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.

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
otherwise it will be engaged in occupations
contact with material energy, the
spirit soul acquires material modes, and
affinities it is necessary to engage in the
sastras. But if the soul is engaged in his
natural function of Krsna consciousness,
him.
good work of Krsna consciousness,
dictated by illusory energy. In
to purify the soul from such
prescribed duties enjoined in the
whatever he is able to do is good for

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
Darsanam (i.e Kaivlya Aarthi) enjoys Atma as
not concerned about
anything else. In this sloka , he continues
Kaivalyaarthi and there being no requirement
yogam.
Person who has reached stage of Atma
Dharakam, Poshakam and Bhogyam and is
on the same vein referring to
for such a person to perform Karma

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.

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
slokas 11 and 12, the Lord tells what
normal days and in the final hours of
In the last sloka he told where
he has to meditate on pranavam as the
the atman's natural bliss. Continuing from
the kaivalyarti should meditate upon in the
life.
the prana was to be spotted and there after
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
Soul residing in all beings and this opulent
His will which alone is the cause
of all existence. So He is bhuta- bhrt
bhuta-bhavanah the protector of existence or
is established.
being for Him paramatma the Supreme
of abundance constitutes the power of
or the support of all existence and
that by which an order of existence

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
His involvement is to keep
being enacting perpetually
continuously in cycles.
contradiction or necessity
moving and non-moving living entities. The extent of
the wheel of creation and transmigration of all living
being created again and again
So in this manner there is not even the slightest
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-loka 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.