
entire meaning of the scripture Gita been stated here in brief, but the whole
purport of the Vedas also has been comprehended here.
And it has been said, 'He who realizes it is a knower of the Vedas'
(1), 'I alone am the object to be known through all the Vedas' (15). (Thus, this
most secret scripture) iti uktam,
has thus been uttered; maya, by Me;
*Sastram = science or branch of knowledge,
*idam = this way,
*maya = by Me [Sri Krishna],
*uktam = explained. Such a valuable science of Purushottama vidya was
explained to Arjuna, by Sri Purushottama, the Lord Himself.
*Anagha = blemishless [Arjuna].
This valuable knowledge was explained in an unprecedented way to Arjuna.
Every word in this sloka contains selective words to describe the glory of
Purushottama!
The word anagha, by which Arjuna is addressed, is significant. Anagha,
"O sinless one," means that unless one is free from all sinful reactions, it is
very difficult to understand Krsna. One has to become
free from all contamination, all sinful activities; then he can
understand. But devotional service is so pure and potent that once one is engaged
in devotional service he automatically comes to the stage of
sinlessness.
*Etat buddhva = thus learnt [Purushottama vidya],
 *buddhimAn syat = [one] becomes great scholar,
*krta_krtyas ca = and accomplishes [all those to be] accomplished.
buddhva, under-standing; etat, this, the scripture which has the
purport as has been revealed; syat, one becomes; buddhiman, wise; and krta-krtyah,
has his duties fulfilled;

By using the word, iti [thus], the Lord implies that never had anyone
explained Purushottama Vidya like the way the Lord did to Arjuna! This valuable
knowledge was hidden in Upanishads and were kept as
secret by great sages. Now only, Arjuna was fortunate to learn it from the
Lord Himself [from the horse's mouth!]. Why the Lord is calling this as most
important secret is that this should not be taught to
unqualified and undeserving persons. Deserving persons should know this
science. We find Alwar in the guise of a woman, pines for the Lord. Some might
ridicule this as mere romantic scenes!
Such people should be considered as ignorant of atman and Paramatma. They
would never understand Alwar's pasurams. What is the use of giving them these
noble ideas? It amounts to waste of precious
knowledge! Persons, who realize the Lord as the Supreme or Purushottama,
should be taught this secret. Those eager to learn this science should be taught.
It is said that there is no science [to be learned],
superior to Vedas nor [anyone] superior to Kesava [Vedas shastram param
naasti na daivam kesavat param]. One need not learn Vedas and perform all
prescribed vidyas to have a glimpse of the Lord;
but, by understanding Purushottama as described in Vedas and in Gita, one can
get the same result. The Lord had explained Arjuna the science about Purushottama,
so that he can also have the benefit.
By understanding the real meaning of Purushottama, all the objectives
specified in Bhakti marga are achieved. And, that too this science was explained
by Sri Purushottama Himself!

The Lord did not preach to divert anybody's attention. He had preached out of
compassion and mercy. The Lord is going to tell later that this art should not be
taught to those undevoted to Him, jealous of Him,
fostering hatred in Him. Arjuna did not have any of these blemishes and so
he was a recipient of this science! While all should learn, the Lord says that
only by learning this, anyone became learned!
First Arjuna should become a scholar by learning this. In Vishnu Purana,
sage Parashara tells, ' tat karma ennabhandhaya, sa vidya ya vimokshaye' - that is
good action [karma] which releases from
bondage [of samsaram], that is learning which shows us the path for
liberation [Moksham]. What we are doing and learning daily, therefore, are totally
useless!

Knowledge other than learning Purushottama, is Agyana!

Thus in this chapter the Supreme Lord Krishna summarised the import of the
Vedas, the Puranas and all Vedic scriptures. Extolling this sacred topic which He
expanded upon in a concise way as the
confidential secret of all secrets in the revelation of His aspect of
Purusottama the Supreme Being. Simultaneously He has also given a gloss in an
abridged form of the essence of the complete Bhagavad-Gita.
In conclusion he has declared that those who have embraced this knowledge
will become spiritually enlightened and achieve their topmost well being. They
have actually accomplished everything they needed to
accomplish because after attaining the knowledge of Lord Krishna as the
absolute Supreme Being there is nothing left needing to be accomplished.
 We saw that Chapter 15, described Purushottama Vidya. Different from and much
superior to Bhaddha jeevatman and Mukta jeevatman, the Lord is Purushottama. In
the First few slokas, samsaram
was described as Aswatta tree and was to be cut off by vairagya axe, which
could be obtained by performing saranagati at the Divine feet of the Lord. Next
the Lord said that atman was pure or parisuddha,
and was bonded inside a body. Everyone was finding difficult to view the atman
separated from the body. Only Gyana eyes and not the physical eyes, could reveal
the real atman. Finally, the Lord told
about His eminence and glory! He said that Sun, Moon, Fire, Earth, etc., were
all His body and proof of that was found in Vedas. In sloka 15, the Lord told that
He was inside heart of every living being and
all Vedas described His glory only. He granted all the results of various
Vedic Karma! This is the most important sloka.
sarvasya caham hrdi sannivisto
mattah smrtir jnanam apohanam ca
vedais ca sarvair aham eva vedyo
vedanta-krd veda-vid eva caham

Finally, He revealed that He was Purushottama, superior to Bhaddha, Mukta and

Nitya atman.

Greatness of Chapter 15:

Parvati desired to hear the greatness of Chapter 15, from lord Shiva. In
Gauda country there lived a King, Gauda Narasimha. One of his ministers was
scheming against the King, who was a good person.
The minister died and was reborn as a horse. That horse was sold to the same
King. The horse repented for its past and mentally decided that never to tread
evil path. Once the King went for hunting, riding
on the horse. The King came under a tree and got down from the horse. At that
time one leaf fell on the horse. The King noticed some writings on the leaf and
read out, and the horse died instantly! Its atman
went up glowing! Seeing a sage, the King enquired about the incident. The
sage replied that he used to study Chapter 15 of Gita and preached the same to his
disciples. One of the disciples used to write the
slokas on the leaves. One such a leaf had fallen on the horse and due to the
glory of each sloka of Chapter 15, the soul of the horse was liberated! Realizing
the greatness of Chapter 15, the King handed over
the Kingdom to his son and went to the forests to meditate on Chapter 15!

CHAPTER 16 ( DEVAASURA SAMPATVIBHAGA YOGAM(DIVINE AND NONDIVINE ATTRIBUTES )

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Alavandaar"s summary of the sixteenth chapter is as follows:

DEVAA_ASURA VIBHAGA_UKTHI POORVIKAA SAASTRA VASYATAA I

TATTVA_ANUSHATAANA VIGYANA_STHEMNEH SHODASA UCHYATEH II

Swami Alavandar says in Gitarta Sangraha, tatva jnana anushtana - the knowledge
about Bhagavan, the Lord. To reinforce this knowledge and to know the means to
reach Him, the Lord mentions the
classification of persons as Devas and Asuras. This Gyana about Bhagavan, can
be acquired only from Vedas. So, one should follow Vedas. Such people are Devas
and those who do not act according to
or follow Vedas, are Asuras. We should not imagine that Asuras mean persons
would be having frightening faces, with horns on the heads, etc; also Devas do not
imply those in upper worlds. Anyone not acting
as per Vedas is Asura and anyone following Vedas implicitly, is Deva! With this
classification, the Lord advises everyone to follow Shastras! We will see why was
it necessary to classify people as Devas and
Asuras. The Lord explained Chit, Achit and Iswara in the Three Chapters 13, 14
and 15, respectively. We saw how an atman was bonded in a body and vairagyam axe
was needed to cut off the samsaram;
the axe could be obtained only by saranagati at His Divine feet. The Lord is
pervading in every atman without any exception. Vedas preach to take asylum at His
feet. Only the Lord Sri Krishna was described
Vedas and in full. After this we have to now know who were following Vedas and
who did not. What means are prescribed by Vedas to reach Him. Devas are those who
follow Vedas and Asuras are those who
violate Vedas. Therefore, this Chapter is called Devaasura vibhaga. We should
take efforts to be classified as Devas and not Asuras.

In the last three chapters(13 to 15), Parthasarathy explained to Arjuna about

Chetanam, Achetanam and Iswaran.In the next three chapters, He focusses on
Anushtaanam or practise of precepts. He asserts
that the pracise has to be sanctioned by Saastraas and the chetanas are
subject to the dictates of Saastraas.In this context, he dwells upon the division
of chetanas into the two categories of Devas and Asuras.
He classifies those , who obey HIS commands revealed in the Saastraas as Devas
and the others as Asuras. The Devas have 24 modes of practise sanctioned by
Saastras.

When Parthasarathy dwelled upon the Devas and Asuras as two categories, Arjuna
got confused and did not know, which category he belonged to. The Lord revealed to
him that he will never be an Asura by
dint of his noble qualities that qualify him as a Deva. He asks Arjuna to be
ever vigilant on practising his duties according to the path laid out by
Saastraas, Ithihaasams, Puraanams, the Behavior of the righteous
and worship HIM and practise Bhakti Yoga .

Swami Desikan tersely summarizes Devas as aaNai MARAATAVAR (those, who do

not disobey the rules laid out by the Lord in the Saastraas) and the Asuras as
those, who consistently behave the other way.
Swami says that the Lord addressed Arjuna as the one with utter faith in the
Saastras and asked him to perform duties ordained by Vedas and Saastraas.

In this chapter, Krishna explains to Arjuna the differences between beings ,who
are born for a divine state and those , who are born an Aasurika state(Demonic
state). He points out that the divine state is poised
to liberate the being ,whereas the Aasurika state leads to bondage.His
description of the Aasurika state contained in Verse 7 is a gem of a word picture:
He says that a person of Aasurika nature does not know
about the right things to do and will not refrain from doing inauspicious
things. They also do not have the puity of thought or deed and do not follow the
truthful path. He says the Aasurikaas lead a life full of deceit
and conceit.
 He says further that the Aasurikaas think that they are the Lords full of
success,power,happiness and enjoyment. Such a person believes that no one can
equal them and is deluded by their own limiting
ignorance.With his pride and haughtiness,he flaunts his wealth and descends
into darkness; ultimately ,he perishes because of his demonic nature.

In an earlier section of the sixteenth chapter, Krishna described at length,

the being , who has the divine nature and his laudable attainments resulting from
the conquest of lust, anger and greed.
Such a person realizes the supreme boon of eternal service to the Lord in Sri
Vaikuntam. In his instructions to Arjuna, Geethaacharyan reveals that those ,who
transgress his commands
(Anushtaanams or righteous observances codified in Saaastraas) are Asuras and
those who follows HIS commands are Devas. Latter follow the Veda Margam(path) and
the Asuras follow the Veda Bahya
margam (path outside the Vedic way). He recommends to Arjuna to follow the
Vedic way (Vaidhika Anushtaanams) prescribed by Saastraas, since latter are the
most authoritative bases to gain an understanding
of what should be done and what should be rejected. He commands Arjuna to
follow the wise directions of Saastras and abide by them to attain HIS lasting
blessings (Verse 24).

16.1
sri-bhagavan uvaca
abhayam sattva-samsuddhir jnAna-yoga-vyava_sthitih
dAnam damas_ca yajnas_ca svAdhyayas tapa_Arjavam

The Blessed Lord said: Fearlessness, purification of one's existence,

cultivation of spiritual knowledge, charity, self-control, performance of
sacrifice, study of the Vedas, austerity and simplicity;
The Lord said -- Fearlessness, purity of mind, devotion to meditation on the
knowledge (of the self), alms-giving, self-control, worship, study of Vedas,
austerity, uprightness:

These qualities are going to be continued in the First Three slokas.

*Abhayam = fearless,
Fearless means not anticipating any misery. 'Fear' is the pain arising
from the awareness of the cause which brings about pain in the form of either
dissociation from the objects of attainment or
association with the objects of aversion. The absence of this is
'fearlessness'.
*sattvasamsuddhi = purity of mind [because of increased] sattva quality [and
decreased rajas and tamas qualities],
'Purity of mind' is the condition of Sattva, viz., the state of the
internal organ being untouched by Rajas and Tamas.
*jnana yoga vyavathithi = thoughts about atman [necessary for performing
Karma yoga, Gyana yoga and Bhakti yoga],
'Devotion to meditation on the knowledge (of the self)' is firm
adherence to the discrimination between the pure nature of the self and Prakrti.
*dAnam = donation [of rightfully earned wealth to deserving persons],
'Alms-giving' is the giving away of one's wealth earned through right
means to the deserving.
*damas ca = and control [of external sense organs and internal mind],
'Self-control' is the practice of withdrawal of the mind from sense-
objects.
*yajna = performing Yagna [ pancha maha yagna - worshiping God, feeding
guests, feeding ancestors, animals and birds, etc.],
 'Worship' is the performance of the fivefold duties (sacrifices) etc.,
of life in the spirit of worship of the Lord without attachment to the fruits.
*svAdyAya = chanting [Vedas with enthusiasm],
The 'study of the Vedas' is devotion to the Vedic study with the
conviction that all the teachings of the Vedas deal with the Lord, with His
glorious nature and with the mode of worshipping Him.
*tapas = ritualistic [following Ekadasi fasting, etc., as prescribed in
Vedas],
'Austerity' is the practice of penances like Krchra, Candrayana, vow on
the twelfth day of the lunar fortnight, etc., which foster capability for
performing acts pleasing to the Lord.
*Arjavam = Uprightness, honest living [by mind, by words and by action].
Uprightness' consists of the oneness of thought, word and deed in one's
dealings with others.

These are the identities of Devas. Fearless means not anticipating any
misery. Satva quality should always be prominent. Asura thinks about body, while
Devas think about atman. Atman gyana only would
help in Karma, Gyana and Bhakti yogas! Earning in illegal way and donating
the wealth, will not come under Dhanam. Neither we should disrespect the reciever
nor donations should be careless. We should
not grant unwanted things. We should not follow rituals unspecified by
Vedas and inflict self sufferings.

Additional notes:

Among the divine qualities, fearlessness stands foremost. Fear is an effect of

ignorance. Identification with the body causes fear. Blind attachment to the body,
wife, children, house or property is the cause of
fear. The sge who has realised the Self is absolutely fearless. "He who knows
the Bliss of Brahman from which words as well as the mind turn powerless, fears
nothing." (Taittiriya Upanishad)
Fearlessness is the devout observance of the precepts enjoined in the
scriptures without doubting. The state of being free from the fear, "How can I
live now when I have renounced everything, when I have
none to support me"? is fearlessness. A Sannyasi resolves when he takes
Sannyasa, "I will not induce fear in any living creature." Keeping up this resolve
of Abhaya Dana (gift of the boon of fearlessness to all
creatures) in thought, word and deed is Abhayam or fearlessness. Fear can be
removed by constant thinking of the immortal and all-blissful nature of the Self.
If you lead a life of honesty and truthfulness, if you
devoutly observe the precepts of the scriptures without doubting, if you lead a
life of right conduct, and if you remember God always, you will become fearless.
When one beholds the Self only everywhere,
when the sense of duality has vanished (??), when the sense of unity has dawned
in him, how can he be afraid of anything, how can the feeling of fear arise in
him? Fearlessness is essential for the attainment
of Moksha or salvation. Fearlessness is the chief characteristic of a liberated
sage. It is the one accurate measure of one's spiritual progress. It is the
cardinal virtue of an illumined sage. That is the reason why it
is placed in the forefront of all divine qualities. Only a liberated sage can
be absolutely fearless.

16.2
ahimsa satyam akrodhas tyAgah santir apaisunam
daya bhutesv alOluptvam mArdavam hrir acApalam
 Non-injury, truth, freedom from anger, renunciation, tranquillity, non-
slandering others, compassion to all beings, freedom from desire, gentleness, the
sense of shame, freedom from fickleness;

Some more qualites, qualifying to become Devas, are listed. In all 26 qualities
are listed in the Three slokas, by the Lord, as the qualities of Devas. Then He is
to list the behaviour of Asuras.

* Ahimsa = harming no living being. Behaving without any injury to any living
being is Ahimsa.
* Satyam = speaking truth, for the welfare of all living beings. 'Satyam bhuta
hitam proktam' - even uttering lie is satyam, if the lie would save a living
being. So satyam is not just truth, but truth for the welfare of all.
'Truth' is communication by words of what one knows for
certain and what is conducive to the good of others.
* Akrodha = Not getting angry. That is mind is not debased. Our reaction
should not cause injury to others.
'Freedom from anger' is the absence in oneself of the mental state,
which, if permitted, leads to injury to others.
* Tyaga = Sacrificing all, which do not contribute to our atman sakshatkaram
or upliftment of atman. It is not merely sacrificing materials, but behaviours
like satire and mockery speeches, gambling, etc.
Renunciation is the abandonment of everything that is contrary to the
good of the self
* Santi = Not allowing our senses to wander.Proper control of our senses.
'Tranquillity' is practice of controlling the senses from their
propensity towards sense-objects.
* Apaisunam = no slander or backbite talks. Sri Andal in Thiruppavai Second
pasuram says 'theekkuralai senrodhom. We should refrain from talking badly about
Third persons.
'Not-slandering others' means refraining oneself from speech that may
cause evil to others. Absence of narrow-mindedness.
* Dhaya bhutesu = being merciful to all living beings. Unable to bear
sufferings of others - showing mercy, not merely to our dear ones, but to
everyone.
Compassion to all beings' means one's incapacity to stand the suffering
of others.
* Aloluptvam = lola means playful. That is we should not desire in unwanted
matters and keep the mind from loitering. Non-covetousness.
Aloluptvam' means freedom from desire for sense-objects.
* Mardavam = soft natured. It is not about soft body, but being soft to move
with by others.
Gentleness means absence of harshness, and being worthy of associating
with the good.
* Hri = Shyfulness. One should be shy to violate any act of Shastras.
'Sense of shame' is shrinking from doing what should not be done.
* Acapalam = Not greedy for materials. If a favourite dish is kept in front of
us, we should control and avoid desire to taste or avoid chapalam! We should
control ourselves from being downgraded
Acapalam means being unattracted by objects enjoyable by the senses
even when they are at hand.

Additional Notes:

Ahimsa means not arresting the progressive life of any living entity. One
should not think that since the spirit spark is never killed even after the
killing of the body there is no harm in killing animals for sense
 gratification. People are now addicted to eating animals, in spite of having
an ample supply of grains, fruits and milk. There is no necessity for animal
killing. This injunction is for everyone. When there is
no other alternative, one may kill an animal, but it should be offered in
sacrifice. At any rate, when there is an ample food supply for humanity, persons
who are desiring to make advancement in spiritual
realization should not commit violence to animals. Real ahimsa means not
checking anyone's progressive life. The animals are also making progress in their
evolutionary life by transmigrating from one
category of animal life to another. If a particular animal is killed, then
his progress is checked. If an animal is staying in a particular body for so many
days or so many years and is untimely killed, then he has
to come back again in that form of life to complete the remaining days in
order to be promoted to another species of life. So their progress should not be
checked simply to satisfy one's palate. This is called
ahimsa.

Satyam. This word means that one should not distort the truth for some
personal interest. In Vedic literature there are some difficult passages, but the
meaning or the purpose should be learned from a
bona fide spiritual master. That is the process for understanding the Vedas.
Sruti means that one should hear from the authority. One should not construe some
interpretation for his personal interest.
There are so many commentaries on Bhagavad-gita that misinterpret the
original text. The real import of the word should be presented, and that should be
learned from a bona fide spiritual master.

Akrodha means to check anger. Even if there is provocation one should be

tolerant, for once one becomes angry his whole body becomes polluted. Anger is a
product of the modes of passion and lust, so
one who is transcendentally situated should check himself from anger.

Apaisunam means that one should not find fault with others or correct them
unnecessarily. Of course to call a thief a thief is not faultfinding, but to call
an honest person a thief is very much offensive for one
who is making advancement in spiritual life.

Hri means that one should be very modest and must not perform some act which
is abominable.

Acapalam, determination, means that one should not be agitated or frustrated

in some attempt. There may be failure in some attempt, but one should not be sorry
for that; he should make progress with
patience and determination.

16.3
tejah ksamA dhrtih saucam adrOho nAti-mAnitA
bhavanti sampadam daivim abhijAtasya bhArata

Grandeur, patience, fortitude, purity, freedom from hatred, and from over-pride
--- these, O Arjuna, belong to him who is born to a divine destiny.

*Bharata = Arjuna [of Bharata dynasty],

*bhavanti = [these qualities] are,
*daivim = divine,
*abhijatasya = born persons. These qualities are in those divinely persons or
persons blessed with punya:
 * Teja = Enemies are afraid of his blazing personality. If a person is endowed
with divine qualities, others will never think of doing any harm to him. He can
never be conquered. None will ever think of fight with him.
'Grandeur' is the quality by virtue of which one cannot be
overpowered by the wicked. Vigour, energy, brilliance or lustre of the skin. The
aspirant who is bent on attaining salvation marches boldly on
the spiritual path. Nothing can tempt him or slacken his
progress. This unbroken progress towards the realisation of the Self or the
Absolute is lustre. It overcomes the downward pull of Tamas.
* Kshama = Patience. It is not the patience while asleep or in faintness! It
is control of our senses, when the surrounding is to make us burst out!
'Forgiveness' is freedom from the feelings of antagonism towards
others even when they cause injury to oneself. He who is endowed with this virtue
does not exhibit anger even when he is insulted,
rebuked or beaten, although he is strong enough to take vengeance. He
is unaffected by the insult or injury.
* Dhrti = Resoluteness. Resolve to complete the undertaken task, despite all
hindrances.
'Fortitude' is the sense of determination to do one's own duty even
under conditions of great danger. The sage absorbs within himself all calamities.
He is steadfast even when he is in very adverse and
trying conditions: this is a particular Sattvic Vritti or state of
mind which removes depression or exhaustion of the body and senses when they sink
down. An aspirant who is endowed with this divine attribute
never gets disheartened, even when he is under severe trials and
difficulties or tribulations. Dhriti is a divine 'pick-me-up' (tonic) when the
body and the senses are in a state of low spirits or dejection.
* Saucam = Cleanliness, of mind, words and actions.
Having mind, words and action on the same itself is a sort of
cleanliness. If atman is to be clean, mind should think of Him and His devotees,
body should be clean with proper satva food, proper bath
and associated rites, etc. 'Purity' is fitness of the body and the mind
as prescribed in the scriptures for the performance of sacred deeds.
* Adroha = Droha means strong person cheating weaker ones. So, adroha means
mightier does not harm weaker ones.
'Freedom from hatred' is non-interference with others, viz., absence of
interference in the actions of others according to their wish. Absence of hatred,
absence of desire to injure others
* Na-atimAnita = mAnam, atimAnam and na ati mAnam.
Abhimanam is praising. Durabhimana is ego or ahankara. Persons can have
abhimanam because of education or wealth. But this should not be excess or should
not be ati manam!
So excess of ego should not be there. Our glory should be because of
serving Him. 'Over-pride' (Atimanita) is having unbridled self-esteem; freedom
from misplaced pride is meant here.
A proud man thinks that he is superior to others and that he is worthy of
being honoured by others. Naatimanita is the opposite of this quality.

These are the virtues that are found in one who is born for the 'divine
destiny.' The destiny associated with the divinities is divine. The divinities are
those who are devoted to carry out the commandments
of the Lord. It is their destiny. It is obedience to the commandments of the
Lord. The meaning is that these are endowments in those who are born with a
tendency or disposition towards them and seek to
attain their fulfilment.

Additional Notes:
 The word tejah used here is meant for the ksatriyas. The ksatriyas should
always be very strong to be able to give protection to the weak. They should not
pose themselves as nonviolent. If violence is required,
they must exhibit it. Saucam means cleanliness, not only in mind and body
but in one's dealings also. It is especially meant for the mercantile people, who
should not deal in the black market. Nati-manita, not
expecting honor, applies to the sudras, the worker class, who are
considered, according to Vedic injunctions, to be the lowest of the four classes.
They should not be puffed up with unnecessary prestige or
honor and should remain in their own status. It is the duty of the sudras
to offer respect to the higher classes for the upkeep of the social order.

In slokas 1,2 and 3, the Lord listed 26 qualities attributable to Devas or

those with divinity. Let us list all these once again:

1. Abhayam = fearless.
2. Satva samsuddhi = concentarting on atman, with satva quality developing.
3. Jnanayoga vyavastiti = To perform Karma, Gyana and Bhakti yoga,
meditating on atman.
4. Danam = donating honestly earned wealth to deserving persons.
5. Dama = control of sense organs.
6. Yajna = performing Pancha maha yagna.
7. Swadhyaya = chanting Vedas with interest.
8. Tapa = following fasts and meditations prescribed in Shastras, for the
pleasure of the Lord.
9. Arjavam = maintaining mind, words and action in unison and be righteous.
All these Nine qualities were listed in First sloka.
10. Ahimsa = Not hurting any living being.
11. Satyam = truth, spoken for the welfare of all living beings.
12. Akrodha = never getting angry. Anger is a deformation of mind.
13. Tyaga = relinquishing all, which are not useful for atman development.
14. Santi = remaining always calm.
15. Apaisunam = not talking about Third persons.
16. Daya bhutesu = compassionate to all living beings.
17. Aloluptvam = never after materialistic desires.
18. Mardavam = be soft to move with others.
19. Hri = shy of violating Shastras.
20. Acapalam = remaining without desire, even when favourite items are very
near. These Eleven qualities were listed in Second sloka.
21. Teja = possessing capacity, that others can never conquer.
22. Kshama = remaining patient even when provoked.
23. Dhrti = resolved to complete the job in spite of obstacles.
24. Saucam = purity of mind, speech and body.
25. Adroha = never harassing weaker persons.
26. Natimanita = never display excessive pride.

All these are properties of those with Divine nature.

16.4
dambho darpo 'bhimanas ca krodhah parusyam eva ca
ajnanam cabhijatasya partha sampadam asurim

Now the Lord tells about the qualities of Asuras or wicked persons,
precisely. It is a caution for us not to acquire any of them.

*Asurim abhijatasya = those born with wicked qualities,

 *sampadam = these are their properties.
*Dambha = donation for publicity. Spending Hundred rupees on advertisement,
for a few paise worth cause.
*Darpa = becoming haughtier, with enjoying more and more materialisic
pleasures.
We should never go near things prohibited by Shastras. Even in
Shastras permitted actions, we should be moderate and never exceed. By using
forbidden things we get a feeling of haziness.
That is darpa. In old Gurukula vasa, by students to acquire
knowledge from Acharyas, students would not use scents and cosmetics. They would
not use ghee in meals. All, to cultivate humility,
while learning. A great deal of tolerance is needed while learning.
*Abhimana = pride and ego, because of wealth, education, personality, etc.
*Krodha = excessive anger, causing harm to others.
*Parusyam = being harsh with noble persons.
One might be harsh with culprits like thieves. But these persons with
Asura qualities, are harsh with good persons. Prahalada was calm even when
provoked. Hiranyakasipu showed Parusyam on
such a good person like Prahalada.

Additional Notes:
In this verse, the royal road to hell is described. The demoniac want to
make a show of religion and advancement in spiritual science, although they do not
follow the principles. They are always arrogant
or proud in possessing some type of education or so much wealth. They
desire to be worshiped by others, and demand respectability, although they do not
command respect. Over trifles they become
very angry and speak harshly, not gently. They do not know what should be
done and what should not be done. They do everything whimsically, according to
their own desire, and they do not recognize
any authority. These demoniac qualities are taken on by them from the
beginning of their bodies in the wombs of their mothers, and as they grow they
manifest all these inauspicious qualities.

16.5
daivi sampad vimoksaya nibandhayasuri mata
ma sucah sampadam daivim abhijato 'si pandava

The transcendental qualities are conducive to liberation, whereas the demoniac

qualities make for bondage. Do not worry, O son of Pandu, for you are born with
the divine qualities.

In the First Three slokas of Chapter 16, the Lord listed 26 qualities, which
make a person a Deva. In a single sloka [4], the Lord listed the qualities of
Asura. He further explains in sloka 5.

*Pandava = Arjuna, off spring of King Pandu!

Pandu was a satvika and had abundant good qualities. Since Arjuna was
the son of Pandu, he should also possess good qualities only. We should never
forget that Devas do not mean only
those in the upper Worlds; nor, Asuras do not indicate only persons like
Hiranyakasipu! The Lord categorises people as Devas and Asuras, purely by their
behaviour and character!
Generally, Devas are good. There is a saying 'vishnu bhakto deva:
vipareetha asura:' - persons with devotion to the Lord Sri Vishnu are Devas and
others are Asuras.
 *Daivi = divine qualities,
*sampad = wealth,
*vimoksaya = responsible for liberation [from samsaram] or for Moksham.
These earned divine or Devas' qualities will get us Moksham.
*Asuri = [but the wealth of] demonic or Asura qualities,
*nibhandhaya = will keep bonded [in samsaram].
Asura qualities will ensure bondage in samsaram, causing cycle of
rebirths. Here, Swami Vedanta Desika, in his Tatparya Chandrika, enquires as to
how Asura qualities could be termed wealth,
like divine qualities. Instead of sampat it should have been vipat,
is it not? But the person with Asura qualities considers those bad qualities as
wealth, as far as he is concerned! That is what Hiranyakasipu
thought!

Here, the Lord pauses. Arjuna's face reflected sorrow. His body started
shvering! In the First Chapter also he was very sorrowful and this stopped after
the Lord started His lecture. But now, again his face
displayed sorrow. The Lord was wondering why again Arjuna was weeping?
Arjuna's worry was in which group he belonged to? Devas group or Asuras group?
Actually, Arjuna need not have this doubt.
Because, he is gifted, else he would not have been the recepient of such
great lectures from the Lord Himself. Leaving aside all aspects, the single fact
that the Lord chose Arjuna as His disciple to sermon
such an important treasure Gita, itself shows that Arjuna could only be
Deva and not Asura. Arjuna was so close to the Lord, that he was like atman to the
Lord. He was so close a friend that he could
share same bed with the Lord! But we have to realize that even if such a
close comrade could have doubt, what should be our position?! That fear we should
always have. Here Sri Krishna allays fear
of Arjuna. Arjuna possessed Deva's qualities and he was born to fulfill all
the duties stipulated by Shastras to him. So he need not have to get worried!

*Ma suca = do not worry.

This is going to be repeated by the Lord again in sloka 66 of Chapter
18.
*Daivim = in divine qualities
*abhijatosi = [Arjuna] was born
Why Arjuna was worried? Because he was a born hero and had to fight with
many, when he could commit some errors. He could have ridiculed some while
donating, etc. He was afraid, therefore, that by
his ego, some Asura qualities might have been earned. In fact, in the
last fifteen Chapters the Lord had been proclaiming that He was the Most Supreme;
if Arjuna had Asura qualities, he would have
contradicted that and fought with the Lord!

16.6
dvau bhuta-sargau loke 'smin daiva asura eva ca
daivo vistarasah prokta asuram partha me srnu

O son of Prtha, in this world there are two kinds of created beings. One is
called the divine and the other demoniac. I have already explained to you at
length the divine qualities. Now hear from Me of the demoniac.

*Partha = Arjuna [son of Pruthu, aunt of Sri Krishna]

*mey srunu = listen to Me [Sri Krishna].
By telling Arjuna to listen to the Lord, Who was Purushottama and friend of
Arjuna, the Lord conveys that He cared for Arjuna's welfare. Other than the Lord,
who else was there to preach him right things!
*Asmin loke = in this Universe.
Loke does not mean only our world, but every Karma bhoomi at all places,
starting from Satya loka to Patala loka! That is wherever Karma has a role to
play. Because, Devas and Asuras are also born out of
Karma.
*Dvau = Two,
*bhuta = living beings,
*sargau = creations.
That is, all living beings created out of individual's past Karma, are in
Two categories - Devas and Asuras. If one had punya Karma, he was born as Deva and
if he had papa Karma, he was born as Asura.
Again it is reminded that Deva and Asura mentioned here are not the Devas
and Asuras class we normally come across; but those, by sheer behaviour and
character. Thus all the Billions of creations are
grouped into just Two.
*Daivo = [about] such divine persons,
*vistarasa = in a detailed way,
*prokta = [Sri Krishna had] explained.
The Lord tells Arjuna that He had already explained in detail, about Devas
or people with divine qualities.
*Asuram = about Asuras [persona with Asura qualities],
*srunu = listen [now].
When did the Lord tell about Deva natured people? In Chapters 7, 8 and 9,
the Lord explained in detail about those in Bhakti Yoga. All those persons are
with divine qualities.

In sloka 7.16, the Lord mentioned about the Four class of devotees. All these
persons are noble ones. But the Lord did not mention about those who never
worshiped Him. Such persons possessed Asura
qualities and the Lord wanted to tell Arjuna about them. Arjuna had a doubt.
What is the necessity to know about such people? Is it not sufficient to be
content with who good people were? It is possible,
when the Lord describes about bad people, Arjuna [also us] might get new
ideas and drift away from the Lord. But the Lord feels that only if we know the
other side, we could avoid bad practices. It is also
possible that we might be doing some things, not knowing they were Asura
behaviour; by knowing in detail from the Lord, we could avoid such actions, if
any.

Additional Notes:
Lord Krsna, having assured Arjuna that he was born with the divine
qualities, is now describing the demoniac way. The conditioned living entities are
divided into two classes in this world. Those who are
born with divine qualities follow a regulated life; that is to say they
abide by the injunctions in scriptures and by the authorities. One should perform
duties in the light of authoritative scripture. This mentality
is called divine. One who does not follow the regulative principles as they
are laid down in the scriptures and who acts according to his whims is called
demoniac or asuric. There is no other criterion but
obedience to the regulative principles of scriptures. It is mentioned in
Vedic literature that both the demigods and the demons are born of the Prajapati;
the only difference is that one class obeys the Vedic
injunctions and the other does not.

16.7
pravrttim ca nivrttim ca jana na vidur asurah
na saucam napi cacaro na satyam tesu vidyate

Those who are demoniac do not know what is to be done and what is not to be
done. Neither cleanliness nor proper behavior nor truth is found in them.

What qualities would be absent in Asuras? The Lord tells them here.

*Asura jana = people with Asura qualities. It was told that during creation,
two types of people are created - Deva type and Asura type. Such Asura behaviour
people,
*na vidhu = will never know,
*pravrttim ca nivrttim = pravruttim and nivruttim means or methods.
Pravruttim methods are for acquiring wealth and material benefits,
prescribed in Vedas, as mentioned by lord Brahma. Like for example, by performing
Jyotish homam, one could reach heaven or by
performing Vayavya yagna, one could get more wealth, etc. That is by
performing in Vedic karma, one gets more comforts in life in this Universe. These
persons with Asura qualities would not know these
Pravrutti methods. Nivrutti method is mentioned by Sriman Narayana
Himself. To seek His divine feet and do only service to the Lord, to reach Him in
Vaikuntam. This is also not known by Asura type of
persons. Even if Pravrutti marg was known, people would have followed
Vedas and slowly, such Vedic Karmas might induce and refine them to Nivrutti marg.
To do Vedic Karmas these persons would
make themselves disciplined as required in Vedas. But these persons do not
believe in Vedas and Shastras and so even Pravrutti marg is unknown to them.
*Na saucam = no cleanliness, to perform any Shastras prescribed duties.
Here both internal and external cleanliness are implied. When we go to
temple we go after cleaning our body and with a serene mind. If we want to offer
Prasadams to the Lord, should we not prepare them
after cleaning our body? Thus, these persons, do not even prepare
themselves for doing any pious actions.
*Na api ca acara = also not even the basic discipline, prescribed for every
individual in Shastras.
Performing elaborate pooja without doing, say, sandyavandanam is against
achara or is anachara.
*Na satyam = never speak truth.
The minds of these persons are occupied by schemings, prejudice and
deceit. They are always scheming to grab others' properties or create trouble in
society, etc. Thus their words will never have truth
and would deploy exaggerated words. Their words are not helping any living
beings also.

Additional Notes:

In every civilized human society there is some set of scriptural rules and
regulations which are followed from the beginning, especially among the Aryans,
those who adopt the Vedic civilization and who are
known as the most advanced civilized people. Those who do not follow the
scriptural injunctions are supposed to be demons. Therefore it is stated here that
the demons do not know the scriptural rules,
nor do they have any inclination to follow them. Most of them do not know
them, and even if some of them know, they have no tendency to follow them. They
have no faith, nor are they willing to act in
terms of the Vedic injunctions.
 As for behavior, there are many rules and regulations guiding human
behavior, such as the Manu-samhita, which is the law of the human race. Even up to
today, those who are Hindu follow the Manu-samhita.
Laws of inheritance and other legalities are derived from this book. Now, in
the Manu-samhita, it is clearly stated that a woman should not be given freedom.
That does not mean that women are to be kept as
slaves, but they are like children. Children are not given freedom, but that
does not mean that they are kept as slaves. The demons have now neglected such
injunctions, and they think that women should
be given as much freedom as men. However, this has not improved the social
condition of the world. Actually, a woman should be given protection at every
stage of life. She should be given protection by the
father in her younger days, by the husband in her youth, and by the grown-up
sons in her old age. This is proper social behavior according to the Manu-samhita.
But modern education has artificially devised
a puffed-up concept of womanly life, and therefore marriage is practically
now an imagination in human society. Nor is the moral condition of women very good
now. The demons, therefore, do not accept
any instruction which is good for society, and because they do not follow
the experience of great sages and the rules and regulations laid down by the
sages, the social condition of the demoniac people
is very miserable.

16.8
asatyam aprAtistham tE jagad Ahur anIsvaram
aparaspara-sambhUtam kim anyat kAma-haitukam

They maintain: 'The universe is without truth, without any foundation and
without a Lord (Isvara). What else can exist without mutual causation? It has lust
for its cause.'

They maintain that the universe is 'without truth,' viz., they do not accept
that this universe, which is the effect of Brahman denoted by the term Satya, has
Brahman for its Self. They contend that it is bereft of
any 'foundation,' viz., they do not accept that it has Brahman for its
foundation. Brahman as Ananta supports the earth and bears all the worlds, as
declared in 'This earth, sustained upon the head of this great
serpent, supports in its turn, this garland of worlds, along with their men,
demons and gods' (V.P., 2.5.27). They say that it is 'without a Lord,' viz. they
don't accept that this universe is controlled by Me, the
Lord of all, the Supreme Brahman, whose will is always true. It has been
already averred: 'I am the origin of all; from Me proceed everything' (10.8). And
they also contend thus: 'What else can exist without
mutual causation?' i.e., except by the union of the male and the female among
men, beasts etc. What else exists apart from this nature? The meaning is that
nothing else is seen. Therefore the entire world is
rooted in sexual lust.

*Asatyam = abrahmatmakam - that is this Universe does not have Brahmam or the
Lord as its atman.
According to them, this Universe is by itself and the Lord is not
pervading as atman! Since Brahmam is assumed to be pervading entirely, without
exception and remains as its atman, and since satyam
means Brahmam [from satyam, gyanam, anantam brahmam], asatyam means not
accepting Brahmam's role as atman of the Universe. Satyam also means everlasting.
*Apratishtam = not supported [by Brahmam]. That is they [Asuras] say that the
Universe is self sustaining and self supporting.
*Anisvaram = not commanded by Iswara or the Lord.
There is none to command or rule Universe. Thus according to these Asura
quality persons, Universe does not have the Lord as Atman, it is self supporting
and it is not governed by the Lord!
*Te = they [Asuras],
*ahu = tell,
*jagad = about Universe!
Then how is this Universe functioning? How are we created? For these
also these persons have an answer!
*Aparaspara = without mutual,
*sambhutam = intercourse or union,
*kim anyat = what else could be?
They ask that without the mutual attraction and consequent intercourse of
males and females, can there be any other reason for creations? So, why Brahmam is
needed or justified?
*Kamahaitukam = [they further say that] lust is the reason.

According to them, the mutual attraction between male and female,

because of lust, is the reason for creation and the Universe. There is no God and
even if there was One, He has nothing to do with this
Universe and life in it, according to them! These type of objections are
thus not of recent origin, but have been existing for many, many milleniums! We
will now closely examine this logic of them. We know
from Physics that nothing changes unless an external agent acts on it
[Newton's First law of motion]. We find the Universe is constantly changing, which
proves that External agent is acting on it! For this
they could argue that they were the external agents causing changes!
Here we have to understand that there are human made actions, like the present
Economic slow down. Certainly God is not responsible
for this problem. But to make an atman reside in a body and to give its
power of brain, mind and action, is action of the God. After this atman in a body
might do so many; but the most essential act of atman
residing in a body, is not by us but by God. If this is again argued
that atman residing in body is because of intercourse among males and females,
then we have to remember that just by intercourse a child
is not born, nor its life, when born, is defined, etc. Therefore, one
has to agree that there is an external force beyond male-female union.

Shastras very clearly say that just like this body is commanded by the
atman inside, atman are all commanded by the Lord. Also, Brahmam is of Three
syllables, Shastras say. Sat + ti + yam = satyam.
Sat indicates atman. Ti indicates Achit or materials without intellect.
Yam means commanding. That is He who commands atman and achit, is Satyam or the
Lord. The Lord says that He is responsible for all
creations, sustaining and destroying. If a plane is flying, it is
supported by air below and the force generated. Plane by itself can not support
itself as is apparent. All planets and other celestial objects are all
supported by some force. If we agree with their argument that the Lord
is not commanding, or in effect without any commander, then will that not lead to
chaos? Therefore, the argument that the Lord is
neither atman of the Universe, nor supports it, nor even command it, is
useless. If mere male female attraction was the cause for the Universe, how plants
grow? There are many insects like lice, which are
created from our sweat. Where is male-female attraction in those
creations? Many germs are created without any such intercourse. There are many
such creations unaccounted for by male-female
intercourse. Anyway, these are arguments of Asura type of persons.
 They hold that the universe is without any substratum or support or an
undying basic reality.This is a description of the opinion of atheists like the
Charvakas and other materialists. They do not believe in the
existence of Brahman Who is the support of this world. They do not even
accept the existence of an Isvara in this world. They say: "We are unreal.
Therefore this world also is unreal, the scriptures which
declare the truth are also unreal. What else but lust can be the cause of
this universe? Sexual passion is the sole cause of all living creatures. There is
no such thing as the theory of Karma. The whole world
is caused by the mutual union of man and woman under the impulse of lust.
There is neither virtue nor vice. There is no Lord Who dispenses the fruits of
actions of the individuals according to virtue and vice.
Dharma and Adharma are not the basis of this world. Sexual desire is the
sole basis for this universe. This world is a world of chance." They are not
endowed with the faculty of introspection. They are
ignorant of the 'field' (Nature) and 'knower of the field' (God).Mutual
union: Sexual union; it may mean the union of atoms. The world arose from the
combination of atoms according to the Vaiseshikas.

The Vedanta Sutra II.I.XVI beginning sattva ca varasya states: Even prior
to the manifestation of the effect its existence is inherent in the cause. The
Chandogya Upanisad VI.II.I beginning sadeva
samye damagra states: In the beginning was only the Supreme Lord alone for
before creation there was non- existence of any reality and from this non-
existence everything became manifest. It is to be
understood that non-existence is mahattattva the most subtle and
infinitesimal sub-atomic essence where name and form have no scope to manifest.
This is confirmed again in Vedanta Sutra II.I.XVIII
beginning yukteli savdanara ca which states: Through studying verses in
Vedic scriptures with unbiased erudition it can be ascertained that asat or non-
existence refers to the subtlest state of existence
known as mahattattva. So from these examples it can be determined that
creation is absolutely real and the erroneous conceptions of the demoniac to the
contrary are based on the supposition that the effect
must be non-existent because the cause is non-existent and this has now
been proven to be false. The Taittiriya Upanisad II.VII.I beginning asadva
idamagre asit states: Creation was ever existent before its
manifestation in its mahattattva form and when the Supreme Lord wills it to
manifest it appears. The meaning of the word asatyam is unreal but that is
substantiated by the understanding that everything
material is the effect of a cause which is not perceived. This is confirmed
in Vedanta Sutra III.II.III beginning mayamatram tu kartsyena which states:
Creation is only illusory because its nature is not manifest
in its entirety. The complete cosmic manifestation and total material
creation comprised of demigods, humans, demons, animals, birds, fish, plants, etc.
is created, maintained and sustained under the absolute
control of the Supreme Lord Krishna. Creation is His by product, pervaded,
supported and energised by Him alone. Yet adamantly the demoniac bray and howl
that there is no Supreme Lord, no supreme god
or supreme creator involved in the process and formation of creation. If
they think like this, then how do the demoniac say that creation came into
existence? The demoniac analysing existence from only a
limited materialistic viewpoint conclude that creation is evolving in all
species of life solely through the mutual copulation of male and female by sexual
intercourse. Seeing no other external source they opine
that lust alone must be the sole cause of creation and determinedly
continue degrading themselves in their demoniac activities.

Additional Notes:
The demonic conclude that the world is phantasmagoria. There is no cause,
no effect, no controller, no purpose: everything is unreal. They say that this
cosmic manifestation arises due to chance material
actions and reactions. They do not think that the world was created by
God for a certain purpose. They have their own theory: that the world has come
about in its own way and that there is no reason to
believe that there is a God behind it. For them there is no difference
between spirit and matter, and they do not accept the Supreme Spirit. Everything
is matter only, and the whole cosmos is supposed to be
a mass of ignorance. According to them, everything is void, and whatever
manifestation exists is due to our ignorance in perception. They take it for
granted that all manifestation of diversity is a display of
ignorance. Just as in a dream we may create so many things, which
actually have no existence, so when we are awake we shall see that everything is
simply a dream. But factually, although the demons
say that life is a dream, they are very expert in enjoying this dream.
And so, instead of acquiring knowledge, they become more and more implicated in
their dreamland. They conclude that as a child is
simply the result of sexual intercourse between man and woman, this
world is born without any soul. For them it is only a combination of matter that
has produced the living entities, and there is no question
of the existence of the soul. As many living creatures come out from
perspiration and from a dead body without any cause, similarly, the whole living
world has come out of the material combinations of the
cosmic manifestation. Therefore material nature is the cause of this
manifestation, and there is no other cause. They do not believe in the words of
Krsna in Bhagavad-gita: mayadhyaksena prakrtih
suyate sa-caracaram. "Under My direction the whole material world is
moving." In other words, amongst the demons there is no perfect knowledge of the
creation of the world; every one of them has some
particular theory of his own. According to them, one interpretation of
the scriptures is as good as another, for they do not believe in a standard
understanding of the scriptural injunctions.

16.9
etAm drstim avastabhya nastAtmano 'lpa-buddhayaha:
prabhavant(y) ugra-karmAnah ksayaya jagato 'hitaha:

Holding this view, these men of lost souls and feeble understanding do cruel
deeds for the destruction of the world. Continuing further Lord Krishna gives
some precise insights to the demoniac mentality.
1) Avastabhya means indiscriminately adopting erroneously as in the verse
before.
2) Nasta-atmanah means devoid of any contact with their immortal soul.
3) Alpa-buddhaya means limited intellect due to being incognizant of the
cognizant.
4) Ugra-karmanah means vile, heinous, horrendous activities destructive to
all.

Such creatures are demoniac and are a parasitic, virulent virus destabilising all
creation.

*Etam = thus these persons'

 *drstim = view.
That is these Asura quality persons are of the view that God is not atman
to Universe, God does not support Universe and God is not Commander of Universe.
*Avastabhya = cling violently [to this view],
Avastabhya means indiscriminately adopting erroneously as in the verse
before.
*nasta atmana = lose [sight of] soul,
Nasta-atmanah means devoid of any contact with their immortal soul.
*alpabuddhayA = and are very obscure minded.
Alpa-buddhaya means limited intellect due to being incognizant of the
cognizant.
They are of 'feeble understanding,' they lack the discernment that the self
is to be known as different from the body, because of Its being the knower in the
body which is an object of knowledge such as jars etc.
Animals do not know who they are. A lion does not know it is a lion. It is
disillusioned that its body and soul are same. At least humans are a bit better as
they know what species they belonged to! But he
should further mature to know atman is what he was and, not the body. If he
thinks he was mere human being, then he is disillusioned that soul and body are
same. Since he does not sublime his thoughts to
higher level, such people who think atman and body are same, are called alpa
buddhi by the Lord! When we say it is 'my' or 'our' body, we rightly distinguish
between body and soul, represented by
'my' or 'our'. A lion or tiger never tells that it is its body! A man tells,
but does not realize that body and soul are different! Knower is atman and known
is body. This difference is not realized, because
of ignorance. Since these little minded persons think atman and body are
same, they are caring only for the body. By doing so, they know only the
differences among bodies. The body of every individual
is different from all others' bodies. Thus these persons are not trained to
see equality or uniformity! Therefore, this thinking breeds hatred and love. Such
people,

*ugra karmana = do violent actions, that is, they would perform deceit, for
their own welfare.
Ugra-karmanah means vile, heinous, horrendous activities destructive to
all.
These are of 'cruel deeds' viz., they do much harm to everybody; they are
born to bring ruin to the world.
*Ksayaya = destruction of,
*jagata = world,
*prabhavanty = take efforts.
Hiranyakasipu, Ravana, etc., for their welfare destroyed all others. We
see such destructive character in many human beings even now. Because they have
the alpa buddhi and never think that atman
and body are separate. Such people,
*asubha = lack auspiciousness [in some editions of Gita, this sloka has a
different word here; but Swami Ramnuja has used the word asubha and so this
commentary is based on that].
These persons are thus never respected. We should strive to copy Alwar
and be a servant of the Lord.

Additional Notes:

The demoniac are engaged in activities that will lead the world to
destruction. The Lord states here that they are less intelligent. The
materialists, who have no concept of God, think that they are advancing.
 But, according to Bhagavad-gita, they are unintelligent and devoid of all
sense. They try to enjoy this material world to the utmost limit and therefore
always engage in inventing something for sense gratification.
Such materialistic inventions are considered to be advancement of human
civilization, but the result is that people grow more and more violent and more
and more cruel, cruel to animals and cruel to other
human beings. They have no idea how to behave toward one another. Animal
killing is very prominent amongst demoniac people. Such people are considered the
enemies of the world because ultimately
they will invent or create something which will bring destruction to all.
Indirectly, this verse anticipates the invention of nuclear weapons, of which the
whole world today is very proud. At any moment war
may take place, and these atomic weapons may create havoc. Such things are
created solely for the destruction of the world, and this is indicated here. Due
to godlessness, such weapons are invented
in human society; they are not meant for the peace and prosperity of the
world.

16.10
kAmam_Asritya duspUram dambha-mAna-madAnvitAh
mohAd grhitv(a)_Asad-grAhAn pravartantE'suci-vratAh

Turning to insatiable desires, seizing through delusion unjustly acquired

wealth, and following impious vows, they act, full of ostentation, pride and
arrogance.

Some more qualities of Asura like persons. Turning to 'insatiable desires,'

viz., which concern objects impossible to get; seizing through 'delusion,' viz.,
through ignorance that such desires can be fulfilled
only with 'unjustly acquired wealth,' viz., with wealth unlawfully hoarded,
and following impious vows, viz., associated with the vows prohibited in the
Sastras; they do actions 'that are full of ostentation, pride
and arrogance.'

*Duspuram = unsatisfied.
Enjoying sensual pleasures can never be satisfied. It is like adding
fuel to fire to quench it! Swami Koorattalwan says that by adding some firewood in
fire, instead of getting satisfied, the fire grows
larger and demands more! There is no end to desires.
*Kamam = desire that can never be satisfied,
*asritya = attains.
These persons attain desires which can never be satisfied; and so have,

*dambha = cheap publicity,

*mAna = durabhimana or unlawful attachments,
*madam = vulgar pride [of education, wealth, beauty and family].
Such desire hungry people have cheap publicity, attachments to
materialistic pleasures and ego.
*AsadgrAhAn = illegal wealth,
*grhitva = acquired,
*mohAd = delusion,
Lord Krishna explains that the demoniac are propelled by lust and greed
that is insatiable and constantly seeking to be fulfilled in the hope of being
gratified. The demoniac endeavour to procure such
fulfilment is mohad or deluded illusion and through gross improprieties
they forcefully misappropriate and enjoy things which are not lawfully theirs.
*asuci vrata = following fasting against Shastras.
 The compound word asuci-vratah means the demoniac fiendishly execute
devilish rituals such as blood sacrifices and the killing of animals and even
humans in following their diabolical rites.
Fasting on Ekadasi is prescribed in Vedas; but these people would fast
on Dwadasi! Vrata also means determination. These people are determined to tread
against Shastras.
*Pravartante = live, with such wrong beliefs and actions.
Ravana could have avoided his ill fate, had he controlled his senses.
Swami Koorattalwan says that our desires are not contained even if we have all
comforts. Our desires are unsatisfied whether
we get a thing we desired for or not! Pride of education, wealth and
family, drive these types of people mad. For noble persons, the same three
qualifications are catalyst for more services. The Lord
advises Arjuna not to have any of these Asura qualities. If we
surrender at the feet of Nammalwar, then we need not worry.

16.11
cintAm_aparimEyam_ca pralayAntam upAsritah
kamopabhOga-paramAha: etAvad iti niscitAha

Obsessed by unlimited cares which end with dissolution, looking upon enjoyment
of desires as their highest aim, and convinced that this is all; Sri Krishna tells
the behaviour of persons with Asura quality.
They believe that to gratify the senses unto the end of life is the prime
necessity of human civilization. Thus there is no end to their anxiety.

Those who are sure to die today or tomorrow 'obsess themselves with cares' in
regard to objects the attainment of which is not possible even by the time of
death. Likewise, they look upon 'enjoyment of desires'
as their highest aim, viz., they regard the satisfaction of sensual enjoyments
as the highest aim of human life. They are convinced that this is all, viz., they
are assured that there is no value in human life greater
than this.

*Aparimeyam = unlimited,
*pralayantam = even upto pralayam time,
*cintam = thinking.
These persons desire so many things. They think about them without any
limit and without an end, even upto the time of great deluge! In spite of thinking
and planning for such a long time, their desires
would not be fulfilled. In such desires they devote their actions,
without any limit. There is no limit to their desires. With such desires,
*kama = sensual pleasures or lust,
*upabhogam = experiencing [these pleasures],
*parama = devoted fully,
*etavad = with the [wrong] concept [that there was nothing superior to
experiencing Kama].
They have the total wrong concept that sensual pleasures were the most
superior, little realizing that those were very inferior, and much higher
pleasures like serving the Lord and Sri Thayar were
all available.
*Niscita = [they are ] certain [about their wrong concept].
Here, these persons are having thoughts about those, which we should
avoid.
 Swami Koorattalwan says in one sloka that even if these desires were reached,
we are not satisfied and our desires grow further. Thus even if worldly desires
are fulfilled we are unsatisfied. Also, we desire
certain things, knowing well that those desires could never be accomplished.
But we never keep away. Thus we are always thinking of worldly desires, whether
they are attainable or not. Then, when are we
to come away from these cheap desires? Alwar says that our thoughts should be
about the Lord. Thirumangai Alwar addresses Lord Sri Venkatesa as 'Chintamani'.
Chintamani was a jewel, holding which,
whatever we desired would be accomplished! So, Alwar asks, when the Lord is
there as Chintamani, what is the use in thinking about other worldly desires? For
the Lord, Sri Thayar is Chintamani!
So, thoughts other than the Lord, would lead us to nowhere! Alwar further
says that These Chintamani [the Lord and Sri Thayar], convert night into days,
with Their brilliance! Asuras never think of the Lord
but think of worldly desires only till pralayam!

16.12
Asa-pasa-satair baddhAha: kAma-krodha-parayAnah
Ihante kAma-bhogArtham anyAyenArtha-sancAyAn

Bound by hundreds of fetters of hopes, given over to desire and anger, they
strive unjustly to gather wealth for the gratification of their desires.

They are 'bound by hundreds of fetters of hope,' viz., bound by hundreds of

fetters in the form of hope. They are given over to 'desire and anger,' viz., they
are intent solely on desire and anger. To satisfy their
sensual desires, they endeavour for wealth through immortal means.

*Anyayena = illegally or unlawfully,

anyayena, through foul means, i.e. by stealing others' wealth, etc.;
*samcayan = acquire,
*artha = wealth,
artha-sancayan, to amass wealth; kama-bhoga-artham, for the enjoyment of
desirable objects-in order to enjoy desirable objects, not for righteous acts.
*ihante = [these persons] are interested.
ihante, they endeavour
These persons desire to amass wealth by hook or crook! In sloka 11, the
Lord told that these people THINK of enjoying worldly desires, which are not
feasible. Yet, they go on thinking about them, endlessly.
In this sloka, the Lord tells that these persons amass wealth illegally.
*Satair = with hundreds of, [ not just one or two, but hundreds ]
*asa = desires,
*pasa = attachment,
**asa-pasa-sataih, by hundreds of shackles in the from of hope-the hopes
themselves are the shackles; by hundreds of these.
*baddha = well bonded [in samsaram],
*parayana = well involved in,
*kama = lust, krodha = anger.
kama-krodha-parayanah, giving themselves wholly to passion and anger,
having passion and anger as their highest resort;

As earlier told by the Lord, our enemies are kama [lust] and krodha [anger].
If we could vanquish these qualites, then we are free from any enemies. Here,
these asura quality persons are having
lust and anger and are interested in amassing ill gotten wealth. All for,
kama bhogartham = [just] enjoying worldly pleasures. They are keen to amass wealth
in the unlawful ways. Swami Koorattalwan
says that like wild horses pull the cart in their own ways, sense organs pull
persons in various directions. Knowing well that such desires can not be
fulfilled, sense organs violently run in those directions.
These persons are unable to control, because they are deeply involved in Kama
and Krodha. We find many persons have the habit of stealing small things in
Exhibitions and Malls. It is a very mean act.
Stealing books or articles is bad. It is said that obtaining freely books or
medicines or teachings from Acharya, is not good. Theses are ill gotten. People
get a sadistic pleasure to cheat others. But, in the
process, they cheat themselves. These persons are bonded in samsaram by
hundreds of desires and attachments. They take lot of efforts, only to enjoy
worldly pleasures. They think such pleasures are
the ultimate and nothing superior to them.

Tirumangai Alwar has composed 40 pasurams on Sri Srinivasa of Tirumala. In

those, he lists various sins he had committed and says that he did so because of
lust and anger. Small bad acts lead to larger
crimes. Alwar says that he ridiculed those who came to him for help; he
killed aimlessly, etc. But, realizing his mistakes he surrendered at His feet and
sought asylum. If we surrender, our sins will be
dissolved, which will divert our interest from Kama. This will enable passion
and attachments to be cut off. Then, asura quality would disappear. This will make
sattva and divine qualities to grow. Ultimately,
we reach Moksham.

Summary of 16.11 & 16.12

Although death is waiting patiently for their demise at any moment; to carry
them off to hellish worlds of great suffering; Lord Krishna explains that the
demoniac are so involved in the deception of their material
manipulations for planetary power and control of planetary wealth which they
amass to the maximum that they become oblivious to the existence of a higher
reality. The demoniac are deceived in the vastness
of their own schemes and undertakings which consumes all of their time as
they are constantly endeavouring to keep their power intact. Simultaneously the
demoniac are pursuing their lusts for sense
gratification with full power imagining that it constitutes the apex of
success as the highest ambition of all existence. The demoniac are so completely
deluded that they believe that enjoying the objects of the
senses is the final goal of all hopes and dreams with no conception more
advanced than this. In this way they deceive and fully shackle themselves in
bondage by the illusion of their own hopes and
expectations which keeps them bound inexorably in perdition.

The demoniac constantly besiege themselves with insatiable desires that are
very difficult to accomplish and then maintain. They are always harassed by
expectations of success and worried about the
threat of failure without discerningly considering the uncertainty of life
and calculating the reality that death may come at any moment. The constant
pursuit of power and wealth in order to enjoy unrestricted
sense gratification is for them the only goal in material existence. They are
absolutely convinced that there is nothing superior then the joy of sensual
pleasure even if enjoyed over and over and over again
without cessation. Hence the demoniac mentality itself holds the demoniac
tightly in bondage by the innumerable expectations they harbour from the
innumerable desires they are always hankering for as
a result of extreme lust and greed.
16.13
idam adya mayA labdham imam prApsye manOratham
idam astIdam_api mey bhavisyati punar dhanam

'This I have gained today, and this desire I shall attain. This wealth is mine,
and this also shall be mine hereaftter'.

Here, Sri Krishna tells Arjuna that the Asura quality persons think that
whatever they desired and got, were due to their efforts alone. Also they think
that they were responsible for driving away undesirables
from them. In this world, we desire many. How did we get those desired and
how did we not get those we despised? Or, why we do not get what we desired and
get what we hated? Many times we
experience that undesirables are obtained and desired are never obtained. To
get a desired one, our past punya and the Lord's blessings are needed. This we
believe and can be logically proved also.
Similarly, if undesirables reach us, then our past papa is the reason. Above
all these, there is another Super Power. If, only papa and punya were deciding all
our life, then we could never get out of their
influence. Then, is there no way to get out of samsaram? Yes, if we want to
lessen the intensity of papa or increase punya, then the Lord's blessings are
needed. We can prove these logically. But persons
with Asura quality, do not accept this. They say that only by their efforts
they got all desired things. They never accept that their past punya and the
Lord's blessings were responsible for what the desired
things they got. Because, if they accepted punya as responsible, then they
had to agree to past and future births! According to them, only what is perceived
should be accepted and not the invisible papa
or punya.

*Idam = all these [their consorts, children, properties,etc.],

Lord Krishna uses the word idam meaning this. The idam He is talking
about refers to possessions such as wealth, property, family, etc. The demoniac
mentality is that all my possessions have been
acquired by me alone, by my own efforts and exertions. They believe
there is no other power or subtle unseen cause involved.
*adya = at present,
*maya = by me [Asura quality person],
*labdham = have been acquired.
Asura quality persons feel that by their own efforts they obtained all
their children, properties, etc.
*Imam = [in addition] those,
*manoratham = planned [to acquire more properties, etc.],
The word manoratham means desirable object and whatever is desirable
the demoniac feel it is their right to enjoy regardless of morality. The wealth
that they gain by any means lawful or unlawful, or by
cheating and stealing they see as moral and rightful as it was gained
by their own brain and brawn over others brain and brawn.
*prApsye = will be attained [by their own efforts].
They think that all acquired and to be acquired were by their own
efforts only.
*Idam dhanam asti = these wealth are,
*idam api = and those [wealth, planned],
*bhavisyati = which are going to be possessed,
*puna = again [by their own efforts only].
They are certain that the money they had and the money thet were to
acquire, were also, again, due to their efforts only. Thus they do not think that
past punya/papa or Lord's blessings are factors
in their possessions!

This land, sons etc., have I gained solely by my ability and not by the help
of any higher force. I shall attain this desire also myself and not by good
fortune or any other means. This wealth, gained solely
by my ability, is with me. And this also shall be mine through my own
ability.

Asura quality Ravana, Kumbhakarna, Hiranyakasipu, Hiranyaksha, etc., all

proclaimed that all they acquired were by their efforts and they claimed that
there was no God above them! So, they thought
that no wrong deeds could harm them, as they thought that they would never
die! They thought that they were born to enjoy and there was no Force above them!
Sri Krishna advises on persons with Asura
qualities. Deva type persons do punya and seek His blessings and follow
Shastras. Arjuna is advised to choose the right one.

16.14
asau maya hatah satrUh hanisyE_cAparAn api
Isvaro 'ham aham bhOgi siddhO 'ham balavAn sukhi

'This enemy is slain by me; and others also I shall slay. I am the Lord, I am
the enjoyer, I am successful, I have strength, I have happiness.'

Sri Krishna has been describing the behaviour of persons with Asura quality.
Such persons haughtily proclaim that it was by their own efforts they acquired all
wealth and there was nothing like punya or the
blessings of the Lord. But in reality, with His blessings and with past
papa/punya we are all living. Now, the Lord further explains, these people's
behaviour. These people claim that they themselves earn
what they desire and discard undesirables!

This type of philosophy is called Charuvaka [sweet words] or Lokayada

[only perceptibles, are accepted]. They speak decoratively and attract persons.
They believed only in what was seen [or perceived by
senses]. Punya or papa are invisible and so, they advised not to believe
them. Similarly, satva - rajas - tamas qualities and God Sriman Narayana are
invisible and so not existing. Therefore, they said that
there was no necessity to perform Yagna or poojas, Bhakti or pilgrimage.
Do these have no relevance? For this the persons advocating Charuvaka, say that
punya/papa or performing Yagna and pooja,
were the methods of weak persons who were not capable of doing anything
by themselves! These are their imaginations to fool people, they claim. According
to them, if a person is confident of doing
himself, there was no God nor any papa/punya! Sri Krishna tells these
qualities and mentions that on the surface these arguments could appeal to and
attract the normal person; but they were far
from truth. Sri Krishna is going to tell why so later.

*Asau satru = this evil enemy,

*hata = was destroyed,
*mayA= by me [Asura quality person].
They claim that by their efforts alone they destroyed enemies. No one else
helped them, they say.
 *Hanisye ca aparan api = and, even the future enemies [would be killed by
their own efforts].
This enemy has been slain by me, powerful as I am. I shall slay other
enemies also --- I who am heoric and valiant. What is the use of the conception of
destiny, which is only an imagination of
weak people of little understanding?
*Isvara aham = I [Asura quality person says] am isvara or leader,
Similarly:I am 'the lord,' viz., I am independent, and I am also the
ruler of others. I am the 'enjoyer,' viz., I am the enjoyer through my own powers,
and not through good fortune etc. I am 'successful,' viz.,
I am successful by myself and not through any destiny etc.
*aham bhOgi = I [Asura quality person] enjoy.
They ask where is the God, when they themselves enjoy all with their
sense organs.
*SiddhOham = I [ Asura quality person] am the attainment of Gyana and other
superior levels,
*balavAn = [Asura quality person himself is] mighty,
*sukhi = enjoy comforts [of family, property and money]! Likewise, I am
strong and happy by myself.
They claim that they earned their wealth and they enjoyed, and there was
none to help them nor anyone needed in ther enjoyment! Everything they enjoyed
were by their own efforts only.

The Lord has been telling what the Asura quality people thought and did, and
He has not contradicted those thoughts yet!

16.15
Adhyo 'bhijanavAn asmi ko 'nyo 'sti sadrsO mayA
yaksyE dAsyami modisye ity ajnAna-vimOhitAh

' I am wealthy and high-born; who else is equal to me? I shall sacrifice, I
shall give alms, I shall rejoice.' Thus they think, deluded by ignorance.'

'I am rich by myself. Who else is there in this world like me gaining all glory
with his own ability? I myself shall sacrifice, I shall give alms and I shall
rejoice' --- thus they think deluded by ignorance, viz.,
deluded by ignorance that they are themselves capable of offering sacrifices,
gifts etc., unaided by the grace of God.

Lord Krishna continues to explain the characteristics of the demonaic.

*Adhyah = I am rich in wealth ; there is no one other than me, who is

superior to me in wealth.
*Abhijanavan asmi = high-born in respect of my lineage
*Kah anyah, who else; asti, is there; sadrsah, similar; maya, to me?
Thus, there is none superior to me, in wealth, lineage and glories.

*yaksyE = Only due to the dint of MY effort, i am performing Yagnas and not
due to other's help or grace.
*dasyAmi = It's only due to my effort , i am doing dhAnam, charity.
*modisya = I shall rejoice, and I shall derive intense joy. Modam means
anandam, pleasure.
Thus, while doing Yagam, Dhanam and enjoying , it's only due to my
efforts and not due to anybody's grace or help.
This is deluded thinking, since Yagnam etc is not done solely by one's
efforts. In earlier slokas , Lord has mentioned that " BhoktAram yagna tapasam
sarva loka mahesvaram",
"Aham hi sarva YagnAnam prabhur evaca " i.e wherever Yagna is
performed in Sattvic mode, he is the yagna himself and he is the one who ensures
it is performed and bestows the fruits.

*iti Ajnaanam = foolishness, no knowledge

*Vimohitaha = Ignorance
Diversely deluded by non-discrimination, subject to various
indiscrimination.

The demoniac think like the following examples illustrate. I am the most
powerful. I was born into a dynasty of aristocracy and wealth. Who else in this
world is equal to me? Who else by dint of their
exertions have acquired every pleasure there is to enjoy and secured so much
happiness and stability? I will eat, drink and be merry, enjoying sense
gratification to the maximum without restraint.
There is no need for me to believe in any god or supreme power; but anyway I
will perform some pseudo rituals and imitate some pious activities by ostentatious
donations for charity to gain renown
so others will think that I am also a great religious personality as well.
This is how the demoniac think.

The demoniac see themselves as the enjoyers, the manipulators and the
controllers, The demoniac believe that they are all powerful, independent, masters
of their own destines and independent of any
supreme and unseen power; but so deluded are they that they completely ignore
the reality that death will come and indiscriminately abduct them from all their
possessions. This is mysteriously completely
imperceptible to them.

16.16
aneka-citta-vibhrAntAh: moha-jAlA-samAvrtAha
prasaktAh kAma-bhogEsu patanti narakE 'sucau

Thus perplexed by various anxieties and bound by a network of illusions, one

becomes too strongly attached to sense enjoyment and falls down into hell.
Bewildered by many thoughts, ensnared by the net of delusion, addicted to
sensual enjoyments, they fall into a foul Naraka.

At the end, all these people reach Naraka, says Sri Krishna to Arjuna. These
Asura quality persons, do all wrong things and think of doing wrong things only;
and, before they could think what they had done,
their end comes and they reach Naraka, to suffer. As a result of all papa
committed, they reach very ugly and frightening Naraka.

The demoniac completely controlled by maya the imperceptible bewilderment of

illusion delude themselves by thinking that they are capable of accomplishing
anything merely by their own brains and might.
The demoniac think they are independent and not dependent upon any Supreme
Being even if it does at all exist. In this way they are full of anxiety which
tempestuously buffets them about by foolish, greedy
thoughts such as this is mine, that to will soon be mine, I want this, I want
that, this I shall do and that I will also do, etc., etc. In this way by their
very own minds they are caught in the web of illusion and
pursuing their lust for sense gratification they are totally bereft of sound
judgement, discrimination and moral conduct. Lord Krishna confirms that beyond
material nature, unseen and unperceived, death is
 waiting very patiently for the allotted time to snatch them away from all they
covet and force them to suffer their karma or reactions to their unrighteous
sinful actions in the darkest of hells.

*Aneka = many,
*citta = thoughts,
*vibhrAnta = [as a result] pushed into.
Thinking that the Lord is there to protect us, will be only thought we
would have and we would not be straying in many thoughts. These Asura quality
persons think that they were responsible for
themselves, for their wealth, for their success, etc., and so entire
responsibility is vested on them. With such haughtiness, they think of various
ways to protect them and their properties and these
thoughts make them astray. Such worries and thoughts make them,
*moha = delusions,
moha-jala is very significant. Jala means net; like fish caught in a net,
they have no way to come out.
*jala samavrta = surrounded or immersed.
Worries would lead to delusions. With wrong objectives, they do wrong
things and find them unsuccessful. Again they try the same wrong methods and
continue to suffer failures. Since they do not
realize they are in the wrong track, they continue same wrong ways.
Slowly, worries and delusions surround them. Finally, these persons become wicked
persons. The amassed past papa, would
make them to tread the wrong paths and continue. Ravana became a slave to
Kama [lust]. He desired to have Sri Sita and continued all wrong ways. His
objective was wrong and to succeed in that
he tried all wrong ways. He ordered Mareecha to fool Sri Sita. He himself
went in the guise of sanyasi to fool Her. He tried to fool Her, by cutting the
head of an imaginary Sri Rama. He also tried to
fool Sri Rama, by killing imaginary Sri Sita. Thus a wrong objective,
makes the person to seek all evil methods.
*Prasakta = devoted in,
*kAmabhogesu = cheap and illegal enjoyments,
*asucau = in flthy and frightening,
*narake = hell,
*patanti = [they] fall into.
With evil objectives, persons like Ravana, pursue evil designs and
acquire enormous papa. Before they could realize what had accrued to them, they
meet death and are pushed into Naraka, as a
consequence of the papa accumulated! Evil designs make us to have
continuous planning; we should avoid them and with single objective of serving the
Lord, we should have singular thought and lead
simpler life. We should never complicate our otherwise simple life. The
Lord does not expect much from us. With mind in Him, we get the quality of Devas
and lead simple life. Instead, these persons
not only have evil aims, but also have a false pride that they were
responsible for all pomp and show they exhibited.

Additional notes:
The demoniac man knows no limit to his desire to acquire money. That is
unlimited. He only thinks how much assessment he has just now and schemes to
engage that stock of wealth farther and farther.
For that reason, he does not hesitate to act in any sinful way and so deals
in the black market for illegal gratification. He is enamored by the possessions
he has already, such as land, family, house and bank
balance, and he is always planning to improve them. He believes in his own
strength, and he does not know that whatever he is gaining is due to his past good
deeds. He is given an opportunity to accumulate
such things, but he has no conception of past causes. He simply thinks that
all his mass of wealth is due to his own endeavor. A demoniac person believes in
the strength of his personal work, not in the law
of karma. According to the law of karma, a man takes his birth in a high
family, or becomes rich, or very well educated, or very beautiful because of good
work in the past. The demoniac think that all these
things are accidental and due to the strength of his personal ability. He
does not sense any arrangement behind all the varieties of people, beauty, and
education. Anyone who comes into competition with
such a demoniac man is his enemy. There are many demoniac people, and each is
enemy to the others. This enmity becomes more and more deep--between persons, then
between families, then between
societies, and at last between nations. Therefore there is constant strife,
war and enmity all over the world. Each demoniac person thinks that he can live at
the sacrifice of all others. Generally, a demoniac
person thinks of himself as the Supreme God, and a demoniac preacher tells
his followers: "Why are you seeking God elsewhere? You are all yourselves God!
Whatever you like, you can do. Don't believe in
God. Throw away God. God is dead." These are the demoniac's
preachings.Although the demoniac person sees others equally rich and influential,
or even more so, he thinks that no one is richer than he
and that no one is more influential than he. As far as promotion to the
higher planetary system is concerned, he does not believe in performing yajnas or
sacrifices. Demons think that they will manufacture
their own process of yajna and prepare some machine, by which they will be
able to reach any higher planet. The best example of such a demoniac man was
Ravana. He offered a program to the people by
which he would prepare a staircase so that anyone could reach the heavenly
planets without performing sacrifices, such as are prescribed in the Vedas.
Similarly, in the present age such demoniac men
are striving to reach the higher planetary systems by mechanical
arrangements. These are examples of bewilderment. The result is that, without
their knowledge, they are gliding toward hell.
Here the Sanskrit word moha-jala is very significant. Jala means net; like
fish caught in a net, they have no way to come out.

16.17
Atma-sambhAvitAh stabdhAh: dhana-mAna-madAnvitAha:
yajantE nAma-yajnais tE dambhEnAvidhi-purvakam

Self-complacent and always impudent, deluded by wealth and false prestige, they
sometimes perform sacrifices in name only without following any rules or
regulations.
Self-conceited, self-sufficient, possessed of the intoxication of wealth and
pride, they perform sacrifices in name only, with ostentation and not according to
the injunctions of the Sastras.

With Kama and Krodha dominating, Asura quality is exalted. We desire on

unnecessary things and when we do not attain them, we get angry. These are Kama
and Kroda and are the real and greatest
enemies, within ourselves. Desire, lust, greed or unsatisfied passion, is the
First enemy. When these are not attained or not satisfied, they result in anger,
which is the second enemy. Enjoying such inferior
desires is considered as the only objective. These qulities are to be
discarded and divine qulities are to be nurtured. This is what the Lord has been
preaching and now we shall see sloka 17.
 Lord Krishna describes telltale signs and characteristics of the demoniac.
- Sambhavitah means conceited, self aggrandizing. The demoniac flatter
themselves.
- Stabdah means impertinent, pompous. Thinking they are the better than
all others.
- Dhana-mana-mada-anvizah means inebriated and puffed up by wealth,
bloodlines, etc.
- Avidhi-purvakam means the demoniac do pseudo rituals condemned by the
Vedas.
The pseudo-rituals enacted by the demoniac are nothing more then
pretentious exhibitions of ostentatious decadence regardless of the opulence they
are always void of devotion to the Supreme Lord
and are performed contrary to the injunctions and ordinances of the
Vedic scriptures

*Yajante = [these Asura quality persons also] perform Yagnas.

How is it that Asuras also perform Yagna, when only Devas perform such
good acts? Did not Indrajit perform Nikumbala Yagna [to defeat Lakshmana]?
*Avidhi purvakam = [but they perform] not in accordance with rules.
They perform to attain inferior results. The word avidhi-purvakam,
meaning disregard for the rules and regulations, is especially stressed here.
These things are always due to ignorance and illusion.
avidhi-purvakam, regardless of the injunctions-without subsidiary rites
and proper methods of performance as enjoined.
*Nama = for name,
*dambhena = for cheap publicity. dambhena, with ostentation, with religious
hypocricy;
Noble rituals like Yagna, donations, etc., are done for the sake of
publicity. We have to perform Yagna, etc., in accordance with Vedas and Shastras.
Our elders have been advising not to perform Vedas
prescribed Putyrakameshti Yagna, to beget children or other such Yagnas
for worldly advantages. They advise that we should not misuse them for such
inferior results. They advise us to adopt saranagati,
mentioned in Vedantas, and try to reach Moksham. This is for those
activities prescribed in Vedas. But these Asura quality people do acts which are
never prescribed in Shastras. Ravana, for example,
performed meditation and sought boons from lord Brahma. He wanted to
possess those not in accordance with Vedas.
*Atma sambhavita = self praising.
Atma-sambhavitah, self-conceited, considering themselves by themselves to
be possessed of good qualities-not considered to be so by holy men. These people
praise themselves to publicize.
*Stabhda = haughtiness. haughty, having minds that are not humble
These persons are never humble, but are always haughty with pride. Good
quality and education should make one humble. It is like corn or paddy crop
bending as the seeds mature. They never
bow to others. One might not bow down for want of alms. But, well
educated person should be humble in the society of noble persons.
*Dhanam = wealth,
*mAnam = abhimanam or pride of having born in a particular family or society
or beauty,etc.
*MadAnvita = [due to these undesirable qualities, they] move about with
haughtiness.
Swami Tiruvarangattamudanar says that Swami Koorattalwan overcame all the
pride due to education, wealth and family. In Tamil it is called mukkurumbu -
Three faults. Just like an elephant goes mad,
these three defects can drive a person to go mad! Great persons would be
more humble, with these assets. Asura type of persons would never show humilty.
They perform acts with wrong objectives and
against prescribed in Vedas.

16.18
ahankAram balam darpam kAmam krOdham ca samsritAh
mAm Atma-para-dEhEsu pradvisanto'bhya_sUyakAh

Bewildered by false ego, strength, pride, lust and anger, the demon becomes
envious of the Supreme Personality of Godhead, who is situated in his own body and
in the bodies of others, and
blasphemes against the real religion. They depend on their egoism in the form
of 'I can do everything without the help of anyone'; likewise, in performing
everything they depend on their power,
'My power is sufficient'; hence pride takes the following form, 'There is
nobody like myself. Desire takes the form of, 'Because I am so, everything is
fulfilled by my mere desire.' 'Wrath consits in conceiving,
'I shall slay those who cause evil to me.' Thus, depending on themselves, they
evince malice towards Me, the Supreme Person abiding in their own bodies as well
as in the bodies of others; and they hate Me.
They endeavour to invent fallacious arguments against My existence, and being
unable to tolerate Me, they perform all acts like sacrifices etc., depending only
on their egoism.

The Lord says that those with Asura qualities consider Him as enemy! They are
jealous of Him and do not accept that the Lord administers this Universe! They
think they are the rulers.
Here Lord Krishna describes more telltale signs and characteristics of the
demoniac.

*Ahankaram = ego [that they are responsible for their success in life and
they needed none's help],
The word ahankara means egotistic thinking they are independent of the
Supreme Lord
*balam = strength [of their own responsible for their life],
*darpam = pride [consider all others as secondary or insignificant],
The word darpam means insolence, thinking that they as demons are all
important.
*kAmam = lust or desire [to satisfy their senses],
*krOdham = anger [ against all those preventing them from enjoying what they
desired],
*ca samsrita = and think they have attained.
*Atma = self [ and the likes of Asura quality people],
*para = others [devoted to the Lord],
*dehesu = in their bodies,
atma-para-dehesu, in their own and others' bodies as the witness of
their intellects and actions; (they become)
*mAm = [residing] Me [Sri Krishna],
*pradvisantobhy = [these asura quality persons] hate and,
*Abya_asuyaka = are jealous.. abhyasuyakah, envious by nature, intolerant of
the qualities of those who tread the right path.

Even though the Supreme Lord is atma-para-devesu or situated within them and
all living entities as the immortal supreme soul, the demoniac endeavour in
earnest most spitefully to cause great evil to all
creatures. The demoniac exhibit overt malice and aggressiveness against
anything righteous and determinedly oppose the Supreme Lord at every opportunity
in every way they can. They take great pains to
degrade moral values, encourage depraved activities and destroy the family
unit. They propagate that god does not exist, that creation came from a random
mixture of chemicals and that there is nothing
existing after this life so it is better to eat, drink and be merry without
cessation. They concoct many doctrines, conduct many seminars and establish many
schools of thought to negate the idea of the
existence of a singular consciousness, a Supreme being or Supreme Lord that
is the creator and supreme controller of all creation.

These persons hate the Lord and are jealous of the Lord Who resides in Asura
quality persons as well as Deva quality persons. There is no reason to hate the
Lord. Then why do they hate?
Because of the papas committed in infinite births. These sins make them to
be born with Asura qualities. Ravana, Kamsa, Kumbakarna, all the 14,000 Rakshasas
in Dandakaranya, etc., hated Him
and fought Him. We might say that now Ravana like persons are not there. But
in each of us, we sometime think that a particular deed was done by one's own
effort and skill. Many times we ask why
God had granted a particular hardship. This itself is opposing the Lord.
Unless we get a unshakable faith in Him, these doubts are opposed to Him. There
are answers to all our questions and instead of
searching them, if we start questioning the Lord, it tantamounts to opposing
Him! When we see good qualities also as bad, it is jealousy! It is
misunderstanding other's good qualities. Asura quality persons
should cross all these bad qualities and surrender unto Him, as we cross the
hills to have a darshan of the Lord.

16.19
tAn aham dvisatah krurAn samsAresu narAdhamAn
ksipAmy ajasram asubhAn Asurisv eva yOnisu

The Lord says that He pushed them again and again in Asura quality rebirths.
Those haters, cruel, the vilest and the most inauspicious of mankind, I hurl
forever into the cycles of births and deaths, into the
wombs of demons.

Those who hate Me in this manner, I hurl them, the cruel, inauspicious and the
vilest of mankind into the cycle of births and deaths for ever, viz., old age,
death etc., revolving again and again, and even
there into demoniac wombs. I hurl them into births, antagonistic to any
friendliness towards Me. The meaning is that I shall connect them to cruel minds
as would impel them to actions which lead them to the
attainment of cursed births.

Since the demoniac adamantly desire to be irreversibly opposed to the Supreme

Lords Krishna's divine will, He permits them to pursue their wishes and they are
hurled into demoniac wombs birth after
birth in order that their aversion to Him will be increased. Impelled by the
Supreme Lord's sanction their desires are satisfied and they receive the
opportunity in a suitable demoniac environment to exercise
their free will and voraciously vent their vile, evil and degraded nature.

*Aham = I [Sri Krishna, the Mightiest and Most Superior],

*ksipAmy = push,
*tAn = them [Asura quality persons],
*dvisata = haters [of the Lord],
 *krurAn = cruel [minded towards the Lord], into,
*samsAresu = in samsaram [this society],
*naradhamAn = as lowest among humans,
nara-adhaman, vilest of human beings, who are opposed to the right path,
who are hostile to the pious people;
*ksipami, cast, hurl; ajasram, for ever;
*ajasram = many, many times [in samsaram].
We are born and do actions to collect papa/punya; and after reaching
appropriate hell or heaven, we are again reborn and continue in the cycle. These
persons are not simply pushed into rebirths in
samsaram. Even Swami Tirumalai Nambi or Swami Ramnuja or Swami Vedanta
Desika were also born in samsaram. They lived a noble life. But these persons are
not born in such noble families.
*Asuris = most wicked natured,
*yonisu = families,
Asurishu yonishu: Wombs of Asuras: Wombs of the most cruel beings such
as tigers, lions and the like.
*asubhan = [they are also] most inauspicious.
Therefore, we learn that we should not abuse God.

We think that we are the designers of our lives. Our births are decided by
our past papa/punya. After obtaining a birth as human, we should utilise the
opportunity properly. Instead if we miss the
opportunity, and commit papa, we have to repeat in this cycle. Are our past
Karma, shaping our life? Think of the various persons around us. One could argue
that a person in his forties, gets what he
did earlier. But, what about an infant or toddler? Why should an infant is
born rich or intelligent? One could again argue that those could be due to the
papa/punya of the parents. But how the Karma of
someone else could affect us? We should realize that cause and effect should
be for the same person. One's cause can not have effect for another! Therefore,
our past Karma decides our birth and
circumstances. It is hence, necessary to accept past Karma and rebirths.
Transfering our effects of Karmas done in one birth to the next birth, is decided
by the Lord. Accepting this is Deva quality;
and, thinking that the self was responsible for all, is Asura quality.

Additional Notes:

In this verse it is clearly indicated that the placing of a particular

individual soul in a particular body is the prerogative of the supreme will. The
demoniac person may not agree to accept the supremacy
of the Lord, and it is a fact that he may act according to his own whims,
but his next birth will depend upon the decision of the Supreme Personality of
Godhead and not on himself. In the
Srimad-Bhagavatam, Third Canto, it is stated that an individual soul,
after his death, is put into the womb of a mother where he gets a particular type
of body under the supervision of superior power.
Therefore in the material existence we find so many species of life--
animals, insects, men, and so on. All are arranged by the superior power. They are
not accidental. As for the demoniac, it is clearly
said here that they are perpetually put into the wombs of demons, and thus
they continue to be envious, the lowest of mankind. Such demoniac species of life
are held to be always full of lust, always
violent and hateful and always unclean. They are just like so many beasts
in a jungle.
16.20
Asurim yOnim ApannAha mudhA janmani janmani
mAm aprApyaiva kauntEya tatO yAnty_adhamAm gatim

Attaining repeated birth amongst the species of demoniac life, such persons can
never approach Me. Gradually they sink down to the most abominable type of
existence.
Fallen into demoniac wombs in birth after birth, these deluded men, not
attaining Me, further sink down to the lowest level, O Arjuna.

*Tata = thereafter, these Asura quality persons attain,

'These deluded men,' viz., those entertaining perverse knowledge about
Me, attain repeatedly births that tend them to be antagonistic to Me.
*adhamAm gatim = lower and lower levels.
Earlier the Lord mentioned that He Himself pushed them into hell. That is
those in samsaram, lowest among humans, cruel minded and lacking any
auspiciousness. Okay, what happens to those
pushed into hell? Will they be able to come out? Yes, but it is not so
easy.
*gatim = condition, path, goal
*Asurim yonim = with demon like character,
*Apannah, being born, having acquired;
*janmAni janmani = birth after birth,
*mudha = with no knowledge [about the Lord or about the means to reach Him],
Never 'attaining Me,' viz., never arriving at the knowledge that
Vasudeva, the Lord and the ruler of all, truly exists, they go farther and farther
down, from that birth, to the lowest level.
*aprapyaiva = without getting any knowledge to reach,
*mAm = Me [Sri Krishna],
*tatAh = thereafter,
*adhamAm gatim= they attain, even worse than what they already got, levels or
births.

By this sloka the Lord tells what these Asura quality persons attain. Asura
quality persons never accept God and think, out of ego and pride that they were
responsible for whatever success they might
have attained in life. They never accept that their past Karma and God alone
had brought them the present birth and life. They think that they alone are
responsible for their life and they needed nobody's
help or favour. Such Asura quality persons never try to think about God nor
they try to develop any knowledge in that direction. Without this knowledge or
efforts, they would never attain Him. But on the
contrary, they oppose Him and are envious of Him. Thus without any knowledge
about Him, they attain births after births and reach worse and worse levels.
Fortunately, we are climbing up in the path
treaded by Swami Ramanuja and with Swami Vazhi Emperumanar's blessings we
will rise higher and higher.

Additional Notes:
It is known that God is all-merciful, but here we find that God is never
merciful to the demoniac. It is clearly stated that the demoniac people, life
after life, are put into the wombs of similar demons, and,
not achieving the mercy of the Supreme Lord, they go down and down, so that
at last they achieve bodies like those of cats, dogs and hogs. It is clearly
stated that such demons have practically no
chance of receiving the mercy of God at any stage of later life. In the
Vedas also it is stated that such persons gradually sink to become dogs and hogs.
It may be then argued in this connection
that God should not be advertised as all-merciful if He is not merciful to
such demons. In answer to this question, in the Vedanta-sutra we find that the
Supreme Lord has no hatred for anyone.
The placing of the asuras, the demons, in the lowest status of life is
simply another feature of His mercy. Sometimes the asuras are killed by the
Supreme Lord, but this killing is also good for them,
for in Vedic literature we find that anyone who is killed by the Supreme
Lord becomes liberated. There are instances in history of many asuras--Ravana,
Kamsa, Hiranyakasipu--to whom the Lord
appeared in various incarnations just to kill them. Therefore God's mercy
is shown to the asuras if they are fortunate enough to be killed by Him.

The root cause by which those of a demoniac nature lose their paramount
position as human beings imbued with free will and self-determination and instead
sink into the instinctive consciousness
of animal and reptiles, descending further into insects, worms and maggots is
revealed next.

16.21
tri-vidham narakasyEdam dvAram nAsanam Atmanah
kamah krodha: tathA lobhah: tasmAd etat trayam tyajEt

Discard these Three, advises the Lord. Desire, wrath and greed --- this is
the triple gateway to Naraka, ruinous to the self. Therefore one should abandon
these three.

Those three which constitute the 'gateway of this hell' in the shape of
demoniac nature, and are destructive of the self (Atman) --- are known as desire,
wrath and greed. The nature of these has already
been explained. 'Gateway' (Dvara) means the path, the cause. Therefore, one
should renounce these three. Therefore, since they constitute the cause of the
extremely dreadful Naraka, one should wholly
renounce this triad --- desire, wrath and greed.

*Tyajet = discard!
The Lord says that the Three qualities He was to mention, were the gates
for hell, and so should be avoided. Even gate to heaven is to be avoided, as one
had to return from heaven after tenure!
Gate to Vaikuntam only should be chosen! We should know these gates to
hell to avoid them. Therefore Lord Krishna emphasizes that lust, greed and anger
must be permanently abandoned, fully
relinquished and completely neutralised since these three voracious
vices comprise the cause that leads a jiva or embodied being directly to dreaded
naraka or the hellish planets.
*Narakasyedam = to [reach] naraka.
This is not the abode of lord Yama, but naraka here means the ignorance
about the Lord, or lack of efforts to reach the Lord, or the wrong assumptions
about the Lord]
*trividham = Three types of,
*dvAram = gates [are there], for,
The word dvaram means portal and gate inferring the cause.
*Atmana = these persons, themselves,
*nAsanam = to get destroyed. What are those gates?
The words nasanam atmanah means destructive or even suicidal denoting
how utterly negative lust, greed and anger are in evolving the consciousness to
commune with the immortal soul.
 *Kama = lust or desire, krodha = anger, tatha = and, lobha = greed.
Kama ia desire to have sensual pleasures. Krodha is anger when such
desire is prevented or not fulfilled. Lobha is greed or more lust after enjoying.
Lust, greed and anger are the foundations for all the other vices and
sinfulness described previously which run rampant among the demoniac.

Today what we witness as terrorism or enemity between countries or economic

meltdown, can be traced to these three! We can see in our lives also, how we spent
our lives earlier and how we spend now.
Now, people want to raise standard of living very fast! This leads to
greediness. We compare with others. Everyone wants to be ahead of others. We are
not content with what God has provided us.
We want to be like others! These Three qualities would erase God from our
thoughts and would lead to, worse than hell. These qualities will prevent us from
realizing Brahmam!

*Tasmat = therefore,
*etat trayam = these Three [qualities],
*tyajet = are to be discarded.

16.22
etair vimuktah kauntEya tamO-dvArais tribhir naraha:
Acarat(y)_Atmanah srEyas tato yAti parAm gatim

One who has been released from these threefold gates of darkness, O Arjuna,
works for the good of the self. Hence he reaches the supreme state.

One who has been 'released from these three' --- from desire, wrath and greed
which constitute the gates of darkness causing erroneous knowledge of Myself ---,
he works for the good of the self.
Gaining knowledge of Myself, he endevaours to be inclined towards Me. From
there, he attains the supreme goal, which is Myself.

*Param gatim = reaching the most supreme level [reaching the Lord at
Vaikuntam].
Earlier, it was told that Asura quality persons would reach lowest level.
He also mentioned that Kama [lust], Krodha [anger] and Lobha [greed] were the
Three gates to hell of ignorance and wrong
concepts. Persons avoiding these Three, raise their levels. The Lord tells
what all good occur to people who avoid these evil gates.

*Kaunteya = Arjuna!, etair = from these [Three bad qualities mentioned

earlier],
*vimukta = [he, who is] freed.
Like Swami Periya Tirumala Nambi, who did not mind even small service like
fetching water, and going after disciple to teach, and did not mind physical
strain. All these he did to ensure Swami Ramanuja
becomes a great Acharya and redeem. It was mentioned in the past that
Swami Periya Tirumalai Nambi was a disciple of Swami Alavandar and he wanted to
teach all he learnt in Srimad Ramayana
to Swami Ramanuja. Swami Periya Tirumalai Nambi had Two sisters and one
sister's son was Swami Ramanuja, while Swami Embar or Govinda Perumal was the
other sister's son. He never
considered his daily routines as duties below his status, because before
the Lord, what are we all? He was free from all these Three bad qualities. By
freeing from,
*tamo = darkness or ignorance about the Lord,
 *tribhir dvArai = Three gates, namely, Kama, Krodha and Lobha, a person,
tribhih, three; tamo-dvaraih, doors to darkness, i.e., passion etc. which
are doors to the darkness of hell consisting of sorrow and delusion; freed from
three
*atmAna = to himself,
*sreyas = that which would benefit him,
*Acaraty = starts following.
If we free ourselves from these Three gates to darkness of ignorance about
the Lord, then we start to gain knowledge about the Lord and then reach the Lord
Himself. That is the benefit and would
bring glory to us. Then, he reaches the highest level of Vaikuntam

Lord Krishna praises the avoidance of lust, greed and anger for by doing so
the highest good and well being of a human being is assured. Freedom from these
voracious evils allows one to engage
in spiritual activities beneficial for oneself and all creation by the
acquisition of spiritual knowledge concerning devotion to the Supreme Lord along
with atma tattva realisation of the soul and moksa or
liberation from material existence. This insures one will never have to enter
a hellish condition of life and eventually will attain the Supreme Lord.

Additional Notes:
One should be very careful of these three enemies to human life: lust, anger,
and greed. The more a person is freed from lust, anger and greed, the more his
existence becomes pure. Then he can
follow the rules and regulations enjoined in the Vedic literature. By
following the regulative principles of human life, one gradually raises himself to
the platform of spiritual realization. If one is so fortunate,
by such practice, to rise to the platform of Krsna consciousness, then
success is guaranteed for him. In the Vedic literature, the ways of action and
reaction are prescribed to enable one to come to the
stage of purification. The whole method is based on giving up lust, greed and
anger. By cultivating knowledge of this process, one can be elevated to the
highest position of self-realization; this
self-realization is perfected in devotional service. In that devotional
service, the liberation of the conditioned soul is guaranteed. Therefore,
according to the Vedic system, there are instituted the four
orders of life and the four statuses of life, called the caste system and the
spiritual order system. There are different rules and regulations for different
castes or divisions of society, and if a person is
able to follow them, he will be automatically raised to the highest platform
of spiritual realization. Then he can have liberation without a doubt.

16.23
yah sAstra-vidhim utsrjyA vartatE kAma-kArAtah:
na sa siddhim avapnOti na sukham na parAm gatim

But he who discards scriptural injunctions and acts according to his own whims
attains neither perfection, nor happiness, nor the supreme destination.
He who, abandoning the injunctions of the Sastras, acts under the influence of
desire, attains neither perfection nor pleasure, nor the supreme state.

It is not possible to renounce lust without performing authorised spiritual

activities. Lord Krishna declares that that those who whimsically ignore or
spitefully disregard the ordinances and injunctions
prescribed in the Vedic scriptures expressly for the benefit of all beings and
contrarily act frivolously impelled by the impulses of desire will achieve neither
knowledge of truth, perfection nor moksa or liberation
from material existence.

He, who does not accept Shastras as basic principle or axiom, will never get
any happiness. Earlier the Lord talked about persons opposed to the Lord, who do
not accept the Lord, who are jealous
of the Lord, and living with ego and pride, with full of lust, greed and
anger, and said that they were with Asura qualities. Now, in this sloka He tells
Arjuna that worse than all the behaviour told earlier,
is their refusal to accept Vedas, and that is the prime reason. We have to
accept Vedas as axiom and live accordingly. With haughtiness, these persons ask
why should they follow Vedas? Such persons
are never happy, says the Lord!

*Ya = [he] who, mostly with Asura qualities,

*utsrjya = violates,
*sastra = Vedas,
Here Sastra means Vedas. Vidhi stands for injunction. He who abandons My
injunction called Vedas and acts under the influence of desire, viz., takes the
path according to his own wishes, does not
attain perfection, He does not reach any Siddhi in the next world, nor
does he find the slighest happiness in this world, let alone the attainment of the
supreme state. It is not possible for him to do so.
Such is the meaning.

*vidhi = rulings, but,

*vartate = lives,
*kAmakArata = to his liking.
These persons do not want to follow Vedas rulings of do's and don'ts, and
live as pleased to them! They do not mind doing any heinous crime as long as it
pleased them! They do not care that those
actions were forbidden by Vedas and so, violate Vedas.

The word kama-karatah is very significant. A person who knowingly violates

the rules acts in lust. He knows that this is forbidden, still he acts. This is
called acting whimsically. He knows that this
should be done, but still he does not do it; therefore he is called
whimsical. Such persons are destined to be condemned by the Supreme Lord. Such
persons cannot have the perfection which is meant
for the human life. The human life is especially meant for purifying one's
existence, and one who does not follow the rules and regulations cannot purify
himself, nor can he attain the real stage of happiness.

*Sa = he [that type of person],

*siddhim = higher form of life in heaven,
*na avapnoti = will never attain,
*na sukham = never happiness [in this life in this world],
*na parAm gatim = never the highest level [of being in Vaikuntam and reach the
Lord].
Thus he does not attain happiness in this world nor in Swarga or heaven
and never reach Vaikuntam and have eternal bliss! This is the fate of not
believing in Shastras or violating provisions
in Shastras. It is therefore, requested that we should all follow Vedas
and live accordingly.

Vedas preach good life in this world and in upper worlds. Vedas guide us how
to be content with what we earn, how to be happy with our family, how to avoid
diseases, how peace should prevail
 in the world, etc. Are Vedas that great? Yes, because Vedas are not created
by any human; they are the words of the Lord. The Lord says that those who do not
follow Vedas [Shruti] or Smriti,
are His enemies! Vedas are the base for great sages to preach Puranas and
Itihasa, and Alwars to sing pasurams. Vedas are more compassionate than the
compassion of a Thousand parents!
There is a saying that he, who, either not accepts Vedas or misinterprets
Vedas, would never reach good life. Tiruvarangathu Amudanar says that Swami
Ramanuja was born to crown Vedas its due
position, for the benefit of all.

16.24
tasmAd shastram pramAnam tE kAryAkArya-vyavasthitau
jnAtva sastra-vidhAnOktam karma kartum ihArhasi

Therefore, let the Sastra be your authority for determining what should be done
and what should not be done. Knowing what is enjoined in the injunctions of the
Sastra, you should perform work here.
One should understand what is duty and what is not duty by the regulations of
the scriptures. Knowing such rules and regulations, one should act so that he may
gradually be elevated.

He tells Arjuna, Hence, the Sastra is to be the only authority for you in
determining what should be done and what should not be done, viz., in deciding
what ought to be accepted and what ought not be
accepted. You should know, i.e., understand, neither more nor less than what
constitutes the truth and the work enjoined in the injunctions of the Sastras
which the Highest Reality called the Supreme Person
revealed in the Vedas. The Vedic injunctions are supplemented by the Dharma-
sastras, the Itihasas and the Puranas. The acts enjoined by them are the means for
reaching Him and for pleasing Him.
You should perform them; you should accept them alone.

Sastra meaning the Vedic scriptures is the sole absolute supreme authority
deciding all matters of existence guiding all creation as to what is to be done
and what is not to be done. What the ordinances and
injunctions of the Vedic scriptures enjoin along with their auxiliaries such as
the Puranas, Upanisads, Itihasas, etc reveals that the highest truth is the
Supreme Lord Krishna, that all activities should be
engaged in as devotion and propitiation to Him and that this in itself
constitutes the means of attaining Him. Realising these ultimate truths to be
absolute reality, nothing more is required and one should
sagaciously act with full faith in accordance therewith.

*iha = in this world,

*karma = Karma yoga and then Bhakti yoga,
*kartum = to do,
*arhasi = [Arjuna is] well qualified.
Thus being well qualified, He advises Arjuna to do Karma yoga and then
Bhakti yoga, in this Karma bhoomi or in this world, and then reach the Lord. Why
is this sloka here? Should not the theme of this
Chapter be reflected in this sloka? In this Chapter the theme was Entity
[tatvam], which is the Real. The tatvam in Vedas is the Lord or Sri Varaha! Bhakti
marg was means to reach Him.
Thus the means and the Destination, have to be understood by Vedas only.
This is the theme of this Chapter.
 *TasmAd = therefore.
This word is highly potent with many interpretations. The Lord told that
he who accepted Vedas, was the one without Asura quality. Only by accepting Vedas
as the basic axiom, one's actions would
be fruitful. Otherwise, happiness in this world or heaven or Moksham
would not be attained. Therefore, without Asura qualities, accepting and following
Vedas, with desire to reach Moksham, Arjuna
should be. Therefore,
*te = to you [Arjuna],
*karya = actions to be done,
*akarya = actions should not be done,
*vyavastitau = to be decided,
karya-akarya-vyavasthitau, as regards the determination of what is to be
done and what is not to be done.
*sastram = Vedas,
*pramanam = are axioms or basic reference.
Pramanam or axiom is that which helps in getting true knowledge. Vedas
impart true knowledge. Once the true knowledge is acquired, the same sastras or
Vedas help in attaining that truth. He advises
Arjuna, that to decide which is good or not, or which way he had to act
or not, Vedas were the only reference to get the truth.
*Sastra_vidhAnoktam = clarified or decided by Shastras or Vedas, tatvam or
God,
sastra-vidhana-uktam, as presented by scriptural injunction-vidhana is
the same as vidhi, precept, in the form, 'you should do', 'you should not do'; as
presented by that;
*jnAtva = understand.
He should understand Tatvam or the Ultimate Entity, about the Lord, from
Vedas properly.

We desire to reach Tirumala. Why? Because He is the God and we should reach
Him. This is knowledge. Then we take efforts to travel to Tirumala. So, knowledge
or Gyana and efforts or Karma, are both
required. Thus Karma Yoga and Bhakti Yoga are needed to realize and reach,
Vedas clarified and confirmed Entity, that is, the Lord!

Additional Notes

Sastra is without the four principal defects that are visible in the
conditioned soul: imperfect senses, the propensity for cheating, certainty of
committing mistakes, and certainty of being illusioned.
These four principal defects in conditioned life disqualify one from
putting forth rules and regulations. Therefore, the rules and regulations as
described in the sastra--being above these defects--are
accepted without alteration by all great saints, acaryas and great souls.

In India there are many parties of spiritual understanding, generally

classified as two: the impersonalist and the personalist. Both of them, however,
lead their lives according to the principles of the Vedas.
Without following the principles of the scriptures, one cannot elevate
himself to the perfectional stage. One who actually, therefore, understands the
purport of the sastras is considered fortunate.
In human society, aversion to the principles of understanding the Supreme
Personality of Godhead is the cause of all falldowns. That is the greatest offense
of human life. Therefore, maya, the material
energy of the Supreme Personality of Godhead, is always giving us trouble
in the shape of the threefold miseries. This material energy is constituted of the
three modes of material nature. One has to raise
himself at least to the mode of goodness before the path to understanding
the Supreme Lord can be opened. Without raising oneself to the standard of the
mode of goodness, one remains in ignorance and
passion, which are the cause of demoniac life. Those in the modes of passion
and ignorance deride the scriptures, deride the holy man, and deride the proper
understanding of the spiritual master, and
they do not care for the regulations of the scriptures. In spite of hearing
the glories of devotional service, they are not attracted. Thus they manufacture
their own way of elevation. These are some of the
defects of human society, which lead to the demoniac status of life. If,
however, one is able to be guided by a proper and bona fide spiritual master, who
can lead one to the path of elevation, to the higher
stage, then one's life becomes successful.

Let us now see the conclusion part of Chapter 16.

Alavandaar"s summary of the sixteenth chapter is as follows:

DEVAA_ASURA VIBHAGA_UKTHI POORVIKAA SAASTRA VASYATAA I

TATTVA_ANUSHATAANA VIGYANA_STHEMNEH SHODASA UCHYATEH II

Swami Alavandar in Gitarta Sangraham says that in Chapter 16, behaviour of

Devas and Asuras were told. In the first Three slokas, Sri Krishna listed 26
qualities of Deva quality persons. They are intelligent
and respect elders and Vedas. They do not fall a prey to flattery. They are
not provoked by others' abuses. They implicitly follow Vedas. They are quite
composed and do not offend others by speech or action.
They are in control of senses. They lead contented life.

Then the Lord described the behaviour of Asura quality persons. They do things
for cheap publicity. They oppose all and never accept Vedas. They behave
haughtily. He is a slave to kama [lust], krodha [anger]
and lobha [greed]. This division the Lord made to impress that we should
follow Shastras. Asuras are those who violate Shastras. After showing these Two
categories, the Lord said that through Shastras
we have to understand the Ultimate Entity, Tatva, and reach Him. Arjuna is
advised to have Shastras, as a torch light to lead in darkness.

Swami Alavandar says in Gitarta Sangraha, tatva jnana anushtana - the knowledge
about Bhagavan, the Lord. To reinforce this knowledge and to know the means to
reach Him, the Lord mentions the
classification of persons as Devas and Asuras. This Gyana about Bhagavan, can
be acquired only from Vedas. So, one should follow Vedas. Such people are Devas
and those who do not act according to
or follow Vedas, are Asuras. We should not imagine that Asuras mean persons
would be having frightening faces, with horns on the heads, etc; also Devas do not
imply those in upper worlds. Anyone
not acting as per Vedas is Asura and anyone following Vedas implicitly, is
Deva! With this classification, the Lord advises everyone to follow Shastras!

Glory of Chapter 16
-------------------------

Parvati asks lord Parama Shiva to enlighten on the glory of Chapter 16. In
Gurjara [modern Gujarat] region, King Katka Bahu was ruling. His elephant was
Arimardhana. Suddenly, it became mad [musth].
None could pacify and the mahout and the King could not control. At that time
one yogi was coming after bath in the river. As the elephant went near him, all
were afraid that it would kill him. Instead the
elephant came near him and saluted with bent knees and went away. King was
surprised and prostrated to the Yogi and asked what power he had to control a mad
elephant? The Yogi replied that he had
no special power, except that he daily chanted Chapter 16, preached by his
master! The King was surprised and immediately got lessons in Chapter 16. He then
relinquished his kingdom and meditated
on this Chapter in the forest and lead a successful life.

SEVENTEENTH CHAPTER: SRADDHAATRYA VIBHAGA YOGAM( THREE FOLD SHRADDHA)

**********************************************************************************
*********************

In chapter sixteen the Supreme Lord Krishna delineated the difference between
those endowed with the divine nature and those possessing the demoniac nature. The
conclusion of that chapter is that
the absolute truth and highest benefit for all creation as well as the means by
which to attain communion with the ultimate reality of the Supreme Lord is based
exclusively on the authority of the Vedic
scriptures and no other source. And now it will be shown that,
1) That works performed in contravention of Sastra - being the nature of
the non-divine prove abortive;
2) That works etc performed in accordance with sAstra are by reason of
their nature (or motive with whch they are performed) divisible into three kinds;
and
3) what (or how)are such works known to be in agreeement with sastra.

Alavandaar states that the essence of Saastras as revealed by the Lord is a

group of three words: OM TAT SAT. He says that all that is not sanctioned by
Saaastraas is demoniacal.
What is permitted by the Saastraas is varied befitting the three Gunas found
in chetanas. He says that the Lord characerizes , what is established in Saastraas
is of a threefold nature .
Alavandaar"s summary of the Seventeenth chapter is as follows:

ASAASTRAM_AASURAM KRTSNAM, SAASTRIYAM GUNATA: PRUTAK I

LAKSHANAM SAASTRA_SIDDHASYA, TRIDHAA SAPTADASODHITAM II [ Gitartha Sangraha -
21 ]

In Seventeenth Chapter, these are told. Which are?

*Krtsnam = without any residue,
*asAstram = all those which are against Vedas,
*Asuram = all are Asura quality.
By chanting Vedas, the country prospers. All opposed to Shastras are
characteristic of Asura quality.
*Sastriyam = those in accordance with Shastras,
*gunata = according to qualities,
*prthak = are separate [in Three categories].
Those is accordance with Vedas are sub-classified into Satva, Rajas and
Tamas qualities. Firstly, the Lord broadly classifies all actions as either in
accordance with Vedas or against Vedas.
The latter are all with Asura qualities. Those in accordance with Vedas
are sub-classified into Three categories.
*Sastra siddhasya = those Karmas, like Yagna, accepted by Shastras, are, with
,
*tridha = Three,
*laksanam = identifications.
These are Om, tat and sat. Thus the Shastras accepted Three sub-
classifications are further identified by Three classes. This is the theme of 17th
Chapter.

In Chapter 16, the Lord told Arjuna that we had to follow only Vedas, and
against Vedas was Asura quality. Doing anything according to our will is Asura
quality and doing as per Vedas is Deva quality.
Arjuna raised a doubt, what if one did not do as he liked, but did with
sincerity and not according to Vedas? This is a new category introduced by Arjuna!
Can this person get some benefit at least?
asked Arjuna. Sri Krishna retorted immediately. He emphatically says that
whatever is done can be only in accordance with Vedas. There is no question of
doing anything, with all sincerity, but not in
accordance with Vedas!

Swami Desikan uses the first three lines of his Verse to summarize
Alavandaar"s verse. The elaboration of both Alavandaar"s and Swami Desikan"s
thoughts are as follows:
In the 17th chapter, Lord Krishna instructs Arjuna on the three kinds of
Shraddha based on their natural dispositions or Samskaaraas. Geetaacharyan states
that the three types (driven by
Sattwa, Rajas and Tamas ) have different tastes in the choice of their foods,
Yajna(austerities undertaken) and Alms giving (Ch17. slokam 7). He describes then
in great detail , the types of food
three kinds of people eat,the three types of Yajnas they perform, the different
types of worship they carry out and the different kinds of alms giving that they
practise.

To illustrate one of the areas of difference, we can look at the styles of

Gifts giving.THe Saatvika gives the gifts to a worthy person in a fit place
without expecting anything in return. The Raajasika
gives reluctantly with anticipation of some returns. The Taamasika gives the
gifts to unworthy persons at the wrong place or time and with contempt and
disrespect. The three types perform their
Karmaanushtaanams according to their different Svabhaavaas or Samskaaraas.

After that instruction, Krishna explained to Arjuna the important meanings

behind The sacred mantram "OM TAT SAT".This is the triple designation for the Para
Brahmam or Supreme Lord
according to Vedas and Yajnas( Ch 17.slokam 23).

According to Krishna, the designation "OM" refers to HIMSELF in the manifest

(Vyaktam ) and Unmanifest (Avyaktam ) states; "TAT" means that which is
indefinable and therefore can only be explained
as "that which shines, that which activates, that which is inside us and so on;
"SAT" , which is the opposite of ASAT means the everpresent ,auspicious Paramatma.
He explains to Arjuna that all acts of
sacrifice ,gifts, Austerities ordained by the Saastraas should be initiated by
Vaidhikaas (one who follow the Vedic Way) with the Utterance of "OM" , the Lord"s
name ( Ch: 17 Slokam 24).

Krishna explains next that the seekers of Moksha should utter the designation
"TAT" ,while performing Yajna or giving alms without anticipating the fruits of
that action.

Geethaacharyan instructs Arjuna further that the word "SAT" denotes reality
,goodness, steadiness in Yajna and austerity. Any action connected with
Steadiness and Shraddha is defined by our Lord
as belonging to the category of "SAT". He adds that whatever that is
sacrificed, given or performed without shraddha is ASAT. He points out that Asat
karmas are of no use to this world or
the other.; on the contrary, the karmas associated with SAT pave the way for
happiness and Vivekam in this world and Moksham at the end of the earthly life.
This is because of the supreme significance
of the designation"SAT",which connotes the ever present ,eternal and auspicious
reality ,which is nothing but the Paramatma.

17.1
arjuna uvaca
ye sastra-vidhim utsrjya yajante sraddhayanvitah
tesam nistha tu ka krsna sattvam aho rajas tamah

Arjuna said, O Krsna, what is the situation of one who does not follow the
principles of scripture but who worships according to his own imagination? Is he
in goodness, in passion or in ignorance?

Arjuna, forgetting the abortiveness of works done, in contravention to sastra,

asks to how such works yaga etc - if performed in faith, - differ in their fruits
as may be characterizable by the several
qualities (gunas) such as sattvam etc..

In this sloka Arjuna asks the Lord, to clear a doubt. As mentioned earlier,
Arjuna classified people into Three categories:
1. Those , who act according to their will and pleasure, caring little for
Vedas.
2. Those, not doing anything according to Shastras, but doing actions
sincerely, so that they could get at least some benefits.
3. Those, who act according to Shastras, and to get maximum awards.

Arjuna felt that even if one did not act according to Shastras, but was
sincere, and so, one should get some awards. It is like a son with true
involvement and sincerity, taking his father to the doctor
and getting him treated. Shastras have not told that by taking medicines,
get cured of the disease. Should not the father get cured? Shastras do not say
that we have to toil in our lands to get food and live.
Should not we get rewards? For any action did with involvement and
sincerity, should not benefits accrue? Sri Krishna was irritated by this question
and He is going to reply in another way. We will see the
question of Arjuna now.

*Ye = [those] who,

*sAstravidhim = commands of Vedas,
*utsrjya = neglected,
*yajante = perform Yaga and Yagnas,
*sraddhayanvita = [but] with sincerity.
There are persons doing actions not conforming to Shastras, but doing
sincerely.
*Tesam = such people's,
*nishta = status,
 *ka = what, krsna = Krishna?
Krishna means grammatically, He, Who brings pleasure to land [persons
living].
*Sattvam = [will they be] involved in satva quality?
*aho = or,
*rajas tama = [will they get benefits for] rajas and tamas qualities?

Arjuna wants Sri Krishna to clarify the position of those who did not conform
to Shastras, yet were sincere. Will they be treated as with satva or rajas or
tamas quality? Perhaps, Arjuna's question is to
find what category of quality these persons would be classified, so that if
they were classified as satvam, then they will get Moksham. Or, will they get
reward meant for rajas quality, or for tamas quality?
Sri Krishna answers this very cleverly. We will wait for His reply!

Additional Notes:
In the Fourth Chapter, thirty-ninth verse, it is said that a person faithful
to a particular type of worship gradually becomes elevated to the stage of
knowledge and attains the highest perfectional stage
of peace and prosperity. In the Sixteenth Chapter, it is concluded that one
who does not follow the principles laid down in the scriptures is called an asura,
demon, and one who follows the scriptural
injunctions faithfully is called a deva, or demigod. Now, if one, with
faith, follows some rules which are not mentioned in the scriptural injunctions,
what is his position? This doubt of Arjuna's is to be cleared
by Krsna. Are those who create some sort of God by selecting a human being
and placing their faith in him worshiping in goodness, passion or ignorance? Do
such persons attain the perfectional stage of
life? Is it possible for them to be situated in real knowledge and elevate
themselves to the highest perfectional stage? Do those who do not follow the rules
and regulations of the scriptures but who have
faith in something and worship gods and demigods and men attain success in
their effort? Arjuna is putting these questions to Krsna.

Lord Krishna begins the seventeenth chapter explaining the three types of
faith found in those possessing characteristics of each guna regarding the types
of food one eats, the type of rituals one performs, the kind of austerities one
undertakes etc. Any action executed with faith that is dominated by evil
intentions resides in tama guna and is characterised by demoniac conceptions and
activities hence enslavement and bondage in material existence. But there are some
who out of ignorance, lack of exposure or unawareness do not adhere to the
ordinances and injunctions of the Vedic scriptures. Yet they also avoid indulgence
in prohibited activities due to desiring respect in society. What will be the
position of such a one? Occasionally they will sincerely perform some ritual or
follow some austerity with faith and even though they are not engaging in sinful
prohibitions because they ignore the ordinances and injunctions of the Vedic
scriptures they still possess demoniacal characteristics. So the query is how are
they categorised?

Although they are indifferent to the Vedic scriptures such beings worship lesser
gods and are following inferior conceptions. Some adhere to such conceptions due
to fear of going to hell, some due to tradition, still others due to acceptance in
society. They have no interest in the Vedic scriptures and have never even
considered the meaning of existence having no desire to understand why they were
born and in knowing the purpose of life. If they have heard about the Vedic
scriptures they regard them as not applying to them or consider them to be below
the level of their own scriptures which they have never adequately studied or
comprehended. The irrefutable evidence is that there is extremely limited
information about the atma or immortal soul in any of the religious conceptions on
Earth except in the Vedic scriptures and any credible reference to the atma can
only be taken from the Vedic scriptures as the source. The most important
ingredient of human existence is immortality of the soul and it is completely
missing in the consciousness of humanity except in the Vedic culture where it is
fully comprehended. The word sraddhaya-anvitah means faithfully. Such faith arises
from traditional belief in god and religious scriptures. One who is ignorant of
the Vedic scriptures is different from one who is opposed to the Vedic scriptures.
So what is the truth regarding those who are not opposed to the Vedic scriptures
but only indifferent due to following their own traditions and what is there
position? This is the question Lord Krishna will begin to fully explain in the
next verse.

Questioned in this manner Lord Krishna refrains from speaking about the
utter futility of performing any activity contrary to Vedic scriptures even with
faith and immediately expounds upon the relationship
of the three gunas or modes of material nature, in the next sloka.

17.2
sri-bhagavan uvaca
tri-vidhA bhavati sraddhA dehinAm sA svabhAva-jA
sAttviki rAjasi caiva tamAsi cEti tAm srnu

The Supreme Lord said, according to the modes of nature acquired by the
embodied soul, one's faith can be of three kinds--goodness, passion or ignorance.
Now hear about these.

The Lord Sri Krishna now replies to Arjuna. The Lord was apparently irritated
by Arjuna's question, but instead of answering that immediately, He says something
else. It is like the common sight. If a lecturer
is explaining some subject and at the end, if one of the students, ask a
question which shows as though he had not understood anything, the lecturer would
be irritated and after a pause of a couple of
minutes tries to answer the student! Similarly, Sri Krishna also does not
answer Arjuna's question in slokas 2, 3 and 4; but in slokas 5 and 6, his question
is replied. Though it might appear that the Lord
is telling something unconnected with Arjuna's question, in slokas 2, 3 and 4,
we will see the connection, as we progress.

*Tam srunu = [Arjuna] listen to them.

*DehinAm = [body possessing] souls,
*sa svabavaja = according to their nature.
It means every individual's taste [ruchi] or inclinations. What is
called Svabhava is the state unique to one's own nature. It is the special taste
or predilection caused by previous subtle impressions,
'Vasanas.'
*Trividha = three types of,
*sraddha = involvement, tendency, taste, faith
To whatever one's predilection is directed, there faith is born in respect
of it. For 'faith' is zeal or eagerness about any means in the belief that it is
the way of action to achieve one's own desired object.
*bhavati = happens.
This involvement happens because of his taste or inclinations. If we get
involvement in a matter, then we are eager to apply all our efforts. Shraddha
means that if we have taste in a particular matter
 and believe that a particular method was means to achieve that matter,
then we put in all our efforts with eagerness to achieve it. This is shraddha.
Atma [dehi] also gets taste or liking. Then it gains
shraddha. This is of Three types. If our liking or inclination is for satva
matter, then our shraddha will also be satvam. For rajasa tastes, shraddha will be
rajasam. Similarly, for tamasa liking, shraddha
will also be tamo type. Thus shraddha will be of Three types depending on
what our tastes are. Why the tastes should be different? They are, because of the
Three quality in each.

*Satviki = [if we have predominantly] satva quality, then we will have satva
tastes and satva shraddha.
*Rajasi = [if our dominant quality was] rajas, taste and shraddha would be rajo
type.
*Tamasi = [similarly] tamo quality.
Thus, according to the quality in a person, his taste and efforts will also
be in the same quality. So, if we cultivate satva quality, then our tastes would
be satva and shraddha would be satva type.
Likewise, rajo quality and tamas quality would induce respective tastes,
and efforts also will be of same type. We may get a doubt. Dehi refers to atman,
and so how the Three types of qualities of body
could be attributed to atman? It is like cooking a vegetable. As such its
taste might not be agreeable. But after adding all ingredients and cooking, the
vegetable is tasty. Similarly, atman by its association
with body, develops qualities of the body.

Vasana (subtle impression), Ruci (taste) and Sraddha (faith) are the qualities
of the self born from its association with the Gunas. The Sattva and the other
Gunas are the qualities of the body, the senses,
the internal organs and sense-objects. They bring about their qualities in the
self associated with them. These are the Vasanas. These Gunas can be described
only by their effects. These (i.e., Vasanas etc.)
originate from experiences with the body etc., having origination in Sattva
and other Gunas. Thus faith is threefold as marked by Sattva, Rajas and Tamas.

As is the tendency, so is the desire; as is the desire, so is the action; as

is the action, so is the birth into another being after death. The body is like
the seed of the tree, a perpetual chain. Seed perishes in
developing into a tree and the tree again produces the seed. This process or
cycle continues eternally.

The gunas or three modes of material nature are sattva guna the mode of
goodnes, raja guna the mode of passion and tama guna the mode of ignorance. They
are singularly inherent within the faith
of all mankind and they conform to the characteristics and disposition
particular to each jiva or embodied being. The impressions from past life
incarnations arise as tendencies pursued in a present life
correspondent to one's mood and taste and from that mood and taste ones' faith
arises. Displays of enthusiasm are indications of faith where underlying is the
belief that the effort will be successfully fulfilled.
Tendency, taste and faith are actually properties of the atma or immortal
soul; but they are only evoked when the atma happens by chance to come in contact
with the gunas. It has been deduced that
when there is tranquillity in the mind there is control of the senses and
peacefulness of the body and such effect manifests the chance contact between the
atma and the gunas resulting in sattva guna.
Agitation of the mind, unbridled senses and over indulgence of the body
results in raja and tama guna. Thus effectively the experiences from past lives
manifest into one of the three gunas.

17.3
sattvAnurupA sarvasya sraddhA bhavati bhArata
sraddhA-mayo 'yam purusah: yo yac-shraddhah sa eva sah:

According to one's existence under the various modes of nature, one evolves a
particular kind of faith. The living being is said to be of a particular faith
according to the modes he has acquired.
The faith of everyone, O Arjuna, is in accordance with his internal organ
(Antahkarana). Man consists of faith. Whatever his faith is, that verily is he.

'Sattva' means internal organ (i.e., mind). The faith of everyone is according
to his internal organ. The meaning is that with whatever Guna his internal organ
is conjoined, one's faith corresponds to
that Guna (i.e., Guna as object). The term Sattva covers here body, senses
etc., already mentioned. Man consists of faith, viz., is the product of his faith.
Of whatever faith he is, viz., with whatever faith
a man is possessed, that verily he is; he is a transformation of faith of that
nature. The purport is this: If the person is associated with faith in auspicious
acts he becomes associated with fruit of these
auspicious acts. Consequently, attainment chiefly follows one's faith.

Sri Krishna tells that just as the shraddha is in a person, likewise he

develops. If one has sattva quality mind, and pursues satva matters with satva
shraddha, then he develops accordingly.
But if he is with rajo or tamo qualities and pursues rajo or tamo matters,
with respective shraddha, then he develops in the same rajo or tamo way! That is
shraddha develops a person.

*Bharata = Arjuna [of Bharata dynasty], O scion of the Bharata dynasty

*sarvasya = for everyone,
*sraddhA bhavati = shraddha develops.
We had seen that shraddhA means, when a matter could be achieved in a
particular way, the eagerness with which we take efforts in those methods to
achieve the matter. Shraddha decides the type
of the person.
*SattvAnurupa = according to the mind [will shraddha be]. Shraddha closely
follows mind. If mind is having satva quality, shraddha will be satva; if mind is
rajo type, shraddha would also be rajas type.
sattva-anurupa, in accordance with their minds, in accordance with the
internal organ which is imbued with particular impression.
'Sattva' means internal organ (i.e., mind). The faith of everyone is
according to his internal organ. The meaning is that with whatever Guna his
internal organ is conjoined, one's faith corresponds
to that Guna (i.e., Guna as object). The term Sattva covers here body,
senses etc., already mentioned. Man consists of faith, viz., is the product of his
faith.
[The term Svabhava is the last verse and the word Sattva in the present
one are synonymous. ]
Nature: Natural disposition; the mind with its specific tendencies.

*Purusa = this person,

*sraddhamaya = is developed by shraddha.
sraddhamayah, made up of faith as the dominating factor. Every person's
character is moulded by shraddha.
*Yo = [he] who,
 *yacchraddha = whatever shraddha is displayed by him,
yah yat-sraddhah,which is the faith of that individual-he surely conforms
to his faith
*sa eva sa = he is accordingly.
Sah, he, the individual soul; is eva, verily; sah, that;
If a person has satva shraddha, his rewards also would be accordingly. If
another person shows shraddha in reaching heaven, his results also would be
similar.

To achieve a result, the person shows shraddha, which depends on his mind,
which is in body! Atman is the owner of mind and organs. Atman is in body. Body
with its organs, and matters to be
experienced, are of Three qualities, which determine the person's tastes.
According to his taste, shraddha will be formed. Shraddha brands the man's
character. If one commits sins, his taste for sins
comes from the beginningless 'scent' he carries in innumerous births. We can
try to think why we have liking or hatred for a particular thing. It is because of
the 'scent' we have been carrying from the past!
We have to apply mid-course correction, else we might go in the wrong way for
ever. We have to see more in this sloka.

Additional Notes:
The faith of every person conforms to his inherent nature or natural
temperament. Man is imbued with faith. The term Svabhava is the last verse and the
word Sattva in the present one are synonymous.
A man's character may be judged by his faith. A man's faith shows what his
character is. A man is what his faith has made him. A man's conduct in life is
moulded or shaped by his faith. His faith will
indicate his Nishtha (state of being, conviction). The faith of each man is
according to his natural disposition or the specific tendencies or Samskaras or
the self-reprodutive latent impressions of the good
and bad actions which were performed in the past births. The faith of each
man takes its colour and quality from the stuff of his being, his temperament,
tendencies or Samskaras.

17.4
yajantE sAttvikA devAn yaksa-raksAmsi rAjasAha:
pretAn bhuta-ganAms cAnye yajantE tAmasa janAh:

The Sattvika types worship the gods. The Rajasa types worship Yaksas and
Raksasas. And the others, the Tamasa types, worship the departed ancestors and
hosts of Bhutas.

Classifying the people according to the Three qualities of satva, rajas and
tamas, the Lord mentions which gods these people worship. In the beginning of this
Chapter, Arjuna asked what benefits
accrue to a person performing duties sincerely, though not as per Vedas.
Instead of directly answering, that no rewards are granted for those doing
anything not conforming to Shastras, the Lord, with slight
irritation at Arjuna's query, says something different. He says that actions
performed as per Shastras, are of Three types. In the last sloka we saw that
according to one's shraddha, one would be characterized.
Person with satva quality, would have satva shraddha; with rajo quality, one
would have rajo shraddha; and, with tamas quality, he would have tamasa shraddha.
The person is identified by his shraddha.
 After this type of classification into Three types, what result each person
gets for Vedic rituals like dhanam [donation], yagna, tapas [meditation] and
poojas, performed. Satvika persons would worship Devas;
Rajo persons would worship Yaksha and Rakshasas; and tamo persons would
worship Demons and dead persons [ghosts]. According to the deities worshiped, each
person reaches the world of such deities
and enjoy their company! These happen according to the type of shraddha each
person is having.

*Satvika = persons with satva quality and satvika shraddha,

Those who are imbued with sattva guna the mode of goodness become
attracted to activities in purity and goodness and they are devoted to worshipping
the Supreme Lord with full faith, concerned
only with the transcendental bliss derived from bhakti or exclusive loving
devotion unto the Supreme Lord Krishna which is completely transcendental to
material existence and untainted by darkness
and suffering.
*yajante = worship,
*devAn = devas. Devas also include Sri Maha Vishnu, Who is Deva of Devas.
*Rajasa = persons with rajo quality [and rajo shraddha],
Those in raja guna or mode of passion offer diabolical rituals to
demoniac entities from the physical and astral realms to gain pleasure, power,
wealth and fame. The results are bitter sweet when
succeeding and bitterly painful when failing because one has to give
something physical in return such as the death of a family member or one's health.
*yaksaraksamsi = [worship] Yaksha and Rakshasas.
Those worshiping Devas, reach Devalok and enjoy company of Devas. Those
worshiping Devadi Raja or Deva of Devas, reach Vaikuntam and would never return to
samsaram. Those worshiping
Yakshas and Rakshasas, reach their worlds and enjoy Yaksha and Rakshasa
company. This is inferior to pleasure in Devalok or in Vaikuntam.
*Tamasa jana = Tamo quality persons [with tamo shraddha],
Those in tama guna or mode of ignorance pay homage to the ghosts and
spirits which give no joy and is filled with pain and anguish.
*yajante = worship,
*prEtAn = dead persons [or ghosts],
*bhutaganas = demons.
These tamO type persons reach the worlds of demons and ghosts and enjoy
their company, though very inferior.

The results of these three gunas or modes of material nature are determined
directly by whichever one is situated in along with the quality of the faith in
which the worshipper is performing even if it is in
accordance with the Vedic scriptures. Lord Krishna has categorically
emphasised and declared that not even the most miniscule modicum of happiness is
derived from any activity which is contrary and
opposed to the Vedic scriptures; which embody all that is for the highest good
for all. Those who are inimical to the Vedic scriptures which benefit all creation
are evil and possess a demoniac nature.

Additional Notes:
In this verse the Supreme Personality of Godhead describes different kinds
of worshipers according to their external activities. According to scriptural
injunction, only the Supreme Personality of Godhead
is worshipable, but those who are not very conversant with, or faithful to,
the scriptural injunctions worship different objects, according to their specific
situations in the modes of material nature. Those
 who are situated in goodness generally worship the demigods. The demigods
include Brahma, Siva and others such as Indra, Candra and the sun-god. There are
various demigods. Those in goodness
worship a particular demigod for a particular purpose. Similarly, those who
are in the mode of passion worship the demons. We recall that during the Second
World War, a man in Calcutta worshiped Hitler
because thanks to that war he had amassed a large amount of wealth by
dealing in the black market. Similarly, those in the modes of passion and
ignorance generally select a powerful man to be God.
They think that anyone can be worshiped as God and that the same results
will be obtained.

Now, it is clearly described here that those who are in the mode of passion
worship and create such gods, and those who are in the mode of ignorance, in
darkness, worship dead spirits. Sometimes people
worship at the tomb of some dead man. Sexual service is also considered to
be in the mode of darkness. Similarly, in remote villages in India there are
worshipers of ghosts. We have seen that in India the
lower class people sometimes go to the forest, and if they have knowledge
that a ghost lives in a tree, they worship that tree and offer sacrifices. These
different kinds of worship are not actually God worship.
God worship is for persons who are transcendentally situated in pure
goodness. In the Srimad-Bhagavatam it is said, sattvam visuddham vasudeva-
sabditam. "When a man is situated in pure goodness,
he worships Vasudeva." The purport is that those who are completely
purified of the material modes of nature and who are transcendentally situated can
worship the Supreme Personality of Godhead.

The impersonalists are supposed to be situated in the mode of goodness, and

they worship five kinds of demigods. They worship the impersonal Visnu, or Visnu
form in the material world, which is known
as philosophized Visnu. Visnu is the expansion of the Supreme Personality of
Godhead, but the impersonalists, because they do not ultimately believe in the
Supreme Personality of Godhead, imagine that
the Visnu form is just another aspect of the impersonal Brahman; similarly,
they imagine that Lord Brahma is the impersonal form in the material mode of
passion. Thus they sometimes describe five kinds
of gods that are worshipable, but because they think that the actual truth
is impersonal Brahman, they dispose of all worshipable objects at the ultimate
end. In conclusion, the different qualities of the material
modes of nature can be purified through association with persons who are of
transcendental nature.

17.5
asAstra-vihitam ghOram tapyantE yE tapO janAha:
dambhAhankara-samyuktAhA: kAma-raaga-balAnvitah:

Those men who practise terrible austerity not enjoined by the Sastras, given to
ostentation and conceit, and prompted by the force of sensual desires and passion;

Slokas 5 and 6 are in continuation, convey the same meaning.

In sloka 1, Arjuna asked the Lord as to what reward was there for actions done
with sincerity, but not conforming to shastras. Instead of directly replying that
question, Sri Krishna talked about others
in sloka 2, 3 and 4, and then in slokas 5 and 6 He answers that question.
Arjuna wanted to know whether some benefits would accrue to the person who was
sincere but not doing actions as per shastras.
If an action has not been specified in shastras, no rewards would accrue. In
fact, negative effects might accrue! That person might land in Naraka, as Asuras
did actions not conforming to shastras!
Violation of shastras, is the nature of Asuras and so, no rewards would be
reaped. But this answer was not told, and in the intervening slokas 2, 3 and 4,
the Lord told that actions done in conformity with
shastras are of Three types according to the Three qualities. After giving a
round about reply, here He says that anything done violating shastras would not
fetch any reward. He says that ashastras
means actions done with Asura quality.

*Ye jana = those people,

*ghoram = very violent,
*tapyante = perform tapas or meditation.
The Lord was about to say that such violent actions would not give
rewards; but Arjuna felt that such wild actions were also prescribed in shastras.
Knowing Arjuna's doubt the Lord clarified by saying
*asastravihitam = not prescribed by shastras. asastra-vihitam, not sanctioned
by the scriptures;
So, He talks of those people, who perform meditation or poojas, not in
conformity with shastras and perform them violently [torturing themselves]. They
do with
*dambha = publicity or for fame,
*ahamkara = with ego or self pride,
*kama = with passion or lust, or for sensual desires,
dambh-ahankara-samyuktah, given to ostentation and pride;
*raagha = desire in such sensual pleasures,
*balanvita = with their strength or muscle power.
The words raga balanvitah means by ostentatious displays of mental control
and bodily power in such extremes that even the Supreme Lord feels tormented in
His all pervasive form as the atma
or immortal soul within all living entities.

kama-raga-bala-anvitah, impelled by the strength of passion and attachment,

or possessed of passion, attachment and strength [Kama-raga can also mean
desirable objects and the desire to enjoy them.]-.

Hanuman and Hiranyakasipu had muscle power. While Hanuman never had
kamaraga or desire for sensual pleasures, Hiranyakasipu had plenty of it. We
should recollect sloka 7.11 [BG 7.13],
wherein the Lord told that He was the Power in strong men. Does it mean
that the Lord is the strength in Hiranyakasipu? The Lord is not praising that, but
says that the strength of such persons,
without kamaragha, is the best. Hanuman's strength was useful to the
world. Nuclear energy could be useful or can destroy. How this power is deployed
is important. Muscle power used for
sense pleasures would be dangerous. Those persons doing actions not
prescribed in shastras, and doing it with muscle power, for publicity and with
self pride, will not be rewarded and would be
destined to hell.

Thus Sri Krishna tells that even if done with sincerity, actions not
prescribed in shastras, would not fetch those persons any reward.

17.6
karsayantah sarira-stham bhuta-grAmam acetasaha:
mAm caivAntah sarira-stham tAn viddh(y)_Asura-niscAyAn
 These foolish men, torturing the group of elements in their bodies and Me also
who dwell within the body --- know them to be demoniacal in their resolves.

Now we will see sloka 6, which is a continuation of sloka 5 of Chapter 17. Even
by doing a karma with sincerity, but not in accordance with shastras, no benefits
will accrue; such Karmas are of Asura quality.
They are having Kamaragha and are done for publicity and self prestige.

Sri Krishna tells Arjuna to be sure that those persons are of Asura type. Who
are they?

*Acetasa = fools or persons with no intellect. being non-discriminating;

They do not know which are the actions to be done to get happiness in
this world while alive or in the other worlds after death. The word acetasah is
significant in this connection--persons of normal
mental condition must obey the scriptural injunctions. Those who are not
in such a position neglect and disobey the scriptures and manufacture their own
way of austerities and penances.
The word acetasah means indiscriminate. Such indiscriminate jivas or
embodied beings torture and afflict their own body and the bodies of others in the
pursuit of fulfilling their depraved and
macabre rituals for dominion over material existence.
*Karsayanta = torture [themselves],
*sarirastham = this body and its,
*bhutagrAmam = assembly of organs.
These persons [doing actions not conforming to shastras], think that they
are doing penance or meditation, by subjecting their body and organs to various
tortures. They sit on hill tops, sit amidst fires,
drink only water, etc. Alwar questions where is the necessity to torture
oneself to realize God? If one wanted to attract a King, one might do antics; but
to attract one's own mother, are they necessary?
In fact seeing this, the mother might get worried as to why her child was
torturing its body? Similarly, the Lord is not at all pleased with such tortures,
especially, when they are inflicted to perform karmas
not prescribed by shastras. These persons hurt various organs of the body!

"kaayodu needu kaniyundu, veesu kadungkaal nugarnndhu, nedungkaalam ainndhu

theeyodu nNinRu .." - Periya Thirumozhi 3.2.2
"poruppidaiyE ninRum * punal kuLiththum * aindhu. neruppidaiyE niRkavum nIr
vENdA " - Munram Thiruvandaadhi 2357

*Antahsarirastham = [residing] inside the body

*mam caiva = I [Sri Krishna] am also [tortured].

The words mam eva ca refers specifically to His inner presence. Hence
whosoever executes rituals that are contrary to the ordinances and injunctions of
the Vedic scriptures and engages in sacrifices
that are prohibited in the Vedic scriptures, or practices penances which
cause great pain and suffering upon themselves and others, molest the very
elements contained within the body for its welfare to
be abused and the atma to be disrespected are verily to be known as
possessing the demoniac nature.

If we are holding a baby in our arms, and if we do anything with the arms,
the baby also is subject to those actions and might suffer. Similarly, when we
torture our body, we subject the Lord also to such
tortures. But this is not the implication, when the Lord tells. We know
that even when the Lord is present in ugly surroundings, that ugliness will never
affect the Lord. It is not like a pearl or flower in
mire or dust. But the Lord certainly suffers at the torture of body by
these persons. How? If we beat a child, its mother feels hurt. When a body is hit,
atman suffers. Since atman is child of the Lord, He
suffers at the suffering of His child! This is what the Lord implies. By
torturing the body atman suffers; consequently, the Lord for Whom atman is the
body, suffers!

*Tan viddhy = [therefore] understand these persons,

karsayantah, torture; bhuta-gramam, all the organs; sarirastham, in the

body, ca, as also; torture eva, even; mam, Me; antah-sarira-stham, who reside in
the body as the witness of its actions
and intellect-non-adherence to My injunctions itself is 'torturing Me'

*asura niscayan = standing firmly on Asura qualities, like not caring for
shastras.

Not understanding that simple Bhakti would fetch happiness while alive and
after death, these foolish persons torture their bodies in actions not stipulated
in shastras, and think that they
can get happiness while being alive in this world and after death in the
other worlds! The Lord blesses enduring happiness, if we follow shastras and
perform simple acts in accordance with shastras.

Next Lord Krishna will explain how natures differ according to the qualities
of the three gunas or modes of material nature that a jiva is situated in and
influenced by. As the three gunas are directly
affected by the food a jiva chooses to eat and helps determine their present
birth. The threefold nature of foods as they are situated in one of the three
gunas of sattva guna, raja guna and tama guna
corresponding to the mode of goodness, the mode of passion and the mode of
ignorance will be described first. This is confirmed in the Chandogya Upanisad
VI.V.IV beginning
"anna-mayam hi sommya manah" it states: The mind is verily composed of the
food that is eaten is further confirmed in verse VII.XXVI.II beginning rahara
shudda sattva shuddhi which states:
Taking pure food in pure condition after its been first offered to the
Supreme Lord. As the purity of the food eaten so is the purity of the mind for
pure food enhances the mind with purity.

17.7
Aharas tv_api sarvasyA tri-vidhO bhavati_priyahah:
yajnas tapas tathA dAnam tEsam bhEdam imam srnu

Even the food which is dear to all is threefold. So are sacrifices, austeritty
and gifts. Listen about this distinction among them.

The Lord tells Arjuna that He was going to tell how dhanam, tapas and yagna are
classified into Three types based on the Three qualities - satvam, rajas and
tamas. For all these the foundation is food habits.
According to our food habits, our quality would flourish. Satvika food would
create satva quality; rajasa and tamasa foods would develop rajo and tamo
qualities in us. In Chandokya Upanishad, a sage
 advises his son that the mind developed according to the food taken. Shastras
say ' ahara suddhau sattva siddhi: sattva siddhau dhruva smrithi:'. If food is
pure, satva quality would develop, which would
permit dhyanam or meditation. In meditation if we remember the Lord, then all
our doubts would be cleared.

Even the food which is dear to the host of all beings is of three kinds because
of the association of the three Gunas consisting of Sattva etc. Similarly,
sacrifices also are of three kinds. So too austerity
and charity. Listen about this distinction, which is being described, about
foods, sacrifices, austerities and gifts according to differences of Sattva etc.

*Aharas tvapi = even food,

Api is "even" which implies, like faith (Sattva, Rajas, Tamas) and Yagnam
, even food is of three types.
*sarvasya = for everyone,
*bhavati = are,
*priya = liked,
*trividho = in Three types.
Earlier the Lord had told that shraddha is of Three types. He is going to
tell later, that dhanam, tapas and yagna are of Three types. And so, He says that
even food is also liked in Three types.
*Tatha = similarly,
*yajna = yagna or sacred Karmas,
*dhAnam = donation or charity,
*tapas = penance or meditation,
*tesam bhEdam = [three types of] difference among them,
*imam srunu = now listen [from Me, Sri Krishna].

We are to learn that food is of Three types and respective qualities are
developed and also learn which type of food should be taken. If satvika food is
taken Lord Sri Venkatesa would ever remain in us.

Additional Notes:
According to the Gunas, a man's taste for a particular food is determined.
There are three kinds of food that a man can eat.
All foods have different properties. Different foods exercise different
effects on different compartments of the brain or the mind. A confection of
sparrow, meat, fish, eggs, onion and garlic excites passion.

Fruits, barley, etc., render the mind calm and serene. The nature of food
greatly influences the being of a man. Man feels a desire for particular foods
according to his Guna or temperament.
The body is the instrument by which man accomplishes all his purposes in the
world. It is the horse that takes him to his destination or goal (Moksha).
Therefore it should be kept clean, strong and healthy.
The body is a mould prepared by the mind for its activities. There is an
intimate connection between the body and the mind. The nature and condition of the
body has a vital effect upon the mind and activities.
Therefore the materials or foods that build the body and the mind should be
pure, wholesome, nutritious, substantial and bland. Everything in this world is
threefold. The food is either Sattvic, Rajasic or
Tamasic according to its character and effect upon the body and the mind. You
can find out the nature or temperament of a man from the nature of the food he
takes. You can find out your own nature,
whether you are Sattvic, Rajasic or Tamasic, from your predilection to
particular food and then abandon the Rajasic and the Tamasic foodstuffs and take
to the Sattvic diet. Why is there also a triple division
 in sacrifice, austerity and charity? Because this threefold division is
according to the nature of the Gunas. You can find out and abandon the Rajasic and
the Tamasic ones and take recourse exclusively
to the Sattvic ones.

17.8
ayuh-sattva-balArogyA sukha-prIti-vivardhanAha
rasyAh snigdhAh sthirA hrdyAah: Aharah sAttvika-priyaha:

Foods in the mode of goodness increase the duration of life, purify one's
existence and give strength, health, happiness and satisfaction.

Earlier, Arjuna asked a question in the beginning of the Chapter, as to what

benefits would accrue to a person not following shastras, but doing karmas
sincerely. Sri Krishna replied that no benefits would be
reaped by him, as following shastras is the only way to get any benefit.
Explaining further, the Lord said karmas done in accordance with shastras, would
make available benefits according to the qualities
of the persons performing. If the person performed karmas according to
shastras, with satva quality, he would reap some benefits different from those
performing with rajo or tamo qualities. Now the
Lord explains what types of food liked by persons with satva quality; liked
by persons with rajo quality; and, liked by persons with tamo qulaity. What type
of reaction will be there if we take satvika food or
rajasa food or tamasa food. What good or bad results would be there taking
such foods? Here, Sri Krishna tells which types of food are liked by satva quality
persons; which types of food would nurture
satva quality in us; what benefits accrue to us by taking such foods? Like
snow, satva is represented by white color; while red and black represent rajo and
tamo qualities!

These foods are liked by persons with satva quality. Which are they? We should
try to follow this. If our food is good, satva quality would grow and enable us to
devote more on the Lord.

*Ayu = for longevity,

*satva = doing good for us,
Cheerfulness; purity; inner, moral and spiritual strength and courage
that keep the mind steady even in great distress.
'Sattva', means internal organ, viz., knowledge which is the effect of
the internal organ is here meant by the term Sattva. For the Sattva is the cause
of growth of knowledge, as declared in:
'From Sattva arises knowledge' (14.17).
*bala = strength by generating more prana vayu or oxygen and maintaining
body temperature steadily,
Strength; absence of fatigue even in doing difficult work.
*Arogya = health, [ balance in vAttam, Pitam, sleshmam etc]
ayuh-sattva-bala-arogya-sukha-priti-vivardhanah, that augment life,
firmneess of mind, strength, health delight;
[Life-a brilliant life; firmness of mind or vigour; strength-ability of
body and organs; happiness-pleasure of mind; delight-great joy even at seeing
other persons prosperous.]
*sukha = happiness,
*rasya snigdha sthira = food eaten is well digested and providing nutrients
to the body,
rasyah, succulent; snigdhah, oleaginous; sthirah, substantial,
lasting in the body for long; [Beneficial to the body for long.]
 *hrdya = pleasant looking,
hrdyah, agreeable, to one's liking;
*Ahara = foods,
*satvikapriya = are liked by satva quality persons.

Food with good appearance and smell, providing energy and strength to the
body, would increase longevity and health, and are liked by persons with satva
quality.

Additional Notes:
The purpose of food is to increase the duration of life, purify the mind
and aid bodily strength. This is its only purpose. In the past, great authorities
selected those foods that best aid health and increase
life's duration, such as milk products, sugar, rice, wheat, fruits and
vegetables. These foods are very dear to those in the mode of goodness. Some other
foods, such as baked corn and molasses, while
not very palatable in themselves, can be made pleasant when mixed with milk
or other foods. They are then in the mode of goodness. All these foods are pure by
nature. They are quite distinct from
untouchable things like meat and liquor. Fatty foods, as mentioned in the
eighth verse, have no connection with animal fat obtained by slaughter. Animal fat
is available in the form of milk, which is the most
wonderful of all foods. Milk, butter, cheese and similar products give
animal fat in a form which rules out any need for the killing of innocent
creatures. It is only through brute mentality that this killing goes on.
The civilized method of obtaining needed fat is by milk. Slaughter is the
way of subhumans. Protein is amply available through split peas, dal, whole wheat,
etc.

Eat that food which will develop Sattva in you. Milk, butter, fresh, ripe
fruits, almonds, green Dal, barley, Parwal, Torai, Karela, plantains, etc., are
Sattvic. Abandon fish, meat, liquors, eggs, etc., ruthlessly
if you want to increase Sattva and attain Self-realisation. The mind is
formed of the subtle portion of the food. If you take Sattvic food, the mind also
will be Sattvic. The seven elements (Dhatus) of the body
(Chyle, blood, flesh, fat, bone, marrow and semen) are formed out of food.
Ideas or concepts are generated in the mind corresponding to these seven elements.
As is the constitution of these elements,
so is the constitution of the mind. Just as water is rendered hot when the
pot that contains it is placed over the fire, so also the nature and constitution
of the mind is according to the nature and constitution
of the food or the seven elements.

17.9
katvam_lalavanAt(y)-usnA tiksna-rUksa-vidAhinAh:
AharA_rAjasa_syEsta duhkha-sokA_maya-pradAha:

The foods that are bitter, sour, saline, excessively hot, pungent, dry and
burning, are liked by the Rajasic and are productive of pain, grief and disease.

Foods that are acidic, bitter, salty, sour, spicy, pungent, dry, hard or burning
are the foods that those in raja guna are very much attracted to. The word tiksna
refers to food of no value because they are either to cold or to hot. Raksa are
foods which are to dry and hard. Vidhahinah are those foods that cause a burning
sensation in the body. These foods produce pain, distress, sickness and misery and
decreases longevity of life and increase desires for more and more rajas or
passion. These people with rajo quality like these types of food. Or, by taking
these types of food rajo qualities become dominant in us. Too much of bitterness
or too spicy or too sour are the food liked. Food which are too cold or too hot
are liked by them.

*katu-amla-lavana-atyusna-tiksna-ruksa-vidahinah, bitter, sour, salty,

very hot (-'very' is to be connected with all, viz bitter etc.; that is very
bitter, very sour, and so on-), pungent, dry [Without fat.] and burning;

*duhkha-soka-amAyA-pradAh, which produce pain, sorrow and disease; [Pain,

immediate suffering; sorrow, grief arising from not having that desired food.] are

*rajasasyaistah, dear to one having rajas.

Food of a passionate nature produces restlessness in the mind, evil

thoughts, excitement, craving now for one thing and then for another, pain,
trouble and disease. The Rajasic man always plans to prepare
various kinds of preparations to satisfy his palate. He takes salt,
chillies, mustard, cloves, condiments, pungent pickles, etc., in excess. Tears
flow from his eyes and water dribbles from his nose and yet
he will not leave the hot and pungent articles. The palate remains
unsatisfied until the stomach is completely filled with pungent things, till the
tongue is burnt with chillies.

17.10
yAta-yAmam gata-rasam pUti paryUsitamm_ca_yat
ucchistam api cAmedhyam bhojanam tAmasa-priyam

Food determines our quality. A person's character is based on his shraddha,

we saw earlier. His type of shraddha identified him. Food contributes to one's
mind. In our mind, organs and body, the three
qualities are inherently associated. If we have satvika mind, then our
shraddha would be satvika and we would do satva meditation and pray satva God. On
the contrary, if rajo or tamo quality dominates
our mind and body, then our shraddha would also be according to that. We
drink milk shake of various flavours. These are added to milk. Milk becomes
sweeter only on the addition of sugar. When we drink
strawberry shake, we think we are drinking strawberry juice! Thus the
additives dominate the main! Our mind in its natural form is pure; but when rajo
or other qualities are added, the mind's action and the
shraddha are according to the added quality. Our atman is pure, but is
contaminated by others. For our shraddha to be good, our food should be good.
Indirectly, therefore, our food habits determine our
character. That is why Sri Krishna very carefully said which types of foods
were encouraging satva quality in sloka 8; rajo quality in sloka 9. Now, in sloka
10, He tells about food liked by tamasa persons
or food which will encourage tamasa qualities.

These foods are liked by tamo quality persons. We may get a doubt. Do these
foods create tamo quality or tamo quality persons like these foods? It is like
whether egg first or chicken first! If we start taking a
particular type of food, then we get habituated to that type! Southerners
can not remain without rice for long; while Northerners can not be away from wheat
food for long! Which are those foods?

Foods in the mode of ignorance or darkness are essentially those that are
not fresh. Any food cooked more than three hours before it is eaten (except
prasadam, food offered to the Lord) is considered
to be in the mode of darkness. Because they are decomposing, such foods give
a bad odor, which often attracts people in this mode but repulses those in the
mode of goodness. Remnants of food
may be eaten only when they are part of a meal that was first offered to the
Supreme Lord or first eaten by saintly persons, especially the spiritual master.
Otherwise the remnants of food are considered
to be in the mode of darkness, and they increase infection or disease. Such
foodstuffs, although very palatable to persons in the mode of darkness, are
neither liked nor even touched by those in the mode
of goodness. The best food is the remnants of what is offered to the Supreme
Personality of Godhead.

*YatayAmam = food cooked much earlier or cooked food eaten after a long
time. Yatayamam: Stale, literally means 'cooked three hours ago'.
These should not be taken has to be added after every type mentioned.
After hearing the list, one might wonder whether we are asked to starve by the
Lord! More than 90% of our food eaten,
might come under the banned list mentioned here!
*Gatarasam = [food that has] lost its natural taste.
We have to avoid any food with artificial additives! Fresh juice is
better than with preservatives and essence!
*Puti = bad odour. As we eat we should not close our nose!
*Paryushitam = [food's] state has changed [like stale food]. Rotten: The
cooked food which has been kept overnight.
*Ucchistam = remnants [of food, of another person]. What is left on the
plate after a meal.
Here Swami Ramanuja mentions certain exceptions. Remnants of food
eaten by one's Acharya, father, husband, elder brother or great Bhagavatas or
devotees.
*Amedyam = [food that was] not offered in yagnas. That is food not offered
to the Lord. That which is unfit for sacrifice.
Amedhyam means unsanctified foods due to not having been consecrated by
first offering it to the Supreme Lord and thus impure.
*Bhojanam = foods,
*tamasapriyam = are liked by tamo quality persons; and therefore, we have to
avoid.

So in conclusion those fortunate jivas or embodied beings with spiritual

insight should absolve themselves from the intake of foods in raja guna and tama
guna and resort exclusively to foods in sattva guna.

17.11
aphalA_kAnksibhir yajnaha: vidhi-dristO ya_iJyatE
yastavyam EvEti manah: samadhAya sa sattvikaha:

That sacrifice is marked by Sattva which is offered by those desiring no fruits,

with the 'conviction', i.e., with the idea that it ought to be performed or that
it should be offered for its own sake as worship of
the Lord as enjoined in the injunctions of the Sastras, i.e., with hymns, right
materials and proper rituals.
 Lord Krishna explains the three fold nature of yagna or performing rituals of
propitiation and worship. He begins with sattva guna the mode of goodness.
In slokas 8, 9 and 10, the Lord mentioned the types of food liked by satva,
rajo and tamo quality persons. From that we learn that we should eat satva type of
food only and avoid food sought by rajo and tamo
quality persons. From now on the Lord is going to mention 9 slokas in Three
Triplets. Three types of yagna, tapas and dhanam are mentioned. In them satva type
of yagna, rajo type of yagna and tamo type of
yagna are going to be mentioned. Similarly, three types of tapas - satva, rajo
and tamo tapas would also be mentioned. Again satva dhanam, rajo dhanam and tamo
dhanam are to be described. He is also
going to explain which tapas are done orally, tapas done by mind and tapas
done by body. Thus we are to see all these in 12 slokas. In our sampradhayam
Triplets are special. After all, ours is Tatva traya
sampradhayam - Chi, Achit and Iswara!

*Ya = this type, yajno = Yagna,

*sa satvika = is satvika yagna.
Yaja deva poojam is Yagna or Yaga. Worshiping Deva is Yagna or Deva pooja.
Alwars have talked about Deva pooja at many places. In one place Alwar says that
Devas come down and worship
the Lord at Badarikashram, with flowers. This pooja could be of many
types, like chanting Divine names, or offering flowers, or like offering sacred
materials in sacred fire by chanting mantras, and
after observing fasts. Each would do that type of yagna, he is capable of
doing. Satvika yagna is the best. What type of yagnas are performed by satvika
persons?
*Anksha = desire in,
*aphala = no reward. That is detachment or no desire in results or rewards.
*Ankshibi = such desireless persons,
a-phala-akanksibhih, by persons who do not hanker after results;
performing yagna to the Supreme Lord without a desire for any reward.
*yajno = yagna, vidhi = [according to shastras] rules,
*drsto = as seen.
Shastras specify mantras, time, place, materials and kiriyai or actions,
for a yagna. Thus yagna has to be performed as seen by shastras. We can not do as
we like.
vidhi-drstah, which is in accordance with the injunctions, which is known
through scriptural unjunctions; performing it in accordance with the ordinances
and injunctions of the Vedic scriptures.
*Yastavyam eveti = such yagnas are performed for the pleasure of the Lord or
for the sole purpose of performing pooja to the Lord.
Yastavyam eveti means performed as a matter of duty or as bhakti
exclusive loving devotion unto the Supreme Lord Krishna.
*Mana samadhaya = with determined mind. manah samadhaya, with the mental
conviction;
That is not drifting the mind to inferior rewards like more wealth or for
parenthood, but for the sake of the Lord. Without this, the yagna could not be
satvika yagna. Unless it is satvika yagna, it can
not bestow supreme rewards. Our objective should be for the superior
benefits. Our only reward should be to perform pooja to the Lord. What we do
should be for His pleasure. That is satvika yagna.

Additional Notes:

The general tendency is to offer sacrifice with some purpose in mind, but
here it is stated that sacrifice should be performed without any such desire. It
should be done as a matter of duty. Take, for
example, the performance of rituals in temples or in churches. Generally they
are performed with the purpose of material benefit, but that is not in the mode of
goodness. One should go to a temple or
church as a matter of duty, offer respect to the Supreme Personality of
Godhead and offer flowers and eatables. Everyone thinks that there is no use in
going to the temple just to worship God. But worship
for economic benefit is not recommended in the scriptural injunctions. One
should go simply to offer respect to the Deity. That will place one in the mode of
goodness. It is the duty of every civilized man
to obey the injunctions of the scriptures and offer respect to the Supreme
Personality of Godhead.

17.12
abhi_sandhAya_tu phalam dambhArtham api caiva yat
ijyatE bharata-srEstha tam yajnam viddhi rAjasam

That sacrifice, performed to gain fruits, full of ostentation and with fame as
its aim, know that sacrifice to be characterised by Rajas.

The Lord is describing the Three types of Yagna [according to the Three
qualities]. Here He mentions about Rajasa Yagna. Satvika Yagna is performed as
prescribed in Shastras, with prescribed
materials and with prescribed mantras, with the sole objective of His
pleasure and with no other desire in rewards.

*Abhisamdhaya tu phalam = in results other than His happiness.

abhisandhaya, having in view; That is desiring in worldly gains, like
more wealth, good children and family, etc.
*Dambhartham = for publicity. for ostentation
Just to show off, yagnas are performed by some. Yagna should be
performed as it is prescribed in shastras and for the happiness of God.
*Bharatasreshtha = noble among Bharata dynasty [Arjuna],
*ijyate = any yagna performed like this [for worldly gains and for
publicity],
*viddhi = understand,
*yajnam rajasam = [they are] Rajasa Yagna!
These Yagnas performed for inferior rewards and for fame, are to be
avoided

17.13
vidhi-hinam_asrstAnnam mantra-hinam adaksinam
sraddhA-virahitam yajnam tAmasam paricaksatE

That sacrifice which is bereft of authority, which uses offerings not sanctioned
by the Sastras, which is performed without recitation of hymns and bereft of gifts
and faith --- that, they say, is marked by Tamas.

In slokas 11, 12 and 13, the Lord tells about Satvika Yagna, Rajasa Yagna and
Tamasa Yagna respectively. We will see Tamasa Yagna in sloka 13

They say that sacrifice is Tamasa, which is bereft of the authority of

injunction of Brahmanas of learning and good conduct as 'Do this sacrifice,' which
is 'Asrstanna' viz., which uses offerings (materials) not
sanctioned by the Sastras; which is performed without recitation of hymns; and
which is bereft of gifts and faith.
 *vidhi hinam = without rules. contrary to injunction, opposed to what is
enjoined;
That is Yagna is performed not as prescribed or permitted by great
Acharyas or Rishis or Bruhaspati. One should not do yagna as he liked.
*Asrstannam = with materials not procured in honest ways. [ or in which food
is not distributed-a sacrifice in which food (annam) is not distributed (asrstam)
to Brahmanas ]
If we want to perform a Yagna, we need many people like Ritviks, Hota,
Udgata, etc., and we have to provide them with proper Dakshina [remuneration]. We
need materials for performing yagna
and to feed the guests. It means expenditure. The money and materials
for this expenditure must have been earned in honest ways. We can not perform
Yagna to compensate for unethically earned
wealth. It is not like in business, where set-off is practiced!
*Mantrahinam = mantras not properly or adequately chanted. mantra-hinam, in
which mantras are not used, which is bereft of mantras, intonation and distinct
pronunciation;
All persons involved have to chant mantras sincerely. In marriages,
these days, lots of money are spent. But the bridegroom would not have chanted
mantras properly. What is the use of spending
so much money? With Agni as witness, we should ensure that mantras are
chanted and repeated properly. While all our friends and relatives would vanish by
the next day, chanted mantras would
always remain with us and protect us. In every such religious rites, we
should take all out efforts to chant mantras sincerely.
*Adaksinam = by not giving the remuneration to various persons in the
performance of Yagna.
adaksinam, in which offerings are not made to priests as prescribed;
We can not perform Yagna without dakshina or remuneration. In holy
places like Badarikashram, there are many noble persons performing meditation.
People search for them and offer
whatever is possible. Those persons never asked for anything.
*Sraddhavirahitam = without earnestness to perform. sraddha-virahitam, devoid
of faith.
Saying that he had no interest but doing for others' sake or giving
money to perform yagna and not participating, are all in Tamasa Yagna.
*Yajnam = such Yagnas are,
*paricaksate = considered, they declare;
*tamasam = Tamasa type.

17.14
deva-dvija-guru-prAjnA pujanam saucam Arjavam
brahmacaryam Ahimsa ca sAriram tapa ucyatE

Bodily Austerity: Worship of the gods, the twice-born, the preceptors, the
enlightened ones, purity, uprightness, continence and non-injury, these are called
austerity of the body.

Earlier, in the Three slokas 11, 12 and 13, He described the Three types of
Yagnas. Now, He talks of Tapas or penance [deep meditation]. Here also Three types
of tapas - satvika, rajasa and tamasa.

Now in order to introduce the threefold divisions of austerities Lord Krishna

commences with austerities which can be performed by the physical body, verbal
speech as well as the mind.
He is going to say about tapas for the body. Like this, He is going to
mention about tapas for speech, mind, satvam, rajas and tamas. First He expalins
bodily tapas. Of all actions, bodily action is easy
to perform. For e.g. Bathing in Alakananda is easy!

*Pujanam = worshiping,
*deva = Devas,
*dvija = Brahmins,
*guru = Acharyas,
*prajna = Gyanis or well learned elders, are all satvika persons do bodily.
This is easy to perform and can be done at wherever we are.
--Deva-dvija-guru-pujanam, the worship of gods, twice-borns, venerable
persons and the wise;
*Saucam = cleanliness of body, mind and speech.
Swami Ramanuja and Swami Vedanta Desika, in their commentaries have
emphasized that saucam or cleanliness of body can be attained by bathing in sacred
rivers and living in sacred places.
Yes, body cleanliness can be got in our house tap water also, but
bathing in sacred rivers is better. Here, it is Sri Pada Theertham and the river
comes from the Divine feet of the Lord. Do the fish and
other water borne living beings get punya, by being in such sacred
rivers? No; because, one has to be conscious that bathing in such rivers is punya!

*Arjavam = honesty. Straightforwardness. No duplicity, the intention of the

mind and the action are not different.
Arjavam means honesty or action, speech and mind being identical! But
since here the Lord talks of bodily tapas, we have to understand that arjavam
means action of body coinciding with speech
and mind. Our action should never contradict whet we speak or think.
*Brahmacaryam = celibacy.
It is not merely not involving in sexual activities; but also,
respecting women and not considering females as mere objects for pleasure. Ladies
along with males are supposed to participate in activities
mentioned in Vedas and try to reach Moksham. Purpose of marriage is
this only. Teasing girls or looking at them with lust, are all against
brahmacharyam.
*Ahimsa = never even think of harming any living being.
We should not harm any other bodily.

These are all bodily tapas. We have to respect elders and sacred places. When
elders come, we have to get up in respect. It seems prana vayu in us will
automatically rise when elders arrive. If one allows
only prana vayu to raise, then it means one is dead! Therefore, at least to
save life, we also should get up! When we bathe in Alakananda, at least one of the
bodily tapas is performed!

Additional Notes:
The Supreme Godhead here explains the different kinds of austerity and
penance. First He explains the austerities and penances practiced by the body. One
should offer, or learn to offer, respect to God
or to the demigods, the perfect, qualified brahmanas and the spiritual
master and superiors like father, mother or any person who is conversant with
Vedic knowledge. These should be given proper respect.
One should practice cleansing oneself externally and internally, and he
should learn to become simple in behavior. He should not do anything which is not
sanctioned by the scriptural injunctions. He should
not indulge in sex outside of married life, for sex is sanctioned in the
scripture only in marriage, not otherwise. This is called celibacy. These are
penances and austerities as far as the body is concerned.
17.15
anudvEga-karam vAkyam satyam priya-hitam ca_yAt
svAdhyay(a)Abhya_sanam caiva vAn-mayam tapa ucyatE

Oral Austerity: Speech that causes no shock (hurt and fear etc.) and which is
true, pleasant and beneficial, and also the practice of recitation of the
scriptures are called the austerity of speech.
Verbal austerity consists in using words that do not hurt others, are true, are
pleasing and are beneficial. It also involves studying scriptural texts.

Austerity of speech consists in speaking truthfully and beneficially and in

avoiding speech that offends. One should also recite the Vedas regularly.

How are we to perform tapas by our speech? It is called vak-tapas. Earlier

bodily tapas was explained. Speech tapas is important. Poet Tiruvalluvar says we
have to control our tongue. He also asks, when
sweet words like fruits, are aplenty, why pick bitter harsh words? We have seen
some persons very helpful to many; but their words are very harsh to hear! Sri
Krishna tells how one has to be guarded in one's
speech.

*Vanmayam = by speech,
*tapa = tapas,
*ucyate = so are described.
Great people mention these as tapas performed by speech. Speech is a
noble gift of God to us. Listening to one's speech, we can infer about the person.
We should be careful in speaking, lest others
might judge us. We do not have to broadcast our deeds from roof top of
the house! Controlling speech will add strength. We would have observed that great
persons rarely speak. At the same time
people wait to hear them. Uncontrolled speakers are never cared for! We
should slowly bring into our habits less speech. Our voice should be heard only
when we chant His Divine names! We see
people gossip in temples; they are never tired of speaking for hours on
the phone! Topics for conversation also are highly useless!

*Anudvegakaram = causing no bitterness, anudvegakaram, which causes no pain,

which is not hurtful to creatures which is satyam
*priya-hitam, agreeable and beneficial with regard to facts seen or unseen-.
'Speech' is qualified by characteristics such as being not hurtful, etc.
*vakyam = speech.
Our speech should never be despised by others; they should never hurt
others.
*Satyam = [speech should be] truthful.
'Satyam bhutahitam proktam' - we should speak the truth for the welfare of
all living beings. When a cow entered a sage's hut, in protection from a person
trying to harm it, the sage told the person
that the cow was not in his hut. Though it might appear as a lie,
shastras say the sage had uttered satyam! Satyam should protect all. Our truth
should not harm anyone.

'Satyam bruyat; priyam bruyat; nabruyat satyam apriyam' - "One should

speak what is true; one should speak what is pleasant. One should not speak what
is true if it is not pleasant nor what is
pleasant if it is false. This is the ancient Dharma." speak the truth;
speak the pleasant; speak not just the pleasant but that is helpful [hitam]; speak
not the helpful, but that is pleasant. Sometimes what
we think is helpful, might be unpleasant. Similarly, what we think as
pleasant might be unhelpful. So, our speech should be good and pleasant to all.
To ensure our speech should be good, the Lord further says,

*svadhyaya abhyasanam = practice chanting [vedas].

Here, like Vedas, Gita, Sri Vishnu Sahasranamam, Alwars' pasurams,
Acharyas' stotrams, etc., are also to be chanted. All these are regarded by great
persons as vak-tapas or speech tapas.
So, unharmful, helping all and pleasant words are to be spoken. Sri Rama
is an example of how one should speak. His words will be soothing to others. His
speech would be straight forward and honest.
He would never utter harsh words and would keep silent when it was
necessary!

17.16
manah-prasAdah saumyatvam maunam Atma-vinigrahAh:
bhAva-samsuddhir ityetAt tapO mAnasam ucyatE

Mental Austerity: Serenity of mind, viz., absence of wrath etc., practice of

benevolence, viz., the direction of the mind for the good of others, silence,
viz., contorl of speech by the mind; self-control, viz.,
focusing the activity of the mind on the object of contemplation; purity of mind,
viz., absence of thought about subjects other than the self --- these constitute
the austerity of the mind.

Sri Krishna told about satva, rajo and tamo food, in slokas 8, 9 and 10. Then in
slokas 11, 12 and 13, the Lord mentioned about Satvika Yagna, Rajasa Yagna and
Tamasa Yagna.
Next, in slokas 14, 15 and 16, the Lord describes Bodily Tapas [meditation],
Oral Tapas and Mental Tapas. We have to see today, how to perform mental tapas.

These austerities of mind are confirmed by Lord Krishna to be in sattva guna

the mode of goodness.

*Ity etat = all these are,

*ucyate = described as,
*manasam tapo = mental tapas.
Tapas does not mean only sitting at one place and control breathing with
closed eyes! Tapas (alochanE) means thinking about Vedas and analyzing its
benefits to us.
*Mana = mind, The austerities of the mind are manah-prasadah or self
satisfaction and serenity free from mental imbalances.
*prasada = clarity or without confusion, anger, jealousy and hatred.
Going to Himalayas may be very difficult; but mind can be got rid off
unwanted things and can be kept pure, in the same place where we live. Mind should
not be after confusion and lust.
Keeping mind away from anger and hatred, will make the mind pure, like
Ganga here, so clear that we can see the pebbles at the bottom! Like dirt in
petrol affects the functioning of the engine, our mind
should not be contaminated.
*Soumyatvam = good thought [for the welfare of all]. saumyatvam means serenity
and benevolence to others.
Soumyam means beauty, love and good thoughts for the welfare of all. Just
like we pray daily 'adiyargal vazha, arangan vazha, satakopan thandha senthamizh
nool vazha, kadal soozh mannulagam vazha
- long live devotees, the Lord, the Tamil language given by Nammalwar and
this Earth surrounded by seas! Apart from praying for ourselves, we should also
pray for the World at large!
This is soumyatvam or souhardam. In Puranas it is told that the Lord is in
the mind of the person, liked by all and he also likes all.

*Mounam = silent or mind controlling voice. The word Maunam is silence

externally and reflecting internally.
Mind ensures that the mouth does not speak as it likes; and this is a
tapas of the mind! At many places silence is better understood and achieves better
results.
Silence means that one is always thinking of self-realization. The
person in Krsna consciousness observes perfect silence in this sense.
Mauna is the condition of the Muni (sage), i.e., practice of meditation
with one-pointedness of mind.

*Atmavinigraha = focussing atman. Atma-vinigrahah is self-controlling the mind

to stay focused on realisation of the atma.
Not allowing our mind to wander, atman is focussed at the Divine feet of
the Lord. Mind is concentarted on atman. We should not get involved in the worldly
affairs going around us. If we drift
our mind, then we fail in the test set by the Lord! If we are attracted
by distractions, then we lose our time.

*Bhavasamsuddhi = [our] purity of behaviour.

Purity of nature: Honesty of purpose; freedom from cunningness in dealing
with other people; the pure state of the mind wherein there is absence of lust,
anger, greed, etc. Bhava-samsuddhih is
purity within and purity of purpose.
Shuddih -> Samshuddih -> bhAvah Samsuddhih -> Our mind should not be
after cheap desires. Alwar says that we should be after the fragrance of tulasi on
the Lord and not after other scents!
Shastras permitted and parents approved marriages would be beneficial,
but allowing minds after persons of the opposite sex indescriminately will cause
fall in hell only, says Alwar!

Isi pOmin Ingku irEnmin * irumi iLaiththIr * uLLam kUsiyittIr enRu pEsum
* kuvaLaiyang kaNNiyar pAl **
nAsamAna pAsam vittu * nalneRi nOkkaluRil * vAsam malgu thaNthuzhAyAn *
vadhari vaNangkudhumE [ Periya Thirumozhi 1.3.8 ]

Additional Notes:
To make the mind austere is to detach it from sense gratification. It
should be so trained that it can be always thinking of doing good for others. The
best training for the mind is gravity in thought.
One should not deviate from Krsna consciousness and must always avoid
sense gratification. To purify one's nature is to become Krsna conscious.
Satisfaction of the mind can be obtained only by
taking the mind away from thoughts of sense enjoyment. The more we think
of sense enjoyment, the more the mind becomes dissatisfied. In the present age we
unnecessarily engage the mind in so
many different ways for sense gratification, and so there is no
possibility of the mind's becoming satisfied. The best course is to divert the
mind to the Vedic literature, which is full of satisfying stories,
as in the Puranas and the Mahabharata. One can take advantage of this
knowledge and thus become purified. The mind should be devoid of duplicity, and
one should think of the welfare of all.
Silence means that one is always thinking of self-realization. The person
in Krsna consciousness observes perfect silence in this sense. Control of the mind
means detaching the mind from
sense enjoyment. One should be straightforward in his dealings and thereby
purify his existence. All these qualities together constitute austerity in mental
activities.

17.17
shraddhayA parayA taptam tapas tat tri-vidham naraih:
aphalA_kanksibhir yuktaihi: sAttvikam paricaksatE

The threefold austerity practised with supreme faith through the body, speech and
mind by men who have no thoughts of any reward and who are devoted, viz., are
imbued with the thought that it is the
worship of the Supreme Person, they call such austerity as Sattvika.

Earlier we saw tapas by body, then tapas by speech and then tapas by mind.
Now we have to know which is satvika tapas, which is rajasa tapas and which is
tamasa tapas. These are explained by the
Lord in Three slokas.

This tapas is described as satvika tapas. The tapas or meditation performed

by Sri Badri Narayana is the best, we can say. Similarly, we saw, while on visit
to Tirumala, that Lord Sri Srinivasa performed
tapas under an anthill. There was no need for Them to perform tapas. But to
preach this great mantra [Ashtakshara], what a great tapas the Lord performed!
Seeing this, should not we also perform tapas?
For all these tapas, the inner motive should be very great.

In this sloka the Lord has uttered a very important word 'yuktai:'.

*Aphalaanksibhi = performed without any desire in rewards.

aphala-akanksibhih means those who have no desire for rewards. Those devout
and evolved jivas or embodied beings with ardent faith, who are imbued with the
consciousness that all their actions
are humble offerings of worship rendered to the Supreme Lord Krishna
But is it possible for anyone to do anything without aspiring for a
result? Even our daily eating is for doing more work; or, even our sleep is to
make us fresh and recharge our organs. Even a person
simply sitting idle has an objective - of passing away time! But then
how Sri Krishna is justified in asking us to do tapas without desiring results?
Thousands of people come here to worship the Lord
and might be praying for rewards. Each person has many desires to be
fulfilled. But, might be one in million, is performing tapas here without any
desire. If we ask them they would say they are doing
tapas for His pleasure. The Lord, Who is their Swamy [Leader], is
pleased by their services. A servant is to please his Master! They feel that other
than His pleasure, any desire for them is blunder.

*Yuktai = [performing tapas for His pleasure is the only] objective.

Steadfast: Balanced in mind, unaffected in success and failure.
Steadfast: Balanced in mind, unaffected in success and failure.
*Paraya = best,
*sraddhaya = dedication,
*taptam tapas = so performed tapas or meditation,
*trividham = Three types [satvikam, rajasam and tamasam].
 First line tells there are Three types of tapas and second line says what
is satvika tapas, which is performing tapas for His pleasure alone.

17.18
satkAra-mAna-pujArtham tapO dambhena caiva yat
kriyatE tad iha prOktam rAjasam calam adhruvam

That austerity, practised with ostentation for the sake of gaininng respect,
praise and reverence, is here said to be Rajasa. It is unsteady and impermanent.

Here the Lord mentions about rajasa tapas. In slokas 17, 18 and 19, the Lord
explains the Three types of tapas. In sloka 17 we saw that satvika tapas is that
which was performed for the pleasure of the Lord.
Now rajasa tapas in sloka 18.

*Tat = that,
*iha = here,
*prOktam = is called,
*rAjasam = rajasa [tapas].
What are its benefits?
*Calam = slippery,
*adhruvam = never permanent.
The Lord says that the benefits accrued by performing rajasa tapas,
would slip and would never be stable. How is rajasa tapas performed?
*Satkara = for others to think great of us,
*mana = others to praise by speech,
*pujartham = others to worship us.
satkara-mana-pujartham, for earning a name, being honoured and
worshipped-for earning a name, (i.e.) for being spoken of thus: 'This Brahmana,
who is given to austerity, is pious'; for being honoured by
(others') standing up respectfully, salutation, etc.; for being
worshipped with washing of feet, adoration, feeding, etc
Thus a person performs rajasa tapas so that others think high of him,
acclaim his action by speech and bodily prostrate and perform poojas to him!
Expecting such respects from others by mind,
by speech and by body, is rajasa tapas.

*Caiva = also performed with,

*dambhena = publicity and pomp.
Such tapas are performed only for others to have us in high esteem!
Kriyate = [such tapas] are performed. This is regarded as rajasa tapas.

Tapas was performed by Hiranyakasipu, Ravana, Kamsa, etc. They are all rajasa
tapas and their results would slip and never be permanent. Only short term
benefits, temporary gains and ordinary
rewards are obtained.

17.19
mUdha-grahEn_AtmanO_yat pIdayA kriyatE tapah:
parasyO(u)tsAdanArtham vA tat tAmasam udAhrtam

That austerity which is practised from deluded notions by means of self-torture or

in order to injure another is said to be Tamasika.

*Tat = that is,

 *tamasam = tamasa [type of tapas],
*udahrtam = as described. udahrtam, said to be
Finest example for this is the tapas performed by Rakshasa King Ravana
and Kumbhakarna. In tamasa tapas, the performer hurts himself and others. In
satvika tapas, only pleasure of the Lord was the
objective. Rajasa tapas is performed with pomp and publicity, so that
others laud and praise, and worship the performer. But in tamasa tapas, performer
subjects himself to great ordeals and causes
severe hardship to others.
*Mudha grahena = fools, unable to grasp good. mudha-grahena, with a foolish
intent, with a conviction arising out of non-discriminating
They wrongly understand things and pick up bad things. They mistake bad
things as good and vice versa!
*Atmana = themselves,
*pidaya = hurting.
They inflict sufferings on themselves. We should not do any tapas
involving injury for us. Is not Ekadasi fasting, inflicting suffering on
ourselves? No. Even by medical standards, it is better to give
rest to our digestive system. A very small suffering is allowed in
performing tapas; but causing severe injuries to our body, is never recommended.
The Lord is never pleased by such injurious methods!
If a child commits mistake, the mother expects a mere apology and not
any injurious method to express sorry! The Lord is much more considerate and
expects the simple vratams permitted by shastras
to be followed. Ravana did tapas, involving himself in great ordeals.

*Utsadanartham = for causing troubles or injury to,

utsadanartham, for the destruction; parasya, of another
*parasya = others.
Ravana did tapas and wanted long life, to oppress sages, to suppress
yagnas and to depress people. He did not want people to benefit from good actions.

*Tat = such tapas,

*tamasam = is tamasa type of tapas.
Injuring oneself and injuring others, come under tamasa tapas.

Rakshasas did tamasa tapas, Asuras did rajasa tapas and Devas did satvika
tapas. We have to avoid rajasa and tamasa type of tapas, and perform satvika
tapas, just like the Lord did under Badari tree.

17.20
dAtavyam iti yad dAnam diyatE 'nupakArinE
dEsE kalE_ca patrE ca tad dAnam sattvikam smrtam

Gifts given without thought of return of favours and with the feelings, 'These
gifts must be given,' at the proper places and time to a worthy person who makes
no return --- such gifts are said to be Sattvika.

The Lord is going to describe satvika dhanam, rajasa dhanam and tamasa dhanam
in the Three slokas 20, 21 and 22. [Dhanam = philanthropy or charity]. We assume
that dhanam is given to poor and lower
people. This assumption is wrong. By receiving dhanam one is not lower; nor the
donor is higher. No doubt the philanthropist raises in esteem; but by no means the
receiver is lower. As ordained by Manu
and in shastras, dhanam is recommended. By doing so the donor gets punya. If
there was no receiver, then how anyone could get punya by dhanam? The Lord says
that such and such persons should
 receive and some others to donate. But our charity could be satvika type, by
donating at the right place and at the right time to right persons! As mentioned
earlier, in this place a dhanam made gets punya
of 10 Million times dhanam made!

*Yad dhAnam = that dhanam,

*dIyate = donated, given
*dAtavyam iti = according to dharma shastras.
We have to donate as prescribed in shastras and with pleasure. Mere
following of shastras is not enough. We should be happy and follow shastras. This
alone should be our objective and nothing else.
To whom such dhanam is to be made?
*AnupakarinE= to that person who had not helped us in the past or who is
likely to favour us in the future.
We should not show charity as a reciprocation of a favour received in
the past; or, we should not donate to someone with the hope that he might help us
in the coming days. Such dhanam even
if done in Badarikashram is not satvika dhanam.
*Dese = [dhanam should be made] in proper place,
*kAale = at proper time,
*ca patre = and to proper person(s).
For example, donating cows [godhan] in Ayodhya on the banks of Sarayu
river is recommended. Similarly, at all sacred places. Here is Badarikashram, we
find fish in the river. Feeding them is good.

We will later on see in which places we should not do dhanam. Proper times
are prescribed. Like, for example Uttarayana punya kalam [beginning of Thai month]
or dakshinayana punya kalam
[beginning of Aadi month], etc. Receiver of dhanam is patram and he should
be qualified to receive. Mere birth in a family or being learned, alone will not
qualify. Receiver should have proper character.
Giving dhanam like this is called satvika dhanam, says Sri Krishna.

Additional Notes:
In the Vedic literature, charity given to a person engaged in spiritual
activities is recommended. There is no recommendation for giving charity
indiscriminately. Spiritual perfection is always a consideration.
Therefore charity is recommended to be given at a place of pilgrimage and at
lunar or solar eclipses or at the end of the month or to a qualified brahmana or a
Vaisnava (devotee) or in temples. Such charities
should be given without any consideration of return. Charity to the poor is
sometimes given out of compassion, but if a poor man is not worth giving charity
to, then there is no spiritual advancement. In other
words, indiscriminate charity is not recommended in the Vedic literature.

17.21
yat tu pratyupakArArtham phalam uddisya vA punaha:
dIyatE ca pariklistam tad dAnam rAjasam_smrtam

But that which is given as a consideration for something received or in

expectation of future reward, or grudgingly, is called Rajasika gift. That gift
which is given grudgingly, viz., gift of useless things with a sly
expectation of something in return that is said to be gift of Rajasa nature.

That dhanam is understood as rajasa dhanam.

 *Yat tu = [that dhanam] which is,
*pratyupakarartham = for the sake of return help.
prati-upakara-artham, expecting reciprocation-with this purpose in view:
'In time, he will render service in return'-;
It could be expecting a help in the future from a person, or as a token
of having received help from someone, if a dhanam is made it is rajasa dhanam.
Dhanam done in reciprocation or expecting a
reciprocation, comes in this category.

*uddisya = expecting, uddisya, with a desire for; its phalam, result-that, 'To
me will accrue some unseen reward of this gift'-;

*phalam = rewards like reaching heaven, etc.

That is we donate to someone, which would get us punya and as a
consequence we would go to heaven! This type of attitude in dhanam, makes the
dhanam, rajasa type. In the first instance the benefits
are enjoyed in this world itself. The next mentions rewards of reaching
other worlds for happiness. Anyway, both are not good. In the present times, we
worship even the Lord expecting some gain or in
return of some achievement! We should not worship even the Lord for
reciprocal help!

*diyate, given; pariklistam, grudgingly, with reluctance;

*Pariklistam = [dhanams] done with displeasure. pariklistam, grudgingly, with
reluctance
If we have a type of article in Two numbers; and, we try to donate the
less valuable or less desired, then it comes under this category. Or, if we have
an article which is costly or very much desired
by us, and if we are forced to give it in donation, then also it is
given with displeasure. Also comes in this category, dhanam made without any
interest or enthusiasm. All these dhanams are thought of as
rajasa dhanam.
*smrtam, considered to be

Charity or gift that is given in the hope that it will be returned in the
future and praised in public or that the gift will bring some unseen reward or
heavenly pleasure is passionate. If a man makes a gift to
a Brahmana or a Sannyasin with the hope that all his sins will be washed away,
this is also a Rajasic gift. If a man is grieved at heart after making the gift
this is also a gift of passionate nature.

Additional Notes:
Charity is sometimes performed for elevation to the heavenly kingdom and
sometimes with great trouble and with repentance afterwards. "Why have I spent so
much in this way?" Charity is also
sometimes made under some obligation, at the request of a superior. These
kinds of charity are said to be made in the mode of passion. There are many
charitable foundations which offer their gifts to
institutions where sense gratification goes on. Such charities are not
recommended in the Vedic scripture. Only charity in the mode of goodness is
recommended.

17.22
adesa-kAle yad dAnam apAtrebhyas_ca diyatE
asat-krtam avajnAtam tat tAmasam udAhrtam

That gift which is given to unworthy recipients at wrong place and time, without
due respect, viz., without showing such signs of respect as cleansing the feet;
with contempt, viz., with disdain and
without courtesy --- that is said to be of Tamasa nature.

In sloka 22, the Lord indicates tamasa type of Dhanam. We saw satvika dhanam is
done without expecting any in return and done only for the pleasure of the Lord.
In rajasa dhanam, reciprocal help or
reaching better worlds is the objective. Also dhanam done with displeasure is
also rajasa dhanam. We should avoid rajasa dhanam and tamasa dhanam, which the
Lord explains in sloka 22

*Tat = that [dhanam],

*tamasam = is tamasa type ,
*utahrtam = as told [ by learned persons].
*Adesa = at improper place,
*akAle = at improper time
*apAtrebhyas = to improper persons,
*yad dAnam = such dhanams,
*diyate = given [is tamasa dhanam].
Dhanam has to be given at proper place at proper time to noble persons and
is satvikam. Instead by giving at improper place and/or at improper place and/or
to improper persons is tamasa dhanam.

*Asatkrtam = without respect

*avajnatham = with disrespect.
Thus giving dhanam without respect and dhanam with disrespect, both are
tamasa dhanam. Places which are improper, are where thieves or persons grabbing
others' properties or persons who
do not believe in Vedas, are living.

In Tatparya Chandrika, Swami Vedanta Desika has listed some places like
where the Lord, Vedas and Shastras are disrespected. Proper times are all punya
kalam, etc. Normally, dhanam should
not be done after sunset. Inauspicious places like funeral ground should
be avoided. [There are some dhanams to be done at funeral ground when some one
dies. That is different.] Improper persons are
those not qualified to receive dhanam. Again, persons not believing in God
or shastras are disqualified. Robbers and such persons are also disqualified. When
dhanam is made we should treat the
person recieving with proper respect, like offering seat, water for
washing, etc. We should feel fortunate to make dhanam to such persons. Instead of
thinking that we are gifting our property, we should
think that we are passing on God's property to another, and thank God for
that. We should also feel that we have not gifted anything befitting his eminence
and so feel sorry for that. Without these thoughts
and actions, it is tamasa dhanam. Causing humiliation to the receiver is
disrespectful. We should never feel that we are great and the receiver is lower.

Additional Notes:
Contributions for indulgence in intoxication and gambling are not
encouraged here. That sort of contribution is in the mode of ignorance. Such
charity is not beneficial; rather, sinful persons are encouraged.
Similarly, if a person gives charity to a suitable person without respect
and without attention, that sort of charity is also said to be in the mode of
darkness.

17.23
OM tat sad iti nirdesaha: brahmanas tri-vidhah smrtAha:
brAhmanAs tEna vedAs ca yajnAs ca vihitAh purA

Om, Tat, Sat --- thus Brahman is denoted by this threefold expression. Associated
with these, Brahmanas, the Vedas and sacrifices were ordained in the past.

Now, Sri Krishna is going to tell Three words - OM, TAT and SAT. The Lord
says that any vaideeka activity [activities based on Vedas], has to be associated
with these Three words.
From sloka 8 till sloka 22, we have seen Triplets. Slokas 8,9 and 10,
describe Three types of food. Three types of Yagnas were mentioned in slokas 11,
12 and 13. In slokas 14, 15 and 16, the Lord mentioned
the types of tapas performed bodily, by speech and by mind. In slokas 17, 18
and 19, Satvika, Rajasa and Tamasa tapas were described. Satvika, Rajasa and
Tamasa dhanams were indicated in
slokas 20, 21 and 22. Thus, Sri Krishna told about the Yagna, Tapas and
Dhanam mentioned in Vedas.

Now, the Lord tells that performing any Vedic karma or any rites mentioned in
Vedas, have to be associated with the Three words OM, TAT and SAT.

Here Brahman means the Veda. It is the secondary meaning of the expression,
especially of the ritualistic portion of the Veda. The three-fold expression Om
Tat Sat is connected with the Brahman or
the Veda. Sacrifices and similar rituals are prescribed in the Vedas. These
expressions Om Tat Sat are used in these Vedic rites. The connection of Om is that
it should be invariably used at the
commencement of the recitation of Vedic hymns. The syllable Tat and Sat
indicate that these rituals are worthy of honour. The Brahmanas are those who are
to preserve Vedic study as also the Vedas
and the sacrificial rites ordained in them. All these were created by Me in
the past. Sri Krsna elaborates in the next verses the nature of the connection of
these syllables with the Vedic rituals, beginning
first with Om.

*Pura = in the ancient time, that is at the start of Creation,

*tena = this way [the Lord created].
*Om tat sad = OM TAT and SAT,
*iti nirdesa = these words,
*trivida = three types.
*Brahmana = while performing Vedic activities,
*smrta = are always associated.
*Vedas ca = and the Vedas,
*yajnas ca = and the activities mentioned [in Vedas],
*vihita = were created [by the Lord].
Thus at the time of Creation, the Lord created Vedas, activities
mentioned in Vedas and persons chanting Vedas and performing Vedic activities. The
Lord says that He created them with
the Three words OM, TAT and SAT. The Lord says these are Three types of
words. Because, while performing some karma we have to chant OM; in some others OM
TAT; and in some others OM SAT.

Brahmana means activities mentioned in Vedas. The Lord had already

mentioned the different types of activities in Vedas, like Yagna, etc. Now he says
that every Vedic karma has to be associated with
these words. That is why, the Lord tells that during creation, He created
Vedas, activities and persons to do them, all together along with these words.
Thus, He mentions the indispensability of these words.
 Is it not that OM and SAT refer to God? Yes, it is true. But we have to see
the context. Because when the Lord says He created OM, it has to be the word and
not Himself!
Later, Sri Krishna is going to tell where each word has to be deployed.

Additional Notes:
It has been explained that penance, sacrifice, charity and foods are
divided into three categories: the modes of goodness, passion and ignorance. But
whether first class, second class or third class,
they are all conditioned, contaminated by the material modes of nature.
When they are aimed at the Supreme--om tat sat, the Supreme Personality of
Godhead, the eternal--they become means for
spiritual elevation. In the scriptural injunctions such an objective is
indicated. These three words, om tat sat, particularly indicate the Absolute
Truth, the Supreme Personality of Godhead. In the
Vedic hymns, the word om is always found. One who acts without following
the regulations of the scriptures will not attain the Absolute Truth. He will get
some temporary result, but not the ultimate
end of life. The conclusion is that the performance of charity, sacrifice
and penance must be done in the mode of goodness. Performed in the modes of
passion or ignorance, they are certainly
inferior in quality.

The three words om tat sat are uttered in conjunction with the holy name
of the Supreme Lord, e.g., om tad visnoh. Whenever a Vedic hymn or the holy name
of the Supreme Lord is uttered, om is added.
This is the indication of Vedic literature. These three words are taken
from Vedic hymns. Om ity etad brahmano nedistham nama indicates the first goal.
Then tat tvam asi indicates the second goal.
And sad eva saumya indicates the third goal. Combined they become om tat
sat. Formerly when Brahma, the first created living entity, performed sacrifices,
he spoke these three names of the Supreme
Personality of Godhead. The same principle holds by disciplic succession.
So this hymn has great significance. Bhagavad-gita recommends, therefore, that any
work done should be done for om tat sat,
or for the Supreme Personality of Godhead. When one performs penance,
charity, and sacrifice with these three words, he is acting in Krsna
consciousness. Krsna consciousness is a scientific
execution of transcendental activities which enables one to return home,
back to Godhead. There is no loss of energy in acting in such a transcendental
way.

The most merciful Supreme Lord Krishna in order to protect and safeguard
His devotees from acquiring such sins and demerits instructs the utterance of the
three divine syllables OM TAT SAT
which bestows all virtues and blessings and insures protection, and is
glorified by the enlightened sages and liberated muni's and by knowers of the
Vedic scriptures. The enlightened agree unanimously
that OM TAT SAT are threefold based on similarity of qualities and
attributes related to the brahman or spiritual substratum pervading all existence,
related to the Vedic scriptures and related to the
Supreme Lord.

We find that the Taittiriya Upanisad I.VIII.I beginning om iti brahman om

iti sarvam states: OM is the brahman and OM is the ultimate. The Mundaka Upanisad
II.II.VI beginning: om ityevam dhyavatha atmanam
 states: One should meditate upon OM as representing the Supreme Lord. The
Chandogya Upanisad VI.VIII.I beginning sa ya esho anima itad states: That which is
the fundamental cause of all existence,
which is the spiritual substratum of all existence, which is referred to
as Thou art that, is the brahman which manifests from OM whose source is the
Supreme Lord. The pranava OM is declared to be
the name for the personal aspect of the Supreme Lord. Pranava means first
breath mad is the transcendental sound vibration OM commencing all Vedic rites. It
is from the root prana meaning breath.
TAT is declared to be perfection aspect of the brahman and SAT is declared
to be the creational aspect of the brahmin. They are all supremely auspicious and
all Vedic rites begin and end with OM.

At the dawn of creation the Supreme Lord emanated the Vedic scriptures,
the Vaisnava and brahmanas and yagna to evolve and protect creation. All
prescribed Vedic rites were originated and ordained
by the Supreme Lord. By remembering the threefold syllables OM TAT SAT and
by vibrating their transcendental sound frequency, the potency to neutralise and
eradicate any inauspiciousness or error
in the performance of any prescribed Vedic rite is activated and no sin is
committed nor demerit incurred.

17.24
tasmAd Om it(y)_udahrtya yajna-dAna-tapah-kriyaha:
pravartantE vidhAnoktaha: satatam brahma-vAdinAm

Therefore, the Veda-enjoined sacrificial acts, gifts and austerity by these

expounders of the Veda, or those belonging to the first three stations are always
and at all times begun after
pronouncing Om at the beginning.

In this sloka the Lord tells when Pranavakaram, that is OM, has to be
chanted. In the earlier slokas, the Lord mentioned Yagna, Tapas and Dhanam and the
various types, when associated with
satvam, rajas and tamas qualities. Then, in sloka 23, He said that any Vedic
karma being performed, has to be associated with the Three words OM, TAT and SAT.
At that time He also mentioned that
during Creation, He created these words along with Vedas, Vedic karmas like
yagna, and the persons performing such karmas. Now, in the next Four slokas, He is
going to explain, when OM or TAT or SAT
has to be deployed. It is requested that good attention is to be given in
understanding these.

*Brahmavadinam = those who believe Brahmam [God] is Vedas, and who act and
perform karmas, according to Vedas.
*VidhAnokta = such karmas [performed by Brahmavadinam] should have been
prescribed in Vedas.
*Yajna dana tapa kriya = [such Vedas prescribed] actions like Yagna, Dhanam
and Tapas. yajna-dana-tapah, kriyah, acts of sacrifice, charity and austerity-acts
in the form of sacrifice etc
How are they to be performed?
*Om ity udahrtya = by chanting OM [ all such karmas are performed]. OM is
chanted to commence any Vedic activity. Why so?
*Tasmad = [because of the reasons mentioned in sloka 23, and] therefore.
Sri Krishna told that He had created all Vedas, Vedic karmas, performers
and these words together and so they are all inseparable. Therefore, those
realizing Brahmam and Vedas, perform
various actions prescribed in Vedas,
*satam = always,
*pravartante = perform, with OM in the beginning and OM at the conclusion.

OM, though is mono syllable, could be separated as A , U and M . Its

glory and auspiciousness in unlimited. In Katopanishad, 'sarve veda: yatpada
mamananti tapAmsi sarvani vadanti'. It means
that what was the unique thing told by all Vedas, what all words of Vedas
point to one unique thing, and which unique thing is pursued by yogis and sages,
that would be told very precisely as OM.
It is OM. Upanishads very clearly say that all Vedas' essence is OM.
Further, its prakruti or the First letter A, represents the Lord Sriman Narayana.
Thus, OM, which encapsules the Lord, would always
do good only! We would have noticed that whenever Vedas are chanted,
First 'Hari: OM' is mentioned and then Vedas chanting starts. At the end again
Hari: OM is chanted. OM is Pranava and it should
be learnt properly from an Acharya and then only chanted. Mantras can not
be broadcast and learnt. To learn Ashtaksharam one has to approach properly an
Acharya and learn it after
Pancha samskara [Five rituals]. By chanting OM, the Lord is praised and
worshiped [ PrakarshEna stuyatE Bhagavan anEna iti pranavam]That is why it is
called Pranava.

Swami Manavala Mamunigal says 'vedattukku om ennuvadu pol ulladukkellam

than mangalam adalal."
Precious Vedas can be compressed into OM. Hence, it is chanted before and
after. OM presents sanctity and auspiciousness to Vedas. Hence, it is chanted
before and after.
OM grants auspiciousness to the person chanting Vedas. Hence, it is
chanted before and after. OM protects the person remembering. Hence, it is chanted
before and after. We preserve a precious
jewel in a box, which has bottom container and top lid. If container is
removed, jewel falls down. If lid is open, jewel can be stolen. Thus to avoid
dispersal and slippage, OM has to be chanted before and
after Vedas. In fact, when we perform any Vedic karma, if we are diverted
to any other activity or due to any carelessness or due to sleepiness, if the
Vedic karma is interrupted, then OM TAT SAT is
chanted and karma is resumed. Thus, Pranava has the capacity to remove
obstacles and grant us supreme reward.

Therefore, by chanting OM, Vedic activities are performed. After

pronouncing Om, the Vedas are recited. Thus the connection of the syllable Om with
the Vedas and the rituals enjoined in the Vedas
such as sacrifices has been described. As the Vedas are connected with the
word Om, all belonging to the three stations of life who memorise the Vedas and
perform the rituals inculcated in them, are
included in the expression, 'expounders of the Vedas.' Now, He describes
the manner by which the word Tat is connected with them:

17.25
tad_it(y)_anAbhi_sandhAya phalam yajna-tapah-kriyAha
dAna-kriyAs_ca vividhAha: kriyantE moksa-kankhsibhih:

Acts of sacrifice, of austeritty and of various gifts are performed without aiming
at reward by those who seek release, after pronouncing Tat.
With TAT, are acts of Yagna, Tapas and dhAnam, performed by Moksha-Aspirants,
wishing not for Fruit.

Here, Sri Krishna tells where the word TAT has to be used. In sloka 24, the
Lord told where the word OM had to be used. It is an important sloka.In this sloka
the Lord indicates who all should chant TAT word.

Whatever acts such as the study of the Vedas, sacrifices, austerities and gifts
are done without aiming at results by those of the first three stations, seeking
only final release --- these are designated by
the term Tat referring to the brahman, since they constitute the means for
attainment of brahman. For it is well known that the term Tat signifies brahman,
as in the following passage:
He is Sah,Vah, Kah, Kim, Yat, Tat, Padam, Anuttamam.' (M.B., 13.254.91,
SriVishnu Sahasranamam).

Thus, the study of the Vedas, sacrifices etc., which are the means of attaining
release, have been stated; the connection of Tat has been spoken of since the word
Tat signifies them (i.e., the study
of Vedas etc.). The connection of the term Tat with the three stations is
shown because of their practising the study of the Vedas etc., in the way stated.
In order to show how the term Sat is connected
with these, Sri Krsna shows the etymology of the term Sat, as it is prevalent
in the world:

*Moksakanksibi = those desirous of Moksham or liberation.

They should chant or use the word TAT in their Yagna or Tapas or Dhanam.
Then, who are to chant the word mentioned in previous sloka and in the next sloka?
Let us understand this clearly.
Sri Krishna describes Three types of persons. Two types are those
desirous of reaching Moksham and those desirous of pleasures in this or other
worlds, considered inferior to Moksham.
In this sloka Sri Krshna talks of persons desirous of reaching Moksham to
use the word TAT in performing Yagna, Tapas or Dhanam. In slokas 26 and 27, the
Lord is going to mention that those
desirous of inferior rewards like reaching Swarga, have to use the word
SAT in performing Yagna, Tapas or Dhanam. But we may get a doubt here. In the last
sloka, sloka 24, it was told that all
Vedic karmas were to be associated with the word OM. Why this confusion?
Actually, OM is common to both. That is, whether a person is performing a Vedic
karma for reaching Moksham, or
getting inferior rewards like Swarga, OM has to used with both TAT and
SAT! Thus sloka 24 is a common condition and slokas 25 and 26 [and sloka 27] are
specific for a result! Thus those desirous
of Moksham should chant OM TAT; and those desirous of Swarga, etc.,
should chant OM SAT! Thus this is clarified, thanks to the guidance of our
Poorvacharyas! Sri Krishna cleverly stipulates
extra condition in this sloka! Apart from using the word TAT, Moksha
seekers should eliminatee desires in other rewards! Thus orally OM TAT is chanted
and mentally devoid of interest in other results.

*Tad ity = [saying] TAT like this,

*anabhisamdaya = without interest in,
*phalam = [other] results,
*yajna tapa kriya dana kriyasca = [perform] Yagna, Tapas and Dhanam and other
such [Vedic] activities.
Putrakameshti yaga could be performed, but without desire to have
children! Instead desire to reach Moksham should be there. But, is not
Putrakameshti yaga performed to get children?
We should perform that karma, as it is ordained in Vedas. Beyond that we
should not perform aspiring children. We come to Badarikashram and our papa are
dissolved. There might be some,
coming only to get their papas washed away. But we should visit to
worship the Lord and the place visited by Pandavas and sage Vyasa. A mother does
not expect any reward from the child,
she is fostering! We should not study Gita with any reward in mind. We
should be interested, because it is the sermon of the Lord.

*Vividha = like this many types [of Yagna, Tapas and Dhanam],
*kriyante = are performed, by Moksham seekers.

TAT [That] indicates the Lord. It is a common name. How a common name could
be so beneficial? In Sri Vishnu Sahasranamam, sloka 78 [eko naikas sava: ka: kim
yat tat padamanutthamam..]
[Divine names 730 to 738], all these words Yat and TAT refer to the Lord
only. This is the conclusion of all commentators, be he Swami Parashara Bhatta or
others.

17.26
sad-bhAvE sAdhu-bhAvE ca sad ity etat prayujyatE
prasastE karmani tatha sac-chabdah pArtha yujyatE

In the sense of existence and of goodness, the word SAT is used. SAT is
likewise used, pArtha! in relation to auspicious events.

The word Sat is applied in Vedic and common usage, in respect of all contexts to
express existence (Sadbhava) and auspiciousness (Sadhubhava). Similarly, in
relation to any praiseworthy worldly act, viz.,
auspicious undertaking by someone, the word Sat is applied to express, 'This is
a good act.'

We have been seeing slokas in which OM, TAT and SAT words have to be deployed.
In sloka 24 the Lord said that all those performing Vedic rituals, whether for
attaining inferior places like Swarga or
for superior places like Moksham, had to use the word OM. In sloka 25, He
further said that those desirous of Moksham alone, should associate their Vedic
Karmas with TAT word. In slokas 26 and 27,
he is to explain, who are to use the word SAT. Actually, where this word is
being employed is told in sloka 27; but in sloka 26, He mentions how this word SAT
is famous in this World. This is used an
example to explain its usage. We are using the word SAT in our own way; but Sri
Krishna tells where SAT is being used by the World in sloka 26 and what His
interpretation to use that word in Vedic rituals,
in sloka 27. We have to be SAT or good person.

The Supreme Lord Krishna explains that the word SAT denotes eternal existence
and perpetual goodness. The words sad-bhave exemplifies eternal existence and the
words sadhu-bhave exemplifies
perpetual goodness. This is the correct understanding in which SAT is to be
comprehended in the Vedas as well as its utilisation by the recitation of SAT in
prescribed Vedic rituals.

*Partha = Arjuna!,
*yujyate = [like this] is deployed.
 In which circumstances and in which meaning the word SAT is being
deployed?
*Sad bhave = in conveying existence [of a matter], eternal existence
*sAdhu bhave = in conveying good quality [of a matter]. Perpertual Goodness.
Sadbhavam means existence. But all existing might not be good. Good
quality is conveyed by Sadhu bahavam. In this world to convey existence of a
matter SAT is used; it is also used to convey
the good quality of a matter.
*Etat = this [word SAT],
*prayujyate = is used.
Thus in the First line of the sloka Two usages of the word SAT was told.
Not only these. SAT is also used for something else.
*Prasaste karmani = [to convey] an act as superior or noble.
We have heard of Sat Karma or Sat Karyam. Actions which will reward
superior or nobe results. Actions which are full of vigour are called Sat Karyam.

*Tat = that [word SAT],

*sacchapda = in that meaning also,
*yujyate = is used.

In Upanishad it is said that he who accepts Brahmam [God] as SAT

[existing], he is SAT [existing]! But he who says Brahmam is ASAT is considered
ASAT by others!! Here, not existing [ASAT]
means, that person is not living as expected. We have to exist as
expected. Otherwise, it is non existence only! We say that one made a charity to a
SAT patram. It means one gifted to an eligible
or noble receiver. It does not mean that gift was made to someone existed!
Here SAT is used in sadhu bhavam. SAT karma or SAT shastra, etc., indicate that
they are all good. Karmas with vigour
are also termed SAT karma. In sloka 27, the Lord is going to tell that
karmas in pursuit of attaining Swarga, etc., are SAT karma. What is the difference
between the SAT karma mentioned in
sloka 26 and SAT karma mentioned in sloka 27? The karmas or actions
mentioned in this sloka are laukika or domestic in nature. Karmas mentioned in
sloka 27 are Vedic karmas, like Yagna,
Tapas, Dhanam, etc. By worshiping Sri Badri Narayana we should become SAT!

Additional Notes (Advaita commentary):

Sat is Existence Absolute. Sat is Para Brahman. Sat is the inexpressible
symbol of that mysterious indescribable, illimitable, indivisible, self-luminous,
immortal Brahman.
The word 'Sat' is used when you wish to express the reality of an object
which is unreal or which is relatively real, as for instance, the birth of a son
who is unreal or relatively real; in telling that a man
is one of good conduct when his conduct is not good or is only relatively
good, and in expressing that an act is auspicious, when it is not auspicious or
only relatively auspicious. Brahman alone is real.
It alone really exists. But we say when a son is born to Mr. Govindan that
Mr. Govindan's son has come into existence. From the viewpoint of Brahman or
Existence Absolute, Mr. Govindan's son never
exists. The word 'Sat' which is only applied to Brahman is used also for
Mr. Govindan's son who is unreal or relatively real. Brahman alone is absolutely
good and absolutely auspicious. But the
word 'Sat' that can properly be applied to Brahman alone is applied to an
act which is not auspicious or which is only relatively auspicious. The use of
'Sat' renders the imperfectly performed actions
 perfect.

17.27
yajnO tapasi danE ca sthitih sad iti caucyatE
karma caiva tad-arthIyam sad ityev(a)_abhidhiyatE

Devotion to sacrifice, austerities and gifts is also called Sat; and so any act
for such purposes is named Sat.

In the sloka we saw yesterday and today's sloka, that is slokas 26 and 27, the
Lord explains the signficance of the word SAT. In sloka 26, the Lord explained
where the word SAT was deployed by people.
In the meanigs of existence and good quality, the word SAT is used in the
world. SAT also meant very good or substantive work. In sloka 27, the Lord tells
that Vedic karmas performed by Vedic scholars,
were sustained by SAT. Therefore, such karmas have to be associated with SAT.

To follow the prescribed Vedic duties of yagna or propitiation and worship by

the brahmanas , tapah or austerities by the ksatriyas the royal warrior class and
danam or charity by the vaisyas or merchant
class are all considerd in sattva guna or mode of goodness because they are
conscientiously following the ordinances and injunctions of the Vedic scriptures.
Thus all such activities are known as SAT
denoting perpetual goodness and due to being dedicated to the Supreme Lord
they possess auspicious attributes of an eternal nature and for this they are also
known as SAT.

Sloka's first line conveys one meaning and the latter part gives another
meaning.

*Yajne tapasi dane ca = yagnas, tapas [meditation] and danam [charity],

*sthiti = are sustained [by SAT]. sthitih, steadfastness
Those who perform Yagna or Tapas or give Danam, are sustained in those
acts because of SAT. These Vedic karmas are prescribed in Vedas. Therefore, some
people want to perform them.
That is, these persons are sustained in such Vedic activities and this is
because of SAT. This sustenance is SAT. For a Vedic scholar to perform Vedic
activities, SAT is used as sustenance.
This is conveyed in the First line of the sloka. There is a very subtle
difference between the meanings of First and Second lines and so have to be
carefully understood.

*Karma caiva = even such Vedic karmas or activities.

Vedic scholar might be having interest in Yagna and others; but he
should also perform them. Then this performance is also SAT.
*Tad artiyam = such karmas are meant for such Vedic scholars to perform,
*sad ity eva = is also SAT,
*abhidiyate = as told.
Thus both interest and actual action of Vedic karmas are called SAT. Thus
sthiti and karma are SAT. Because SAT was created along with Vedas, Vedic karmas
and Vedic scholars.

[ Alternate explanation:
Here the particles sa iti ca referring to SAT is used twice. The first
usage denotes limitation by the words karma ca eva meaning matter of duty. The
second usage denotes unlimited by the words
 tad-arthyiam meaning for the pleasure of the Supreme Lord. Thus it has been
established by the parallel logic of opposites that activities devoted to the
Supreme Lord Krishna or any of His authorised
incarnations and expansions always follow sanatan dharma or eternal
righteousness and can never be unrighteous. Whereas activities not devoted to the
Supreme Lord Krishna regardless of how
noble and well meaning they may be are never situated in righteousness
because they exclude Him. ]

In Chandokya Upanishad it is told that a father preached his son. He says SAT
is Sriman Narayana or Brahmam. 'San moola: somya! ima sarva praja: sadaayatana:
sat pratishta:' - ' My dear son!
All those which are perceived in the Universe, including movables and
stationary, have originated from SAT. They are sustained by SAT. And, merge with
SAT in pralayam'! Thus Brahmam or God
is SAT responsible for Creation, Sustenance and Convergence in the end. Swami
Koorattalwan says that Mahopanishad and Subalayopanishad, etc., say that SAT,
Brahmam, etc., convey Sriman Narayana!

Thus it has been established that vibrating the divine and transcendental
sounds of OM TAT SAT at the commencement of all Vedic activities comprised in the
ordinances and injunctions prescribed in the Vedic
scriptures is eternally auspicious; if performed with devotion for the
exclusive satisfaction of the Supreme Lord Krishna with full faith in Him or any
of His authorised incarnations and expansions. In this way
by the power and potency invested in OM TAT SAT all Vedic activities are
insured success and confer eternal benedictions for the highest good of creation
and all living entities.

17.28
asraddhayA hutam dattam tapas taptam krtam ca yatt
asad ity ucyatE pArtha na ca tat prEtya no ihA

Whatever offering or gift is made, whatever austerity is practised and whatever

action is performed without faith, that is called Asat, O Arjuna. It is naught
here or hereafter.

Based on 'OM' all Vedas, Vedic scholars and Vedik Karmas were created. The
Lord has been telling, in which Karmas OM, TAT or SAT had to be associated, in the
last few slokas.
Here, the Lord says that for our worldly pleasures - in this and other
worlds, like Swarga - whatever Vaidika karmas we perform, SAT has to be
associated.

In slokas 26 and 27, we saw the usage of word SAT. If we do not use these
words, and perform without any interest, what sort of benefits would be reaped? We
should recollect that in the beginning of this
Chapter, Arjuna raised a doubt. One performed a karma not prescribed in
Vedas; but one performed with great sincerity and interest. What would be the
reward for one, was the doubt. This was replied
immediately, that karmas not prescribed by Shastras will bring in Asura
quality to the performer. Now, Sri Krishna tells about another possibility. Here,
one performs a karma, prescribed in Shastras, but
does it without involvement or sincerity. What is the reward for that one?
This could have been a latent doubt in Arjuna! Will, mere performing Shastras
accepted karma reward the performer? No.
The Lord says that any Vedic karma performed without interest or
earnestness, is termed ASAT and no reward is granted. We should note the
difference between the Two. One is performing sincerely
karmas not prescribed by Shastras. This will reward bad results and take
to undesirable groups. But, here, not performing Vedic karma with involvement,
though would not push into bad groups, would
neither yield any higher rewards.

*Asraddhaya = without interest or involvement,

*krtam = performed,
*hutam = yagna like homam,
*dattam = danam or charity,
*tapas taptam= performing meditation.
When we go to temple or sacred places, we should do with enthusiasm.
Bathing in rivers or undertaking pilgrimage should not be mere rituals; but we
should be interested in them.

*Ity = such uninterested performing is,

*asad = ASAT, ucyate = so called.
SAT means good karma; ASAT means not good.

*Tat = that [karma], na prepya = will neither reward with superior Moksham,
*no iha = nor this worldly [pleasures].
Therefore, the essence we get, is that we should perform only Shastras
accepted Karmas and with involvement!

Lord Krishna concludes this chapter by emphasizing that even if prescribed

Vedic activities are performed meticulously according to the ordinances and
injunctions of the Vedic scriptures; if they are
devoid of sraddha or resolute faith they have absolutely no value and are
known as a-sat the antithesis of SAT or perpetual goodness. Without the
prerequisite faith in the Supreme Lord Krishna, in the
absolute authority of the Vedic scriptures, in the Vaisnava spiritual
preceptor; the performance of prescribed Vedic activities bestow no rewards in
this life or in subsequent reincarnations. For all time and
energy, all efforts are wasted for nothing is obtained in the present life
and nothing is attained in a future life for the practitioner of prescribed Vedic
activities who is devoid of sraddha. So the indispensable
value of resolute faith cannot be overestimated.

SUMMARY of CHAPTER 17:

What is the essence of Chapter 17? It is, We should develop satva quality
and be satvikas. Let us see the summary of this Chapter:

*It started with a question by Arjuna as to what rewards awaited a person

performing non-vedic karmas, but with involvement. An irritated Sri Krishna said
that non-shastra karmas are never to be
performed; otherwise Asura quality will be obtained.

* Vedc karmas, in turn, are of Three types, according to the Three

qualities satvam, rajas and tamas.
* Slokas 8,9 and 10 deal with satva, rajasa and tamasa type of foods.
* In slokas 11, 12 and 13, satva, rajasa and tamasa Yagnas were explained.
* Tapas performed by body, mind and speech were described in slokas 14,15
and 16.
* Satvika tapas, rajasa tapas and tamasa tapas were mentioned in slokas 17,
18 and 19.
 * Slokas 20, 21 and 22 described the Three types of danams .
* In sloka 23, it was told that OM, TAT and SAT words were created along
with Vedas, Vedic scholars and Vedic karmas at the time of Creation.
* In sloka 24, the Lord told that every Vedic karma, whether performed to
obtain Moksham or other worldly rewards, had to be associated with OM, in common.
* TAT word is to be associated with all Vedic karmas by those desirous of
Moksham and performing them without any desire for results. This was told in sloka
25.
* In slokas 26 and 27, it was told that for reward other than Moksham,
whether enjoyment in other worlds or in this world, Vedic karmas were to be
associated with SAT word.
* Finally, in sloka 28, the Lord said that doing any Vedic karma without
involvement or interest would neither get Moksham nor other worldly rewards.

This was summarized by Alavandar in Gitaartha Sangraha as follows:

ASAASTRAM_AASURAM KRTSNAM, SAASTRIYAM GUNATA: PRUTAK I
LAKSHANAM SAASTRA_SIDDHASYA, TRIDHAA SAPTADASODHITAM II [ Gitartha Sangraha
- 21 ]

GREATNESS of CHAPTER 17:

Parvati asked about the glory of Chapter 17. In reply lord Shiva told that as
mentioned while describing the glory of Chapter 16, it was told of king Katka
Bahu, whose elephant's madness was cured by a
person meditating on Chapter 16. Our organs are like a mad elephant,
uncontrolled. Study of Chapter 16 controlled organs. Lord Shiva said the glory of
Chapter 17, is connected with the same elephant!
When the elephant was mad, it was tried to be controlled by one, Ducchasana;
but in the process he was crushed by the elephant and was killed. While dieing,
his mind was after the elephant. As told
in Gita, earlier, he was therefore, born as an elephant! This elephant was
able to recognize freinds and relatives of the past birth, but showed no interest
in them. As this elephsnt grew older, it slowly
started sinking. The owner of this elephant was worried. At that time, the
elephant spoke to the person in human language, that he should read Chapter 17
before the elephant. Listening to that the
elephant would reach Moksham, said the elephant. The owner did likewise and the
elephant got Moksham. Thus we have to read Chapter 16 to control our senses and
read Chapter 17 to get Moksham!

THE EIGHTHEENTH CHAPTER:SANYAASA YOGAM(LIBERATION IN RENUNCIATION)

**********************************************************************************
***************

By the two preceding chapters (16 and 17), the following matters were discussed:

1) That the only means of achieving either material prosperity (abhyudaua) or

spiritual freedom (nisreyas) is the observance of Yagna, Tapas and Dana along the
lines laid down by the vedas and no other.
2) That all Vaidika observances are commonly characterized by the use of
pranava (OM) in relation therewith.
3) That the difference between the means leading the moksha and that leading
to material goods is symbolized by the term TAT, for the former, and SAT for the
latter.
 4) That Yajna etc when performed for the sake of acquiring moksha, must be
performed without aiming at fruit.
5) That so performing them is the result of the Sattva Guna gaining
prominence and that Sattva-growth is caused by taking Sattvika Food.

We have reached the final Chapter of Bhagavd Gita. It is a long Chapter [with
78 slokas]. It has got one of the best slokas - 18.66, Swami Alavandar says that
the essence of Gita and shastras, is bhakti
and is expounded in this sloka.

Alavandaar calls this final chapter of Gita as the the Essence of the meaning of
Saastraas(Saastraartha Saaram).In his sloka summarizing the meaning of this
chapter, He says:
"Lord teaches here the state of mind attributing the agency (of one"s
actions) to HIM, the desirability of adopting the sattva-guna, the culminating
result of the performance of one"s
duties (being God-attainment) as the essence of the Saastraas(BHAKTI
YOGAM). Alavandaar"s verse regarding this chapter is as follows:

ISWAREH KARTRUTAA BUDDHIH SATVOPAADEYATAANTIMEH I

SVAKARMA PARINAMASCCHA SAASTRASAARAARTHAM UCHYATEH II

Swami Desikan summarizes in his verse how the performance of the Saatvika
Karmas with the Sattvika Tyagam is dear to Sriman Narayana and how HE responds
readily to the
steadfast Bhakti by granting Moksham without fail as one completes
Charanagati at HIS Lotus feet. The easy route of Charanagati as the quickest way
to reach the Lord is revealed here
to all of us through the pretext of teaching Arjuna.

The thoughts summarized by both the Acharyas are as follows: Krishna answers
the question of Arjuna regarding the Sanyasa Tatwam in verse 2. Here, He makes a
distinction between Sanyasa
and Tyaagam .He explains Sanyasa as the renunciation of Kaamya
(desirable,pleasure giving ) actions; Tyaaga is differentiated from Sanyasa as the
renunciation of the fruits of all Karmas.
Afterwards, Krishna explains to Arjuna the Sattvika, Raajasika and Taamasika
Tyaagams and their distinctions.

He defines Tyaagi next and states that he is the one ,who relinquishes the
fruits of all actions. He points out that actions can not be entirely abandoned by
the Dehin(Embodied one-jivan housed in the body)
although the fruits of action could be relinquished entirely through
Tyaagam.A person ,who observes such a practise is known as Saatvikaa according to
our Lord(Ch18. Verse 30).

Here, the Lord of Gita says such a person is dear to me.Such an intellect
,which has a clear comprehension of the paths of work and renunciation of the
fruits thereof ,right and wrong ,fear and
fearlessness,bondage and freedom is characterized as the most beloved
Saatvika.

Our Lord then goes on to a description of Varnaasrama Dharmas and the duties
of each of the four Adhikaris to reach spiritual perfection.He points out that it
is better to do one"s own Dharma even in an
imperfect manner than the Dharma of another Varna in a perfect manner (Ch
18. Verse 47).
 Next, through a set of four slokas, Gitaacharyan explains how the chetana
becomes a Parama Hamsa Parivrajaka (a sanyasi of the highest order) and then
enters HIM ( Ch 18: Verses 53-56).

Through the above slokas, Krishna says that by forsaking egotism, power,
ostentatation,lust, anger and property , the chetana is liberated from the notion
of "Me and Mine" and thereafter , he is fit to enter
the Lord.Reaching of this state gives him the mental clarity and tranquility
arising from his equanimity of view; he devotes all his time and energy to the
service of the Lord. Through this steadfast devotion,he
understands the reality of the Lord and enters Him and thereby reaches the
eternal, immutable state desired by all, but attained by a select few only.

Krishna then reveals that He is the Supreme Lord and by Charanagati (self-
surrender) , a chetana like Arjuna can attain the supreme peace and enter the
eternal abode of happiness , Sri Vaikuntam.
The Lord says to Arjuna that he is very dear to HIM and commands Arjuna to
abandon all Dharmas and perform PRAPATTI (charanagati ) to HIM.He assures Arjuna
that he will liberate him from
all of his doubts and sins. He asks Arjuna to have Maha Viswasam (deep faith
) and not to fret anymore after performing Prapatti to HIM.

The three immortal verses of Gita containing the Prapatti principles are
Verses 62, 65 and 66 . The meanings of the three verses are as follows:
" Take refuge in Him with all thy heart,O Bharata; by His grace shalt thou
attain supreme peace (and ) eternal abode. ----- Occupy thy mind with ME, be
devoted to ME,offer sacrifices to ME and bow down
to ME.Thou shalt reach MYSELF; Truly do I promise unto thee (for ) thou
art dear to ME.---------- Relinquishing ALL Dharmas , take refuge in ME alone; I
will liberate thee from ALL sins; greive not. "

Alavandaar says that the message contained in these verses is the quintessence
of ALL Saastras. This message is the message of PRAPATTI or Charanaagati or the
easy-to-practise and infallible method
to obtain Lord"s supreme blessings ,even by the greatest sinners or
illiterates. Alavandaar therefore describes the content of the final chapter as
Saastraartha Saaram.

*Isvare kartrta buddhi = the understanding that the Lord only does [and not
we].
The Lord is the doer. But we are implements or accessories for the Lord to
do. When we do like that, with what quality of mind we should do?
*Sattvopadeyata = with satvika mind. It is not enough to perform Vedic karmas;
but they should be done with satva quality. We should have interest in satva
quality.
*Antimey = in the last [18th] Chapter.
*Svakarma = one's [shastras] prescribed duties,
*parinAmas ca = will transform [to yield Moksham].
Everyone should perform his prescribed duty, with satvika quality and
without aspiring result. Such doing, by itself, would get Moksham. He advised
Arjuna to fight the war not with the notion that
by winning he would get Kingdom, nor with the feeling that he was killing
others. He should fight, because he was a Kshatriya and protecting his Kingdom by
fighting enemies was his prescribed duty.
That was his Dharma.
*Sastra = [this Gita] Shastra [with 18 Chapters and 700 slokas]
*sArA artha = essence of meaning,
 *ucyate = are described.

Therefore, in this Chapter, Four important aspects are described:

1. The cognition that Iswara or the Lord is the doer of all actions.
[ ISWAREH KARTRUTAA BUDDHIH ]
2. All actions have to be done with satva quality. [ SATVA UPAADEYATA]
3. Doing our prescribed duties, would get transformed to obtain Moksham.
[ SVAKARMA PARINAMASCCHA ]
4. The essence of Bhagavad Gita is Bhakti.

We should see how the previous Chapter is connected with this Chapter. In the
Chapter 17, the Lord said how various Vedic Karmas were being performed with
satva, rajas and tamas qualities.
Many perform yagnas for wealth [Vayave Yagna], for children [Putrakameshti
Yagna] or reaching Swarga [Jyotish Homam], etc. These can be performed in Two
ways. One is, to perform expecting the
desired result. The other is to perform these, without expecting any result
or performing detached from results. While the former would obtain the result
desired, the latter would be the means for reaching
Moksham. Thus, the very same karmas, are responsible for Moksham, if they are
performed without desire for any results but done with satva quality and
involvement. We should recollect earlier advice
of the Lord, that we should do any action without the feeling that we were
doing.

We had also seen Three types of Tyaga [sacrifice] earlier: Kartrutva buddhi
tyagam, mamatA tyAgam and phala tyagam. With such sacrifice if we do karma, it
becomes the means for Moksham. If we
do them without such sacrifices, then we might get the desired result or
something but Moksham slips away. Here, Arjuna is enlightened that it was not
enough performing such Vedic karmas, but
more important was the sacrifice in performing them. Thus he became more
inquisitive to know more about these sacrifices. He wanted to know more about
sanyasam and tyagam. Are they same or
different? If different, how each is defined? This eagerness sprouted because
karmas with sacrifice, obtained Moksham. Therefore, we have to look more at the
sacrifice, rather than only on karma.

In Vedanta, both sanyasa and tyaga are mentioned. Arjuna's doubt was whether
these words were one and the same or not. Swami Alavandar says that in this last
Chapter, the Lord is the doer.
Tyagam and the Lord is the doer, more or less convey the same meaning. Tyagam
is sacrificing the feeling that we were doing. Sanyasam is sam - well, nyasam -
presented or submitted.
That is we present the result of our action at His Divine feet! When we
sacrifice the feeling that we were the doers, then, someone has to do that action.
Thus logically, it is He, Who does the karma.
Thus saying Tyaga or Sanyasa from our side and He is the doer, from His side,
are same! This is what Swami Alavandar conveys.

So, to summarize, in this chapter the following points are expounded:

1) TyAga and SannyAsa, indicated as means to moksha are identical

2) The nature of Tyaaga
3) The contemplation that in the sovereign Lord Bhagavan rests the agency of
all acts
4) A description of the effects produced by the Gunas Sattva, Rajas and
Tamas in order to show that Sattva alone is worthy of acceptance
 5) How the acts appropriate to castes - which are but acts of worship to
Paramapurusha - effect or accomplish the gaining of paramapurusha. And that,
6) The Quintessence of the Holy writ of BhagavadGita is the teaching or
exposition of Bhakti-Yoga.

18.1
Arjuna uvaca
sannyAsasya mahA-baho tattvam icchAmi vedItum
tyAgasya ca hrsikesA prthak kEsini_sUdanA

Arjuna said, O mighty-armed one, I wish to understand the purpose of renunciation

[tyaga] and of the renounced order of life [sannyasa], O killer of the Kesi demon,
Hrsikesa.
Arjuna said -- I desire to know the truth about renunciation (Sannyasa) and
abnegation (Tyaga) severally, O Krsna.

The import is this: Do these two terms means different things or do they mean
the same thing? If they mean different, I wish to learn in what does the
difference consist. If not, what is the unic sense
conveyed by both? In order to prove that the nature of both is identical and to
show what that nature is, Sri Bhagavan first exhibits the error of an objector in
the second verse.

*maha baho = Arjuna addresses the Lord as Long handed!,

*kesi nisudana = Killer of Kesi [demon]! and one who can kill my doubts
*hrsikesa = Controller of senses!
Two words used in this verse to address the Supreme Lord--Hrsikesa and
Kesi-nisudana--are significant. Hrsikesa is Krsna, the master of all senses, who
can always help us attain mental serenity.
Arjuna requests Him to summarize everything in such a way that he can
remain equipoised. Yet he has some doubts, and doubts are always compared to
demons. He therefore addresses Krsna as
Kesi-nisudana. Kesi was a most formidable demon who was killed by the Lord;
now Arjuna is expecting Krsna to kill the demon of doubt.

*Sanyasasya = about sanyasa's, ca = and,

Sanyaasa is literally "putting away". Tyaaga is literally "giving up".
Both terms means renunciation, resignation or surrender
*tyAgasya = about tyaga's,
*tattvam = truth,
*veditum = to understand,
*icchami = I [Arjuna] am eager,
*prthak = [and their] difference.
If tyaga and sanyasa were different, Arjuna wants to know the true
meaning of each of them. But, if they were one and the same, then their combined
meaning.

Upanishads say 'na karmana na prajaya na danena, tyAgenaike amrutasya

mAnishu:' - Moksham can not be obtained by more of karmas, or by having children,
or by wealth; only tyagam will lead
to Moksham.
Na karmana na prajaya dhanena
tyagenaike amrta tvamanasuh
parena nakam nihitam guhayam
vibhrajate yadyatayo visanti - Taittriya Upanishad X-21
Neither by actions, nor by (aquiring) progeny and wealth, but by
renunciation alone is immortality attained. (That Supreme State ) is far beyond
the highest heaven, and the sages perceive it,hidden
in the cave of the heart, shining brilliantly therein.

In another place, Upanishad says that one attained Mukti only by sanyasa.
Vedanta vijnana suniscitArthah samnyasa yogadyataya suddha sattvah
te brahma lokesu paranta kale paramratah parimucyanti sarve -
Tatttriya Upanishad X-22
(Those) sages, who have a clear understanding of the principles of
Vedanta,who have purified themselves by means of the yoga of renunciation,and who
are (thus) established in the state of supreme
beatitude,are totally liberated in Brahman at the time of dissolution of the
body.

Arjuna asks the right Person to clarify! He wants the explanation to be

detailed, and capable of Arjuna's understanding and killing Arjuna's doubts!

Arjuna said -- Both Sannyasa and Tyaga as a means for release are enjoined in
such Srutis: 'Not by rituals, nor by progeny, nor by rituals, nor by progeny, nor
by wealth but by Tyaga alone do some attain
immortality ...' (Ma. Na., 5.14). Ascertaining the truth about the Supreme
Reality from a knowledge of Vedanta, and becoming purified in mind by the means of
Sannyasa Yoga, these Yatis (ascetics), at the
dissolution of their bodies, attain the Lord who is higher than the freed
selves and become liberated from bondage' (Man. U., 3.2.6). I want to know
separately the truth, viz., whether Tyaga and Sannyasa
are synonymous or not. The import is this. Do these two terms Sannyasa and
Tyaga have different meanings or do they signify the same thing? If they signify
different things, I want to know their different
natures. If they are synonymous, their identical nature should be elucidated.
Then, in order to prove that the nature of both is identical and that it is such
and such, the Lord explains, showing the
disagreements among some disputants:

18.2
sri-bhagavan uvaca
kAmyAnAm karmanAm nyAsam sannyAsam kavayo viduh
sarva-karma-phala-tyAgam prahus tyAgam vicaksanAha:

Lord Krishna explains that some learned men of knowledge propound renunciation as
sannyasa or abandoning all activities prescribed or otherwise motivated by desire
for rewards. While other men of wisdom
maintain that renunciation is tyaja or abandoning the desire for rewards and not
relinquishing the prescribed Vedic activitiy.

Some learned philosophers contend that sannyasa or renunciation is the

abstention from performing activities for rewards. Other sophisticated sages
assert that in sections of the Vedic scriptures pertaining
to moksa or liberation from material existence that tyaja or renunciation means
abandoning the rewards attached to Vedic activities whether they are namittika or
regular duties or kamya or specific activities
prescribed for specific results. The contention here is the predominance of one
or the other points of view when in contradiction. Is sannyasa or abandonment of
the activities for rewards alone sufficient
or is tyaja the abandonment of desires for rewards the essential attribute to
be embraced? Both appear to be plausible and both are situated in renunciation and
both may be used synonymously and
considered as renunciation. More clarity concerning this topic is presented by
Lord Krishna in verses four, seven and twelve.

In sloka 1, Arjuna prayed the Lord to clarify, whether Sanyasa and Tyaga were
same or different, and their interpretations. Arjuna's this query came about
because, earlier the Lord had told that Vedic
karmas like Yagna, Tapas, Danam, etc., were to be performed with sacrifice to
reach Moksham. Such karmas were to be performed sacrificing any rewards or
performed without any attachment on
the results. Arjuna became eager to know about sacrifice or tyaga. Same karma
with Tyaga fetched superior benefits; but obtained inferior results when same
karma was done without tyaga! Thus
Tyaga becomes inevitable to reach Moksham. This query is now answered by the
Lord. His opinion is Tyaga and Sanyasa are same.

In the First half the Lord mentions Kavaya and in the second half
Vichakshana. Kavi means poet; in Sanskrit, this word is derived from krAnti darshi
- capable of foreseeing future over a period.
Vichakshana means, very well learned and has researched to know what is good
and bad. Here two groups of persons are mentioned by the Lord, in this sloka. A
Third group of persons is going to
be mentioned in the First half of next sloka. Thus about Tyaga or Sanyasa,
there are Three groups of persons holding different schools of thought. In the
next sloka in the Second half, the Lord
gives His opinion. He first describes the opinions of others and then, not
agreeing with them, gives out His opinion later! Then, why not the Lord tell His
opinion alone? Why this round about statement?
The Lord wants to tell the various schools of thought on this slightly
controversial subject and then His opinion. He is going to establish why His
opinion is correct.

*Kavaya = poets, kavayah, learned ones

*vidu = have understood [in the following way] about,
*sanyasam = sacrice [or tyaga], the meaning of the word sannyasa, the non-
performance of what comes as a duty; to be the nyasam, giving up;
*kAmyanam karmanam = [Vedic] acts performed for [fulfilling] desires,
kamyanam, done with a desire for reward, e.g. Horse-sacrifice etc
*nyasam = [should be] renounced or given up.
Vedic karmas are of Three types: Nitya, Naimittika and Kamya. Nitya
karmas are those to be performed daily as a routine, like sandya vandanam. It is
not performed with any desire but performed
as a must. Naimittika karmas are to be performed on rare occasions. We
perform tarpanam for the deceased ancestors on, say, solar eclipse. It is also not
done for any desired results.
Kamya karma are Vedic karmas for specific desired results. Putrakameshti
yagna to beget children; vayave yagna for wealth, etc. According to poets, these
Kamya karmas are to be totally discarded.
Because they are impediments to Moksham. This group does not say one
should discard Nitya or Naimittika karmas. Because, they are not obstructing
Moksham, rather they qualify and help.
There is a saying in Upanishad, that to attain Brahmam, Brahmanas search
by performing yagna, tapas and danam!
[ taMetam vedAnuvachanenA brAhmanAha vidi vishanti , YagnEna, dAnEna,
tapasAh anAshakEna ]
That means, these karmas have to be done. Then how can poets say to
discard such acts. Here, we should understand that Upanishads do not talk of Kamya
karma; but about Nitya and
naimittika karmas. This is one school of thought.
 *Vicaksana = well learned scholars feel, the adepts, the learned ones;
*tyagam = sacrifice is,
*sarvakarma phala tyagam = renouncing the results of all [Vedic] karmas.
These scholars are of opinion that while one could do all Nitya,
Naimittika and even Kamya karmas, one should renounce the results or rewards for
performing them. No karma is given up, but only the
result. This opinion is because the results of karmas were obstructing
reaching Moksham.

Here, we should note that Sri Krishna has not differentiated between
Sanyasa and Tyaga; but has used both the terms to mean the same. This is logical,
because in the First line He talks of Kamya karma
alone, while in the Second line He talks of all karmas, which include
Kamya karma also.

The Lord said -- Some scholars understand that Sannyasa is complete

relinquishment of desire-prompted ACTS. Some other wise men say that the meaning
of the term Tyaga, according to the Sastras
dealing with release, is relinquishment of the FRUITS not only of all
desiderative (Kamya), but also of obligatory and occasional, duties . Here, the
problem is, whether the Tyaga taught in the Sastras concern
desiderative acts themselves, or fruits of all acts.

Sri Krsna has used the terms Sannyasa in one place and Tyaga elsewhere.
From this it is understood that Sri Krsna uses the terms Tyaga and Sannyasa as
synonyms. Likewise, the decisive
teaching is about Tyaga alone in the statement: 'Hear My decision, O
Arjuna, about Tyaga' (18.4). That the terms are synonymously used to denote the
same sense, is
conclusively established from such passages as: 'But the renunciation
(Sannyasa) of obligatory work is not proper. Abandonment (Tyaga) of it through
delusion is declared to be Tamasika' (18.7);
and 'To those who have not renounced the fruits of actions, threefold are
the consequences after death --- undesirable, desriable and mixed. But to those
who have renounced, none whatsoever' (18.12).

18.3
tyAjyam dOsa-vad it(y)_ekE karma prAhur manisinahA:
yajna-dAna-tapah-karmA na tyAjyam iti cApare

Some sages say that all actions should be given up as evil; others declare that
works such as sacrifices, gifts and austerities should not be given up.

Some sages, viz., the adherents of Kapila and those Vaidikas who agree with his
creed, contend that all acts such as sacrifices etc., should be renounced by
aspirants for release, as they bind even as
desires and other similar defects tend to bind. Other learned men say that acts
like sacrifices etc., should not be renounced.

Sri Krishna continues with His reply in sloka 3 of Chapter 18. In sloka 2, we
saw Two different opinions about Tyaga. The Lord mentioned that one group felt
discarding Kamya karma alone, altogether,
was the right thing. But another group felt that it was not necessary to forgo
kamya karma, but it should also be done, renouncing only the results of them. We
may get a doubt here as to whether Nitya
and naimittika karma produce any result. Shastras say 'prajapatyam
grahastanam' - Gruhastas [married persons] would get superior positions by
performing Nitya karmas. Even though we might not
aspire for any result, but in indirect way, they would fetch results. Even
this has to be renounced, according to the Second school of thought. A Third
opinion and the Lord's stand on these are described
in sloka 3.

*Tyajyam = to be renounced,
*karma = any type of karma, because,
*dosavad = [any karma has] defects or blemishes.
This group drops a bomb-shell! They say all karmas [nitya, naimittika
and kamya] have to be totally renounced! Because every karma has blemish in it.
This is the opinion of Sankhya philosophy,
preached by Sri Kapila, an avatar of the Lord. Like anger, lust, etc.,
are harmful, so one should not practice any Vedic karma and cause sufferings. Thus
this group advocates giving up sandyavandanam,
annual ceremonies for the deceased, yagna, etc. What is the blemish in
them? In many Yagnas, certain animals are sacrificed; similarly, other karmas also
cause sufferings for the performer and others.
For example, observing Ekadasi means fasting and this is inflicting
suffering on the self. In performing annual ceremonies for the deceased, the
performer has to be in fasting till all have taken food.
This is also a sort of suffering. Thus every karma has the defect of
causing suffering for someone. Therefore, this group advises renouncement of all
karmas.

*Eke manisina = [advocated by] one type of persons,

*prahu = say.

Since karmas here mentioned are general, does it mean one has to give
up all karmas or actions, including eating, bathing, etc.? But this has come in
the context of Vedic karmas and so renouncement
is for Vedic karmas alone. Also, those desirous of Moksham alone have
to renounce such Vedic karmas. Because, karma with blemishes will yield results
that have blemishes like happiness in this
world or in Swarga. To get blemishless Moksham, according to this
group, karmas with blemishes have to be renounced. After telling all these Three
opinions about Tyaga, viz.:

* Kamya karmas alone have to be renounced, while nitya and

naimittika karmas have to be continued.
* Perform all karmas -nitya, naimittika and kamya - but renounce
only the results.
* Since all Vedic karmas have dosha or blemish, renounce all
Karmas, including nitya and naimittika,

Lord Sri Krishna gives His opinion about Tyaga or Sanyasa. He is going to
explain His stand in detail in the next slokas, but here He gives His firm opinion
in one line!

*Iti ca apare = others are having differing [opinion] as,

*yajna dana tapa karma = [vedic] karmas like Yagna, Tapas and Danam,
*na tyajyam = are never to be renounced.
All Vedic karmas have to be performed, is His opinion. But they have
to be performed without any desire in result and without the feeling that we are
doing. This is what we had seen in Chapter 3
and now we have come back in a circle! That is why even Jeers of
various Mutts, perform Nitya karmas, like sandyavandanam, in spite of their
priesthood.

It is said that Swami Ramanuja, even when he was 120 years old, used to go
to Kaveri river and with the help of his disciples perform sandyavandanam! This is
the person who was guiding millions to
Moksham. We should therefore, realize that we can not renounce our karmas,
as confirmed by the Lord. We will see more of His explanations in the subsequent
slokas.

So, we should do karmas with these three tyaagam-

* Karttrtva Buddhi Tyagam (i am the doer feeling),
* MamatAh Tyaagam (it's my karma).
* Phala Tyaagam (I desire for rewards) .

18.4
niscayam srnu mEy tatra tyAgE bharata-sattamA
tyagO_hi purusa-vyAghra tri-vidhah sampra_kIrtitahA:

Listen to My decision, O Arjuna, about abandonment; for abandonment (Tyaga) is

declared to be of three kinds.
[ Note: Lord has already mentioned in the second part of the third sloka about his
guidance on this matter. I.e all karmas have to be done. He is expounding on it
further in this sloka and subsequent slokas]

The Lord addresses Arjuna as Bharata sattama [most noble among Bharata
dynasty] and Purusha vyagra [Tiger among men]. Perhaps, this is to arouse Arjuna
to grasp the essence of Sri Krishna's
teachings and raise in level!

Regarding contradictory versions on Tyaga among disputants, listen from Me My

decision. Tyaga has been described by Me in respect of actions prescribed by the
scriptures from three points of view:
(1) as referring to fruits, (2) as referring to acts themselves and, (3) as
referring to agency. It is contained in the statement, 'Surrendering all your
actions to Me with a mind focussed on the self,'
and 'Free from desire and selfishness and cured of fever --- fight' (3.30).
The renunciation of fruits consists in the following manner. 'Heaven and such
other results arising from acts do not belong to Me.'
Renunciation of acts is complete abandonment of the sense of possession in
regard to one's acts. This sense of possession is of the following nature: 'Those
acts are mine on account of their being the
means for fruits which are to be mine.' Renunciation referring to agency is
the renunciation of agency of oneself by ascribing the agency to the Lord of all.

*Bharata sattama [most noble among Bharata dynasty]

*Purusha vyagra [Tiger among men].
*Srunu mey = listen to Me [Sri Krishna],
*niscayam tatra tyagE = be sure of that sacrifice
[is what He told in Chapter 3 and not to discard any karma, as mentioned
in the Second half of sloka 3 of Chapter 18]. Sri Krishna had reiterated doing our
karmas, as the path to Moksham.
Here, we have to be careful to understand this sloka. It is not that the
Lord is giving His decisive opinion here. If that was so, then in slokas 2 and 3,
there would have been Four opinions and the Lord is
giving His opinion here. This is not the case. The Lord had given the
opinions of Three groups and in sloka 3 itself, in the Second line, He has
confirmed that His opinion is that all karmas had to be done
and this was evident in Chapter 3 also.

*Tyago hi = even this tyaga or sacrifice,

*trividah = is of Three types,
*samprakirtita = as understood.
[Ref: BG 3.30 : mayi sarvaani karmani sannyasya-adhyatma cetasa ,
niraasir nirmamo bhutva yudhyasva vigata-jvarah ] : Niraasir, Nirmamah,

They are Kartrutva buddhi tyagam, mamata tyagam and phala tyagam. Mamata
means 'my' or when doing a karma we have the feeling that the karma is done by us,
it would beget the result we desired, etc. This feeling that karma is
ours, has to be sacrificed or discarded. Phala tyagam means excepting desire to
reach Moksham and serving the Lord, no other rewards should be aspired for, while
doing a karma.
Doing a karma for other benefits, will involve us in this samsaram and
would not liberate us. He is going to explain further that all karmas had to be
done; but with a different frame of mind.
The Lord would never advocate discarding karmas. Going to even remote
places, we continue to do our daily rituals and pitru tarpanam, etc. Can we ever
think of renouncing any of them? But while
doing those karmas, these three types of sacrifices should always be borne
in mind.

[Ref: BG 3.30 : mayi sarvaani karmani sannyasya-adhyatma cetasa ,

niraasir nirmamo bhutva yudhyasva vigata-jvarah ] : Niraasir, Nirmamah,
While yet performing Vaidhika Karma , there can yet be Tyaaga or
renunciation (NOT abandonment) which was detailed in BG 3.30 as of three kinds:
1) Phala Tyaagam (Mine-ness) - Renunciation with reference to fruit,
in other words abandoning fruits thereof, such as svarga etc, they beget ,
expressed in the phrase "NirAasir"
2) Renuniciation with reference to work (myness) - i.e renouncing
the egoistic notion: "this work is mine and is the means of procuring my fruit,
implied in the phrase "nirmamah"
3) Renuniciation with reference to agent (I-ness)- Performing work,
but resting them in, or surrending them to the high lord, with the thought that he
is the agent (or author or auctor) and abandoning
the idea that self is the agent of the works, Implied in the
phrase "Mayi sannyasya", surrendering or resigning them to me

18.5
yajna-dAna-tapah-karma na tyAjyam kAryam eva tat
yajnO dAnam tapas caiva pAvanAni manIsinAm

Work - Yagna, DAna and Tapas should never be abandoned; It must of necessity be
done; For Yagna, Dana and Tapas sanctify the wise"
(a) The acts of sacrifice, gifts and austerities should not be relinquished; but
should be performed...(b). ...For sacrifices, gifts and austerities are the means
of purification for the wise.

Sri Krishna earlier told an opinion of a group of persons, who felt that all
karmas were to be discarded as they had drawbacks, like hurting animals or others.
But in His opinion, those karmas were
not having any defects and were to be performed. In this sloka also one might
get some doubts. When one is desiring to reach Moksham, why karma is necessary? We
have come across many persons,
 who claim that they had obtained enough Gyana and so there was no need to
perform karmas like Tarpanam or Sandyavandanam. They think doing such karmas are
very low level and they are at higher
level of Gyana! In this sloka, the Lord refutes such opinions.

When one is performing Upasana or Bhakti to attain Brahmam, it is Upasana,

that takes one to Moksham. It is true. Where is the role of karma in this?
If we want to specialize in Commerce, why study Physics? Upasana involves
meditation, while karmas mean lots of activities. At a glance, there appears to be
two contradicting things. Next, we may get
another doubt. Karmas only lead one to Gyana about Brahmam. At least for
this, karmas have to be done. But Gyana about Brahmam is obtained by studying
Vedas. Performing sandyavandanam or
tarpanam, will not lead to Gyana about Brahmam. So, why at all karmas? Thus
it might appear that by both these arguments, karmas are not helpful to realize
and reach Brahmam. Does karma help in, at
least, firming up our Upasana? No. It is our clarity of mind and Gyana, will
stabilize our Upasana, and not karmas. Therefore, it may appear karmas are
unnecessary. Therefore, those people argue karmas
are to be discarded.

But Sri Krishna does not agree and tells Arjuna that karmas are necessary.
According to Him, karmas like Yagna, Tapas, Danam, etc., help Upasana. 'Sannipatya
upakarakam' means, there could be
impediments to start an action. Unless they are cleared one could not start
the action. By doing something else, those impediments are cleared. Now that the
work has been started, can we discard that
something else? No. Because, while progressing with our action to reach the
desired result, there could be impediments on the way. Those also are to be
cleared and we need that something else again
to clear and continue our work. Now, taking this analogy, we can explain that
we had to start Upasana. But we find impediments, like papa, which are with us
from many births. To remove this papa and
make us pure, we require to do karmas. Thus doing karmas continuously, will
remove the impediments to start Bhakti or Upasana. We have started Bhakti. It is
not that the next moment we would get
Moksham. Bhakti has to be continued for a long time. During this process, we
might encounter impediments now and then. To remove these impediments also, same
karmas are required. This is what
the Lord tells in this sloka.

Lord Krishna emphasises that never under any circumstances are prescribed
Vedic activities such as yagna or ritualistic propitiation and worship, tapah or
penance and austerities and danam or charity
to the Vaisnavas and brahmanas ever to be abdicated. They must be
continuously performed all through the life some daily and others occasionally up
until the moment of death. The reason for this is that
prescribed Vedic activities situated purely in sattva guna or mode of
goodness duly purify the performer and all involved especially those in varna
asrama or the natural four divisions of society which are
Vaisnava and Brahmin the spiritual class, ksatriya or royal and warrior
class, vaisya or agricultural and commerce class and sudra the worker class. They
also upgrade the general consciousness of the
world in general. The performance of prescribed Vedic activities dissolves
all impurities and eradicates the karmas or reactions to actions from past
activities.

*Yajna dana tapa karma = karmas like Yagna, Tapas and Danam,
 *na tyajyam = are not to be relinquished.
Here categorically, Sri Krishna refutes the opinion of the group, which
said that all karmas were to be relinquished as they had defects.
*Karyam eva = they are necessary duties, [because],
*yajna danam tapas caiva = even Yagna, Tapas and Danam,
*pAvanani = [are capable of] purifying,
*manishinam = people.
Manishina means those capable of thinking. The word manisinam means the
wise, the conscientious, those whose consciousness is evolved in a spiritual
sense.

People think how to perform Upasana or how to get liberated from samsaram,
etc. For such people these Vedic karmas are agents purifying them and removing all
obstacles. Thus karmas are inevitable.
Brahma Sootram and Chandokya Upanishad reiterate this only. In Chandokya
Upanishad [8.15.1] it is said '..sa khalvevam vartayan yaavadaayusham.. - we have
to continue with our karma till our
journey to reach Moksham, is there. As long as Bhakti is continued, karmas
have to be followed. Brahma Sootram says [4.1.12] 'Aa_prayaanat, tatraapi hi
drushtam' - as long as journey is there or as
long as Upasana is practiced, until Moksham is reached, karmas have to be
performed. So, nitya- naimittika karmas are necessary as they purify us.

18.6
EtAn(y)_api tu karmAni sangam tyaktvA phalAni ca
kartavyAniti mey pArtha niscitam matam uttamam

Since sacrifices, gifts, austerities etc., are the means for the purification of
the wise, therefore, it is My decided and final view that they should be performed
as a part of my worship until one's death, renouncing
attachment, viz., possessiveness towards actions and their fruits.

The Lord is going to say in this sloka that by Upasana one could get Mukti.
There are many Vidyas like Sad vidya, Guhara vidya, Sandilya vidya, Bhouma vidya,
etc. These are all different types of Bhakti or
devotion. When one is in Upasana or in Gyana yoga, why karmas have to be
performed? Is not performing Pitru Tarpanam [rites for deceased parents and
ancestors], a very inferior karma? Is it necessary
to perform Sandyavandanam and Pancha Maha yagna? The Lord refutes any such
thinking and has been telling Arjuna, that performing those karmas was necessary.

It might be submitted by an erudite enquirer that Lord Krishna Himself has

stated that karma or reactions to action leads to the bondage of samsara the
perpetual cycle of birth and death so can how can
actions be sanctifying and purifying? To answer this Lord Krishna assures that
absolutely such prescribed Vedic activities such as yagna or ritualistic
propitiation and worship, tapah or austerities and danam
or charity to the Vaisnavas and Brahmins as well as daily obligatory duties
must be performed with firm conviction and full faith in the injunctions and
ordinances of the Vedic scriptures; or else demerits,
offenses and contamination will be incurred. But although these activities are
not to be abdicated they must be performed without any sense of ego as the doer
and without even the slightest desire for
rewards. This can be accomplished either as a matter of duty or for the
exclusive satisfaction of the Supreme Lord Krishna as revealed in Vedic
scriptures.
 *Mey matam = My [Sri Krishna's] belief.
The Lord emphatically says something is His belief and so there should
be no dissenting voice on that. It is the final word. This belief is,
*niscitam = decisive and
*uttamam = the best. Arjuna needs nothing else to follow, as it is Sri
Krishna's belief.
The Lord is never disillusioned or careless or does not need to divert
anyone. Therefore, following Him should be 100% and without any reservation! This
is His final verdict. He calls it the best and
one should not have doubts about any inferiority to perform karmas.

*Eta = these,
*karmani api tu= karmas also even,
*sangam = attachment,
*phalani = results,
*tyaktva = to be discarded.
We should do karma without any attachment and with no desires. Detachment
means discarding the feeling that we were doing the karma [mamata tyagam]. Karmani
means all karmas like nitya and
naimittika yagna, tapas, danam, etc.

*Kartavya = doing such karma is prescribed in shastras.

*Iti = such of these, karmas are to be performed and this is His belief and
decision!
Thus, even those desirous of Moksham, have to perform all Nitya,
Naimittika and, detached and desireless of results, Kamya karmas! By adding the
word 'api', the Lord says that while Upasana
is the means to Moksham, karmas also have to be performed and can not be
discarded. Some are of the view that Upasana alone has to be performed. This is
categorically refuted by Sri Krishna and
says that to start and continue Upasana, karmas like yagna, tapas, danam,
etc., have to be performed to remove all obstacles in the way to reach Him.

Why karmas? Is not Uapasana alone sufficient? Arjuna raised his eye brows in
doubt! The Lord asks Him as to why anyone did Upasana or Bhakti. It is for His
pleasure. Then, the same Lord says that He is
pleased if one performed karma prescribed to his Varana and Ashrama.
Worshiping the Lord in Muktinath is as rewarding as worshiping Salagrama in our
house!

18.7
niyatasya_tu sannyAsaha karmAno nOpapadyatE
mohAt tasya parityAgaha tAmasah parikIrtitaha:

Prescribed duties should never be renounced. If, by illusion, one gives up his
prescribed duties, such renunciation is said to be in the mode of ignorance.
Renunciation of obligatory acts is not proper. Abandonment of these through
delusion is declared to be Tamasika.

In this sloka the Lord mentions Tamasa tyaga, which is to be avoided.

Sacrifice or tyaga should be of satvika type and not rajasa nor tamasa types. We
have to sacrifice the results of the karma, the
thought that we did the karma and the feeling that it was our karma. Some,
wrongly understood that sacrifice means, the karma itself could be sacrificed;
that is, not performing the karma itself. When we do
sandyavandanam or yagna, we should not feel that we were doing nor expect
any rewards. Then why not forgo the karma itself? The Lord disagrees and insists
that we have to perform the karma, with those
sacrifices or tyaga. In this sloka, the Lord says how with tamo quality,
people avoid doing karmas. In the next sloka, He explains how with rajo quality,
people do not perform karmas. And, in the next sloka, the
Lord says that with satva quality, people sacrifice and perform karmas.

If one does like this, one would have abandoned karma out of tamo quality.
Tamo quality will induce delusion and wrong perception. Both Swami Vedanta Desika
in his Tatparya Chandrika and
Swami Ramanuja in his Gita Bhashyam, have explained the result of tamo
quality here. Tamo quality will induce delusion, laziness, sleepiness or drowsy
and carelessness. By this wrong perception will be
formed. We may mistake rope for snake and pillar for thief, etc. All poojas
and aradanas for the Lord are righteous courses of action, according to Vedas. But
this person in tamo quality wrongly understands
and thinking these actions or karmas, hurt self and others, and so they have
to be altogether avoided. This wrong perception is called vipareeta gyana. He
mistakes dharma as adharma!

The Supreme Lord Krishna delineates the three types of renunciation

associated with prescribed Vedic activities. Prohibited actions and acts of
adharma or unrighteousness as well as any activity
motivated by a desire other then the satisfaction of the Supreme Lord are
undoubtedly to be abandoned. But renunciation of prescribed Vedic activities
results in evil and inauspiciousness acts that propel
one to hellish destinations. An example is not following ekadasi or fasting
from all grains on the 11th day of the waxing and waning new moon and full moon.
If one renounces this injunction one will certainly
have to suffer in a hellish condition of life. So to disregard and ignore
prescribed Vedic activities is not appropriate or advisable because these
activities help to purify the mind. To relinquish what is benefical
due to indifference, indiscretion or indiscrimination has been declared as
situated in tama guna or mode of ignorance because such renunciation reveals the
presence of inertia and nescience.

*Niyatasya = Prescribed
Prescribed duties are the Nitya, Naimitikka etc

*karmanah = duties [as prescribed in Shastras],

Prescribed Vedic activities are niyata or eternal. Some are daily duties
such as chanting mantras or sacred incantations for the benefit of all creation at
the three junctures of the day. Some are occasional
duties such as fasting from all grains twice a month on ekadasi which is
the 11th day of the waxing and waning moon. Still other prescribed Vedic
activities such as a Vishnu yagna which is ritualistic
propitiation and worship of the Supreme Lord are performed during
extraordinary celebrations such as the installation of the vigraha or authorised
deity form of the Lord.

*samnyasa = sacrifice,
Ceasing to perform such sanctifying and purifying Vedic activities
which benefit all creation would be unrighteous and cause unimaginable degradation
to humanity specifically and evolution in general.
Lord Krishna already confirmed in chapter three, verse 8: That bodily
sustenance cannot even be maintained without appropriate actions otherwise it is
not possible. . Even if one is able to assimilate
bodily sustenance from sunshine or by air alone as some elevated yogis
do that is still performing action.

*tu na = also not,

*upapadyate = agreeable.
Avoiding our nitya karmas is not agreed upon. Because,
*mohat = due to delusion,
*tasya parityaga = sacrificing the karma itself,
*parikrita = is believed to be,
*tamasa = out of tamo quality.

We should remember previous advice of the Lord in BG 3.14 [sloka 3.13],

that even those in gyana yoga have to live and continue in Gyana. He had told that
even if a person had decided to do
only Gyana yoga and not do karma yoga, karmas can not be abandoned.
Because, he has to look after his body to do Gyana yoga. We have no authority to
starve and die. So we have to eat, and food
has to be earned in honest ways. That means some effort and work have to
be done. These are all karma. Also, we have to eat food offered to the Lord in a
pooja or yagna. The Lord said that such food
only enable one to reach Moksham. That means karmas have to be performed.
Thus even if we decide to perform only Upasana, karmas can never be abandoned.
Performing karmas, pleases the Lord
and enables the body to concentrate on Upasana or Bhakti. Therefore,
thinking karmas is adharma only shows tamo quality. Let us therefore, perform
poojas to Salagrama and avoid tamo quality.

Tamasika renunciation has its roots in Tamas. Since such renunciation has
its roots in ignorance which is the effect of Tamas, such renunciation is said to
have its roots in Tamas. For Tamas is the root of
ignorance as has been stated: 'From Tamas arise negligence and delusion,
and also, ignorance' (14.17). Ignorance is erroneous knowledge which is
antagonistic to right knowledge. So, it will be taught,
'That reason which, enveloped in Tamas, regards wrong as right, and which
reverses every value, O Arjuna, is Tamasika' (18.32). It is for this reason that
the renunciation of obligatory and occasional actions
are said to have their roots in erroneous knowledge.

18.8
duhkham it(y)_eva yat karma kAya-klEsa-bhayAt tyajEt
sa krtvA rAjasam tyAgam naiva tyAga-phalam labhEt

He who renounces acts as painful from fear of bodily suffering, performs a

Rajasika abandonment; he does not gain the fruit of abandonment.

In this sloka the Lord mentions about Rajasa tyagam. Last sloka was about
Tamasa tyagam. If our food is rajasa type, then rajo quality flourishes. Tamasa
food induces tamo quality. Tamo quality makes a
person to mistake one object for another. It is vipareeta gyana. The shastras
prescribed varna-asrama duties are to be followed and that is Dharma. Whether one
is in Bhakti marg or Gyana marg, one should
have understood that those karmas are one's Dharma. Instead, he thinks they are
Adharma, as those karmas involve hurting and karmas in no way help in Gyana. Thus,
with tamo quality, he mistakes Dharma
as Adharma. And, he forgoes all karmas. One, due to problems in surroundings,
might not be able to perform such karmas. But when all things are conducive, some
do not perform karmas and claim that they
had passed that stage! Sri Krishna tells, emphatically, such thinking is wrong.
It is possible, one might not have understood shastras properly; but that is
clarified by the Lord. Vipareeta Gyana makes one to
mistake Dharma as Adharma and abandons karmas. In today's [4th August 2009]
sloka, the Lord mentions another type of understanding called Anyata Gyana. Here,
the object is understood properly; but its
attributes are wrongly understood. For example, one sees a conch, which is
white in color. But due to Anyata Gyana, one understood conch to be yellow in
color! Though conch has been understood properly,
its characters are wrongly perceived. If one is governed by rajo quality, then
one wrongly understands the implications of karmas and abandons them. During
Ekadasi one has to fast. It means some discomfort.
Similarly, while doing Tarpanam, one has to avoid eating before it is over. It
is also a discomfort. During pilgrimage, due to unforeseen reasons, there could be
delay in eating or sleeping. One might feel why all
these troubles and why not forgo pilgrimage itself! Getting frustrated with
such discomforts and abandoning karmas, is due to rajo quality. That is, we
interpret small inconveniences in performing karmas as
suffering, instead of considering them as of routine nature. We mistake the
happy results of such karmas as sufferings and abandon. This is Anyata Gyana. Kaya
klesam means straining the body. These are
necessary to perform Tapas. In a Sudarsana Homam, one has to sit near fire and
with folded legs; eating will be only after the Homam is finished. Considering
these as sufferings is Anyata Gyana.

We forget that they are all for our good. A mother carries the baby in her
womb, for ten months. Can she think that it is suffering? So, we should understand
these karmas in proper perspective. Actually,
one feels relieved after scolding or hurting another, not realizing that such
actions would fetch him papa! Instead, one should feel relieved that one had
followed shastras and completed the karma. Sufferings
encountered during performing a karma, in reality, are not sufferings. But a
person affected by rajo quality, does not realize this and considers them as
sufferings and abandons such karmas. Unlike the person
with tamo quality, who mistook Dharma as Adharma and abandoned karmas; this
person in rajo quality, realizes that performing karmas is Dharma, but abandons
because of the inconveniences.

If one sacrifices karmas, because of rajo quality, one would not reap any
benefits for such sacrifice. We saw earlier that one has to perform karmas with
tyaga or sacrifice
- kartrutva tyaga [sacrifice the feeling I-am-doing], mamata tyagam
[sacrifice the thought karma belongs to me] and phala tyagam [sacrifice rewards
for performing karmas].

With these tyaga if we do karmas, we avoid vipareeta gyana and anyataa gyana,
and good knowledge will blossom and pave way for Moksham. But if we altogether
sacrifice the karmas, due to tamo or rajo
quality, then it will not induce proper Gyana and the person will have to face
rebirths in samsaram and suffer.

*TyAgaphalam = result of sacrifice,

*naiva = never,
*labhet = obtained.
*Karma = [this person, affected by rajo quality, thinks] actions,
*dukham ity eva = these are only sufferings,
*kAya_klesa_bhayat = are only hurting the body,
kaya-klesa-bhayat, from fear of physical suffering, out of fear of bodily
pain
 *tyajet = [and so] abandons [karma], relinquishes
*sa krtva = he does,
*rajasam tyagam = rajasa sacrifice.
So, he does not reap any rewards for sacrifice! Both tamasa and rajasa
tyaga are therefore, unacceptable, the Lord says.

Undoubtedly prescribed Vedic activities are conducive to achieving moksa or

liberation form material existence but as they also include penance and
austerities they may cause discomfort, difficulty and even
pain to accomplish. Sometimes fasting is required putting the physical body
under duress causing fatigue which is agonising to the mind. Dreading such
inconvenience one may limit themselves solely to the
practice of astanga yoga with its numerous exercises, or pranayama
maintaining strict breath control or sit for long hours in meditation to achieve
moksa. All of these activities may have merit but if they keep
one refraining from performing prescribed Vedic activities and obligatory
duties then such abstention is known to be contrary to the conclusions of the
Vedic scriptures and is situated in raja guna the mode
of passion. The benefits that one thinks they are gaining by abstaining from
prescribed Vedic activities to perform other works are factually never accrued.

18.9
kAryam it(y)_eva yat karma niyatam kriyatE 'rjuna
sangam tyaktvA phalam caiva sa tyagah sattvikO matah:

That is deemed Sattvika Renunciation, where work is done as duty incumbent, but
attachment resigned, as also fruit.

After explaining tamasa tyaga and rajasa tyaga, the Lord tells about satvika
tyaga: Now Lord Krishna reveals renunciation characterised with the mode of
goodness. Prescribed Vedic activities performed as
karyam iti eva a sense of duty and tvaktya sangam abandoning attachment to
receiving rewards for one's actions and any and all ego sense are situated in
sattva guna because they are performed for the
satisfaction of the Supreme Lord by the grace of the Vaisnava preceptor. This
includes both daily activities and occasional activities. The purport is that
activities performed with an intent of offering them to
the Supreme Lord purifies the consciousness and bestows spiritual knowledge.

When rites like obligatory and occasional ceremonies and the great sacrifices
enjoined on one's station and stage in life, are practised for their own sake, as
worship of Myself and as a duty, relinquishing
possessiveness and fruits --- such abandonment is regarded as Sattvika. It is
noted in Sattva. The idea is that it is rooted in the knowledge of the meaning of
the Sastras as it really is. That Sattva generates
the knowledge of things as they really are, has been taught in: 'From Sattva
arises knowledge' (14.17), and it will be further declared: 'That reason by which
one knows action and renunciation, what ought to
be done and what ought not to be done, fear and fearlessness, bondage and
release, O Arjuna, is Sattvika' (18.30).

*Sa tyaga = that sacrifice is,

*satvika = satvika,
*mata = [in My - Sri Krishna's and great persons'] opinion.
Earlier, Tamasa and Rajasa Tyaga were discussed. We have to understand
performance of our Karmas as Dharma. While doing so, we should forgo the feeling
of self-doing, self-owned and result
 expecting attitudes. Instead, if we mistake doing karmas as Adharma and
abandon karma, then it is Tamasa Tyagam; or, though accepting doing karmas as
Dharma, yet karmas are abandoned, because
of the physical hardships, it is Rajasa Tyagam. Both these Tyagams are
unacceptable.

*Niyatam karma = prescribed [by Shastras] karma.

Pancha maha yagna is one such prescribed karma. This is to be performed
as atonement for the inadvertent killing of insects and others in our daily
routines. These Pancha maha yagna are
Brahma yagna, Deva yagna, Bhuta yagna, Pitru yagna and Manushya yagna.
By not performing this, sins or papa of killing insects, would adhere to us. Such
sins will be obstacles for starting Upasana or
Bhakti. They will also be obstacles in continuing Bhakti yoga. With sins
accumulating and not performing any atonement by way of karmas, how would it be
possible to proceed with and progress in Bhakti?
Therefore, all have to perform the prescribed duties. Niyatam karmas are
Nitya and naimittika karmas.

*Karyam ity eva = [these niyatam karmas are] to be performed actions.

That is, we have to do these karmas, as they are prescribed in Vedas,
without expecting any result. This is basic in our philosophy. We do anything not
for results, but because that would please the Lord.
Results will certainly be there; but that should not be our objective.
Expecting results and performing any karma, would never give us superior results.
By doing anything for His pleasure, automatically,
all good things will be rewarded. Thus, the prescribed duties are to be
performed because they are part of worship of the Lord, because they please Him
and because Shastras prescribe them.
But mere doing these karmas is not sufficient.

*Sangam = attachment,
*phalam caiva = and also result,
*tyaktva = sacrifice.
Attachment is I-am-doing [mamata] buddhi. Such tyaga is Satvika tyagam,
according to the Lord.

We have to perform these karmas with the feeling that they would please the
Lord, they are prescribed in shastras and with the belief that they are means for
reaching Moksham. While mentioning
tamasa and rajasa tyaga, the Lord mentioned that those persons abandoned the
karmas altogether; but here, in satvika tyaga, the karmas are performed and only
the results and selfish feelings are
abandoned. This important difference between rajasa & tamasa tyaga, and
satvika tyaga, should be clearly understood.

Shastras say ' ahara suddhau satva suddhi: satva suddhau dhruva smriti:
smritilambe sarva grantinam vibra moksha:' - good and satvika food will grow satva
quality; satva quality enables unperturbed
meditation; with continuous meditation, mind is cleared of all doubts and
sins. By performing karmas with satvika tyagam, our mind is cleared of doubts and
sins, and such performance becomes the
means to reach Moksham. Upasana or Bhakti is performed without obstacles.
More and more of Upasana leads to Moksham.

In the beginning of this Chapter, Arjuna wanted to know whether Tyagam and
Sanyasa were same or not, and their significance. Sri Krishna replied that both
tyaga and sanyasa were same and that Satvika
 tyagam was to be followed, sacrificing attachment and expectation of
results in performing prescribed karmas.

So, to summarize:
It should be understood and clearly comprehended that all prescribed Vedic
activities both nitya or eternal and naimittika or occasional are obligatory
duties for aspirants seeking moksa or liberation from
material existence and communion with the Supreme Lord. These prescribed
activities devolve into the specific duties varna and asrama or the stage and
class one is situated in. This may be initiated by
birth but it is established inherently and qualified by deeds. Actual
renunciation is performing such prescribed Vedic activities free from egoism,
without any attachment or desire for any rewards. This is real
renunciation and is situated in sattva guna the mode of goodness where the
source of spiritual realisation commences; properly situated in correct knowledge,
untainted by delusion and free from illusion.
This theme will appear again in verse 30.

18.10
na dvEsty akusalam karma kusalE nAnusajjatE
tyAgi sattva-samAvistaha: medhAvi chinna-samsayahA:

One who has abandoned, who is imbued with Sattva, who is wise, whose doubts have
been dispelled --- such a person hates not disagreeable acts nor clings to
agreeable ones.

Sri Krishna, First mentioned about Tamasa tyagam in sloka 7. Then He described
Rajasa tyagam. Thereafter, He told about Satvika tyagam in sloka 9. How to
identify a person with Satvika tyagam?
He never undergoes any change. Normally, we rejoice when good things happen
due to punya and feel gloomy when bad things occur due to papa. But a person who
has done satvika tyaga - sacrificing the
feeling of I-am-doing and done-for-me, and the results- while doing karmas, is
not affected by papa or punya and shows no change of rejoice or gloom.

Lord Krishna explains that the aspirant who is imbued and saturated with
sattva guna the mode of goodness has achieved spiritual knowledge by renunciation
and possess discrimination regarding spirit and
matter. The word medhavi means superior intelligence, which bequeathes upon
one the faculty of retentive focus which gives the ability to comprehend the
ultimate truth through any experience. Such a one
neither abhors that which is undesirable nor seeks that which is desirable.
Such a one does not avoid prescribed Vedic activities because they may cause
discomfort such as: predawn bath daily in the cold of
winter or following ekadasi by fasting from all grains on the 11th day of the
waxing and waning moons and staying up all night chanting sacred incantations and
meditating, etc. Such a one never gets attached
to that which gives comfort and a sense of well being such as eating rich
vegetarian foods, enjoying the pleasantness of beautiful environments, etc. The
purport is that such a one is prepared to undergo
comfort or discomfort in executing prescribed Vedic activities without
attachment.

*Na dvesty = not hating,

*akusalam karma = actions producing undesirable results or papa,
*kusale = good results or punya,
*na anusajjate = never desires.
 That is he does not desire punya nor hates papa. Why?
*Tyagi = he has already sacrificed [results and feeling of self doing],
*satvasamavista = satva quality in exalted position,
*medhAvi = well understood about entities,
wise-endowed with intelligence (medha), intuitive experience,
characterized as knowledge of the Self; one possessed of that is medhavai (wise)-;
and owing to the very fact of being wise,
*samsaya = doubts,
*chinna = destroyed.

For this person with Satvika tyagam, satva quality is flourishing, and so
this person has learnt all good things and cleared all doubts. He has not
sacrificed the karma but the results of karma only.
Such a person neither hates karmas resulting in papa nor desires karmas
resulting in punya. He is called tyagi, beyond desire and hate. How this is
possible? If our neighbour is rewarded, we do not
rejoice; because, we feel that does not affect us. Similarly, neighbour's
sorrow does not affect us. Sri Krishna advises that in a similar way, we should
not be happy or feel sorry for anything that
happens to us. How is that possible? This is what the Lord has been
preaching from beginning. Atman is different from body. When one says, "I", one
means one's atman. Hatred and desires are body
related. Atman has nothing to do with them nor atman is affected. Satvam,
rajas and tamas are the qualities of body and not of atman. Just like we view
neighbour, we [our atman] should view our body.
If this is properly felt, then we will remain aloof from whatever happens to
the body. Thus this person having satvika tyagam is unaffected and remains without
any change.

The aspirant who renounces both the desire for rewards as well as any ego-
sense as the doer is fully in sattva guna the mode of goodness. Situated in
correct knowledge and hence free from all doubts such a one is neither besieged by
unrighteous acts nor relieved from righteous acts. Righteous acts are those that
bestow positive reactions such as progeny, cows, entry into the heavenly planets,
etc. An unrighteous act is that which one may accidentally or unintentionally
commit that will accrue negative reactions such as misery, pain, entry to the
hellish planets, etc. It should not be misconstrued that final emancipation
applies to anyone who deliberately engages in unrighteous activities for the Katha
Upanisad I,II.XXIV beginning na virato duscharitanna shanto states: One who has
not desisted from evil unrighteous actions or who is of unrestrained mind can
never achieve final emancipation even if one is a paragon of intellect and
knowledge.

In as much as the ego-sense is absent there is no impetus to exhibit aversion or

attraction for either one or the other and since all other goals have been
relinquished and resigned with the exception of moksa or final emancipation from
material existence and communion with the Supreme Lord Krishna or any of His
authorised incarnations as revealed in Vedic scriptures then one is truly
established in ultimate renunciation. Thus the conclusion is that relinquishing
all ego-sense of authorship and abandoning any desire for rewards is actual
renunciation and not mere abstention from actions.

18.11
na hi deha-bhrtA sakyam tyaktum karmAny Asesataha:
yas tu karma-phala-tyAgi sa tyAgIty_abhidhIyatE
For, it is impossible for one who bears a body to abandon actions entirely. But he
who gives up the fruits of works, is called the abandoner.

Some may conclude that if those imbued with sattva guna or the mode of goodness
neither welcomes nor avoids actions conducive to happiness or unhappiness, then
they should not indulge in any
activities at all because anyway they are not desirous of rewards. Contrarily
the very same activities if they are motivated by desire for rewards keep one
enslaved in samsara or the perpetual cycle of birth and
death. So to be safe it would be better to abandon all actions. Lord Krishna
resolves this predicament in this verse by confirming that it is impossible for
any jiva or embodied being in a gross or subtle body to
completely stop all actions entirely. This is because there is always some
activitiy operating for the maintenance of the subtle and physical body even if it
is beyond the threshold of comsciousness.

He is praised as Tyagi. While discussing who was Tyagi and who was Sanyasi, Sri
Krishna maintains that Tyagi and Sanyasi were one and the same and he who
sacrificed the results of karmas, was Tyagi.
He, who performs all karmas as aradhanam [worship] to the Lord and does not
aspire for any result, is Tyagi.

*Dehabhrt = supporter of body or atman,

*na sakyam = can not,
*asesata = without leaving any,
*karmany = all actions,
*tyaktum = to be abandoned.
That is, no atman with a body supported [ie. any living person], can ever
remain without doing any action. Earlier we had seen that not even one moment, a
person can remain without doing some
action [sloka 3.5, BG 3.5]. Even without our knowledge we will be doing
some action. Perhaps, without a body, atman alone might not do anything; but as
long as there is a body, none can remain without
doing any karma. The Lord therefore, cautions Arjuna that he can not
abandon karma, when Arjuna doubted whether abandoning karma altogether was tyaga.
Sri Krishna clarifies again that karmas can
never be abandoned as body is there. But then, there is this Upanishad
saying: 'na karmana na prajayAt anEna tyagEnaike amrutatva mAnavasu:' - only by
tyaga, moksham could be reached.
What about this? This is replied by Sri Krishna in the latter part of the
sloka.

*Ya tu = who,
*karma phala = results of actions,
*tyagi = sacrifices, sa = he is,
*abhidhiyate = commended as,
*tyagi =Tyagi.

Therefore, he who sacrifices or does not aspire, the results of karma, and
not abandon the karmas totally, is Tyagi and this is the interpretation for the
Upanishad's saying also. By sacrificing the results of
karmas, one reaches Moksham. Sri Rama never aspired for any result and
performed His duty of protecting His people as main objective.

It should be clearly understood that whether confined to a physical body or

a subtle body it is virtually impossible to entirely give up all action
completely. In the physical body the heart is beating, the lungs
are breathing, water must be drunk, some form of nourishment must be
ingested. If it is a subtle body then sunshine must be absorbed or prana or energy
must be assimilated. These things are indispensable
for life in a physical or subtle body. Thus while residing in a physical
body the observance of prescribed Vedic activities are essential and must be
performed. It is the renouncing of desires for the rewards of
actions that is factual renunciation and not the mere abandoning of
activities. Such renunciation also includes idea of authorship and the bane of
attachment. It may be argued that prescribed Vedic activities
have rewards automatically associated with them such as entry to Svarga the
heavenly planets so by such inseparable relationships they are clear incentives.
This is also applicable to the merits accrued
from nitya or daily duties and naimittika or occasional duties as well.
These actions can be compared to planting a mango tree and the fruits can be
considered the rewards thereof. But motivation for the
rewards of actions opposed to bhakti or exclusive loving devotion to Lord
Krishna and is inimical to moksa or liberation from material existence. Verily
this is true. So all rewards whether or not desirable or
undesirable must be renounced as only activities performed without motive
and hankering for rewards are to be enacted and this is actual renunciation.

18.12
anistam_istam misrAm ca tri-vidham karmanah phalam
bhavat(y)_atyAginAm prEtya na tu sannyAsinAm kvacit

Undesirable, desirable and mixed --- thus threefold is the fruit of work that
accrues after death to those who have not renounced; but to those who have
renounced, none whatsoever.

Why this sloka came up? Earlier, the Lord told that sacrificing the results of
karma, was Tyagam and not abandoning the karma itself. Arjuna got a doubt. Whether
we desire or not, for any karma performed,
results are bound to be reaped. How can one escape? Whether we like or not, if
a seed is sown, the plant is bound to come; if we eat, the body is bound to grow;
if we take medicine, its effect will, sure to, be
seen! So, there are actions, which will yield results, whether we desire for
them or not. In shastras, it is said that if grahastas [those in domestic life]
properly perform all rituals like Pancha maha yagna, etc.,
would reach Prajapati loka after death. Even though a person might not have
aspired for Prajapati loka, like the seed becoming a plant, this benefit is
automatic. To this doubt the Lord said, let that be so, what if?
Arjuna then told that if a person performed Jyotish homam, meant for reaching
Swarga, but performed without aspiring for Swarga, will not that person get
Swarga? Will that not prevent that person from getting
Moksham? Did it not mean that those desiring Moksham, abandon all such karmas
meant for inferior results? The basis for this doubt is that karmas are bound to
yield results, those karmas were meant for.
Sri Krishna disagrees and says that a karma was bound to yield the result it
was meant for, only if the performer so desired; otherwise, such results would not
be reaped. There is a very subtle meaning
and so has to be carefully understood.

Arjuna's assumption was that if results are sacrificed and a karma was
performed, the karma would go waste! He should not have forgotten that all such
karmas were prescribed in Vedas, which were
ordained by Him. So, one had to perform those karmas without desire in
results, but as a pooja for the Lord and think that such act would please the
Lord. If we desired in that manner and performed the
 karma, then that karma would fetch us this pleasure of the Lord and this in
no way would be against reaching Moksham. Therefore, we have to perform these
prescribed karmas, in accordance with our
varna-asrama Dharma, without aspiring for any inferior results, but purely as
Bhagavat-aradhanam and for His pleasure. This is in logic [tarkam] called
viniyoga- prutakya nyayam. Same action could yield
many results. For example, we can perform Nitya-Naimittika- Kamya karmas as
for His pleasure or for reaching other pleasure worlds or enjoyment in this world
itself. Whatever is our objective, that alone
would be fetched by that karma. Vniyoga means objective and prutakya means
different.

The purport of the argument is this: The analogy of seeds producing the tree
and its fruits is not applicable to the actions of release-seekers. Their actions
may look like those of fruit-seekers externally.
But as mentally they do not entertain any such purpose, the consequence of
their actions can be quite different. The purpose served by their actions is only
affording sport for the Supreme Being.

*Anistam = undesirables [like hell],

*istam = desirables [like swarga],
*misram = combined [like the life in this world mixed with happiness and
sorrow],
*karmana = actions',
*phalam = results are,
The 'undesirable result' is Naraka etc., 'the desirable' is heaven etc.,
'the mixed' is sons, cows, food etc., which are combined with some undesirable
results. Those who have not renounced, namely,
those who are devoid of renunciation of agency, possessiveness and
fruits --- they meet with threefold consequences after death.
*trividham = Three types [as mentioned - only happiness or only sorrow or
mixture]. Who will get these Three results?
*Atyaginam = [persons who do] not sacrifice [results],
*bhavati = realize these results,
*pretya = after completing the karma. after death (literal meaning)
The meaning of 'after death' (Pretya) may be understood as subsequent
to the performance of actions. There are some fruits like getting a son etc,
which a man reaps as a result of his work
before death.

*Samnyasinam = [but] for sanyasi [person, who has sacrificed results and
perform karma],
*na kvacit = never happens.
Those not sacrificing results alone will reap these Three types of
results. On the other hand, for persons performing karma without desiring results,
these Three types of results would never be affected
and they will get the eternal bliss of Moksham. We should note that the
Lord has used both Tyagi and Sanyasi, showing they mean the same and the words can
be alternated and substituted one
for the other. Sri Krishna, therefore, advices Arjuna that he should not
abandon karma, thinking result would anyway affect him.

There are three types of rewards that a jiva or embodied being accepts after
death as a result of actions. They are anistam or hellish rewards in naraka the
hellish planets, istam or godly rewards in svarga
the heavenly realms and misram or human rewards in the material worlds. These
results only bind those who have not renounced the desire for rewards for their
actions expecting renumeration.
 The three types of renunciation to be abandoned are: the rewards of the
actions, the attachment to the actions for the reward and the sense of authorship
as the doer. If these three are relinquished then
there is no bondage to any action. The word preyta means after death when in
the next life the appropriate rewards will be reaped but it does not preclude that
some results cannot be experienced even
before death such as having a son or being exposed and that as such
renunciation may still be applied even while receiving the results in life. But
the emphasis is on renouncing the desires to receive
rewards for one's actions. Anyway even if there is some desire for rewards one
should never under any circumstances peform any activity inimical to the Vedic
scriptures, the Supreme Lord Krishna or His
devotees the Vaisnavas.

It is undeniably true that prescribed Vedic activities are obligatory for

everyone according to varnasrama or rank and status in life. This is confirmed by
the fact that one is born automatically in a certain family,
in a certain society, country, continent, planet, etc. based on the hankering
for rewards in the previous life by which karma or reactions to actions were
incurred awarding the results of one's past life activities.
Yet the very same prescribed activities performed without desire for rewards
bestows completely different results. This is known as known as viniyogah
prithaktva nyaya and is the justification of dispensation
by appropriate application. The aspirant for moksa or liberation from material
existence who does not desire any rewards is awarded something different then the
furtive hankerer. As declared previously,
by study of the Vedic scriptures, by yagna or ritual propitiation and worship,
by tapah or austerities and by danam or charity the Vaisnava Brahmins seek to
commune with the Supreme Lord. Hence the
sannyasa or renunciation that is revealed in the Vedic scriptures is non-
different from tyaja the renunciation of the desire for rewards, both which
include absence of authorship and ego sense and no
attachment. In this way prescribed Vedic activities and obligatory activities
can be performed without reactions proving the reality that the cessation of all
activity is not necessary neither is it feasible or even
practical.

The manner of divesting from oneself conceptions of authorship thinking of

oneself as the doer is to be situated in sattva guna the mode of goodness and
assign authorship of all actions which conform
to Vedic scriptures over to the Supreme Lord. From this correct determination
arises the feeling of selflessness while performing actions and an absence of
desire in actions performed. The Supreme Lord
controls everything external through His agency of prakriti or the material
substratum pervading physical existence and its triplicate agency of the three
gunas or modes of material nature which impels
all jivas or embodied beings to follow the impulses of the pranas or life airs
and the natural propensities of the body they inhabit based upon karma or
reactions to actions due to desire for rewards in previous
lifetimes. Hence even the gratification of the senses such as appeasing one's
appetites and all activities which natures demands necessitates all belong to the
Supreme Lord and not the individual.
Surrendering all actions solely unto the Supreme Lord is the understanding
aspirants are imbued with.

18.13
pancaitAni mahA-bAho kAranAni nibodha_mE
sankhye krtante proktani siddhayE sarva-karmanAm

Learn from Me, O Arjuna, these five causes for the accomplishment of all acts, as
described in Sankhya-krtanta --- the science of the exact understanding of things
for the accomplishment of works.

'Sankhya' means Buddhi (reasoning). 'Sankhya-krtanta' means that which is

determined after due deliberations by the Buddhi in accordance with the Vedas on
the nature of the things as they are.
Learn them from Me. There are five causes for the accomplishment of all
actions. But the understanding according to the Vedas (Vaidiki-buddhi) is that the
Supreme Self alone is the agent working through
body, senses, Pranas and the individual self, as asserted in the following
Srutis: 'He who, dwelling in the self, who rules the self from within your self,
the Inner Ruler, immortal' (Br. U. Madh., 3.7.22), and
'He who has penetrated the interior, is the Ruler of all creatures and the Self
of all' (Tai. A., 3.11.3).

*Mahabaho = [Arjuna]! O Mighty Armed one

Perhaps, Sri Krishna is pointing to Arjuna's muscle strength, so that he
should get mental strength also from His teachings.
*Etani = these,
*panca karanani = five reasons,
*mey = from Me [Sri Krishna],
*nibhoda = learn.
The Lord asks Arjuna to learn from Him the Five reasons.
*Sarvakarmanam = all actions,
sarva-karmanam, of all actions;
*proktani, which have been spoken of;
*siddhaye = to fructify or even to start yielding results. For accomplishing
Sarva karmani includes all domestic [laukika] karmas and also Vedic
[Vaideeka] karmas. These Five reasons are for the start of all laukika and
vaideeka karmas. These Five reasons are must for
all actions. These Five reasons are not mentioned by the Lord in this
sloka, but in the ensuing slokas. Where is it told that these Five reasons are
must for all karmas?

*Sankhya = buddhi or intellect, in accordance with Vedas. Sense of reasoning

or ratiocination.
The system composed according to the reasoning in the sense of vaidika
tenets regarding the categorical nature of things.
We should note tha sankhya mentioned is not about sankhya philosophy,
which never accepts there is Lord or Sarveshvara! Sankhya here means intellect
conforming to Vedas.
*Krta = to be done,
*ante = decision. KrtantE
krtante, in which actions terminate. Krtante qualifies that very word
(Vedanta).Krtam mean action. That in which occurs the culmination (anta) of that
krtam is krtantam, i.e. the termination of actions.
That is, these Five reasons for all actions are told in the intellect
formed in accordance with Vedas, decisively.

Arjuna had a doubt. In the earlier sloka, the Lord had told that karmas
have to be done with Three types of tyaga or sacrifice. By sloka 12, the Lord had
explained what was tyaga and sanyasa.
From sloka 13, He explains, akakrutva anusandhanam, one of the Three
sacrifices. That means, repeatedly remembering that I-am=not-the-doer! All are
done by Lord and we are not doers, is asakrutva
 anusandhanam. Here, phala tyaga is not emphasized by the Lord. Arjuna
should remember that he was not doing and only the Five reasons. Both desiring for
results and action belonging to self are
not the main criteria, in this sloka. But all commentators are of the
opinion that once the thought of I-am-the-doer is abandoned, it implies phala
tyagam also. Arjuna's doubt was that even if he were to
remember that he was not the doer of the action, what if the results
belonged to him? That is result could be his even if action was not his! How is
this possible? We frequently find even results are
not reaped for actions done by us; then how is it possible that we reap
results for action by another? If we study, we can hope to get good marks in the
exam. but, can another person study and we
get marks? Arjuna's doubt was doer and results go together; doer can not be
different from person reaping results. But there are many instances. We are in
Putrakameshti Yagna bhoomi. Yagna was
performed by Rishyasringa, under the auspices of Vasishta. But children
were born to Dasaratha! Thus kartha, Rishyasringa was different from bhokta,
Dasaratha. This objection is refuted by Sri Krishna
as the case He was telling was different. It is not like in an Yagna, where
Ritviks perform Yagna and the Yajamana reaps the benefit. Here, the Lord is Sarva
Loka Mahesvara - Leader of all Universe!
We, like His body, act in various deeds. So, the result of every karma
performed by us, will not reach us but the Lord. When a King comes in procession
on an elephant, the elephant is decorated,
not to please elephant but the King! Thus action for some is enjoyed by
some other! This way we have to interpret this sloka.

We are not the doers and results are also not for us, but to the Lord.
Another, question arises. All karmas are due to the Lord. It is OK to assume
results of vaideeka karmas to reach the Lord; but what
about laukika karmas? When we eat, our hunger is satisfied. Like wise in all
domestic actions like sleeping, playing, etc., the results are enjoyed by us only.
How, the Lord is mentioned as reaping
the benefits? A princess uses a parrot for her plays. Surely, here,
princess only enjoys. But to keep her enjoyment, she nourishes the parrot. Unless,
the parrot is well looked after, she can not enjoy.
Therefore, whatever parrot does, like eating and sleeping, is all for the
enjoyment of the princess. Similarly, we are like the parrot and all our actions
like eating, etc., are meant for the Lord, like the princess!
Therefore, we are not doers, nor karmas are ours and neither results are
ours. We should note tha sankhya mentioned is not about sankhya philosophy, which
never accepts there is Lord or Sarveshvara!
Sankhya here means intellect conforming to Vedas.

18.14 & 18.15

adhisthAnam tathA kartA karanam ca prthag-vidham
vividhAs_ca prthak_cEstA daivam caivatra pancamam

sarira-vAn-manObhir_yat karma prArabhate naraha:

nyAyyam_vA viparItam_vA pancaitE tasya hetavahA:

The seat of action and likewise the agent, the various kinds of organs, the
different and distinctive functions of vital air and also the fifth among these,
Divinity.

We will now see Two important slokas 14 and 15 of Chapter 18, together. Both
the slokas convey the Five factors responsible for anyone to start any action.
Without the contribution of these Five factors,
no action, whether vaideeka or laukika, can not be initiated. Let us recollect
why Sri Krishna is telling all these. Karmas can and should not be abandoned; only
the results of karmas should be sacrificed.
This was told till sloka 12. To explain Phala tyaga or sacrifice of results,
kartrutva anusandhanam and akartrutva anusandhanam - remembering I-am-not-the-
doer, but it is the Lord Sriman Narayana, using
us to perform all these actions, was told. We are bound by Him; at the same
time actions have to be done by us. Our actions are motivated by our past
papa/punya. We are like horses and the reins are
with the Lord. We move accoding to our papa/punya. Earlier, in one sloka
Arjuna raised an objection. In Upanishads it is said 'nanyapantha: ayanaya vidyate
tamevam vidwan amrutam ihabavati ' - to reach
Moksham, other than Gyana marg, there is no other means. That is,
understanding the Lord and doing upasana or Bhakti. But Sri Krishna is emphasizing
on karma. Arjuna felt there was contradiction.
Sri Krishna replied that while Gyana marga alone will reach one to Mukti,
karma marga can not directly reach one to Mukti. But karma marga will lead to
Gyana and Bhakti marga, which alone will take one
to Moksham. One can not say that one performed Karma yoga and reached
Vaikuntam. But by performing Karma yoga, one attained atman sakshatkaram;
understanding atman in its true form, one
realized atman was servant of the Lord; therefore, by worshiping Him in Bhakti
yoga, one reached Moksham. This is the correct procedure. Gyana when matures and
ripens, becomes Bhakti. So,
Karma yoga leads to Bhakti; but to start or while doing, Bhakti, a number of
impediments are to be cleared by karmas. Continuous performance of our specified
karmas are necessary to continue Upasana.

Upanishads also say that Brahmins are eager to realize the Lord and in their
search, perform Yagna, Tapas and Danam. (Tametam .. Yagnena dAnena ..) So, these
karmas can never be abandoned.

We will now see slokas 14 and 15 together, where the Five reasons are spelt
out. We had earlier seen that for doing an acton :
-Paramatman [God],
-Jeevatman [self],
-our body [essential for the atman to reside],
-organs of the body and the
-Five pranas [airs, indicating the body was active] are necessary.

An association of all these Five only can initiate any action. Therefore, it
is useless to say I-did-it, when in reality all Five factors, in combination, are
responsible.

First, the fifteenth Sloka

*Tasya hetava panca = for that, factors are Five.
That is, for all our actions or karmas, Five are responsible.
tasya, of it, of all activities without exception; ete, these; panca,
five, as mentioned in the 14th sloka; are the hetavah, causes
*Sarira = by body,
*vak = by speech,
*manobhi = and also by mind,
sarira-van-manobhih, with the body, speech and mind; Why do you then
make a distinction in actions by saying 'whatever action a man does by the body,
speech and mind'?
"In the performance of every action, one of the three -- body, speech or
mind -- has a more prominent share than the others; while
seeing, hearing and other activities which accompany or go along with
life are subordinate to that one."Therefore all actions are classified under three
groups and are spoken of as done by the body
or speech or mind. The fruit of an actions also is enjoyed through the
body, speech and mind and one of the three takes a more prominent share than the
rest. Therefore, it is proper to say:
"Whatever action a man performs with his body, speech and mind..."

*yat karma = whichever action,

*nara = human,
*prArabhate = initiates,
*nyayyam va= justified [by Vedas],
just, rigtheous, conforming to the scriptures;
*viparitam va = restrained [by Vedas]. viparitam, its reverse, not
conforming to the scriptures, unrighteous;
Thus our actions by body or speech or mind, are of Two types - accepted
and according to Vedas or against and prohibited by Vedas. To start these actions,
Five factors are responsible.

Now we see the 14th sloka.

*Adhisthanam = the locus, the body, which is the seat, the basis ; body
[occupied by soul],
Seat, body, since it is the locus of the Jivatma (soul) or the
collocation of the Five great elements. (Earth etc.. )
*tatha kartha = and the doer, that is atman or soul,
Actor, JivAtma or JivAtma endowed with the properties of intelligence
and action (or capacities to think and to act), as established in the Brahma
Sutras.
*prthag = different,
*vidham = types,
prthak vidham, the different kinds of
*karanam = implements i.e senses,organs
[to perform various actions - like karmendriya mouth, hands, legs,
excretion and reproductive organs, etc., and gyanendriya like eyes, nose, tongue,
ears, skin, etc., and various others],
*prthakcesta = involved in various activities. The several functions of
various sorts means the several functions of the five-fold vital air.
prthak, distinct; cesta, activities connected with air-exhalation,
inhalation, etc.
[Five vayus or airs - prana, apana, vyana, udana and samana, each having
different tasks like for respiration, exhaust gas, keeping pressure balance in the
body, for yawning, for
assisting limbs to move, for digestion, etc.],
*caiva = and,
*atra = here [where all these Four factors are described],
*daivam = Divinity ; God [most important and all controlling Lord],
Atra is mentioned only for Daivam here, denoting it's importance.
*pancamam = [these] Five [factors].
Body, atman, organs and airs are important; but all these Four factors
are controlled by the Lord, and all these constitute Five factors. Atra word
qualifies only daivam and so all the other
Four [body, soul, organs and airs] are controlled and commanded by God.

For all actions, performed through body, words or mind, whether they be
authorized by the Sastras or not, the causes are these five.
 (1) The body, which is a conglomeration of the 'great elements,' is
known as the seat, since it is governed by the individual self.
(2) The agent is the individual self. That this individual self is the
knower and the agent is established in the Vedanta-Sutras: 'For this reason, (the
individual self) is the knower' (2.3.18)
and 'The agent, on account of the scripture having a purport'
(2.3.33.).
(3) The organs of various kinds are the five motor organs like that of
speech, hands, feet etc., along with the mind. They are of various kinds, viz.,
they have different functions in completing an action.
(4) The different and distinctive functions of vital air --- here the
expression 'functions' (Cesta) means several functions. Distinctive are the
functions of this fivefold vital air which sustains the body
and senses through its divisions of Prana, Apana etc.
(5) Divinity is the fifth among these causes.

The purport is this: Among these, which constitute the conglomeration of

causes of work the Divinity is the fifth. It is the Supreme Self, the Inner Ruler,
who is the main cause in completing the action.
It has been already affirmed: 'I am seated in the hearts of all. From Me
are memory, knowledge and their removal also' (15.15), and He will say further:
'The Lord, O Arjuna, lives in the heart of every being
causing them to spin round and round by His power as if set on a wheel'
(18.61). The agency of the individual self is dependent on the Supreme Self as
established in the aphorism: 'But from the Supreme,
because the scripture says so' (B. S., 2.3.41).

Now an objection may be raised in this way: If the agency of the individual
self is dependent on the Supreme Self and the individual self cannot be charged
with moral responsibility, then the scriptures containing injunctions and
prohibitions become useless, as the individual self cannot be enjoined to act in
regard to any action. The objection is disposed off
by the author of the Vedanta-Sutras in the aphorism: 'But with a view to
the effects made on account of the purposelessness of injunctions and
prohibitions' (2.3.42).The purport is this: By means of his
senses, body etc., granted by the Supreme Self --- having Him for their
support, empowered by Him, and thus deriving power from Him --- the individual
self begins, of his own free will, the effort for
directing the senses etc., for the purpose of performing actions
conditioned by his body and organs. The individual self Itself, of Its own free
will, is responsible for activity, since the Supreme Self, abiding
within, causes It to act only by granting His permission, just as works
such as moving heavy stones and timber are collectively the labour of many persons
and they are together responsible for the effect.
But each one of them (severally) also is responsible for it. In the same
way each individual is answerable to Nature's law in the form of positive and
negative commandments.

18.16
tatraivam sati kartAram Atmanam kEvalam tu_yah:
pasyaty_akrta-buddhitvAt na sa pasyati durmatihi

Therefore one who thinks himself the only doer, not considering the five
factors, is certainly not very intelligent and cannot see things as they are. In
fact, the agency of the individual self is subject to the
consent of Supreme Self; such being the case, if the 'individual self regards
Itself as the agent,' It is of wicked or perverse mind. For, It does not perceive
the agent as It really is, since It possesses
an 'uncultivated understanding,' namely, an understanding which does not reveal
the real state of affairs.

In slokas 14 and 15, Five factors were mentioned. If a Jeevatman in a body

does any action, then Five entities were responsible for that action. He alone is
not responsible for any action.
Therefore, I-alone-am-the doer thought or kartrutva anusandhanam, should
never be there. I-am-also-responsible might be permissible. Today's sloka is
answer to yet another doubt. We do an action.
We are supposed to think that we are not the doers. Does not this
supposition, an illusion? We do an action, but we have to assume that we are not
doing! Does not this, sound like the speech of a
disillusioned person? To answer this, Sri Krishna replies Arjuna that while
any action is done by a person, he should think he alone was not the doer. That is
an action is not done independently by that person.
He should understand that the Lord is the Motive Force, making the person to
act. It is no illusion, but realization. In fact thinking that I-alone-am-
independently-doing is illusion or disillusion! We have
accumulated past karmas' results; in their effect, the Lord allows us to do
various actions. If this is understood, then we will know we are never independent
[swatantram], but dependent [paratantram] on
another Entity. This is the correct interpretation for remembering I-am-not-
the-doer!

*Tatra is used for connecting with the topic under discussion.

*Tatra evam sati, this being the case, when actions are thus accomplished by
the five causes mentioned above;
*Pasyati = sees, perceives
*na pasyati = does not see.
He sees but does not see! Is there contradiction? No. He sees wrongly;
and so, does not see the truth! That is, a person thinks he is independently doing
an action and so he sees wrongly.
By this he does not see that the Lord is the Motive for him to act!
*Evam sati = while it is so [that the Lord is the Motivating Force to act, as
explained in the previous slokas],
*tatra = there [where one tries to understand atman],
*kevalam = only,
*atmanAm = atma or self is,
*kartAram = doer or performer, 'I myself am the agent of the actions being
done by them'
*yah = [he,] who,
*pasyati = looks, [ Looks flawedly ]
*akrtabhuddhitvan = with intellect not obtained properly [by understanding of
Shastras],
akrta-buddhitvat, owing to the imperfection of his intellect not having
been refined by the instructions of Vedanta and the teachers, and by reasoning-
*sa = he, na pasyati= does not see,
*durmati = [he is] fool [evil knowledged]. He mistakes one thing for
another. Or one whose will or understanding is perverted.
Person of perverted intellect, in the sense that his intellect is
contemptible, perverse, corrupted, and the cause of repeatedly undergoing births
and deaths. He does not perceive even while
seeing-like the man suffering from Timira seeing many moons, or like one
thinking the moon to be moving when (actually) the clouds are moving, or like the
one seated on some conveyance (e.g. palanquin),
thinking oneself to be moving when others (the bearers) are moving.
 By not understanding from Shastras that for every action the Lord is the
Motive Force and that none is independent, one is having evil knowledge. Such
persons think they are alone responsible for their
actions. By this they see wrongly and do not see truth. Jeevatman's
nature is to be dependent on the Lord and to serve Him; but if we start thinking
that we are independent and we only do all actions,
then our concept is wrong and we never see the truth. This way akakrutva
anusandhanam is explained by the Lord.

18.17
yasya nAhankrto bhAvah: buddhir yasya na lipyatE
hatvApi sa imAn lokAn na hanti na nibAdhyatE

He who is free from the notion 'I am the doer,' and whose understanding is not
tainted --- slays not, though he slays all these men, nor is he bound.

He who, through the contemplation of the agency of the Supreme Being, is free
from the self-conceit, 'I alone do everything'; he whose understanding is not
therefore tainted, and has come to be
informed by the understanding; 'As I am not the agent of this work, its fruit
is not connected with me; so this work does not belong to me' --- such a person,
though he slays all these men, not merely
Bhisma, etc., does not slay them. Therefore, he is not bound by the actions
known as battle. The meaning is that the fruits of such actions do not accrue to
him.

*Hatva api sa= even if he was a killer of,

*imam lokan = all [the people] in this world,
*na hanti = he is not a killer.
In the war, Arjuna is going to kill Bheeshma, Drona, Duryodhana and his
brothers; yet, Arjuna will not be the killer! Because, Arjuna is going to fight
sacrificing the feeling that he was fighting.
He should abandon the feeling that he was fighting and he was killing. I-
am-the-doer feeling would be abandoned in fighting the enemies. Also would be
abandoned the ego feeling that Kingdom was got
reclaimed by Arjuna. And, would also abandon the possessive feeling that
Kingdom was Arjuna's. Thus all the Three Tyagams are going to be done by Arjuna,
while fighting.

*Na nibadhyate = [he] is not immersed [in the papa of killing].

It is like, though Bharata ruled, yet he was not the ruler. He ruled
as Padukas' representative and as his duty, entrusted by Sri Rama. He never
considered it as his kingdom [mamata tyagam];
he never thought he was ruling [kartrutva tyagam]; and, he never for a
moment thought all comforts of good Kingdom was his [phala tyagam]. In fact, all
those Fourteen years, he was also like
Sri Rama, with the outfit of a saint and never wore any royal dress!
Thus, Bharata is a fine example of the Three types of Tyagam. Thus, though he
ruled, he was not the ruler. Similarly, if Arjuna
fought the war with these Tyagams, then he would not be regarded as
killer of enemies. This way, sins will not accrue to him for the killings, and he
need not worry that he would have to struggle in
samsaram.

*Yasya bhava = whose mind or behaviour is,

 *na ahamkrta = was not the result of ego or ahankaram [that is not a result
of I-am-doer] [kartrutva tyagam],
*yasya = [and] whose,
*buddhi = intellect,
*na lipyate = not touched [by possessiveness and rewards] [mamata tyagam and
phala tyagam].
The words na lipyate means not attached to the rewards of actions.
Since one of spiritual intelligence understands that they are never independent
they realise that the rewards from their actions
is not of their concern. Hence they do not consider themselves the
doer and are solely dependent upon the Supreme Lord. Whose intelligence has been
refined in this manner is known to be purified
and untainted.

Thus a person, with these Three types of Tyagam (Kartrutva, MamatAh, Phala
tyaagam), according to Shastras, even if he kills all the people in this World,
still he is not regarded as killer and no
papa will stick to him, to press further into samsaram! In our
independence struggles, many heroes killed and harmed many. They are not abused as
killers, but praised as Tyagis and accolades are
granted to them. Because, they did not fight for selfish reasons.

18.18 & 18.19

jnaanam jnEyam parijnAta tri-vidhA karma-cOdana
karanam karma kartEti tri-vidhah karma-sangrahAha

jnAnam karma_ca kartA_ca tridhaiva guna-bhedatAh:

prOcyate guna-sankhyAne yathAvac chrnu tAn(y)api

Knowledge, object of knowledge and the knower are the threefold incitements to
action. The instrument, the act and the agent are the threefold constituents of
action.

Knowledge, act and agent are declared in the science of Gunas to be of three
kinds, according to the difference in the Gunas. Listen about them also as they
are.

In the last sloka -17, Sri Krishna told that if one properly followed one's
varna-ashrama Dharma, as specified in Shastras, and if one fought or performed
one's karma, with the Three types of Tyaga, then
even if one were to kill many in the war, no sins would accrue to one; one
will not suffer in samsaram. So, none should sacrifice the karma itself, but
perform karma and sacrifice the result alone.
Till now, He advised how we should never feel that we were the doers (Akrutva
Anusandhanam). Now on He is going to tell about satva and other qualities. The
Lord tells with some suspense, and we
have to see two slokas together.

In slokas 18 and 19, the Lord says that with full knowledge of satva, rajas
and tamas qualities, performer, karmas and means would vary. In Vedas many karmas
are mentioned for performing.
Person performing them could be of Three types. Karmas are of Three types. The
Gyana of the performer could be Three types. All these Three types are satvam,
rajas and tamas based, and Sri Krishna
differentiates in these Three types.

(i) 'Knowledge' means this knowledge about the acts which ought to be
performed.
(ii) The 'object of knowledge' is the act which ought to be performed.
This action itself, which is the object of knowledge, is briefly
described as threefold --- these being the instrument, action and the agent. The
instrument forms the materials etc., which are the means.
The action consists of the sacrifice etc. The agent is the
performer.
(iii) 'The knower' is the person who knows that act.
The meaning is that the injunction to do acts, like Jyotistoma etc., is a
combination of knowledge, object of knowledge, and the knower.

*Karmacodana = [Vedas pronouncements] inducing one to do karmas. Inducement

for action.
karma-codana, inducement ot action, inducer of all actions in general.
For, it is when the three, viz knowledge etc., combine that commencement of all
actions meant either for acceptance or rejection
Acceptance, rejection or indifference. are possible. That is the rules of
Vedas i.e veda viddhi are,
*trividha = three types.
*Jnanam = the knowledge or Gyana [to perform a karma],
*jneyam = those karmas [target of our knowledge],
*parijnata = knower or the person who has knowledge and who is to perform the
karmas.
Knowledge of Karma, Actual karma and doer of Karma are mentioned here.
For eg Vedas say that one has to eat after bath - snatva bunjita. Here, the
knowledge is that we have to bathe and then
take food. Karma is bathing and then eating. Doer is ourselves. These are
mentioned as Gyana, Gnyeyam and Parignata. All rules of Vedas are with these Three
types.

In the next line, it is explained that Gyeyam, that is karma is also of

three types.

*Karma sangraha = the basis of action ;various types of actions or karmas

[specified in Vedas],
*karanam = implements or tools [needed for performing that karma, like curd or
paddy or milk, etc.],
*karma = [actual] action,
*karta = performer.
Thus any karma is of three types - materials required to do, actual
action itself and the doer or performer.

The threefold activities that are the motivating force of all actions are
itemised now.
1) Jnanam means knowledge of the activity.
2) Jneyam means knowing how the activity is to be accomplished.
3) Parijnata means the knower who performs the activity.
These three activities are prerequisite and are the impetus which impels one
to perform prescribed Vedic activities for the satisfaction of the Supreme Lord
Krishna. Contrarily they are also the impetus to
enact mundane activities for personal gratification.

Among these three activities jneyam is comprised of three subdivisions and

explained in context of the Vedas are:
1) karanam how the activity becomes reality such as by donations of
wealth or materials. i.e instrument of action.
2) karma or engagement in the act itself such as yagna or ritualistic
propitiation. i.e action itself
 3) karta the agent who performs the action or initiates the action to be
performed. i.e the performer,agent of the action.

Now we will see sloka 19.

The knowledge of action which ought to be done, the act to be performed, and
the performer of the act are threefold, each of them being divided in accordance
with Sattva etc., Listen about these, which are
differentiated according to the Gunas.

*Yata vat tan api = about them also,

*chrunu = listen,
*guna samkhyane = [satvam, rajas, tamas] qualities, while assessing,
*procyate = are effected.
*JnAnam = knowledge,
*karma = action,
*karta = doer,
*gunabhedata = according to quality,
*tridhaiva = be differentiated into three types, accordingly.

When we assess using the Three qualities, we find that knowledge, karma and
doers are, each divided into Three categories. Sri Krishna tells that He would
tell the true state of these things and asks
Arjuna to be attentive. He is going to tell the Three types each of Gyana,
Karma and Karta, in the ensuing slokas.

Additional Notes:
In the Fourteenth Chapter the three divisions of the modes of material
nature were elaborately described. In that chapter it was said that the mode of
goodness is illuminating, the mode of passion
materialistic, and the mode of ignorance conducive to laziness and
indolence. All the modes of material nature are binding; they are not sources of
liberation. Even in the mode of goodness one is
conditioned. In the Seventeenth Chapter, the different types of worship by
different types of men in different modes of material nature were described. In
this verse, the Lord wishes to speak about
the different types of knowledge, workers, and work itself according to
the three material modes.

18.20
sarva-bhutEsu yenaikam bhAvam avyayam iksatE
avibhaktam vibhaktEsu tat jnAnam viddhi sAttvikam

Know that Knowledge to be Sattvika by which one sees in all beings, one immutable
existence undivided in the divided.

The self (Atman), which is of the form of knowledge, is alike and uniform,
though distinct, in all beings, even though they may externally, and from the
point of view of duty, be distinguished as Brahmanas,
Ksatriyas, householders, celibates, fair, tall etc. The immutable selves in all
these perishing forms or bodies are unaffected by the fruits of actions. Such
knowledge of the immutability of the self in all changing
beings, is Sattvika.

Lord Krishna explains the threefold nature of knowledge commencing with sattva
guna or mode of goodness. The knowledge by which one perceives in all jivas or
embodied beings, the one
immutable, undivided, imperishable and eternal atma or immortal soul existing
within all from the highest demigod Brahma the secondary creator down to immovable
entities which are distinguishable
from each other is situated in sattva guna.

As mentioned in the previous slokas 18 and 19, the Lord is going to explain
how Karta, Karma and Gyana are being classified. First He talks of Gyana. By
studying Vedas, we get Gyana. But our body
has the inherent satva, rajas and tamas qualities. Atman directly can not
study Vedas. Atman needs a body with organs to study and understand. Satvam,
rajasam and tamasam are part of the body. Thus,
whatever Gyana we acquire with the body, such Gyana is influenced by these
qualities. Gyana originating in satva quality is Satvika Gyana; Gyana found in
Rajo quality is Rajo Gyana; and, Gyana acquired in
tamas quality is Tamo Gyana. Sri Krishna is going to tell about the Three
types of Gyana in today's sloka. Vedas is common. But the knowledge acquired by
us, studying Vedas, would vary according to the
quality predominant in us. Therefore, it is not merely enough, that the
subject of study is very good; we should develop satva quality, and then study.
With rajo quality, if one studies even a satvika subject, one
would interpret it in rajo way only! Similarly, if one studied satva topics
with tamo quality, one's Gyana would also be Tamo Gyana!

Therefore, while reading Vedas, Itihasas and Puranas, we should have

developed satva quality. This synergy of both the subjects of study and our
qulaity, is important. In this sloka Sri Krishna talks about
Satva Gyana

Lord Krishna speaks of three types of knowledge determined by the three gunas
or modes of material nature beginning with sattva guna or mode of goodness. One
who while PERFORMING
ACTIVITIES perceives the one undivided, immutable and imperishable nature in
the form of the atma or immortal soul residing within all jivas or embodied beings
simultaneously such as demigods, humans,
animals, spirits, etc. which are merely exhibiting unlimited varieagated forms
according to species and genre is one who is firmly situated in sattva guna.
[ Note: The context of this sloka is in terms of Performing activities. Lord
had already described this feature in knowledge sense in prior chapters.
Bhagavan Krishna says, 'A Punditah (sage) regards (sees) with an equal eye
a humble Brahmin, a cow, an elephant, a dog, and even a dog-eater.' (BG5.18) ]

*Tat jnanam = that Gyana or knowledge is,

*sattvikam = [acquired in] satva quality,
*viddhi = understand.
He tells Arjuna to understand that Gyna as Satvika Gyaana.
*Yena = by which [knowledge or gyana],
*vibhaktesu = different [types of],
*sarvabhutesu = all living beings [which are different by species, by birth,
by size, by color, etc.],
*avibhaktam = no differentiation or unity,
*avyayam = changeless or constant,
*ekam bhavam ikshate = [all atman are] seen as with singular quality.
That knowledge, which sees in the many varied living beings,
constant,undifferentiated, singular quality, is Satvika Gyana.

By Satvika Gyana, one does not see the bodies which are varied and subject
to changes; those differences could be because of birth or varanam or anyother
parameter; but, one sees only the atman
which is identical in all and which never changes. This is seen only by
Satvika Gyana. In Brahmabind Upanishad, it is said that while cows might be of
different colors and sizes, milk yielded is always white!
Thus bodies could be various types, but atman is identical. Gyana with
which one sees such unique feature, is said to possess Satvika Gyana.

In Valmiki Ramayana, it is said that Sri Rama was 96 inches [8 Feet] tall!
Lakshmana was slightly shorter. Sri Rama was dark, whild Lakshmana was fair. Thus
there was difference in appearance.
Amongst us, we find many differences. But atman of all, is identical. Pandit
means one, who sees equality of all. Here, Sri Krishna tells about Satvika Gyana,
not as introduction; but to have this Gyana while
performing Karmas.

18.21 & 18.22

prthaktvena tu yat jnAnam nana-bhavan prthag-vidhan
vEtti sarvesu bhutesu taj jnAnam viddhi rAjasam

yat tu krtsna-vad ekasmin karyE saktam ahaitukam

a-tattvArtha-vad alpam ca tat tAmasam udAhrtam

But that knowledge which sees all beings, by reason of their individuality, as
entities of distinct nature --- know that knowledge to be Rajasika.
But that knowledge is declared to be Tamasika which clings to one single act as if
it were the whole, which is not founded on reason, and which is untrue and
insignificant.

Gyana, which transcends the varying and changing bodies, and sees the
constant atman, is Satvika Gyana. It is the knowledge of understanding that the
blissful and luminescent atman is same in
all living beings and see equality in all. This, we saw in the previous
sloka. Now we are to see what are Rajasa Gyana and Tamasa Gyana. We will see the
Two slokas describing Rajasa Gyana and
Tamasa Gyana, together as we have to discard such Gyana.

Whatever knowledge perceives in Brahmana etc., at the time of work, the

entity known as the Atman as of diverse nature because the bodies of those beings
are tall or fair and are fit to attain the fruits
of work --- know that knowledge to be Rajasika. The point is this: It is NOT
a condemnation of the plurality of Atman. The Atman, though distinct, is uniform
everywhere. The bodily attributes do not affect it.
The knowledge lacking this understanding is stigmatised as Rajasa.

Establishing criteria based on bodily conception and oblivious to the true

reality of the omnipresent atma or immortal soul such jivas are undeniably rooted
in raja guna.

*Tat jnanam = that knowledge or Gyana,

The particle tu meaning however indicates that raja guna inferior to
sattva guna.
*rajasam = [emanates] from rajo quality,
*viddhi = understand.
*Sarvesu bhutesu = in all living beings,
*prthakvena = differences [in bodies or by birth, etc.],
The word prthaktvena means separate individuality alluding to differences
in appearance between jivas or embodied beings.
*prthakvidhAn = [and] difference in characters,
 *nAnabhavan = various groups of living beings.
The words nana-bhavan refers to plurality of substance in falsely
surmising that the atma varies in quality or quantity with the variance of the
physical body inhabited by the jiva or to wrongly conclude
that the atma varies in size and potency according to the body it is in.
This mentality is indicative of those situated in raja guna the mode of passion
and includes those desirous of receiving rewards
for their actions.
That is seeing or viewing in all living beings differences such as
birth, gender or species, and other physical properties, and differences in
characters. This knowledge is Rajasa Gyana. Instead of seeing
atman and recogonizing all are identical, by seeing the bodies and
mental buildup, differences are understood. We should never see the differences,
but the equality of all. Our view should penetrate into
the body and see atman. Then we can understand the equality of all.

But a person with Rajasa Gyana, sees the differences in the physical
characters, and assumes, those of atman also. Instead of seeing same type of atman
is in lion's body and human body, he thinks
lion has lion atman and man has human atman. He does not understand that atman
is same in all, and resides in bodies, which are different.

Next the Lord explains Tamasa Gyana in sloka 22.

*Tat = that [Gyana] is,

*tAmasam udahrtam = called Tamasa [Gyana].
*Yat tu = that Gyana, which [is different from what had already been
explained in the last slokas].
Here, He attributes Two aspects of Tamasa Gyana. This Gyana is very
inferior; and, the result of such Gyana also is very inferior.
*Ekasmin karye = in some action or karma,
*krsnavad saktam = full rewards or results will be found. krtsnavat, as
though it were all, as though it comprehended everything, thinking,
saktam, confined; ekasmin, to one
That is, this person worships demons and manes, and believes superior
results. Krsnavad means complete. Many karmas like Jyotish homam, etc., are
performed, which yield complete rewards.
This person believes that in the inferior karmas, he is performing, he
would get same complete superior results. His enthusiasm in such karmas is Tamasa
Gyana. For this involvement,

*ahetukam = [he has] no reasons. ahaitukam--without cause

The word ahaitakam means irrational, without reason, imagining that
which gives meagre results to give great results. That is without any reason, this
person has wrongly understood and involving in such
inferior karmas.
*Atattvarthavad = based on false knowledge.
The words attatva-arthavat means devoid of reality, without
substantiation of the Vedic scriptures.
a-tattvarthavat-; and which, on account of the very fact of its being
irrational, is alpam, trivial, because it is concerned with trifles or is
productive of little result.
He has wrongly understood that such inferior karmas would reward him
with superior results.
*Alpam = [such knowledge is] inferior.
The word alpan means limited in scope and relates to foolish, trivial
pagan acts such as worshiping ghosts and spirits for material power.
Thus the Gyana and the rewards both are inferior, and should be
avoided. We should also avoid Rajasa Gyana, and seek only Satvika Gyana.

Additional Notes:

The "knowledge" of the common man is always in the mode of darkness or

ignorance because every living entity in conditional life is born into the mode of
ignorance. One who does not develop knowledge
through the authorities or scriptural injunctions has knowledge that is
limited to the body. He is not concerned about acting in terms of the directions
of scripture. For him God is money, and knowledge
means the satisfaction of bodily demands. Such knowledge has no connection
with the Absolute Truth. It is more or less like the knowledge of the ordinary
animals: the knowledge of eating, sleeping,
defending and mating. Such knowledge is described here as the product of
the mode of darkness. In other words, knowledge concerning the spirit soul beyond
this body is called knowledge in the mode of
goodness, and knowledge producing many theories and doctrines by dint of
mundane logic and mental speculation is the product of the mode of passion, and
knowledge concerned with only keeping
the body comfortable is said to be in the mode of ignorance.

In brief, knowledge of the Absolute Reality, which is beyond the body

(tatpad artha), is sattvika; knowledge of nyaya-shastras, for example, which are
full of various arguments and counter-arguments,
is rajasika; and materialistic knowledge, which is simply related to the
demands of the body, such as bathing and eating, is tamasika.

Sattvic person sees unity in diversity and the thread of Bhagavan running
through all beings and objects of the universe. (This is the Vaishnava view.)
Rajasic person sees diversity in unity. To use Nehruvian idiom, Rajasic
person has fissiparous trait.
Tamasic person is a man of trivial pursuits and misses the unity in
diversity.

18.23
niyatam sanga-rahitam arAga-dvEsatah krtam
aphala-prEpsuna karmA yat tat sAttvikam ucyatE

That obligatory act is said to be Sattvika which is done without attachment,

without desire or aversion, by one who seeks no fruit.
Acts performed without a mentality of attraction and aversion are without vanity
and ego and bereft of desire for phala or rewards and are firmly situated in
sattva guna the mode of goodness.

We will now see an important sloka, 23, in Chapter 18. From this sloka, in
Three slokas, Three types of Karmas are being explained. They are Satvika Karma,
Rajasa Karma and Tamasa Karma.
We have already seen Three types of Gyana - Satvika, Rajasa and Tamasa Gyanas.
Now we are to see the Karmas which are to be performed with the help of Gyana
acquired.
Thereafter, the Lord is going to explain Three types of Karta or the
performer. We have to see now, how a Karma could be regarded as Satvika type

*Yat = which [karma is as per these conditions],

*tat = that [karma] is,
*ucyate = called,
 *sattvikam = Satvika [Karma].
What are the conditions?
*Niyatam = [that karma should] conform to [varana asrama of the performer].
Lord Krishna uses the word niyatma meaning consistency and refers to the
regulated performance of prescribed Vedic activities as a matter of duty according
to varnasrama the position and status one
is situated in society. Shastras specify various karmas for various varanam
and asrama. The karma taken up for performing should conform to Shastras. Can one
perform such Shastra conforming karma,
in any manner? No.
*Sanga = attachment,
*rahitam = devoid of.
That is karma should be done with sacrifices or Tyaga [here, Kartrutva
tyaga and mamata tyaga are indicated]. I-am-doing and I-am-the-beneficiary
feelings should be discarded.
The words sanga-rahitam means free from attachment and egoism that one is
the doer.
*Aragadvesata = without raga [likes] and dvesa [dislikes].
One should perform a karma without likes and disikes. Here like and
dislike are not for the rewards, because in the next line of the sloka, Sri
Krishna tells about Phala tyaga. Here, likes and dislikes
should not be for name and fame! That is a karma should not be done with
the objective that it would make the performer famous. Also, one should not hate
any abuses hurled at, in performing or not
performing a karma. Liking for Brahmam or God (Bhakti) and hatred in
being in samsaram, (vairagyam) are, however, permitted!
The words araga-dvestha mean devoid of attraction to fame, power and an
enjoying nature as well as void of aversion for defeat, failure and obscurity.

*Krtam = [karma] should be performed.

*Aphalaprepsuna = with no desire in results and rewards.

Such a Karma is Satvika Karma. Thus Four conditions are to be fulfilled:

1. Should conform to Shastras.
2. Should be free of attachment.
3. Should be without likes and dislikes.
4. Should be free of desire in results.

18.24 & 18.25

yat tu kAmepsunA karma sAhankArena va punah
kriyatE bahulayAsam tad rAjasam udAhrtam

anubandham ksayam himsAm anapeksya ca paurusam

mohAd ArabhyatE karma yat tat tAmasam ucyatE

Continuing Lord Krishna affirms that actions done to acquire rewards and which are
escorted with conceit and attended by ahankarena or egoism, thinking that one is
the actual doer and desirous of everyone
to know and which is accomplished only after great endeavour and expenditure of
effort is of the nature of raja guna the mode of passion.

That act is said to be Tamasika which is undertaken through delusion, without

regard to consequences, loss, injury and one's own capacity.

We should attain Satvika Gyana to do Satvika Karma and be Satvika Karta. We

have no use for Rajasa and Tamasa Gyana. We should abandon Rajasa and Tamasa
Karmas. We should never be Rajasa
and Tamasa Karta! The Lord is describing about different types of Karmas.
We have already seen various Gyana and Satvika Karma. We will now see Rajasa Karma
and Tamasa Karma together in Two
slokas.

But whatever act is performed by one who seeks to gratify his desires, viz.,
by one who desires the results of his action and with the feeling of egoism, viz.,
has the misconceived notion that oneself is the
agent; and with a great deal of effort --- such an act is of the nature of
Rajas. Here va (or) is used in the sense of ca (and). Whatever action is performed
by one who possesses the misconceived notion,
'This action demanding enormous effort is performed entirely by me' --- it is
said to be Rajasika.

*Tat = that [karma] is,

*rAjasam udAhrtam = called Rajasa [Karma].
*Yat tu = which,
*karma = action or deed,
*kamepsuna = performed with desire [in results],
*sa ahamkArena = with ego [that is with the attitude I-am-doing, kartrtva
buddhi],
*va = also [that is both desire in results and ego],
*puna = again,
*kriyate = performed with,
*bahula = enormous,
*Ayasam = efforts.
How can we find fault with Karmas being performed with enormoue
efforts? After all, every action requires efforts. Then, why criticize that? Here
the Lord objects to great efforts, as putting in such efforts
would create ego and feeling of I-am-doing. The moment we think all
efforts are His, we will never feel those efforts to be great. We will never feel
tired, with such thinking. It is like with a lever we are
able to lift huge objects with very little effort. Therefore, great
efforts means Rajasa Karma. With Bhakti in Him, same Karma can be performed with
smaller efforts and becomes Satvika Karma.

Therefore, Rajasa Karma is one with any or all of the following:

1. Desire in results.
2. Ego [or Kartrutva buddhi].
3. Enormous efforts.

*Tat tAmasam ucyate = that [karma] is called Tamasa [Karma].

*Yat = that [in which],
*anubandham = [sorrow] follows.
The word anubandham meaning consequences is not considering the
consequences of one's actions and paurusam meaning capacity denotes oblivious to
whether or not one has the capability to
complete it. After performing a karma if sorrow still folllows, it is
Tamasa Karma.
*Ksayam = decline [of wealth due to wasteful expenditure],
The word ksaya means loss referring to loss of time, energy and
expenditure.
*Himsam = hurting [performer and others].
The word himsa meaning violence denotes causing injury to others.
Ravana performed many karmas, inflicting sufferings on himself and on
others. He deputed his son Akshaya Kumar to fight Hanuman, and lost his son.
Similarly, he sent his son Indrajit to fight Lakshmana
and lost him also. To peak all these, he also got perished in pursuit
of his desire. In fact entire Rakshasa community was lost.
*Paurusham = [human] capability. One should indulge in activities, where
his capability could be shown.
*Anapeksya = beyond or exceeding.
anapeksya, without consideration of; its anubandham, consequence, the
result which accrues later One should not try in activities beyond one's
capability.
*Mohad = with delusion,
The word mohat means in illusion, deluded.
*Arabhyate = commenced [karmas]. undertaken
That is the performer thinks, he is doing and not understanding thet the
Lord is the actual Doer.

Following aspects, any or all, constitute Tamasa Karma:

1. Agony continues even after performing karma.
2. Wasteful expenditure.
3. Hurting others and self.
4. Exceeding one's capability.
5. With delusion.

18.26
mukta-sango 'naham-vAdi dhrty-utsAha-samanvitaha:
siddh(y)-AsiddhyOr nirvikarah: kartA sAttvika ucyate

We have already seen the Three types of Gyana and Three types of Karma. Now,
in sloka 26, the Lord describes the types of Kartas. He who understands Vedas and
performs Karma, is Karta.

Of the three objects worth knowing Lord Krishna speaks of the performer of
actions in the three gunas or modes of material nature commencing with sattva guna
the mode of goodness. One who
is free from the desire for rewards of actions is free from attachment to
actions. Such a one has dissolved their ego involving the performance of actions.
Although possessing enthusiasm and
determination they are equipoised and not agitated by the infamy of failure or
ecstatic by the adulation of success. Those possessing such attributes are
invariably situated in sattva guna.

*Karta = [such a] doer,

*sattvika ucyate = is called Satvika [Karta].
*Mukta sanga = sacrificed attachments.
That is abandoning kartrutva buddhi [feeling of I-am-doing], mamata [karma
is for-me] and phalam [desire for rewards].
muktah-sangah is free from attachment and exempt from desires for
results.
*Anaham vadi = never speaking that [karma was] for self. 'Anahamvadi' is one
who is devoid of the feeling of being the agent.
anaham-vadi is free from egoism as the doer and hence devoid of pride.
He never tells that the karma was done by him (Aham-vAdi). That is he
always tells that karma was done by Him, the Lord. That is Kartrutva buddhi
tyagam. Normally, satvika persons,
would think what comes out as speech. So, here even though he does not
tell that he was doing, it is implied that he was having that feeling in mind
also.
*Dhrti = [with] determination,
 dhrti is fortitude and determination in surmounting all odds for
accomplishment
*utsahasamanvita = full of involvement.
Normally, people show involvement, if they would derive some benefits.
But here, the Lord says that the Karta was uninterested in rewards, but interested
in performing Karma. This is what present
management experts also advise.
utsaha is enthusiasm and zeal in undertaking prescribed Vedic
activities.
*Siddhi asiddhi = accomplishment or not,
The words siddhy-asiddhyor nirvikarah means equipoise in success or
failure of all activities, realising that all results are under the auspices of
karma or reactions to actions and the ultimate will of the
Supreme Lord.
*nirvikara = not changing.
That is while doing a karma, whether it is successful or failure, the
performer is unaffected.

Earlier the Lord says detachment in rewards. Here, even when the objective of
the karma is not accomplished, this person performing the karma, does not show any
change in his feeling. Such a
person is Satvika Karta. His attributes are:

1. Total detachment.
2. Never boasts.
3. Resolute in performing karma.
4. Full involvement.
5. Unaffected by results.

This is how, Sri Rama, Bharata, Lakshmana and Shatrugna carried their
duties. Swami Ramanuja, who lived for 120 years, never did his social service,
with any expectation. Satvika Karta performs
karma for the pleasure of the Lord.

18.27 & 18.28

rAgi karma-phala-prepsur lubdhO himsAtmako 'sucih
harsa-sokAnvitah_karta rAjasah pari_kirtitaha:

ayuktah prAkrtah stabdhaha: sAtho naiskrti ko'lasaha:

visAdi dIrgha-sUtri ca kartA tAmasa ucyate

That doer is called Rajasika who is passionate, who seeks the fruits of his acts,
who is greedy, harmful, impure and who is moved by delight and grief.
That doer is said to be Tamasika who is unqualified, unrefined, stubborn,
depraved, dishonest, indolent, despondent and dilatory.

Now Lord Krishna describes the nature of one performing activities in raja guna
the mode of passion. One who is attached to actions due to craving for rewards,
who is impelled by sense gratification,
who is envious of others, who is greedy, unrighteous and prone to cruelty from
an oppressive nature inhibiting the welfare of others. Who is joyful gaining
benefit but sorrowful at incurring loss.
Such a one is undeniably situated in raja guna the mode of passion.

*Parikirtita = such a person acting is,

*Rajasa karta= Rajasa Karta.
*Ragi = desirer [one who desires]. One has attachment.
 One who is ragi zealously ambitious in seeking fame, power, wealth,
etc. Person having strong desire for name and fame.
*Karma phala prepsu = desire or expectation in result of the karmas [being
performed by this person].
One who is prepsuh always hankering for recompense and reward. Though
both Ragi and KarmaPhalaPrepsu are desires, one is in being famous while the other
is for results and rewards.
*Lubdha = calculative [in spending for noble causes].
This person hesitates to spend for good causes.
*Himsatmaka = hurts others and himself.
He makes others to suffer for his work. Ravana made Mareecha to suffer
to get his work done. Greedy, envious and unrighteous causing injury to others by
mental and physical cruelty
*Asuci = unclean.
One who is asucih or impure. For any work, one has to be clean. This
person does not even bathe! Both body and mind are to be clean.

*Harsasokanvita = governed by the happiness and sorrow of performing a karma.

That is he is moody and changes temperament.

Such a one who is never in equipoise, who rejoices at success but is
depressed by failure is indisputably known to be situated in raja guna.

Thus, Rajasa Karta is qualified by:

1. Desire in fame.
2. Expects results.
3. Ungenerous for good karma.
4. Hurts others and self.
5. Unclean.
6. Mercurial.

Now, the Lord describes Tamasa Karta in sloka 28. One lacking in self
control and devoid of piety, who is vain, vile and vulgar and Who identifies with
mundane material nature without
discriminative knowledge. Who is deceitful, lethargic and morose. Who is
offensive to others and who procrastinates in doing what is expected. Such
unfortunates are indisputably situated in tama guna
the mode of ignorance.

Who is Who is

*Karta = such a performer is, ucyate = called,

*tamasa = Tamasa [Karta].
*Ayukta = unqualified [to perform a karma]. unsteady
Who is unqualified for acts enjoined by the Sastras; the meaning is
that he is engaged in perverse acts.
*Prakrta = ordinary learning [as opposed to learning Vedas]. Naive, of
unrefined intelligence. means one uninstructed;
prakritah or mundane and hence vulgar, vile and unrefined.
*Stabdha = like a wood [expressionless, with no interest to perform a
karma].
stabdhah indolent, lethargic and unmotivated to engage in spiritual
activities. means one who is not disposed to act
*Satha = [indulging in] evil karma [abhichara karmas, directing evil to
others, something like witchcraft].
who is 'depraved' means one who has the taste for black magic etc; Who
is sathah or wicked having a predilection for evil and sorcery.
 *Naiskrtika = hurting others,
*alasa = very lazy [no interest to continue and complete task undertaken],
*visadi = displeasing [ always scornful behaviour], Who is lazy, morose and
deceitful.
*dirghasutri = scheming [against others as a habit] for a long time.
dirgha-sutri rancorously insulting of others from envy and harbouring
deep, dark vengeance against them. Such a one is unremittingly situated in tama
guna the mode of passion.

'Ayukta' is the doer who is unqualified for acts enjoined by the Sastras; the
meaning is that he is engaged in perverse acts; who is 'unrefined', means one
uninstructed; who is 'stubborn', means one who is
not disposed to act; who is 'depraved' means one who has the taste for black
magic etc; who is dishonest is one who is treacherous; who is 'indolent' is one
who is not inclined to carry out actions
undertaken; who is 'despondent' is one given to excessive despondency; and
one who is 'dilatory', is a person who, while engaged in black magic, etc., pays
malevolent attention to produce long-standing
evil to others --- such a doer is declared to be Tamasika.

Thus, Tamasa Karta is qualified as:

1. Disqualified for a karma.
2. Shallow learning.
3. Expressionless.
4. Practicing sorcery.
5. Being cruel to others.
6. Lazy.
7. Unpleasant.
8. Habitual schemer.

18.29
buddhEr bhedam dhrtEs caiva gunatas tri-vidham srnu
procyamAnAm AsEsEna prthaktvEna dhananjaya

Hear now, the threefold division of Buddhi (reason) and Dhrti (fortitude), O
Arjuna, according to the Gunas, fully and severally to be set forth.

The Lord has been categorising various aspects qualified by Satva, Rajas and
Tamas qualities, and describing them. In that series we have to see Buddhi and
Dhruti. Buddhi is intellect.
Dhruti is determination. These two also vary according to the Three qualities.
He says that these aspects are also of Three types in sloka 29

*Dhananjaya = Arjuna!
It seems when Arjuna visited places [dik vijayam], he used to distribute
wealth [dhanam] to all and thus conquered desire for wealth. So he is called
Dhananjaya. The Lord says that conquering wealth
was not a great feat, but he must be victorious in Buddhi and Dhruti!
*Bhuddher bhedam = difference in intellect,
Buddhi is the intelligent function of intellect that ascertains
existence. 'Buddhi' is the knowledge in the form of discriminative determination.
*dhrte caiva = and also of [difference in] determination,
Dhriti is the steadfast resolve that stands for righteousness in
accomplishing the objective. It is the resolution to hold on with perseverance to
what has been undertaken even against all obstacles.
 *gunata = on the basis of quality [satvam-rajas-tamas],
*trividham = are Three types,
*asesena = without any balance [exhaustively],
*prthakvena = separately,
*procyamanm = to be told [by the Lord], srnu = listen.

On the basis of quality, Buddhi and Dhruti would be of Three types each.
The Lord is going to describe each of them, without mixing, separately for Arjuna
to listen. What is the difference between
Gyana and Buddhi? The Lord had already described the Three types of Gyana,
Karma and Karta. What is then Buddhi? Is it not same as Gyana? Buddhi precedes
Gyana, is the clarification Lord gives.
To understand the difference between Buddhi and Gyana, let us see an
ordinary example, in our life. A person, say a student in +2 class, has to decide
his career. He has, say, Three options to go forward
in life. One is to study further and earn as an engineer or doctor, etc.
The second alternative is to think that there was no use in further studies; all
in high positions are not learned and all learned persons
are not well off; and, so no more studies. The Third choice could be to
take up illegal and crooked methods and become rich and great! This person has to
make a choice in this broad classification.
Here, he has to employ his Buddhi! After this decision, he has to be firm
and determined to pursue that course, and that is Dhruti! After selecting he
pusues that course and gains knowledge, which
is Gyana. Thus Buddhi is the threshold to Gyana. The Lord says that this
Buddhi itself varies according to the Three qualities. Like in the example, to
follow legal and good learning; or, to follow as
things go; or, follow illegal methods. Buddhi, therefore, differs
according to one's quality. Dhruti is determination, once a decision is made. This
also varies according to qualities. The Lord assures
Arjuna that He would tell exhaustively about all these.

18.30
pravrttim ca nivrttim ca kAryakArye bhayAbhayE
bandham moksam_ca ca_yA vetti buddhih sA pArtha sAttviki

That Buddhi, O Arjuna, which knows activity and renunciation, what ought to be
done and what ought not to be done, fear and fearlessness, bondage and release ---
that (Buddhi) is Sattvika.

'Activity' is that Dharma which is the means for wordly prosperity.

'Renunciation' is that Dharma which is the means for release. The Buddhi which
knows both these as they are, is Sattviki-buddhi. Further,
such a Buddhi is capable of distinguishing between what ought to be done and
what ought not to be done by persons of different stations in life, having as
their duty activity or renunciation at particular places
or times. Such a Buddhi helps them to know 'This ought to be done and this
ought not to be done.' Such a Buddhi discerns transgression of the Sastras as the
cause of fear and observance of the Sastras
as the cause of fearlessness. It enables one to distinguish between bondage and
release, the true nature of Samsara and deliverance from it. The Buddhi that
functions in these ways is Sattvika.

*Partha = Arjuna!,
*sa buddhi sattviki = that buddhi is called Satvika [Buddhi]. Which one? That
Buddhi,
*pravrtti = [which guides to] pravrutti marg for worldly happiness,
 pravrttinca is actions performed under the auspices of dharma or
righteousness
*ca nivrttim = and Moksham for eternal happiness,
nivrittinca is refraining from actions opposed to dharma which gives
liberation
'Activity' is that Dharma which is the means for wordly prosperity.
'Renunciation' is that Dharma which is the means for release. The Buddhi which
knows both these as they are, is Sattviki-buddhi.
*karya akarya = [distinguishes between] actions to be done and not to be done,

karya-akarye is knowing what is appropriate according to time, place and

circumstance whether adhering to pravrittinca or nivrittinca
*bhaya abhaye = [differentiates as to which should be] feared and not feared,
bhaya-abhaye is fear stemming from not adhering to the injunctions of
the Vedic scriptures and fearlessness is by observing the ordinances of the Vedic
scriptures
*bhandam = [understands what all make us] bound [in samsaram],
bandha is samsara or enslavement in the perpetual cycle of birth and
death
*moksam = liberation [from samsaram],
moksa is liberation from material existence and release from samsara
*vetti = understand.

Thus Satvika Buddhi should guide one to:

1. Worldly happiness, in pravrutti Marg.

2. Eternal happiness, in Moksham, in Nivrutti marg.
3. Actions which are do's and don't's.
4. Afraid or not afraid of things or activities.
5. Things that would bind us in samsaram.
6. Things that would liberate us from samsaram.

That Buddhi or intellect which would guide the person to true Gyana as
above, is Satvika Buddhi.

18.31 & 18.32

yayA dharmam_adharmam ca kAryam cakAryam eva ca
ayathAvat prajAnAti buddhih sA pArtha rAjasi

adharmam dharmam iti ya manyate tamasA_vrta

sarvArthan viparitAms ca buddhih sA pArtha tAmasi

We will now see slokas 31 and 32, in which Rajasa Buddhi and Tamasa Buddhi are
explained by the Lord. We have already seen what Satvika Buddhi is. It is the
intellect or Buddhi, which conveys the true form.
It guides the Dharma to obtain wealth in this world and Moksham. It also guides
to activities to be done [Karya] and activities to be abandoned [Akarya]. It also
reveals which are to be afraid of and which are not.
These were stated in sloka 30.

Here Lord Krishna explains that the buddhi or intellect of those situated in
raja guna the mode of passion are unable to discern between the two types of
dharma or righteousness given in the previous verse
or their opposite of adharma or unrighteousness which subjects one to
inappropriate actions according to time, place and circumstances.

*Partha = Arjuna,
 *sa buddhi = that intellect is,
*rajasi = Rajasa [Buddhi].
*Yaya = by which [buddhi],
*dharmam adharmam = misunderstands Dharma as Adharma.
By Satvika Buddhi, one understands Dharma as Dharma and Adharma as
Adharma. That is the true nature was shown. Here, confusion prevails, in Rajasa
Buddhi.
*Karyam ca akaryam eva = mistakes between do's and don'ts.
Here, this buddhi guides the person to do action, which should not be done
and vice versa.
*Ayathavat = reversing the true nature. By this one mistakes one for another.

ayathavat, wrongly, not truly, not by discerning it from all points of

view;
*Prajanati = [like this] guides to understand.

So, Rajasa Buddhi guides: This Buddhi emanates from Rajo quality. Buddhi, as
mentioned earlier, is in a broad classification, to guide to acquire Gyana.
1. To mistake Dharma for Adharma.
2. To provoke to do an action not to be done, and vice versa.
3. To misunderstand one for another, by suppressing the true nature.

Now, sloka 32, where Tamasa Buddhi is described. In Satvika Buddhi, true
nature of a matter is guided. In Rajasa Buddhi, delusion is there and true nature
is not guided. In Tamasa Buddhi, makes
one to follow wrong things as right. Sloka 32. Now Lord Krishna states that
the buddhi or intellect of those in tama guna or mode of ignorance are enveloped
in the darkness of consciousness. What
they perceive is a distortion of reality. They think what is worthy is
worthless and what is worthless is worthy, what is fact is fiction and what is
fiction is fact what is inferior is superior and what is superior
they consider inferior. They are easily led astray having no grasp of truth
and no scope for what is real and what is unreal and thus endlessly they revolve
in samsara the perpetual cycle of birth and death..

*Partha = Arjuna,
*sa buddhi = that buddhi is,
*tamasi = Tamasa [Buddhi].
*Tamasavrta = [an atma] surrounded by Tamas quality,
*manyate = understands,
*adharmam dharmam iti = understands Adharma as Dharma.
In Rajasa Buddhi, Dharma was shown as Adharma. This Tamasa Buddhi nature
we could see in thieves, robbers, terrorists, etc., who maintain that all their
bad activities were Dharma.
*Sarvarthan = all matters are,
*viparitan ca = indicated wrongly.
This Buddhi will guide to understand wrongly all things. Instead of
appreciating Lord's auspicious qualities, it will guide to describe them as
illusion.

Tamasa Buddhi will guide:

1. Adharma as Dharma.
2. Misapprehend matters.

18.33
dhrtyA yayA dhArayatE manah-prAnendriya-kriyAha:
yogenAvyabhicArinya dhrtih sA pArtha sAttviki

That Dhrti by which one through unswerving Yoga sustains the activities of the
mind and the vital force and the sense-organs is said to be of the nature of
Sattva. 'Yoga is worship of the Lord which forms
the means for release. The meaning is that the Dhrti or fortitude by means of
which one sustains the activities of the mind and other organs in the practice of
Yoga (worship) until one's object is accomplished,
is of the nature of Sattva.

In Slokas 18.33, 34, 35, Lord explains Dhrti. Dhrti means determination,
fortitude or persisting perseverance).
What is Dhrti?? Earlier he explained Buddhi, which is even more
basic/foundation than Gnaanam. There is so much of subtle things which are going
behind our every act, the reasoning for that
drive to do a thing, the thought, reasoning, drive, determination behind it.
The Lord is explaining this in great detail in the slokas.
Let's take an example: Say a person is intrested in going to Moksha. This
requires a gnaanam (by reading, listening etc), but to get that Gnaanam, there
should be Buddhih (that tells one to read, listen
and go that route). But, just the buddhih or thought to go to moksham alone
is not enough. We may want to do so many things - like hearing upanyasam or going
to divya desam etc, but our faculities
and determination should be there to support it. We may think so many
things to do, but are not capable because of lack of Dhrtih (determination).
Students wish to get top marks in exams and
have the gnaanam of knowing that studying is the way to go about it, but
merely studying doesn't help, because there can be distractions. Unless there is
Dhrtih (determination) to stay focussed on the goal
and control the sense organs, prana vayu and not diverted by other factors
(Tv, play etc) only will help in achieving the goal. And even if a student is
determined not to be distracted, he may end up feeling
lethargic or dull, which will result in lack of focus. So, Dhrtih is
important.

*Partha = Arjuna, son of Prtha

*sa Dhrtihi Sattviki = That dhriti is called Sattviki
*avyabhicarinya - Absolutely focussed on only the goal (Moksham)
The word avyabhicarinya is very significant, for it refers to persons who
are engaged in Krsna consciousness and are never deviated by any other activity.
*yogena, through concentration, i.e. (the firmness that is) ever associated
with samadhi (absorption in Brahman);
*yaya, with which;
*dharayate, one restrains;-what?-
*manah-prana-indriya-kriyah- the functions of the mind, vital forces and
organs-restrains them from tending towards the path opposed to the scriptures-.
Indeed, when restrained with firmness, they do not incline towards
objects prohibited by the scriptures. Sa, that; dhrtih, firmness, which is of this
kind; is sattviki, born of sattva.
What is mean is that when one restrains the functions of the mind, vital
forces and organs with unfailing firmness, one does so through yoga,
concentration.

Thus Saatvika dhrithi will keep one focussed on Upaasana and Bhakti Marga.
What is the role of manam, pranam, Indriyam ? - Yatra Manaha, Tatra
Vaayu! Where the mind is, there the breath(praana vayu) is, where the breath is,
there the mind is. That's why we
do Praanayama, to focus our breath and bring our mind in control and
channelize towards the Lord. ANd what about the senses? After we do Upaasanam,
we need to engage our senses in the
service of Lord, by listening, hearing, chanting, eating prasad, otherwise
we will get diverted away and the determination/Dhrtih will get wavery.

Of the three types of dhriti or determination influenced by the three gunas

or modes of material existence, Lord Krishna first begins with sattva guna the
mode of goodness. The proposed activity which is
unwavering in its resolve, focused in mind one pointedly without deviation or
cessation by utilising the yoga of meditation and pranayama or breath control to
direct the function of the senses such dhriti is
invariably situated in sattva guna.

Note: This firmness is not repression or suppression, but an intelligent

sublimation and inner transformation.

18.34 & 18.35

yaya tu dharma-kAmarthAn dhrtyA dhArayatE 'rjuna
prasangEna phalAkAnksi dhrtih sA partha rAjasi

yaya svapnam bhayam sokam visAdam madam eva ca

na vimuncati durmEdha dhrtih sA pArtha tAmasi

That Dhrti, O Arjuna, by which one, who is desirous of fruits, longs for them
with intense attachment, and holds fast to duty, desire and wealth --- that Dhrti
is Rajasika.
Therefore, what is said amounts to this: the Dhrti by which one maintains
activities of the mind etc., with the purpose of attaining duty; desire and
wealth, is of the nature of Rajas.

That Dhrti by which a foolish person does not give up sleep, fear, grief,
depression and passion, O Arjuna, is of the nature of Tamas.

In the last sloka we had seen what Satvika Druti was. Let us remind ourselves
that Satvika Druti is concentrating our mind, prana airs and organs, in Bhakti and
not drifting away. The resolution to involve
in such Upasana is called Satvika Dhruti. We have to understand that
performing Bhakti on the Lord is pleasure. But we are habituated in seeing worldly
matters. Therefore, mind will not easily shift to Bhakti.
If atman has Satvika Dhruti, then mind will be controlled and turn it towards
Satvika matters. That is mind will be channelised. But our Prana airs in our body
also have to cooperate. This is achieved by
practicing Pranayamam. This way the Prana airs will help mind. What about
sense organs? In Ashtanga Yoga, Pratyaharam is an important feature, by which all
organs are disciplined. For all these,
the basic requirement is Satvika Dhruti. This way one can reach Moksham and
will not have desires in other matters.

Next, the Lord explains Rajasa and Tamasa Dhruti. We will see Rajasa Dhruti
in sloka 34.

Now Lord Krishna describes the dhriti or determination that is influenced by

raja guna the mode of passion. The proposed activity which is engaged in for the
purpose of reaping the rewards of worldly
enjoyments and material possessions, which is executed with the conception
that one is the doer and which one is attached to and zealous of such dhriti is
undeniably situated in raja guna.
 *Partha = Arjuna,
*sa dhrti = that Dhruti is, rajasi = Rajasa [Dhruti].
*Yaya tu dhrtya = by which resolve,
yaya, with which; a person dharayate, holds on to;
*dharma kama artha = righteousness, desires and materials.
Dharma, Kama, Artha and Moksham are Four [purushartham] to be realized.
Of these if we resolve to gain only Moksham, then that determination is called
Satvika Dhruti. If our resolve was to direct mind,
prana airs and organs towards gaining Moksham, then it is Satvika
resolve. Instead, if one directs mind, prana airs and organs towards the other
Three - Dharma, Artha and Kama, then the resolve to
do so is Rajasa Dhruti. In the previous sloka it was mentioned
avyabhicharinya yogena, that is without vyabhichari or not fixing anything else
other than Moksham, for Upasana. Here, the resolve is to
gain other than Moksham. Our resolve is to gain Dharma, Kama and Artha;
and so, all efforts are directed in that direction.

*Dharayate = are sustained,

*prasangena = with attachment,
*phala akanksi = in desire for results, such a resolve is Rajasa Dhruti.

The dhrita or determination that is influenced by raja guna the mode of

passion is motivated by desire for rewards and desires for kama or enjoyment and
artha or wealth and hopes for dharma or
righteousness keeps the impetus activated. For these are the means by which
one interacts in life using the mind, senses and physical body; but the rewards
that are reaped are only material and
temporary. Moksa or liberation form material existence is never able to be
achieved if one is motivated for rewards for their actions. So Lord Krishna has
confirmed that activities which engage the
mind, senses and body for the purpose of recompense and rewards is situated
totally in raja guna and although may achieve kama, artha and dharma such
activities can never bestow moksa.

We can note that Rajasa Dhruti is inferior to Satvika Dhruti. Next, in sloka
35, He explains Tamasa Dhruti:

*Partha = Arjuna,
*sa dhrti = that Dhruti is, tamasi = Tamasa [Dhruti].
Here, the Lord points to the person, possessing Tamasa Dhruti!
*Durmedha = [person with] evil knowledge.
The dharmedah or unintelligent fools do not oppose their mind from
allowing their senses to buffet then hither and thither in pursuit of sense
gratification. They even sanction such treatment to
satisfy their desires.
His mind, prana airs and organs are all involved in forbidden
matters. We can see the difference in all these Three. Satvika Dhruti resolves to
gain only Moksham. Rajasa Dhruti resolves to gain
others excepting Moksham. Tamasa Dhruti directs involvement in wrong
matters.
*Yaya = by which [resolve],
*svapnam = dream, Laziness [we have to interpret as sleep],
The word svapnam means slumber inferring slothfulness
*madam = ego or pride [being well educated or born in famous family or
being wealthy].
Madam is the delusion of enjoying sense objects. That dhruti which
directs a person in laziness and ego, is Tamasa Dhruti.
*Bhayam = fear, sokam = sorrow,
*visadam = worries. visadam, despondency;
This person's activities result in fear, sorrow and worries. Mind,
prana airs and organs are always involved in actions, which produce fear, sorrow
and worries. This becomes a chain reaction.
These fears, sorrows and worries, cause more and more fears, sorrows
and worries, and one never gets out of them. These Three are also inter-related
and one yields the other. If one resolves to
be lazy and egoistic, then his mind, prana airs and organs are
directed in wrongful activities and cause fear, sorrow and worries.
*Na vimuncati = unending or not getting released [from these wrongful
actions].
na vimuncati, does not give up-indeed, holds fast to;

. The terms bhayam or dread, sokam or grief and nisadam or dejection

are the by products of this delusion and those who occupy their time and energy
and waste their invaluable human life as
such Lord Krishna confirms are indispensably situated in tama guna.

18.36 & 18.37

sukham tvidAnim tri-vidham srnu mEy bharatarsabhA
abhyAsAd ramatE yatra duhkhAntam ca nigacchati

yat tad agrE visam_iva parinAme 'mrtopamam

tat sukham sAttvikam prOktam Atma-buddhi-prasAda-jam

Now hear from Me, O Arjuna, the threefold division of pleasure... that in which a
man rejoices by long practice and in which he comes to the end of pain;

That which is like a poison at first but becomes like elixir in the end, born from
the serene state of mind focusing on the self --- such pleasure is said to be
Sattvika.

Thus after presenting how the three gunas or modes of material nature
influence knowledge, action, agent, intellect and determination; Lord Krishna
elaborates upon the three types of sukham or happiness
aspired for by every human being because all of the aforementioned factors
are enacted for the sake of receiving happiness. Now the three forms of sukham
will be explained to reveal what is to be embraced
and what is to be avoided.

We will now see slokas 36 and 37 together, as they convey the same. What we
think sukham or happiness, is not sukham. The Lord says that He would explain what
sukham was and tells sukham is
also of Three types - Satvika Sukham, Rajasa Sukham and Tamasa Sukham. The
Lord so far had described various entities for our conduct. Now, He is to explain
the result or reward we are to recieve.
He described about Gyana, Karma, Karta, Buddhi and Dhruti, in the past
slokas. All of them had categories of Satvam, Rajas and Tamas. These are the means
to a destination. Now we have to know
what is the ultimate result of these. We work hard, so that we live happily.
Similarly all our activities like getting married or going to temple or going on
pilgrimage, etc., are all for happiness. Are the happiness
we attain in each of our activities, real sukham or false? We do something
and assume that we derive sukham; but is it real or not? Sri Krishna categorizes
sukham also into Three types.
 We can not understand the real sukham in the first instance. We have seen
that sometimes when we want to start an action to achieve lasting happiness,
initially we will face difficulties. But gradually,
we will realize the enduring happiness. For some diseases, the treatment
would be severe and painful; but eventually, when the disease is cured, we find
happiness. If we resist the initial difficulties, then
the disease might not be cured, resulting in lifelong problem. Similarly,
there are certain things which would delight us when starting; but, in due course,
they would cause irreparable difficulties. For example,
junk food are very interesting at the beginning. But, later, they cause all
physical problems. These experiences are because of our habits. We do easily, what
we are accustomed to. This can be seen in
our routine life. A person habituated to a particular work, finds it hard to
adjust to new surroundings, when he is promoted. Similarly, We are habituated to
materialistic pleasures in this world. We are not
habituated to serving Lord and realizing that bliss. Initially, many are
reluctant to try that happiness; and, only by repeated pursuations, one realizes
it. Once it is started, slowly its enduring happiness would
be realized.

Similarly, in worldly activities, repeated cautions make us to realize the

inferior and transient happiness they give. Sri Krishna tells Arjuna that he
should realize that as happiness, which atman attained as
everlasting, as suiting the nature of atman and as which initially might pose
difficulties, but later on cause continuing happiness. That is Satvika happiness.

The aforementioned descriptions of knowledge, action, performer, etc. are all

utilised for the purpose and intention of obtaining happiness as influenced by the
three gunas or modes of material nature.
Now Lord Krishna reveals that the sukham or happiness that one becomes
habituated to by constant endeavour gradually deriving exquisite pleasure at the
cessation of misery with the termination of
samsara the perpetual cycle of birth and death. Such sukham is achieved by
industrious effort right from its very commencement with the yoga of meditation
and pranayama breathing exercises which
bring the mind and senses under control. The singular, unique nature of such
sukham never having been experienced seems to be like venom in the beginning, but
in the end after a lifetime of devotional
practice its unique, sublime nature becomes just like nectar. Such happiness
arises solely from atma tattva or realisation of the immortal soul. The
consciousness of one which is absorbed in the atma is
one who can realise the atma. The bliss of tranquillity and serenity is
experienced within after all conceptions and designations have been renounced
except the atma. It is by such renunciation that the
atma is perceived and its ananda or bliss experienced and it is this ananda
that awards the highest happiness and such sukham is like nectar and situated in
sattva guna the mode of goodness.

We will first see the First line alone of Sloka 36.

*Sukham tu = while happiness is,

*trividham = of Three types,
*srnu = listen, me = from Me [Sri Krishna],
*bharatarsabha = bull among men [Arjuna].

We should read the next line with the next sloka 37:
 *Abhyasat = [this Satvika happiness is realized by] repeated practice,
Repeated practice. E.g. doing NITYA anusandhaanam
*ramate = happiness is achieved,
*yatra = where,
*nigacchati = attains,
*dukhantam = the end of sorrows [in samsaram].
*Yat = which [happiness],
*tadagre = in the beginning or initially,
*visam iva = will appear like poison,
*parinameva = [but] transforms [when continued and matures],
*amrtotpaman = [and is sweet] like Amrut or elixir.
When we start Bhakti, we might find difficulties. But, with continued
practice, we will find enjoyment. To go to temples in the early morning might be
disturbing our sleep; but if we overcome those initial
problems, then we will find enduring happiness. Azhwar sang
"AravAmude.. adiyan udallum"

*Tat sukham = that happiness is, proktam = called,

*sattvikam = Satvika [Sukham],
*atmabuddhiprasadajam = as a result of involving buddhi in atman itself.
Here, atman could be interpreted as Jeevatman or Paramatman. Though,
initially, this effort will pose problems, continued practice would create
happiness and would end samsaram. This everlasting
happiness was experienced by Parikshit, by listeneing to Sukha; by
Soota from Romaharshana; and, by Saunaka and others from Soota Pauranika.

That pleasure, which 'at the beginning,' i.e., at the time of beginning of
Yoga, is 'like poison,' i.e., is painful because it requires strenuous efforts and
because the distinct nature of the self is not yet experienced,
but which after long practice fructifies in the blissful experience of the
self --- that joy born of a serene state of mind 'focusing on the self' is
Sattvika. The Buddhi concerning the self is 'Atama-buddhi.'
When all objects are withdrawn from that Buddhi it becomes serene (Prasanna).
The joy born of the experience of the self in its distinct nature, when all
objects are withdrawn from the Buddhi, becomes
'like elixir'. That joy is said to be Sattvika.

Additional Notes:
A conditioned soul tries to enjoy material happiness again and again. Thus
he chews the chewed, but, sometimes, in the course of such enjoyment, he becomes
relieved from material entanglement by
association with a great soul. In other words, a conditioned soul is
always engaged in some type of sense gratification, but when he understands by
good association that it is only a repetition of the
same thing, and he is awakened to his real Krsna consciousness, he is
sometimes relieved from such repetitive so-called happiness. In the pursuit of
self-realization, one has to follow many rules and
regulations to control the mind and the senses and to concentrate the mind
on the self. All these procedures are very difficult, bitter like poison, but if
one is successful in following the regulations and
comes to the transcendental position, he begins to drink real nectar, and
he enjoys life.

18.38
visayEndriya-samyOgAd yat tad agre 'mrtopamam
parinAme visam iva tat sukham rAjasam smrtam
That pleasure which arises from the contact of senses with their objects, which is
like elixir at first but like poison in the end, is said to be Rajasika.

The sukham or happiness of those who enjoy the objects of the senses and take
great pleasure in sense gratification Lord Krishna states which seems like nectar
in the beginning but which in the end after
incessant repetition and habitual engagement seems to be just like a potion
of poison when detected too late that such activities are a guaranteed premium
paid reservation for samsara the perpetual cycle
of birth and death is situated in raja guna the mode of passion.

*Tat sukham = that happiness is,

*rajasam sukham = Rajasa Sukham.
*Visaya indriya sanyogad = the union of object [of pleasure] and
[corresponding] sense organ.
How do we enjoy materialistic pleasure? Let us say, one feels hungry. He
eats a fruit and hunger subsides or is satisfied. Similarly, by drinking water or
juice, thirst is quenched; and, by using woolen
blankets, we protect from cold. Thus, each of the desire or bodily
requirement is satisfied by an object needed by that sense organ. There is an
union or association of the object and the organ.
Tongue desires taste, and fruit satisfies it. Skin desires warmth, and
blanket gives it. Fruit and tongue association or skin and blanket association
satisfies a desire. But the happiness arising out of
satisfying this desire is Rajasa Sukham. Does it mean that the Lord is
telling that eating or drinking, etc., are Rajasa Sukham? No. We think what we
experience as Satvika Sukham and think that is our
ultimate destination. All that the Lord tells is that while none is barred
from eating to satisfy hunger or wrapping with blanket to avoid cold, we should
not think those are our ultimate happiness.
Experiencing the Lord through Bhakti alone can be Satvika Sukham. These
materials of worldly happiness can not give the same happiness. Person feeling
hungry, if he had diabetes, would not
like fruit. Juice, if offered, tank full, will scare the person. Blanket
in summer would be most uncomfortable. These objects give initial happiness, but
with changed circumstances, are like poison.
Whereas, Satvika Sukham is not liked initially, but becomes, like, Amrut
gradually. We should understand that all these objects are needed to live; but
they are not the life! In Margazhi, people go round
the city singing His names. They use warm clothes to avoid cold. Here, the
main purpose is not protecting from cold, but singing His names. The warm
protection helps in performing the main goal.
Rajasa Sukham is association of body organs with materials. While, Satvika
Sukham is association of Lord with mind! In Rajasa Sukham, if the objects of
pleasures are removed, happiness will not
be felt. Without blanket, we can not feel warmth. Without food, we can not
satisfy hunger. But in Satvika Sukham, since mind is involved, even if we don't
see the Lord [as idol or picture], we can
still perform Bhakti and get happiness. That is why Rajasa Sukham is
inferior and Satvika Sukham is superior. Satvika Sukham is permanent.

*Tad = that [rajasa sukham] would be,

*agremrtopamam = initially like amrut or sweet,
*pariname = [but] transforms to,
*visam = poison [on continued use].
Sweets after some time become stale. But, any number of worshiping the
Lord of Seven Hills or other Kshetram, are always enjoyable. Hanuman is chanting
Divine name Sri Ram always and is
not tired of them as they are like Amrut to him.

That which at the 'beginning,' i.e., at the time of experience looks like
elixir because of the contact of senses with their objects agreable to them, but
'at the end,' i.e., when satiation or further incapacity
to enjoy due to over-indulgence in them occurs, looks life poison ---
that pleasure is said to be Rajasika. In this latter state these so-called
enjoyments cause the misery of Naraka.

18.39
yad_agre_ca_AnubandhE_ca sukham mohanam Atmanah:
nidrAlasya-pramAdottham tat tAmasam udAhrtam

That pleasure which, at the beginning and at the end, deludes the self, through
sleep, sloth and error --- is declared to be Tamasika.

Sri Krishna has been describing the types of Sukham. He explained that
Satvika Sukham was the real happiness and permanent. Initially, it might be
difficult like poison, but gradually, it becomes like Amrut.
In contrast, Rajasa Sukham will be sweet to start, but gradually turns out to
be poison. Now He is to explain Tamasa Sukham. This would be poisonous to start
and in the end also it would be like poison!
Can we call that sukham or happiness? If an experience is bitter sometimes,
but sweeter some other times, then people might call it as sukham. Then, how can
an experience which is initially bitter, and
continues to be bitter till end, as sukham? The reply lies in sloka 39

*Tat = that [sukham or happiness],

*udahrtam = is called,
*tAmasam = Tamasa [Sukham].
*Yad = which [sukham] is, agre ca = initially and,
*anubandhe ca = at the end,
*mohanam atmana = deludes atman.
The word mohanam means delusion and is the obscuration of the true
nature of reality. This will confuse atman to understand one for another. This
sukham emanates from,
*nidra = sleep
Nidra or slumber denotes unconsciousness which can transpire even while
engaging in an act of enjoyment.
*alasya = laziness,
Alasya is slothfulness, the lassitude which comes from habitually
dulled senses and which certainly contributes to dullness of mind.
*pramAda = carelessness,
Pramada is inattention to what is required and is connected to dullness
of mind.
nidra-alasya-pramada-uttham, arises from sleep, laziness and
inadvertence
*uttam = originated.

We have to see how the sukham emanating from sleep, laziness and
carelessness, is Tamasa Sukham. Firstly, all these Three help in reducing Gyana or
intellectual power. They will never induce in
development of Gyana. More we sleep, less will be growth of Gyana.
More laziness means less development of Gyana. More carelessness, Gyana will not
grow. Real sukham is when Gyana grows.
After sleep, we think we are fresh. Because, we think that the body
and organs are tired and so sleep woud refresh them. After all if tiredness is
removed, it is happiness. So we assume sleep is
happiness. If someone wakes us up in the middle of sleep, we get
angry. That is we think our happiness is interrupted. But actually, night is
called Triyama; that is night is of Three Yaamams
[Three hours is one Yaamam] duration. We should sleep only for Two
Yaamams. Shastras say that person sleeping only for Two Yaamams will be greatly
benefitted. Therefore, excessive sleep can
never be for happiness. So, Sri Krishna tells that over sleeping makes
a person dull and so is not happiness. Laziness is also misunderstood as sukham.
Not performing the prescribed duties or not
studying, but remaining idle, might look like happiness. For office
goers, weekend is holiday. Immediately, we want to idle the weekend, by not doing
our duties. Next is carelessness. If we want to do an
action, we have to be careful in following proper procedure and
methods. To be careful, involves effort and perhaps, some strain also. So we
assume carelessness is freedom and so happiness.
Thus all these three are false happiness and not real.

Pleasure of the Tamasika type causes delusion to the self at the beginning
and the end of enjoyment. Here 'delusion' means the absence of knowledge about
things as they are. Pleasure springing from
sleep, sloth and error are the cause of it. Even at the time of experience,
sleep etc., are the cause of delusion. It is clear how sleep causes delusion.
'Sloth' is indolence in sensory operations. When sensory
activities are slow, dimness of knowledge results. 'Error' is heedlessness
regarding what ought to be done. From this also occurs the dimness of knowledge.
Thus, these two also cause delusion.
Such pleasure is declared to be Tamasika. Therefore what is meant is this:
subduing Rajas and Tamas, the Sattva alone should be allowed to develop by the
aspirant for relase.

Thus, that sukham or happiness which enthrals the jiva or embodied being
both at the beginning and as well at the end even after the habitual, repetitive
experience exhibits its true nature of enslavement
and bondage to samsara the perpetual cycle of birth and death is affirmed
by Lord Krishna as tama guna the mode of ignorance. So the delusive nature of
nidra, alasya and pramada are all situated firmly
in tama guna and along with the characteristics of raja guna are very
detrimental to the aspiring jiva.

18.40 & 18.41

na tad asti prthivyAm va divi dEvEsu vA punah:

sattvam prakrti-jaIr muktam yad Ebhih syAt tribhir gunaihi

brAhmana-ksatriya-visAm sudrAnAm ca parantapa

karmAni pravibhaktAni svabhAva-prabhavair gunaihi

There is no creature, either on earth or again among the gods in heaven, that is
free from these three Gunas born of Prakrti.
The duties of the Brahmanas, Ksatriyas, Vaisyas and the Sudras are clearly
divided, O Arjuna, according to Gunas, born of their nature.

Thus concluding His exposition on the threefold influences of the three gunas
or modes of material nature the Supreme Lord Krishna reveals that there is no jiva
or embodied being in a subtle body, physical
body or etheric body in any species including human, demigod and demoniac in
the material worlds, heavenly spheres or demoniac planets everywhere in creation
that are exempt from the influence of the
three gunas arising from prakriti the material substratum pervading physical
existence which is a manifested potency of the Supreme Lord.

Sri Krishna has been telling about Satvam, Rajas and Tamas qualities, their
influence, their identities and the result of possessing those qualities. He has
not completed their description. The essence of
today's sloka is that starting from lord Brahma to a tiny germ, everyone is
affected by these qualities. In other words [excepting the Lord and others in
Vaikuntam], none is not influenced
by these Three qualities. Everyone is affected by these qualities; but we
should strive to reduce Rajo and Tamo qualites. As Satva quality grows, we should
try to cross that also. Person, who is beyond
these Three qualities, is Mukta atman or the liberated soul.

On Earth, on other worlds, in the higher celestial spheres and the lower
demoniac planets, in all of creation from the highest material being known as
Brahma down to a simple plant; there is no living entity
anywhere in material existence that is exempt from the influence of the three
gunas or modes of material nature which arise from prakriti the material
substratum pervading physical existence. Yet as the Vedic
scriptures confirm by tyaga or renunciation one is released from the
enslavement of samsara the perpetual cycle of birth and death and achieves moksa
or liberation from material existence. As the means to
moksa the tyaga does not differ from the meaning sannyasa symbolises which is
also renunciation. Both mean the same and do not consider themselves the doer; but
tyaga renounces the desire for rewards
for actions and sannyasa renounces all actions.
1) Renunciation of rewards 2) Renunciation of thinking one is the doer 3)
Renunciation for recognition for actions
These three are realised by knowing that all is accomplished solely by the
grace of the Supreme Lord Krishna alone and no other. This elevated state of
consciousness can only be perceived under the
dominating influence of sattva guna the mode of goodness and never raja guna
the mode of passion or tama guna the mode of ignorance. In order to give credence
and inspire regard for sattva guna that
it is most worthy to be cultivated Lord Krishna had to show the demerits and
deficiencies of raja and tama guna as well.

*PrithivyAm va = among those existing [humans and others] in this Universe,

*divi devesu va puna = or, also, Devas and others [like Gandharvas,
Kinnaras, etc.] in the sky,
*sattvam = any living being,
sattvam, entity, living creatures like men and others, or non-living
things;
*yad ebhi = all these,
*tribhir gunai = these Three qualities,
*prakrtijai = of this prakruti,
*muktam = liberated,
*na tad asti = nothing exists.

There is no person either on this Universe or in the sky above, who are
free from the [effect of] the Three qualities, which have originated from
Prakruti. Lord Brahma is in Satya Lok and he is creating
this world and who has a very long life. Is he also affected by these
Three qualities? Yes. Because, the Lord had told, earlier also, that these Three
qualities were originating from Prakruti. We had seen
earlier that Prakruti is the basic material for creation. Prakruti is a
part of Lord's body. The quality of raw material will be seen in the end product
also. Our body is a product of Prakruti. Since these three
qualities are properties of Prakruti, all bodies of all living beings also
have those properties. Lord Brahma and all living beings are all product of
Prakruti. Beyond Prakruti is river Viraja and crossing that,
one reaches Vaikuntam. Sri Vaikuntam is also known as Aprakrutha mandalam
or place not formed from Prakruti. Persons in Vaikuntam are free from all these
Three qualities. In the next sloka, the
Lord says how each of these qualities is influencing them and their way of
life.

*Parantapa, O scorcher of enemies;

*karmAni, the duties;
*brahmana-ksatriya-visam, of the Brahmanas, the Ksatriyas and the Vaisyas;
*ca, as also;
*sudranAm, of the Surdras
-the Sudras have not been included with the others (in the compund
word) because, owing to their having a single birth, Sudras have no right to be
invested with the sacred thread which, in the case of
the other three castes, symbolizes a second birth. they have no right
to (the study of) the Vedas; pravibhaktani, have been fully classified, have been
prescribed by making distinctions among them;-
according to what?
*Svabhava prahavair gunai = the influence of these qualities [over infinite
births],
gunahi, according to the gunas; svabhava-prabhavaih, born from
Nature.
*pravibhaktani = their actions or duties, way of life, make them as
Brahmana, Kshtriya, Vaisya and Shudra.

The nature of Brahmanas, Ksatriyas, Vaisyas, and Sudras are due to their
respective inherent dispositions. The meaning is that their past Karma has been
the cause of determining births as Brahmanas etc.
The Sattva and other Gunas are the result of such Karma. The Sattva-guna is
born from the inherent nature of the Brahmana becoming dominant by suppressing the
qualities of Rajas and Tamas.
The quality of Rajas originates from the inherent nature of the Ksatriyas
becoming dominant by suppressing qualities of Sattva and Tamas. Tamoguna arises
from the inherent nature of the Vaisya, becoming
dominant in a little way by suppressing Sattva and Rajas. The duties and
works assigned to them according to the Gunas constituting their inherent nature,
are expounded and allotted by the Sastras in
the order described. For the Sastras analyse that the Brahmanas etc.,
possess such and such attributes and such and such are their duties and
occupations.

The word svabhava means one's inherent nature. This inherent nature arises
from samskaras or past impressions and karma or reactions from past actions and is
the root cause of determining birth as a
Brahmin. The three gunas or modes of material nature arising from prakriti
or the material substratum pervading all existence are determined by karma and
samskaras as well. The predominating attribute
 of the Brahmins or spiritual class is sattva guna the mode of goodness. The
predominating characteristic of the ksatriya or administrative class is raja guna
the mode of passion. The predominating
characteristic of the vaisyas or mercantile class is tama guna mixed with
raja guna and the predominating characteristic of the sudras is only tama guna.
Duties and responsibilities vary according to position
and status in society as assigned by the Vedic scriptures. It is the Vedic
scriptures which defines what qualities are possessed by Brahmins and what are the
duties proper to their status as well as what
occupations they may engage in. This Vedic directive applies to the other
orders in society as well.

18.42
samO damas tapah saucam ksAntir Arjavam eva ca
jnAnam vijnAnam Astikyam brahma-karma svabhAva-jam

Control of the senses and the mind, austerity, purity, forbearance,

uprightness, knowledge, special knowledge, and faith --- all these constitute the
duty of Brahmana born of his inherent nature.

*Sama = controlling external sense organs, like eyes, ears, etc.

*Dama = control of mind,
*tapa = undergoing sufferings [like fasting, in Karmas permitted by Vedas].
This is like observing Ekadasi or performing Tarpanam for deceased
ancestors.
*Saucam = cleaning [of body, to qualify to perform a karma],
*ksanti = observing patience [even when circumstances provoke],
'Ksanti' is preserving the composure of the mind, though injured by
others.
*arjavam = honesty [mind should think good and speech and action to follow
mind],
'Arjava' is straightforwardness expressing itself in correct outward
manifestation to others in consonance with one's own mind.

*jnanam = [real] knowledge [about the Lord or Brahmam],

*vijnanam = special knowledge [about the Lord's all features, powers,
capacity, etc.],
'Jnana' is knowledge about the real nature of the higher and lower
truths. 'Vijnana' is the knowledge pertaining to exceptional attributes belonging
to the Supreme Reality.

*astikyam = belief
[that Lord is Most Supreme, Vedas are basic reference, atman
and body are different, atman is servant to Paramatman, He is the controller and
commander of Universe,
He is good to all, His Divine feet are the only asylum for
atman, etc. He believes in each of them as opposed to Nastikyam, saying 'not' for
all above], all these are,
*brahmakarma = those involved in serving Brahmam [or Brahmins' duties],
*svabhavajam = characteristics

The natural duties appropriate for the Brahmins the priestly class are the
following:
1) Samah is control of the inner sense the mind.
2) Damah is restraint of the external senses.
3) Tapas is austerity of the body as prescribed in Vedic scriptures like
fasting.
 4) Saucam is purity, sanctifying oneself to perform Vedic ordained duties.
5) Ksantih is forbearance, maintaining composure from provocation of
others.
6) Arjavam is uprightness, expressing to others what one thinks without
duplicity.
7) JnAnam is knowledge of the Vedic scriptures.
8) VijnAnam is realising the conclusions of the Vedic scriptures.
9) Astikam is absolute, irreversible faith the veracity of the Vedic
scriptures which is impervious to any attempt to dissuade it.
'Astikya' is positive conviction in the truth to the following effect:
(1) The Lord Vasudeva, the Supreme Person, is signified by the
term, Supreme Brahman.
(2) He is devoid of even the slightest trace or evil.
(3) He possesses countless hosts of auspicious and excellent
attributes such as knowledge, strength etc., boundless and natural.
(4) To reveal His nature is the sole purpose of the whole of Vedas
and the Vedanta and He can be known only through them.
(5) He is the sole cause of the universe
(6) He is the foundation of the entire universe.
(7) He is the actuator of all.
(8) All actions taught in the Vedas form His worship.
(9) When worshipped through them, He confers fruits known as
Dharma, Artha, Kama and Moksa.That such is the meaning has been declared in the
following text: 'Indeed I am to be known
from all the Vedas' (15.15); 'I am the origin of all; from Me
proced everything' (10.8), 'All this is strung on Me' (7.7), 'Knowing me as the
enjoyer of all sacrifices and austerities ... he
attains peace' (10.29), There is nothing greater than myself,
Arjuna (7.7) 'He from whom proceeds the activity of all beings and by whom all
this is pervaded --- by worshipping Him with his
duty, will a man reach perfection' (18.46); and 'He who knows
Me as unborn, without a beginning and the great Lord of the worlds ...' (10.3)Such
are the duties of the Brahmana arising from
his inherent nature.

18.43
sauryam tejO dhrtir dAksyam yuddhE cAp(y)apalAyanam
dAnam Isvara-bhAvas ca ksAtram karma svabhAva-jam

Valour, invincibility, steadiness, adroitness and non-fleeing in battle,

generosity and lordliness are the duties of a Ksatriya born of his inherent
nature.

Lord Krishna describes the natural duties of ksatriya the royal governing
warrior class.
1) sauryam is bravery, valour and intrepidness in conflict without
hesitation.
2) tejah is courageous, fiery nature that does not back down.
3) dhritih is endurance to persevere in an endeavour despite difficulties.

4) daksyam is adroitness, dexterity the ability to adjust in th execution

of duties.
5) apalyanam is absence of cowardice even in the case of life or death.
6) danam is benevolence, generosity to others in need.
7) isvara-bhavah the capacity to lead and govern dependents.

*Ksatram karma = duties of Kshatriya or rulers [are these].

 *Sauryam = bravery [not perturbed by opponent's army and bravely facing.
Person with sauryam is soora],
*tejo = courage [unconquerable],
*dhriti = determination [unperturbed at any obstacle and remaining
steadfast],
*dAksyam = capability to complete [task undertaken],
*yuddhe = in battles,
*apalayanam = never withdrawing at defeat [even if, to face death].
Thus a ruler has to protect his kingdom, with his strength. Earlier,
the Lord told the qualifications for Brahmins. Kshatriyas have to have the
following characteristics also.

*DAnam = bountiful or charity.

Sri Rama donated so much. We saw while visiting Sarayu river, an
incident in Sri Rama's life, when He gave away cows and other wealth. When Sri
Krishna was born, His father Vasudeva
gave Thousands of cows, covered by costly robes and decorated with
golden horn caps and with Thousand gold coins in gold plates! Donation is a nature
of rulers.
*Isvarabhava = commandership or leadership.
Manu has prescribed that rulers have to worshiped like God. Rulers
protect weaker sections from mightier persons. These are all characteristics of
Kshatriya.

All these qualities could be seen in Sri Rama. His ancestors were all great
kings and Sri Rama was like the peak among them. He bravely encountered Rakshasa
army, with mere army of monkeys.
Valmiki at the start of Srimad Ramayanam epic, asks Narada, 'kascha
veeryavan?' [who is such great brave person?]. He could destroy the opponent army
and make them to run away. He was never
perturbed at the appearance of army of Ravana. When Vibheeshana caught hold
of spies of Ravana, saying that they had come to report to Ravana about the
strength and strategies of Sri Rama,
Sri Rama asked Vibheeshana to let them go, as their report would not cause
in any way defeat to Sri Rama. Such was His determination and courage! He fought
relentlessly and every missile he shot
reached the targets as burning rockets. Sri Rama faced all obstacles bravely
and with determination. His opponents like Ravana, Kumbakarna and Indrajit were
very great warriors; yet, Sri Rama was never
perturbed. When He was bound by Nagastra or when Lakshmana was hit or when
Maya Sita's head was chopped, Sri Rama remained steadfast. Arjuna also should face
battle like that, advises
Sri Krishna. Leader or Iswara means Sri Rama only.

18.44
krsi-gO-raksya-vAnijyam vaisya-karma svabhAva-jam
paricAryAtmakam karma sudrasyApi svabhAva-jam

Agriculture, cattle-rearing and trade are the duties of the Vaisya (merchant),
born of (their own) nature; and action consisting of service is the duty of the
Sudra (servant-class), born of (their own) nature.

*Krsi = farming or cultivation,

*gauraksya = taking care of cows,
*vanijyam = commercial activities,
*vaisya karma = [these] are duties of Vaishya.

They have to own lands and cultivate and supply food grains to the world.
Cows have to be properly maintained and milk and milk products have to be
distributed. Sri Krishna was playing in Brindavan,
with thousands of Gopis and lakhs of cows and calves. If the Lord was
asked to choose between being Lord of Nityasuris at Vaikuntam and being Sri
Gopala, playing with Gopis and cows, He would
prefer the latter! It seems Yasoda used to churn curd daily three times.
Swami Periyavacchan Pillai in his commentary, asks why the wife of the Leader of
Gokulam, should do the churning? Could she
not ask her servants to do that? He then answers that though she could be
in such exalted position, could she forsake her swayam dharma or own duties? Can a
rich man ask his servant to prostrate
before God, on his behalf?! One has to do one's own duty. Even Lord Sri
Krishna never abandoned His duties! That is why in the war He decided to maintain
Arjuna's horses and be a mere driver!
We can worship the Lord as Sri Gopala in Mannargudi or in Therazhundur.
Business is also their duty. Transactions from selling commodities and paying tax
to the rulers, are also their duties.

*paricaryatmakam, in the form of service

*Sudrasya, of the Sudra; api, too;
*svabhavajam, the natural; karma, duty
In the next line, the Lord mentions the duties of Shudras, who are like
pillars for the society and thus are very important. The other Three persons of
other varnas, perform their duties properly, because of
Shudras. Everyone has to perform their duties and reach the Lord.

All these have been described to stress that the occupational activities of the
four stations are auxiliary to the performance of sacrifices etc., which are
ordained by the Sastra. Sacrifices etc., are
common to the first three stations. Control of the senses etc., are common to
those who, among the first three stations, are anxious for release. As a Brahmana
possesses preponderance of Sattva,
and as the control of the senses, mind etc., can be performed by him easily and
naturally, control of the senses etc., have been prescribed as his duty. As
control of the mind, senses etc., can be
performed only with difficulty by the Ksatriyas and the Vaisyas owing to the
preponderance of Rajas and Tamas respectively in them, these have not been stated
as their duty. The occupation of a
Brahmana is officiating as priest in sacrifices, teaching the Vedas and
receiving gifts. The occupation of a Ksatriya is protecting the people and that of
the Vaisyas is farming etc., as mentioned before.
The duty and occupation of the Sudra is service to the three stations.

18.45
svE svE karmany_abhiratahA: samsiddhim labhate naraha:
sva-karma-niratah siddhim yathA vindati tac chrnu

Devoted to his duty, man attains perfection. Hear now how one devoted to his own
duty attains perfection.

When one is devoted to his own duty in a way mentioned earlier, he attains
perfection i.e., the supreme state. When a person is devoted to his duty, how he
attains perfection, i.e., attains the supreme state,
listen. Every human achieves samsiddham or self-realisation by perfectly
executing their own natural prescribed duty according to qualification as ordained
by Vedic scriptures. How this is accomplished is
 explained next by Lord Krishna.

*Tac chrnu = listen to that [carefully].

*Sve sve = each of themselves,
*karmany = in their karmas,
*abhiratah = involved,
Sve sve karmani abhiratah, being devoted to his own duty, which has
different characteristics as stated above;
*narah = [those born as] humans,
*samsiddhi = result of sublime level [indicates Moksham or Vaikuntam],
*labhate = is attained.
*Sva = [in one's] own,
*karma = duties,
*nirata = involved,
*yata = how, siddhim = sublime result [Vaikuntam],
*vindati = attains.

One who is involved in one's own karma, as prescribed in Shastras, attains

Moksham. Why is the second line? Sri Krsihna is asking Arjuna to perform his
prescribed duty [of Kshatriya] to fight in the
battle. If we dilute this, we may infer that fighting will get one Moksham! A
doubt will arise then, whether by mere doing one's own duty, will one get Moksham.
Sri Krsihna clarifies in the second line that Arjuna
should listen to Him, to know how, by doing prescribed duty, one gets
Moksham. From on coming slokas, He is going to explain how such persons reach
Moksham. Srirangam is considered as Bhuloka
Vaikuntam. Because, whatever experiences one would have in Vaikuntam, one can
experience in Srirangam as a rehearsal!

One who performs the natural prescribed duties as ordained by the Vedic
scriptures according to qualification accomplihes the four goals of human
existence which are: kama or enjoyment, artha or wealth,
dharma or ighteousness and moksa or liberation from material existence. By
devotion and wholehearted commitment to performing one's natural duty the highest
perfection is achieved in the form of
self-realisation. It may be submitted that so many perform their duties
perfectly and yet still do not achieve the highest perfection, this is seen to be
true. But the reason for not achieving self-realisation is
that they have not yet developed devotion to the Supreme Lord Krishna
wholeheartedly. That is why success eluded them. So this is how the natural duties
of a human should be conducted.

18.46
yatah pravrttir bhutAnAm yena sarvam idam tatam
sva-karmanA tam abhyarcya siddhim vindati mAnavaha:

He from whome arise the activity of all beings and by whom all this is pervaded
--- by worshipping Him with his own duty man reaches perfection.

The Lord said that he, who followed his varna duties, attained Vaikuntam. To
answer the question how, the Lord says that by worshiping Him. We will get the
doubt as to how performing one's duty of fighting or
chanting Vedas, etc., would be worshiping the Lord? The Lord is going to answer
that all these duties and worshiping emanated from Him. All are pervaded by Him
within and without. All originate from Him and
finally mingle with Him. All are controlled and commanded by Him. Therefore,
anything done is worshiping Him. By worshiping Indra or Kubera or anyone else, it
is worshiping Him only, as Indra, Kubera and all
such, are His bodies only. Fighting for a just cause is Dharma; ruling a country
is Dharma. The Lord is pleased by all these acts. Pleased, He grants Moksham.
Anyone performing any duty, as long as it is in
accordance with shastras, and agrees with one's prescribed duty, such
performance paves the way to reach Him. Because all are He only!

Man attains perfection i.e attains myself by my grace granted, when he worships
me as the inner soul abiding in Indra etc - Me, from whom all beings originate,
move etc and by whom all this is pervaded.
That everything originates from me alone and that by me is all pervaded has
already been declared in such stanzas as "I am the origin as well as the End of
all the Kosmos (BG 7.6), "There is naught
higher than I, Dhananjaya" (BG 7-7); "By me is all this Kosmos filled by my
subtle form" (BG 9.4); "By me the supervisor, matter begets all mutables and
immutables (BG 9.10); "I am the source of all,
from me all operates" (BG 10.8) and so on.

*Manava = human,
*siddhim vindati = attains result [Vaikuntam],
*sva karmana = by doing one's own duty,
*tam = I [Supreme Lord Sri Krishna] am,
*abhyarca = well worshiped.
There are two statements here. Attains siddhi by worshiping Him. Fight to
attain siddhi. If these statements are to be equal, then one may get the doubt,
whether fighting [by Arjuna] is equal to
worshiping Sri Krishna? How doing one's own duty is equal to worshiping
the Lord? How these two are connected? The connection is in the First line of
sloka.

*Bhutanam = all living beings,

*yata pravrttir = from Whom originate,
*sarvam idam = all these are,
*yena tatam = well pervaded by Whom [without exception].
Atman is inside the body. The Lord pervades atman as well as the body. He
is in every person. He is in every activity done. Therefore, whatever we do, is
worship of Him. Does it mean killing another or
abusing others, etc., are also worship of Him? No. The actions should be
in accordance with Dharma Shastras. That is why the Lord tells 'sva karmana'
[one's own duty]. Therefore, the doer, the activity,
the god worshiped, etc., are all Sri Krishna. Therefore, by fighting
Arjuna will attain the result. By fighting Arjuna worships the Lord. By doing
one's own karma, it will transform into Bhakti. Bhakti when fully
matures ensures attainment of the end result or Moksham.

Additional notes:

Everyone should think that he is engaged in a particular type of occupation

by Hrsikesa, the master of the senses. And, by the result of the work in which one
is engaged, the Supreme Personality of
Godhead, Sri Krsna, should be worshiped. If one thinks always in this way,
in full Krsna consciousness, then, by the grace of the Lord, he becomes fully
aware of everything. That is the perfection of life.
The Lord says in Bhagavad-gita, tesam aham samuddharta. The Supreme Lord
Himself takes charge of delivering such a devotee. That is the highest perfection
of life. In whatever occupation one may be
engaged, if he serves the Supreme Lord, he will achieve the highest
perfection.
18.47
sreyAn sva-dharmo vigunah: para-dharmAt svanusthitAt
svabhAva-niyatam karma kurvan nApnoti kilbisam

Better is one's own duty, though ill done, than the duty of another, though well-
performed...... When one does the duty ordained by his own nature, he incurs no
stain.

This is continuation of the previous sloka. If a person does his prescribed

karma, it matures into Karma yoga. Performing Karma yoga results in Bhakti yoga.
By worshiping the Lord, performing pooja, going
round in temples, prostrating to Lord, etc., culminate in reaching Vaikuntam.
This is what the Lord has been telling and it is further explained. Arjuna might
be doubtful as to how doing his duty of fighting would
become worship of the Lord. Arjuna, as also every living being, every action
and all have originated from the Lord. All are pervaded by the Lord. Earlier the
Lord had told that none equalled Him and all had
emanated from Him. Therefore, whatever Arjuna did or whoever he worshiped, all
will finally terminate in the Lord. By doing one's own duty is equal to worshiping
the Lord and enables to reach Moksham.
Whatever the Lord told in 2nd and 3rd Chapters, are reiterated here.
Therefore, Arjuna should perform his prescribed duty. Even if that performance had
some deficiencies, it was better than Gyana yoga.

One's proper Dharma is that which is suitable for performance by oneself, in

the form of worshipping Myself, relinquishing agency etc., as has been taught.
For, Karma Yoga, consisting in the activities of
sense organs, is easy to perform by one in association with Prakrti. Thus,
Karma Yoga, even if it is defective in some respects, is better than the Dharma of
another, i.e., than Jnana-yoga, even for a person
capable of controlling his senses, which is an attainment liable to negligence,
because it consists of control over all sense-organs; for, though this may be well
performed occasionaly, one is always liable to
deflection from it. He explains the same: As Karma consists of the activities
of the sense-organs, it is ordained by Nature for one who is conjoined with
Prakrti, i.e., the body. So by performing Karma Yoga one
does not incur any stain. But Jnana Yoga is liable to negligence, because it
requires the control of the senses from the very beginning for its performance.
One intent on it is likely to incur stain from negligence.
[Thus we are reminded about what was mentioned in the third chapter - that
Karma Yoga alone is greater.]

*Viguna = imperfectly did,

*svadharma = one's own duty,
*sreyan = is very superior.
So Karma yoga even if not done perfectly is praiseworthy. It is superior
to,
*sva anushtitat = performing perfectly,
*paradharmot = another person's duty, like Gyana yoga.
If one balances, say 80% Karma yoga of one person against the same
person performing 100% perfectly another person's duty of Gyana yoga, the Lord
says Karma yoga is superior. How
this is acceptable? The Lord has been insisting that Arjuna should do
his duty. The Lord categorizes one's own duty as what one is accustomed to. Gyana
yoga is alien to him. Going to forests and
controlling sense organs, is not in our habit. That is why He calls
controlling organs is para dharma. It is easier to do what we are accustomed to.
Even if sense organs were not totally controlled,
Karma yoga was better than Gyana yoga.

*Svabhavaniyatam karma = duties [we are] accustomed to,

*kurvAn = do,
*na Apnoti = does not attain,
*kilmisam = sufferings [samsaram]; or
*na kilmisam = without any sufferings,
*apnoti = attains [Vaikuntam].

By performing the habituated Karma yoga, same will mature and transform into
Bhakti yoga and will lead to the Lord. Instead, if, abandoning Karma yoga, Gyana
yoga was performed there would
be possibilities of slippage and following Bhakti yoga would be impossible.
Thus, even an imperfect Karma yoga is better.

To adhere to one's own natural path of dharma or righteousness is what is

being emphasised by Lord Krishna here. It is not as if one must follow the path of
another. Everyone is entitled to perform those
activities that are appropriate for their rank and station in life in
constituting their propitiation to the Supreme Lord; but one must eliminate all
sense of doership and desire for rewards. Such karma yoga or
actions facilitating communion with the Supreme absolute expressed in visible
activities which conform to the inherent nature of the individual manifest easily
and naturally. Thus karma yoga performed in this
manner is factually one's own path of dharma albeit destitute of merit. By
another's dharma is meant jnana yoga or facilitating communion with the Supreme
absolute by knowledge which depending on
time and circumstance may or may not be helpful. Perfection in jnana yoga
demands the consistent ability to completely control the mind and conquer the
senses which is a lifetime endeavour and fraught
with danger of lapses in constancy. So karma yoga is more fortuitous as the
risks are minimal and chances for succeeding are greater even though jnana yoga is
on a superior platform. A jiva or embodied
being ensconced in a physical body with an appropriate mind and senses finds
it normal to act in accordance with the natural impulses instigated by the senses.
This is karma yoga and fulfilling activities
in this manner if they do not contradict the injunctions of the Vedic
scriptures or disregard the prohibitions thereof incur no sin, for actions speak
for themselves. Whereas in jnana yoga once control of the
mind and mastery of the senses has been achieved they must be kept controlled
and mastered otherwise one will fall down from their position and subjected again
to mundane desires and the influence of
objects the senses which propels one to sin and locks one in samsara the
perpetual cycle of birth and death. So by clearly elucidating the fact that karma
yoga is indeed safer and more sure of success,
Lord Krishna further corroborates what He previously had promulgated in
chapter three.

Additional Notes:
One's occupational duty is prescribed in Bhagavad-gita. As already discussed
in previous verses, the duties of a brahmana, ksatriya, vaisya and sudra are
prescribed according to the particular modes
of nature. One should not imitate another's duty. A man who is by nature
attracted to the kind of work done by sudras should not artificially claim himself
to be a brahmana, although he may be born into a
brahmana family. In this way one should work according to his own nature; no
work is abominable, if performed in the service of the Supreme Lord. The
occupational duty of a brahmana is certainly in the
mode of goodness, but if a person is not by nature in the mode of goodness,
he should not imitate the occupational duty of a brahmana. For a ksatriya, or
administrator, there are so many abominable things;
a ksatriya has to be violent to kill his enemies, and sometimes a ksatriya
has to tell lies for the sake of diplomacy. Such violence and duplicity accompany
political affairs, but a ksatriya is not supposed to
give up his occupational duty and try to perform the duties of a brahmana.

One should act to satisfy the Supreme Lord. For example, Arjuna was a
ksatriya. He was hesitating to fight the other party. But if such fighting is
performed for the sake of Krsna, the Supreme Personality
of Godhead, there need be no fear of degradation. In the business field
also, sometimes a merchant has to tell so many lies to make a profit. If he does
not do so, there can be no profit. Sometimes a
merchant says, "Oh, my dear customer, for you I am making no profit," but
one should know that without profit the merchant cannot exist. Therefore it should
be taken as a simple lie if a merchant says
that he is not making a profit. But the merchant should not think that
because he is engaged in an occupation in which the telling of lies is compulsory,
he should give up his profession and pursue the
profession of a brahmana. That is not recommended. Whether one is a
ksatriya, a vaisya, or a sudra doesn't matter, if he serves, by his work, the
Supreme Personality of Godhead. Even brahmanas,
who perform different types of sacrifice, sometimes must kill animals
because sometimes animals are sacrificed in such ceremonies. Similarly, if a
ksatriya engaged in his own occupation kills an enemy,
there is no sin incurred. In the Third Chapter these matters have been
clearly and elaborately explained; every man should work for the purpose of Yajna,
or for Visnu, the Supreme Personality of Godhead.
Anything done for personal sense gratification is a cause of bondage. The
conclusion is that everyone should be engaged according to the particular mode of
nature he has acquired, and he should decide to
work only to serve the supreme cause of the Supreme Lord.

18.48
saha-jam karma kauntEya sa-dOsam api na tyajEt
sarvArambha hi dosEna dhumEnAgnir ivAvrtAha:

One should not relinquish one's works, O Arjuna, though it may be imperfect; for,
all enterprises are enveloped by imperfections as fire by smoke.

Sri Krishna reminds us the same theme explained in Chapter 3. He advises Arjuna
to perform Karma yoga only. That is, our prescribed duty is Karma yoga and Gyana
yoga is other's duty. Karma yoga is
in our nature. While Gyana yoga is new to us and involves control of sense
organs, with the possibility of slipping away. The path of Gyana yoga is
dangerous, with robbers around.

*Kaunteya = Son of Kunti [Arjuna],

*sahajam karma = habituated Karma yoga or associated from birth Karma yoga.
Gyana yoga is external to the nature of the body, while Karma yoga has
been within body from birth.
*Sa dosam api = even if [Karma yoga has] disadvantage.
 Disadvantage of Karma yoga is physical strain for the body, while
doing Karma yoga. Gyana yoga does not involve this strain, as one has to simply
sit and meditate.
*Na tyajet = [even with that disadvantage] never abandon [Karma yoga].
When Arjuna raises his eye brows as to why follow something which has
disadvantage?, Sri Krishna replies this in the second line, saying that Gyana yoga
also has disadvantage! What is the
disadvantage? What is the result we are after in Gyana Yoga or Karma
yoga? It is to find atman or Paramatman. Is it so easy? It is a very difficult
process. This difficulty is common. The process is
to find something never perceived. But in the two methods - Karma yoga
and Gyana yoga - Karma yoga is habitual for us.
*SarvArambha = all [Karma yoga and Gyana yoga] are,
*hi dosena avrta = also with disadvantages.
Disadvantage of searching an abstract form, unperceived by us.
*Dhumenagni = [like] fire is surrounded and covered by smoke.
Thus both methods pose difficulty in searching abstract entities. But
Karma yoga is in our habit, while in Gyana yoga one has to be trained to control
senses. It is therefore, easer to perform
Karma yoga despite physical strain.

So, one should not relinquish one's works, understanding that they are natural,
are easy to perform and not liable to negligence. Such thoughts coupled with the
idea that there are imperfections in them
should not lead you to abandon them. The meaning is that though one is fit for
Jnana Yoga, one should perform Karma Yoga only. All enterprises, be they of Karma
or Jnana, are indeed enveloped by
imperfections, by pain, as fire by smoke. But still there is this difference:
Karma Yoga is easy and does not involve negligence, but Jnana Yoga is contrary to
this.

Additional Notes:
A very nice example is given herein. Although fire is pure, still there is
smoke. Yet smoke does not make the fire impure. Even though there is smoke in the
fire, fire is still considered to be the purest of all
elements. If one prefers to give up the work of a ksatriya and take up the
occupation of a brahmana, he is not assured that in the occupation of a brahmana
there are no unpleasant duties. One may then
conclude that in the material world no one can be completely free from the
contamination of material nature. This example of fire and smoke is very
appropriate in this connection. When in wintertime one
takes a stone from the fire, sometimes smoke disturbs the eyes and other
parts of the body, but still one must make use of the fire despite disturbing
conditions. Similarly, one should not give up his natural
occupation because there are some disturbing elements. Rather, one should be
determined to serve the Supreme Lord by his occupational duty in Krsna
consciousness. That is the perfectional point.
When a particular type of occupation is performed for the satisfaction of the
Supreme Lord, all the defects in that particular occupation are purified. When the
results of work are purified, when connected
with devotional service, one becomes perfect in seeing the self within, and
that is self-realization.

18.49
asakta-buddhih sarvatra jitAtma vigata-sprhah
naiskarmya-siddhim paramAm sannyAsenAdhigacchati
He whose understanding is on all sides unattached, whose self is conquered, who is
free from desires --- he attains by renunciation the supreme perfection
transcending all activity.

The Lord reiterates what was told earlier. He who does Karma yoga with the
Three Tyagas - kartrutva buddhi tyaga, mamata tyaga and phala tyaga -, attains
samsiddhi.
Lord Krishna explains that when buddhi or spiritual intelligence is
unfettered meaning unattached to desires and rewards and the mind is controlled
and senses conquered, with no conceptions of doership,
established in renunciation even while performing prescribed Vedic activities
one attains the supreme serene state of bhakti or exclusive loving devotion unto
the Supreme Lord by dhyana or meditation in
communion with Him internally as well as propitiation to Him with one's
physical body externally such as japa or chanting His divine, holy names in
ecstasy and promulgating His glories everywhere one goes
throughout creation. By the wonderfulness of bhakti the mind and senses are
already controlled and conquered quite easily and have surpassed the limits of
jnana yoga or facilitating communion with the
Supreme Lord by knowledge.

*Sarvatra = in the karmas being done and in the results of the karma
*asaktabuddhi = unattached intellect,
kartrutva buddhi tyaga, mamata tyaga
*jitAtma = conquering mind,
*vigatasprha = desireless,
phala tyaga
*samnysena = performing Karma yoga [with the Three tyagas],
*paramam = most superior,
*niskarmya siddhi = result of Gyana yoga.
Arjuna's doubt was whether Dyana nishtai was the result of Gyana yoga.
While agreeing with Arjuna, the Lord says that by doing continuously Karma yoga
explained by Him, result of Gyana yoga would
be achieved, without doing Gyana yoga.
*Adhigacchadi = attains.
Doing Karma yoga with the conscience that karma was not done by him nor
for himself, and with no interest in results, most superior result of Gyana yoga
is achieved.

18.50
siddhim prApto yathA brahma tathApnoti nibOdha mey
samAsenaiva kAunteya nisthA jnAnasya yA parA

Learn from me in brief, O Arjuna, how, one who has attained perfection, attains
the brahman (or the self), who is the supreme consummation of knowledge.

In this sloka the Lord tells about a person who had attained Naishkarmya
siddhi, who later performed Bhakti yoga and reached the Lord. How does one attain
Naishkarmya siddhi? In the previous sloka,
the Lord told that from Gyana yoga one attains Dhyana nishtai. In this the
person concentrates on atman and remains firmly. The Lord says that by performing
Karma yoga, one would get Dhyana nishtai.
That will lead to Atma darshan. That is understanding atman in its real form.
That is, one understands that atman is ever servant of the Lord; atman is full of
bliss and Gyana. With this Bhagavad Prapti or
reaching the Lord is realized. This makes the person desiring to reach the
Lord. Then the person performs Bhakti yoga. The Lord now advises Arjuna to learn
these directions from Him.

*Siddhim prApti = performing Karma yoga continuously, attainment of Dhyana

nishtai,
One who has attained 'perfection', viz., one who has attained perfection
in meditation generated by the Karma Yoga performed day after day till death ---
how, in what way, he attains the brahman,
learn this from Me in brief. It is the same Brahman who is described as
the supreme consummation of knowledge.
*yatha = by which method,
*brahma = [here it means] atman, [ Jeevatma]
*Apnoti = attained,
*tathA = that method,
*mey = from Me [Sri Krishna],
*nibhoda = understand very well.
Nibodha, understand for certain; mey, from Me, from My utterance-.
Person, performing Karma yoga and having attained Naishkarmya siddhi and also
attained Dhyana nishtai, is able to perceive atman and understand atman's true
form. The Lord tells Arjuna that he
could learn that method from Lord Sri Krishna. Arjuna is a bit baffled! He
thought the sermon would end, but Sri Krishna appears to be starting again!

*Kaunteya = Arjuna,
*samasenaiva = very precisely [as no more time was available],
Is it elaborately? The Lord says, no, samasena, in brief; eva, indeed, O
son of Kunti, how siddhim praptah, one who has achieved success, one who, by
worshipping God through one's duties,
has achieved success in the form of fitness of the body and organs for
steadfastness in Knowledge, which comes from His grace; (-the reiteration of the
phrase siddhim praptah is meant for introducing
what follows; what is that succeeding subject for which this reiteration
stands is being answered:)
*jnanasya = the Gyana of Dhyana nishtai,
*para nishta = most essence [the Lord would tell].

DHaana Nishtai -> Atma Darshanam -> Bhakti Yogam -> Paramatma

We have to use what we have learnt. That way we can earn. Earning will
maintain family and do good things. This way Bhakti would grow. Like this each
activity results in starting another.
The last of such activities is Para nishta or most supreme position. The
Lord is going to tell how to reach that exalted position. This He is going to
explain till sloka 61. Thereafter, the Lord summarizes
and asks Arjuna to choose the direction.

The perfection achieved by consistent performance of karma yoga or

facilitating communion with the Supreme Lord by prescribed Vedic activities allows
one to attain dhyana or meditation on Lord Krishna.

Additional notes:
The Lord describes for Arjuna how one can achieve the highest
perfectional stage simply by being engaged in his occupational duty, performing
that duty for the Supreme Personality of Godhead.
One attains the supreme stage of Brahman simply by renouncing the result
of his work for the satisfaction of the Supreme Lord. That is the process of self-
realization. Actual perfection of knowledge
is in attaining pure Krsna consciousness; that is described in the
following verses. Lord Krishna is inviting one to learn how, in what manner and
by what conduct one attains the the atma or immortal
soul and the pure, consciousness of the brahman or spiritual substratum
pervading all existence which are the two manifestations of the Supreme Lord who
is the paramount of attainment and the
goal of all endeavours.

18.51
buddhyA visUddhayA yuktaha: dhrtyAtmAnam niyamya ca
sabdAdin visayAms tyaktvA rAga-dvesau vyudasya ca

Endowed by a purified understanding, subduing the mind by steadiness,

relinquishing sound and other objectts of the senses and casting aside love and
hate;

Slokas 51, 52 and 53 describe the means. In sloka 50, the Lord told Arjuna
that He would teach the means to attain Naishkarma siddhi. We have to see or
realize atman. What is the way? Which
method will facilitate viewing atman? Atman is not easily perceivable, like
any matter we see. Atman is more minute than atom. So, viewing means realizing the
true nature of atman. Only with atman
darshan, Bhakti will be induced. Those saying they have Bhakti, but not
realized atman, will have very weak Bhakti. With true understanding of atman,
one's Bhakti will be strong and resolute. All
the three slokas describe the means to realize atman.

Lord Krishna explains that one endowed with spiritually purified intelligence
is naturally predominated with sattva guna the mode of goodness. The
classification of higher and lower living entities is
determined by the degree in which the mind is controlled and the senses are
restrained. The mind is controlled by not indulging in positive or negative
thoughts and illusory conceptions and the control
of the senses is neutrality towards them without aversion or attraction
towards their objects.

*Visuddhaya = pure,
*buddhya = intellect,
'Endowed with a purified understanding' means endowed with the Buddhi
capable of understanding the self as it is in reality;
*yukta = with.
What purity? All doubts about atman are clarified and resolved. Atman,
is it abstract or a concrete? Is it our brain? Does it have knowledge or no? We
are ignorant of atman's characteristics.
Unlike that, this person has no doubts and so has a pure intellect.
*Dhrtya = with determination,
*AtmAnam = mind,
*niyamya = controlled.
We have seen earlier Three types of Dhruti - Satvika, Rajasa and
Tamasa. Here, with Satvika Dhruti, mind and sense organs are controlled. With this
determination, mind is thinking only
about atman. 'subduing the mind by steadiness' means making the mind
fit for meditation by turning away from external and internal objects;
*SabdAdin = senses like listening, tasting, etc.,
*visayAm = matters responsible for the sensual experiences,
*tyaktvA = abandoned,
*raga = desire, dvesa = hatred,
*vyudasya ca = discarded.
'relinquishing sound and other objects of senses' means keeping them
far away, casting aside love and hate occasioned by them (i.e., the sense
objects).

This person has abandoned desire in sensual pleasures. Hatred, in not

enjoying sensual pleasures, is also abandoned. Desire and hatred are connected
with sensual pleasures. We like to
enjoy sensual pleasures, because we have the gyana that the matter
responsible for that enjoyment is good. First we gain knowledge about that matter
and then we either desire to enjoy or not.
If desired, then efforts are made to get it. If undesirable, efforts are
made to keep it away. If we think thses sense pleasure raising matters are
desirable, our efforts go in that direction. On the
contrary, if we think atman is to be desired, then our efforts would go to
seek atman. And, we will hate all others. Discarding desire and hatred, this
person takes effort only in pursuing atman.
More is in the next sloka, to realize atman.

18.52
vivikta-sevi laghv-Asi yata-vAk-kAya-mAnasaha:
dhyAna-yoga-parO nityam vairagyam samupAsritaha:

Resorting to solitude, eating but little, restraining speech, body and mind, ever
engaged in the Yoga of meditation and taking refuge in dispassion;

*Viviktasevi = selecting isolated place. Vivikta-sevi is seeking solitude

in remote places aloof from disturbances to meditation.
This person should choose a place away from crowds. Crowds will
distract concentration. For beginners it will be difficult to meditate in places
where people are there. Those in very advanced stage
might be able to perform Dhyana, even in crowded place.
*LaghvAsi = eating just sufficient food. Moderation in eating and
sleeping.
More food would induce sleep; fasting or very less food will not
give strength. So, optimum quantity of food should be eaten.
*Yata = try, vAk = speech, kaya = body, manasa = mind.
yata-vak-kaya-manasah, who has speech, body and mind under control. He
should try to concentrate mind, speech and body in atman.
*Dhyana yoga = meditating on atman continuously.
Dhyana- yoga means internally performing continuous bhakti or
exclusive loving devotional service unto the Supreme Lord Krishna. After this only
he would achieve Bhakti and concentrate on the Lord.
*Nityam = daily.
Dhyana can not be for once in a few days, but should be daily, till
atman darshan is attained.
*Vairagyam = detachment from desires [raga - desire, viraga - without
desire].
Gradually increasing aversion towards anything that is not connected
to the atma or immortal soul and the Supreme Lord.

*Sam upasrita = well attained [vairagyam].

That is he will remain steadfast in vairagyam and would not come away
from it. Our vairagyam are very transient! This person has understood the
disadvantages of all other pleasures and
understood that atman alone gives eternal pleasure.

Thus, selecting a solitary place, with minimal food and controlling speech,
mind and body, this person practices atman dhyana daily and has no desire in all
other things.
More requirements will be told in sloka 53.

18.53
ahankAram balam darpam kAmam krodham parigraham
vimucya nirmamah santaha: brahma-bhuyAya kalpatE

Forsaking egoism, power, pride, desire, wrath and possession, with no feeling of
'mine' and tranquil --- he becomes worthy for the state of brahman.

*Brahmabhuyaya = in order to have Atma darshan,

*kalpate = [this person] is qualified.
Thus, if one lives with qualities as mentioned in slokas 51, 52 and 53,
then he qualifies to have atma darshan and gets it.
*Vimuchya = abandoning.
This word has to be placed before every quality mentioned.
*Ahankaram = ego, with the misunderstanding that body is atman.
With this knowledge, how atma darshan is possible?
*Balam = strength [of the imprint or vasana of the feeling that body is
atman, which has been carried over in numerous births].
Like this there are many undesirables sticking to us from many births.
Darpam = pride or haughtiness. Because we consider body as atman, we are proud
that we are handsome, we are strong, etc.
*kAmam = greediness.
Desiring to possess anything seen.
*Krodham = anger.
It is a result of unsatisfied desires.
*Prigraham = relatives.
We think those connected with body as relatives and never search for
atma bhandu or relatives of atman. Relatives should mutually cultivate Bhakti or
good qualities.
Thus one has to discard ahankaram, balam, darpam, kamam, krodham and
parigraham.
*Nirmama = without the feeling of mine.
We should never think an act as 'my' act, 'my' effort, 'my' result, etc.

*Santa = with calmness or shanti.

Such a person gets atma sakshatkaram or atma darshan.

The Lord has told what we should possess and what we should not possess. With
atma sakshatkaram, one should be involved in Bhakti and performing Bhakti yoga for
a long time, reaches the Lord.
In these slokas - 51. 52 and 53 - the Lord has told the means to have Atma
darshan. We should strive to follow whatever is possible.

Summary of slokas 51, 52, 53:

-'Endowed with a purified understanding' means endowed with the Buddhi
capable of understanding the self as it is in reality;
-'Subduing the mind by steadiness' means making the mind fit for
meditation by turning away from external and internal objects;
-'relinquishing sound and other objects of senses' means keeping them far
away, casting aside love and hate occasioned by them (i.e., the sense objects).
-'Resorting to solitude' means living in a lonely place free from
hindrances to meditation;
-'eat but little' means eating neither too much nor too little;
-'restraining speech, body and mind' means directing the operations of
body, speech and mind to meditation;
-'ever engaged in the Yoga of meditation' means being like this, i.e.,
constantly engaged in the Yoga of meditation day after day until death;
-'taking refuge in dispassion' means developing aversion to all objects
except the one entity to be meditated upon, by considering the imperfections of
all objects and thus cultivating detachment
to everything.
-'Forsaking 'egoism' means abandoning the tendency to consider what is
other than the self, as well as neutralising the power of forcible Vasnas
(tendencies) which nourish (egoism), and the
resulting pride, desire, wrath and possessiveness.
-'With no feeling of mine' means free from the notion that what does not
belong to oneself belongs to oneself;
-'Who is tranquil' means, who finds sole happiness in experiencing the
self.

One who has become like this and performs the Yoga of meditation becomes
worthy for the state of Brahman. The meaning is that, freed from all bonds, he
experiences the self as It really is.

18.54
brahma-bhutah prasannAtma na shocati na kAnksati
samah sarvEsu bhutEsu mad-bhaktim labhatE parAm

Having realised the state of Brahman, tranquil, he neither grieves nor craves.
Regarding all beings alike, he attains supreme devotion to Me.

In the previous slokas (51,52,53), it was told what was required to get Atma
Darashanam. After Atmadarsanam is got, Bhakti state is achieved. The first
stage of Bhakti is called Para Bhakti.

*Brahma Bhutah = Brahma means Jeevatma here; One has realized the state of
Brahman.
'Having realised the state of Brahman,' means having got from revelation
an understanding of the nature of the self as consisting of unlimited knowledge
and of being a Sesa (subservient being) to Me.
Subservience to Me has been posited in, 'Know that which is other than
this (Prakrti or lower Nature) to be the higher Prakrti of Mine' (7.5).

The words brahma-bhutah means comprehending the eternal nature of the

atma or immortal soul, the infinite nature of its consiousness and its essential
relationship with the Supreme Lord.
This essential relationship consists in realising that one is dependent
upon the Supreme Lord in every aspect of existence and to be grateful to Him for
everything.

*PrasannAtma = Serene Minded

The word prasanna means pure hearted, lucid and clear internally,
uncluttered by turbid and painful experiences.
One who is 'tranquil' means one who is not contaminated by various forms
of grief (the five Klesas of Yoga-sutras), and does not grieve about any being
other than Myself, nor desires anything
other than Myself. On the other hand, he becomes equally indifferent to all
beings other than Myself as worthless as straw and attains supreme Bhakti for Me.

There is no Klesam, Vipaakam, Karmam, Attachment.

 Klesam is of five - Avidya(no gnaanam), Asmita (body/soul is same),
Raaga, Dvesam Abhinivesam (fear of getting undesired and losing desired)
Karmam - Good and Pad Karmas
Vipaakam - Sense pleasure
Attachment - Vaasana i.e impressions of the above

*na Sochati = not grieving over anything

*na Kaankshati = not desiring anything other than the lord
Na socati means does not grieve. Na kanksati means does not crave. Since
all the love that such an aspirant feels is totally and exclusively for the
Supreme Lord. The only grief such an aspirant ever
experiences is separation from Lord Krishna and the only craving such an
aspirant ever experiences is communion with Lord Krishna.
*samah sarvesu bhutEsu =
He is equally indifferent to everybody, but does service as a service to
the Lord. He becomes equally indifferent to all beings other than Myself as
worthless as straw and attains supreme Bhakti for Me.
Samah means equanimity and as such looks at all jivas or embodied beings
equally, knowing the atma resides equally in all. It also can manifest as an
attitude of indifference to anything not related
directly to the Supreme Lord, avoiding mundane actions and shunning
worldly attachments.

*mad Bhaktim = Bhakti on the Lord

Mad- bhaktim means exclusive loving devotion unto the Supreme Lord Krishna
in the form of sublime and exquisite bliss occasioned by the atmas rapturous
communion with Him, the Supreme Lord of all
lords. The sole creator of the cosmic manifestation, its evolutions,
progressions and dissolutions. Who is the absolute antithesis to all that is evil.
Who is the root source of all creation and the depository of
boundless, unlimited and glorious illustrious attributes and qualities.
Who is united with Sri Laksmi the goddess of fortune. Who is the epitome of beauty
and the sovereign of every jiva being the source
of every atma. Lord Krishna is the supreme attainment, transcendental, all
pervading, omnipotent, omniscient, far beyond material nature.
He attains 'supreme devotion' to Me, which is of the form of an experience
which makes Me dear beyond all description --- Me the Lord of all, to whom
creation, protection and dissolution of the
universe is a sport, who is devoid of the slightest trace of evil, who is
the sole seat of countless hosts of auspicious attributes which are excellent and
unlimited; and who is the ocean of the elixir of beauty;
who is the Lord of Sri; who is Lotus-eyed; and who is the self's own Lord.
*labhatE param = He gets which is supreme.
He gets Para Bhakti state (after Atma darsanam state). This shows the
state of Lord's Bhakti (Paramatma) higher than Atma Darasanam.

SriRamanuja has listed the following attributes of the Lord, which make him
the supreme (Param!):
Mayyi SarvesverE - Me the Lord of all
Jagat udaya vibhava Laya LeelE - to whom creation, protection and
dissolution of the universe is a sport,
Nirasta samasta hEya gandhE - who is devoid of the slightest trace of evil
AnavadikAtisaya Asenkyah samasta Kalyana guna - who is the sole seat of
countless hosts of auspicious attributes which are excellent and unlimited;
Lavanya Amrutha SaagarE - who is the ocean of the elixir of beauty
Shrimati - who is the Lord of Sri
Pundarika NayanE - who is Lotus-eye
sva Swamini - who is the self's own Lord.
 Additional Notes:

To the impersonalist, achieving the brahma-bhuta stage, becoming one with the
Absolute, is the last word. But for the personalist, or pure devotee, one has to
go still further to become engaged in
pure devotional service. This means that one who is engaged in pure devotional
service to the Supreme Lord is already in a state of liberation, called brahma-
bhuta, oneness with the Absolute.
Without being one with the Supreme, the Absolute, one cannot render service
unto Him. In the absolute conception, there is no difference between the served
and the servitor; yet the distinction is there,
in a higher spiritual sense.

In the material concept of life, when one works for sense gratification, there
is misery, but in the absolute world, when one is engaged in pure devotional
service, there is no misery. The devotee in
Krsna consciousness has nothing to lament or desire. Since God is full, a
living entity who is engaged in God's service, in Krsna consciousness, becomes
also full in himself. He is just like a river
cleansed of all dirty water. Because a pure devotee has no thought other than
Krsna, he is naturally always joyful. He does not lament for any material loss or
gain because he is full in the service of
the Lord. He has no desire for material enjoyment because he knows that every
living entity is a fragmental part and parcel of the Supreme Lord and therefore
eternally a servant. He does not see, in
the material world, someone as higher and someone as lower; higher and lower
positions are ephemeral, and a devotee has nothing to do with ephemeral
appearances or disappearances. For him
stone and gold are of equal value. This is the brahma-bhuta stage, and this
stage is attained very easily by the pure devotee. In that stage of existence, the
idea of becoming one with the Supreme
Brahman and annihilating one's individuality becomes hellish, and the idea of
attaining the heavenly kingdom becomes phantasmagoria, and the senses are like
broken serpents' teeth. As there is no
fear of a serpent with broken teeth, so there is no fear from the senses when
they are automatically controlled. The world is miserable for the materially
infected person, but for a devotee the entire world
is as good as Vaikuntha, or the spiritual sky. The highest personality in this
material universe is no more significant than an ant for a devotee.

18.55
bhaktya mAm abhijanAti yAvAn yas cAsmi tattvatah:
tatO mAm tattvatO jnaatvA visate tad-anantaram

Through devotion, he comes to know Me fully --- who and what I am in reality,
who I am and how I am. Knowing Me thus in truth, he forthwith enters into Me.

In slokas 52,53,54 - Lord explained the anustaanam and ways related for Atma
Darshanam and continues to say what happens next i.e Para Bhakti ->Para Jnaana ->
ParamaBhakti in a well laid out ladder.

Through such devotion, he knows 'who I am,' i.e., knows My own essence and My
nature, and 'what I am,' i.e., in My attributes and glory. Knowing Me truly, he
rises to a higher level than this Bhakti, and
 acquiring knowledge of the truth, enters into Me through devotion. The meaning
is that he attains Me by means of infinite and unsurpassed Bhakti which develops
subsequent in time to the vision of the nature,
attributes and glory of the Lord in reality. Here the term 'Tatah' (through)
denotes that devotion is the cause of attainment; for it has been stated to be the
cause of entrance n the text, 'But by single-minded '
devotion it is possible ...' (11.54). In this way, the crowning development has
been told starting from the disinterested performance of periodical and occasional
rites suitable for the various stations and
stages of life, which are to be performed to propitiate the Supreme Person.

*anantaram = afterwards, as a result

*mAm vishatey = He reaches me
THis is the final stage, Parama Bhakti.. How does he reach it? It's
listed below.
*Abhijaanati = Really knowing Lord Krishna
The word abhijanati means really knowing Lord Krishna.
*BhaktyA = by Para Bhakti (knowing Lord krishna) which was listed in Sloka
18.54
Para Bhakti is the first step; Para Jnaanam is the second step ;
Parama Bhakti is the third and final step. Here Lord refers to Para Bhakti.
What is the difference between these three steps?? - Jnaana, Darshana,
Praapti i.e knowing, seeing and realizing. In Parabhakti we get to know him and
desire to know more. This is like
knowing and hearing about a place overseas and desiring to see more.
This is the first stage; Next step is getting the knowledge of what it would be
to realize the Lord.

*tattvatah = truly knowing

*yah Asmi = understanding the Svaroopam and Svabhavam of the Lord
*yAvAn yas cAsmi = Understanding the Svaroopam , SvabhAvam, Aishwaryam, Gunam
of the Lord
i.e this step is getting the true knowledge of the Lord

*tatah: = with this jnaanam (para Jnaanam)

The word tatah refers to bhakti as the sole cause and means which verily
constitutes the only way in reality to effect communion and attainment to the
Supreme Lord. This was clearly and equivocally
stated in chapter 11, verse 54 beginning bhaktya tv ananyaya meaning:
That only by exclusive, loving devotion the Supreme Lord can be known.

So, three steps are listed here: Para Bhakti, Para Jnaanam and
Parama Bhakti to reach the Lord.

The fruition of naimittika or daily prescribed Vedic activities as well as

nitya or occasional prescribed Vedic activities with renunciation of desires for
rewards performing every activity as an offering to the
Supreme Lord in worship has been concisely elaborated. That the same fruition
accompanies activities of kamya or craving when performed in the same manner in
relationship to the Supreme Lord
will be confirmed next.

Additional Notes:
One should not misunderstand that the word visate, "enters into Me,"
supports the monist theory that one becomes homogeneous with the impersonal
Brahman. No. Visate means that one can enter into
the abode of the Supreme Lord in his's individuality to engage in His
association and render service unto Him. For instance, a green bird enters a green
tree not to become one with the tree but to enjoy the
fruits of the tree. Impersonalists generally give the example of a river
flowing into the ocean and merging. This may be a source of happiness for the
impersonalist, but the personalist keeps his personal
individuality like an aquatic in the ocean. We find so many living entities
within the ocean, if we go deep. Surface acquaintance with the ocean is not
sufficient; one must have complete knowledge of the
aquatics living in the ocean depths.

After attainment of the brahma-bhuta stage of freedom from material

conceptions, devotional service begins by one's hearing about the Lord. When one
hears about the Supreme Lord, automatically the
brahma-bhuta stage develops, and material contamination--greediness and
lust for sense enjoyment--disappears. As lust and desires disappear from the heart
of a devotee, he becomes more attached
to the service of the Lord, and by such attachment he becomes free from
material contamination. In that state of life he can understand the Supreme Lord.
This is the statement of Srimad-Bhagavatam
also. Also after liberation the process of bhakti or transcendental service
continues. The Vedanta-sutra confirms this: aprayanat tatrapi hi drstam. This
means that after liberation the process of devotional
service continues. In the Srimad-Bhagavatam, real devotional liberation is
defined as the reinstatement of the living entity in his own identity, his own
constitutional position. The constitutional position is
already explained: every living entity is the part and parcel fragmental
portion of the Supreme Lord. Therefore his constitutional position is to serve.
After liberation, this service is never stopped.
Actual liberation is getting free from misconceptions of life.

18.56
sarva-karmAny api sadA kurvAnO mad-vyapAsrayah
mat-prasadAdh avApnoti sasvatam padam avyayam

Taking refuge in Me and performing all works constantly, one, by My grace, attains
the eternal and immutable realm.

Lord has so far explained that by ParaBhakti ->ParaGnaana->ParamaBhakti,

through the route of Bhakti, one can realize him. But, now Arjuna has a doubt.
Lord is telling him to wage a war i.e
a Kaamya Karma (Karamas are Nitya, Naimitikka and Kaamya ), which is being
done for some worldly result. So, how can this help him in Moksham. Lord
clarifies his doubt in this sloka
by telling even Kaamya karmas performed by the three sacrifices will help
reach him.

Sri Krsna now explains that even for actions meant for attaining desired
objects (Kamya-karmas) the crowning stage is the same as for these described
above, provided they too are done not for
fulfilling one's desires but as offerings to propitiate the Supreme Person.

*sarva KarmAny api = all karmas

Since "Sarva" is mentioned, the works referred here includes nitya,
naimittika and kAmya karamas
*sadA kurvAnah = Always performing
*mad vyapAsryah = surrendering them to the Lord
The word mad-vyapasrayah means under the protection of the Supreme Lord.
To be free from material contamination, a pure devotee acts under the direction of
the Supreme Lord or His
representative, the spiritual master.
*mad prasadAdh = as my offering
*avyayam = Infinite ; Not lacking in anything
*Sasvatam = eternal
*padam = place, destination, that which is reached
That is, this place is eternal and not lacking in anything, which is
Sri Vaikunta , the Lord's abode. Padam is Krishna Saayujyam.
*Apnoti = Attains

'Taking refuge in Me' means leaving agency etc., to Me. He who performs 'all
works constantly' means works that are not only obligatory and occasional acts but
even those meant to fulfil desires
(Kamya Karmas) --- he attains, by My grace, the eternal realm which is
immutable. 'Pada' means that which is attained. The meaning is that he attains Me.
[The idea is that the performance of even those
ritualistic actions enjoined for those having the fulfilment of certain
desires in view, even these actions, if done without any such desire but only as
the worship of the Supreme Person --- the have the
same effect as the performance of the enjoined daily and occasional rituals
to which no effect except the purification of the self is offered by the Sastras.]

All prescribed Vedic activities even the ones that are performed out of kamya
or craving a result, if offered as worship of the Supreme Lord with full faith in
Him understanding that He alone is the Supreme
controller will inevitably attain the Supreme state of eternal communion with
Lord Krishna which is sasvatam timeless and avyayam infinte.

18.57
cetasA sarva-karmAni mayi sannyasya mat-parah:
buddhi-yogam upAsritya mac-cittah satatam bhavA

Surrendering all acts to me by your mind, thinking of Me as the goal, and

resorting to Buddhi-yoga, focus your thought ever on Me.

In previous sloka, Lord mentioned that by doing the three tyaagams , by

surrendering the fruits to the Lord, even doing any karma (including Kaamya
Karma), he will reach him. In this sloka,
Lord adds one more condition to it i.e "mat citta", which is to do any karma
with the thought of the Lord, in addition to the three tyaagams that of.
"doership", "my karma", "results of the fruits"
If one is unable to practice detachment by themselves then one should mentally
dedicate all actions to the Supreme Lord entrusting them to Him as the doer and
offer all prescribed Vedic activities as well
as all worldly activities in renunciation. This includes surrendering all
ordinances, injunctions and prohibitions as well as one's daily mundane duties
along with the resultant hopes, aspirations and rewards
unto the Supreme Lord who becomes the only goal. One who after due reflection
makes this resolve has perceived that Lord Krishna is the supreme reality to
attain.

*cetasa = by buddih, gnaana

'By your mind' means with thought which considers the self as belonging
to Me and as controlled by Me. For, it has been declared: 'Surrendering all your
acts to Me with a mind focussed on the self' (3.30).

*sarva KarmAni = All karmas

including Nitya, Naimittika, Kaamya Karmas

*mayi sannyasya =
Surrendering all acts to Me along with agentship and the object of worship
and

*mat parah = considering the Lord as the goal for all acts
Regarding 'Me as the goal,' i.e., constantly contemplating that I alone am
to be attained as the goal; performing all acts;

*Buddhi Yogam upAstritya =

and resorting to Buddhi-Yoga --- focus your mind on Me always. Buddhi Yoga
here implies the mental attitude special to the seeker of salvation in regard to
agency of works, the fruits etc.

*mat cittah = focus the mind on Lord always

When we always focus the mind on the Lord, we will automatically get
veered away from chasing material, ephermereal desires and dedicate everything to
the Lord.

*satatam bhava = always

Additional Notes:
The Sanskrit word mat-parah is very important in this verse. It indicates
that one has no goal in life save and except acting in Krsna consciousness just to
satisfy Krsna. And, while working in that way, one
should think of Krsna only: "I have been appointed to discharge this
particular duty by Krsna." While acting in such a way, one naturally has to think
of Krsna. This is perfect Krsna consciousness.
One should, however, note that, after doing something whimsically he should
not offer the result to the Supreme Lord. That sort of duty is not in the
devotional service of Krsna consciousness. One should
act according to the order of Krsna. This is a very important point. That
order of Krsna comes through disciplic succession from the bona fide spiritual
master. Therefore the spiritual master's order should
be taken as the prime duty of life. If one gets a bona fide spiritual master
and acts according to his direction, then his's perfection of life in Krsna
consciousness is guaranteed.

18.58
mac-cittah sarva-durgAni mat-prasadAt tarisyasI
atha cEt tvam ahankAran na srOsyasi vinanksyasI

Focusing your thought on Me, you shall, by My grace, cross over all difficulties.
If, however, out of self-conceit, you do not heed Me, you shall perish.

Lord is saying both positive and negative aspects in this sloka and tells the
result of each of them. In the previous slokas, the Lord clarified that, any
karma done (including kaamya karma) with the
three tyaagams and offering the result to the Lord and focussing the mind on
the Lord while performing the duty will avoid any reactions. Continuiung further
the lord says,
 If one takes full shelter of the Supreme Lord with the mind fixed on Him while
performing every activity. All obstacles and difficulties by His grace will be
overcome. But if out of pride or vanity one disregards
the instructions of the Supreme Lord Krishna thinking that one knows better
then the eternal wisdom of the Vedic scriptures which originated from Him. Then
one is doomed and will be deprived of the four
goals of human existence: kama or enjoyment, artha or wealth, dharma or
righteousness and moksa or liberation from material existence. One will thus be
forced to continue to rot in samsara the perpetual
cycle of birth and death.

*mac-cittah =
*sarva durgAni= Obstacles.
Durgam is various obstacles we face and encounter in Samsaara, such
as Karma, Vaasana, ruchi etc..
*mat prasAdAt= due to Lord's grace
*tarisyasi =will Cross over
Thus, when we do a Karma - offering it to the Lord , performing a
Karma as per the Lord's instructions, with the three tyaagas (not mine, not my
results, No doership) with full thoughts on the Lord, will
bestow Lord's grace and help us cross the samsaaaram without any
reactions (good or bad).

*ahamkaram = Conceited. Thinking one knows what is good and bad for
oneself and not require any instructions from the Lord and Saastras.
*na srosyasi = If we do not hear the Lord's instructions
*vinaksyasi = Atma Naasham i.e will keep returning to samsara repeatedly.

This is the crux of Saranagathi. Thus, we need to realize, we don't have

the power, capability to cross over limitations (such as eternal Karma,
impresssions) and enemies (vaasana) and that
the Lord has the capability to help us cross over this powerful enemies.
When we put this three together - our powerful enemies, our limited ability and
Lord's unlimited capability and Compassion -
we will realize the need for saranagathi.

Thus, focusing your thought on Me, if you can perform all acts, you will, by
My grace, cross over all difficulties of Samsara. If, however, out of 'self-
conceit,' i.e., out of the feeling, 'I know well what is to be done
and what is not to be done' --- out of such a feeling, if you do not heed My
words, you shall perish. Except Myself, there is none who knows what ought and
what ought not to be done by all living beings;
there is also none other than Myself who is in the position of a law-giver to
them.

Additional Notes:

A person in full Krsna consciousness is not unduly anxious to execute the

duties of his existence. The foolish cannot understand this great freedom from all
anxiety. For one who acts in Krsna
consciousness, Lord Krsna becomes the most intimate friend. He always looks
after His friend's comfort, and He gives Himself to His friend, who is so
devotedly engaged working twenty-four hours a
day to please the Lord. Therefore, no one should be carried away by the
false ego of the bodily concept of life. One should not falsely think himself
independent of the laws of material nature or free to act.
He is already under strict material laws. But, as soon as he acts in Krsna
consciousness, he is liberated, free from the material perplexities. One should
note very carefully that one who is not active in Krsna
consciousness is losing himself in the material whirlpool, in the ocean of
birth and death. No conditioned soul actually knows what is to be done and what is
not to be done, but a person who acts in Krsna
consciousness is free to act because everything is prompted by Krsna from
within and confirmed by the spiritual master.

18.59
yad ahankAram Asritya na yotsya iti manyasE
mithyaisa vyavasAyas tE prakrtis tvAm niyoksyatI

If, in your self-conceit, you think, 'I will not fight,' your resolve is in vain.
Nature will compel you.

In the previous sloka , Lord had mentioned that , if he follows his

instructions, he will not get caught up in samsaara. In this sloka, he tells the
same thing in a different way. Arjuna may have a
doubt, that , what if he follows Karma Yoga, but does not want to fight and
avoid it? Will it be an issue? Lord tells here that, irrespective of what he
thinks, Arjuna will end up fighting anyway.

*Ahankaram = Self conceit

*Asritya = You think, take refuge in ;
*na Yotsya = Will not fight
*mityA = vain; that resolve will be false
*vyavasAya = this inclination or resolve (will be false)
*prakrtis tvAm = Your nature
*niyoksyati = it will compel you to fight.

Lord Krishna in a chastising mood reinforces the theme that if out of ahankara
or egoism the delusion of ignoring His instructions is entertained and assumption
of independence is embraced and one
decides to artificially oppose their own natural path disregarding His mandate
to the contrary. Such independent resolve will end in disappointment due to the
reality that the predominant guna or mode of
material nature will compel one to act in spite of all resistance. The mode
itself will coerce one to acquiescence beyond their control.

Lord Krishna gives the caution that one should not be deluded and think that
they are in any way independent of the Supreme Lord. If due to false ego one
thinks that they are the independent doer of their
actions and take the decision to go against their own natural propensity it
would be in vain. Lord Krishna's external energy is prakriti the material
substratum pervading physical existence. From prakriti arises
the three gunas or modes of material nature which adjusts itself automatically
to the karma or reactions to actions acquired by the different activities a jiva
or embodied being performs in countless lifetimes.
Changing to the appropriate guna based on such actions the guna itself will
compel one to act according to its dictates and any opposition will be futile.

18.60
svabhAva-jena kauntEyA nibaddhah svena karmanA
kartum necchasi yan mohAt karisyasy avaso 'pi tat

O Arjuna, bound by your own duty born out of your own inner disposition, and
having no control over your own will, you will be compelled to do that very thing
which you now desire not to do through delusion.

Continuing the previous theme Lord Krishna affirms that actions which are one's
natural duty which due to illusion one is not willing do, will in spite of that
compel one to do so by the predominating guna or
mode of material nature which will coerce one to do them anyway. In this present
situation a ksatriya warrior is naturally possesses valour, courage and a heroic
tempermant and are situated in raja guna the
mode of passion. This is not random but follows a thread from previous births. A
ksatriya cannot tolerate even the slightest ridicule or insult. So upon hearing
the raucous insults about his bravery and the
degrading insults to his manhood dispaging his prowess from the opposing enemy a
ksatriya cannot refrain from avenging their honor in battle iregardless the odds.

For, heroism is the duty of a Ksatriya born of his nature. Impelled by your own
duty of heroism born of your own nature, you will lose self-control when you get
the taunts of your enemies. Unable to suffer it,
you will be compelled to engage them in battle, which, now, out of delusion and
ignorance, you do not desire to do.All beings have been ordained by Me to follow
their Prakrti acquired by their previous Karmas.

*svabhava-jena--by one's own nature;

*kaunteya--O son of Kunti;
*nibaddhah--conditioned; bound
*svena--by one's own;
*karmana--activities;
*kartum--to do; na--not; icchasi--like; yat--that;
*mohat--by illusion;
*karisyasi--you will act;
*avasah--imperceptibly; api--even; tat--that.

18.61
isvarah sarva-bhutAnAm hrd-dEsE 'rjuna tisthati
bhrAmayan sarva-bhutAni yantrArudhAni mAyayA

The Lord, O Arjuna, abides in the heart of every being, spinning them round and
round, mounted on a wheel as it were, by His power.

Arjuna had a doubt. Krishna had told in earlier slokas, that if he doesn't
listen to his advice and doesn't perform his Kshatriya Dharma of fighting the war
and tried to avoid it, even then his natural
kshatriya impulses will compel him to fight. Now, Arjuna's doubt is, if he
is doing the karma as per his natural impulses, then isn't it outside Lord's
control and he is acting independently?
Or, if he is doing actions under the direction/control of the Lord, then the
Lord himself should be responsible for that action. In response, Lord says as
follows

Lord Vasudeva, who is the ruler over all, lives in 'the heart of all beings,'
i.e., in the region from which arises all knowledge which is at the root of all
secular and spiritual activities. How and doing what
does He exist? He exists enabling, by His Maya (power), 'all beings who are
mounted, as it were, on the machine Prakrti' in the form of body and senses
created by Himself, to act in accordance with
their Gunas of Sattva and others. It was already expressed in 'And I am seated
in the hearts of all. From Me are memory, knowledge and their removal also'
(15.15) and in 'From Me proceed everything' (10.8).
 The Srutis also proclaim 'He who, dwelling in the self' (Br. U. Madh., 3.7.22).
In the next sloka (18.62), he explains the way to get rid of the Maya:

*Iswarah = the supreme controller, Sriman Narayana

*SarvaBhutanAm = all living beings
*hrd-dese = inside the Hridayam, the place from which flows the impulses
and thoughts
*tishtati = dwells, resides
Isvarah is the all pervading Supreme Lord as the indwelling monitor
within hrid dese the core of the heart which is the source of all consciousness,
the basis of all actions pravritti or passive
and nivritti or energetic.
*yantrA = Prakruthi , our bodies
*ArudhAni = residing in this bodies
yantrA Arudhani refers to our souls. In this souls, is the Lord,
controlling them.
*bhrAmayan= causing to revolve, move, travel
He exists enabling, by His Maya (power), 'all beings who are mounted,
as it were, on the machine Prakrti' in the form of body and senses created by
Himself, to act in accordance with their Gunas
of Sattva and others.
*mAyayan = under the spell of material energy
The Supreme Lord abides simultaneously in the etheric heart of every
jiva or embodied being in a subatomic form known as paramatma the Supreme Soul.
Once so installed the Supreme Lord activates,
energises and animates the physical body of the jiva or embodied
being. Maya the external illusory potency bombasts and buffets the jivas
interminably in the material existence in accordance to and
consistent with the guna or mode of material nature which is
predominate. The Brihadaranyaka Upanisad III.VI.XV beginning yah sarvesu bhutesu
tisthan states: The Supreme Lord abides in all beings
and controls all living entities internally.

So, to answer, yes, Lord is ultimately the controller, but he is not

indiscriminate. But, we are the performers, driven by our Karmas and the three
gunas - Sattva, Rajas and Tamas.
In the two preceding verses the subservience of all jivas or embodied
beings to prakriti or the material substratum pervading all existence have been
given according to the viewpoint of sankhya or
analytical reasoning. Now Lord Krishna declares the conclusion in this
verse and the next. As has been confirmed in many of the Vedic scriptures, within
the etheric heart of all jivas abides the
Supreme Lord as paramatma the Supreme Soul who monitors the thoughts and
activities of all living entities. The Svetasvatara Upanisad VI.XI beginning eko
devah sarva bhutesu states: The Supreme Lord
who is one without a second abides in the core of the heart in all
created beings as the indwelling monitor. The Briharanyaka Upanisad III.VII.XIII
beginning yah sarvesu bhutesu tisthan states: The Supreme
Soul abides within all beings yet He is different from all beings. Whom
beings do not know. Whose creations all beings are: Who controls all beings. Who
is the inner ruler of all beings as well as the inner
controller of all beings. How this is to be understood is inconceivable
but by His illusory energy known as maya all beings are revolving in samsara the
perpetual cycle of birth and death engaged in a
myriad of activities. The jivas who identify with the physical body are
kept revolving life after life in material existence. The jivas who identify with
the Supreme Lord have the chance to transcend
this by His GRACE.
 Additional Notes:
Arjuna was not the supreme knower, and his decision to fight or not to
fight was confined to his limited discretion. Lord Krsna instructed that the
individual is not all in all. The Supreme Personality of Godhead,
or He Himself, Krsna, the localized Supersoul, sits in the heart directing
the living being. After changing bodies, the living entity forgets his past deeds,
but the Supersoul, as the knower of the past, present
and future, remains the witness of all his activities. Therefore all the
activities of living entities are directed by this Supersoul. The living entity
gets what he deserves and is carried by the material body
which is created in the material energy under the direction of the
Supersoul. As soon as a living entity is placed in a particular type of body, he
has to work under the spell of that bodily situation. A person
seated in a high-speed motorcar goes faster than one seated in a slower
car, though the living entities, the drivers, may be the same. Similarly, by the
order of the Supreme Soul, material nature fashions a
particular type of body to a particular type of living entity to work
according to his past desires. The living entity is not independent. One should
not think himself independent of the Supreme Personality
of Godhead. The individual is always under His control. Therefore his duty
is to surrender, and that is the injunction of the next verse.

18.62
tam eva saranam gaccha sarva-bhAvEna bhArata
tat-prasadAt parAm sAntim sthAnam prApsyasi sAsvatam

Seek refuge in Him alone, O Arjuna, with the whole of your being. By His grace,
you shall find supreme peace and eternal abode.

If it is practically impossible for one to achieve moksa or liberation from

material existence and attain the eternal spiritual world of the Supreme Lord. How
is it realistic to aspire for it? To answer this query
Lord Krishna declares to exclusively seek refuge in the Supreme Lord alone and
nothing else. Such being the case, take refuge with all your heart
(Sarvabhavena), by every disposition of your body,
senses and mind (Sarvatmana) in Him --- Him, the ruler of all, who has become
your charioteer out of compassion for dependents, and who orders you, 'Act thus'
and so on. Even if you do not do so now,
fighting in battle etc., is inevitable for you who are ignorant and actuated by
His Maya, but then you will get ruined. Therefore, fight etc., in the manner which
has been explained by Him. Such is the meaning.
Acting in this way, you will attain supreme peace, release from all bondage,
and the eternal abode. Hundreds of Srutis declare it: 'That supreme place of Visnu
which the sages see' (Rg. S., 1.2.6.5);
'They become meritorious and reach this heaven where Devas and Sadhyas dwell'
(Tai. A., 3.12); 'Where dwell the ancient sages, the first-born' (Tai.Sam.,
4.7.13.1); 'The supreme place above the paradise
in the heart of the Supreme Heaven' (Ma. Na., 8.14); 'He who is in the Supreme
Heaven and presides over this' (Rg. S., 8.7.17.7); 'Now that light which shines
above this Supreme Heaven' (Cha. U., 3.13.7);
and 'He reaches the end of the journey, the Highest abode of Visnu' (Ka. U.,
3.9).

Taking full shelter of the Supreme Lord Krishna in every way is what is being
emphasised here. Since every jiva or embodied being in all of creation is anyway
totally dependent upon the Supreme Lord for their
very existence whether they know it or not. It is not at all unreasonable,
acknowledging this, for the spiritually intelligent to surrender completely in
total unconditional refuge in Him with all their mind, with all their
heart and with all their soul. Then only by His Grace they shall attain the
supreme, everlasting, eternal abode in the spiritual worlds and eternal communion
with Him.

*tam--unto Him;
*eva--certainly;
*saranam--surrender;
*gaccha--go;
Surrender to the lord as the MEANS. SrimanNaaryana is the Lord to
surrender as MEANS
*sarva-bhavena--in all respects;
Consider the Lord as the refuge for everything. Azhwar sang unnum
Sor, Parugu Neer, Tinrum Vettrralai, ellAm Kaanan. Don't consider the Lord is
just for Moksham and go to other dieties or
people for other things. With all thy mind, with all thy heart and
with all thy soul swiftly surrender unto the Supreme Lord Krishna taking full
refuge in Him alone. It is He who is the Supreme controller,
the Lord of all lords, the Supreme goal and ultimate attainment. Who
out of His causeless mercy for all jivas or embodied beings and the incomparable
love He has for His beloved devotees so much
so that He, the Supreme Lord of all even condescended to accept the
position of chariot driver for His dear devotee. So everyone should earnestly seek
Him as their sole refuge adhering to His
unsurpassable teachings manifested in the injunctions and ordinances
of the Vedic scriptures and by following His unequivocal instructions in Srimad
Bhagavad-Gita.

*bharata--O son of Bharata;

*tat-prasadat--by HIS GRACE!
By doing so one will by His Grace be able to transcend maya the
illusory energy, surpassing the ocean of samsara the perpetual cycle of birth and
death and at last achieve the peace that passes all
understanding attaining the Supreme state of communion with the Supreme
Lord, that immortal state of eternal empyrean from which there is no return to
material existence.

*param--transcendental;
*santim--in peace;
*sthanam--abode;
*prapsyasi--you will get;
You will reach "parAm santim sthAnam" i.e SriVaikuntam!
*sasvatam--eternal.
And this is forever, not just going and coming. Once we go to
Srivaikuntam, we don't return. It's Sasvatam, unlike swarga, Narakam etc.
Upanishads have glorified this as
"AsmAt shareerAt samuudhAyA, Param jyotirupasampadya, Svena rupena
AbhinishbadyatE... Na cha punarAvarte, na cha PunarAvartE". Manavala Maamuni
sang in
Thiruvaaymozhi Noorthandaadi the same "miduthalam ...".

Throughout the Vedic scriptures these points are confirmed. The Chandogya
Upanisad III.XIII.VII beginning atha yad atah paro divo states: The resplendent
Supreme Lord shines forth effulgently above the
 universe, beyond the brahman or spiritual substratum pervading all
existence, transcending all worlds. The Katha Upanisad I.III.IX beginning vijnanas
arathiryastu states: One can cross the ocean of
samsara and reach the everlasting, eternal abode of the Supreme Lord, the
final resort. In the Taittriya Upanisad III.X.III beginning yasah iti pashusu
jyotiriti states: The Supreme Lord's divine splendour is
apparent in every aspect of creation whether phenomenal or celestial such as
the splendour of the cows, the light of the stars, the bliss of the generative
organ for procreation, etc. But when one meditates
upon Lord Krishna as the supreme worship able divinity then one obtains Him
and the immortal state of eternal empyrean.

Additional notes:

A living entity should therefore surrender unto the Supreme Personality of

Godhead who is situated in everyone's heart, and that will relieve him from all
kinds of miseries of this material existence. By such
surrender, one will not only be released from all miseries in this life, but at
the end he will reach the Supreme God. The transcendental world is described in
the Vedic literature as tad visnoh paramam padam.
Since all of creation is the kingdom of God, everything material is actually
spiritual, but paramam padam specifically refers to the eternal abode, which is
called the spiritual sky or Vaikuntha.
In the Fifteenth Chapter of Bhagavad-gita it is stated, "sarvasya caham hrdi
sannivistah." The Lord is seated in everyone's heart, so this recommendation that
one should surrender unto the Supersoul sitting
within means that one should surrender unto the Supreme Personality of
Godhead, Krsna. Krsna has already been accepted by Arjuna as the Supreme. He was
accepted in the Tenth Chapter as
param brahma param dhama. Arjuna has accepted Krsna as the Supreme Personality
of Godhead and the supreme abode of all living entities, not only because of his
personal experience but also
because of the evidence of great authorities like Narada, Asita, Devala and
Vyasa.

18.63
iti tEy jnAnam Akhyatam guhyAd guhyataram mayA
vimrsyaitad asesEna yathEcchasi tathA kuru

Thus the knowledge, the mystery of mysteries, has been declared to you be Me.
Reflecting on it fully, do what you will.

Lord is giving a pause at this sloka and after explaining many things in the
Bhagavad Gita and asks Arjuna to revisit and reflect on all that has been
instructed so far and choose the best path for him, among
those that has been said.

Concluding the essential teachings of the entire Srimad Bhagavad-Gita, the

Supreme Lord Krishna declares that the most confidential and esoteric wisdom has
been disclosed by Him in this treatise revealing
how the jiva or embodied being attains eternal communion with the Supreme Lord
which is the purpose and goal of human existence. This divine discourse was
disclosed out of compassion and benevolence
to all creation by Lord Krishna who is omniscient and extremely gracious. There
is no knowledge more beneficial and valuable than Srimad Bhagavad-Gita. There is
no knowledge higher or superior to
 Srimad Bhagavad-Gita. It should be well reflected upon and deeply contemplated
and then one should act accordingly.

*iti te = so far to you

*akhAytam = said by me
*jnAnam = knowledge
jnAnam AkhAytam - the knowledge which was said to you , so far by
me
*guyhAd = confidential
*guyhataram = most confidential
The jnaanam is not ordinary. It's guhyAd guhytaram Gnaanam - the most
confidential knowledge. Since the word jnanam or knowledge is linked to
guhyataram meaning most confidential it denotes
wisdom the conclusion of knowledge which is indispensable to an aspirant
and the most valuable for it is the final conclusion for the entire Srimad
Bhagavad-Gita.
*mayA = by me

*vimrsya = Contemplate, reflect, revisit

*etad= this i.e all that has been said
*asEsena= Entirely, Completely. Go over everything that has been said and
not just parts!
Lord Krishna instructs to examine, analyse and contemplate the teachings
of the three paths known as karma yoga or facilitating communion with the Supreme
Lord by actions.
Bhakti yoga or facilitating communion with the Supreme Lord by exclusive
loving devotion and by jnana yoga or facilitating communion with the Supreme Lord
by empirical knowledge. After thoroughly
reflecting on how each may be implemented into the reality of daily life
one should harmonise them and act accordingly.
*yatha Icchasi =
*tatha kuru = do what you feel is best. I.e select the path among the many
i have suggested so far.
Lord has given various paths - Karma, Jnaana, Bhakti and
Saranagathi so far and is telling Arjuna to select the path he deems past. He
also told about his avataara rahasyam.
i.e starting from "Jeevatma is Nityam" and ending with "consider me
as the only means and refuge i.e tamEva saranam gaccha" - explaining all the
yogams in the between - he told Arjuna
about many things. Now, he is giving a pause here and asking
Arjuna to revisit and reflect all that has been said.

Additional Notes:
The Lord has already explained to Arjuna the knowledge of brahma-bhuta. One
who is in the brahma-bhuta condition is joyful; he never laments, nor does he
desire anything. That is due to confidential
knowledge. Krsna also discloses knowledge of the Supersoul. This is also
Brahman knowledge, knowledge of Brahman, but it is superior. Here Lord Krsna tells
Arjuna that he can do as he chooses.
God does not interfere with the little independence of the living entity.
In Bhagavad-gita, the Lord has explained in all respects how one can elevate his
living condition. The best advice imparted to Arjuna
is to surrender unto the Supersoul seated within his heart. By right
discrimination, one should agree to act according to the order of the Supersoul.
That will help one become situated constantly in
Krsna consciousness, the highest perfectional stage of human life. Arjuna
is being directly ordered by the Personality of Godhead to fight. Surrender to the
Supreme Personality of Godhead is in the best
interest of the living entities. It is not for the interest of the
Supreme. Before surrendering, one is free to deliberate on this subject as far as
the intelligence goes; that is the best way to accept the instruction
of the Supreme Personality of Godhead. Such instruction comes also through
the spiritual master, the bona fide representative of Krsna.

RECAP OF THE GITA :

---------------------------------------

The famous Gitartha Sangraha of the saint Yamunacharya (also known as

Alavandaar) gives the gist of Gita in one verse.

SARVA DHARMA JNAANA VAIRAAGYA SAADHYA BHAKTYEKA GOCHARA: I

NAARAAYANA: PARAM BRAHMA GITAA SASTREH SAMEERITHAH:

One who performs his prescribed duty, with full knowledge of himself and his
master, devoid of desire, reaches the stage of practice of bhakti-yoga. By bhakti-
yoga one can please Narayana and reach HIM.
So our objective should be to reach and serve our master, and the means to
achieve this goal is bhakti-yoga. Narayana, the Supreme Lord, is the One whom we
have to reach. All these -- the nature of the objective, the nature of
the means, and the the goal, i.e., Narayana, His nature and His qualities are
explained in the Bhagavad Gita.

*svadharma = doing the prescribed Karmas as per the station of his life.
*jnAna = Jnaana gnaanam
*vairagya = devoid of desire (performing Karma and Jnaanam devoid of desire)
*sAdhya = will get us to
*Bhakti eka GocaraH = Bhakti yogam.
Thus, by performing karma and Jnaana without desire, it ripens to
Bhakti yogam , which in turn will graduate to Para Bhakti , Para Jnaanam and
Parama Bhakti.

- Narayana is parabrahma and everything is achieved through his grace. This

is the main gist of Gita, as per this summary sloka of Swamy Alavandar.

Summary of the First Sixth Chapters/Shadgam:

JNAANA KARMAATMIKE NISHTEH YOGA LAKSHYEH SU_SAMSKRUTHEH I
AATMAANU BHUTI SIDDHAYARTEH POORVA SHATKENAH CHODHITHEH II
----------------(2)

"Well formed Wisdom in thought and deed, for mind-calm's reach and
then for soul sight's gain, the first Six lectures(chapters) teach:

* Poorva Shatkenah chodhitheh = The first shadgam (i.e first six

chapters) is dealing with this - Atma sakshaatkaaram
*Jnaana, KarmaatmikE nishtEh
Understanding Jnaanam of Atma and then performing Karma Yoga
will help clean our mind and guide us towards Jnaana yogam
*Yoga Lakshyeh su samskrtuteh

Ok, we know the supreme goal and the ultimate truth as Narayana from Gita. Now,
what are the ways to reach him? Gita tells us the details on how to reach the
lord. Gita tells us the "Bhakti" is the way
to reach him. Now, we will have a question. All of us seem to know what Bhakti
is, so what is Gita instructing? Gita is explaining the true details of Bhakti
and how to gain it.
Gita explains how we can do Bhakti without giving up our daily responsibilities
(e.g Karma Yoga, Jnaana Yoga etc). Why? By default, we are by nature driven to
live in the material plan and cannot escape
doing our day to day duties e.g. eating, sleeping, marrying, raising kids,
working etc. Gita tells us how we can do our daily responsibilities in the right
way without losing sight of
the ultimate purushartham and this is Karma Yogam. And doing it with the right
frame of mind requires Jnaana Yogam. If we do Karma and Jnaana Yogam sincerely, it
will allow us to reach Bhakti Yogam.
Before going into details of what we should do and our ultimate goal, Krishna
explains us the nature of our true selves! Only when we know our true nature,
would be able to realize what our goal should be
and the ways to reach them.

SUMMARY OF FIRST CHAPTER (The mental agony of Arjuna revealed)

---------------------------------------------

ASTHAANA SNEHA KAARUNYA DHARMA_ADHARMA DHIYAA AAKULAM I

PAARTHAM PRAPANNAM UDDHISYA SAASTRAAVATARANAM KRUTHAM II

"Gita was introduced to PArthA who refuge sought, fearing right's

wrong, by misplaced love and pity caught".

In the Kurukshetra Yuddha Bhumi, Pandavas and Kaurvas were arraigned

against each other , ready for waging war. Dhritaraashtra asked Sanjaya to
provide him information (live telecast) on the war.
Sanjaya describes the details of the war. Arjuna gets scared of killing
all his relatives and friends in the war and falls at Lord Krishna's feet for
guidance. Alavandar describes this as , Arjuna has
has confused due to "AsthAana Sneha" (misplaced friendship, misplaced
affection), "Asthaana kArunya" (showing compassion, where it's not needed),
"DharmaAdharma dhiyaa kulam" (confusing
dharma with Adharma and vice verse) ; Having been confused - he surrenders
at the feet of the Lord - "Paartham prapannam Uddisya";

Arjuna finds close relatives like Bhismar and dear Acharyas like Dronar
assembled in front of him to engage in the battle against him and his family.
Arjuna"s mind is overcome with compassion and
affection for his relatives and Acharyas on the opposite side and he does
not want to kill them in battle. His mind is confused about the purpose of
engaging in a battle with his relatives and teachers and
he questions , whether it is worth the while to win such a battle. He is
overcome with fear and throws his bow and arrows and is stricken with despair. At
that time, he turned to his Charioteer, Krishna
and begged him to point the right way. Krishna with a smile in His face
instructed Arjuna on the nature of Jeevatma, Paramatma and the means to reach the
Paramatma .Krishna revealed to Arjuna in
the battle field the secret, inner meanings of the Vedas and Upanishads in
an elegant, friendly and easy to understand manner.

Arjuna reveals his anguish at the prospect of battle. The chapter starts
with Dhritarashtra, the father of the kauravas, asking his messenger Sanjaya about
the happenings in Kurukshetra.
 Sanjaya begins his narration with the words of the eldest Kaurava Duryodhana
as he prepared for the battle and then introduces Arjuna and his lamentation of
his plight. Arjuna fears that papa
karma caused by his misdeeds will engulf him. He explains that acharyas who
are fit to be honored every day should not be killed. One cannot build his throne
on the altar of his relatives.
The chapter then ends with Arjuna abandoning his bow and arrow and sitting
silently in his chariot.

Swami Desikan uses some choice words to echo the sentiments of Alavandaar
and elaborates on them in the following verse:

UHAVAI ADAINTHA URAVUDAYAAR PORALURRA ANNALL

THAHAVUDAN ANBU KARAI PURALA DHARUMATTHU ALAVIL
MIHA ULAM ANJI VIZHUNDHU ADI SERNTHA VISAYANUKKU OHR
NAHAIUDAN UNMAI URAIKKA AMAINDANAN NAARANANEH

The disturbed state of Arjuna arising from his inappropriate freindship

and affection for his kith and kin assembled to battle him and his recourse to
Krishna as a Prapanna seeking help is
brilliantly portrayed by Swami Desikan thru the use of the passage in the
Verse" DharumatthaLavin MihavuLamanji vizhundu adi serntha visayanukku" , The
true knowledge revealed
by Krishna is described as Unmai by Swami Desiakn to correlate to the
word "Saastraavataranam " used by Alavandaar.

THE ESSENCE OF SECOND ADHYAYAA OF GITA: THE WAY OF KNOWLEDGE (KARMA YOGA
Unveiled)
*****************************************************************************
****

Alavandaar succinctly summarizes the second chapter in this manner:

NITYA_ATMAA ASANGA KARMEHAA GOCHARAA SANKYA YOGADHEE : I

DWITHEEYEH STHITADHEE_LAKSHA PROKTHAA TAN MOHA SAANTHAYEH II

"Wisdom: - (1) Soul's eternality (2) Work of unselfishness, And (3)

Mind-calm, Chapter two taught to cure his foolishness"

Here, according to Alavandaar, the Gitaacharyan instructs Arjuna about

the indestructability of the Jivan and advises him not to worry about the body
made of Pancha Bhoothams( five elements) that
houses the imperishable Jivan. Krishna explains to Arjuna that there is
no reason for sorrow over the destruction of the body ,since it is only a
temporary house for the eternal Jivan.
Once the Karmas are exhausted, Jivan is blessed with Moksham (freedom
from Rebirths) and as a result, there is no justification for the continuation of
the body through rebirth; therefore, there is no
reason to feel sad over the destruction of the body, after it has served
its cause.

Krishna uses Arjuna's moral dilemma as a pretext for getting at the root
confusion which Arjuna faces. Arjuna erroneously thinks that he will really kill
Bhishma and others, only because he is
confused that the body and the self (atma) are one and the same. He has
not understood that even by shooting countless arrows at Bhishma, Bhishma's atma
cannot be destroyed.
Even if Arjuna stays away from fighting for thousands of years, Bhishma's
body cannot be saved. The idea is that the body is subject to destruction, but
the atma is eternal.
This is the tattva-jnaana (true knowledge of the nature of atma and the
body) which one has to get first. These are explained up to verse 39. Once one
knows the greatness of jeevatma, one would
certainly long to realise it and see it as it is. Next, Krishna goes on
to explain karma-yoga which is the means to realise this atma. By practising
Karmay-yoga, one will be led to Jnaana yoga which is
pneultimate to atma realisation.

It would be apt here to define Karma yoga and Jnaana yoga. Yoga here
means way or path. Karma Yoga is the path of action and Jnaana yoga is the path
of knowledge. These paths lead to the
goal, which is Atma realisation. The order given in the second chapter is
:

* Basic Knowledge about Jivatma - Karma Yoga, Manas suddhi (one's mind
is cleansed), Jnaana Yoga, Atma Realisation. Perform your duty without fixing
your eye on worldly goals. This is
the way to jnaana yoga which ultimately leads to atma-
saakshatkaara, the vision of the self.
* Karma Yoga -- disciplined performance of religious acts and one's
prescribed ritual duties with three things in mind, or the threefold sacrifice.
1. Kartrtva buddhi tyaaga - Do not think you are the doer.
2. Mamata tyaaga - do not think that this action is for you or
belongs to you
3. Phala tyaaga - Do not think or perform karma-yoga for any
objective other than atma-realisation. Every karma has to be performed as a
service to the Lord with an underlying thought that
you are his absolute servant
* Jnaana Yoga -- to meditate on one's atma without any hinderance, by
controlling one's senses and without straying after worldly pleasures.

Important Verses: 12, 17,18,23,27,38,41,45,47,53,55-58,60,61

Swami Desikan salutes Krishna as "Vitthahan" to suggest the Lord of heroic

deeds and surprising acts. Our Lord asks Arjuna to shake of his delusion and
points out to him that "Udalam
Azhindhidum,uL uyir onru ennai pol Azhiyaadhu." He reveals that the Jivan
is eternal like Him and can not be destroyed. He adds that the prescribed duties
by the Sastraas have to
be performed and they have to be carried out without thought about their
fruits so that he, Arjuna can hasten to the step of Jnana Yoga. Lord asks Arjuna
to understand the truth of Jivan's imperishable
nature and the need to do one "s duties in a spirit of dispassion and
instructs him to shake off his delusion. Swami Desikan"s words expressing these
thoughts are: "Vidumathu Parru Vidaatha
Tadaittha Kirisaigaleh". He asks Arjuna to hasten to "uyir kaattum
ninaivu" or the Jnana Yogam , which will reveal the true nature of the Jivan and
its relation to Paramatman.

In the second chapter, Lord explains that "Atma is Nityam" and then briefs
about Karma and Jnaana Yoga. Arjuna was in the moham (delusion) that by shooting
arrows he is going to kill Bheeshma etc.
Lord starts clearing Arjuna's misconception and deception from this chapter
onwards.
*Nitya Atmaa = Eternal soul; Soul is eternal
"Nainam chindanti shastrai, nainam bhavati pavakaha " sloka
explains the the eternality of the soul
*Asanga KarmEha = Do Karma without attachment
"Karman eva AdhikAraste, maa phalesu kadaachana ,maa karma phala
hetuh, maateh sangaha astu Akarmani" slokam gives the gist of performing karma
yogam without attachment
*Sthidadhi = Jnaana yogam; Unshakeable knowledge ; i.e performing
Karma yoga without attachment and with the thought that Atma is Nityam, would lead
to Jnaana Yogam
Lord mentions this person - "Sthadhi" as "Sthita Pragyan" and
explains his state of not getting disturbed whether there is joy or sorrow, keeps
his organs under control etc in the four sloka in chapter2.

THE ESSENCE OF THE THIRD CHAPTER:tHE WAY OF ACTION (Greatness and power of
Karma Yoga)
***********************************************************************

Alavandaar's summary of the 43 verses of the third chapter is as follows:

ASAKTYAA LOKA RAKSHAAYAI GUNESHVAAROPYA KARTRUTHAM I

SARVESWAREH VAA NYASYOKTHAA TRITHIYEH KARMA KAARYATAA II

(1) 'Unselfish, - (2) To save the worlds (3) to qualities acribing

works or (4) to Soverign Lord - god, Lecture three says : do works"

Karma yogam gives Atma Saakshatkaaram directly

*Loka Rakshaayai -
Everybody can't do Gnaana yogam, restricting senses, doing
tapas etc. By default, Karma Yogam, indulging in activity is natural for all and
thus the Lord
instructed on Karma yogam for Loka Rakshaayai. He instructed
Arjuna to "Niyatam kuru karmatvam " i.e perform the prescribed duties, in
response to Arjuna's question : "Jyaasi chet
karmani mata buddhir janardana.. tat kim karmani ghoremAm ,
niyo jayasi kesava?", where he asked Krishna, why is he telling him to do Karma,
when he can get Atma Saakshatkaram
directly by jnaana yogam. Krishna clarifies that , it needs
to be done in sequence by doing prescribed Karma i.e Karma yogam , then Jnaan
Yogam and then Atma SaakshakAram.
In fact, he tells Arjuna that, Karmya Yoga gives Atma
SaakshAtkaram directly. That's why this chapter itself is called as "Karma
yogam". He also informs Arjuna that the Karma yogam
is not impelled by self alone, but by the three gunas - Rajas,
Sattva, Tamas - "Prakruteh Kriya Maanani, gunai Karmani sarvasaha, AhamkAra
vimmudhAtma, kartAham iti manyate".
Just like a horse is riden by the charioter using the reins,
similarly we are also like the Horses running due to the three gunas. That's
why, we need to surrender all the actions, results to
the Lord and avoid thinking that the "action is ours", "we are
doing it" and "crave for it's results".

*GuneshvaarOpya Kartrutham, Sarveshvareh vaa nyasyokthaa

He instructs to surrender all actions to the Lord. "Mayyi
sarvAni karmAni , sannyasya adhyAtma cetasah, nirAsir, Nirmamoh buthvA,
yuddhasvya vigatah jvarah".
"Kaama esaha, krodha esaha , Rajo gunah samudh bhavaha, ..
vidhyena ika vairinam" - Shed the kaama, krodha - the greatest enemies of the
self.

Here Krishna prods Arjuna to do his Kshatriya duties in the form of

engaging in the war as one of the leaders of the righteous Pandavaas. Bhagavan
states that Karma Yogam should be practised first
before attempting Jnana Yogam. He points out that Karma Yogam is a
prerequisite to Jnana Yogam. He says that it is imposiible to sit still, while
action is being induced by one or more of the
three Gunas(Sattvam ,Rajas and Tamas). If one abandons Karma Yoga, one
can not even carry out bodily functions on this earth. He instructs Arjuna that he
should perform
Karma Yoga to please HIM and not for obtaining other results such as
reaching Swargam(Heavenly world) etc.Krishna states further that the human beings
such as Arjuna are deluded by thinking that
the Jeevan(Atman) and the body are one and the same. As a result , the
human beings think that it is the Jivan that does all the Karmas . Krishna
explains that the three Gunas thru their graded
interactions with the eternal Jivan are behind the Karmas and that it
is very natural for to be involved with the performance of different
Karmas.Krishna explains further that it is HE as the supreme Lord ,
who does all the Karmas through the Jivan for HIS own pleasure and by
dedicating the fruits of the Karmas to HIM , all the delusions will disappear.
Krishna presses Arjuna to engage therefore in the fight
in accordance with the dharma as a soldier.

Two of the key slokas of this chapter are:

TASMAADASAKTHA: SATATAM KAARYAM KARMA SAMAACHARA I

ASAKTHO HYAACHARAN KARMA PARAMAPNOTHI PURUSHA: II ----------- GITA
III.19

HENCE PERFORM ACTIONS, SINCE THEY ARE OBLIGATORY ,BUT PERFORM THEM WITHOUT
ATTACHMENT IN A DISPASSIONATE FRAME OF MIND .ONE ATTAINS THE HIGHEST OF BOONS
(MOKSHAM) BY PERFORMING ACTIONS WITHOUT ATTACHMENT TO THEM.

MAYI SARVAANI KARMAANI SAMNYASYAADHYAATMACHETASA I

NIRAASI NIRMAMO BHOOTHVA YUDYASVA VIGATAJWARA: II ------------- GITA
III.30

Renounce all actions to me; with your mind centered on the self
(Adhyaatma Chetasa) and getting rid of hope and selfishness , fight free from
mental agitation( Vigata Jwqara: ).

Alavandaar"s words conveying the essence of the third chapter are

"Sarveswareh vaa nyasyokthaa --kartrutaam".

When Krishna spoke about both Karma yoga and Jnaana yoga in the second
chapter, Arjuna become confused. Since Jnaan yoga is the stage just before atma-
saakshatkaara, why should i not
directly practice jnaana yoga? Why must i begin with Karma yoga? Krishna
explains that he has prescribed two ways of atma realisation. One is jnaana-yoga
for those who already have absolute
control over their senses. THe other is karma-yoga for those who have not
yet conquered them. In this chapter he teaches that karma-yoga by itself will
lead to atma saakshatkara.

Note the difference compared to the second chapter, where karma-yoga is

taught to lead to Jnaana-yoga and Jnaana-yoga in turn leads to atma Saakshatkaara.
Here, actions and performance of
one's dutires with the threefold sacrifice itself will lead to atma
realisation. The significance is that, we like Arjuna are used to action always
and are not accustomed to restraint. Karma Yoga is action
and jnaana yoga is restraining from action. So, it is easier for us all to
practice Karma yoga. Think that we perform, being pushed by our triple qualities
of sattva, rajas and tamas and guided by our Lord.

Important verses: 1,2,3,8,11,12,27,30,35,37

Swami Desikan brilliantly elaborates on the summary of Alavandaar as

follows:

SANGAM TAVIRNDHU SAKAM SATIR PERRA DHANANJAYANEH

PONGUM GUNANGAL PUNARPU ANAITTHUM PUHA VITTU AVARRUL
NANKAN URAITTHA KIRISAI ELAM ENAVUM NAVINRAAR
ENGUM ARIVARGALEH ENRU NATHAN EIYAMBINANEH

Here, Swami refers to krishna"s instruction that Jnana Yogam will not
become fruitful without the observance of Karma Yoga first. One should perfom
Karma Yoga with dispassion and thereby obtain the
Lord"s blessings. Desire, anger will leave one after the proper practise
of Karma Yoga and offering the fruits of Karma to the Lord. It will then qualify
the practioner to succeed with the practise of Jnana
Yogam.The three gunas(Pongum Gunangal) are the attributes of Prakriti.
They are manifest in the chetana's body in different proportions. These gunas
make the chetana do the Karmas (Punarppu
anaitthum) . When one confuses the Jivan with the body, the chetana
forgets that all the Karmas are done by the Lord himself and is deluded to think
that he is the one , who is behind the performance of
the Karmas and forgets to dedicate them to the Lord in a spirit of
sacrifice of the fruits. Krishna (Nathan) gave such instructions (eIyambinaneh)
to Arjuna perform his duties as a Kshatriya in a
dispassionate manner.

THE ESSENCE OF THE FOURTH CHAPTER: THE WAY OF RENUNCIATION OF ACTION IN

KNOWLEDGE (Components of Karma Yoga and its element of Jnaana)
*******************************************************************************
*****************************************

Alavandaar"s summary of the fourth chapter is as follows:

PRASANGAATH SVA SVOBHAAVOKTHIHI KARMANAHA AKARMATA I

ASYA CHA BHEDA JNAANASYA MAHATMYAM CHATURDHA ADHYAAYA UCHYATHEH II

* Prasangaath Sva svobhoktihi

Lord suddenly started explaining his glories. He tells Arjuna that,
his instructions were not new. Infact, he had told this 28 chaturyugas earlier
and it kept getting passed down through
lineage (Imam Vivasvateh Yogam.. ProktavAn aham avyayam .. Vivasvaan
Manave praaya, Manu ikshvAteh brAvIt. ). Since the instructions got lost after a
period of time, he is telling it now to Arjuna.
 Arjuna had a doubt about Lord's birth and origin and the difference
between our births and Lord's Birth. In response the Lord says four famous slokas
("Bahuni mey vyatitAni.."; "Ajo mi san .." ;
"Yada Yadasya.. " "ParitrAnaya SadhunAm.."). Swami Desikan gives
Six meanings for this four slokas -
- "Avataarasya sathyatvam" i.e Lord's avataaram is real, like our
births;
- "Ajahath Sva Svabhaavatah" - There is no compromise to Lord's
gunas and glories, even when he takes avataaras in different forms;
- "Suddha Sattva Mayatvam ca" - Lord's thirumeni is made of
Aprakraathum, Suddha Satvam, whereas our bodies are made of Praakrutham, Pancha
Bhootam.
- " Sva Iccha Maatrah NidhAnatA" - Lord's birth is off his own
wish and not due to any Karmas, but for upholding Dharma. Our birth is due to
Karmas.

He further says that whoever constantly remembers Lord's avataara

rahasyam "Janma Karma ca mey divyam .. tyaktva deham punarjanma naiti ..", there
will be no further births

* Karmanaha Akarmataa
Lord then goes on to explain that one needs to see Karma in Akarma
and Akarma in Karma

*Jnaanasya MahAtyam
When Arjuna didn't understand Karma, Akarma - Lord further says
that, one who understands Jnaanam behind every Karma, he is truly intelligent.
For e.g every karma/action we do, if we
understand the purpose behind it and the reasoning that, we are
subservient to the Lord and everything is for his kaimkarma, then it's truly
jnaanam. Infact, this Jnaanam portion of the Karma
is most important and has higher importance than the karma portion
of the work. [ ShreyAn dravyAh mayAat yagnAt.. jnaanE parisampatE]

Here Alavandaar refer to the state of Adhikari ,who understands the true
nature of Atman(Jivan) and who thereafter performs the Karmas by recognizing the
Jnana content in them.
Such an Adhikari recognizes that Karma Yogam contains inside it Atma Jnanam
and therefore it blossoms forth into Jnana Yogam. Further , the Adhikari of that
description ,who wishes to obtain Moksham
performs all his Karmas believing that he is doing them in his capacity as a
part of Parabrahma Swaroopam and thereby gains more Atma Jnanam. Such an Adhikari
uses Atma Jnanam as a boat to
cross the ocean of sins accumulated over many births. His Atma Jnanam burns
away the admixture of Papams and Punyams and thereby makes him free of Karmas and
prepares him for the boon of
moksham.

***
Krishna now beautifully explains that even though he has prescribed karma
yoga for Arjuna, it cannot be performed without Jnaana (Knowledge). Not that
Jnaana-yoga is a path by itself and Jnaana
is just basic knowledge, which required even for a karma yogi. This jnaana
is part and parcel of Karma yoga, since one cannot perform karma yoga without
knowledge of himself and karma.
In Karma yoga, the knowledge part takes precedence over the action part. In
a digression in this chapter, Krishna also reveals the secret of his avataara.
 Important verses: 1, 4, 5-8, 13, 18, 33, 34

*****

The five Gita Slokas , which Alavandaar and Swami Desikan might have used
as a key part of their summaries of this chapter are:
IV--22 (Yadhrrucchaa Labha Santhushto), 23 (Brahmaarpanam ), 35(Api
Chetasi paapepyoh), 36 (Yathaidhaamsi Samiddhogni) 38(Sraddhaavaan labhate
Jnanam).

There are other famous slokams also here , which strengthen the message
summarized by the two Acharyas. They are:
IV-7(Paritthraanaaya Sadhunaam), 9 (Veetha raga Bhaya), 10 (Yeh Yata maam
Prapatyanthe),32 (Evam Bahuvidha Yagna),
34 (Tadviddhi Pranipaaatena) and 40 (Ajynasccha asraddhadhanasccha).

Swami Desikan hints here at the six Secrets (Rahasyams) behind the Lord"s
incarnations(Avataarams) here thru the choice of words " Thaaneh pirakkum
Perumaigalum) in his Verse.
He also states thru the words"Turavaakkirisaigal thumati tannaal
tulanguhaiyum", the Karmas that are unabandonable and shining BY doing them
with the knowledge ABOUT the
difference between the Jivan and the Body that houses it .

THE ESSENCE OF THE FIFTH CHAPTER : THE WAY OF RENUNCIATION (Karma Yoga - the
faster way to atma saakshatkara; the equality of the atman)
*******************************************************************************
*****

THE FIFTH CHAPTER IS SUMMARIZED IN A TERSE VERSE BY ALAVANDAAR AS FOLLOWS:

KARMA YOGASYA SOWKARYAM SAIGRYAM KAASCHANA TADHVIDHAA: I

BRAHMA JNAANA PRAKAARASCCHA PANCHAMA ADHYAAYA UCHYATE II

"To show, that mode of works, brings soon the fruit, to men, chapter FIve
begins, and then dwells on the Brahman-Ken"

*Karma Yogasya Soukaryam - Karma yoga is easier to follow

*Saigriyam - Karma yoga also fetches results quicker compared to Jnaana
yogam
*kAaschana tadvidhaa - Karma yoga can be done in different ways
*Brahma Jnaana prakaarascha - By performing Karma yoga this way, one ripens
in Jnaana yoga and the peak of it is Brahma jnaanam, where one looks at everyone
as the same.
This sloka captures the essence of Brahma Jnaanam : "Vidya Vinaya
sampaNE BrahmAne, gavi Hastini, Suni chaiva svaapakecA , panditAha sama
darsana.", where a jnaani understands the
soul in all bodies, irrespective of whether it is a learned person, a
dog eater or a elephant, born due to karmas It's sama darsanam.
"BhoktAram Yagna tapasam sarva Loka Mahesvaram " - Here Lord says, all
yagnas ultimately reach him and thus performing Karma yogam is also a yagna to him

Having explained that Karma yoga is the easier way for us, Krishna adds here
that it is also the faster way. He further explains the threefold sacrifice which
are termed as sannyasa. Karma sannyasa is
staying away from performing one's duties. Karma-yoga is performing one's
duties devoid of thoughts like I am the doer, it is my karma and it is for worldly
goals. Certainly the latter is better. Once you
perform your duty only for atma saakshatkara, you will master the art of
raising the atma from serving it's own body. A human being is tall or short or
dark or fair or male or female, only when you
see the atma attached with its body. If the atma's nature is understood as
being devoid of its body, there would be no difference between millions of atmas.
There would be only one category -- all
atmas are full of knowledge and are servants to one master.

Important verses: 1,2,3,5,11,12,18,19,29

The essence of this chapter is distilled by the Alavandaar from the

following four verses of Gita that focus on the relationship between Karma and
Jnana Yogas and the purification of mind resulting from
the understanding of the true nature of Atman and the equanimity that
results from such an understanding( V-2,7,17 and 24).

The meaning of the key verses are:" A constant sanyasi is one, who neither
hates pain and the object causing the pain; he is one, who neither desires
pleasure and the objects causing the pleasure,
although he is engaged in action causing pain and pleasure. He is free from
the pairs of opposites such as happiness and sorrow. He may not have taken Sanyasa
Asrama formally, but he is a constant
Sanyasi. (V-2). .......... " With his mind purified by devotion to the
performance of action, and with his senses conquered , he , who realizes one's
self ,as the self resident in all living beings ,he is not tainted
by his Karmas (V-7)..... " The knower of the self looks with an equal eye on
the Brahmin full of Vedic knowledge and humility, a Cow, an Elephant ,a Dog and a
Paraiaha(Chandaala).(V-17)..... " The seers
of right vision and renunciation obtain absolute freedom because of their
imperfections are exhausted ,their doubts are dispelled ,their senses are
controlled and they become engaged in the
good of all beings of this Universe(V-24).

Swami Desiakn echoes the thoughts of Alavandaar , when he says " Kandu
eLithaam karumam Uyir kaatti ". It is easy to practise Karma Yoga that leads to
Jnana Yoga AFTER understanding the rules of
Karma Yoga revealed by Krishna based on the statements in the Sastraas.
Alavandaar refers to the Sowkaryam and Saigryam of Karma Yoga in this context.

The access to Jnana Yoga and its fruits of knowledge about Atmaswaroopam is
indicated by Swami Desika thru the passage in his verse: " Uyir Katti
Kaduhathalum (Saigrayam) athan padiyil mandi uyirai
kaanalurra ninaivugalum". He says that Karma Yoga is easier to observe than
Jnana Yoga. It also yields the fruits quickly. He,who controls and conquers the
Senses possesses a tranquil
mind.At that stage of the Saadhana, he recognizes the true form of Jivan and
sees the identity of Jivans in all forms of life such as a Learned Brahmin , a
dog, a cow or an "outcaste".
The equanimity of view or Sama Dharsanam is pointed out as the fruit of this
sadhana.

Karma yoga is easier to perform than Gyana yoga. Not merely, it is convenient
to practice, it yields result also quickly. It has many divisions. By practicing
the chosen one, he sees others equally.
Sloka 5.18 is the soul of this Chapter. Brahma Gyana means he sees all, as
part of Brahmam or the Lord; every atman is body of the Lord and there is no
difference between one atman and another.
Atman are all identical, whether the body is of a learned or illiterate; of a
cow or an elephant; of a dog or a dog eater. All differences are only in the
bodies. By nature all atman are identical in qualities -
embodiment of Gyana and servant of God. One can be identified as possessing
Brahma Gyana, by the way he sees all. All atman are superior. Though muktatman is
at higher stage, atman, in this world,
are born because of past Karma. Once this body is removed, all differences
are gone and in Vaikuntam all are equal in worshiping the Lord. Many perform
meditation and tapas and yagnas. But all
ultimately reach the Lord only [5.29]. The Lord is the Leader for all living
beings. With this thought, one should perform Karma yoga, which is easy to
practice and quick to yield results.

THE ESSENCE OF THE SIXTH CHAPTER: THE WAY OF MEDITATION [ Details of Karma
yoga and its methods of practice ]
*****************************************************************************
Summary of Alavandaar is as follows :

YOGAABHAYSA VIDHIR YOGI CHATURTHA YOGA SAADHANAM I

YOGA SIDDHI: SVA_YOGYASYA PAARAMYAM SHASHTA UCHYATHEH II

"The mode and means of doing Yog ; Yogis are four ; Yog's perfections
end in God ; such the sixth book's lore"

YOGAABHAYSA VIDHIR -Here Yoga is explained. Person practicing Karma yoga

should perform Yogam and Dhyanam. There are rules for doing them.
YOGI CHATURTHA -Sri Krishna explains those rules. He says that Yogis are
Four types.
YOGA SAADHANAM - He describes Yoga sadhanam or methods. Yoga would slowly
flourish and mature into Dhyanam and then to Karma yoga. This would fetch Atman
sakshatkaram and ultimately
result in reaching the Lord.
YOGA SIDDHI - The maturing process is Yoga siddhi. Fighting the war and
protecting his people was Arjuna's Karma. But, normally Dhyanam or poojas result
in atman sakshatkaram; then, how fighting
could fetch it?
SVA_YOGYASYA PAARAMYAM - This Karma practiced properly, would slowly mature
to become Karma yoga and atman sakshatkaram would be realized. Finally, it is said
that more than Karma yoga
and Gyana yoga, Bhakti yoga was superior. Meditating on the Lord is Bhakti
yogam.

Now Krishna finally dwells on the actual method of Karma yoga i.e how to
practice it, the four types of atma-yogis, practice and meditation on
desirelessness, the longevity of karma-yoga, and finally
a glimpse into Bhakti-yoga. Since Krishna heretofore gave so much
importance to atma saakshatkaara, towards the end of Sixth chapter. Arjuna
thought that realising this individual atma was the
ultimate goal. Krishna with a smile in the last verse says that Atma
saakshatkara is only a step to ParamAtma saakshatkaara. Realising and striving to
reach the lotus feet of the supreme god
Sriman Narayana is the real goal. This is possibly only through bhakti
yoga. All these six chapters dealt with Karma-yoga and Jnaana yoga which are
steps to Bhakti Yoga. Instead of directly jumping
 to Bhakti yoga and Paramatma Saakshatkara, Krishna first dealt with Karma
yoga and Atama saakshatkaara and the lead safely to Paramatma. It is always
difficult to reach the mountain top directly.
One has to go step by step.

Important verses: 1,5,11-14,34,35,47

In sloka 6.11, the Lord says that first a good and solitary place should be
selected. A firm seat should be used. On that darbha [grass] and over them deer
skin, should be spread. Then a silk cloth should be
spread on it. One should sit in padmasanam. This is a good health exercise
also. There are 27,000 nerves in our body. Body should be straight and erect. Very
high seat should not be used; nor too low also
Place should have an ambience giving peace and happiness. Our eyes should
focus on the tip of our nose. Then we should meditate on the Lord. This is
Dhyanam, and it takes us nearer God.
Both mind and body are made healthy by this. We should allocate time for
this daily and practice. This way Yogam would slowly develop and more time will be
spent on it. Slowly, we will find that even after
sitting in Yoga, the Lord would be in our mind. Atman sakshatkaram is not
the end or goal. This is only the initial step and more would be told about
Bhakti.

Finally, in sloka 6.47, the Lord says that more than Karma yoga and Gyana
yoga, Bhakti yoga on the Lord was better. He says that he, who after performing
Karma yoga and realized that the true nature of
atman was servant of the Lord, and performed Bhakti, was the best devotee of
the Lord.

Here, according to Alavandaar, krishna teaches the practise of Yoga to

Arjuna and instructs him on the benefits of such a practise. The Lord praises the
Yogi as being superior to those ,who obtained
wisdom thru a study of sastras or those, who practise asceticism.
Krishna says that the Yogis are superior ot Mimamsakas ,who conduct sacrifices
prescribed in the Karma Khanda of the Vedas.
By Yoga, Krishna means the steadfast meditation on HIM by the
Sadhaka.He states that such a Yogi ,who concentrates on HIM with undiminishing
faith is very dear to HIM.

YOGINAAMAPI SARVESHAAM MADGATENAANTARAATMANAA I

SRADDHAAVAAN BHAJATHEH YOH MAM SA MEH YUKTATAMOH MATA: II ..........VI-46

The three other slokas of this chapter deal with the ATTAINMENTS OF THE
YOGI, AND HIS SPECIAL STATUS WITH THE LORD(VI- 18, 27 AND 29). The gist of these
three
Slokas are as follows:

VI-18: Yataa Dhipo --- with a completely controlled mind , practise of

self concentration by the Yogi results in stillness of mind like a lamp free from
flickers, when it is placed in a spot sheltered
from winds.........
vi-27: Prasaantha Manasam-- Truly, the supreme bliss comes to that
Yogi of perfectly tranquil mind, with passions subdued . He realizes Brahman and
becomes free of Taint (good and evil)....
VI-29: Yoh maam pasyati sarvatra--- Such a Yogi with the equanimity
of vision(Sama dharsina:) sees the ME in ALL things .Such a Yogi is never
separated from ME and I am not separated from him.
 Swami Desikan"s summary is as follows:
YOGA MUYARCHIYUM YOGIRSAMANILAI NAALVAHAYUM
YOGINUPAYAMUM YOGUTANAAL VARUM PERUGALUM
YOGUTANIL TANTIRAMUDAI YOGUTAN MUKKIYAMUM
NAGANAI YOGI NAVINRANAN MUDI VEERANUKKUHE

Swami Desikan says that Lord Krishna resting on the bed of Adi Sesha in
the milky ocean in Yoga Nidra revealed to Arjuna the crowned Hero (Mudi
Veeranukkhe) in the battle field of Kuru kshetra , the
methods of performing Dhyana Yoga, and the four fruits arising from the
practise of looking at every thing in a way of equanimity, and the other fruits
of practising Dhyana Yoga and sets
the stage for the discussion on the Bhakthi Yoga (Chapters 7-12 of the
second Shatkam). .

SUMMARY OF SECOND SHADGAM (Chapters 7-12):

-------------------------------------------------------------------------

MADHYAMEH BHAGAVAT_TATVA_YAAT_AATMYA_AVAPTI SIDDHAYEH I

JNANA KARMA_ABHI_NIRVATYOH BHAKTI YOGA: PRAKEERTHITA: II

*JNAANA KARMA_ABHI_NIRVATYAH BHAKTI YOGA: - by Jnaana and Karma Yoga,

Bhakti Yoga is reached.
* BHAGAVAT_TATVA_YAAT_AATMYA - To understand the true nature of the
Lord (bhagavat tattva Yaat Atmam), his supremacy

Bhakti yoga is reached by Karma yoga and Gyana yoga. Bhakti yoga is needed to
realize the Lord truly and reach Him. It is not mere understanding God, but
realizing that Sriman Narayana is the
most Supreme God and Paramatma. We have to understand that from that most
superior position, He descends on this earth as an ordinary cowherd. This Bhakti
yoga is explained in the madyama shadka
or middle six Chapters.

THE SEVENTH CHAPTER :JNANA--VIGYANA YOGAM [ Supreme Lord Krishna's nature and
the atmas who surrender to him ]
***********************************************************

Alavandaar"s summary of the essence of this chapter emerged as the following

verse:

SVA_YAATAATMYAM PRAKRITHYA_ASYA TIRODHI: SARANAAGATHI: I

BHAKTA_BHEDA: PRABUDDHASYA SRAISHTYAM SAPTHAMA UCHYATE II

"The truths of divinity ; how matter veils the same ; The divisions of
the saints; of faiths; is Seven's theme"

These are the points explained by the Lord in the seventh chapter, says
Swami Alavandar.
*SVA_YAATAATMYAM = Sri Krishna explains here, real state of His being.
The essential nature of Paramapurusha (the supreme spirit), the object of
meditation (upasana)
*PRAKRITHYA ASYA TIRODHI = But the prakruti, shields Him from being
realized by us. The occultation of this divine nature, caused by matter's veil.
 *SARANAAGATHI = Remedy is saranagati or surrender. The resignation of
oneself to him, in firm faith (prapatti) so as to be able to tear this veil;
*BHAKTA_BHEDA = There are Four categories of devotees. The
classification of the upasakas (meditators) who have chosen this path of Bhakti.
*PRABUDDHASYA SRAISHTYAM = Of them, the one who wants only Him, is the
best. The preeminence among them of those known as jnaanis (God's own saints).

The Lord explains Who He was

- In slokas 7.4 and 7.5, the Lord says that He possessed Two properties
(para and AparA prakruthi)- chit or all jeevatman and achit or inert matter, like
organs, mind, etc. These matter are 24 but
classified into Eight. There is none equal or superior to Him. His
auspicious qualities are infinite. None possessed these qualities except the Lord.
This way He established His nature.
Why we are not able toknow all these?
But the prakruti, shields Him from being realized by us.
- In 7.15, He explains that all people go away from Him and did not
realize His superiority. All think that He was also another man like them, as He
also slept, ate, etc. Reason being Prakruti, which blinds
people.
Remedy is Saranaagathi:
The solution is to surrender to the Lord alone. (Daivi esha guna
mahi... MA MEYE ve PRAPADYANTE maaya etA tarantitE)
Four categories of Devotees:
In 7.16, "ChaturvidhA bhajantE maam.. Aartho, arthaarthi, Jignaasu,
Jnaani " . He mentions the Four categories of Bhaktas. One prays for Kaivalyam;
another for recovery of lost property;
yet another prays for new property; all these are inferior Bhakti.
Best category of Devotee:
The Lord says He considers that devotee as Gyani, who wants nothing
else, but only Him and Moksham. He is the dearest to the Lord [7.19]. He attains
this Bhakti after numerous births. He attains
the Lord after expending all past Karma effects. His devotion to the
Lord is so great that the Lord felt that He could not reciprocate even a fraction!
Actually, it is the reverse! That is His magnanimity.

After having realized that the atma as the one full of knowledge in absolute
servitude to the Lord, the automatic wish would be to realise his Lord. So
Krishna explains his omnipresent, omnipotent and
omniscient nature. He is the creator and saviour. His greatness is
unparalleled. This Jiva entangled in prakriti and bound by three gunas is taken
far away from realising the paramatma. But the one
who surrenders to the Lord is uplifted by this endless cycle of samsara.
Four types of human beings does not worship the Lord and four types of devotees do
worship HIM. One may prostrate before
HIM to for worldy pleasures or for enjoying one's own atma or for enjoying
Krishna. The last one is "Bhakta" who is the most loved by Krishna. Such bhakta
is always wanting to be with Krishna and
cannot survive even for a moment without meditating upon HIM. Sri Krishna is
all praise for such Bhaktas in this chapter. It takes many births to become such
a Bhakta.

*Important verses: 4,5,6,7,10,14-19

Swami Desikan brings the thoughts contained in Alavandaar"s words pregnant

with meaning such as "Svayaataatmyam" and Prabuddhah:" through his own brilliant
Tamil Verse:

TAAN NINRA UNMAYAYAI TAN TANI MAYAYAI MARAITTHAMAYUM

TAAN ANRI MAYAYAI TANAI TAVIRPAAN VIRAHU ARRAMAIYUM I
MEL NINRA BHAKTARGAL NAALVARIL JNANI TAN MENMAIGALUM
TEHN NINRA SEM KAZHALAAN TELIVITTHANAN PARTHANUKKEH II

Swami Desikan states that the Lord with the feet that is beautiful like
the honey-laden Lotus clarified for Arjunan his secret as the supreme being ,
distinct from chetanam(Jeevan) and
Achetanam (Inanimate) and yet containg them (Ucchishta Brahma or the
Sesha-seshi principle of Vedas).He explained further that he is the cause of both
chetanam and Achetanam. They reach
laya (union) inside Him. He is the abode of all auspicious attributes
such as Jnanam. He is the supreme Lord and the Maya (Prakriti made up of Sattwa,
Rajas and Tamas attributes) of His
hides his Glory from the Chetanas. He pointed out that His Maya
transforms into body and the Karma and Jnana Indriyas(faculties and Limbs).Thus
Swami Summarized the First half of Alavandaar"s
verse onthe seventh chapter. Then he goes on to say that the way to
overcome ther Maya Of the Lord is to seek refuge at his lotus feet. He elaborates
further on the four kinds/groups of people of
this world, who offer their worship to the Lord: (1)Aarthan (2)
Arthaarthi (3) Jignyasu and (4) Jnaani

The first category (Aarthan) is represented by one ,who lost his material
wealth and wishes to get it back. The Arthaarthi wishes to obtain wealth for the
first time . The Jignyasu wishes to obtain pure
Atma Svaroopam , free from Prakriti an dworships the Lord for that boon.
The fourth is the one dearest to the Lord among all the four. They all worship
the Lord alone, but for different reasons. These
four categories are rare in the world to begin with compared to the
majority, who do not even approach the Lord in a single minded fashion.They
worship other lesser Gods for meaningless gifts.
The first three are attached to the Lord until their receive their boons.
The Jnanai however is steadfastly attached to the Lord.He does not ask for any
fruits for his devotion.The Lord also is extraordinarily
attached to the Jnaani , who can not live for even one moment without
HIM. Hence, the Jnani becomes as it were the life force of the Lord.Jnani
understands clearly that the uniterrupted service to the Lord
is the natural and true purpose of the Jivan and offers his Saranaaagati
to the Lord.This type of status represented by the Jnani is attained after many
lives of service to the Lord and is a rare status among
the Chetanas . These thoughts of Swami Desikan are the elaborations of
the words of Alavanddar ,such as Bhakta Bedah: ,Prabuddhaha: and Sraiyshtyam.

THE EIGHTH CHAPTER OF AKSHARA BRAHMA YOGAM [ Knowledge and practice required
by various Bhaktas ]
**************************************************************

AISWARYA_AKSHARA YAAT_AATMYA BHAGAVA_CHARAN_AARTHINAAM I

VEDHYOPAADHEYA BHAVAANAAM ASHTAMEH BEDHA UCHAYATEH II

*Aishwaryam
*Akshaara
 Chapters 7, 8 and 9 explain Bhakti yoga. Here, the Lord tells Arjuna that
different people come to Him for different purposes, like more wealth; but some
come to Him only for His sake!
What should be practiced and what should be abandoned by them is
explained. Wealth, kaivalyam and Bhagavt anubhavam are sought and what they should
hold on and what should be left away, are
mentioned. These are told in Chapter 8, says Swami Alavandar. Do's and
Dont's are mentioned for the Three categories of devotees. In sloka 8.6, the Lord
says that everyone dies and if a devotee
desired to reach Him, then at the last moments, he should have Sri Krishna
smaranam or think of the Lord. Because, whatever is in the thoughts at the last
moments, the person is reborn in that way.
We have heard of Jata Bharata story, where he was thinking of a deer in
his last moments and he was born as deer in his next birth. So, in 8.7. He says
that one should always be thinking of Him.
By worshiping the Lord here we can practice that.

Here, Alavandaar reclassifies the four group of people , wo offer worship

to HIM into three groups. He combines Aarthan and Arthaarthi in to a single group
called Eiswaryaartthis.
Those , who want to regain lost wealth and those , who want to attain
wealth for the first time are grouped as the wealth seekers worshipping the Lord
for.that purpose.
The Jigyasu seeking Kaivalyam or Aatma Sakshatkaaram (Enjoying the
witnessing of the ever-pure Atman without the admixture of the Prakriti"s
effects) and the Jnani together make up the triad ,
that includes the Eiswaryaarthis. Alavandaar continues to state that the
Lord in the Eighth chapter the priniciples to be learned and practised by the
above three categories of Worshippers to get HIs blessings.

Having said that one can surrender to the Lord for worldly pleasures or Atma
anubhava or paramAtma anubhava, Krishna adds the knowledge required for each one
of them and methods of practice
for each one of them. A bhaktha wanting to be inseparable from his Lord has
to to think and meditate on Krishna always. One has to chant the pranava
supplementing the meditation. One who reaches
the heavenly abode of Lord Sriman Narayana never takes birth in this samsara
again. Other than Srivaikuntam, where ever you reach you have to return to this
earth to perform karma again.

*Important verses: 1,3,5,6,12,13,15,16.

Swami Desikan brilliantly elaborates on the essence of this sloka of his

poorvaacharya this way:

AARADHA SELVAMUM AARUYUIR KAANUM ARUM PAYANUM

PERAADHU TANN KAZHARKKEZH AMARUM PERUVAZHTICHIGALUM
SORAADHU UHANDHAVAR THOOMADHI KOLLUVATHUM SEYVANAVUM
TERA VISAYANUKKU THIRUNAARANAN SEPPINANEH

Swami describes the above three Adhikaaris as Soaadhu Uhandavar or those,

who want in fullness , their heart's desires (elected purpose of their lives).
He describes their tranquil and pure intellect
as Thoomadhi, because their intellects are centered on the Lord although
for different boons. Swami continues to observe that the Lord (Thirunaaranan) the
codes of conduct that they have to observe
and the knowledge that they have to have to complete their sadhanaas.
 KNOWLEGE TO BE GAINED BY THE INDIVIDUALS OF THE THREE CLASSES OF BOON-
SEEKERS
1.EISWARYAARTHIS: The Lord says that this group of people have to
understand the principle of Adhibhutam, the understanding of the perishable
adjunct , which is different from and yet depending
for its existence on the self-conscious principle. The pancha
Bhutaas like Aakasam et al and the perishables like Sabdham, Sparsam,Roopam,
Ghandham and Rasam constitute
Adhibhutam.

2.KAIVALYAARTHIS: The members of this group has to understand

Adhyaatmam,Tatbrahmam & Karmam . Achetana Prakriti is known as Adhyaatmam.
Tatbrahmam is the eternally
pure form of Atman(Jivan) rid of the blemishes of Prakrti and the
Gunas derived from it. Karma is the topic of the third and fourth chapters by the
Lord.

3.MOKSHAARTHIS: They have to understand the principles of Adhidaivatam

and Adhiyajnam. Adhidaivata is the "universal self in its subtle aspect: the
center from which all living beings have their
sense-power". Adhiyajna is the presiding deity of the sacrifice-
Sriman Narayana. All the three groups have to understand that it is the Lord, is
the indweller of all Devas like Indra et al
and it is He that receives the worship or Sacrificial offering. This
principle is known as Adhiyajnam and the Lord is the Adhiyajnan.

OBSERVANCES TO BE PRACTISED BY THE THREE GROUPS

1.EISWARYAARTHIS: He must meditate on the Lord at all times without clash
to the prescribed duties detailed in Sastraas for each day. He should practise
Bhakti Yoga at the right time as
his Sadhana progresses. This way , his mind will remain steady on the
Lord. At the time of his death, he should think of the Lord. His type of
meditation of the Lord as the possessor of one or other
kind of wealth will give him the same kind of wealth in the next life.

2.KAIVALYAARTHIS: He should control his senses of Faculty and action and

meditate on the Lord seated in the "heart cavity".He should reflect on the
meaning of Pranavam and lift the the
Praana(the vital current) betwixt the eye brows and meditates with
concentration and whole will on the Lord. One , who departs this way practising
this type of Anthima Smrithi(Last
rememberance) attains freedom from Prakrti and enjoys the Ever pure
Jivanand realizes Atma Saakshaatkaaram.

3.MOKSHAARTHIS: He never lets his mind stray on to anything other than the
Lord.He will not bear the separation from the Lord even for a moment.The Lord can
not also bear any separation from
the Jnani. The Lord will remove all the obstacles to Bhakti Yoga for such
a seeker and bless him with eternal Kainkaryam in Sri Vaikuntam for such an
Adhikari.It is the Lord"s promise and
responsibility to make that happen.

THE NINTH CHAPTER: RAJA VIDHYAA RAJA GUHYA YOGAM [ Krishna's greatness even
during incarnation and the greatness of Bhaktha who realizes that - Bhakti yoga
finally unveiled ]
********************************************************************

SVA_MAHAATMYAM MANUSHYATVEH PARATVAM CHA MAHATMANAAM VISESHAHA I

NAVAMEH YOGAHA BHAKTIROOPA PRAKEERTHITA: II

- "Krishna's own omnipresent greatness; might, spite man's form ; Great

soul's excellence ; Love's way ; of these the Eight doth inform."

*SVA_MAHAATMYAM = Lord's glories

*MANUSHYATVEH PARATVAM CHA = even when born in Human form
*MAHATMANAAM VISESHAHA = Devotees are the greatest

To create intrest and a want to realize paramatma, Krishna further explains his
supermacy. Is he supreme only at Srivaikuntam alone? Alas, the foolish jiva does
not realise that he is the supreme even
as a cowherd boy. But one who realises that, is his bhakta. To perform bhakti
yoga is quite simple. You can please your lord with a leaf, or a flower or a
fruit or even water. Krishna only sees your bhakti
and not your wealth to please HIM. In the last verse, Krishna defines Bhakti
yoga. One should meditate on Krishna without thinking about anything else. One
should prostrate before HIM, perform pooja
to HIM. [9.34 : man-mana bhava mad-bhakto , mad-yaji mam namaskuru, mam
evaisyasi yuktvaivam, atmanam mat-parayanah] One who does this without any other
thought will reach the heavenly
abode of Srivaikuntam.

Alavandaar summarizes the revelation of the limitless Glories of the Lord by

Parthasarathy Himself to Arjuna and HIS retention of the above attributes, even
in HIS incarnations, where HE becomes easily
accessible (Sowlubhyam) to human beings that approach HIM as one of the four
categories of beings mentioned in the last chapter. He describes the nature of His
Bhakthas and
their Observances in their daily lives to illustrate their glory. The various
aspects of Bhakti Yoga are covered by Gitaaccharyan here..

Alavandaar uses the three word groups, "Svamahaatmyam", Manushyatve Paratvam"

and "Mahaatmaanaam Visesha:" to summarize the essence of the Ninth Chapter.

In Ninth Chapter Bhakti yoga is explained. This Chapter is called Bhakti

yogam. His eminence and greatness is told. In Chapter 7, He told about His real
state. He also mentions n Chapter 9, that even as a
human, He was still greatest. For the sake of His devotees, He was prepared
to undergo any difficulty. These Three points are mentioned in Chapter 9, says
Swami Alavandar.

In sloka 9.4, He says that He was present in every matter we perceive. He is

the power of sight, listening and every form of perception. He pervades all, in
and out. Arjuna wanted to know, why people did not
understand His greatness. To help people, he took human form, and so all
think He was also an ordinary man! They do not want to understand Him from
Shastras. They never wanted to rely on anything they
could not perceive. [ 9.4: maya tatam idam sarvam, jagad avyakta-murtina,
mat-sthani sarva-bhutani, na caham tesv avasthitah ]

In sloka 9.11 "avajananti mam mudha.." He says that all illtreated Him,
thinking He was a man. Arjuna wanted to know how His devotees treated Him.
 In 9.14 "satatam kirtayanto mam.." He says that those who had faith in Him,
never considered any problem in life as problem; they considered them as His
blessings. They are always worshiping Him,
always praising Him and determined to reach Him.

In 9.26, patram puspam phalam toyam, yo me bhaktya prayacchati, tad aham

bhakty-upahrtam, asnami prayatatmanah - He says that they never expected any
reward for their
Bhakti; from such persons the Lord happily accepted even a drop of water, as
a very great present. Because, the Lord is never in want of anything! None can
ever present Him, matching His status!

Finally, in 9.27, for which Swami Vedanta Desika has given wonderful
interpretation in his Tatparya Chandrika, such persons, whatever they did, or ate
or yagna was performed or Tapas practiced, dedicated
everything to the Lord. That is what we should do. [ 9.27 : yat karosi yad
asnasi , yaj juhosi dadasi yat, yat tapasyasi kaunteya, tat kurusva mad-arpanam ]

What is Bhakti yoga? The Lord answers in one sloka at the end in 9.34. That
mind should be in Him, heart should be loving Him, all organs doing Karmas
dedicated to Him and entire body worshiping
him alone. That is Bhakti yoga and such a person certainly reaches the Lord.
[9.34 : man-mana bhava mad-bhakto , mad-yaji mam namaskuru, mam evaisyasi
yuktvaivam, atmanam mat-parayanah]

Swami Desikan"s verse elaborating on the insightful summation of Alavandaar

is as folllows:

TAN MENMAIYUM TAN PIRAPPIL TALARAA TANI NILAIYUM

PAN MENI NANNINAN PAAL PIRIYA ANBAR ASAIGALUM
PUNMENI VINNAVAR PAAL PURIYADHA TAN BATTIMAIYUM
NANMENI NAARANAN NARANUKKU NAVINRANENEH

The words ,Tan Menmai describes the word Svamahaatmyam chosen by

Alavandaar. He hides his svaroopam and becomes the indweller of the Chetans and
Achetanam.He also pervades them.
Their form and protection is created by the Lord as a small part of HIS own
limitless attributes.HE aslo engages them to perform actions. HE accepts the
fruits of their efforts as HIS own.
He destroys them all at the beginning of the universal deluge by
absorbing them and then creates them afresh after the end of the deluge. He
becomes impartial, since He gives the
rewards for each one based on their Karmas. He becomes easy to access
during HIS incarnations on this earth and yet does not shrink HIS auspicious
qualities an iota during those occasions.
These are all part of the limitless glories (Mahatmyam) of the Lord, which
He explains to Arjuna in the Ninth chapter. The rest of the Verse of Desikan and
Alavandaar cover the services (Kainkaryas)
of the Lord-intoxicated Bhagavathas wanting the Experience of the Lord
(Bhagavad Anubhavam) at all times and places The fruits of Bhakti Yogam are then
explained..The offerings of anyone with
pure heart to the Lord reaches HIM independent of the simplicity of the
offerings.He states that He accepts those offerings full of devotion with great
joy. They summarize the Lord"s describtion of a typical
Bhagavata practising Bhakti Yoga to attain HIM with single minded devotion
during their term on HIS earth.
 TENTH CHAPTER: VIBUTHI YOGAM [ The wealth of Sriman Narayana ]
*****************************************

Alavandar's summary of this chapter is:

SVA KALYAANA GUNA_ANANTHYA KRTSNA SVAADHINATAA_MATIHI: I
BHAKTI_UTPATTI_VIVRUTHYARTTA VISTEERNAA DASAMODHITA II

"To cause and fan God-love, Book Ten takes to discuss his power over
all, and his glories numerous"

*SVA KALYAANA GUNA_ANANTHYA

*KRTSNA = completed
*SVAADHINATAA_MATI

In the Tenth Chapter Sri Krishna explains in detail, to grow Bhakti and
develop it, His many auspicious qualities and His infinite wealth. This place is
most appropriate to describe this Chapter. People will feel
confident only, when as Emperor of Dwaraka, Sri Krishna told about His wealth
and qualities! He described everything without any exception. We start devotion
and allow it to grow, only when we know the
person has a great personality. With Chapter 9, Karma yoga, Gyana yoga and
Bhakti yoga descriptions ended.

The first six chapters dealt with Karma and Gnaana yoga which are the means
to achieve bhakti yoga. The next three chapters took us through bhakti yoga. If
one has to continuously practice bhakti
he must have absolute faith and confidence about the innumerable attributes
of Krishna. Only by repeatedly meditating about Brahman's qualities, bhakti would
be born and start growing in us.
A bhakta is joyous by sharing his feelings with others on Krishna's qualities
and divya katha. For this Arjuna wanted to know the unending qualities and wealth
of Krishna. For a moment Krishna sighed
that listing HIS qualities and wealth is difficult job even for HIM. (strange
is it not? For whom nothing is difficult in this universe there is one difficult
thing that is listing HIS own gunas). But finally
Krishna classifies the universe into various groups and states that the most
important person (head) in each group is Sri Krishna himself. Once the head is
Krishna it goes without saying that the entire
group is krishna HIMSELF.

*Important verses: 1 , 9, 10, 12, 18, 19, 20

In the very first sloka 10.1 "bhuya eva maha-baho srnu me paramam vacah .. "
the Lord says He was interested in Arjuna's welfare. Even though Arjuna never
asked the Lord to detail His wealth; but taking
the cue that Arjuna did not object also, the Lord starts His lecture. Great
persons bestow, even if we never asked!

In 10.3, "yo mAm ajam anadim ca vetti loka-mahesvaram .." He says that he,
who understood the Lord as never-born and without end, as Loka Maheswara, is most
intelligent.

In 10.8, "aham sarvasya prabhavo mattah sarvam pravartate .." He says that
He was Origin, Middle and End of all. Everything originated from Him. Everything
finally ended in Him. He, who realized His
greatness and actions in Mathura, Brindavan and Dwaraka, speaks about them
with others [10.9] "mac-citta mad-gata-prana bodhayantah parasparam kathayantas
ca mam nityam tusyanti ca ramanti ca".
For that person, who thinks of Him as everything, He blesses with Para Bhakti
and blesses him with atman sakshatkaram. Finally, he reaches the Lord.

Arjuna asks the Lord to give list of His properties! The Lord replied that
there was nothing which was not His property! Other than His property nothing was
there in this Universe and many worlds of others!
Arjuna says that he wanted to hear about His wealth, any number of times ,
10.18 - "vistarenatmano yogam vibhutim ca janardana The Lord then lists some
important portions of His wealth. He mentions
group after group and says that for each group He was the Leader [10.21 "
adityanam aham visnur jyotisam ravir amsuman maricir marutam asmiand other
slokas]. He was Vishnu among Adityas.
Amsuman among Jyotish. He was Marut among Marichees. Like that He lists
many. Thus our Bhakti grows hearing His greatness.

Swami Desikan elaborates on these thoughts this way:

YELLAI ILADHA TAN SEELAMAAM INAMUDHAKKADALUM

YELLAI ILADHA VIBHUTI YELAAM TANATHU AANAMAIYUM
YELLAIYIL BATTI TANAI EZHUVIKKA THIRUVARULAAL
YELLAYIL EESAN IYAMBINAN INDIRAN MAINDANUKKE

The Lord described to Arjuna HIS Limitless auspicious attributes resembling

an ocean of delectable nectar and HIS suzeranity and Lordship over the entire
universe to Arjuna to generate
immeasurable Bhakti for HIM in Arjuna.The lord explains here HIS Swaroopam
and Swabhaavam to Arjuna to kindle and grow the Devotion in Arjuna.Those, who
practise Bhakti Yoga recognize HIS Limitless
Kalyana Gunaas and HIM being the root cause of the existence and operation
of the Universe.They will not stay alive for even a second without experiencing
HIM.They will recite HIS stories, share it
with others and offer their service to HIM by Body, Mind and Speech always.
Their Bhakti will grow further and Further and they will thus realize the fruits
of Bhakti Yogam through such practises
prescribed by the Lord Himself in this chapter.

ELEVENTH CHAPTER: VISWA RUPA DARSANAM (Krishna's Viswarupa darasana)

********************************************************

Alavandaar summarizes the essence of this chapter this way:

EKAADASEH SVA_YAATAATMYA SAKSHAATKAARA AVALOKANAM I
DATTA MUKTAM VIDHI PRAAPTAYOR BHAKTI_EKAOPAAYATAA TATAA II [ GS - 15 ]

"The eleventh mentions Eye Divine, Arjun to view. That Love's Sole
means to know, to see, to reach, God true"

EKAADASEH - In eleventh Chapter

SVA_YAATAATMYA - His original universal form
SAKSHAATKAARA AVALOKANAM - Direct vision
DATTA MUKTAM - special visionary power to Arjuna (to see Lord's universal
form directly)
VIDHI PRAAPTAYOR - the means to understand and reach him
BHAKTYEKAOPAAYATAA TATAA - Bhakti is the only means to understand and
reach him
 In Chapter 11, to actually view His Natural state, He granted special eye
power to Arjuna and showed that Bhakti alone was the means to understand and to
reach Him. We try tu understand the Lord through
books or lectures. Here, Arjuna was gifted with Divine eyes to view Him.
Alwar asks people to perform Bhakti at His divine feet.

In Chapter 10, the Lord described His wealth. All were under His command.
Arjuna in 11.3, expresses his desire to see Him, with His wealth!
evam etad yathattha tvam atmanam paramesvara
drastum icchami te rupam aisvaram purusottama

Sri Krishna tells that with the ordinary eyes Arjuna possessed, it was
impossible to see Him. He was beyond His eyes and intelligence. But, because
Arjuna desired, He said He would bless him with
Divine eyes to see Him [11.5].
pasya me partha rupani sataso 'tha sahasrasah
nana-vidhani divyani nana-varnakrtini ca

Then the Lord showed His unimaginable Viswaroopam. Sanjaya was explaining
Viswaroopam to Dridharashtra, in the palace [11.9].
evam uktva tato rajan maha-yogesvaro harih
darsayam asa parthaya paramam rupam aisvaram

Arjuna sees and for sometime, he was not knowing what he was seeing. The Lord
appeared with many weapons, His body with sandal paste, wearing Vanamala, with Sun
and Moon appearing on His body.
He saw Sri Lakshmi on His body. He found lord Brahma and lord Rudra on
His.body. He could see many soldiers entering His mouth, and many others coming
out. He could not see the beginning nor end,
and so neither middle. He found the entire Universe on His body.
aneka-vaktra-nayanam anekadbhuta-darsanam aneka-divyabharanam
divyanekodyatayudham
divya-malyambara-dharam divya-gandhanulepanam sarvascarya-mayam devam
anantam visvato-mukham

Seeing this frightful image, Arjuna became panicky. He was delighted to have
seen the unseen; but, that gigantic image caused fear in him.
So, with trembling voice he asks the image Who He was?

The Lord replies in 11.32, He was Kaala [time]. He determined what should
happen at what time. He came to relieve Earth of her burden.
kalo 'smi loka-ksaya-krt pravrddho lokan samahartum iha pravrttah
rte 'pi tvam na bhavisyanti sarve ye 'vasthitah pratyanikesu yodhah

Arjuna was a mere tool [11.33]. He directs Arjuna to fight the war and get
whatever fame due. He allows Arjuna to see whatever he had seen, in the past, on
His body.
He could also see the result of the Mahabharata war.
tasmat tvam uttistha yaso labhasva jitva satrun bhunksva rajyam
samrddham
mayaivaite nihatah purvam eva nimitta-matram bhava savya-sacin

Arjuna says in 11.43, that the Lord was Father, Mother, the God to him.
There was none equal or superior to Him. He felt ashamed that he was thinking of
Sri Krishna as his mere cousin!
pitasi lokasya caracarasya tvam asya pujyas ca gurur gariyan
na tvat-samo 'sty abhyadhikah kuto 'nyo loka-traye 'py apratima-
prabhava

In 11.44, he repented for having called the Lord by names, out of ignorance
and immaturity!
tasmat pranamya pranidhaya kayam prasadaye tvam aham isam idyam
piteva putrasya sakheva sakhyuh priyah priyayarhasi deva sodhum

In 11.46, he requests that the Lord with thousands of arms and eyes, should
return to His old Self as Sr Krishna! The Lord agreed and became Sri
Dwarakadeesha.
kiritinam gadinam cakra-hastam icchami tvam drastum aham tathaiva
tenaiva rupena catur-bhujena sahasra-baho bhava visva-murte

Arjuna heard about Krishna's attributes and wealth. Logically he was urged
to have darshan of Krishna in his true form together with all his wealth and
qualities. Is it possible to see such a form with
our normal eyes? Not at all. Krishna mercifully gave divine eyes to Arjuna
and showed his Diyva rupa which is famously known was Viswarupa. Every living and
non living thing in the universe found
a place in Krishna's divya rupa. From four headed Brahma to a Small ant, a
sappling to great Himalyas was seen in his Viswarupa form. Arjuna was overwhelmed
by the sight of viswarupa, the form
which can only be seen by great sages after meditating on Krishna for
thousands of years. Arjuna is also frightened by the sight of Viswarupa. Arjuna
sought pardon from Krishna as he has disrespected
him many times thinking that he is only a cowherd. Finally Arjuna requests
Krishna to regain his form as Vasudeva the Charioteer. Krishna says to Arjuna to
be an instrument, Krishna himself will be
the doer. Bhakti is the only way to know, see and reach Krishna.

*Important Verses : 3,5,6,8,9-12,15,16,31,41-46,50,54

Swami Desikan expanded on the verse of Alavandaar as follows:

ELLAAM TANKKU URUVAAI ILANGUM VAHAI TAAN URAITTHU

SOLLAL ARINDHU SORAAMAR KANDIDA VENDUM ENRA
VILLALANUKKU ANRU MEYKKANN KODUTTHU VERUM UNDOH
NALLARGAL KAANBHAR ENRU NAVINRAAN NANGAL NAYAKANEH

Arjuna requested that "Soraamar Kandida Vendum". He wanted to experience

what he learnt from the Lord as His infinite form and attributes in all its
fullness. The Lord blessed Arjuna with that boon
and then explained the unceasing and single-minded Bhakti alone can
understand him and his attributes at the personal level.

TWELFTH CHAPTER: BHAKTI YOGAM (Qualities of a Bhakta and Krishna's Love

towards him)
********************************************

We will see Chapter 12. Arjuna said that he had hopes that by acting in
Bhakti marg, he would get salvation. But he also felt that Bhakti was not in our
habits. Can we switch over to Bhakti so easily?
Can our habits and practices that easily change? Sri Krishna replied him,
that it was not like that, and there were many easier steps available for
practice. This is the summary of Chapter 12.
In this chapter having 20 verses, Gitaachaaryan extolls Bhakti Yogam as
a route to reach HIM and how enjoyable it is during its practise. He states that
the observers of Bhakti Yoga are dear to HIM.

Krishna reiterates the qualities of his Bhakta. A bhakta can not bear
the agony or suffering of others. He has no enemies. He is unmoved by praise or
condemn. He helps everyone in need.
He know service and love to humanity is service to Krishna Himself.
Happiness and sorrow are the same to such bhakta. Such bhakta is an ideal person
in this material world.

**Important verses : 2,6, 13, 17-19

Swami Alavandar says this as

BHAKTEH: SRAISHTYAM UPAYOKTHIR ASAKTASYA _ATMA_NISHTATAA I

TAT PRAKAARASTVA_PREETHIR BHAKTEH DWADASA UCHAYATEH II
(1) That God-love expedient is ; (2) The means to do it ; (3)
Akshara-path for God unfit (4) its requisite ; (5) Bhakta is God-beloved -
Proclaims Book twelve aloud.

Sri Krishna tells that those who could not practice Bhakti yoga, should
remember His auspicious qualities, continuously. Besides, they have to follow some
habits.
In 12.13, He says that they should never show any hatred to any living
being. They must be friendly with all. They should show compassion. But many do
not behave like that with us.
What to do then, even when we show friendship? Then, it is better to be
away from such persons. On no account we should have contacts with them.
Vibheeshana left Ravana, when the latter did
not heed good advice. We should be in touch with noble persons only.
Because, we are not that refined to be friendly with persons who hate us. Alwars
and Acharyas might have been in such elevated
positions.
advesta sarva-bhutanam maitrah karuna eva ca
nirmamo nirahankarah sama-duhkha-sukhah ksami [ 12.13 ]

santustah satatam yogi yatatma drdha-niscayah

mayy arpita-mano-buddhir yo mad-bhaktah sa me priyah [ 12.14 ]

His Bhaktas should be without ego. Where ahankara is, likes and dislikes
emerge. This atman has acquired countless Karma effects, and as a result, it is
now residing in this body. We take efforts to
get freed from this cycle of rebirths. But when we think atman is this
body, it is ahankara. Atman as such has no enemies or friends; but, through the
body we acquire relations like mother, father, etc.
Atman has no mother or father. Its only relation is with the Lord. So, we
assume all body relationships as atman's. So we think we are happy, when our
relations are happy and feel sorry, when they face
problems. When our head aches, atman suffers, though atman has no head or
any organ. And, we complain 'my head aches'! Thus we assume all our likes and
dislikes, as atman's. We are carrying
unnecessary relationship and bondage. Therefore, the Lord advises that
only removal of ahankara, would result in impartial outlook, and likes and
dislikes will disappear. When we go on tour, we hop from
one place to another. At no time, we think of any attachment with any one
place. Because, we know it is transient. Our rebirths are also like this tour. But
we seldom think in any one life cycle, that it is
transient and we should not show any attachment! In 12.13, He says that
we should be without ahankara and view happiness and sorrow equally. Though this
might look formidable, by devoting more and
more on the Lord, we can achieve success. Lord says in 12.8.

mayy eva mana adhatsva mayi buddhim nivesaya

nivasisyasi mayy eva ata urdhvam na samsayah [ 12.8 ]

We can realize this in practice. As we travel to many such Kshetrams, our

outlook and short temper will change for good. If we absorb Gita properly, then
our attitude will change
and get refined. Arjuna again asks how we can try to think of the Lord,
when we are used to think of ourselves only? Sri Krishna climbs down a step lower,
and asks him to meditate on atman. Here,
a hidden agenda of the Lord exists. As one thinks of one's atman only,
slowly one would realize atman's true nature! One would realize atman is servant
of the Lord. But Arjuna says thinking of atman is
also difficult. Sri Krishna gets to a lower step and asks Arjuna to do
service. That is doing one's own Karma. Doing one's own Karma continuously, would
enlighten one's knowledge about atman.
Thus, again thinking of atman can be started. That would result in knowing
the true nature of atman and devoting oneself to the Lord. That will result in
Bhakti and eventually, reaching Him.

First the Lord wanted Arjuna to do Bhakti. When he expressed difficulty, He

suggested thinking of Lord's auspicious qualities. When this was also found
difficult, He suggested meditating on atman.
Finally, when that step also was difficult, He suggested to do one's own
Karma, continuously.
Thus the steps listed are: Karma Yoga/Karma Anushtaanam-
>AtmaSaakshatKaaram(Self-realization) -> Realizing Lord ->BhaktiYogam

The Lord further advised that one should show same quality to both
friends and enemies. We should show the same temperament to both praises and
abuses heaped on us. Slokas 12.13 and 12.18 are
important.
samah satrau ca mitre ca tatha manapamanayoh
sitosna-sukha-duhkhesu samah sanga-vivarjitah [ 12.18 ]

tulya-ninda-stutir mauni santusto yena kenacit

aniketah sthira-matir bhaktiman me priyo narah [ 12.19 ]

ALAVANDAAR STATES THAT LORD KRISHNA INSTRUCTED ARJUNA ABOUT THE SUPREMACY
OF BHAKTI YOGA AND THE JOY EXPERIENCED BY ITS PRACTIONERS.
HE ALSO INFORMED ARJUNA THAT THOSE ,WHO FIND IT DIFFICULT TO PRACTISE THE
RIGOROUS BHAKTI YOGA CAN ATTAIN HIM THROUGH THE PRACTISE OF AATMA DHYANAM
RESULTING FROM THE PRACTISE OF KARMA YOGA AND AATMA SAKSHATKARAM THROUGH
JNANA YOGA.

Swami Desikan echoed the thoughts of Alavandaar throught the Following

verse:

TAN KAZHALIL BATTI TAAZHATATUM ATAN KAARANAMAAM

INGUNA SINTHAIYUM EEDHU ARIYAARKKU AVVADIMAIGALUM
TAN KARMAMGAL ARIYAADHAVARKKU ILAHU NILAIYUM
 TAN KAZHAL ANBARKKU NALLAVAN SARRINAN PARTHANUKKEH

Swami Desikan says that the Lord pointed out the unfailing reward resulting
from the practise of Bhakti Yoga and the joy experienced in practising it. For
those, who find that practise ardous
because of their incapabilities, The Lord instructed the practise of
Nishkaama Karma Yoga, where one performs ones'duties without worrying about the
fruits thereof to qualify for the
experience of Jnana Yogam. Renunciation of the fruit of all action, as a
means of attainment of the Lord is extolled here for those , who are unable to
tread the rigorous route of Bhakti Yogam.

SUMMARY OF THIRD SARGAM (Chapters 13 -18)

********************************************************
PRADHAANA PURUSHA VYAKTA SARVESWARA VIVECHANAM I
KARMA DHEE BAKTHIR_ITYATI PURVASESHAH ANTIMODITHA

"Matter, - germ and patent ; Soul - bound and free; all's Lord ;
Work, Mind, Love, such discourse, Last division doth afford"

*KARMA_DHEE BAKTHIR_ITYATI = Karma, Jnaana, Bhakti Yogam and

everything else
*PRADHAANA = Moola Prakrti
*PURUSHA = JeevaAtma
*SARVESWARA = Paramatma
*VIVECHANAM = Viveka Gyaana

Those which were left out in the preceding Chapters, are being told in the
last Six Chapters. Pradhana means all associated with body or prakruti. That is,
it includes ahankaram, mahan, Five Bhoota,
Five Karmendriya, Five Gyanendriya, Five Tanmatras and mind [24 in total].
These are inert matters. Purusha means Jeevatman. Then Sarvesvara, the Lord, Who
controls Pradhana and Purusha.
Vivecanam means viveka gyana or analytical knowledge. That is understanding
that body and soul are different in all respects. Also, understanding the Lord as
the Owner and Commander of body and soul.
All these were told in previous Chapters.

THIRTEENTH CHAPTER OF GITA: KSETHRA -KSHETRAJNA VIBHAGA YOGAM (THE

DISCRIMINATION BETWEEN BODY(KSHETRA) AND THE ONE WHO KNOWS ABOUT IT (KSHTRAJNA)
**********************************************

Alavandaar"s masterly summary of this chapter takes this form:

DEHA SVARUPAM AATMA APTI HETUR ATMA VISODHANAM I

BANDA HETUR VIVEKASCCHA TRAYODASA UDHEEYATEH II

"Of (1) Matter-suff of (2) Soul and (3) How to find the soul, (4) How
soul is bound, (5) its liberation, is thirteenth's goal.

*DEHA SVARUPAM -essential nature of the Body

*AATMA APTI HETUR -means for Self-realization
*ATMA VISODHANAM -examination of the nature of the Self,
*BANDA HETUR -cause of bondage
*VIVEKASCCHA -discriminatory knowledge(relating to self and
body)
 The literal translation of the Verse of Alavandaar is as Follows:
" The essential nature of the Body,the means for Self-realization,the
examination of the nature of the Self, the cause of bondage and discriminatory
knowledge(relating to self and body) are
(all) expounded in the thirteenth chapter. "

Lord Krishna again affirms the existence of three reals namely the body
(Achit), Atman (Chit) and Paramatma (Iswara). One has to understand the basic
difference between these three.
Achit is the material what we see in this world. Achit is devoid of any
knowledge. Jivatma is full of knowledge. Iswara is with absolute knowledge and he
is the controller of both chit and achit.
The human body is given by our Lord to cultivate good qualities. Jivatma
is the cultivator. It is Jivatma's responsibility to grow good crop avoiding
unwanted weeds. Good crop is righteous quality
and bad crop is condemenable quality. Krishna is the controller and
master of this land and the cultivator too.

*Important Slokas: 1,2, 7-10, 33,34

In Chapter 13 these were told: Body is temporary, got out of past karma.
Soul is not natural associate of any body [13.2].
idam sariram kaunteya ksetram ity abhidhiyate
etad yo vetti tam prahuh ksetra-jna iti tad-vidah

Body is like the cultivable land and good crops of good characters, are to
be grown. Atman which realizes this need, is Kshetragya.
Person pervading both, Kshetra and Kshetragya, is the Lord. Once this atman
gyana or realizing atman swaroopam [nature] is achieved, one can attain the Lord.
ksetra-jnam capi mam viddhi sarva-ksetresu bharata
ksetra-ksetrajnayor jnanam yat taj jnanam matam mama

To make our mind proper, certain qualities have to be built up. Twenty such
qualities are listed from 13.8. Amanitvam - without attachment, adambitvam -
without publicity.
amanitvam adambhitvam ahimsa ksantir arjavam
acaryopasanam saucam sthairyam atma-vinigrahah

Talking of publicity, we can see it in Kuchela's story. Bhakti can fetch

material benefits; but if we pray for material benefits, Bhakti would not grow.
All such noble qualities should be acquired.

In 13.20, the Lord told that because of association with the Three
qualities[sattvam, rajas and tamas], atman suffers rebirths.
prakrtim purusam caiva viddhy anadi ubhav api
vikarams ca gunams caiva viddhi prakrti-sambhavan

To get released we should realize the difference between atman and body
[13.24].
ya evam vetti purusam prakrtim ca gunaih saha
sarvatha vartamano 'pi na sa bhuyo 'bhijayate

In a key sloka of this chapter( 13. 34), Parthasrathy states that those
with the eye of knowledge perceive the difference between the Kshetra (body and
its attributes) and Kshetrajna
(The Jeevatma that resides inside the body) .Such people obtain release
from the bonds of Samsara. They are emancipated from the Mula Prakriti of beings
as a result of their clear understanding
of the relation between the Jeevatma and the Body and thus qualify
themselves for Moksha. Alavandaar focusses on this key point.
yatha prakasayaty ekah krtsnam lokam imam ravih
ksetram ksetri tatha krtsnam prakasayati bharata

Parthasarathy also explains that whatever that is born in this Universe ,be
it moving or stationary, arises from the union of Ksethra and Kshetrajna (13. 26).
Alavandaar focusses on the message of the Lord , which deals with
DEHASVAROOPAM, BHANDHA HETU,VIVEKAM RESULTING FROM AATMA VISODHANAM.

Parthasarathy explained that Kshetram or Saareeram or body is the product

of Pancha Bhoothas or five elements. The purpose of the body is to provide a
theatre (Kshetram )
for the Jivan to experience the happiness and sorrow resulting from its
accumulated Karmas. He explains further that Kshethrajnan stands apart from the
body and to understand their
differences ,one needs a noble code of conduct free from egotism and self-
centeredness.By observing the humble way of life devoid of Ahamkaaram and
Mamakaaram, one overcomes the
Sareeraatma Brahmam (the delusion caused from ignorance about the body and
jivan) and attains Moksham (freedom form the cycles of Births and Deaths) . The
Vivekam (Discriminatory intelligence)
to recognize the Jivan as distinct from the body made up of Pancha Bhoothas
(five elements) and Mula Prakrti has been expained as the discrimination between
Ksetram and Kshetrajnan, a key
step to attain the goal of Moksham.

Swami Desikan translates closely Alavandaar"s sanskrit slokam into Tamil

in his summary. His verse is as follows:
OONIN PADIYUM UYIRIN PIRIVUM UYIR PRUVAAR
JNANAM PERUVAHAIYUM JNANAM EENRA UYIR PAYANUM
OON NINRATHARKU ADIYUM UYIR VERIDUM ULL VIRAHAUM
THEHN NINRA PAADAN TELIVITTHANAN SILAIPAARTHANUKKEH

Here, OONIN PADI stands for Deha Svaroopam, the word used by Alavandaar to
describe the nature of the body(Kshetram) made up of Pancha Bhoothas,three
tatvaas (Prakrti, Mahaan and
Ahankaaram ). This body becomes the house for the eleven Indriyas: Five
karma Indriyas(, Five Jnaendriyaas and Manas. There the Dharma Bhootha Jnanam
distorts to accomodate
desire, hate, pleasure and pain. The purpose of the body (Kshetra) is to
provide a house for the Jivan to experience Sukham and Dukkham.

By the Choice of UYIRIN PIRIVUM, Swami Desikan refers to Kshetrajnan , who

is the eternal Jivan.

Through the third group of words, Swami Desikan uses to describe the way in
which the discriminatory knowledge about the distinction between the perishable
body and the eternal Jivan is ganed.
There are twenty ardous steps to gain the Vivekam , that sets one free by
the knowledge that the Kshetra is distinctly different than Kshetranjaa. These
steps are :

1. Modesty towards the learned inspite of one being blessed with

Education,Heritage and wealth
2. Doing Duties prescribed by Saastraas without expectation of praise from
others for doing them
3. Ahimsa practise (not hurting others) by speech, thought or body
4. Equanimity towards even those, who cause pain
5. Consistency between thought and deed in dealings with others.
6. Long and devoted service to the Acharya from whom he receives
clarifications on the true nature of Jivan and its diferences from the Body
7. Practise of the cleanliness of the mind by chasing desires; cleanlines
of speech through telling truth (Satyam); cleanliness of the Body by not eating
foods prohibited by the saastraas.
The obtainment of cleanliness at the above three levels.
8. Clarity of mind arising from a clear understanding of the meaning of
the Vedas and Upanishads without the admixture of thoughts not sanctioned by them
( Incorrect ntrepretations provided by
other philosophies).
9. Turning the mind from its natural tendency to run after myriad things
and making it focus on the Jivan or Kshetrajnan
10. cultivation of Fear to engage in thoughts causing greif arising from
such strayings of the mind
11. Removal of delusion (sareeraatma Bramam) caused by misidentifying Jivan
with Body and the Mamakaaram due to a sense of false ownership of Jivan as one"s
own, which really belongs to Paramatma.
12. Constant reflection about the unavoidability of birth, death, old age,
disease and the sorrow arising from them , while in the Jivan resides in the
Body.
13. Detatchment from objects that appear to be one's own and focussing only
on the Jivan
14. Attachment to Children, Wife/Husband, property only to the extent
prescribed by the Saastaas
15. Equanimity of mind regarding happiness and sorrow relating to one's
children et al.
16.Devotion to Sriman Narayana alone (Ananya Devata Bhakti)
17. Stay at places devoid of huge crowds
18. fear of the People,, who do not have Sattwa Guna
19.Unceasing thoughts on Jivan and its true nature
20.Engagement in deeds that increase such knowledge

These are the twenty Saadhanas to gain Aatma Sakshaatkaaram or the

cognition of the Jivan and its true nature.

The remaining three points that Parthasarathy taught to Arjuna is covered by

Swami Desikan through three choice group of words: Jnanam Eenra Uyir Payanum, OON
ninratharku adiyum and Uyir Veridum
Ul Virahum. The gaining of Discriminatory knowledge (Vivekam),the reasons for
the Bandham or tight coupling to Samsara and the union of Both Body and the Jivan
during the earthly existence inspite of
their distinctness are covered by Swami Desikan through these three groups of
Words.

THE FOURTEENTH CHAPTER:GUNATTRYA VIBHAGA YOGAM (The Qualities that bind the
Atman and the means to untie the bond)
************************************************************************
Alavandaar"s crisp summary of this chapter is as follows:

GUNA BHANDA VIDHAA TESHAAM KARTRUTVAM TAN NIVARTANAM I

GATI TRYASVA MOOLATVAM CHATURDASA UDHIRYATEH II
 "(1) How qualities bind (2) Their actorship (3) how them to cross, that
he the source of all three aims, the fourteenth shows"

The literal translation goes this way: " THE VARIOUS WAYS IN WHICH THE
GUNAS (OF PRAKRTI) BIND (THE SELF) ,THEIR RESPONSIBILITY FOR ALL ACTIVITIES ,
ESCAPE FROM THEM AND
HIMSELF BEING THE FOUNDATION FOR ALL THE THREE GOALS (OF SUPERMUNDANE
SOVERIGNITY, THE SELF IN ITS PURE STATE AND GOD-- ATTAINMENT)"..

*GUNA BHANDA VIDHAA - The three qualities (Sattva, Rajas, Tamas) bind the
Jeevatma in Samsaara
*TESHAAM KARTRUTVAM - We are impelled to do actions/ Karmas due to the
Gunas.
*TAN NIVARTANAM - How can a Jeevatmas get out of this binding
*GATI TRYASVA MOOLATVAM - The three gatis (means, destination) - Aiswaryam,
Kaivalyam, Bhagavanlaabham. - Lord is the giver for all this three.

In Chapter 13, Sri Krishna told Arjuna that body was different from atman,
both of which were different from the Lord. Kshetram was body, to be recognized as
cultivable land. This is known by Kshetragya
or atman. The Lord resides in both of them. Arjuna got the doubt, as to how
the body was binding atman. One takes birth because of past karma and gets a body
to reside. How body controlled atman?
What Sri Krishna told as reply, is mentioned in Chapter 14, says Swami
Alavandar: the three qualities bind atman in samsaram; actions are due to the
inducement by the three qualities [by nature atman
is not to do any action]; [does it mean atman can not get liberated?] means
of liberation; the Lord only, grants the Three desires [of Bhaktas - wealth,
Kaivalyam and Paramapadam, to serve the Lord for ever].
These four points are told in Chapter 14.

Sattva rajas and tamas are the three gunas which are always with the atman
due to connection with the body i.e prakriti. Sattva helps to in understanding
things correctly. Rajas kindles desire and anger.
Tamas leads to Laziness, sleep makes us confused. They bind us in this
sorrow filled samsara. One who is a pure Bhakta is untouched by these gunas.
Practicisng a single pointed bhakti on Krishna
is the only way to keep away these troublesome activities.

Important verses: 1,2,5,9, 17,18, 24-26

This chapter describes the three Gunas (dispositions or states of Mind or

attributes) as being born from the Lord"s Mula Prakrti .These three Gunas are
Sattvam, Rajas and Tamas.Sattvam is
affiliated with supreme joy ,Rajas with action and Tamas with Ignorance. Sri
Geethacharyan states further that if the body of the Jeevan meets death, when
sattvam is dominant, then the Jeevan
reaches the world ,where the worshippers of the Lord are; meeting death in the
Rajas dominant state leads to birth among those,who are devoted to action. Meeting
death in theTamas-dominated state
leads on the other hand to birth in the wombs of the ignorant and the
irrational ones of the earth.

In 14.2, He says that with the Gyana, described in Chapter 13, acquired, he
reaches saadharmyam [that is, whatever is His nature, like Satyam, Gyanam and
Anantam, he also attains the same.
That is, by reaching Vaikuntam, this person also acquires equality with the
Lord in these qualities. We have to note that this person does not become one with
the Lord, as told by Sri Krishna].
Jeevatma's Gyana was covered by samsaram, and it is cleared.
idam jnanam upasritya mama sadharmyam agatah
sarge 'pi nopajayante pralaye na vyathanti ca - 14.2

He further explains how each of these Three - sattva, rajo and tamo -
qualities bind us. Sattvam keeps us in happiness and comforts, and binds us in
samsaram [14.9].
sattvam sukhe sanjayati rajah karmani bharata
jnanam avrtya tu tamah pramAde sanjayaty uta [ 14.9]

Rajo quality binds us in desires arising out of action, tamo quality puts us
in delusion. Sattva quality keeps one in happiness, good health and with knowledge
[ 14.6].
Rajo quality will keep our desires enhanced [14.7]. Tamo quality will keep us
in carelessness, laziness and sleep [14.8].
tatra sattvam nirmalatvat prakasakam anamayam
sukha-sangena badhnati jnana-sangena canagha - 14.6

rajo ragatmakam viddhi trsna-sanga-samudbhavam

tan nibadhnati kaunteya karma-sangena dehinam - 14.7

tamas tv ajnana-jam viddhi mohanam sarva-dehinam

pramadalasya-nidrabhis tan nibadhnati bharata - 14.8

Sri Geetharchayan summarizes that the fruits of good and pious actions
(Saatwikam) is pure happiness; that of Rajas is pain and that of Tamas is delusion
and ignorance(Ch 14: Slokam 16)

He insrtucts Arjuna that the wise ones ,who understand the grounding of all
actions in th ethree Gunas and who recognize the Atman(Jivan) as being higher than
the three Gunas reach HIM effortlessly.
He states that the Wise ones ,who have gone beyond the three Gunas from which
the mortal body is evolved are liberated from the cycles of birth,death,
pleasure ,pain and decay and reach
immortality (Ch 14: slokam20)

Arjuna now wants to know how one can tell that the Chetana has gone beyond
these three Gunas. Bhagavan explains that the behavior of one , who transcended
the three Gunas in terms of his reaction to
Worldly stimuli.He points out that the one , who has gone beyond the three
Gunas reacts in the same way to honor and disgrace,to freinds and foes and
relinquishes all his worldly action to the
Lord and serves HIM with unswerving devotion and thereby Joins HIM(Ch14.25)

He, who understands that his actions are due to influence of qualities, and
atman is not responsible, attains similarity with the Lord. Soul is inside body,
formed by the Three qualities; and so influenced
by them. In 14.23, the Lord says that qualities would be doing their nature,
and why atman should not get worried about that. We should be indifferent to them.

udasina-vad asino gunair yo na vicalyate

guna vartanta ity evam yo 'vatisthati nengate
In 14.25, it is said that if we keep ourselves away from worldly activities,
with this knowledge, and be indifferent to praises and abuses, then we are
considered to have crossed those qualities.
 sama-duhkha-sukhah sva-sthah sama-lostasma-kancanah
tulya-priyapriyo dhiras tulya-nindatma-samstutih

manapamanayos tulyas tulyo mitrari-paksayoh

sarvarambha-parityagi gunatitah sa ucyate

SWAMI DESIKAN'S SUMMARY OF THE FOURTEENTH CHAPTER GOES THIS WAY:

MUKKGUNAMEH UYIR MURRAVUM KATTIDA MOONDAMAYUM

MUKKGUNAMEH ANAITTHUM VINAI KOLLA MUNRAMAIYUM
MUKKGUNA MAYAYAI KADATTHALUM TANDHU ALIPPUM
MUKKGUNAMARRA PIRAAN MOZHINDHAAN MUDIYOHN TANAKKEH

Swami Desikan deftly captures the essence of Alavandaar"s thoughts this way:
The Lord, who is beyond all the three Gunas instructed Arjuna this way on the 3
Gunas, their binding of and hold on the
Jivans.He points out that Jivan by its individual nature is Pure. It does not
have the proclivity or power to act (Kartrutvam).. It is of the form of supreme
bliss. For this Jivan, there is no leaning towards actions
leading to Punya or Papa. That arises as a result of association with Gunas
such as Sattwa et al. Association with the three Gunas arise in turn from the
Karmas of previous births.In reality,
Kartrutvam and Sattwam are attributes of the Gunas alone. The second line of
Swami Desikan"s verse contains these meanings. In the first line of the verse,
Swami refers to the way the three Gunas bind
Jivans to Samsara and its travails. In the third line of his verse, Swami
states that single -minded devotion extended to the Lord empowers one to
transcend the Maya made up of the three Gunas and get
the three boons: Unimaginable wealth , Enjoyment of the ever pure Atman
(kaivalyam ) through Atma Sakshatkaaram and ultimately Moksham with eternal
kainkaryam to the Lord.

FIFTEENTH CHAPTER: PURUSHOTTAMA YOGAM ( THe)

*****************************************************************************
*********************

Alavandaar"s summary of the key ideas outlined above is as follows:

ACHIN MISRADH VISUDDASCCHA CHETANAT PURUSHOTTAMA: I

VYAPANAADH BHARANAAT SWAMYAAD ANYA: PANCHADASODHITA: II

"Distinct from souls, both stained and cleansed is the Lord supreme. For
he's in all, props, owns, rules. Such is Fifteenth's theme".

THE LITERAL TRANSLATION REVEALS THAT "The highest person is declared to be

other than the Self when in its state of pristine purity and when in association
with the Prakrti, because
of HIS pervading, sustaining and ruling over(Them).

*ANYAH = Purushottama is different from, and superior to all others [which

include atman or chit, is of Three categories - Baddha (like us, bonded in
samsaram), Mukta (liberated from samsaram)
and Nitya (ever remaining in Vaikuntam, like Adisesha, Vishvaksena), and
achit (all inert matters having no Gyana). To easily remember that the Lord is
different from all these Four, we can see our
 fingers.Thumb is different from other Four fingers; no finger can do
anything, without the aid of Thumb!

This is told in Chapter 15: Purushottama is different from, and superior to

all others [which include atman or chit, is of Three categories - Baddha (like us,
bonded in samsaram), Mukta (liberated from
samsaram) and Nitya (ever remaining in Vaikuntam, like Adisesha,
Vishvaksena), and achit (all inert matters having no Gyana). To easily remember
that the Lord is different from all these Four, we can
see our fingers. Thumb is different from other Four fingers; no finger can
do anything, without the aid of Thumb! Similarly, the Lord is associated with all
Four categories].

Krishna in order to make Arjuna understand his supremacy over other tattva,
differentiates the qualities of others from HIM. Atma is again divided into three
types, Baddha, Mutka and Nitya.
Baddha Atma is the one who is still bound in this world. Mutka Jeevatma is
the one who has liberated from this world and reached Sri Vaikunta. Nitya is the
one who is eternally residing at SriVaikuntam
like Adisesa and Garuda etc. So the Brahman is different from Achit,
Baddha, Mukta and Nitya Jeevatmas. These four are controlled and HE is the
controller. The above four are being held and
He Sri Krishna Holds. These qualities differentiate Krishna from the
others. He is in the highest stratum of all qualities. Purushottama is the name
the signifies this point. HE controls our knowledge
at the first instance recollection and Forgetfulness

*Important verses: 1, 14-19

Let us glance at some slokas of Chapter 15.

In 15.1, the Lord says that samsaram is like an inverted banyan [aswatta]
tree, with roots up in Satya lok [symbolises Brahma creating from above], branches
down below. This tree can be
cut off only by an axe of vairagya or detachment [15.3].
urdhva-mulam adhah-sakham asvattham prahur avyayam
chandamsi yasya parnani yas tam veda sa veda-vit

na rupam asyeha tathopalabhyate nanto na cadir na ca sampratistha

asvattham enam su-virudha-mulam asanga-sastrena drdhena chittva

In 15.15, the Lord says that He resided in everyone's heart; under His
control, one understood, remembered or forgot anything. He is the One, understood
from all Vedas and Vedantas. Result of
Vedas are also granted only by Him. Krishna reveals HIS supreme status
(Purushottama svarupam) to Arjuna in this chapter . He states that HE is the
indweller (Antaryamin) of all living beings(Chetanas).
He points out that the memory and perception of the world originates from
HIM. HE says that it is indeed HIM that all the Vedas are trying to comprehend
and that HE is the author of all Upanishads and
also the comprehendor of the Vedas (CH 15: slokam 15).
sarvasya caham hrdi sannivisto mattah smrtir jnanam apohanam ca
vedais ca sarvair aham eva vedyo vedanta-krd veda-vid eva caham

He further says that He is different from baddha and mukta atman [15.16].
dvav imau purusau loke ksaras caksara eva ca
ksarah sarvani bhutani kuta-stho 'ksara ucyate

He is praised as Purushottama in Vedas and in this World [15.18]. He is

pervading in all, supporting all and commanding all, and so, He is different from
and superior to all [15.17].
uttamah purusas tv anyah paramatmety udahrtah
yo loka-trayam avisya bibharty avyaya isvarah

Geethaacharyan states that there are two kinds of Purushas in this world,one
that is perishable and the other that is imperishable(Akshara and supreme)). He
reveals that HE is that Supreme imperishable
Purusha recognized as Purushottama (Ch 15.18).
yasmat ksaram atito 'ham aksarad api cottamah
ato 'smi loke vede ca prathitah purusottamah

Person, recognizing Him as Prushottama, [Who has descended for our benefit as
Sri Srinathji], attains Him [15.19].
yo mam evam asammudho janati purusottamam
sa sarva-vid bhajati mam sarva-bhavena bharata

Here, the perishable is the tree of Samsaara known as Aswata, a reference to

which is made at the beginning of the chapter. The imperishable is connected with
the seed of the tree of Samsaara.
Geethaacharyan says that HE even transcends that imperishable by virtue of
containing that seed in HIM and hence is described as the highest of the Purushas
by the Vedas .

Swami Desikan States that the Lord has the 24 Tatvaas as HIS body and
transcends them and stays therefore as a supreme being. He says that the Lord is
revered as Purushottaman,
because HE is superior to the three groups known as Bhadda , Mukta and Nitya
Jivans. He is inside all of them as Antaryaamin and yet is the Lord of them all.
Hence, He is recognized as
Purushottaman. Swami Desikan"s verse is as follows:

MOOVETTINUMADIN MOHAMADAINTHA UYIRGALINUM

NAAVETTU EZHUTTHODU NULVEEDU NANNINA NAMBARINUM
MEHVETTU VANGUNA VINNORGALINUM VISAYANUKKU
TAAVITTU ULAGALANTHAANRANNAI VERU ENRU SARRINANEH

Here Swami refers to the three kinds of Jivans bound by Mula Prakrti
( those ,who experience the fruits of their Karmas and toil in this world, the
Jivans, who were blessed to have the upadesam of
Ashtaakshara Mantram and became Muktas and finally the Nitya Jeevans ,
who have the eight Gunas of the Lord). Swami states that the Lord is the indweller
of all the thre types of Jivans and
transcends them in every way, befitting HIS title as Purushottama.

SIXTEENTH CHAPTER : DEVAASURA SAMPATVIBHAGA YOGAM(DIVINE AND NONDIVINE

ATTRIBUTES - DO YOUR DUTY SINCE VEDAS HAVE PRESCRIBED THEM !!
******************************************************************************
***************************************
Alavandaar"s summary of the sixteenth chapter is as follows:

DEVA ASURA VIBHAAGKTHI POORVIKAA SAASTRA VASYATAA I

TATTVA ANUSHATAANA VIGYANA STHEMNEH SHODASA UCHYATEH II - GS 19

"Natures Divine and Undivine', - is Sixteenth's lore to law to bind;

Truth's wisdom and discipline sure"
 In chapters 13, 14 and 15, the topics dealt with were
- The essential natures of matter and spirit (or soul) when separate and
when in conjunction
- That conjunction was the result of attachment to matter's qualities
(gunas) and that separation was the result of non-attachment thereto
- That Matter and Spirit, - in whatever condition they be, both
constitute Bhagavan's Glorious Kosmos
- That Bhagavan, the Container or owner of such Glory, is distinct from
the contained (or what is owned) viz that which is comprised of the matter-stuff
(achit) and the spirit (Chit) of the
two fold division - the bound and the freed (souls) - inasmuch as he
is possessed of such attributes and powers as (I) Infinity (2) Pervasion (3)
Sustenance and (4) Lordship, Paramount.

These are mentioned in Chapter 16: In order to strengthen conviction in all

that has been said previously, adherence or submission to Sastra's authority is
inculcated here. This is done by
instituting a comparision between the Divine (Daiva) and Non-divine (Asura)
natures, found in creation who respectively profess and disown allegiance to
Sastra.

*SAASTRA VASYATAA , DEVA ASURA VIBHAAGKTHI

All of us are bound by Shastras [we have to perform pooja according to
Shastras; we have to follow Shastras while doing Karmas].While mentioning this,
Sri Krishna tells another aspect.
There are some who obey and follow Shastras. And, there are others, who do not
obey Shastras. So, the Lord classifies all those who obey Shastras into one group;
and those, who do not obey and violate,
as another group. He calls those obeying as Devas and those not obeying as
Asuras! Thus, in Chapter 16, He groups people as Devas and Asuras. Thus, this
Chapter is called Devasura vibhaga adyaya.
But this classification is not the theme of this Chapter. People should obey
Shastras, is the main purpose. Therefore, using this classification, the Lord says
that we are all bound by Shastras.

*TATTVA ANUSHATAANA VIGYANA STHEMNEH

We should get the Gyana about Tattvam � that the Lord is the Most Supreme
God. We also need Anushtanam or practice, in accordance with that Gyana. Once we
realize the Lord is the Supreme Leader,
then we have to follow His orders. So, anushtanam has to be in accordance
with Shastras and we can not independently do whatever we like or think. He, who
does not obey Shastras and violates, is Asura.
We should tell truth, not because we like to do so, but because Shastras
say so. If we tell truth, just because we like it, then there could be instances,
when we might not like to do what Shastras say.
So it is fundamental to obey Shastras, whether we like or not. Shastras
stipulate that one should observe fasting on Ekadashi. But one can not say that
one would observe fasting on Sunday, being a holiday!
That is, we can not choose at our will any day for fasting. If we do, we
will not be obeying Shastras. Those observing fasting in accordance with Shastras
are Devas.

One should perform his duty as vedas have directed him. One who violates the
dictum of vedas is an asura and one who follows them is deva. The quality of a
deva liberates you from the clutches
of samsara. Quality of an asura submerges you in the samsara. Vedas can
shower love and affection equal to 1000+ parents. So go by what Vedas say.
 The Lord indicates the identifications of Devas and Asuras; He mentions the
means of Devas and Asuras. [16.1]. Gyanam, Yagna, Tapas, Swadhyaya, etc,. are
identifications of Devas.

abhayam sattva-samsuddhir jnana-yoga-vyavasthitih

danam damas ca yajnas ca svadhyayas tapa arjavam (16.1)

Abhayam- person called Deva is not afraid of anyone; because he is straight

forward and follows Shastras. His mind should be clear. That is , he is always
thinking of atman. He should be always in
Gyana Yoga. Dhanam � he should donate in accordance with Shastras. We should
control our sense organs. We should perform the daily Pancha Maha Yagnas.
Swadhyayam � chanting Vedas regularly.
Arjavam � living honestly. These are all qualities of Devas group of persons.

When the Lord was to describe the qualities of Asuras, Arjuna got the fear as
to in which group he belonged to! To know whether one was Deva or Asura, it is not
physical outlooks like cruel face, canine teeth,
horns on the head, etc. The Lord says that if Deva quality was there, it would
fetch Moksham; and, Asura quality, would make the person to be reborn again and
again. The Lord comforts Arjuna and asks
him not to be despondent. He assured that Arjuna was certainly, a Deva. How
did the Lord classify Arjuna as Deva? Simple! In all these preceding 15 Chapters,
the Lord has been proclaiming about His
supremacy. Had Arjuna been an Asura, he would have objected to that and
stopped further lecture!

daivi sampad vimoksaya nibandhayasuri mata

ma sucah sampadam daivim abhijato 'si pandava (16.5)

Asuras will always think that whatever they had, were all earned by their
efforts alone. They would claim, they were the lords, and all belonged to them.
Such people with Kama, Krodha, etc., are made to be
reborn again and again.
idam adya maya labdham imam prapsye manoratham
idam astidam api me bhavisyati punar dhanam (16.13)

The Lord asks Arjuna not to acquire any qulities of Asuras. He should go by
Vedas,to know what should be followed and what should be abandoned.
tasmac chastram pramanam te karyakarya-vyavasthitau
jnatva sastra-vidhanoktam karma kartum iharhasi (16.24)

In the last three chapters(13 to 15), Parthasarathy explained to Arjuna

about Chetanam, Achetanam and Iswaran.In the next three chapters, HE focusses on
Anushtaanam or
practise of precepts. HE asserts that the pracise has to be sanctioned by
Saastraas and the chetanas are subject to the dictates of Saastraas.In this
context, he dwells upon the
division of chetanas into the two categories of Devas and Asuras.HE
classifies those , who obey HIS commands revealed in the Saastraas as Devas and
the others as Asuras. The Devas
have 24 modes of practise sanctioned by Saastras.

When Parthasarathy dwelled upon the Devas and Asuras as two categories,
Arjuna got confused and did not know, which category he belonged to. The Lord
revealed to him that
he will never be an Asura by dint of his noble qualities that qualify him
as a Deva. He asks Arjuna to be ever vigilant on practising his duties according
to the path laid out by Saastraas, Ithihaasams,
Puraanams, the Behavior of the righteous and worship HIM and practise
Bhakti Yoga .

Swami Desikan tersely summarizes Devas as aaNai MARAATAVAR (those, who do

not disobey the rules laid out by the Lord in the Saastraas) and the Asuras as
those, who consistently
behave the other way. Swami says that the Lord addressed Arjuna as the one
with utter faith in the Saastras and asked him to perform duties ordained by Vedas
and Saastraas.

In this chapter, Krishna explains to Arjuna the differences between beings

,who are born for a divine state and those , who are born an Aasurika
state(Demonic state). He points out that the
divine state is poised to liberate the being ,whereas the Aasurika state leads
to bondage.His description of the Aasurika state contained in Verse 7 is a gem of
a word picture: He says that
a person of Aasurika nature does not know about the right things to do and
will not refrain from doing inauspicious things. They also do not have the purity
of thought or deed and do not follow the
truthful path. He says the Aasurikaas lead a life full of deceit and
conceit.

HE says further that the Aasurikaas think that they are the Lords full of
success,power, happiness and enjoyment. Such a person believes that no one can
equal them and is
deluded by their own limiting ignorance.With his pride and haughtiness,he
flaunts his wealth and descends into darkness; ultimately ,he perishes because of
his demonic nature.

In an earlier section of the sixteenth chapter, Krishna described at length,

the being , who has the divine nature and his laudable attainments resulting from
the conquest of lust, anger and greed.
Such a person realizes the supreme boon of eternal service to the Lord in Sri
Vaikuntam.

In HIS instructions to Arjuna, Geethaacharyan reveals that those ,who

transgress HIS commands (Anushtaanams or righteous observances codified in
Saaastraas) are Asuras and
those who follows HIS commands are Devas. Latter follow the Veda Margam(path)
and the Asuras follow the Veda Bahya margam (path outside the Vedic way). He
recommends to Arjuna to follow the
Vedic way (Vaidhika Anushtaanams) prescribed by Saastraas, since latter are
the most authoritative bases to gain an understanding of what should be done and
what should be rejected. He
commands Arjuna to follow the wise directions of Saastras and abide by them to
attain HIS lasting blessings (Verse 24).

SEVENTEENTH CHAPTER: SRADDHAATRYAVIBHAGA YOGAM( THREE FOLD SHRADDHA) [ Do

Your Duty with Sattva Guna ]
******************************************************************************
*************************

Alavandaar states that the essence of Saastras as revealed by the Lord is a

group of three words: OM TAT SAT. He says that all that is not sanctioned by
Saaastraas is demoniacal.
 What is permitted by the Saastraas is varied befitting the three Gunas
found in chetanas. He says that the Lord characerizes , what is established in
Saastraas is of a threefold nature.
Alavandaar"s summary of the Seventeenth chapter is as follows:

ASAASTRAM_AASURAM KRTSNAM SAASTRIYAM GUNATA: PRUTAK I

LAKSHANAM SAASTRA SIDDHASYA TRIDHAA SAPTADASODHITAM II GS-21

"Lecture Seventeenth; What Law bids not's from rebels vain. Law.
suiting qualities bid; "What's bid three marked', says plain.
* ASAASTRAM_AASURAM KRTSNAM = Anything done outside the sastric
injunctions is Asuram
* SAASTRIYAM GUNATA: Prutak = Anything done as per Sastric injunctions is
divided (under Sattva, Rajas, Tamas Gunas)
* LAKSHANAM SAASTRA SIDDHASYA = Such Shastra accepted actions would have
to be done with the Three - OM, TAT and SATOm Tat Sat

Lord Krishna explains the nature of a Sattvik, Rajasik and tamasik. The
gods whom they worship and the food they take and effect of such foods, the tapas
they perform and the daana which they give etc.
One who stands unmoved from the vedic path is a sattvik and he will for
sure reach Lord Krishna

In Chapter 16, the Lord advised to do according to Shastras. Arjuna had a

doubt. What if, one did, not according to Shastras, but sincerely and earnestly?
This might be the doubt in many. Is there result
for such actions? It need not be great, but at least a little. In
mathematics exam, students expect some marks for the steps, even if answer was
wrong! Arjuna raises this doubt [17.1]. He wanted to know
what was the reward for those, who violated Shastras, but did sincerely -
would they get Sattva or Rajo or Tamo result? Sri Krishna was irritated at this
question! He had already stressed that every action
should be in accordance with Shastras. So, doing sincerely, is secondary.
He then, says that such actions in accordance with Shastras, have to be done
sincerely. Thus, both the conditions - in
accordance with Shastras and sincerity - are important. This is what the
Lord says through out the Chapter.

Why we should do anything according to Shastras? Because, they are as

desired by the Lord. It is like rules and regulations, in any administration. Even
in a republic, people have to abide by rules and
regulations. Similarly, the Lord has prescribed certain rules and
regulations for the people of this Universe. That is Shastra! For those abiding by
Shastras, Three types are told by the Lord in this Chapter.
Those with the Three qualities, differ in worship of deities, in
performance certain yagnas, do certain Dhanams, perform some Tapas, eat certain
type of food.

Satva persons worship Sriman Narayana and other Devas [17.4].

yajante sattvika devan yaksa-raksamsi rajasah
pretan bhuta-ganams canye yajante tamasa janah

Rajasa persons worship Yakshas and Rakshasas. Tamasa persons worship

ghosts and manes.

In 17.7, He lists the food eaten by people with various qualities. Sattvika
food
would grow happiness and satisfaction. It would provide good health, in the
long run.
aharas tv api sarvasya tri-vidho bhavati priyah
yajnas tapas tatha danam tesam bhedam imam srnu

Too much spicy would be rajasa food. Tamasa food are spoiled and over cooked
food, without natural taste and with strong smell.
katv-amla-lavanaty-usna-tiksna-ruksa-vidahinah
ahara rajasasyesta duhkha-sokamaya-pradah 17.8

yata-yamam gata-rasam puti paryusitam ca yat

ucchistam api camedhyam bhojanam tamasa-priyam 17.9

In 17.20, He speaks of Dhanam. Sattvika donations are done at proper time to

proper person, as prescribed and donated happily. If donations are done for
publicity and fame, it is
Rajasa dhanam. Tamasa dhanam is done carelessly and humiliating the
recipient.

Swami Desikan uses the first three lines of his Verse to summarize
Alavandaar"s verse. The elaboration of both Alavandaar"s and Swami Desikan"s
thoughts are as follows:
In the 17th chapter, Lord Krishna instructs Arjuna on the three kinds of
Shraddha based on their natural dispositions or Samskaaraas. Geetaacharyan states
that the three types (driven by Sattwa,
Rajas and Tamas ) have different tastes in the choice of their foods,
Yajna(austerities undertaken) and Alms giving (Ch17. slokam 7).He describes then
in great detail , the types of food
three kinds of people eat,the three types of Yajnas they perform, the
different types of worship they carry out and the different kinds of alms giving
that they practise.

To illustrate one of the areas of difference, we can look at the styles of

Gifts giving.THe Saatvika gives the gifts to a worthy person in a fit place
without expecting anything in return. The Raajasika
gives reluctantly with anticipation of some returns. The Taamasika gives
the gifts to unworthy persons at the wrong place or time and with contempt and
disrespect. The three types perform their
Karmaanushtaanams according to their different Svabhaavaas or Samskaaraas.

After that instruction, Krishna explained to Arjuna the important meanings

behind The sacred mantram "OM TAT SAT".This is the triple designation for the Para
Brahmam or Supreme Lord
according to Vedas and Yajnas( Ch 17.slokam 23).

According to Krishna, the designation "OM" refers to HIMSELF in the manifest

(Vyaktam ) and Unmanifest (Avyaktam ) states; "TAT" means that which is
indefinable and therefore can only be explained
as "that which shines, that which activates, that which is inside us and so
on; "SAT" , which is the opposite of ASAT means the everpresent ,auspicious
Paramatma. He explains to Arjuna that all acts of
sacrifice ,gifts, Austerities ordained by the Saastraas should be initiated
by Vaidhikaas (one who follow the Vedic Way) with the Utterance of "OM" , the
Lord"s name ( Ch: 17 Slokam 24).

Krishna explains next that the seekers of Moksha should utter the
designation "TAT" ,while performing Yajna or giving alms without anticipating the
fruits of that action.
 Geethaacharyan instructs Arjuna further that the word "SAT" denotes
reality,goodness, steadiness in Yajna and austerity. Any action connected with
Steadiness and Shraddha is defined by our Lord as
belonging to the category of "SAT". He adds that whatever that is
sacrificed, given or performed without shraddha is ASAT. He points out that Asat
karmas are of no use to this world or
the other.; on the contrary, the karmas associated with SAT pave the way for
happiness and Vivekam in this world and Moksham at the end of the earthly
life.This is because of the supreme significance
of the designation"SAT",which connotes the ever present ,eternal and
auspicious reality ,which is nothing but the Paramatma.

THE EIGHTHEENTH CHAPTER:SANYAASA YOGAM(LIBERATION IN RENUNCIATION)

*******************************************************************************
******************

Alavandaar calls this final chapter of Gita as the the Essence of the meaning
of Saastraas(Saastraartha Saaram).In his sloka summarizing the meaning of this
chapter, He says:
"Lord teaches here the state of mind attributing the agency (of one"s actions)
to HIM, the desirability of adopting the sattva-guna, the culminating result of
the performance of one"s duties
(being God-attainment) as the essence of the Saastraas(BHAKTI YOGAM).
Alavandaar"s verse regarding this chapter is as follows:

ISWAREH KARTRUTAA BUDDHIH SATVOPAADEYATA ANTIMEH I

SVAKARMA PARINAMASCCHA SAASTRA SAARAARTHAM UCHYATEH II

"Trust that God's Actor, that Sattva's worthy to grow, What the end of
efforts - in Eighteenth git does show"

SAASTRA SAARAARTHAM UCHYATEH

- In this last Chapter [18], essence of Shastra, is told. That is Bhagavad
Gita Shastra saram or essence. That is Bhakti, which is the essence.
SVAKARMA PARINAMASCCHA
-That Bhakti is got by, the transformation of one's own duty or Karma
yoga. Arjuna's duty was to fight in the war. Doing his duty, would get matured and
mind will be purified.
That will result in atman sakshatkaram, and realization of atman that it
is servant of the Lord. Thereby, ahankaram and mamakaram would be destroyed. This
will further mature and result in Bhakti yoga.
That would transform into Para Bhakti, which would result in Para Gyana
and further, to Parama Bhakti. Ultimately, it would fetch the Lord Himself. So,
sva karma parinamasya, means one has to do his
specified duties.
ISWAREH KARTRUTAA BUDDHIH
-But, while doing this Karma, without the Three attachments, but with the
conscience that the Lord was doing and so He was the Karta. We should have only
sattva quality. The Lord had told that for
each of these Three qualities - sattvam, rajas and tamas - Yagna, Tapas,
dhanam and food habits, varied.
SATVOPAADEYATA
-Now, He says that we should follow only sattva quality and rajas and
tamas qualities were to be abandoned. Only Sattva Yagna, Tapas, Dhanam and food
habits were to be followed.
ANTIMEH UCHYATEH
 -This is explained in the last Chapter.

In this Chapter, the Lord classifies Gyana into Three - satvika gyana,
rajasa gyana and tamasa gyana. That Gyana, which makes one to view all equally, is
Sattva Gyana. He does not see variance among
atman. But seeing difference exhibited by bodies, is Rajasa Gyana. In Tamasa
Gyana, one does not know the purpose and its feasibility of any action. We have
seen persons indulging in useless activities.
Gyana , which induces a person to do such activities, is Tamasa Gyana.
Similarly, the Lord classified Karmas and Karta, into Three. If one did a karma,
knowing its purpose and with the Three Tyaga, then
one is Satvika Karta. But if an action is done for publicity and fame, then
he was Rajasa Karta. Doing without any use and torturing others, is Tamasa Karta.

Swami Desikan summarizes in his verse how the performance of the Saatvika
Karmas with the Sattvika Tyagam is dear to Sriman Narayana and how HE responds
readily to the steadfast
Bhakti by granting Moksham without fail as one completes Charanagati at HIS
Lotus feet. The easy route of Charanagati as the quickest way to reach the Lord is
revealed here to all of us
through the pretext of teaching Arjuna.

The thoughts summarized by both the Acharyas are as follows: Krishna answers
the question of Arjuna regarding the Sanyasa Tatwam in verse 2. Here, He makes a
distinction between Sanyasa and
Tyaagam .He explains Sanyasa as the renunciation of Kaamya (desirable,pleasure
giving ) actions; Tyaaga is differentiated from Sanyasa as the renunciation of the
fruits of all Karmas. Afterwards, Krishna
explains to Arjuna the Sattvika, Raajasika and Taamasika Tyaagams and their
distinctions. He defines Tyaagi next and states that he is the one ,who
relinquishes the fruits of all actions.
He points out that actions can not be entirely abandoned by the Dehin(Embodied
one-jivan housed in the body) although the fruits of action could be relinquished
entirely through Tyaagam.
A person ,who observes such a practise is known as Saatvikaa according to our
Lord(Ch18. Verse 30). Here, the Lord of Gita says such a person is dear to me.Such
an intellect ,which has a clear
comprehension of the paths of work and renunciation of the fruits thereof
,right and wrong ,fear and fearlessness,bondage and freedom is charactreized as
the most beloved Saatvika.

Our Lord then goes on to a description of Varnaasrama Dharmas and the duties
of each of the four Adhikaris to reach spiritual perfection.He points out that it
is better to do one"s own Dharma even in an
imperfect manner than the Dharma of another Varna in a perfect manner (Ch 18.
Verse 47).

Next, through a set of four slokas, Gitaacharyan explains how the chetana
becomes a Parama Hamsa Parivrajaka (a sanyasi of the highest order) and then
enters HIM ( Ch 18:Verses 53-56).
Through the above slokas, Krishna says that by forsaking egotism, power,
ostentatation,lust, anger and property , the chetana is liberated from the notion
of "Me and Mine" and thereafter , he is fit to enter
the Lord.Reaching of this state gives him the mental clarity and tranquility
arising from his equanimity of view; he devotes all his time and energy to the
service of the Lord. Through this steadfast devotion,
he understands the reality of the Lord and enters Him and thereby reaches the
eternal, immutable state desired by all, but attained by a select few only.
 Krishna then reveals that He is the Supreme Lord and by Charanagati (self-
surrender) , a chetana like Arjuna can attain the supreme peace and enter the
eternal abode of happiness, Sri Vaikuntam.
The Lord says to Arjuna that he is very dear to HIM and commands Arjuna to
abandon all Dharmas and perform PRAPATTI (charanagati ) to HIM.He assures Arjuna
that he will liberate him from
all of his doubts and sins. He asks Arjuna to have Maha Viswasam (deep
faith ) and not to fret anymore after performing Prapatti to HIM.

The three immortal verses of Gita containing the Prapatti principles are
Verses 62, 65 and 66 . The meanings of the three verses are as follows:

"Take refuge in Him with all thy heart,O Bharata; by His grace shalt thou
attain supreme peace (and ) eternal abode. ----- Occupy thy mind with ME, be
devoted to ME,offer sacrifices to ME and bow down
to ME.Thou shalt reach MYSELF; Truly do I promise unto thee (for ) thou
art dear to ME.---------- Relinquishing ALL Dharmas , take refuge in ME alone; I
will liberate thee from ALL sins; greive not. "

Alavandaar says that the message contained in these verses is the quintessence
of ALL Saastras. This message is the message of PRAPATTI or Charanaagati or the
easy-to-practise and infallible
method to obtain Lord"s supreme blessings ,even by the greatest sinners or
illiterates. Alavandaar therefore describes the content of the final chapter as
Saastraartha Saaram.

In conclusion, We can say that the situation faced by Arjuna in the battle
field of Kurushetra is common to ALL of us. We are confronted by temptations of
every kind and we do not know the right way to act.
With Arjuna and ALL of us in mind , Lord Blessed the whole of mankind with HIS
message enshrined in Srimad Bhagavat Gita. The Conversation between Arjuna ( Nara)
and Lord Krishna (Narayana) in
the battle field of Kurukshetra (theatre of Life ) is the most helpful as a
compass and guide for every step of our life to inspire us to get closer to our
Supreme Lord. It has been stated "Only because Narayana
has been separated from Nara in our Life, there has been immorality,need and
misery everywhere around us. In our lives , there should be a union of Nara and
Narayana.We must choose the Lord as our
Charioteer ,guide and inspirer.Only then will our Whole life be a treasurehouse
of spiritual wealth."

Sanjaya , the narrator of the happenings at the battle field for the blind
king Dridhirashtra concludes aptly about the uniqueness of the place, where Lord
Krishna and Arjuna are together this way:
"Where there is the Lord of Yoga, Krishna and where there is Arjuna with his
bow, there will always be the divine wealth,Victory, Lord's majesty and
Justice.There is no doubt about this.
That is my conviction ".

18.64
sarva-guhyatamam bhUyaha: srnu mEy paramam vacaha:
isto 'si mEy drdham iti tatO vaksyAmi tEy hitam

Hear again My supreme word, the most secret of all; as you are exceedingly loved
by Me, I am telling what is good for you.
 In the beginning of this Chapter, Arjuna raised a query. Are Sanyasa and
Tyaga, same or different? Is abandoning Karma, sanyasa or renouncing life? The
Lord started replying. Tyaga and Sanyasa are
one and the same. Abandoning Dharma or Karma, is not Tyaga. One should be
performing one's nitya and naimittika karmas always. Some people assume that since
they had acquired Gyana and
become Gyanis, they need not have to perform Karmas like Pitru tarpanam or
Shraddham, etc. According to what the Lord had stated in Chapter 18, He did not
support this assumption. Nitya and
naimittika karmas have to be performed and Dharma had to be followed.
Because, many hurdles in reaching Moksham, are removed by these only. Karmas
should not be sacrificed but only the results
are to be sacrificed. We will have to abandon the feeling that we did that
karma. And, we have to abandon the feeling that the karma was for us. These are
only called Tyaga or Sanyasa. After expalining
sattvam, rajas and tamas, the Lord told sloka 18.62. He said that Arjuna [and
also we] should surrender to the Lord Sriman Narayana. The Lord waited to observe
whether Arjuna was responding and
say 'I surrender'. But, no, Arjuna kept quiet. The Lord thought that perhaps
Arjuna was not interested. Then He told sloka 18.63, and mentioned that He had
told most secret of the Shastras. He
had told Karma yoga, Gyana yoga, Bhakti yoga, the Secret of His Avatar, how
to do yoga, glory of Bhakta, about His wealth, showed His Viswaroopam, about
Achit-Chit- Iswara entities, about the
Lord as Purushottama, about who Devas and Asuras were, advised to follow
noble persons' way of life, superiority of sattva quality, etc. Without any
exception the Lord told all, which were to be told
to Arjuna. He then gave the choice for Arjuna to choose and do. Still, Arjuna
did not utter 'sharanam' to the Lord!

*Tato vakshyami = I [Sri Krishna] am going to tell you more,

*te hitam = beneficial to you [Arjuna],
*sarvaguhyatamam = of all [Karma yoga, Gyana yoga and Bhakti yoga], most
important secret,
In order to dissolve the need to summarise the scriptural texts of the
entire Simad Bhagavad-Gita which is poignant and deep in meaning. The Supreme Lord
Krishna out of magnanimous compassion
refined it to its essence with the words sarva guhyataman the most
confidential of all. This ultimate essence He will reveal in the next two verses.
*bhuya = again,
*srnu = listen,
*mey paramam vaca = My [Sri Krishna's] superior words.
Is it because Sri Krishna is interested in what He was to tell? Or, was
there none to listen to, and so was He trying to tell Arjuna? No. Because,
*istosi me drdham iti = [Arjuna was] most dear to Me [Sri Krishna].
It may be wondered why is Lord Krishna emphasising that the ultimate
essence is so much more confidential then all the other previous confidential
teachings. It is to illustrate just how dear and
precious his beloved devotees are to Him. So He Himself most
benevolently reveals the essence which is the very heart and soul of Srimad
Bhagavad-Gita for the ultimate benefit and perpetual welfare
of his devotees.

Therefore, He wanted to tell that, which was beneficial to Arjuna. This is

the gap, the Lord gave for Arjuna to react! In sloka 62, He wanted Arjuna to
surrender unto Him. In sloka 63, he gave time and
asked Arjuna to choose and do. In sloka 64, the Lord found that Arjuna was
not willing to surrender. If he was to do saranagati, he should realize that he
should destroy ahankaram, mamakaram, that he
was always dependent on the Lord. But Arjuna is habituated to doing himself.
Therefore, the Lord decided to tell him again, in 18.64.

Among the three paths mentioned in the previous verse: bhakti yoga or
facilitating communion by exclusive loving devotion unto the Supreme Lord Krishna
or any of His authorised avatars or incarnations
and expansions according to Vedic scriptures is considered the most exalted
and pre- eminent and thus it is the most confidential. Because Lord Krishna is
extremely affectionate to His devotees who
have Him alone as their sole refuge, He will mercifully reveal in the next
two verses the absolute conclusion and final essence of the entire divine
discourse of Srimad Bhagavad-Gita.

Additional Notes:
The Lord has given Arjuna confidential knowledge of the Supersoul within
everyone's heart, and now He is giving the most confidential part of this
knowledge: just surrender unto the Supreme Personality
of Godhead. At the end of the Ninth Chapter He has said, "Just always think
of Me." The same instruction is repeated here to stress the essence of the
teachings of Bhagavad-gita. This essence is not
understood by a common man, but by one who is actually very dear to Krsna,
a pure devotee of Krsna. This is the most important instruction in all Vedic
literature. What Krsna is saying in this connection
is the most essential part of knowledge, and it should be carried out not
only by Arjuna but by all living entities.

18.65
man-manA bhava mad-bhaktaha: mad-yAji mAm namaskuru
mAm evaisyasi satyam tey pratijAne priyo 'si mEy

Focus your mind on Me. Be My devotee. Be My worshipper. Prostrate before Me. You
shall come to Me alone. I promise you, trully; for you are dear to Me

In sloka 65, the Lord again tells about Bhakti yoga. Sri Krishna says, with
a promise, as Arjuna was,

*priyOsi mey = My [Sri Krishna's] dear [cousin].

*Manmanaa bhava = have mind [thoughts] in Me [Sri Krishna],
Manmana bhava is a divine command that means to always have Lord Krishna
completely and blissfully in one's thoughts, to absorb oneself in Him. This is
also established in the Vedic scriptures
where we find in the Taittiriyaranyaka Upanisad III.XII beginning vedaham
etam stating: The Resplendent Supreme Lord more radiant then thousands of suns is
realised by absorbing the mind in Him by
meditation. Realising Him Him one attains moksa liberation from material
existence. There exists no other path to immortality. This devotional absorption
in Lord Krishna is of such magnitude and intensity
that its meditation becomes a vision and the vision becomes an ever
flowing current of devotion that is so vivid that the experience actually enters
the realm of reality.

*mad bhakta = with [love] devotion unto Me [Sri Krishna], My lover

Mad-bhakta is to offer all one's loving emotions to Lord Krishna
enthralled by love overflowing with enthusiasm, exuberance and excitement.
What is enjoined in Vedanta texts such as 'I know the Great Person of the
radiance of the sun, who is beyond this Prakrti. Knowing Him thus, one becomes
here immortal; there is no path for immortality'
(Sve. U., 3.8); what is designated by words such as knowledge (Vedanta),
meditation (Dhyana) and worship (Upasana); what is of the form of direct
perception (Darsana) having the character of continuous
succession of memory of a surpassingly loving nature to the worshipped ---
it is this that is enjoined herein by the words 'Focus your mind on Me,' 'Be My
devotee.' It means, be one to whom I am
incomparably dear. Since I am the object of superabundant love, meditate
on Me, i.e., practise the succession of memory of unsurpassed love of Me. Such is
the meaning.

*mad yaji = worship Me [Sri Krishna, with dedication], my worshipper

[ Yajana=Pujana=Aradhanam= worship ; not a mere dry formal observation of
ceremonial ritual ]
Mad-yagi is to worship Lord Krishna with love. To install Him in one's
heart as their personal worshipable diety. Such worship is the performance of the
entire services that a liege administers
to His sovereign on a daily basis upon waking untill sleeping. Yagi comes
from yajana which is synonymous with pujana or worship and denotes aradhanam the
most equisite loving worship.
Therefore it is not a mere dry, formal observation of ceremonial ritual
enacted out of duty. It is love flowing from the heart. It is a testament of
devotion from the eternal svarupa or one's immortal
spiritual form. Mad yagi should be interpreted as offering one's self to
Lord Krishna as a brother, as a parent or as a beloved with a heart full of love.

*mAm namaskuru = do prostrate [by all three means - body, speech and mind]
unto Me [Sri Krishna], [ namas=namanam=bending]
Mam namaskuru is to enshrine Lord Krishna in the heart with the utmost,
love, devotion and faith. Namas comes from namanam meaning obeisance. Such
obeisance is not a mere habitual genuflexion;
but a sublime expression of sincere gratitude and humility that
constitutes an emotion of love felt internally.
Prostrate to me is thus not a mere physical genuflexion; but the physical
is to constitute outwardly the sincere expression of the love etc, felt within.

*mam evaisyasi = [if done like this] [Arjuna] would reach Me [Sri Krishna]
only,
If a blessed devotee of Lord Krishna arrives at this exalted vista of
bhakti or exclusive loving devotion then the Supreme Lord will not hesitate to
have their eternal individual association with Him in the
immortal spiritual worlds. This is the truth that He Himself promises. It
should never be interpreted as being just a metaphor or mere flowery prose. Such a
hypothesis would not be genuine and incorrect.
*satyam te pratijane = it is true and [ Sri Krishna] promises [and have no
doubt].
Wherever there is a heart that has so much love for Lord Krishna then
there is as much love from Lord Krishna back to them. Lord Krishna's love is such
that He finds it impossible to bear the separation
from such surrendered and dedicated devotees and therefore without delay
He personally brings them to Him directly in their eternal spiritual body even
while their physical body is concluding its last life in
material existence.

So it should be clearly and emphatically understood that the Supreme Lord

Krishna's solemn promise to His surrendered devotees is the total truth and
nothing other than truth for which He pledges to
 vouch safe for His devotees for all eternity.

Because, Arjuna is dear to Him, He would tell all these. Thus, Bhakti yoga is
reiterated. By telling Arjuna to always meditate on Him, the Lord says about
Dhyanam. By continuously thinking of Him,
one will realize His glory and fame. It will give raise to love. Dhyanam with
love makes it more useful. That is Bhakti. We will be induced to perform pooja and
worship Him. Mad yaji also indicates all such
sacred duties in the house and in temples and Kshetrams. Doing like this, one
reaches Him. The Lord makes a promise that what He told was truth. It is not that,
only Sri Rama was always speaking truth;
Sri Krishna was also a Satyavadi! His words would never be false or empty.
Now, Arjuna was to do Bhakti yoga. Did he start Bhakti yoga? Or, was he in
confusion and worried? How did the Lord remove his
worries? The answer is in the next sloka [66], for which we shall wait.

18.66
sarva-dharman parityajya mam ekam saranam vraja
aham tvam sarva-papebhyo moksayisyami ma sucah

In Gita, the most important sloka is Charama sloka. The interpretation for this
sloka could be told for even 100 days. But, we will see to the extent time
permits. This sloka defines saranagati. Before we
see the meaning of this sloka, we have to see an introduction to this sloka.
Saranagati is of Two types:
*SWATANTRA PRAPATTI
*ANGA PRAPATTI

Prapatti means saranagati or ultimate surrender. "Sharanam iti aagati:

Saranagati:" - [The Lord's Divine] feet are asylum, and [we] come to surrender. We
have to very carefully note the following explanations.
One method is, to seek the Divine feet of the Lord, as means or upaya, for
Moksham, and surrendering. That is Saranagati at His feet, is means, upaya,
prapakam or way. That is, the Lord Himself carries
us to Moksham. This is called Swatantra Prapatti. That is, saranagati,
independently, by itself, fetches Moksham and no other effort is expected from us.

In the other method, saranagati is NOT used to get Moksham. We know that we
could reach Moksham, by Bhakti also. Bhakti means Bhakti Yoga. By practicing Karma
and Gyana Yoga, we reach Bhakti Yoga.
And, by Bhakti Yoga, one can reach the Lord. Thus, Bhakti becomes the means or
way or upaya to reach the Lord. This is, what we had been seeing all these days,
in Gita. Puranas say that Moksham could
be attained by Bhakti or Prapatti. Latter is known as Swatantra Prapatti. In
Bhakti marg, we are seeking something other than the Lord, as means to reach Him.
We have to remember that to do Bhakti Yoga,
we should have done Karma and Gyana yoga. We should know all our limitations
also. We may think we are all Bhaktas. We have to remember that our present
Bhakti, is not what the Lord told in Gita.
The Lord had been telling Arjuna all about Bhakti. Those words should make us
realize our limitations and so it was necessary for the Lord to tell in detail
about Karma Yoga, Gyana Yoga and Bhakti Yoga.

Two slokas back, the Lord asked Arjuna to surrender. There was a pause, and we
also ran through all the Chapters to recapitulate what we learnt all these days.
Arjuna thought that Bhakti Yoga was
quite pleasant and so decided to opt for that. Seeing that, the Lord asked in
18.65, to worship Him alone, and get salvation. But now in sloka 66, the Lord asks
Arjuna to surrender to Him. We may get the
doubt, whether the Lord was recommending saranagati or bhakti to get Moksham?
Why this alternating words from the Lord? In 18.62, when the Lord suggested to
surrender, Arjuna did not surrender.
Arjuna did not show any eagerness.

We should know that saranagati is Nivrutti Marg and Bhakti is Pravrutti Marg.
Pravrutti means taking lots of efforts and doing many actions. Bhakti requires a
lot of effort from us. In saranagati, we move
away from any efforts and simply pass on the responsibility, to the Lord. No
effort is nivrutti. It is like an infant being looked after by the mother. The
child takes no effort for its welfare and growth. In fact,
if a child is harmed, people would blame the mother only, for not taking
precautions! Similarly, if we, children of the Lord, come to Him and surrender,
the Lord as a Mother, has all the responsibilities!
The Lord is willing to take the responsibilities, provided we seek asylum.
Unfortunately, many of us think that we could take care of ourselves! Similarly,
many of us think that we could reach Moksham, by
our own efforts. Therefore, in Bhakti, there will be a little of ahankaram!
Seeing both, we might think that when saranagati is so easy, would there be anyone
choosing Bhakti, a difficult path, to reach Moksham?
Yes, there are persons desiring to follow pravrutti marg or Bhakti, to reach
Him. They have some traces of Ahankaram. But persons without any Ahankaram, would
choose Nivrutti marg or Saranagati, only.
Arjuna was a Kshatriya, with great skill and fame. He would naturally, choose
the path, where efforts were needed. So, he was passive to saranagati. The Lord
suggested, therefore, Bhakti marg in sloka 18.65!
But Bhakti is not easy to follow. The Lord Himself said earlier, that it was
very rare to find a person in Bhakti and saying that Sri Vasudeva was all for him.
Bhakti Yoga needs so many preparations. So many
hurdles, like papas of past karmas, would prevent practicing Bhakti. Swam
Koorattalwan says that accumulating papa is very easy; but to wash them off, it
takes even, many births. When Arjuna thought that
he could choose Bhakti yoga, he found that past karma effects were very great
hurdles. He was perplexed and did not know what to do! How to remove all those
hurdles?

Papa could be cleared by two methods: 1. To expend the papa by undergoing its
results. This is almost impossible, as even one papa may need many births to
undergo all its effects! 2. Prayacchittam or
atonement or expiation, is the second method. One has to atone for the papa
committed and make amends, as specified in Shastras. This is also difficult, as we
might not know, what is the atonement for
which papa, and atonement itself might consume many births. Thus clearing papas
to start Bhakti, seemed impossible to Arjuna and he was worried.

This is the Third time Arjuna was worried. First, at the start of the war, he
was worried as to how to kill his relatives. Next, in Chapter 16, he was worried
whether he was Deva or Asura, and the
Lord cleared his worries. Now, for the Third time Arjuna was worried. Arjuna
did not know how to start Bhakti yoga. For this, the Lord gives the remedy in
sloka 66.
 *Ma sucha = do not worry!
*Sarva dharman parityajya = leave all prayacchitta dharma or atonements.
IMPORTANT: He is not asking Arjuna to leave all his duties or Karma, but
only the atonements needed to clear his papa. NOTE: It does NOT mean that one
should leave all dharmas , i.e one's
duties - whether NItya or Naimitikka, including Karma, Gnaana, Bhakti.
But, it should not be used as Upaayam. It should be done as Bhagavat Kaimkaryam
and for following rules set for the Lord
and elders.
*Mam ekam saranam vraja = surrender at My [Sri Krishna's] feet only, as means,

*aham = I [Sri Krishna, the Almighty and All Capable] will,

*mokshayishyami = relieve,
*tva = you [Arjuna, incapable of doing atonements],
*sarva papebya = from all sins obstructing [from performing Bhakti], .

So, in lieu of Prayacchitta Dharmam, Arjuna should surrender to the Lord, to

start Bhakti yoga. Prayacchitta would destroy papas, in the way of performing
Bhakti. The Lord says that He would destroy those
papas, if He surrendered unto Him. Arjuna could then start Bhakti and reach
Moksham. That is, saranagati helps in Arjuna performing Bhakti; and by Bhakti
alone he could reach Moksham. That is,
saranagati or prapatti, independently, is not the means for Moksham here. It
assists in performing Bhakti, and through Bhakti, he would attain Moksham.
Prapatti is just an angam or subsidiary or auxilary,
to Bhakti, only. This Prapatti is called Anga Prapatti. This is what is
specified in Gita. We will wait to see how saranagati, independently, fetches
Moksham.

ananyas cintayanto mam ye janah paryupasate

tesam nityabhiyuktanam yoga-ksemam vahamy aham - BG 9.22
We have seen this sloka earlier. The Lord says that if, we could always
remember Him, He would certainly, provide us all welfare. But how are we to
remember Him always. The simplest way is by
Divya Nama Sankeerthanam. Singing His Divine names, in praise of Him, is
the way. In that regard, Sri Vishnu Sahasranamam, is of great help to us.

satatam kirtayanto mam yatantas ca drdha-vratah

namasyantas ca mam bhaktya nitya-yukta upasate - BG 9.14
" Always chanting My glories, endeavoring with great determination, bowing
down before Me, these great souls perpetually worship Me with devotion "

Sri Parasara Bhattar compared BhagavadGita and Srivishnu Sahasranamam and

mentioned that both of them implying the same. In BG, the Lord recommended
Namasankirtanam (9.14), but
didn't actually specify how to do it. BheeshmAcharya filled that gap and
mentioned the how, by listing SriVishnu Sahasranamam.

What Gita wanted to convey is in Sri Vishnu Saharanamam. One can reach the
Lord by Bhakti Yoga. but, papas obstruct performing Bhakti yoga. We are incapable
of undergoing the results of papa;
nor, can we eliminate the papas, by atonements or prayacchittam. So, the Lord
advises that if we abandon all prayacchitta efforts, by surrendering unto Him,
then He would absolve us of those atonements,
and release us from all papa, so that we can perform Bhakti yoga and reach
Him. This is Anga Prapatti [Surrender as Auxiliary, to Bhakti] and was explained
in the last lecture.
 What is Swatantra Prapatti? Will not Prapatti, by itself, fetch us Moksham?
Yes. We do not need Bhakti yoga in between. Mere saranagati would fetch the Lord.
Then, is Bhakti necessary?
Let us see the meaning of this sloka, with Swatantra Prapatti.

***Sarangathi means - "Tvam Eva, upaya bhutoh mey Bhava , iti praartana
mathih iti Saranagathihi". Perumal is pradhaanam. He is the only Pradhaanam!

**Masucha = do not worry.

We had seen the description of Gyana yoga and Karma yoga, by the Lord in the
earlier Chapters. It may look unsurmountable task to perform Karma yoga or Gyana
yoga. Bhakti yoga seems to be
impossible. Our sins are huge. Our capacity to do all these yogas, is very
limited. But if we think we are ever dependent on Him [Paratantra], then is it not
His responsibility to protect us? The Lord is too
willing to protect us and so, should we not surrender this responsibility also
to Him? This is what Sri Sita told Hanuman. Hanuman went to Lanka and found out
Sri Sita in Ashoka gardens. He saw Her,
conveyed the message of Sri Rama, and was about to take leave of Her. At that
time, Hanuman had an idea. Why should he simply return and tell the Lord Sri Rama,
that Sri Sita was in Lanka. Why not
he carry Her on his back and present Her to Sri Rama? Hanuman conveyed his
idea to Sri Sita. Why waste time in bringing the army of monkeys to fight Ravana
and then rescue Her? Sri Sita replied
that She very well knew, how to save her from Ravana and she was capable of
doing that. But, if She did so, it would be a disgrace on the valour of Sri Rama.
As His dependent Wife, it was right only if
Sri Rama rescued Her. Her chastity, could very well burn Ravana and entire
Lanka. But She refrained from doing any such thing. Sri Rama had married Her,
promising that He would be her guardian
at all times. So, it was Sri Rama's responsibility to rescue Her. Sri Rama
should arrive at Lanka and after defeating Ravana, he should rescue Her and
accompany Her to Ayodhya! This is the Dharma
for both him, as Husband and to Her, as Wife! From this episode, we have to
understand that we are not responsible for our redemption. We should be free of
swatantaryam or independence.

Ahankaram or ego, should be totally absent. Abandoning everything, we should

think, he is the only asylum for us. This saranagati is in Nivrutti marg or
totally free from doing anything, and leaving the
responsibility of fetching us Moksham to Him alone. This method would fetch us
directly, without the need for Bhakti yoga.

***Tvam eva upaya mey bhava iti prartanamati sharanagati - You are the only
one, who should be the means [to reach Him]. This prayer is saranagati. This
simple Gyana is saranagati.

This feeling should be in the root of our heart. By this, we do not have to
seek any other, as means.

So, why should we do any Karma yoga or Gyana yoga or Bhakti yoga? In fact, if
we started any of them, it would amount to acting independently. It will make the
Lord to feel sad? He is promising to help,
then why seek any other recourse? That is why the Lord says,

*Sarva dharman parityajya = abandon all [Karma yoga, Bhakti Yoga, etc.].
This is a welcome direction. Because, we are incapable of doing any of
these, Karma yoga or Bhakti yoga. But the Lord does not mean it that way. Even if
one was capable of doing those, one should
abandon all, Karma yoga, etc. Also, by saying abandon, it does not mean
that, after performing saranagati, we can stop worshiping Him; we need not go to
temples; we need not do any service to the
lord, etc. Should we not have Bhakti, after saranagati? No. Bhakti is very
much necessary, even after saranagati. In fact after saranagati, these persons
should continue with Karma, Gyana and Bhakti.
They are not to be performed as means for seeking Moksham; but, they are to
be performed, because it is the order of the Lord; because, it would please Him;
because, it was the way shown by our elders.
After all, the Lord Himself had said in Gita that He was appearing every
time, there was decline of Dharma. Would He ever, therefore, ask us to abandon our
Karma, which is Dharma? After performing
saranagati, we should continue to do our Karma and perform Bhakti, as
service to the Lord and not as means for any reward. We have to do them for His
pleasure alone. So, we have to abandon not the
Karma or Bhakti, but expectation of any reward for the Karma or Bhakti. All
Alwars had surrendered to the Lord; but, they continued with Bhakti. Granting
Moksham was His responsibility; doing
Bhakti is for His pleasure. Bhakti should not be the means. So, abandoning
the thought that Karma or Bhakti, is means, we have to seek,

*mam ekam = only Me [Sri Krishna],

*saranam vraja = surrender, as means to attain [Him]. That is, we
should consciously, be at His feet. The word 'only' is important. We should be
convinced that He was the only rescue for us. That is no other action and no other
devatas, are going to be
our upaya or means. Here, we should be careful not to ever think that by
our efforts, we surrendered unto Him. Even performing saranagati, is with His
blessings only.

Swami Koorattalwan says that even to utter the word 'sharanam', His blessings
were needed! So, it is not correct to think that we performed saranagati and so we
would be granted Moksham.
But, it is His will and blessings, alone. We have to simply pray, that is
all. Granting Moksham is His will. Then, why saranagati? It is like appetite for
food, as compared by elders. If we want to eat food,
we must have the appetite. Then only, we could enjoy the food. Similarly, we
are not granted moksham, just because we have done saranagati. But, out of
compassion, He rewards us with Moksham.
At the same time, by doing saranagati, we show that we were ready to be
targets for His compassion. In other words, we remain qualified for Him to grant
Moksham. So, even that saranagati does not
become a means; but, He, and He alone, grants Moksham.

The first line indicates, what we are to do.

The Lord tells in the second line, what he is going to do.
*Aham = I [Sri Krishna, Who is all powerful and with all qualities, which
Arjuna or any of us never possessed. Sri Krishna is possessing the power to grant
Moksham],
*tva = you [ Arjuna or us, who are totally opposite, i.e powerless ]
*sarva papeya = from all papas, obstructing, in realizing Moksham,
[ Sanchita, Prarabdha karma ]
*mokshayishyami = release, tva = you [Arjuna].

He comforts Arjuna not to worry, because of Moksham being difficult to get;

because sins are very large and strong; because samsaram is so painful. Arjuna or
we have very limited capacity to
remove sins, but since the Lord is taking full responsibility and since He
can clear all past, present and future papa, Arjuna and we need not worry.
Earlier, in saranagati as Pravrutti Dharma, the Lord
assured He would remove all papa in the way for performing Bhakti. But now,
with saranagati as Nivrutti Dharma, the Lord says that all papas in the way of
attaining Moksham would be removed.

The Lord, thus, shows that He was the means or upaya; and, this sloka is
famous as Charama sloka. Who can perform saranagati? Those, who are worried, about
samsaram? Eligibility is mere worry
about getting Moksham and to get relieved of samsaram. Result of saranagati,
is removal of worry. If we still worry, it means that we have no faith in His
words.

'Relinquishing all Dharmas means the complete relinquishment of the sense of

agency, possessiveness, fruits etc., in the practising of Karma, Jnana and Bhakti
Yogas in the way instructed,
and the realising of Me as the agent, object of worship, the means and the
end. It means that relinquishment is NOT of all devotional duties but only of the
sense of agency and the fruits. This is the
Sastraic relinquishment of all Dharmas. It is firmly established in the
beginning of this chapter commencing from, 'Listen regarding My decision, O
Arjuna, about abandonment; for abandonment is
declared to be of three kinds' (18.4), and 'Renouncing attachments and also
the fruit, such abandonment is regarded as Sattvika ... for it is impossible for
one who bears the body to abandon acts entirely.
But he who gives up the fruits of works, is called the abandoner' (18.9-11).

If you practise such abandonment of the sense of agency and fruits, I will
release you from all 'sins' --- i.e., I will release you from all evil
incompatible with the attainment of Myself, consisting of innumerable
acts of the nature of doing what ought not to be done and not doing what ought
to be done. These piled up from
beginningless times from the obstruction in the way.

Grieve not, you should not despair; for I shall release you from all these
obstructions.Another (alternative) explanation is this: Bhakti Yoga is possible
only for those people to whom the Lord is exceedingly
dear and who are free from all evils. Those evils are so huge in their case
that the expiatory rites which could wash them off, could not be performed in the
limited time of one's life span. Ajuna therefore
thought that he was unfit for commencing Bhakti Yoga. To remove the grief of
Arjuna the Lord said: 'Completely relinquishing all Dharmas, seek Me alone for
refuge.' Expiatory rites can be taken here as
what is meant by Dharma, Completely forsake these rites (Dharmas) appropriate
for the removal of numerous and varied sins piled up from beginningless time and
obstructing the starting of Bhakti Yoga.
The expiatory rites consist of practices like Krcchra, Candrayana, Kusmanda,
Vaisvanara, Vratapati, Pavitresti, Trvrit, Agnistoma etc., which are of manifold
varieties, and which are difficult to perform on
account of the brevity of life. So in order to succeed in commencing Bhakti
Yoga, seek Me alone for refuge. I am supremely compassionate, the refuge of all
without considering the differences of character
among them, and am an ocean of tenderness for those dependent on Me. I will
release you from all evil, the nature of which has been explained as incompatible
with the commencement of Bhakti Yoga.
Grieve not.

18.67
idam tEy nAta paskAya nA bhaktaya kadAcanA
na cA susrusavE vAcyam na ca mAm yo 'bhyasuyati

Never should this be told by you to one who is not austere, who is not a devotee,
nor to one who has no wish to listen, nor certainly to him who traduces Me.

As Arjuna requested, the Lord Sri Krishna explained all the important meanings
hidden in Upanishads, in all these 18 Chapters. Sri Krishna thought that while He
had explained all these great secrets, without
any reservation to Arjuna, for mere request, He felt that those should not be
revealed to others just like that, and only those who showed interest and had
Bhakti in Him, should be told. So, He advises Arjuna,
not to reveal these secrets to the persons mentioned in sloka 67. It is not
that the Lord wanted to keep it hidden from all; but, only interested persons
should know. We can see in the sloka that as Sri Krishna
lists the persons, stricter guarding of the secret is stipulated.

*Idam = this [great Gita Shastram],

*na atapaskaya = never to [those] without tapas or meditation.
atapaskaya, to one who is devoid of austerities. Arjuna thought that all
were not that great, to perform tapas. Then, almost none will be able to know.
Could not the Lord, slightly relax the condition?
*Kadacana = always,
*na = never, abhaktaya = [to those] not devoted [to Sri Krishna].
Those, who do not have bhakti in Him, should not be told. Bhakti also is
not that easy to get. That too, with the definition of Bhakti in Chapter 9, it was
almost impossible for all. Could not he relax the
condition further?
*Na ca asusrave = never to [those] uninterested in listening.
Here also, Arjuna felt that in this fast world many might not have time
to listen. Perhaps, if Gita is told, some might develop interest. Again, Sri
Krishna, relaxes the condition.
*Na ca mam yobhyasuyati = never to one, who is jealous of Me [Sri Krishna].
If anyone has no love for Sri Krishna, he should never be told of Gita.
These persons, out of jealousy, think of His auspicious qualities as bad
qualities. These are the persons, who should not be
told about Gita.

The difference of case employed, or changing from the ablative form (a-
tapaskAya, a-bhaktAya etc) to nominative form (Yo mAm etc.) is to accentuate the
despicable character of the latter person
since it is he who hates more than the non-austere, or the non-loving etc
(the former).

In the next sloka, the Lord says that those who propagate Gita and its
interpretations, are very dear to Him. The Lord says such persons will remain
always with Him. They are given
the same status as great Gyani!

18.68
ya idam paramam guhyam mad-bhaktEsv abhi_dhAsyatI
bhaktim mayi parAm krtvA mAm eva_aisyaty asamsayaha

He who proclaims among My devotees this supreme mystery, shall come to Me,
acquiring supreme devotion towards Me. There is no doubt about this.

By these Two slokas [68 and 69], the Lord reveals His love for those who preach
Gita.

Person, who preaches Gita with its meanings to His devotees, is considered as
greatly devoted to the Lord. He will reach the Lord and there can be no doubt in
that.

Lord says that those who propagate Gita and its interpretations, are very
dear to Him. The Lord says such persons will remain always with Him.

*Esyati = attains,
*mam eva = Me [Sri Krishna] only,
*asamsaya = have no doubt.
*Ya = he, who,
*idam = this,
*paramam = supreme,
paramam, highest-that which has Liberation as its purpose
*guhyam = secret [of Gita, Moksha Shastra],
*madbhaktesa = among My [Sri Krishna's] devotees,
*abhidhAsyati = preaches, with interpretations,
abhi-dhasyati, will speak of, i.e., will present with the help of the
text and its meaning, as I have done to you;
*mayi = to Me [Sri Krishna],
*param bhaktim = supreme devotion,
*krtva = done.

Arjuna gets another doubt. In Gita it is told that Tatva viveka is to be

acquired and attachment to body should be destroyed. We should have the Three
Tyagas, Karma yoga, Gyana yoga, etc. We should
know the greatness of the Lord. We have to acquire many good qualities. Then
only, one could reach Him. Now, the Lord says that the reward for all these,
preached in Gita, that is Moksha Prapti or
attainment of Moksham, is given to him, who preaches Gita with its meaning,
to others! Is it possible, Arjuna doubts. For this the Lord replies in the next
sloka, 69:

18.69
na ca tasmAn manusyEsu kascin mEy priya-krttamahA
bhavitA na_ca_mey tasmAd anyah priyatarO bhuvI

Not among men is there any one who does dearer service to Me than he. Nor shall
there be another on earth dearer to Me than he.

The Lord says that he, who preached Gita with its meaning, is liked by the Lord
in the same way He liked those, who had already preached like that. Not only that;
all those, who are going to preach, in future
also would be liked by Him. There was nothing more pleasing to Lord. When we
preach or think or study always, with its meaning, the Lord is pleased very much.
Since the Lord is pleased, He uses his
power to grant him Moksham. We have to note that by thinking of Gita and its
meanings, Bhakti would spring spontaneously and Bhakti would enable reaching the
Lord.

*Tasman manusyesu = all those persons [who preach Gita with its meanings] are,
*me priyakrttama = very much liked by Me [Sri Krishna],
*na kascin = none else.
*Bhavita = in future,
*tasmad anya = other than those [who preached Gita with its meanings],
*bhuvi = in this world,
*na priyatara = no one is liked [by Sri Krishna].

In the past also, there was none equal to him, who preached Gita, with its
meanings, loved by the Lord; in future also, the Lord is going to like such
persons preaching Gita with its meanings, and
none else. So, Arjuna's doubt, whether by preaching Gita, whether Moksham
was possible, is answered by the Lord; it is possible, because, constant thinking
on Gita will generate Bhakti, which will
mature to Parama Bhakti and make the person to reach the Lord. If we
meditate on God, and if He decided, in a split second, our desires would be
fulfilled. To get Bhakti, therefore, His blessings are
needed, in spite of our many efforts. So, if He could be pleased, then
anything is possible. By these Two slokas [68 and 69], the Lord reveals His love
for those who preach Gita.

18.70
adhyEsyatE ca_ya_imam dharmyam samvAdam AvayOh
jnaana-yajnEna tEnAham istah syAm iti mEy matihi

Whoso, furthermore, will recite this pious discourse between us, I shall consider
myself paid by him the Wisdom-sacrifice (jnaana yagna). And he who will
study/recite this dialogue of ours which is consistent
with Dharma, by him I shall be worshipped through the sacrifice of knowledge; such
is My view.

Arjuna gets the next doubt! It is OK that those preaching, get Moksham. What
about ordinary people like us? After all, preacher could be very few and listeners
would be much more. Each one of us do
not have the capability to preach Gita. Arjuna wants to know, whether
listeners had any benefit. Our Acharyas might get Moksham; what about the
disciples? Sri Krishna says it is pleasing to listen to such
great lectures. Tamil poet Tiruvalluvar says in his Tirukkural, 'selvatthut
selvam sevi chelvam' - of all the wealth, listening is the greater wealth! After
all, for the sake of Arjuna as a listener, the Lord
delivered such a great Shastra!

He who will study the dialogue between us, which is consistent with the path
to realisation, by him I shall be worshipped through the sacrifice of knowledge.
Such is My view. The meaning is that whatever
sacrifice of knowledge is taught herein, by that I shall become worshipped by
the mere fact of its study. Hence, the study of the scripture Gita is praised as
that Sacrifice in the form of Knowledge. Or,
this (verse) may merely be a judgement about the result. The idea is that the
result of the study is comparable to the result of the Sacrifice in the form of
the knowledge of gods and others.

*Ya = he, who,

*samvAdam = conversation
 *Avayo = between Us [Sri Krishna and Arjuna],
*imam dharmyam = this teaching [Moksha Shastram, detailing how to reach
Moksham, like Gyana yoga, Bhakti yoga, karma yoga, Purushottama Vidya, etc.],
*adhyesyatE = studies or recites or chants [Gita] with its meanings.
It is not mere listening to this lecture series, Gita parayanam is over.
For the rest of our lives, we should be constantly studying and chanting them.
*Me mati = My [Sri Krishna's] opinion is, that person worshiped the Lord by
Gyana.
Normally, we perform pooja, with materials like flower, etc. By
chanting Gita with its meanings, or listening to such chantings, the Lord is
worshiped by Gyana.
*Tena jnana yajnena = by that worship by Gyana [of listening to Gita with its
meanings],
*aham = I [Sri Krishna] am,
*istah syAm = very much pleased.
This is his opinion.

Is it that, all those, who listened to Gita lectures from many Acharyas,
in the future would be liked by the Lord? The Lord says 'Yes' and says it is His
opinion! He did not care about others' opinion!

Additional Notes:
There are four kinds of sacrifice -- Vidhi, Japa, Upamsu and Manasa. Vidhi is
ritual. Japa is recitation of a Mantra. Upamsu is Japa done in a whisper. Of the
four kinds, Jnana-Yajna or the wisdom-sacrifice
comes under Manasa and is, therefore, the highest. The Gita is eulogised as a
Jnana-Yajna. He who studies this scripture with faith and devotion will attain the
fruit that is equal to that of performing
Jnana-Yajna or meditation on a deity and the like.

18.71
sraddhAvAn anasuyas ca srnuyAd api yO naraha
so 'pi muktah subhAn lokAn prapnuyAt punya-karmanAm

And the man who listens to it with faith and without cavilling, he too shall be
released, and shall reach the auspicious realms of those who have performed
virtuous deeds.

It is meritorious in listening to Gita with its meanings. But, what about

just listening ? The Lord has climbed down from the top:
- First, He wanted the person to have Bhakti in Him; or,
- at least, chant Gita, with its meanings; or else,
- to listen to with meanings; or,
- now He says, at least listen to the slokas!

The Lord did not specify that Gita slokas were to be listened to or chanted
at any particular place. Benefit is same, wherever it is chanted or listened to.

The mere hearing of Lord's discourse of Gita by one of faith, by one free of
malice, is enough. It will deliver him from the sins obstructing him in the
pursuit of Bhakti Yoga. He will join the ranks
of my Bhaktas dwelling in the blessed regions.

*Sraddhavan = whoever is sincere [to the Lord],

*anasuyas ca = and does not have jealousy [in the Lord],
*srnuyad api = even mere hearing,
*mukta = is relieved of [papas in the way of performing Bhakti],
 *prapnuyat = reaches,
*subhAm lokAn = auspicious group of,
*punyakarmAnAm = [persons having performed] punya karma or noble deeds.
In that group, this person will listen to Gita with its meanings and that
will induce him to learn Gita, with its meanings; that will lead him to Bhakti,
then Para Bhakti, Para Gyana and Parama Bhakti
and finally he will reach Moksham. Thus the greatness of the Preacher and
Listener of Gita, is told by the Lord.

Additional Notes:

In the 67th verse of this chapter, the Lord explicitly forbade the Gita's
being spoken to those who are envious of the Lord. In other words, Bhagavad-gita
is for the devotees only, but it so happens that
sometimes a devotee of the Lord will hold open class, and in that class all
the students are not expected to be devotees. Why do such persons hold open class?
It is explained here that although
everyone is not a devotee, still there are many men who are not envious of
Krsna. They have faith in Him as the Supreme Personality of Godhead. If such
persons hear from a bona fide devotee about
the Lord, the result is that they become at once free from all sinful
reactions and after that attain to the planetary system where all righteous
persons are situated. Therefore simply by hearing Bhagavad-gita,
even a person who does not try to be a pure devotee attains the result of
righteous activities. Thus a pure devotee of the Lord gives everyone a chance to
become free from all sinful reactions and to
become a devotee of the Lord. Generally those who are free from sinful
reactions are righteous. Such persons very easily take to Krsna consciousness. The
word punya-karmanam is very significant here.
This refers to the performance of great sacrifice. Those who are righteous in
performing devotional service but who are not pure can attain the planetary system
of the polestar, or Dhruvaloka, where
Dhruva Maharaja is presiding. He is a great devotee of the Lord, and he has a
special planet which is called the polestar.

18.72
kaccid etat shrutam pArtha tvayaikAgrena cetasA
kaccid ajnAna-sammohah: pranastas tEy dhananjayA

O conqueror of wealth, Arjuna, have you heard this attentively with your mind? And
are your illusions and ignorance now dispelled?
Have you heard this, O Arjuna, with one-pointed mind? Has your delusion, caused by
ignorance, been dispelled?

*Te dhanamjaya = Arjuna [who has conquered desire for wealth],O Partha
*kaccit etat, has this that has been said by Me; been
*srutam, listened to, grasped through hearing;
*ekagrena, with a one-pointed;
*cetasa, mind? Or have you been inattentive? O Dhananjaya,
tvayaikagrena cetasa = with concentrated mind?
*kaccit, has;
kaccid etac chrutam = was it listened, [Sri Krishna's preaching]
*te, your;
*ajnana-sammohah, delusion caused by ignorance, bewilderment, natural
indiscrimination; been
kaccid ajnanasammoha = was [Arjuna's] ignorance based confusion,
 *pranastah, destroyed, for which purpose has there been this effort on your part
for hearing the Scripture, and on My part, the effort of being a teacher?

Additional Notes:
The Lord was acting as the spiritual master of Arjuna. Therefore it was His duty
to inquire from Arjuna whether he understood the whole Bhagavad-gita in its proper
perspective. If not, the Lord was
ready to re-explain any point, or the whole Bhagavad-gita if so required.
Actually, anyone who hears Bhagavad-gita from a bona fide spiritual master like
Krsna or His representative will find that all his
ignorance is dispelled. Bhagavad-gita is not an ordinary book written by a poet
or fiction writer; it is spoken by the Supreme Personality of Godhead. Any person,
if he is fortunate enough to hear these
teachings from Krsna or from His bona fide spiritual representative, is sure to
become a liberated person and get out of the darkness of ignorance.

18.73
arjuna uvaca
nastO mohah smrtir labdha tvat-prasAdAn mayAcyutA
sthito 'smi gata-sandehah karisyE vacanam tavA

Arjuna said, My dear Krsna, O infallible one, my illusion is now gone. I have
regained my memory by Your mercy, and I am now firm and free from doubt and am
prepared to act according to Your instructions.
Destroyed is my delusion and I have, by your grace, O Krsna, gained knowledge
(Smrti). Freed from doubts, I stand steadfast, I will fulfil Your word.

After replying the Lord, Arjuna gets up and picks up his bow Gandeepa, with
rejuvenated bravery!

Nasto moha = [Arjuna replied that his] confusion was lost [or he has clear
mind],
labdha = [Arjuna had] gained,
smrti = true knowledge,
Acyuta = Sri Krishna [Who, never lets down His devotees],
tvat prasadat = by Your [Sri Krishna's] blessings,
maya = by me [Arjuna].
Gatasamdeha = [because all] doubts cleared,
sthitosmi = [Arjuna] attained [his] natural self.
Karisye = will act,
vacanam tava = as per Your [Sri Krishna's] directions or words.
It means Arjuna promises to act as advised by the Lord - that he would
fight, as it was his assigned duty; with vairagyam; with the Three Tyagas; with
atman gyana, that atman is servant of
Paramatma; and with Bhakti.

* tvat prasadan - means by your grace.

By the grace of Lord Krishna all illusion was dispelled. The word tvat
is derived from tvatvam meaning eternal spiritual verities.

*Mohah - Infatuation, illusion, folly. 'Delusion' or misapprehension is

perverted knowledge. Obfuscation of true knowledge (ViparitajnAna). By Your grace
it has been destroyed.
The word moha means illusion, the obfuscation of absolute knowledge for
perverted knowledge. Moha is also
-Infatuation with the physical body believing it to be the actual self
instead of just a vehicle for the jiva or embodied being;
 -Moha is also delusory misconceptions about the nature of karma
reactions from actions, the nature of nitya or the eternal prescribed Vedicduties
and the nature of naimittika the occasional prescribed
Vedic duties. Erroneously thinking that devotional activities to the
Supreme Lord lead to bondage.
-Illusion is distorted knowledge which gives rise to false conceptions
of relationships to family, friends, race, country, planet, etc.
-It also gives false conceptions to the limitations of individual
freewill. Distorted knowledge perpetually manifests distorted knowledge.
By the Supreme Lords Grace all such delusions, doubts and misconceptions
have been dispelled.

Swami Ramanuja in his Gita Bhashyam, inquires the Three points: what was
Arjuna's confusion, how it was destroyed and what real knowledge did he gain?
Arjuna
thought body and soul were same. He thought he would be killing Bheeshma,
etc. Next he never thought that both Chit and Achit were body of the Lord and the
Lord was inner soul of all. Arjuna also
thought that doing one's assigned Karma, would involve in samsaram
further. All these thoughts born out of ignorance, were cleared. Arjuna understood
that atman was eternal and ever servant of
the Lord. The Lord was the Prime Force within all and was commanding and
controlling. Doing one's own duties with detachment, enlightened and involved one
in Bhakti. Thus, Arjuna is cleared of
his worries and doubts, and picks up his bow, to start fighting. With this
sloka, the conversation between Arjuna and Lord Sri Krishna ends.

*Smrti - Wisdom or enlightenment concerning the true nature of spiritual

verities (tatvam). Memory is the knowledge of things as they really are. I have
acquired that.
The word smriti means wisdom, enlightenment concerning the absolute
nature of tvatvam. By the Supreme Lord's Grace this was bestowed.
-Smriti consists in knowing that the atma or immortal soul is distinct
from matter, that the atma is different in nature from matter, that the atma is
cognizant and existing equally in all jivas or
embodied beings including humans, animals, fish, plants etc.
-and that the atma is an infinitesimal, eternal part of the Supreme
Lord Krishna is dependent upon Him, under His direction and always in allegiance
to Him.
-Smriti also consists in knowing that Lord Krishna is the sole origin
of all creation, duration and dissolution of the complete material existence and
all its myriad of unlimited variegated beings.
-Knowing that He is the opposing antithesis to all that is evil.
-Knowing that he is the almighty ocean of illustrious attributes such
omnipotence, omniscience, omnipresence, unrivalled power, wisdom, beauty, wealth,
fame and renunciation.
-In knowing that Lord Krishna is he that is described so gloriously as
the goal of the Vedic scriptures and in knowing that He is knowable by the Vedic
scriptures.
-Smriti consists in knowing that Lord Krishna can only be attained by
bhakti exclusive loving devotion unto Him. Such an exalted position is only
achieved by knowledge of lower and higher, what is the
ultimate and what is the minimal, what is to be accepted and what is
to be rejected. Tvatvam the eternal spiritual verities are to be embraced all else
is to be discarded.

Misapprehension here is the misconception that the self is the Prakrti (body-
mind) which is the non-self in reality.
 It consists in one not apprehending that all intelligent and non-
intelligent entities, by reason of their forming the body of the Supreme Being,
have Him as their Atman and are thus ensouled by Him.
The misapprehension also consists in the lack of knowledge that actions,
obligatory and occasional, do not cause bondage but actually form a means for the
propitiation of the Supreme Being.
All such misapprehensions are now destroyed.

The various phases of knowledge that cleared the misunderstanding may be

catalogued as follows:
(1) The self is different from Prakrti and is therefore devoid of the
qualities of Prakrti. Its nature is that of the knower of Prakrti.
(2) The self is a Sesa (sub-ordinate and servant) of the Supreme Person
and is ruled by Him. The true knowledge about the Supreme Person is that He is
what is signified by the expression Supreme
Brahman.
(3) He is the great ocean of all auspicious, excellent attributes such as
knowledge, strength, glory, valour, power, brilliance etc., which are unbounded
and natural. His essence consists solely of
auspiciousness. He is antagonistic to all that is evil without
exception. The origin, sustentation and dissolution of the entire universe are His
sport.
(4) You (Sri Krsna) are Vasudeva, the Supreme Person, known from the
Vedanta, and who can be reached only by worship, which has taken the form of
Bhakti.
(5) Bhakti can be achieved by the control of the senses and the mind, the
abandonment of prohibited acts and the performance of occasional and obligatory
acts as solely intended for the goal of the
satisfaction of the Supreme Person. Bhakti has to be developed day
after day through the regular practice of the discriminatory knowledge of the
higher and lower truths.

All this has been attained by me (Arjuna).Therefore I stand steadfast,

freed from the doubts and devoid of the depression rooted in perverted knowledge
nourished by compassion and love for relatives.
Now I shall fulfil Your words, concerned with fighting etc., which ought to
be done by me. I shall fight as instructed by You. Such is the meaning.Sanjaya now
relates to Dhrtarastra who had questioned
him earlier as to what his sons and the Pandavas were doing in the battle:

Additional Notes:
The constitutional position of a living entity, represented by Arjuna, is
that he has to act according to the order of the Supreme Lord. He is meant for
self-discipline. Sri Caitanya Mahaprabhu says that
the actual position of the living entity is that of eternal servant of the
Supreme Lord. Forgetting this principle, the living entity becomes conditioned by
material nature, but in serving the Supreme Lord, he
becomes the liberated servant of God. The living entity's constitutional
position is to be a servitor; he has to serve either the illusory maya or the
Supreme Lord. If he serves the Supreme Lord, he is in his
normal condition, but if he prefers to serve the illusory external energy,
then certainly he will be in bondage. In illusion the living entity is serving in
this material world. He is bound by his lust and desires, yet
he thinks of himself as the master of the world. This is called illusion.
When a person is liberated, his illusion is over, and he voluntarily surrenders
unto the Supreme to act according to His desires. The last
 illusion, the last snare of maya to trap the living entity, is the
proposition that he is God. The living entity thinks that he is no longer a
conditioned soul, but God. He is so unintelligent that he does not think that
if he were God, then how could he be in doubt? That he does not consider. So
that is the last snare of illusion. Actually to become free from the illusory
energy is to understand Krsna, the Supreme Personality
of Godhead, and agree to act according to His order.

The word moha is very important in this verse. Moha refers to that which is
opposed to knowledge. Actually real knowledge is the understanding that every
living being is eternally a servitor of the Lord, but
instead of thinking oneself in that position, the living entity thinks that
he is not a servant, that he is the master of this material world, for he wants to
lord it over the material nature. That is his illusion. This
illusion can be overcome by the mercy of the Lord or by the mercy of a pure
devotee. When that illusion is over, one agrees to act in Krsna consciousness.

Krsna consciousness is acting according to Krsna's order. A conditioned soul

illusioned by the external energy of matter does not know that the Supreme Lord is
the master who is full of knowledge and
who is the proprietor of everything. Whatever He desires He can bestow upon
His devotees; He is the friend of everyone, and He is especially inclined to His
devotee. He is the controller of this material
nature and of all living entities. He is also the controller of inexhaustible
time, and He is full of all opulences and all potencies. The Supreme Personality
of Godhead can even give Himself to the devotee.
One who does not know Him is under the spell of illusion; he does not become
a devotee, but a servitor of maya. Arjuna, however, after hearing Bhagavad-gita
from the Supreme Personality of Godhead,
became free from all illusion. He could understand that Krsna was not only
his friend, but the Supreme Personality of Godhead. And he understood Krsna
factually. So to study Bhagavad-gita is to
understand Krsna factually. When a person is in full knowledge, he naturally
surrenders to Krsna. When Arjuna understood that it was Krsna's plan to reduce the
unnecessary increase of population, he
agreed to fight according to Krsna's desire. He again took up his weapons--
his arrows and bow--to fight under the order of the Supreme Personality of
Godhead.

The remaining Five slokas of Chapter 18, are spoken by Sanjaya to Dridarashtra.
In the beginning, Dridarashtra and Sanjaya conversed. He asked Sanjaya as to what
was happening in the Kurukshetra
battlefield. And, all these slokas were what Sanjaya told the King. Though
Sanjaya was sitting in the palace far away from Kurukshetra, with the blessings of
Vyasa, Sanjaya was able to visualize every
happening in the battle field.

18.74
sanjaya uvaca
ityaham vasudevasya pArthasya ca mahatmanah:
samvAdam imam_asrAusam adbhutam roma-harsanam

Sanjaya said: Thus have I heard the conversation of two great souls, Krsna and
Arjuna. And so wonderful is that message that my hair is standing on end.

Thus Sanjaya having been given inner vision by Vedavyasa, having narrated to
King Dhritarastra of the Kauravas the divine discourse of Srimad Bhagavad-Gita
spoken by Lord Krishna; resumes the thread
of the narration by stating that he found the divine dialogue to be adbhutam or
astonishing and rama-harsanam or causing the hair on his body to stand on end in
horripilation.

*Ity = this,
*aham = I [Sanjaya],
*samvadam = conversation between,
*vasudevasya = Sri Vasudeva [Sri Krishna],
*parthasya ca = and Partha [Arjuna],
*mahatmana = the blessed,
*imam = this [conversation],
*asrausam = well listened to [by Sanjaya].
*Adbhutam = [it was ] wonderful,
*romaharshanam = had goose bumps.
Sanjaya is astonished at the intimacy between Arjuna and Sri Krishna. He calls
Arjuna, Mahatma, a great soul!

The use of the name Vasudeva the son of Vasudeva in referring to Lord Krishna
denotes how the Supreme Lord deigns to manifest His completely spiritual body in
human form with a father and mother like any
other human in order to conceal His supreme divinity. The use of the word
Partha refers to Arjuna as the son of Pritha who is Vasudeva's sister and Lord
Krishna's paternal aunt. This relationship illustrates
how deeply and dearly Lord Krishna loves all His creation. The word mahatma
meaning great soul refers to Lord Krishna being paramatma the supreme soul
existing simultaneously in the etheric hearts
of every living entity. It can also refer to Arjuna who heeding the advice and
instructions of Lord Krishna has become eminently wise in tvatvam eternal
spiritual verities.

18.75
vyasa-prasAdAt ShrutavAn etad guhyam aham param
yogam yogesvarAt krsnAt sAksat kathayatah svayam

By the mercy of Vyasa, I have heard these most confidential talks directly from
the master of all mysticism, Krsna, who was speaking personally to Arjuna.

*vyasa-prasadat, through the favour of Vyasa, by having received divine vision

from him;
The phrase vyasa-prasadat means by the grace of Krishna Dvaipayana
Vedavyasa the author of Vedanta Sutras, the Puranas, Mahaharata, etc. This grace
gave Sanjaya celestial vision and clairaudience
to directly see and hear all that transpired on the battlefield and thus
he was able to recite verbatim the divine discourse spoken by Lord Krishna known
as Srimad Bhagavad-Gita exactly as Lord Krishna
originally revealed it.
*aham, I;
*srutvAn, heard; able to listen to
*etat The Commentator uses etam in the masculine gender, in place of etat in the
text, because it refers to the masculine word samvada. (should rather be etam),
this;
*guhyam, secret dialogue, such as it is; concerning the param, supreme; Yogam,
Yoga-or, this dialogue itself is the Yoga because it is meant for it-;
*krsnat, from Krsna;
*yogeswarat, from the Lord of yogas;
*kathayatah, while He was speaking;
 *svayam, Himself;
*saksat, actually; not indirectly through others.
param guhyam = supreme or most sacred secret [revealing ways to attain
Moksham]. Though this listening ability was blessed by Vyasa, he listened directly
those sacred words from the Lord Himself.
Sanjaya says how he was able to visualize all those happenings. Arjuna was
blessed with Divine eyes to view Viswaroopam, by the Lord; but, Sanjaya was
blessed with such Divine visual power, by Vyasa.
*Yogam = [this Gita] yoga shastra, yogesvarat krsnat = from Sri Krishna,
embodiment of all auspicious qualities, sakshat = directly, kathayata svayam =
heard by self [Sanjaya].

Additional Notes
Vyasa was the spiritual master of Sanjaya, and Sanjaya admits that it was by
his mercy that he could understand the Supreme Personality of Godhead. This means
that one has to understand Krsna not
directly but through the medium of the spiritual master. The spiritual master
is the transparent medium, although it is true that the experience is direct. This
is the mystery of the disciplic succession. When
the spiritual master is bona fide, then one can hear Bhagavad-gita directly,
as Arjuna heard it. There are many mystics and yogis all over the world, but Krsna
is the master of all yoga systems. Krsna's
instruction is explicitly stated in Bhagavad-gita--surrender unto Krsna. One
who does so is the topmost yogi. This is confirmed in the last verse of the Sixth
Chapter. Yoginam api sarvesam.

Narada is the direct disciple of Krsna and the spiritual master of Vyasa.
Therefore Vyasa is as bona fide as Arjuna because he comes in the disciplic
succession, and Sanjaya is the direct disciple of Vyasa.
Therefore by the grace of Vyasa, his senses were purified, and he could see
and hear Krsna directly. One who directly hears Krsna can understand this
confidential knowledge. If one does not come to the
disciplic succession, he cannot hear Krsna; therefore his knowledge is always
imperfect, at least as far as understanding Bhagavad-gita is concerned.

In Bhagavad-gita, all the yoga systems, karma-yoga, jnana-yoga and bhakti-

yoga, are explained. Krsna is the master of all such mysticism. It is to be
understood, however, that as Arjuna was fortunate
enough to understand Krsna directly, similarly, by the grace of Vyasa, Sanjaya
was also able to hear Krsna directly. Actually there is no difference between
hearing directly from Krsna or hearing directly
from Krsna via a bona fide spiritual master like Vyasa. The spiritual master
is the representative of Vyasadeva also. According to the Vedic system, on the
birthday of the spiritual master, the disciples
conduct the ceremony called Vyasa-puja.

18.76
rAjan samsmrtya samsmrtya samvAdam imam adbhutam
kesavArjunayOh punyam hrsyAmi ca muhur muhuh:

O King, as I repeatedly recall this wondrous and holy dialogue between Krsna and
Arjuna, I take pleasure, being thrilled at every moment.

The wonderous and amazing recitation of Srimad Bhagavad-Gita by Lord Krishna

directly heard and seen by Sanjaya by clairaudience and celestial vision
sanctified and rejuvenated him. Reminiscing on
this divine discourse over and over again he became increasingly ecstatic and
thrilled

Sanjaya tells Dridarashtra that Sanjaya could never forget this great
philosophy. The King might not have understood, Arjuna also might not have
understood, Bheeshma and Drona might not have imagined,
but Sanjaya told that the more and more he thought of those words, his delight
was on the increase. Sanjaya tells Dridarashtra that all the words spoken
between Arjuna and Sri Krishna, were causing
immense happiness to Sanjaya. But of all these slokas in all these Eighteen
Chapters, one thing appeared very supreme to Sanjaya.

*rajan, O king, Dhrtarastra; after having heard,

*samsmrtya samsmrtya, while repeatedly remembering;
*imam, this;
*adbhuttam, unique; astonishing
*samvAdam, dialogue;
*kesava-arjunayoh, between Kesava and Arjuna; which is
*punyam, sacred, removes sin even when heard;
*hrsyami, I rejoice;
*muhuh, muhuh, every moment.

Remembering this auspicious and wondrous dialogue between Sri Krsna and Arjuna,
directly heard by me, I rejoice again and again.

Additional Notes:
The understanding of Bhagavad-gita is so transcendental that anyone who
becomes conversant with the topics of Arjuna and Krsna becomes righteous, and he
cannot forget such talks. This is the
transcendental position of spiritual life. In other words, one who hears the
Gita from the right source, directly from Krsna, attains full Krsna consciousness.
The result of Krsna consciousness is that one
becomes increasingly enlightened, and he enjoys life with a thrill, not only
for some time, but at every moment.

18.77
tac ca samsmrtya samsmrtya rupam ati-adbhutam hareh
vismayO mey mahAn rajan hrsyAmi ca punah punah:

O King, when I remember the wonderful form of Lord Krsna, I am struck with even
greater wonder, and I rejoice again and again.

And remembering over and over again that most marvellous form of Hari, great is
my amazement, O King, and I rejoice again and again. Great amazement is caused in
me, stirred by joy born of the repeated
remembrance of that most marvellous and sovereign form of the Lord revealed to
Arjuna and directly witnessed by me. I rejoice again and again.Why say more?

The Viswaroopam, which was exhibited by the Lord in Chapter 11, thinking of it
every time, Sanjaya tells Dridarashtra, that he was amazed more and more.
Dridarashtra asked in the beginning one
question: who would succeed? Dridarashtra's children or Pandu's children? Now,
Sanjaya seems to reply that Dridarashtra's children would never see victory and
flourish. None can try to antagonize
righteous people.

*rajan, O King;
 *samsmrtya samsmrtya, repeatedly recollecting; tat, that;
*ati-adbhutam, greatly extraordinary;
*rupam, form, the Cosmic form;
The phrase rupam atyadbhutam refers to the phenomenal visvarupa or
universal form exhibited by Lord Krishna on the battlefield that was described in
chapter 11 which Sanjaya had observed in
astonishment by the power of his celestial vision.
*hareh, of Hari;
*mahan vismayah me, I am struck with great wonder. And
*hrsyami, I rejoice;
*punah punah, again and again.
The more he remembered this amazing and astonishing visvarupa the more
rapturous and ecstatic he became by its transcendental magnificence. Marvelling in
wondrous ecstasy he is incessantly
inundated by waves of rapture.

Additional Notes:
It appears that Sanjaya also, by the grace of Vyasa, could see the universal
form Krsna exhibited to Arjuna. It is, of course, said that Lord Krsna had never
exhibited such a form before. It was exhibited
to Arjuna only, yet some great devotees could also see the universal form of
Krsna when it was shown to Arjuna, and Vyasa was one of them. He is one of the
great devotees of the Lord, and he is
considered to be a powerful incarnation of Krsna. Vyasa disclosed this to
his disciple Sanjaya, who remembered that wonderful form of Krsna exhibited to
Arjuna and enjoyed it repeatedly.

18.78
yatra yogesvarah krsnah: yatra parthO dhanur-dharah
tatra srir vijayo bhutih dhruva nitir matir mamA

Wherever there is Krsna, the master of all mystics, and wherever there is Arjuna,
the supreme archer, there will also certainly be opulence, victory, extraordinary
power, and morality. That is my opinion.

Wherever Lord Krishna and Arjuna are present and whenever they are glorified by
thinking about them, or reading about them, or speaking about them, or hearing
about them, then at that very place will
be srih or opulence, vijaya or victory, bhutih or opulence and niti or
righteousness.

Wherever there is Sri Krsna, the son of Vasudeva, the 'Yogesvara' who is the
ruler of the various manifestations of Nature pertaining to all intelligent and
non-intelligent entities that have high and low forms,
and on whose volition depend the differences in the essential natures,
existences and the activities of all things other than Himself, and wherever there
is Arjuna, the archer, who is his paternal aunt's son
and who took sole refuge at His feet --- in such places there always will be
present fortune, victory, wealth and sound morality. Such is my firm conviction.

*yatra, where, the side on which; there is Krsna,

*yogeswarah, the Lord of yogas-who is the Lord of all the yogas and the source
of all the yogas, since they originate from Him;
yogesvaro krsna = [the repository of all auspicious qualities and
commander of entire Universe] Yogeswara Sri Krishna is
 *yatra, where, the side on which; there is
*Partha, dhanurdharah, the wielder of the bow, of the bow called Gandiva;
Arjuna is with bow [when Sanjaya tells this, Arjuna is already with his bow,
Gandeepa],
*tatra, there, on that side of the Pandavas; are
*dhruva = steady, sri = wealth, vijaya = victory, bhuti = prosperity, niti =
justice or Dharma, matir mama = this is my [Sanjaya's] opinion.
Sanjaya tells that where Sri Krishna and Arjuna are, there victory,
prosperity, wealth and justice would remain firm.
**srih, fortune;
**vijayah, victory; and there itself is
**bhutih, prosperity, great abundance of fortune; and
**dhruva, unfailing;
The word dhruva means firmly established and qualifies that the
preceding qualities are guaranteed.
**nitih, prudence. Such is
**mey, my ;
**matih, conviction.

This verse is called the Ekasloki Gita, i.e., Bhagavad Gita in one verse.
Repetition of even this one verse bestows the benefits of reading the whole of the
scripture.Wherever: On that side on which.Yogesvarah:
The Lord of Yoga. Krishna is called the Lord of Yogas as the seed of all Yogas
comes forth from Him.Dhanurdharah: The wielder of the bow called the Gandiva.

Additional Notes:
The Bhagavad-gita began with an inquiry of Dhrtarastra. He was hopeful of the
victory of his sons, assisted by great warriors like Bhisma, Drona and Karna. He
was hopeful that the victory would be on his side.
But, after describing the scene on the battlefield, Sanjaya told the King,
"You are thinking of victory, but my opinion is that where Krsna and Arjuna are
present, there will be all good fortune." He directly
confirmed that Dhrtarastra could not expect victory for his side. Victory was
certain for the side of Arjuna because Krsna was there. Krsna's acceptance of the
post of charioteer for Arjuna was an exhibition
of another opulence. Krsna is full of all opulences, and renunciation is one
of them. There are many instances of such renunciation, for Krsna is also the
master of renunciation.

The fight was actually between Duryodhana and Yudhisthira. Arjuna was fighting
on behalf of his elder brother, Yudhisthira. Because Krsna and Arjuna were on the
side of Yudhisthira, Yudhisthira's victory
was certain. The battle was to decide who would rule the world, and Sanjaya
predicted that the power would be transferred to Yudhisthira. It is also predicted
here that Yudhisthira, after gaining victory in this
battle, would flourish more and more because he was not only righteous and
pious, but he was a strict moralist. He never spoke a lie during his life.

There are many less intelligent persons who take Bhagavad-gita to be a

discussion of topics between two friends in a battlefield. But such a book cannot
be scripture. Some may protest that Krsna incited
Arjuna to fight, which is immoral, but the reality of the situation is clearly
stated: Bhagavad-gita is the supreme instruction in morality. The supreme
instruction of morality is stated in the Ninth Chapter, in
the thirty-fourth verse: man-mana bhava mad-bhaktah. One must become a devotee
of Krsna, and the essence of all religion is to surrender unto Krsna, as stated,
Sarva-dharman. The instructions of
Bhagavad-gita constitute the supreme process of religion and of morality. All
other processes may be purifying and may lead to this process, but the last
instruction of the Gita is the last word in all morality
and religion: surrender unto Krsna. This is the verdict of the Eighteenth
Chapter.

From Bhagavad-gita we can understand that to realize oneself by philosophical

speculation and by meditation is one process, but to fully surrender unto Krsna is
the highest perfection. This is the essence
of the teachings of Bhagavad-gita. The path of regulative principles according
to the orders of social life and according to the different courses of religion
may be a confidential path of knowledge in as far
as the rituals of religion are confidential, but one is still involved with
meditation and cultivation of knowledge. Surrender unto Krsna in devotional
service in full Krsna consciousness is the most confidential
instruction and is the essence of the Eighteenth Chapter.